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# The Book of Daniel - Number Forty-Five

Ìwé Dáníẹ́lì - Nọ́mbà Márùndínlógójì

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

Ìyípadà Àpẹẹrẹ-Àmì: Ṣíṣí Ìjìnlẹ̀ Òjoojúmọ́ nínú Ìwé Dáníẹ́lì

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.

“Ẹbọ àìmọ́lẹ̀ ojoojúmọ́” nínú ìwé Dáníẹ́lì ni William Miller mọ̀ gẹ́gẹ́ bí àmì Romu keferi tàbí ìjọsìn òrìṣà, ṣùgbọ́n ní àwọn ọjọ́ ìkẹyìn ó jẹ́ àmì ìkọ̀sílẹ̀ àwọn òtítọ́ ìpilẹ̀ṣẹ̀ William Miller. Ó dúró fún òpin ìṣọ̀tẹ̀ kan tí ó bẹ̀rẹ̀ ní ọdún 1863, pẹ̀lú ìkọ̀sílẹ̀ òye Miller nípa “àkókò méje” ti Mósè nínú Lefitiku mẹ́rìndínlọ́gbọ̀n. Nígbà tí Àdífẹnítì kọ ìdánimọ̀ tó tọ́ ti “ẹbọ àìmọ́lẹ̀ ojoojúmọ́” gẹ́gẹ́ bí ìjọsìn òrìṣà, wọ́n yí àmì Satani padà sí àmì Kristi. Isaiah sọ pé iṣẹ́ yìí jẹ́ yíyí ohun padà lórí. Ìkọ̀sílẹ̀ “ẹbọ àìmọ́lẹ̀ ojoojúmọ́” ni a fi lélẹ̀ ní àwọn ọdún 1930 (ìran kẹta ti Àdífẹnítì), ṣùgbọ́n ó ti jẹ́ ọ̀ràn àríyànjiyàn láti ọdún 1901 (ìran kejì ti Àdífẹnítì). Gẹ́gẹ́ bí ó ti rí pẹ̀lú Ísírẹ́lì àtijọ́, ìkọ̀sílẹ̀ òtítọ́ díẹ̀díẹ̀ mú ìtẹ́wọ́gbà àṣìṣe kan wá, èyí tí ó ní àwọn èròjà ẹ̀ṣẹ̀ àìdáríjì nínú.

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.

Ẹ̀ṣẹ̀ àìdáríjì fún àwọn Júù aláriyànjiyàn náà, ni a ṣàfihàn nígbà tí wọ́n dá iṣẹ́ tí Kristi ti ṣe mọ́ iṣẹ́ Satani. Ísírẹ́lì ìgbàanì ni àpẹẹrẹ àkọ́kọ́ pàtàkì jùlọ ti Ísírẹ́lì òde-òní, àti pé Ísírẹ́lì òde-òní ṣe ohun kan náà gan-an, ṣùgbọ́n ní ìdàkẹ́yìn. Wọ́n mú iṣẹ́ Satani (ẹ̀sìn kèfèrí), wọ́n sì sọ iṣẹ́ wọ̀nyí di ti Kristi. Ìṣọ̀tẹ̀ Ísírẹ́lì ìgbàanì ní pẹ̀lú yíyàn tí wọ́n yan Satani gẹ́gẹ́ bí ọba wọn.

> 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.

> Nítorí náà, nígbà tí Pílátù gbọ́ ọ̀rọ̀ náà, ó mú Jésù jáde wá, ó sì jókòó sórí ìjókòó ìdájọ́ ní ibi tí a ń pè ní Òkúta Pẹpẹ, ṣùgbọ́n ní èdè Heberu, Gabbatha. Ó sì jẹ́ ọjọ́ ìmúrasílẹ̀ Ìrékọjá, ní àkókò bí wákàtí kẹfà: ó sì wí fún àwọn Júù pé, Wò ó, Ọba yín! Ṣùgbọ́n wọ́n kígbe pé, Mú un kúrò, mú un kúrò, kàn án mọ́ àgbélébùú. Pílátù wí fún wọn pé, Ṣé èmi yóò kàn Ọba yín mọ́ àgbélébùú? Àwọn olórí àlùfáà dáhùn pé, A kò ní ọba mìíràn bí kò ṣe Késárì. Nítorí náà, ó fi í lé wọn lọ́wọ́ láti kàn án mọ́ àgbélébùú. Wọ́n sì mú Jésù, wọ́n sì kó ọ lọ. Johanu 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.

Pílátù jẹ́ aṣojú Róòmù aláìmọ̀-Ọlọ́run, àti pé Arábìnrin White fi hàn pé ejò ńlá tí a lé jáde kúrò ní ọ̀run nínú Ìfihàn orí kẹwàá àti méjì ni Sátánì; ṣùgbọ́n ní ìtumọ̀ kejì, ejò ńlá náà jẹ́ Róòmù aláìmọ̀-Ọlọ́run pẹ̀lú. Nítorí náà, “ẹbọ ojoojúmọ́” ni a fi ṣàpẹẹrẹ ejò ńlá náà. Òpin ìṣọ̀tẹ̀ Ísírẹ́lì àtijọ́, nígbà tí wọ́n kéde ní gbangba pé, “A kò ní ọba mìíràn bí kò ṣe Késárì,” ṣàpẹẹrẹ ìkéde wọn ní gbangba pé àwọn jẹ́ abẹ́ ìṣàkóso ọba wọn, àti pé ọba wọn ni Sátánì. Ìṣọ̀tẹ̀ yẹn sí Ọlọ́run gẹ́gẹ́ bí Ọba bẹ̀rẹ̀ ní ọjọ́ Samuẹli wòlíì, nígbà tí wọ́n kọ Ọlọ́run sílẹ̀ gẹ́gẹ́ bí Ọba wọn, tí wọ́n sì béèrè pé kí a fi ọba ènìyàn fún wọn kí wọ́n lè rí bí àwọn orílẹ̀-èdè yòókù.

> 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.

> Nígbà náà ni gbogbo àwọn àgbà Israel péjọpọ̀, wọ́n sì tọ Samuẹli wá ní Rámà, Wọ́n sì wí fún un pé, Wò ó, ìwọ ti darúgbó, àwọn ọmọ rẹ kò sì rìn ní ọ̀nà rẹ: nísinsin yìí, fi ọba ṣe fún wa láti ṣe ìdájọ́ wa gẹ́gẹ́ bí gbogbo àwọn orílẹ̀-èdè. Ṣùgbọ́n ọ̀ràn náà kò dùn mọ́ Samuẹli, nígbà tí wọ́n wí pé, Fi ọba fún wa láti ṣe ìdájọ́ wa. Samuẹli sì gbàdúrà sí Olúwa. Olúwa sì wí fún Samuẹli pé, Fetí sí ohùn àwọn ènìyàn náà nínú gbogbo ohun tí wọ́n bá sọ fún ọ: nítorí wọn kò kọ ìwọ sílẹ̀, ṣùgbọ́n mí ni wọ́n kọ sílẹ̀, kí èmi má bàa jẹ ọba lórí wọn. Gẹ́gẹ́ bí gbogbo iṣẹ́ tí wọ́n ti ń ṣe láti ọjọ́ tí mo ti mú wọn gòkè wá láti ilẹ̀ Ejibiti títí di òní yìí, èyí tí wọ́n fi kọ̀ mí sílẹ̀, tí wọ́n sì sin ọlọ́run mìíràn, bẹ́ẹ̀ ni wọ́n ṣe sí ọ pẹ̀lú. 1 Samuelu 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.

Ísráẹ́lì àtijọ́ kò mọ̀ rí pé wọ́n ti kọ Ọlọ́run sílẹ̀, tàbí pé ìfẹ́-ọkàn wọn fún ọba ayé yóò máa tẹ̀ síwájú títí yóò fi dé ibi tí wọ́n kàn Mèsáyà mọ́ àgbélébùú, tí wọ́n sì yan Sátánì gẹ́gẹ́ bí ọba wọn. Ìṣọ̀tẹ̀ wọn fara pamọ́ kúrò lójú wọn nípasẹ̀ àwọn èrò òdodo ara wọn pé, láìka pé wọ́n ti kọ Ọlọ́run sílẹ̀, síbẹ̀ wọ́n ṣì jẹ́ àwọn ènìyàn àyànfẹ́, nítorí pé, lẹ́yìn gbogbo rẹ̀, gẹ́gẹ́ bí wọ́n ti rò ó, Ọlọ́run ṣì ń pa iṣẹ́-ìránṣẹ́ wòlíì mímọ́ mọ́, àní lẹ́yìn Sámúẹ́lì.

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.

Wọ́n tú ìṣẹ́-òjíṣẹ́ àsọtẹ́lẹ̀ ti àwọn wòlíì ní ìtumọ̀ tí kò tọ́, wọ́n sì gbà pé wíwà àwọn wòlíì Ọlọ́run láàárín wọn jẹ́ ẹ̀rí pé àwọn ni ènìyàn tí Ọlọ́run yàn. Wọ́n kò rí i pé wọ́n ti jìnnà sí Ọlọ́run, àti pé àwọn wòlíì ń wá ọ̀nà láti mú wọn padà sọ́dọ̀ Ọlọ́run, nítorí wọ́n tú iṣẹ́ àwọn wòlíì náà gẹ́gẹ́ bí ẹ̀rí ìtọ́sọ́nà Ọlọ́run. Èyí sì rí bẹ́ẹ̀ láìka ìtẹ̀síwájú wọn nínú ìkọ̀sílẹ̀ gbogbo àwọn ìránṣẹ́ tí a rán sí wọn lọ. Ìtanjẹ kan náà dé bá Adventism ní ọdún 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”.

Ẹ̀sìn Adventist kọ ìṣísẹ̀ náà tí a ti kó jọ nípasẹ̀ iṣẹ́ ìránṣẹ́ William Miller, wọ́n sì yàn láti di ìjọ tí a forúkọsílẹ̀ ní ọ̀nà òfin ní ọdún kan náà tí wọ́n kọ ìhìnrere Mose ti “àkókò méje,” gẹ́gẹ́ bí Elijah (William Miller) ti fi í hàn. Ní ọdún kan náà ni wọ́n ṣe àwòrán àsọtẹ́lẹ̀ ayédèrú kan, èyí tí a kò lè kà mọ́, tí kò sì lè “sọ̀rọ̀” mọ́ gẹ́gẹ́ bí Habakkuk 2, ẹsẹ̀ 3, nítorí pé ó nílò ìwé àlàyé kan láti ṣàlàyé rẹ̀. A lè ka àwọn àwòrán Habakkuk bí wọ́n ṣe wà gan-an, nítorí náà wọ́n lè “sọ̀rọ̀”.

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.

Àwọn Adfẹ́ntì kọ̀ láti ṣe ìwádìí ara ẹni kankan nípa ìpinnu tí wọ́n ṣe ní 1863, nítorí pé, lẹ́yìn gbogbo rẹ̀, wọ́n ní wòlíì obìnrin náà láàrín wọn, èyí tí ó jẹ́rìí pé àwọn ni ènìyàn ìyókù tí a dá mọ̀ nínú ìwé Ìfihàn, tí ó ní Ẹ̀mí Àsọtẹ́lẹ̀. Wọ́n fi ẹ̀mí kan náà àti ìwà kan náà ti Ísírẹ́lì àtijọ́ hàn, àti ìṣọ̀tẹ̀ tí ó bẹ̀rẹ̀ pẹ̀lú ìkọ̀sílẹ̀ iyebíye àkọ́kọ́ tí Miller ṣàwárí, ní ìkẹyìn mú wọn dé ibi ìkọ̀sílẹ̀ ìdámọ̀ Miller nípa iyebíye “ìgbà gbogbo” náà pẹ̀lú.

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.

Israeli òde-òní kọ òye Miller nípa “ìrúbọ ojoojúmọ́,” àmì aṣoju ti Romu keferi, èyí tí, ní ẹ̀wẹ̀, jẹ́ àmì aṣoju Satani, wọ́n sì sọ pé “ìrúbọ ojoojúmọ́” jẹ́ àmì aṣoju Kristi. Ní ọ̀rọ̀ míràn, Israeli òde-òní yan láti gba àmì aṣoju ti Satani gẹ́gẹ́ bí àmì aṣoju Kristi. Gẹ́gẹ́ bí Israeli ìgbàanì ti kéde pé àwọn kò ní ọba mìíràn bí kò ṣe Késárì, aṣojú Romu keferi, èyí tí í ṣe àmì aṣoju Satani.

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.

Ní ìbámu pẹ̀lú ìlò àsọtẹ́lẹ̀, yíyàn náà béèrè pé Ísírẹ́lì òde-òní yóò ní láti tún àwọn orí kẹ́je, kẹjọ àti kẹsàn-án ti Dáníẹ́lì ṣe ìtumọ̀ wọn, àwọn náà gan-an ni àwọn orí tí Odò Ulai dúró fún, tí wọ́n sì jẹ́ ìbísí ìmọ̀ nínú ìtàn àwọn Millerite. A ó fi ipá mú wọn láti yí àwọn orí wọ̀nyí padà, nítorí orí kẹjọ tọ́ka sí “ojoojúmọ́” ní tààrà ní ìgbà mẹ́ta.

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.

Nípasẹ̀ ìtàn náà níbi tí a ti ṣí ìran odò Ulai sílẹ̀, àwọn Millerite kò lè rí ìjọba ayé mìíràn kankan ṣáájú kí Kristi tó padà wá kí ó sì fi ìjọba Rẹ̀ tí ó jẹ́ àìnípẹ̀kun múlẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú orí kejì ìwé Danieli. Nítorí náà, wọ́n ka ìjọba kẹrin ti Romu sí ìjọba kan ṣoṣo tí ó ní apá méjì. Àwọn apá méjèèjì wọ̀nyí ni a ṣojú fún ní tààràtà nínú orí keje àti kẹjọ ìwé Danieli. Danieli fi hàn pé a gbọ́dọ̀ lóye ìran tí ó gbà nínú orí kẹjọ ní ìbáṣepọ̀ pẹ̀lú ìran inú orí keje.

> 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.

> Ní ọdún kẹta ìjọba ọba Bélṣásárì, ìran kan farahàn sí mi, àní sí èmi Dáníẹ́lì, lẹ́yìn èyí tí ó ti farahàn sí mi ní àkọ́kọ́. Dáníẹ́lì 8:1.

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

Ìran náà “tí ó farahàn sí” Dáníẹ́lì “ní ìbẹ̀rẹ̀,” ni ìran orí kẹ́je.

> 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.

> Ní ọdún kìn-ín-ní Bélṣásárì ọba Bábílónì, Dáníẹ́lì lá àlá, ó sì rí ìran nínú orí rẹ̀ lórí ibùsùn rẹ̀; nígbà náà ni ó kọ àlá náà sílẹ̀, ó sì sọ àkótán ọ̀ràn náà. Dáníẹ́lì 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.

Àwọn ìran méjèèjì náà dúró fún apá méjì ti àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì tí a ti kọ́kọ́ ṣàfihàn nínú orí kejì ìwé Dáníẹ́lì. Àwọn ìjọba mẹ́rin náà, ti Bábílónì, Mẹ́dò-Pérṣíà, Gíríìkì àti Róòmù, ni a tún sọ̀rọ̀ wọn nínú orí keje, lẹ́yìn náà a sì tún sọ̀rọ̀ wọn nínú orí kẹjọ pẹ̀lú ìyàtọ̀ láàárín àwọn eroja òṣèlú ti àwọn ìjọba mẹ́rin náà àti àwọn eroja ẹ̀sìn ti àwọn ìjọba mẹ́rin náà. Nínú Dáníẹ́lì keje, a ṣojú àwọn ìjọba náà nípasẹ̀ àwọn ẹranko apanirun, ṣùgbọ́n nínú orí kẹjọ, a gbé àwọn ìjọba kan náà kalẹ̀ nípasẹ̀ àwọn ẹranko ibi mímọ́. Dáníẹ́lì fẹ́ láti lóye ìran inú orí keje, Gébúrẹ́lì sì tọ̀ ọ́ wá láti ṣàlàyé rẹ̀ fún un.

> 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.

> Èmi Dáníẹ́lì bàjẹ́ gidigidi nínú ẹ̀mí mi láàárín ara mi, ìran orí mi sì dá mi láàmú. Mo súnmọ́ ọ̀kan lára àwọn tí wọ́n dúró níbẹ̀, mo sì béèrè lọ́wọ́ rẹ̀ òtítọ́ gbogbo èyí. Nígbà náà ni ó sọ fún mi, ó sì jẹ́ kí n mọ ìtumọ̀ àwọn nǹkan náà. Àwọn ẹranko ńlá wọ̀nyí, tí wọ́n jẹ́ mẹ́rin, jẹ́ ọba mẹ́rin, tí yóò dìde láti inú ayé. Ṣùgbọ́n àwọn ẹni mímọ́ ti Ọ̀gá-ògo Jùlọ yóò gba ìjọba náà, wọn yóò sì jogún ìjọba náà títí láé, àní títí láé àti láé. Dáníẹ́lì 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.

A sọ fún Dáníẹli pé àwọn ẹranko mẹ́rin náà jẹ́ ìjọba ayé mẹ́rin tí yóò wà títí di ìgbà tí a ó fi dá ìjọba àìnípẹ̀kun Ọlọ́run kalẹ̀, gẹ́gẹ́ bí ó ti bá Dáníẹli orí kejì mu. Ìjọba ayé mẹ́rin ni yóò wà kí ìjọba àìnípẹ̀kun Ọlọ́run tó dé, gẹ́gẹ́ bí àpáta tí a gé jáde láti inú òkè tí ó sì kún gbogbo ayé nínú orí kejì ti ṣàpẹẹrẹ rẹ̀.

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.

Arábìnrin White gbé ìmọ̀ Millerite nípa àwọn ìjọba mẹ́rin wọ̀nyí lọ jìnà ju ìmọ̀ Millerite lọ, nígbà tí ó sọ̀rọ̀ nípa ẹranko ilẹ̀ ayé náà nínú Ìfihàn orí kẹtàlá.

> “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.

> “Ní àkókò yìí ni a tún gbé àmì míràn kalẹ̀. Wòlíì náà wí pé: ‘Mo sì rí ẹranko mìíràn tí ń bọ̀ láti inú ilẹ̀ wá; ó sì ní ìwo méjì bí ti ọ̀dọ́-àgùntàn.’ Ẹsẹ̀ 11. Mejeeji ìrísí ẹranko yìí àti ọ̀nà tí ó gbà dìde fi hàn pé orílẹ̀-èdè tí ó dúró fún yàtọ̀ sí àwọn tí a fi hàn lábẹ́ àwọn àmì tí ó ṣáájú. Àwọn ìjọba ńlá tí wọ́n ti ṣàkóso ayé ni a fi hàn wòlíì Dáníẹ́lì gẹ́gẹ́ bí ẹranko apanirun, tí ń dìde nígbà tí ‘ẹ̀fúùfù mẹ́rin ti ọ̀run ń jà lórí òkun ńlá náà.’ Dáníẹ́lì 7:2. Nínú Ìfihàn orí kẹtàlá, angẹli kan ṣàlàyé pé omi dúró fún ‘àwọn ènìyàn, àti ọ̀pọ̀ ènìyàn, àti orílẹ̀-èdè, àti ahọ́n.’ Ìfihàn 17:15. Ẹ̀fúùfù jẹ́ àmì ìjà. Àwọn ẹ̀fúùfù mẹ́rin ti ọ̀run tí ń jà lórí òkun ńlá náà dúró fún àwọn ìran ẹ̀rù ti ìṣẹ́gun àti ìyípadà-ọba, nípasẹ̀ èyí tí àwọn ìjọba fi dé agbára.” 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.

Àwọn ẹranko jẹ́ àpẹẹrẹ àwọn ìṣẹ́gun tí a ṣe nígbà tí àwọn ìjọba ń dé agbára. Ẹranko apanirun, ní ìtumọ̀ àsọtẹ́lẹ̀, ń ṣojú agbára òṣèlú, ọrọ̀-ajé àti ti ológun ti ìjọba kan. Àwọn ìjọba kan náà tí a ṣàpẹẹrẹ nínú Dáníẹ́lì orí kejì àti keje, ni a tún ṣàpẹẹrẹ nínú orí kẹjọ pẹ̀lú; ṣùgbọ́n níbẹ̀ ni gbogbo wọn ti ní ìbáṣepọ̀ pẹ̀lú àwọn èròjà tí a mú jáde láti inú ibi mímọ́ Ọlọ́run, àti nípa bẹ́ẹ̀ wọn ń ṣojú èròjà ẹ̀sìn ti àwọn ìjọba náà, nítorí pé gbogbo wọn jẹ́ ìṣọ̀kan ìjọ àti ìpínlẹ̀.

> 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.

> Ní ọdún kẹta ìjọba ọba Bélṣásárì, ìran kan farahàn sí mi, àní sí èmi Dáníẹ́lì, lẹ́yìn èyí tí ó ti farahàn sí mi ní ìbẹ̀rẹ̀. Mo sì rí i nínú ìran; ó sì ṣe, nígbà tí mo rí i, pé mo wà ní Ṣúṣánì ní ààfin, èyí tí ó wà ní agbègbè Élámù; mo sì rí i nínú ìran, mo sì wà létí odò Úláì. Nígbà náà ni mo gbé ojú mi sókè, mo sì rí i, sì kíyèsi i, àgùntàn akọ kan dúró níwájú odò náà, ó ní ìwo méjì: àwọn ìwo méjèèjì sì ga; ṣùgbọ́n ọ̀kan ga ju èkejì lọ, èyí tí ó ga jù sì yọ jáde nígbà ìkẹyìn. Mo rí àgùntàn akọ náà tí ń ta sí ìwọ̀-oòrùn, sí àríwá, àti sí gúúsù; tó bẹ́ẹ̀ tí kò sí ẹranko kankan tí ó lè dúró níwájú rẹ̀, bẹ́ẹ̀ ni kò sí ẹni tí ó lè gbà á kúrò lọ́wọ́ rẹ̀; ṣùgbọ́n ó ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀, ó sì di ńlá. Bí mo sì ti ń ronú jinlẹ̀, kíyèsi i, ewúrẹ́ akọ kan wá láti ìwọ̀-oòrùn lórí ojú gbogbo ayé, kò sì fi ilẹ̀ kàn án: ewúrẹ́ akọ náà sì ní ìwo pàtàkì kan láàárín ojú rẹ̀. Ó sì tọ àgùntàn akọ tí ó ní ìwo méjì náà wá, èyí tí mo ti rí tí ó dúró níwájú odò náà, ó sì sáré tọ̀ ọ́ lọ nínú ìbínú agbára rẹ̀. Mo sì rí i pé ó sún mọ́ àgùntàn akọ náà gidigidi, ìbínú sì ru sí i, ó sì lu àgùntàn akọ náà, ó sì fọ ìwo rẹ̀ méjèèjì: kò sì sí agbára kankan nínú àgùntàn akọ náà láti dúró níwájú rẹ̀, ṣùgbọ́n ó ju ú lulẹ̀, ó sì tẹ̀ ẹ́ mọ́lẹ̀: kò sì sí ẹni tí ó lè gbà àgùntàn akọ náà kúrò lọ́wọ́ rẹ̀. Nítorí náà ewúrẹ́ akọ náà di ńlá gidigidi: nígbà tí ó sì lágbára, ìwo ńlá náà fọ́; ní ipò rẹ̀ sì ni ìwo pàtàkì mẹ́rin yọ jáde sí ìhà mẹ́rin afẹ́fẹ́ ọ̀run. Dáníẹ́lì 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.

Orí kẹjọ bẹ̀rẹ̀ pẹ̀lú bí Dáníẹ́lì ṣe ń jẹ́rìí pé ní àkókò náà òun ṣì ń gbé nínú ìtàn ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì (Bábílónì), ṣùgbọ́n ìran rẹ̀ kò fi àmì kankan hàn tí yóò ṣojú fún Bábílónì, nítorí ó bẹ̀rẹ̀ pẹ̀lú àgbò akọ tí ó ṣojú fún ìjọba ayé kejì, ìyẹn Mẹ́dò-Pérṣíà. Àìsí àmì kan fún Bábílónì yìí jẹ́ ohun tí a ṣe ní ète, nítorí ànímọ́ pàtàkì kan ti Bábílónì ni pé ó ń ṣojú fún ìjọba tí a yọ kúrò, tí a sì tún mú padà bọ̀ sípò lẹ́yìn náà, gẹ́gẹ́ bí “àkókò méje” tí Nebukadinésárì gbé bí ẹranko ṣe ń ṣàfihàn. Ní àkókò “àkókò méje” náà, a ṣojú fún apá kan ti Bábílónì ti ẹ̀mí (ìjọ pàápàá), nítorí ìjọ pàápàá ni ìjọba tí a gbàgbé fún àádọ́rin ọdún àmì, ní àsìkò èyí tí ó ní ọgbẹ́ ikú. Òtítọ́ pé Dáníẹ́lì sọ pé ó gba ìran náà “ní ọdún kẹta ìjọba ọba Bélṣásárì,” ń fi hàn pé Bábílónì ni ìjọba tí ó ṣáájú ìjọba kejì, Mẹ́dò-Pérṣíà, ṣùgbọ́n ó tẹnu mọ́ Bábílónì gẹ́gẹ́ bí ìjọba tí a fi pamọ́, tàbí tí a gbàgbé, èyí tí a gbàgbé ní ọjọ́ ọba kan.

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.

Àwọn ẹranko inú orí kẹjọ kì í ṣe ẹranko ìjẹni; wọn jẹ́ ẹranko tí a máa ń lò gẹ́gẹ́ bí ẹbọ nínú iṣẹ́ iṣẹ́ ibi mímọ́. A ṣàpẹẹrẹ ìjọba kẹrin gẹ́gẹ́ bí “ìwo kékeré kan,” kì í ṣe gẹ́gẹ́ bí ẹranko; ṣùgbọ́n ìwo jẹ́ apá kan ti ibi mímọ́ Ọlọ́run, nítorí àwọn pẹpẹ inú ibi mímọ́ Ọlọ́run ní ìwo gẹ́gẹ́ bí apá kan nínú àkànṣe wọn.

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.

Kì í ṣe pé àwọn ìjọba mẹ́rin ti àsọtẹ́lẹ̀ nìkan ni Dáníẹ́lì fi àwọn ọ̀rọ̀ ilé-mímọ́ ṣàpẹẹrẹ, ṣùgbọ́n àkọsílẹ̀ inú orí náà pẹ̀lú ní ọ̀pọ̀ ọ̀rọ̀ tí a fà jáde tààrà láti inú iṣẹ́ ìsìn ilé-mímọ́ Ọlọ́run. A fi àwọn ọ̀rọ̀ Hébérù tí a mú láti inú iṣẹ́ ìsìn ilé-mímọ́ gbé àkọsílẹ̀ inú orí náà kalẹ̀, ṣùgbọ́n pẹ̀lú bẹ́ẹ̀, ìṣe fífi ọrẹ rúbọ kalẹ̀ nínú iṣẹ́ ìsìn ilé-mímọ́ náà ni a tún kọ sínú àgbékalẹ̀ orí náà fúnra rẹ̀. Òtítọ́ náà pé Dáníẹ́lì fi ìmọ̀ọ́mọ̀ so orí keje àti kẹjọ pọ̀ jọ, jẹ́ kí àwọn tí ó fẹ́ rí i, mọ̀ pé orí keje ń tọ́ka sí ìṣèlú-ìjọba àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì, àti pé orí kẹjọ ń tọ́ka sí ìṣètò iṣẹ́ ìjọ àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì.

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.

A ti fi ipa mú Adventism láti bo òtítọ́ yìí mọ́lẹ̀ pẹ̀lú àwọn ìtàn àròsọ ti Satani, nítorí ìmọ̀yé yìí fi hàn pé àwọn iyebíye Miller rí dájú gẹ́gẹ́ bí Ọlọ́run ti ṣe àpèjúwe wọn. Ìkọ̀sílẹ̀ wọn sí ìmọ̀ Miller nípa “ohun ojoojúmọ́,” ni a ṣàfihàn gẹ́gẹ́ bí ẹ̀sùn pé “Ọlọ́run kò ní ìmọ̀,” nítorí wọ́n sọ pé nígbà tí Ọlọ́run fi ìlànà ìtòlẹ́sẹẹsẹ náà fún Miller (nípasẹ̀ iṣẹ́-ìránṣẹ́ àwọn angẹli mímọ́), kò péye.

> 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.

> Nítòótọ́ yíyí tí ẹ ń yi ohun padà lóríṣìíríṣìí ni a ó kà sí bí amọ̀ amọ̀kòkò: nítorí ṣé iṣẹ́ ọwọ́ yóò wí nípa ẹni tí ó dá a pé, Òun kò dá mi? tàbí ṣé ohun tí a mọ̀ yóò wí nípa ẹni tí ó mọ̀ ọ́ pé, Òun kò ní òye? Isaiah 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”.

Ìtòlẹ́sẹẹsẹ̀ Miller ni ètò àsọtẹ́lẹ̀ tí ó mọ̀ tí ó sì lò; ṣùgbọ́n láti ọdún 1863 lọ, Adventism padà sí àwọn ìlò ẹ̀kọ́-ìsìn ti Protestantism apẹ̀yìndà àti ti Catholicism, kí wọ́n lè bo àwọn iyebíye àlá Miller mọ́lẹ̀. Adventism gba ìtòlẹ́sẹẹsẹ̀ èké kan (ohun tí a ṣe ní ìtòlẹ́sẹẹsẹ̀), kí wọ́n lè kọ iṣẹ́ náà sílẹ̀, àti pẹ̀lú Ẹlẹ́dàá iṣẹ́ náà. Nípa bẹ́ẹ̀, wọ́n ń sọ pé Ẹlẹ́dàá iṣẹ́ náà kò ní òye. Ìkọ̀sílẹ̀ ìtòlẹ́sẹẹsẹ̀ yẹn ni, tí ó sì ṣì jẹ́, ìkọ̀sílẹ̀ ìbùkún ìmò̩ tí a tú sílẹ̀ ní ọdún 1798. Àwọn tí ń kọ ìbùkún ìmò̩ náà sílẹ̀ ń kọ iṣẹ́ náà àti Ẹlẹ́dàá iṣẹ́ náà sílẹ̀, àti nípa ìtúmọ̀ Danieli wọn jẹ́ “àwọn ènìyàn búburú”.

> 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.

> Ọ̀pọ̀lọpọ̀ ni a óò sọ di mímọ́, a óò sì sọ di funfun, a óò sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 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.

“Àwọn ẹni búburú yóò máa hùwà búburú,” nípa bẹ́ẹ̀ ó ń fi ìkọ̀sílẹ̀ òtítọ́ hàn gẹ́gẹ́ bí ohun tí ń lọ síwájú tí ó sì ń pọ̀ sí i. Ìkọ̀sílẹ̀ ẹni búburú sí ètò ìlànà náà jẹ́ ìkọ̀sílẹ̀ sí Ọlọ́run, àti ní ìpẹ̀yà rẹ̀, Ọlọ́run kọ àwọn ẹni búburú sílẹ̀ nítorí ìkọ̀sílẹ̀ tí wọ́n ń gbìyànjú láti mú ṣẹ nípasẹ̀ ètò ìlànà èké.

> 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.

> A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi náà yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa jẹ́ àlùfáà fún mi: nítorí tí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi náà yóò gbàgbé àwọn ọmọ rẹ. 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.”

Àwọn ènìyàn Ọlọ́run, tí wọ́n jẹ́ “àwọn àlùfáà” Ọlọ́run láti ọdún 1844 títí dé 1863, ni a kọ̀ nítorí àìní “ìmọ̀” tí a ti mú pọ̀ sí i nípasẹ̀ iṣẹ́ ìránṣẹ́ William Miller. Ó ṣe pàtàkì láti ka àyíká ẹsẹ̀ kẹfà nínú Hosea sí, nítorí pé àyíká náà ń fi ìṣọ̀tẹ̀ tí ń pọ̀ sí i sí òtítọ́ hàn, èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ìmọ̀.”

> 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.

> Ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin ọmọ Israẹli; nítorí Olúwa ní ẹjọ́ kan sí àwọn olùgbé ilẹ̀ náà, nítorí kò sí òtítọ́, bẹ́ẹ̀ ni kò sí àánú, tàbí ìmọ̀ Ọlọ́run ní ilẹ̀ náà. Nípa búra èké, àti irọ́, àti pípànìyàn, àti jíjí, àti panṣágà, wọ́n jáde lójú òfin, ẹ̀jẹ̀ sì ń kan ẹ̀jẹ̀. Nítorí náà ilẹ̀ náà yóò ṣọ̀fọ̀, gbogbo ẹni tí ń gbé inú rẹ̀ yóò sì rẹ̀wẹ̀sì, pẹ̀lú àwọn ẹranko igbó, àti pẹ̀lú àwọn ẹyẹ ojú ọ̀run; bẹ́ẹ̀ ni a óò kó àwọn ẹja inú òkun kúrò pẹ̀lú. Síbẹ̀, kí ẹnikẹ́ni má ṣe báni jiyàn, bẹ́ẹ̀ ni kí ẹnikẹ́ni má ṣe bá ẹlòmíràn wí; nítorí àwọn ènìyàn rẹ dàbí àwọn tí ń bá àlùfáà jiyàn. Nítorí náà ìwọ yóò ṣubú ní ọ̀sán, wòlíì náà pẹ̀lú yóò sì ṣubú pẹ̀lú rẹ ní alẹ́, èmi yóò sì pa ìyá rẹ run. A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí tí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi pẹ̀lú yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa ṣe àlùfáà fún mi mọ́: bí ìwọ sì ti gbàgbé òfin Ọlọ́run rẹ, èmi pẹ̀lú yóò gbàgbé àwọn ọmọ rẹ. Bí wọ́n ṣe pọ̀ sí i, bẹ́ẹ̀ ni wọ́n ṣẹ̀ sí mi sí i: nítorí náà èmi yóò yi ògo wọn padà sí ìtìjú. Wọ́n ń jẹ ẹ̀ṣẹ̀ àwọn ènìyàn mi run, wọ́n sì ń fi ọkàn wọn lé ẹ̀ṣẹ̀ wọn. Yóò sì rí bẹ́ẹ̀, bí ènìyàn, bẹ́ẹ̀ ni àlùfáà: èmi yóò sì fìyà jẹ wọ́n nítorí ọ̀nà wọn, èmi yóò sì san án fún wọn gẹ́gẹ́ bí iṣẹ́ wọn. Nítorí wọ́n yóò jẹ, wọn kì yóò sì yó; wọ́n yóò ṣe panṣágà, wọn kì yóò sì bímọ sí i: nítorí wọ́n ti dákẹ́ láti máa fetí sí Olúwa.

> 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.

> Àgbèrè àti wáìnì àti ọtí wáìnì tuntun ń gba ọkàn lọ. Àwọn ènìyàn mi ń béèrè ìmọ̀ràn lọ́dọ̀ àwọn òrìṣà igi wọn, ọ̀pá wọn sì ń kéde fún wọn: nítorí ẹ̀mí àgbèrè ti mú wọn ṣìnà, wọ́n sì ti lọ ṣe àgbèrè kúrò ní abẹ́ Ọlọ́run wọn. Wọ́n ń rú ẹbọ lórí òkè ńlá, wọ́n sì ń sun tùràrí lórí àwọn òkè kéékèèké, lábẹ́ igi oaku àti pọ́púlà àti ẹ̀límù, nítorí òjìji wọn dára: nítorí náà àwọn ọmọbìnrin yín yóò ṣe àgbèrè, àwọn aya yín yóò sì ṣe panṣágà. Èmi kì yóò jẹ àwọn ọmọbìnrin yín níyà nígbà tí wọ́n bá ṣe àgbèrè, bẹ́ẹ̀ ni kì yóò jẹ àwọn aya yín níyà nígbà tí wọ́n bá ṣe panṣágà: nítorí àwọn fúnra wọn ti ya ara wọn sọ́tọ̀ pẹ̀lú àwọn panṣágà, wọ́n sì ń rú ẹbọ pẹ̀lú àwọn àgbèrè: nítorí náà àwọn ènìyàn tí kò ní òye yóò ṣubú. Bí ìwọ, Ísírẹ́lì, tilẹ̀ ń ṣe panṣágà, ṣùgbọ́n má ṣe jẹ́ kí Júdà ṣẹ̀; ẹ má sì ṣe wá sí Gílígálì, bẹ́ẹ̀ ni ẹ má ṣe gòkè lọ sí Bẹti-Áfẹnì, ẹ má sì búra pé, “OLÚWA wà láàyè.” Nítorí Ísírẹ́lì ń yọ̀ sẹ́yìn bí abo màlúù aláyípadà: nísinsin yìí OLÚWA yóò bọ́ wọn gẹ́gẹ́ bí ọ̀dọ́-àgùntàn ní ibi gbígbòòrò. Éfúráímù ti dà pọ̀ mọ́ àwọn òrìṣà: ẹ fi í sílẹ̀. Ohun mímu wọn ti di korò: wọ́n ti ń ṣe àgbèrè nígbà gbogbo: àwọn olórí rẹ̀ pẹ̀lú ìtìjú ń fẹ́ràn pé, “Ẹ máa fúnni.” Afẹ́fẹ́ ti dì í mọ́ra nínú ìyẹ́ rẹ̀, wọ́n yóò sì kó ìtìjú nítorí àwọn ẹbọ wọn. Hosea 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.

Ìkìlọ̀ Hóséà ni pé, “Olúwa ní àríyànjiyàn pẹ̀lú àwọn olùgbé ilẹ̀ náà, nítorí kò sí òtítọ́, tàbí àánú, tàbí ìmọ̀ Ọlọ́run ní ilẹ̀ náà.” Adventism ni àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn. Ní ọjọ́ tí ọkùnrin fẹ́lẹ̀ erùpẹ̀ bá wọ inú yàrá Miller, Adventism, pẹ̀lú àwọn ènìyàn náà, àwọn àlùfáà, àwọn wòlíì “ẹni tí kò bá sì ní òye yóò ṣubú,” nítorí wọn yóò jẹ́ “àwọn tí a so mọ́ àwọn òrìṣà.” Àwọn òrìṣà wọn ni àwọn ẹ̀kọ́ èké wọn, tí a hun sínú ìlànà èké kan.

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.

Ìṣọ̀tẹ̀ tí a ṣàpẹẹrẹ rẹ̀ nípa ìkọ̀sílẹ̀ ìmúpọ̀ sí i ti ìmọ̀ jẹ́ ìmúgbòòrò ìṣọ̀tẹ̀ tó ń tẹ̀síwájú, tí ó sì dé ibi tí àkókò ìdánwò wọn fi parí pẹ̀lú ìkéde pé wọ́n ti darapọ̀ mọ́ àwọn ẹ̀kọ́ èké tí a gbá kúrò nínú yàrá Miller. A ṣàpẹẹrẹ ìṣọ̀tẹ̀ wọn gẹ́gẹ́ bí ṣíṣe àgbèrè ní ìgbà gbogbo. Láti ọdún 1863 lọ títí di ìpiparí àkókò ìdánwò, wọ́n ń bá a lọ ní ìṣọ̀tẹ̀ láìdáwọ́ dúró títí a ó fi tutọ́ wọn jáde kúrò ní ẹnu Olúwa.

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.

Ìṣọ̀tẹ̀ tí í ṣe kọ̀ ìmọ̀ ni a ṣàpẹẹrẹ rẹ̀ nípa bí wọ́n ṣe ń ṣe panṣágà “nígbà gbogbo”; bí ó tilẹ̀ jẹ́ pé kì í ṣe ọ̀rọ̀ Hébérù kan náà, ìtumọ̀ rẹ̀ jẹ́ kan náà pẹ̀lú ọ̀rọ̀ Hébérù náà “tamid” tí ó túmọ̀ sí “àìdákẹ́jẹ́”, a sì túmọ̀ èyí sí “ìrúbọ ojoojúmọ́” nínú ìwé Dáníẹ́lì.

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

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ wa nípa àwọn ìjọba mẹ́rin nínú àsọtẹ́lẹ̀ Bíbélì nínú àpilẹ̀kọ tí ó kàn.

> “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.

> “Nígbà náà ni mo rí nípa ‘Ojoojúmọ́,’ pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ ti ọ̀rọ̀ inú ẹsẹ̀ náà; àti pé Olúwa fi ìmọ̀ tòótọ́ nípa rẹ̀ fún àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́. Nígbà tí ìṣọ̀kan wà, ṣáájú ọdún 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn wà ní ìṣọ̀kan lórí ìmọ̀ tòótọ́ nípa ‘Ojoojúmọ́;’ ṣùgbọ́n láti ọdún 1844, nínú ìdàrúdàpọ̀ náà, a ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀ lé e.” Review and Herald, November 1, 1850.

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