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# The Book of Daniel - Number Forty-Five

Kitaaba Daani’el - Lakkoofsa Afurtamii Shan

The Symbolic Transformation: Unraveling the Mystery of the Daily in the Book of Daniel

Jijjiirama Mallattoo: Icciitii Waaʼee Guyyaa Guyyaatiin Kitaaba Daaniʼel Keessatti Hiikuu

Author

Jeff Pippenger

Published

January 9, 2024

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The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.

Kitaabni Daani’el keessatti “kan guyyaa guyyaatti” jedhamu Wiiliyaam Miilleri biratti akka mallattoo Roomaa waaqeffannaa-buʼaa qabuutti yookaan hethenummaa ibsameera; garuu bara dhumaa keessatti inni mallattoo dhugaa buʼuuraa Wiiliyaam Miilleri diduu ti. Inni fincila bara 1863 jalqabe keessaa xumura ni bakka buʼa; fincilichi hubannaa Miiller waaʼee “yeroo torbaa” Musee keessa Seera Lewwootaa boqonnaa digdamii jahaa irratti kenne diduudhaan jalqabe. Yeroo Adveentizimiin “kan guyyaa guyyaatti” sirriitti akka hethenummaa taʼee adda baafame didetti, mallattoo Seexanaa gara mallattoo Kiristoositti geeddaran. Isaayyaas hojii kana akka wantoota garagalchuutti adda baasa. Diduun “kan guyyaa guyyaatti” bara 1930moota keessa (dhaloota sadaffaa Adveentizimii) keessatti dhaabame; garuu wal-mormiin isaa bara 1901 irraa eegalee (dhaloota lammaffaa Adveentizimii) ture. Akkuma Israa’el duriitti, dhugaa suuta suutaan diduun dogoggora keessaa qaamolee cubbuu dhiifama hin qabne of keessaa qabu fudhachuudhaan geesse.

The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.

Cubbuun Yihudoota falmii keessa seenaniif dhiifama hin qabne, yeroo isaan hojiiwwan Kiristoos hojjete hojiiwwan Seexanaa jedhaniin adda bahe. Israa’el durii mallattoo olaanaa Israa’el ammayyaa ti; Israa’el ammayyaas waanuma sana godhe, garuu garagalchee. Isaan hojiiwwan Seexanaa (waaqeffannaa waaqota tolfamoo) fudhatanii, hojiiwwan sana Kiristoosiif kennan. Fincilli Israa’el durii filannoo isaanii Seexana akka mootii isaaniitti filatanis of keessatti qabata.

> When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.

> Kanaaf, Phexiros sun dubbii sana dhagaʼe yeroo sanatti, Yesuusin gad baasee teessoo murtii irra taaʼe; iddichi “Dhagaa Cilee” jedhama, afaan Ibrootaatiin garuu “Gabbaataa” jedhama. Guyyaan sun qopheessuu Faasikaa ture, yeroo sanas sa’aatii ja’aatti dhiʼaata ture; innis Yihudootaatiin, “Kunoo, Mootii keessan!” jedhe. Isaan garuu iyyaa, “Isa irraa balleessi, irraa balleessi, isa fannisi!” jedhan. Phexirosis isaaniin, “Mootii keessan fannisuu ree?” jedhe. Luboonni angafni deebisanii, “Qeesaar malee mootii nuuf hin jiru” jedhan. Kanaafuu inni akka fannifamuuf dabarsee isaanitti kenne. Isaanis Yesuusin fuudhanii geessan. Yohannis 19:13–16.

Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.

Pheexilaatos bakka bu’aa Roomaa warra waaqeffannaa tolfamaa ture; obboleettiin White immoo Mul’ata boqonnaa kudha lamaan keessatti jawwiin samii keessaa gad darbatame Seexana akka ta’e ibsiti; garuu hiika lammaffaatiin jawwichi Roomaa warra waaqeffannaa tolfamaa ta’es dha. Kanaafuu jawwichi “isa guyyaa guyyaa” jedhamuun fakkeeffameera. Xumuri fincila Israa’el durii, yeroo isaan ifatti, “Qeesaar malee mootii hin qabnu,” jechuun labsan, ifatti akka isaan mootummaa mootii isaanii jala jiran mul’ise; mootichi isaaniis Seexana ture. Fincilli sun, Waaqayyo irratti akka Mootichaatti ka’e, bara raajicha Samu’el keessa jalqabe; yeroo isaan Waaqayyoon akka mootii isaanii tuffatanii, akka saboota kaanii ta’aniif mootii namaa akka isaaniif kennamu gaafatan sana keessa.

> Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.

> ତହୁଁ ଇସ୍ରାଏଲର ସମସ୍ତ ପ୍ରାଚୀନମାନେ ଏକତ୍ର ହୋଇ ରାମାହରେ ସାମୁଏଲଙ୍କ ପାଖକୁ ଆସିଲେ, ଏବଂ ତାଙ୍କୁ କହିଲେ, ଦେଖ, ତୁମେ ବୃଦ୍ଧ ହୋଇଛ, ଏବଂ ତୁମ ପୁଅମାନେ ତୁମ ପଥରେ ଚାଲୁନାହାନ୍ତି; ତେଣୁ ଏବେ ସମସ୍ତ ଜାତିମାନଙ୍କ ପରି ଆମକୁ ନ୍ୟାୟ କରିବା ପାଇଁ ଜଣେ ରାଜା ନିଯୁକ୍ତ କର। କିନ୍ତୁ ସେମାନେ କହିଲେ, “ଆମକୁ ନ୍ୟାୟ କରିବା ପାଇଁ ଜଣେ ରାଜା ଦିଅ,” ଏହି କଥା ସାମୁଏଲଙ୍କୁ ଅପ୍ରସନ୍ନ କଲା। ତେବେ ସାମୁଏଲ ସଦାପ୍ରଭୁଙ୍କ ନିକଟରେ ପ୍ରାର୍ଥନା କଲେ। ଏବଂ ସଦାପ୍ରଭୁ ସାମୁଏଲଙ୍କୁ କହିଲେ, ଲୋକମାନେ ତୁମକୁ ଯାହା କୁହୁଛନ୍ତି, ସେ ସବୁ ବିଷୟରେ ସେମାନଙ୍କ କଥା ଶୁଣ; କାରଣ ସେମାନେ ତୁମକୁ ନୁହେଁ, ମୋତେ ଅସ୍ୱୀକାର କରିଛନ୍ତି, ଯେପରି ମୁଁ ସେମାନଙ୍କ ଉପରେ ରାଜ୍ୟ କରିବି ନାହିଁ। ଯେ ଦିନ ମୁଁ ସେମାନଙ୍କୁ ମିଶରରୁ ବାହାର କରି ଆଣିଲି, ସେହି ଦିନଠାରୁ ଆଜି ପର୍ଯ୍ୟନ୍ତ ସେମାନେ ଯେପରି ସମସ୍ତ କାର୍ଯ୍ୟ କରିଆସିଛନ୍ତି—ମୋତେ ତ୍ୟାଗ କରି ଅନ୍ୟ ଦେବତାମାନଙ୍କ ସେବା କରିଛନ୍ତି—ସେହିପରି ସେମାନେ ତୁମ ପ୍ରତି ମଧ୍ୟ କରୁଛନ୍ତି। ୧ ଶାମୁଏଲ ୮:୪–୮।

Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.

Israa’el durii durii duraa Waaqa akka didan, yookaan hawwiin isaanii mootii lafa irraa qabaachuu isaanii hamma Masiihii fannisanitti, Seexana immoo akka mootii isaanii filatanitti akka geessu gonkumaa hin hubanne. Fincilli isaanii yaada of-qajeelummaa mataa isaanii irraa maddeen ija isaanii jalaa dhokfamee ture; isaanis, Waaqa didan iyyuu, ammas saba filatamoo ta’anii akka turan yaadanii of amansiisu turan; jechuunis, akka isaanii yaadanitti, Samu’eel booddees Waaqni tajaajila qulqulluu raajii ammas itti fufee ture.

They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.

Isaan hojii raajummaa raajotaa dogoggoraan hiikan; argamuun raajota Waaqayyoo isaanii saba Waaqayyo filate taʼuu isaanii akka mirkaneessu amanan. Garuu isaan Waaqayyo irraa fagoo taʼuu isaanii hin argine; raajonnis gara Waaqayyotti isaan deebisuuf yaalaa turan; isaan garuu sochiin raajotaa qajeelchuu Waaqayyoo ragaa akka taʼeetti hiikan. Kun hundi, erga ergaawwan raajota gara isaaniitti ergaman hundumaa itti fufiinsaan diduu isaanii keessatti taʼee ture. Gowwoomsaan wal fakkaatu kunis bara 1863 keessatti Adventizim irratti dhufe.

Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.

Adveentizimii tajaajila Wiiliyaam Miillar irraa walitti qabamee ture sana ni didde; akkasumas waggaa isauma Ergaa Musee waa’ee “yeroo torbaa,” Eliyaas (Wiiliyaam Miillar)tiin kenname didde keessatti, mana amantii seeraan galmaa’e ta’u filatte. Waggaa isauma sana keessatti immoo chaartii raajii sobaa tokko qopheessan; innis kana booda dubbifamuu hin dandeenye, akkasumas akka Habaquuq 2:3tti kana booda “dubbachuu” hin dandeenye; jechuunis ibsa isaaf barruu gargaarsaa barbaada ture. Chaartonni Habaquuq akkuma jiranitti dubbifamuu ni danda’u turan; kanaafuu isaan “dubbachuu” ni danda’u turan.

Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.

አድቬንቲዝም በ1863 ያደረጉትን ምርጫ ራሳቸውን በመመርመር ለማጠናቀቅ አልፈቀዱም፤ ምክንያቱም ከሁሉም በላይ በመካከላቸው ነቢይት ነበረች፣ ይህም በራእይ መጽሐፍ የተለየው፣ የትንቢት መንፈስ ያለው ቀሪ ሕዝብ እነርሱ መሆናቸውን ያረጋግጥ ነበር። የጥንት እስራኤል ያሳየውን መንፈስና አመለካከት እነርሱም አሳዩ፤ ከሚለር የተገኘችውን የመጀመሪያውን እንቁ በመቃወም የተጀመረው ዓመፅ በመጨረሻ ሚለር የ“the daily” እንቁ መለያ ያደረገውን ደግሞ እስከ መቃወም ድረስ አመራ።

Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.

Israaʼeliin ammayyaa hubannaa Miller waaʼee “kan guyyaa guyyaa” jedhu, isa mallattoo Roomaa warraaqsota waaqeffannaa keessaa, kan isinis immoo mallattoo Seexanaa taʼe, didde; achumaanis “kan guyyaa guyyaa” kun mallattoo Kiristoos taʼuu isaa dubbate. Jecha biraatiin, Israaʼeliin ammayyaa mallattoo seexanaa akka mallattoo Kiristoositti fudhachuuf filatte. Akkuma Israaʼel durii mootummaa malee Qeesaar qofa akka qaban labsan sana, inni bakka buʼaa Roomaa warraaqsota waaqeffannaa keessaa taʼe, isinis mallattoo Seexanaa dha.

In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.

Gama raajii raawwii raajii ilaalchisee, filannoon sun Israa’el ammayyaa boqonnaawwan Daanyel torba, saddeetii fi sagal, kanneen boqonnaawwan laga Ulaayiin bakka bu’an, akkasumas seenaa Miilariit keessatti dabalata beekumsaa ta’an, irra deebi’anii hiikuu akka qaban gaafata ture. Isaan boqonnaawwan sana jijjiiruuf dirqamu turan; sababiin isaas boqonnaan saddeettaffaan “guyyuma” jedhu yeroo sadii kallattiidhaan caqasa.

Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.

Seenaa laga bishaan Ulaay irratti mul’ate keessatti hiikni isaa banameen dirqisiifamanii, Milerootni Kiristoos deebi’ee mootummaa Isaa isa bara baraa, akkuma boqonnaa lamaffaa Daani’el keessatti bakka bu’amee jiru, dhaabuu isaa dura mootummaa lafarraa kan biraa tokko illee akka hin jirre arguu danda’an. Kanaafis, mootummaa afraffaa Roomaa mootummaa tokko ta’ee, garuu bifa lama qabu jechuun ilaalu turan. Bifoonni lamaan sun kallattiidhaan boqonnaalee torbaa fi saddeet Daani’el keessatti bakka bu’anii jiru. Daani’el mul’ata inni boqonnaa saddeet keessatti fudhate mul’ata boqonnaa torbaa wajjin walqabsiisuudhaan hubatamuu akka qabu ibsa.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.

> Bara mootummaa mootii Belshaazaar waggaa sadaffaatti, mul’anni anaaf mul’ate; ani Daani’el, isa jalqaba irratti natti mul’ate sana booddee. Daani’el 8:1.

The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.

Mul’anni “inni duraan mul’ate” Daani’eliif “jalqabatti” mul’ate, mul’ata boqonnaa torbaa sana ture.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Bara jalqabaa Belshaazaar mooticha Baabilon waggaa isaa isa jalqabaatti Daaniʼel siree isaa irratti utuu ciisuu abjuu fi mulʼata mataa isaa qabaate; ergasii inni abjuu sana barreesse, qabiyyee wantoota sanaas ibse. Daaniʼel 7:1.

The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.

Mul’anni lamaan kun raajota raajiiwwan raajii Kitaaba Qulqulluu keessatti ibsaman keessaa gama lama bakka bu’u; isaanis jalqaba boqonnaa lammaffaa keessatti Danieliin fakkeenyaan mul’ifamanii turan. Mootummoonni afran jechuun Baabilon, Meedoo-Phaarsi, Giriikii fi Roomaa boqonnaa torbaffaa keessatti irra deebi’amee ibsame; achiis ammas boqonnaa saddeettaffaa keessatti dhiyaate, garuu qaamolee siyaasaa mootummoota afran sanaa fi qaamolee amantii mootummoota afran sanaa gidduutti addaan baasuun. Daniel boqonnaa torbaffaa keessatti mootummoonni bineensota nyaattotaatiin bakka bu’anii mul’atu; garuu boqonnaa saddeettaffaa keessatti mootummaawwan walfakkaatoo ta’an bineensota mana qulqullummaatiin dhiyaatu. Daniel mul’ata boqonnaa torbaffaa hubachuu barbaade; Gabri’el immoo isaaf ibsuuf gara isaa dhufe.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.

> Ani Daaniʼel, hafuura koo keessaa qaama koo gidduutti nan gaddisiifame; mulʼanni mataa koo immoo na dhiphise. Ani gara isa achi dhaabatee ture keessaa tokkootti dhiʼaadhee, waaʼee kana hundumaa dhugaa isaa isa gaafadhe. Innis naaf himee, hiikkaa wantoota sanaas akkan beeku na godhe. Bineensonni guguddoon kun, warri afur taʼan, mootota afur, kanneen lafa keessaa kaʼanidha. Qulqulloonni Isa Hundumaa Olii garuu mootummaa ni fudhatu; mootummaa sanas bara baraan, eeyyee, bara bara baraatti ni dhaalu. Daaniʼel 7:15–18.

Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.

Daaniʼelittiin bineensonni afran mootummaa lafa irraa taʼan afur, kanneen mootummaa bara baraa Waaqayyoo hundeeffamutti gaʼanitti turan akka taʼan itti himame; kunis boqonnaa lammaffaa Daaniʼel wajjin walii gala. Akkuma boqonnaa lammaffaatti, dhagaan gaara keessaa muramee baʼee guutummaa lafaa guute sun dhufaatii mootummaa bara baraa Waaqayyoo akka bakka buʼetti mulʼisetti, mootummaa lafa irraa afur kan dhufaatii mootummaa bara baraa Waaqayyoo dura turan ni jiraatu turan.

Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.

Obboleettiin White waaʼee bineensa lafaa kan Mulʼata boqonnaa kudha sadii keessatti ibsite yeroo, hubannaa warra Millerite eegee mootummoota afurii sanaa ilaalchisee qaban caalaatti fageessitee ibsite.

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.

> “Yeroo kanatti mallattoon biraa tokko ni seeneeffama. Raajichi akkana jedha: ‘Bineensi biraa tokko lafa keessaa ol ba’aa jiru nan arge; inni immoo akka hoolaatti gaafa lama qaba ture.’ Lakkoofsa 11. Bifa bineensa kanaa fi akka inni itti ol ba’e lamaan isaanii iyyuu sabni inni bakka bu’u warra mallattoolee duraanii jalatti dhihaatan irraa adda ta’uu isaa ni agarsiisu. Mootummoonni guguddoon addunyaa bulchan raajicha Daani’eelitti akka bineensota adamsitootaatti dhihaatanii turan; isaanis yeroo ‘qilleensonni afran samii galaana guddaa irratti wal lolan’ keessaa ol ba’an. Daani’eel 7:2. Mul’ata boqonnaa kudha torba keessatti ergamaan tokko bishaanonni ‘saba, tuuta hedduu, mootummaa, fi afaanota’ akka bakka bu’an ibse. Mul’ata 17:15. Qilleensonni mallattoo wal’aansoo ti. Qilleensonni afran samii galaana guddaa irratti wal lolan, mul’ata suukanneessaa injifannoo fi warraaqsaa mootummoonni ittiin aangoo argatan ni bakka bu’u.” The Great Controversy, 439.

The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.

Binesoonni mootummaawwan humna isaanii argatanitti injifannoowwan raawwataman kan agarsiisan mallattoodhani. Bineensi adamsituu karaa raajii humna mootummaa tokkoo kan siyaasa, dinagdee fi waraanaa bakka bu’a. Mootummoonni isuma Daniel boqonnaa lamaffaa fi torbaffa keessatti bakka buufaman, boqonnaa saddeettaffa keessattis ni bakka buufamu; achittis garuu hundi isaanii wantoota mana qulqullummaa Waaqayyoo irraa fudhatamaniin walqabsiifamu; kana gochuudhaanis mootummaa sana keessatti qaama amantii bakka bu’u; mootummaawwan sun hundinuu walitti dhufeenya waldaa fi mootummaa turaniitii.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.

> Waggaa mootii mootummaa mooticha Beelshaazaar keessatti mul’anni natti mul’ate, ana Daani’elitti iyyuu, isa jalqabaatti natti mul’ate sana booddee. Mul’ata keessattis nan arge; ani yeroon argu, Shushaan masaraa keessa, kutaa biyya Elaam keessaa jiran ture; mul’ata keessattis nan arge, laga Ulaay biraan ture. Ergasii ija koo ol nan kaasa, nan ilaale; kunoo, laga dura korbeessi gaanfaa lama qabu tokko dhaabatee ture; gaanfoonni lamaanis dheeraa turan; garuu tokko isa kaan caalaa dheeraa ture, inni dheeraan immoo booddee ba’e. Ani korbeessa sana gara dhihaatti, gara kaabaatti, gara kibbaattis dhiibuudhaan nan arge; akka bineensonni isa dura dhaabachuu hin dandeenye, akka namni harka isaa keessaa baasus hin jirre; inni garuu akkuma fedha isaatti hojjete, guddaadhas ta’e. Anis utuun kana yaadaa jiruu, kunoo, re’een korma tokko gara dhihaa irraa fuula lafaa guutuu irraan dhufe, lafa illee hin tuqne; re’ichaas gaanfaa guddaa tokko ija isaa gidduu qaba ture. Innis korbeessa gaanfaa lama qabu, isa ani laga dura dhaabatee turee arge sanatti dhufe; aarii humna isaatiin gara isaatti fiige. Ani isa korbeessichaatti dhihaatee dhufuu nan arge; inniis isatti ni dheekkame, korbeessicha rukutee gaanfaa isaa lamaan caccabse; korbeessichis isa dura dhaabachuuf humna hin qabu ture; inni garuu isa gara lafaatti gatee irra ejjete; korbeessicha harka isaa keessaa baasuu kan danda’us hin jiru ture. Kanaaf re’een kormaa sun baay’ee guddaa ta’e; yeroo inni jabaa turettis, gaanfichi guddaan ni cabe; iddoo isaatiifis afur beekamoon gara qilleensa afur samii ba’an. Daani’el 8:1–8.

Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.

ଅଷ୍ଟମ ଅଧ୍ୟାୟ ଦାନିଏଲ ଏହା ସ୍ଥିର କରି ଆରମ୍ଭ କରେ ଯେ, ସେ ସେତେବେଳେ ବାଇବେଲ ଭବିଷ୍ୟଦ୍ବାଣୀର ପ୍ରଥମ ରାଜ୍ୟ (ବାବିଲୋନ)ର ଇତିହାସ ମଧ୍ୟରେ ବସବାସ କରୁଥିଲେ; କିନ୍ତୁ ତାଙ୍କ ଦର୍ଶନରେ ବାବିଲୋନକୁ ପ୍ରତିନିଧିତ୍ୱ କରିବାକୁ ଥିବା କୌଣସି ପ୍ରତୀକ ଚିହ୍ନଟ ହୋଇନାହିଁ, କାରଣ ଏହା ସେହି ମେଷରୁ ଆରମ୍ଭ ହୁଏ ଯେହା ଦ୍ୱିତୀୟ ପୃଥିବୀୟ ରାଜ୍ୟ ମେଦୋ-ପର୍ସିଆକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା। ବାବିଲୋନର ପ୍ରତୀକର ଅନୁପସ୍ଥିତି ଉଦ୍ଦେଶ୍ୟପୂର୍ଣ୍ଣ, କାରଣ ବାବିଲୋନର ଏକ ପ୍ରମୁଖ ବିଶେଷତା ହେଉଛି ଯେ, ଏହା ସେହି ରାଜ୍ୟକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ ଯାହା ଅପସାରିତ ହୁଏ, ଏବଂ ପରେ ପୁନଃସ୍ଥାପିତ ହୁଏ, ଯେପରି ନେବୁଖଦ୍ନେଜରଙ୍କ “ସାତ କାଳ” ପଶୁ ସଦୃଶ ଜୀବନଯାପନରେ ପ୍ରତିନିଧିତ୍ୱ ହୋଇଛି। ସେହି “ସାତ କାଳ” ଅବଧିରେ ଆତ୍ମିକ ବାବିଲୋନର ଗୋଟିଏ ଉପାଦାନ (ପାପାସୀ) ପ୍ରତିନିଧିତ୍ୱ ହୁଏ, କାରଣ ପାପାସୀ ସେହି ରାଜ୍ୟ ଯାହା ସତ୍ତରି ପ୍ରତୀକାତ୍ମକ ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ଭୁଲାଯାଇଥାଏ, ଯେ ସମୟରେ ସେ ଏକ ମାରାତ୍ମକ ଆଘାତ ପାଇଥିଲା। ଦାନିଏଲ ଯେ ସେ “ରାଜା ବେଲ୍ଶଜ୍ଜରଙ୍କ ଶାସନର ତୃତୀୟ ବର୍ଷରେ” ଏହି ଦର୍ଶନ ପ୍ରାପ୍ତ କଲେ ବୋଲି ଚିହ୍ନଟ କରିଛନ୍ତି, ଏହା ବାବିଲୋନକୁ ସେହି ରାଜ୍ୟ ଭାବେ ଚିହ୍ନଟ କରେ ଯାହା ମେଦୋ-ପର୍ସିଆର ଦ୍ୱିତୀୟ ରାଜ୍ୟର ପୂର୍ବରୁ ଥିଲା; କିନ୍ତୁ ଏହା ବାବିଲୋନକୁ ଗୁପ୍ତ, କିମ୍ବା ଭୁଲାଯାଇଥିବା, ଏମିତି ଏକ ରାଜ୍ୟ ଭାବେ ବିଶେଷ ଭାବରେ ଉଲ୍ଲେଖ କରେ, ଯାହା ଗୋଟିଏ ରାଜାଙ୍କ ଦିନମାନଙ୍କ ମଧ୍ୟରେ ଭୁଲାଯାଇଥାଏ।

The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.

Bineenson boqonnaa saddeettaffaa keessa jiran bineensota nyaattota miti; isaan bineensota tajaajila iddoo qulqulluu keessatti aarsaa ta’anii itti fayyadamanidha. Mootummaan afraffaan immoo akka bineensaatti utuu hin ta’in, “gaanfa xiqqaa” jedhamuun bakka buufameera; garuu gaanfoonis kutaa iddoo qulqulluu Waaqayyoo ture, altariwwan iddoo qulqulluu Waaqayyoo keessa jiranis akka ijaarsasaatti gaanfota qabu turan.

Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.

Mootummoonni raajii afran Danieliin jechoota mana qulqullummaa agarsiisanin bakka buufamuu isaanii qofa utuu hin taʼin, seenaa boqonnaa sanaa keessatti jechoonni tajaajila mana qulqullummaa Waaqayyoo irraa kallattiin maddanis hedduun jiru. Seenaa boqonnaa sanaa jechoota Ibrayisxiitii tajaajila mana qulqullummaa irraa fudhatamaniin dhiyaata; akkasumas gochi tajaajila mana qulqullummaa keessatti aarsaa dhiʼeessuu caasaa boqonnaa sanaa keessatti ijaaramee jira. Dhugaan Daniel taʼe jedhee boqonnaa torbaa fi saddeet walitti hidhachiise, warra arguuf fedhii qabanitti, boqonnaan torbaa mootummaa raajii Macaafa Qulqulluu keessatti mulʼatan keessaa siyaasa mootummaa adda baasee agarsiisa; boqonnaan saddeet immoo mootummaa raajii Macaafa Qulqulluu keessatti mulʼatan keessaa hojii amantii waldaa adda baasee agarsiisa.

Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.

Adventizmiin dhugaa kana haguuggachuuf duraanii seexanaa fayyadamuuf dirqameera; sababiin isaas beekamtiin kun akka luullee Milaar sirriitti akkuma Waaqayyo isaan qopheesseetti turan saaxila. Hubannoo Milaar waa’ee “kan guyyaa guyyaatti dhiyaatuu” isaanii diduun isaanii akka himannaa “Waaqayyo hubannaa hin qabne”tti bakka bu’ameera; jechuun isaanii yeroo Waaqayyo (tajaajila ergamoota qulqullootaatiin) caasaa sana Milaaritti kenne, inni sirrii hin turre jedhu.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Dhugumaan wantoonni isin garagalchitan akka suphee supheessaa in lakkaaʼamu; hojii sun isa isa tolcheen, “Inni na hin tolchine” jennaa? Yookiin wanti bocameen isa isa bocheen, “Inni hubannaa hin qabu” jennaa? Isaayaas 29:16.

The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.

Caasaan Miller kan ture ijaarsa raajii inni hubatee itti fayyadame ture; garuu bara 1863 irraa eegalee, Adventizimiin luulota abjuu Miller dhoksuuf jecha gara hojiiwwan ti’ooloojii Pirootestaantizimii gantuu fi Kaatolikummaatti deebiʼe. Adventizimiin hojii sana, akkasumas Hojjetaa hojii sanaa diduuf, caasaa sobaa tokko (wanta ijaarame sana) fudhate. Akkas gochuudhaanis, Hojjetaan hojii sanaa hubannaa akka hin qabne ni jedhu. Diddaan caasaa sanaa, bara 1798 keessatti beekumsa dabale kan hiikamee baʼe diduu ture, ammas ni ta’a. Warri beekumsa dabaluu sana didan hojii sanaa fi Hojjetaa hojii sanaa ni didu; akka jecha Daani’eelitti immoo isaan “hamoota” turan.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Namoonni baayʼeen ni qulqulleeffamu, ni adii taʼu, ni qorama; warri hamoon garuu hammina ni hojjetu; hamoota keessaa tokko illee hin hubatu; ogeeyyiin garuu ni hubatu. Daaniʼel 12:10.

The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.

“ᱫᱩᱥᱴ ᱠᱚ ᱫᱩᱥᱴ ᱠᱟᱢᱤ ᱞᱮᱫᱟ”, ᱱᱚᱶᱟ ᱫᱚ ᱥᱟᱹᱨᱤ ᱨᱮ ᱱᱟᱹᱲᱤᱥ ᱵᱟᱱᱟᱨ ᱟᱨ ᱵᱟᱹᱲᱛᱤ ᱥᱟᱹᱨᱤ-ᱵᱤᱨᱚᱫ ᱨᱮᱭᱟᱜ ᱟᱹᱰᱤ ᱵᱟᱝ ᱮᱢ ᱮᱢ ᱛᱮ ᱪᱤᱱᱦᱟᱹ ᱮᱫᱟ। ᱫᱩᱥᱴᱠᱚᱣᱟᱜ ᱱᱚᱶᱟ ᱵᱟᱱᱟᱨ-ᱨᱮᱛ ᱵᱟᱝ ᱢᱟᱱᱟ ᱫᱚ ᱤᱥᱚᱨ ᱠᱚ ᱵᱟᱝ ᱢᱟᱱᱟ ᱠᱟᱱᱟ, ᱟᱨ ᱱᱚᱶᱟᱨ ᱯᱟᱹᱨᱥᱤ ᱨᱮ ᱤᱥᱚᱨ ᱦᱚᱸ ᱫᱩᱥᱴᱠᱚ ᱵᱟᱝ ᱮᱢ ᱟ, ᱪᱮᱫᱟᱠ ᱥᱮ ᱫᱩᱥᱴᱠᱚ ᱢᱤᱫ ᱱᱚᱠᱚᱞ ᱵᱟᱱᱟᱨ-ᱨᱮᱛ ᱛᱮ ᱚᱱᱟ ᱵᱟᱝ ᱢᱟᱱᱟ ᱥᱟᱫᱷᱟᱭ ᱮᱢ ᱠᱟᱱᱟ।

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Sabni koo wallaalaa dhabuudhaan badaniiru; ati waan beekumsa diddeef, anis akka ati anaaf luba hin taanitti si dida; ati seera Waaqa keetii waan irraanfatteef, anis ijoollee kee nan irraanfadha. Hosea 4:6.

God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”

1844 ରୁ 1863 ପର୍ଯ୍ୟନ୍ତ ଯେମାନେ ଈଶ୍ୱରଙ୍କ “ଯାଜକ” ଥିଲେ, ସେହି ଈଶ୍ୱରଙ୍କ ଲୋକମାନେ, ୱିଲିୟମ୍ ମିଲ୍ଲରଙ୍କ ସେବାକାର୍ଯ୍ୟ ଦ୍ୱାରା ବୃଦ୍ଧି ପାଇଥିବା “ଜ୍ଞାନ”ର ଅଭାବର କାରଣରୁ ଅସ୍ୱୀକୃତ ହେଲେ। ହୋଶେୟାର ଷଷ୍ଠ ପଦର ପ୍ରସଙ୍ଗକୁ ବିଚାର କରିବା ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ, କାରଣ ସେହି ପ୍ରସଙ୍ଗ ସତ୍ୟବିରୋଧୀ ଏକ କ୍ରମବର୍ଦ୍ଧମାନ ବିଦ୍ରୋହକୁ ଚିହ୍ନଟ କରେ, ଯାହାକୁ “ଜ୍ଞାନ” ଭାବେ ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି।

> Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.

> Yaa ijoollee Israa’el, dubbii Waaqayyoo dhaga’aa; sababni isaas, Waaqayyo jiraattota biyya sanaa wajjin falmii qaba; biyya sana keessa dhugaan hin jiru, araarri hin jiru, beekumsi Waaqaa illee hin jiru. Kakuu sobaa kakachuu, sobuu, ajjeesuu, hatuu, ejjuu gochuudhaan daangaa cabsu; dhiignis dhiiga tuqa. Kanaaf biyyattiin ni boossi; namni ishee keessa jiraatu hundinuu ni laafa; bineensota dirree wajjin, simbirroota samii wajjinis; eeyyee, qurxummiin galaanaa illee ni badu. Garuu namni tokko iyyuu hin mormin, yookaan nama biraa hin ceephaasin; sababni isaas, uummanni kee akka warra lubicha morman sanaati. Kanaaf guyyaatti ni kufta; raajichi illee halkan si wajjin ni kufa; anis haadha kee nan balleessa. Uummanni koo sababii beekumsa dhabuu isaaniitiif ni bada; ati beekumsa waan diddeef, anis akka ati luba koo hin taaneef sin dhiisa; ati seera Waaqayyo kee waan dagatteef, anis ijoollee kee nan dagadha. Akkuma isaan baay’ataniin, akkuma sana natti cubbuu hojjetan; kanaaf ulfina isaanii gara qaanii nan geeddara. Isaan cubbuu uummata koo ni nyaatu; garaan isaaniis hammina isaanii irratti hirkata. Namni akkuma ta’e, lubnis akkuma sana ni ta’a; anis karaa isaanii irratti isaan nan adaba, hojii isaanii illee isaaniif nan deebisa. Isaan ni nyaatu, garuu hin quufan; sagaagalummaa ni hojjetu, garuu hin baay’atan; sababni isaas, Waaqayyoof xiyyeeffannaa kennuu dhiisaniiru.

> Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.

> Sagaagalummaa fi wayinii fi wayinii haaraan garaa namaa irraa fudhatu. Sabni koo muka isaanii irraa gorsa gaafatu, uleen isaaniis isaanitti hima; hafuurri sagaagalummaa isaan dogoggorsuuf isaan godheera, isaanis Waaqa isaanii jalaa sagaagalaniiru. Isaan tulluuwwan gaarotaa irratti aarsaa dhiʼeessu, tabbaalee irratti ixaana aarsu, gaaddisa isaanii gaarii waan taʼeef, muka quercusii fi poplarii fi elmii jala. Kanaafis intallan keessan sagaagalan, niitonni keessanis ejja raawwatu. Intallan keessan yeroo sagaagalan, yookaan niitonni keessan yeroo ejja raawwatan ani isaan hin adabu; isaanii mataan isaanii sagaagaltota wajjin of baasu, sagaagaltota wajjinis aarsaa dhiʼeessu; kanaaf sabni hin hubanne ni kufa. Ati iyyuu, Israaʼel, sagaagaltuu taʼus, Yihudaan haa hin balleessin; isin Gilgaalitti hin dhufinaa, gara Beetaaweenittis ol hin baʼinaa, “Akka Waaqayyo jiraatutti” jechuunis hin kakatinaa. Israaʼel akka jabbii of-duubatti siqxu tokkootti dugda deebiʼaatii jira; amma Waaqayyo iddoo balʼaa keessatti akka hoolaa tokkootti isaan ni tiksa. Efreem waaqolii tolfamoo wajjin hidhameera; isa dhiisaa. Dhugaan isaanii ni dhangaggaaʼeera; yeroo hunda sagaagalaniiru; bulchitoonni ishee qaanii wajjin, “Kennaa!” jechuun jaallatu. Qilleensi qoochoo isaa keessatti ishee marseera, isaanis sababii aarsaawwan isaanii irraa kan kaʼe ni qaanaʼu. Hoseʼaa 4:1–19.

The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.

Akeekkachi Hoseaa akka himutti, “Yihowaan jiraattota biyyaatti wal-morkii qaba; sababiin isaas biyya keessatti dhugaan hin jiru, araarris hin jiru, beekumsi Waaqayyoo illee hin jiru.” Adventizimiin saba Waaqayyoo kan guyyoota dhumaa ti. Guyyaa namichi suphee qulqulleessu kutaa Miller seenu sanatti, Adventizimiin, saba, luboota, raajotas dabalatee, “inni hin hubanne ni kufa,” sababiin isaas isaan “waaqolii tolfamoo wajjin walitti qabamaniiru.” Waaqolii tolfamoo isaanii barsiifata isaanii sobaa ti; innis caasaa sobaa keessatti hodhameera.

The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.

ହେଉଥିବା ଜ୍ଞାନବୃଦ୍ଧିକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କରିବାଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥିବା ଏହି ବିଦ୍ରୋହ ହେଉଛି ବିଦ୍ରୋହର ଏକ କ୍ରମାଗତ ତୀବ୍ରତାବୃଦ୍ଧି, ଯାହା ସେହି ସ୍ଥାନକୁ ପହଞ୍ଚେ ଯେଉଁଠାରେ ତାଙ୍କର ଅନୁଗ୍ରହକାଳ ଏହି ଘୋଷଣା ସହିତ ସମାପ୍ତ ହୁଏ ଯେ ସେମାନେ ମିଲରଙ୍କ କକ୍ଷରୁ ଝାଡ଼ି କାଢ଼ିଦିଆଯାଇଥିବା କୃତ୍ରିମ ଶିକ୍ଷାମାନଙ୍କ ସହିତ ଯୁକ୍ତ ହୋଇଯାଇଛନ୍ତି। ତାଙ୍କର ବିଦ୍ରୋହକୁ ନିରନ୍ତର ବ୍ୟଭିଚାର କରିବାରୂପେ ପ୍ରତିନିଧିତ କରାଯାଇଛି। 1863 ରୁ ଆରମ୍ଭ କରି ଅନୁଗ୍ରହକାଳର ସମାପ୍ତି ପର୍ଯ୍ୟନ୍ତ, ସେମାନେ ନିରନ୍ତର ବିଦ୍ରୋହ କରୁଥାନ୍ତି, ଯାହା ପର୍ଯ୍ୟନ୍ତ ସେମାନେ ପ୍ରଭୁଙ୍କ ମୁଖରୁ ଉଗଳିଦିଆଯାଆନ୍ତି।

The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.

Fincilliin beekumsaa diduu isaanii “yeroo hunda” ejja raawwachuutiin bakka buufame; jechuunis, in though jechi Ibrootaa inni itti fayyadame isauma miti ta’us, hiikni isaa jecha Ibrootaa “tamid” jedhuun wal fakkaata; innis “itti fufiinsaan” jechuudha, akkasumas kitaaba Daani’el keessatti “kan guyyaa guyyaa” jedhamee hiikameera.

We will continue our study of the four kingdoms of Bible prophecy in the next article.

Barumsa itti aanu keessatti mootummaa afur kan raajii Macaafa Qulqulluu ta’an qorachuu keenya itti fufna.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Sana ani ‘Guyyoota’ wajjin walqabatee arge, jechi ‘aarsaa’ jedhamu ogummaa namaatiin dabalamee akka ta’e, barruucha sana keessattis akka hin jirre; akkasumas warra sagalee sa’aatii murtii labsanitti Gooftaan hubannaa isaa sirrii akka kenne. Bara tokkummaan ture keessatti, 1844 dura, jechuun ni danda’ama harki caalaan isaanii ilaalcha sirrii ‘Guyyoota’ irratti walii galanii turan; garuu erga 1844 booddee, burjaajii keessatti, ilaalchota birootti fudhatamanii, dukkannii fi burjaajiinis itti aanee dhufe.” Review and Herald, November 1, 1850.

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