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# The Book of Daniel - Number Forty-Five

Incwadi kaDaniyeli - Inani Lamashumi Amane Anesihlanu

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

Inguquko Yomfuziselo: Ukutyhila Imfihlelo Ye “Daily” Encwadini KaDaniyeli

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.

“Umihla ngemihla” encwadini kaDaniyeli waqondwa nguWilliam Miller njengophawu lweRoma yobuhedeni okanye lobuhedeni, kodwa ngemihla yokugqibela luluphawu lokwaliwa kweenyaniso ezisisiseko zikaWilliam Miller. Lumele ukuphela kwemvukelo eyaqala ngo-1863, ngokwaliwa kokuqonda kukaMiller “amaxesha asixhenxe” kaMoses akuLevitikus amashumi amabini anesithandathu. Xa ama-Adventist ayala ukumiselwa okuchanekileyo “komihla ngemihla” njengobuhedeni, aguqula uphawu lukaSathana alwenza uphawu lukaKristu. UIsaya uchaza ukuba lo msebenzi wawukukujika izinto zibe phezulu zibe phantsi. Ukwaliwa “komihla ngemihla” kwamiselwa ngeminyaka yoo-1930 (isizukulwana sesithathu sobu-Adventist), kodwa kwakusele kuyimpikiswano ukususela ngo-1901 (isizukulwana sesibini sobu-Adventist). NjengakwaSirayeli wamandulo, ukwaliwa kwenyaniso okuqhubekayo kwakhokelela ekwamkelweni kwempazamo eyayiqulathe iziqalelo zesono esingaxolelekiyo.

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.

Isono esingaxolelekiyo samaYuda athanda ukuphikisa sabonakaliswa xa achonga imisebenzi awayeyenzile uKristu njengemisebenzi kaSathana. U-Israyeli wamandulo ngumfuziselo oyintloko ka-Israyeli wale mihla, yaye u-Israyeli wale mihla wenza kanye loo nto, kodwa ngokuchaseneyo. Bathabatha imisebenzi kaSathana (ubuhedeni), baza bayinxulumanisa noKristu. Uvukelo luka-Israyeli wamandulo luquka ukukhetha kwawo uSathana njengokumkani wawo.

> 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.

> Ngoko ke, akukuva uPilato elo lizwi, wamkhupha uYesu ngaphandle, waza wahlala esihlalweni sokugweba endaweni ebizwa ngokuba yiPavumente, kodwa ngesiHebhere, yiGabatha. Ke kaloku yayilusuku lokulungiselela iPasika, yaye kwakumalunga neyure yesithandathu; waza wathi kumaYuda, Yabonani uKumkani wenu! Kodwa bakhwaza besithi, Msuse, msuse, mbethelele emnqamlezweni. UPilato wathi kubo, Ndimbethelele emnqamlezweni na uKumkani wenu? Ababingeleli abakhulu baphendula bathi, Asinankumkani ngaphandle kukaKesare. Ngoko ke wamnikela kubo ukuba abethelelwe emnqamlezweni. Baza bona bamthabatha uYesu, bamhambisa ke. Yohane 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.

UPilato wayengummeli weRoma yobuhedeni, yaye uDade White uchaza ukuba inamba eyagxothwayo ezulwini kwiSityhilelo isahluko seshumi elinesibini nguSathana, kodwa ngengqiqo yesibini inamba ikwayiRoma yobuhedeni. Ngoko ke inamba ifuziselwa “ngemihla ngemihla.” Ukuphela kovukelo lukaSirayeli wamandulo, xa babhengeza esidlangalaleni bathi, “Asinakumkani ngaphandle kukaKesare,” kwamela isibhengezo sabo esidlangalaleni sokuba babengabantu abangaphantsi kokulawulwa ngukumkani wabo, yaye ukumkani wabo wayenguSathana. Olo vukelo nxamnye noThixo njengoKumkani, lwaqala ngemihla kaSamuweli umprofeti, xa bamala uThixo njengokumkani wabo baza bafuna ukuba banikwe ukumkani ongumntu ukuze babe njengezinye iintlanga.

> 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.

> Banduluka bonke bakwaSirayeli bazihlanganisa, beza kuSamuweli eRama, baza bathi kuye, Khangela, usaluphele, yaye oonyana bakho abahambi ezindleleni zakho; ngoku senzele ukumkani asigwebe njengazo zonke iintlanga. Kodwa loo nto ayizange imkholise uSamuweli, xa babesithi, Sinike ukumkani asigwebe. Waza uSamuweli wathandaza kuYehova. Wathi uYehova kuSamuweli, Lithobele ilizwi labantu kuko konke abakuthethayo kuwe; kuba abakwalanga wena, koko bakwalile mna, ukuze ndingabi ngukumkani phezu kwabo. Ngokwemisebenzi yonke abayenzileyo, kususela mhla ndabanyusayo eYiputa, kwada kwangale mini, abandishiya ngayo, bakhonza abanye oothixo, benjenjalo nakuwe. 1 Samuweli 8:4–8.

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.

UIsrayeli wamandulo akazange aqonde ukuba wayemlahlile uThixo, nokuba umnqweno wawo wokuba nokumkani wasemhlabeni wawunokhula ude ufikelele kwinqanaba lokuba bambethelele emnqamlezweni uMesiya, baza bakhetha uSathana njengokumkani wabo. Uvukelo lwabo lwalufihlakele emehlweni abo ngenxa yeengcamango zabo zobulungisa bokuzilungisa ezathi, nangona babemlahlile uThixo, babesengabantu abanyuliweyo; kuba, ngapha koko, babesithi ngokwengqiqo yabo, uThixo wayesaqhubeka egcina ubulungiseleli obungcwele bobuprofeti, nasemva koSamuweli.

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.

Bayiqonda gwenxa inkonzo yesiprofeto yabaprofeti, bekholelwa ukuba ubukho babaprofeti bakaThixo babububungqina bokuba babengabantu abanyuliweyo bakaThixo. Abazange babone ukuba babekude noThixo nokuba abaprofeti babefuna ukubakhokelela ukuba babuyele kuThixo, kuba babeyitolika imisebenzi yabaprofeti njengobungqina bokukhokela kukaThixo. Oku kwakunjalo nangona babeqhubeka beyala yonke imiyalezo yabaprofeti ababethunyelwe kubo. Kwangolo hlobo kwaloo nkohliso kwehlela ubu-Adventist ngowe-1863.

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”.

Ubu-Adventism bayikhaba intshukumo eyayihlanganiswe ngenkonzo kaWilliam Miller, baza bakhetha ukuba yicawa ebhaliswe ngokusemthethweni kwangalo nyaka mnye abalahla ngawo umyalezo kaMoses “wamaxesha asixhenxe,” njengoko wawuziswe nguEliya (William Miller). Kwangalo nyaka mnye bavelisa itshathi yobuxoki yesiprofeto, eyayingenakufundwa kwakhona, yaye yayingasenako “ukuthetha” ngokukaHabakuki 2, indima 3, kuba yayifuna uxwebhu olongezelelekileyo ukuze ichazwe. Iitshathi zikaHabakuki zazinokufundwa kanye njengoko zazinje, yaye ngenxa yoko zazinako “ukuthetha”.

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.

I-Adventism yala ukwenza naluphi na uvavanyo lokuzihlola ngokumalunga nokhetho abalwenzayo ngowe-1863, kuba ngapha koko babenomprofetikazi phakathi kwabo, nto leyo eyayingqina ukuba babengabantu abaseleyo abachongiweyo encwadini yeSityhilelo, abanomoya wesiProfeto. Babonakalisa kwaloo moya nesimo sengqondo sikaSirayeli wamandulo, yaye uvukelo olwaqalayo ngokwaliwa kwelitye lokuqala elixabisekileyo elafunyanwa nguMiller, ekugqibeleni lwabakhokelela ekwaleni kwabo ukuchongwa kukaMiller kwelitye elixabisekileyo elithi “the daily” nabo.

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.

USirayeli wale mihla bayala ukuqonda kukaMiller “ngokwemihla ngemihla,” umqondiso weRoma yobuhedeni, nto leyo nayo engumqondiso kaSathana, baza bathi “ngokwemihla ngemihla” ngumqondiso kaKristu. Ngamanye amazwi, uSirayeli wale mihla wakhetha ukwamkela umqondiso kaSathana njengomqondiso kaKristu. Kanye njengokuba uSirayeli wamandulo wabhengeza ukuba babengenakumkani wumbi ngaphandle kukaKesare, ummeli weRoma yobuhedeni, engumqondiso kaSathana.

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.

Ngokokusetyenziswa kwesiprofeto, olo khetho lwalufuna ukuba uSirayeli wanamhlanje aphinde achaze izahluko zesixhenxe, zesibhozo nezesithoba zikaDaniyeli, ezazizezona zahluko zimelwe nguMlambo i-Ulai, yaye ezazikukwanda kolwazi kwimbali yamaMillerite. Babeya kunyanzelwa ukuba baziguqule ezo zahluko, kuba isahluko sesibhozo sibhekisa ngokuthe ngqo “kweyemihla ngemihla” izihlandlo ezithathu.

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.

Benyanzeliswa yimbali apho umbono womlambo iUlai wavulwa, amaMillerite ayengenakubona banye ubukumkani basemhlabeni ngaphambi kokuba uKristu abuye aze amise ubukumkani baKhe obungunaphakade, njengoko bumelwe kuDaniyeli isahluko sesibini. Ngenxa yoko bawuphatha ubukumkani besine baseRoma njengobukumkani bunye obunezinto ezimbini. Ezo zinto zimbini zimelwe ngokuthe ngqo kwizahluko zesixhenxe nesezisibhozo zikaDaniyeli. UDaniyeli uchaza ukuba umbono awawamkelayo kwisahluko sesibhozo wawumele ukuqondwa unxulumene nombono wesahluko sesixhenxe.

> 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.

> Ngomnyaka wesithathu wobukumkani bokumkani uBheleshatsare kwabonakala umbono kum, kum mna Daniyeli, emva kwalowo wabonakala kum ekuqaleni. Daniyeli 8:1.

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

Umbono “owabonakala ku” Daniyeli “ekuqaleni,” yayingumbono wesahluko sesixhenxe.

> 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.

> Ngomnyaka wokuqala kaBheleshatsare ukumkani waseBhabheli, uDaniyeli waphupha, wabona nemibono yentloko yakhe elele embhedeni wakhe; wandula ke wayibhala iphupha loo nto, waxela intsingiselo emfutshane yezinto ezo. Daniyeli 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.

Ezi zibono zibini zimele iinkalo ezimbini zobukumkani besiprofeto seBhayibhile ezathi zaqalwa ukumelwa kwisahluko sesibini sikaDaniyeli. Ubukumkani obune—iBhabhiloni, amaMedi namaPersi, iGrisi neRoma—baphindwa kwisahluko sesixhenxe, baza baphinda kwakhona kwisahluko sesibhozo, kodwa kukho umahluko phakathi kwezinto zopolitiko zobukumkani obune nezinto zonqulo zobukumkani obune. KuDaniyeli isahluko sesixhenxe, obu bukumkani bumelwe ngamarhamncwa adla inyama, kodwa kwisahluko sesibhozo obu bukumkani bunye buboniswa ngezilwanyana zengcwele. UDaniyeli wayenqwenela ukusiqonda isibonakaliso sesahluko sesixhenxe, waza uGabriyeli weza kuye ukuze asichaze.

> 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.

> Mna Daniyeli ndaba buhlungu emoyeni wam phakathi komzimba wam, yaye imibono yentloko yam yandiphazamisa. Ndasondela komnye wabo babemi kufuphi, ndambuza inyaniso yako konke oku. Waza wandixelela, wandazisa ukutyhilwa kwezi zinto. Ezi zilwanyana zinkulu, zona zine, zingookumkani abane, abaya kuvela emhlabeni. Ke bona abangcwele bOyena Uphakamileyo baya kuyamkela ubukumkani, balibambe ubukumkani ngonaphakade, ewe, ngonaphakade kanaphakade. Daniyeli 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.

UDaniyeli waxelelwa ukuba amarhamncwa amane ayengobukumkani obune basemhlabeni obuya kubakho de kumiswe ubukumkani bukaThixo obungunaphakade, ngokuvumelana noDaniyeli isahluko sesibini. Kwakumele kubekho ubukumkani obune basemhlabeni obandulela ukufika kobukumkani bukaThixo obungunaphakade, njengoko bumelwe lilitye elaqingqwayo entabeni laza lazalisa umhlaba wonke kwisahluko sesibini.

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.

USista White wayithabatha ukuqonda kwamaMillerite ngezo zikumkani zine waya ngaphaya kakhulu kokuqonda kwamaMillerite, xa wayethetha ngerhamncwa lomhlaba lesiTyhilelo isahluko seshumi elinesithathu.

> “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.

> “Kule ndawo kungeniswa omnye umqondiso. Utsho umprofeti ukuthi: ‘Ndabona elinye irhamncwa linyuka liphuma emhlabeni; laye lineempondo ezimbini ezifana nezegusha.’ Ivesi 11. Kokubini imbonakalo yeli rhamncwa nendlela elavela ngayo kubonisa ukuba uhlanga elimele lona alufani nala aboniswe phantsi kwemiqondiso eyandulelayo. Izikumkani ezinkulu ezithe zalawula ihlabathi zathi zaboniswa kumprofeti uDaniyeli njengezirhamncwa ezixhwilayo, zinyuka xa ‘imimoya yomine yamazulu yayivuthuza phezu kolwandle olukhulu.’ Daniyeli 7:2. KwiSityhilelo ishumi elinesixhenxe ingelosi yachaza ukuba amanzi amele ‘izizwe, nenkitha yabantu, neentlanga, neelwimi.’ ISityhilelo 17:15. Imimoya ngumqondiso wengxabano. Imimoya yomine yamazulu ivuthuza phezu kolwandle olukhulu imela iziganeko ezoyikekayo zokoyisa neenguquko ezithe izikumkani zafikelela ngazo emandleni.” Imbambano Enkulu, 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.

Amarhamncwa ayimiqondiso yoloyiso olwafezekiswayo njengoko izikumkani zazifumana ulawulo. Irhamncwa elidlayo limela ngokwesiprofeto amandla ezopolitiko, ezoqoqosho nezomkhosi obukumkani. Ezo zikukumkani zifanayo zimelwe kuDaniyeli isahluko sesibini nese sixhenxe, zikwanikelwa umfanekiso kwakhona kwisahluko sesibhozo, kodwa apho zonke zinxulunyaniswa nezinto ezivela kwingcwele kaThixo, yaye ngokwenjenjalo zimele icala lenkolo lezikumkani, kuba zonke zaziyimanyano yebandla noRhulumente.

> 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.

> Ngomnyaka wesithathu wobukumkani bukaKumkani uBheleshatsare, kwabonakala umbono kum, kum mna Daniyeli, emva kwalowo wabonakala kum ekuqaleni. Ndabona embonweni; kwaza kwathi, ndakubona, ndandiseShushan ebhotwe, elikwiphondo laseElam; ndabona embonweni, ndandisecaleni komlambo iUlai. Ndaza ndaphakamisa amehlo am, ndabona; nanko ke, kwakumi phambi komlambo inkunzi yegusha eneempondo ezimbini; zaye ezo mpondo zombini zinde; kodwa enye yayinde kunenye, yaye ende ngakumbi yavela emva. Ndabona loo nkunzi yegusha ihlaba isinga entshonalanga, nasentla, nasemazantsi; kangangokuba kwakungekho zilwanyana zinokuma phambi kwayo, kungekho namnye unokuhlangula esandleni sayo; yenza ngokwentando yayo, yaza yaba nkulu. Ke kaloku, ndakuba ndisaqwalasela, nanko ke, kweza inkunzi yebhokhwe ivela entshonalanga phezu kobuso behlabathi liphela, ingawuchukumisi umhlaba; yaye loo nkunzi yebhokhwe yayinophondo olubalulekileyo phakathi kwamehlo ayo. Yaza yeza kuloo nkunzi yegusha ineempondo ezimbini, endandiyibonile imi phambi komlambo, yabalekela kuyo ngomsindo wamandla ayo. Ndayibona isondela kufuphi nenkunzi yegusha, yaza yavutha ngumsindo nxamnye nayo, yabetha inkunzi yegusha, yaza yaphula iimpondo zayo zombini; yaye kwakungekho mandla enkunzini yegusha okumelana nayo, kodwa yayiwisa emhlabeni, yayinyathela; yaye kwakungekho namnye unokuhlangula inkunzi yegusha esandleni sayo. Ngako oko inkunzi yebhokhwe yaba nkulu kunene; kwathi, isenamandla, lwaphulwa olo phondo lukhulu; endaweni yalo kwavela amane abalulekileyo, esinga kwimimoya yomine yezulu. Daniyeli 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.

Isahluko sesibhozo siqala ngoDaniyeli eqinisekisa ukuba ngelo xesha wayesaphila kwimbali yobukumkani bokuqala besiprofeto seBhayibhile (iBhabheli), kodwa umbono wakhe awuchazi nawuphi na umqondiso owawuza kumela iBhabheli, kuba uqala ngenkunzi yegusha eyayimela ubukumkani besibini basemhlabeni baseMedi namaPersi. Ukungabikho komqondiso weBhabheli kwenziwe ngenjongo, kuba uphawu oluphambili lweBhabheli kukuba imela ubukumkani obususwayo, baze emva koko bubuyiselwe, njengoko kuboniswe “ngamaxesha asixhenxe” kaNebhukadenetsare ephila njengerhamncwa. Ngelo “xesha lisixhenxe” kumelwa inxenye yeBhabheli yokomoya (ubupapa), kuba ubupapa bubukumkani obulityelwayo iminyaka engamashumi asixhenxe yomfuziselo, ngexesha awayenenxeba elibulalayo. Inyaniso yokuba uDaniyeli uchaza ukuba wamkela umbono “ngomnyaka wesithathu wobukumkani bukakumkani uBheleshatsare,” ichaza iBhabheli njengobukumkani obandulela ubukumkani besibini bamaMedi namaPersi, kodwa igxininisa iBhabheli njengobukumkani obufihlakeleyo, okanye obulityelweyo, obulityelwayo ngemihla kakumkani omnye.

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.

Izilo zesahluko sesibhozo azizizo izilo ezixhaphazayo; zizilo ezazisetyenziswa njengemibingelelo enkonzweni yengcwele. Ubukumkani besine bumelwe “luphondo oluncinane,” kungekhona njengerhamncwa, kodwa iimpondo zaziyinxalenye yengcwele kaThixo, kuba izibingelelo ezingcwele zikaThixo zazineempondo njengenxalenye yoyilo lwazo.

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.

Ayisiyiyo kuphela into yokuba izikumkani ezine zesiprofeto zimelwe nguDaniyeli ngamagama anxulumene nengcwele, koko ke nembali yesahluko iqulethe amagama aliqela athatyathwe ngokuthe ngqo enkonzweni yengcwele kaThixo. Ibali elisesahlukweni linikelwa ngamazwi esiHebhere athatyathwe enkonzweni yengcwele, kodwa kwakhona nesenzo sokunikezela umbingelelo enkonzweni yengcwele sakhiwe ngaphakathi kulwakhiwo lwesahluko. Inyaniso yokuba uDaniyeli wadibanisa ngenjongo isahluko sesixhenxe nesezibhozo kunye, ivumela abo banqwenela ukubona, ukuba isahluko sesixhenxe sichaza ubugcisa borhulumente bezikumkani zesiprofeto seBhayibhile, kanti isahluko sesibhozo sichaza ubugcisa bebandla bezikumkani zesiprofeto seBhayibhile.

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.

I-Adventism iye yanyanzeleka ukuba iyigqume le nyaniso ngeentsomi zikaSathana, kuba oku kuqondwa kutyhila ukuba amatye anqabileyo kaMiller ayenjalo kanye njengoko uThixo wayewamisile ukuba abe njalo. Ukulahla kwabo ukuqonda kukaMiller “ngosedwa lwemihla ngemihla,” kumelwe njengokuthi “uThixo wayengenakuqonda,” kuba bathi xa uThixo wanika uMiller ulwakhiwo olusisiseko (ngenkonzo yeengelosi ezingcwele), lwalungachananga.

> 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.

> Inene ukuphendula kwenu izinto ngentloko kuya kuthi kuqwalaselwe njengodongwe lombumbi; kuba ingaba into eyenziweyo iya kuthi na ngaye owayenzayo, Akandenzanga? okanye into eyilwayo iya kuthi na ngaye oyilileyo, Wayengenakuqonda? Isaya 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”.

Isakhelo sikaMiller yayisisakhiwo sesiprofeto awasibonayo wasisebenzisa, kodwa ukususela ngowe-1863 ukuya phambili, i-Adventism yabuyela kwizicelo zemfundiso-zakwalizwi zobuProtestanti obawileyo nobuKatolika, ukuze ifihle amatye anqabileyo ephupha likaMiller. I-Adventism yamkela isakhelo sobuxoki (into eyakhiweyo), ukuze iyikhabe loo msebenzi, kwanomYili waloo msebenzi. Ngokwenjenjalo, bathi uMyili waloo msebenzi akanakuqonda. Ukukhatywa kweso sakhelo kwakunjalo, kwaye kusenjalo, kukukhatywa kokwanda kolwazi okwatyhilwayo ngowe-1798. Abo bakhatyayo ukwanda kolwazi bayawukhaba umsebenzi noMyili waloo msebenzi, yaye ngokwemigaqo kaDaniyeli babengabo “abangendawo”.

> 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.

> Abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza ubungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 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.

“abangendawo baya kwenza ubungendawo,” ngaloo ndlela kuchongwe ukwaliwa kwenyaniso okuqhubela phambili nokwanda. Ukuchasa kwabangendawo esi sicwangciso-siseko kukuchasa uThixo, yaye ngenxa yoko uThixo uyabachasa abangendawo ngenxa yokwala abakuzama ukukuphumeza ngesicwangciso-siseko sobuxoki.

> 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.

> Abantu bam bayatshatyalaliswa ngenxa yokuswela ulwazi; ngenxa yokuba ulalile ulwazi, nam ndiya kukulahla, ukuze ungabi ngumbingeleli kum; ekubeni uwulibele umthetho kaThixo wakho, nam ndiya kubalibala abantwana bakho. Hoseya 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.”

Abantu bakaThixo, ababe “ngababingeleli” bakaThixo ukususela ngowe-1844 kude kube ngowe-1863, bagatywa ngenxa yokuswela kwabo “ulwazi” olwandisiweyo ngobulungiseleli bukaWilliam Miller. Kubalulekile ukuqwalasela umxholo wendinyana yesithandathu kuHoseya, kuba umxholo uchaza imvukelo eyandayo nxamnye nenyaniso, emelwe “njengolwazi.”

> 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.

> Yivani ilizwi likaYehova, nina bantwana bakaSirayeli; kuba uYehova unobango nabemi belizwe, ngenxa yokuba kungekho nyaniso, kungekho nceba, kungekho lwazi ngoThixo elizweni. Ngokufunga, nangokuxoka, nangokubulala, nangokuba, nangokukrexeza, bayagqabhuka; negazi lichukumisa igazi. Ngenxa yoko ilizwe liya kulila, nabo bonke abahlala kulo baya kuhexa, kunye namarhamncwa asendle, neentaka zezulu; ewe, neentlanzi zolwandle nazo ziya kususwa. Kanti makungabikho mntu ubambanisa, kungabikho namnye osolayo omnye; kuba abantu bakho banjengabo babambana nombingeleli. Ngenxa yoko uya kuwa emini, nomprofeti naye uya kuwa nawe ebusuku, ndibatshabalalise unyoko. Abantu bam bayatshatyalaliswa ngenxa yokuswela ulwazi; ngenxa yokuba walugatya ulwazi, nam ndiya kukulahla, ukuze ungabi ngumbingeleli kum; ekubeni uwulibele umthetho woThixo wakho, nam ndiya kubalibala abantwana bakho. Njengoko babesanda, benza isono kum ngokunjalo; ngenxa yoko ndiya kuyiguqula uzuko lwabo lube lihlazo. Batya isono sabantu bam, babeka intliziyo yabo ebugwenxeni babo. Kwaye kuya kuba njalo, njengabantu, ngokunjalo nombingeleli; ndobohlwaya ngeendlela zabo, ndibabuyekeze ngemisebenzi yabo. Kuba baya kudla, bangahluthi; baya kuhenyuza, bangandi; ngenxa yokuba bayekile ukumthobela uYehova.

> 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.

> Ukuhenyuza newayini nevinyo elitsha kuyayisusa intliziyo. Abantu bam bafuna icebo kwizithixo zabo zomthi, nentonga yabo ibaxelela; kuba umoya wobuhenyu ubabangisile ukuba baduke, baza bahenyuza bemka phantsi koThixo wabo. Benza imibingelelo ezincotsheni zeentaba, batshise nesiqhumiso ezindulini, phantsi kwemithi yemi-oki neyompopola neyomelmi, ngokuba umthunzi wayo ulungile; ngenxa yoko iintombi zenu ziya kuhenyuza, nabafazi benu baya kukrexeza. Andiyi kuzohlwaya iintombi zenu xa zihenyuza, nabafazi benu xa bekrexeza; kuba bona ngokwabo bazahlula kunye namahenyukazi, benze imibingelelo kunye noonongogo; ngenxa yoko abantu abangenakuqonda baya kuwa. Nokuba wena, Sirayeli, uyahenyuza, makangoni uYuda; ningayi eGilgali, ninganyuki niye eBhetaven, ningafungi nithi, UYehova uyaphila. Kuba uSirayeli uyabuyela umva njengethole elinenkani elibuyela umva; ngoku uYehova uya kubalusa njengemvana endaweni ebanzi. UEfrayim ubambene nezithixo: myekeni. Isiselo sabo simuncu: baye baqhubeka behenyuza; abalawuli bakhe bathanda ngentloni ukuthi, Yiphani. Umoya umbhinqile ngamaphiko awo, yaye baya kuba neentloni ngenxa yemibingelelo yabo. Hoseya 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.

Isilumkiso sikaHoseya sisokuba “uYehova unembambano nabemi belizwe, ngokuba akukho nyaniso, nenceba, nakwazi uThixo ezweni.” Ubu-Adventist ngabantu bakaThixo bemihla yokugqibela. Ngomhla lowo indoda enebrashi yothuli ingena egumbini likaMiller, ubu-Adventist, kuquka abantu, ababingeleli, nabaprofeti “ongaqondiyo uya kuwa,” kuba baya kuba “bebambelele kwizithixo.” Izithixo zabo ziimfundiso zabo zobuxoki, ezilukwe zafakwa kwisakhiwo sobuxoki.

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.

Uvukelo olufanekiselwa kukwala ukwanda kolwazi luyindlela yovukelo ekhula ngokunyuka, ide ifike kwinqanaba apho ixesha labo lovavanyo liphela ngesibhengezo sokuba bamanyene neemfundiso zomgunyathi ezikhukuliswayo ziphuma egumbini likaMiller. Uvukelo lwabo lufanekiselwa njengokwenza uhenyuzo ngokuqhubekayo. Ukusukela ngowe-1863 ukuya kuthi ga ekuvalweni kwexesha lovavanyo, bahlala bevukela de bakhutshelwe ngaphandle emlonyeni weNkosi.

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.

Uvukelo lokwala ulwazi lwabonakaliswa kukukrexeza kwabo “ngokuqhubekayo”; yaye nangona ingelilo kwa elo gama linye lesiHebhere, intsingiselo iyafana negama lesiHebhere elithi “tamid,” elithetha “okuqhubekayo,” yaye elo lihunyushwa ngokuthi “imihla ngemihla” encwadini kaDaniyeli.

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

Siya kuqhubeka nesifundo sethu ngezikumkani ezine zesiprofeto seBhayibhile kwinqaku elilandelayo.

> “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.

> “Ndaza ndabona ngokunxulumene ‘neMihla Ngemihla,’ ukuba igama elithi ‘umbingelelo’ longezwe bubulumko bomntu, yaye alisosakubhalo; nokuba iNkosi yanika umbono ochanekileyo ngayo kwabo banikela isikhalo seyure yomgwebo. Xa ubunye babukho, phambi kowe-1844, phantse bonke babemanyene kumbono ochanekileyo ‘weMihla Ngemihla;’ kodwa ukususela kowe-1844, ekudidekeni, kuye kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nokudideka.” Review and Herald, November 1, 1850.

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