At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.

“ch’ak q’ij” ri 1798, xjaqïx ri wuj Daniel, y más específicamente ri visión k’o chi rij ri rakan ya’ Ulai. Ri visión xuk’ut ri rutikirib’al ri q’atoj tzijonik pa octubre 22, 1844. Ri versículo xux ri ruxe’el richin ri qitzij k’u Daniel capítulo ocho, y versículo catorce. William Miller, ri taqanel cha’on richin xretamaj ri jajaqik ri mensaje, man xuch’ob’ ta ronojel ri qitzijil ximon ruk’in ri visión, xa xe xunïm ri samaj ri xya’ che.

As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.

Միլլերը, երբ սկսեց իր ուսումնասիրությունը մարգարեական խոսքի շուրջ, հասկացավ մարգարեական մեկնաբանության որոշակի կանոններ, որոնք ճանաչվել և հաստատվել էին Աստվածաշնչի ներսում։ Այդ կանոնները հետագայում ձևակերպվեցին և ճանաչվեցին որպես Ուիլյամ Միլլերի Մեկնաբանության Կանոններ։ Այդ կանոնները հավանության են արժանացել ներշնչմամբ և ճանաչվել են որպես այն կանոնները, որոնք պիտի գործածեն նրանք, ովքեր պիտի հռչակեն գործադիր դատաստանի սկիզբը կիրակնօրյա օրենքի ժամանակ։ Միլլերը վկայեց, որ Աստվածաշնչի իր ուսումնասիրությունը սկսել էր Աստվածաշնչի սկզբից և առաջ էր ընթանում միայն այնքանով, որքանով հասկանում էր այն, ինչ այդ պահին քննում էր։ Այս մոտեցումից հեշտ է տեսնել, թե ինչու ժամանակային մարգարեություններից առաջինը, որ Միլլերը ճանաչեց և որը վերաբերում էր այն պատգամին, որ նա պիտի ճանաչեր որպես 1844 թվականին կատարված, Ղևտական քսանվեցերորդ գլխի «յոթ ժամանակներն» էին։

Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.

Тэнгэрлэг илчлэл бидэнд Габриел тэнгэрэлч болон бусад ариун тэнгэрэлч нар Миллерийн оюун бодлыг чиглүүлсэн гэж мэдүүлдэг; яг л Габриел Даниел, Илчлэгч Иохан болон Библийн бүх эш үзүүлэгчдийн оюун санааг чиглүүлж байсан шиг, учир нь Сатаны алдаж орхисон үүрэг Габриелд өгөгдсөн байв. Габриелын үүргийг Сатаны анхны нэр болох Люциферээр дүрсэлсэн бөгөөд энэ нь “гэрэл тээгч” гэсэн утгатай. Габриел эш үзүүллэгийн гэрлийг Миллерт авчирсан бөгөөд тэрээр уг гэрэлд дуулгавартай байж, 1844 оны 10 дугаар сарын 22-нд мөрдөн шалгах шүүлт нээгдсэнийг тунхагласан мэдээг толилуулсан.

Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.

पछि फर्केर हेर्दा, विलियम मिलरको कार्यलाई बुझ्न चाहनेहरूले यो चिन्न सक्छन् कि उनलाई भविष्यवाणीको वचनसम्बन्धी केही अन्तर्दृष्टिहरू प्रदान गरिएका थिए, जसले निकटवर्ती न्यायको सन्देशलाई संयोजित गर्ने उनको कार्यका लागि कुञ्जीहरूको काम गरे। ती कुञ्जीहरूमध्ये एक थियो—भविष्यवाणीको प्रयोगमा एक दिनले एक वर्षलाई प्रतिनिधित्व गर्छ भन्ने उनको पहिचान। अर्को थियो—एउटा भविष्यवाणीगत संरचना, जसलाई उनले आफूले पत्ता लगाएका भविष्यवाणीका धाराहरूलाई स्थापित र समरेखित गर्न प्रयोग गरे। त्यो संरचना ती दुई शैतानी शक्तिहरूमा आधारित थियो, जसले परमेश्वरका प्रजा र परमेश्वरको पवित्रस्थानमाथि उजाड ल्याए। मिलरका सबै आविष्कारहरू त्यही भविष्यवाणीगत संरचनामाथि स्थापित गरिएका थिए, जसले प्राचीन इस्राएलको समयदेखि ख्रीष्टको दोस्रो आगमनसम्म, क्रमशः परमेश्वरको पवित्रस्थान र परमेश्वरका प्रजालाई कुल्चिँदै आएका पहिले मूर्तिपूजकत्व र त्यसपछि पोपतन्त्रको इतिहासलाई प्रतिनिधित्व गर्थ्यो।

That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.

O le fausaga faavaloaga lea na mafai ai ona ia iloa saʻo upu moni uma sa manaʻomia e faamautū ai Oketopa 22, 1844, o le amataga lea o le faamasinoga. Peitaʻi sa faatapulaaina lenā upu moni, auā e leʻi mafai ona ia iloa le malosi faasauā lona tolu na mulimuli mai i le faapaupau ma le pule faapope i le talafaasolopito faavaloaga. E leʻi manaʻomia ona ia iloa lenā upu moni, auā o lana galuega o le folafolaina lea o Oketopa 22, 1844, ma o le malamalama e uiga i le malosi faasauā lona tolu sa tatau ona tatalaina ina ua mavae lenā aso.

In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.

Пұтқа табынушы Римнен, содан кейін папалық Римнен тұратын екі қаңыратып-жоятын күштің құрылымы негізінде өзінің пайғамбарлық түсініктерін сәйкестендіруімен байланысты, ол Даниял кітабында «күн сайынғы» деп аударылған сөз пұтқа табынушылықтың, және/немесе пұтқа табынушы Римнің нышаны деп түсінді. «Күн сайынғы» деп аударылған «tamid» сөзін Даниял бес рет қолданады. Ол әрдайым Миллер папалықты білдіреді деп дұрыс түсінген бір нышанмен бірге қолданылады. «Күн сайынғыға» үнемі байланысты болып келетін папалықтың нышаны екі нышан арқылы бейнеленеді. Қалай болғанда да, папалық биліктің осы екі нышанының екеуі де папалықты айқындайды, дегенмен Даниял «күн сайынғы» деп аударылатын «tamid» сөзін қолданғанда, ол әрдайым папалықтың нышанымен бірге әрі оның алдында қолданылған. Миллердің Даниял кітабындағы «күн сайынғы» туралы түсінігі оның пұтқа табынушылықтан кейін папалық келетін екі қаңыратып-жоятын күшке негізделген деп көрген құрылымының іргетасына айналды. Миллердің Даниял кітабындағы «күн сайынғыны» пұтқа табынушылық деп айқындауы 1888 жылы басталған адвентизмнің екінші ұрпағынан бастап, адвентизм ішіндегі зор дауға айналуы тиіс еді.

The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.

مىللېر بايقىغان، 1844-يىلى 22-ئۆكتەبىر توغرىسىدىكى چۈشەنچىنىڭ بىر تەركىبى بولغان تۇنجى پەيغەمبەرلىك ھەقىقەت، لاۋىلار 26-بابتىكى «يەتتە ۋاقىت» ئىدى؛ ۋە ئۇ 1863-يىلى رەت قىلىنغان مىللېرنىڭ مۇقىملاشتۇرۇلغان ھەقىقەتلىرىنىڭ بىرىنچىسى ئىدى. شۇ رەت قىلىش ئاۋۋالقى ئەدۋەنتىزم ئەۋلادىنىڭ باشلىنىشى بولدى؛ چۈنكى ئۇلار لاۋدىكېيە چۆلىدە سەرسان يۈرۈشنى باشلىغان ئىدى. ئىككىنچى ئەۋلاد 1888-يىلى مىننېئاپولىس باش يىغىنىدا باشلاندى، ۋە ئۇ يەردە يۈز بەرگەن ئىسياننىڭ ئاقىۋىتىدە، مىللېرنىڭ «كۈندىلىك»نى مەجۇسىيەت دەپ بېكىتىشىنى رەت قىلىدىغان شەيتانىيلارچە ئىش 1901-يىلى باشلاندى. «كۈندىلىك» توغرىسىدىكى توغرا چۈشەنچە، مىللېرنىڭ «كۈندىلىك» ھەققىدىكى توغرا قارىشىغا قارشى ئىلگىرى سۈرۈلۈۋاتقان كۆزقاراشنىڭ «ئاسماندىن قوغلاپ چىقىرىلغان پەرىشتىلەر» تەرىپىدىن كەلتۈرۈلگەنلىكىنى بېكىتكەن ئايال پەيغەمبەر ۋاپات بولغاندىن كېيىنلا، تولۇق چەتنەتكەن بولدى. تولۇق رەت قىلىش ئۈچىنچى ئەۋلادتا، تەخمىنەن 1931-يىللار ئەتراپىدا، يۈز بەردى. ئۈچىنچى ئەۋلاد 1919-يىلدىكى ئىنجىل يىغىنىدىن كېيىنلا W. W. Prescott نىڭ «The Doctrine of Christ» ناملىق كىتابى نەشر قىلىنىشى بىلەن باشلانغان ئىدى. 1919-يىلى ئۈچىنچى ئەۋلاد باشلىنىپ، 1957-يىلى «Questions on Doctrine» ناملىق كىتاب نەشر قىلىنغانغا قەدەر داۋام قىلدى.

After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.

Millerin iṣẹ́ lẹ́yìn tí a ti fi ìdí rẹ̀ múlẹ̀, tí a sì ti sọ ọ́ di mímọ̀ lórí tábìlì méjì Habakkuk (àwọn àwòrán aṣáájú-ọ̀nà 1843 àti 1850), nígbà náà ni Olúwa bẹ̀rẹ̀ sí í ṣí òtítọ́ náà payá pé agbára ìparun míràn wà, ìyẹn ẹ̀kẹta, tí yóò tẹ̀ lé ẹ̀sìn àbùdá àti ẹ̀sìn papal, tí yóò sì tún ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run.

“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.

«A través del paganismo, y luego mediante el Papado, Satanás ejerció su poder durante muchos siglos en un esfuerzo por borrar de la tierra a los fieles testigos de Dios. Paganos y papistas eran impulsados por el mismo espíritu del dragón. Diferían únicamente en que el Papado, aparentando servir a Dios, era el enemigo más peligroso y cruel. Por medio del romanismo, Satanás llevó cautivo al mundo. La iglesia profesante de Dios fue arrastrada a las filas de este engaño, y durante más de mil años el pueblo de Dios sufrió bajo la ira del dragón. Y cuando el Papado, despojado de su fuerza, fue obligado a desistir de la persecución, Juan contempló un nuevo poder que subía para hacerse eco de la voz del dragón y continuar la misma obra cruel y blasfema. Este poder, el último que ha de hacer guerra contra la iglesia y la ley de Dios, fue simbolizado por una bestia con cuernos semejantes a los de un cordero. Las bestias que la precedieron habían subido del mar, pero esta subió de la tierra, representando el surgimiento pacífico de la nación que es simbolizada. Los “dos cuernos como de cordero” representan adecuadamente el carácter del Gobierno de los Estados Unidos, tal como se expresa en sus dos principios fundamentales, Republicanismo y Protestantismo. Estos principios son el secreto de nuestro poder y prosperidad como nación. Los que primero hallaron asilo en las costas de América se regocijaron de haber llegado a un país libre de las arrogantes pretensiones del papado y de la tiranía del gobierno monárquico. Determinaron establecer un gobierno sobre el amplio fundamento de la libertad civil y religiosa.» Signs of the Times, 1 de noviembre de 1899.

Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.

Միլլերը չէր կարող տեսնել հալածող երրորդ իշխանությունը, և այդ պատճառով նրա կառուցվածքն անկատար էր, թեև կատարելապես հարմար էր իր գործը կատարելու համար։ Քույր Ուայթը հաստատում է, որ Միլլերը Աստծո ընտրյալ պատգամաբերն էր, որ իր գործում նա նախապատկերվել էր Եղիայի և Հովհաննես Մկրտչի միջոցով, իր գործին կանչվելու մեջ՝ Եղիսեի միջոցով, իսկ իր մահվան մեջ՝ Մովսեսի միջոցով։ Սրբազան պատմության մեջ քչերն են ներշնչել այնպիսի մեկնաբանություն, որը վկայում է, թե հրեշտակները գերեզմանի մոտ սպասում են՝ նրանց հարություն տալու համար, սակայն Միլլերի վերաբերյալ մեկնաբանությունն այդպիսին է։ Այն փաստը, որ նրա գործը սահմանափակված էր այն պատմությամբ, որի մեջ նա բարձրացվել էր, Միլլերի մասին նսեմացուցիչ հայտարարություն չէ, այլ պարզապես անհրաժեշտություն, որը պետք է ճանաչել, եթե նրա գործը պիտի դիտարկվի Աստծո մարգարեական Խոսքի ճշմարիտ լույսի մեջ։

Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.

میلار بەڕێنماییەکی تایبەت، فریشتەیی، پێدرا کە ڕێگای بۆ ئەوە خۆشکرد تا چوارچێوەیەکی پێشبینیکراو دروست بکات کە لەسەر دوو هێزی وێرانکارەکەی بتپەرستی پاشان پاپایەتی دامەزرابوو. بۆ ئەم هۆیە، ئەو پێشبینیانەی کە مێژوو دوای ئەو وێرانکردنە دیاری دەکردن کە ئەو دوو هێزە ئەنجامیاندا، لەلایەن میلارەوە هەڵەتێگەیشتن. بەڵام هیچکام لەو هەڵەتێگەیشتنە ڕێیان نەکردە سەر ئەو دوو خشتە پیرۆزەی حەبقوق، لەوێ بنەماکانەی کە بەهۆی کاری میلارەوە دابنرابوون، بە شێوەیەکی وێنەیی نیشاندرابوون. ئەمەیە هۆی ئەوەی کە ئیلهام سەبارەت بە چارتی 1843 تۆمار بکات کە بە دەستی یەزدان ئاراستە کرابوو.

“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

“Gatdạgni nitsalagi ayesdi, 1843 chart nigohv ihi atsilvsgi tsadanv’i, ale tsaduli gvhdi agwadanesdi ayohida; ale figures nigohv ihi hla ayesdi. Tla tsadanv’i nigohv ihi some of the figures agwaduli mistake adanvhnv’i ahlvu, ale hiyu ulihelisgohi tsigesv’i, tla tsadanv’i nigohv ihi ayesdi.”

“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.

«Ана мен „Күн сайынғыға“ қатысты мынаны көрдім: „құрбандық“ деген сөз адам даналығымен қосылған, әрі мәтінге жатпайды; ал Жаратқан Ие оның дұрыс түсінігін сот сағаты туралы жар салғандарға берді. 1844 жылға дейін, бірлік бар кезде, дерлік бәрі „Күн сайынғының“ дұрыс түсінігіне біріккен еді; бірақ 1844 жылдан бері, абыржу кезінде, басқа көзқарастар қабылданып, соның соңынан қараңғылық пен абыржу келді». Review and Herald, November 1, 1850.

The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.

ሚለር በመላእክት መመሪያ ያሰባሰባቸው እውነቶች በጌታ ተመርተው ነበር፣ እና በ1843 ሰንጠረዥ ላይ በተሰጠው ማጽደቅ ውስጥ፣ መነሳሳት ሚለር “የዘወትር” የሚለው ጣዖት አምልኮን እንደሚወክል ያለውን ግንዛቤ ትክክል እንደነበረ አካትቶ ነበር። በዳንኤል መጽሐፍ ውስጥ “የዘወትር” ተብሎ የተተረጎመው የዕብራይስጥ ቃል “tamid” አምስት ጊዜ ይታያል፣ እና ሁልጊዜም ከጣዖት አምልኮ በኋላ የሚመጣውን ጳጳሳዊነት የሚያስከትሉትን ሁለቱን አጥፊ ኃይሎች ግንኙነት ይወክላል።

Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.

“yädäggamiw” n paganizəm mäləkt ʾəndä-honä yäMiller gəbəzat, yä-täqämmäṭäwən yä-tənbit maʾəqf betam asfälagi näbbärläṭ, məkinyatumm paganizəm bädämb bähwala papalizəm yämətäw täkätay gənənyunät, ʾisu ʾəndi-gäba yätämäraččäwən hulun tənbitočč mäsmär lay lämaqəññät yä-mämärriya nətəbbu hona läw.

At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.

“qerrensa xumgi” gi 1798 chi bia ga, Daniela maxāf achchachi kulfettā neber, ina qeddamawi kifl yihonem, wāshita White yi “mākelawi amūd” ena “meserēt” yālachaw yäadvent qesqāsē, Daniel mīraf sämmint quter asrārat neber.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

“Kiĩandĩko kĩrĩa gĩatũmĩte kĩrĩa gĩothe, kĩaingĩra mũhunjio wa bũrũri wa Kwĩhoya, na gĩkĩrĩ ngigi na gĩthigi kĩa gatagatĩ kĩa wĩtĩkio wa Advent, nĩ kĩrĩa gĩathondekire atĩrĩ, ‘Nginyĩrĩra matukũ magana mairi na magana matatũ; nĩho handũ ha therũ hahagũcokerwo.’ [Daniel 8:14.]” The Great Controversy, 409.

Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.

Ayet on dördüncü, ayet on üçün cevabıdır; bu cevabın anlamı, sorunun bağlamı olmaksızın yoktur.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Na wọnbe n gbọ́ mɛlɛkɛ kan ka nu, bɛ́ mɛlɛkɛ kan bɔ ná xɔ gọ́do mɛlɛkɛ he ɖó nu la ɖe be, “Gbanwe mɔ do a, si to vɔsasa susu me kple nuvɔ̃ si wɔ gbegblẽ kple eŋlɔ̃, be woatsrɔ̃ kpexɛ la kple asrafoawo ɖe afɔ te?” Eye eɖo ŋu nam be, “Va se ɖeka kple alafa eve kple alafa etɔ̃; emegbe woatsɔ kpexɛ la aɖo ŋu ake.” Daniel 8:13, 14.

These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.

ئىككى ئايەت 1798-يىلى «ئاخىر زامان»دا دانىيال كىتابىنىڭ مۆھۈرى ئېچىۋېتىلگەندە پەيدا بولغان بىلىمنىڭ ئاشىشىنىڭ سىمۋولىدۇر. 13-ئايەتتە مىللېر ئۆزىنىڭ نۇبۇۋەتلىك ئۈلگىسىنى قۇرغان ئىككى خاراب قىلغۇچى كۈچ تونۇشتۇرۇلىدۇ. مىللېر 13-ئايەتتىكى «داۋاملىق»نى مەجۇسىيەت، «خارابچىلىقنىڭ گۇناھى»نى بولسا پاپالىق دەپ تونۇدى. پەرىشتىلەر مىللېرگە تونۇتقان نۇبۇۋەتلىك ئۈلگىنىڭ 1798-يىلى تارىختا يېتىپ كەلگەن بىلىمنىڭ ئاشىشىنى ئىپادىلەيدىغان بۇ ئىككى ئايەتتە بېكىتىلگەنلىكىنى تونۇش مۇھىمدۇر. ئەمما مىللېرگە نۇبۇۋەت سەھنىسىگە كېيىن چىقىپ، خۇدانىڭ خەلقىنى زۇلۇم قىلىدىغان كېيىنكى كۈچنى كۆرۈش بېرىلمىگەن ئىدى.

“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.

“Көрдүм, эки мүйүздүү жырткычтын оозу ажыдаардын оозундай экенин, анын күчү башында экенин жана буйрук анын оозунан чыга турганын. Анан Сойкулардын Энесин көрдүм; эне кыздары эмес, алардан өзүнчө жана айырмалуу экен. Анын өз күнү болгон, эми ал өттү, ал эми анын кыздары — протестанттык секталар — сахнага кийинки болуп чыгып, эне ыйыктарды куугунтуктаганда кандай ойдо болсо, ошол эле ойду ишке ашырышты. Көрдүм, эне күчүнөн ажырап бара жатканда, кыздары күч алып жаткан экен, жана жакында алар эне бир кезде колдонгон бийликти колдонушат.” Spalding and Magan, 1.

Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.

میلر کی تیسری قوت کو نہ دیکھ سکنے کی ناتوانی نے اسے ایسے نتائج اخذ کرنے پر مجبور کیا جو محض غلط تھے۔ میلر نے مکاشفہ تیرہ کے سمندری درندے کو مشرکانہ روم اور زمینی درندے کو پاپائی روم قرار دیا۔ مکاشفہ باب سترہ کا اُس کا اطلاق بھی اُس کی اس ناتوانی کے باعث معیوب تھا کہ وہ اُس نبوتی تاریخ کو نہ دیکھ سکا جو پاپائیت کی دوسری ویران کرنے والی قوت سے آگے تک ممتد تھی۔ اسی سبب سے، جب میلر نے دانی ایل کی نبوت میں رومی قوت کی نشان دہی کی، تو اُس نے اُنہیں ایک ہی قوت سمجھا جو دو مراحل میں ظاہر ہوئی۔ یہ اطلاق اُس وقت بھی درست تھا اور اب بھی درست ہے، لیکن اسی نے اُسے اس بات کو سمجھنے سے روک دیا کہ بائبلی نبوت کی سلطنتیں کسی ایسی حقیقت تک بھی پہنچتی ہیں جو روم کی نمائندگی کرنے والی چوتھی سلطنت سے آگے بڑھتی ہے۔ اُس نے دیکھا اور نشان دہی کی کہ روم کی چوتھی سلطنت کے دو مراحل تھے، جو مشرکانہ روم اور پاپائی روم کے طور پر ظاہر کیے گئے، لیکن وہ یہ نہ دیکھ سکا کہ پاپائی روم ہی پانچویں سلطنت بھی تھی، جس کے بعد چھٹی سلطنت آنی تھی۔

In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).

Daniyel boqonnaa lammaffaatti, namoonni Millariitota jedhaman mootummaa shanaffaa raajii Macaafa Qulqulluu keessaa mootummaa afraffaa wajjin walitti fidaniiru. Sadarkaa bu’uuraatti hojiirra oolmaan isaanii sirrii ture; garuu guutuu hin turre; sababiin isaas, waabbiin jalqabaa mootummaa raajii Macaafa Qulqulluu waabbiin mootummaa raajii Macaafa Qulqulluu isa dhumaa wajjin walii galuu qaba; Yesuusis, akka Alfaa fi Oomeegaatti, yeroo hunda xumura jalqabaatiin agarsiisa. Addaan baafamuu mootummaa walitti aananii lamaa arguu dadhabuun, Mul’ata boqonnaa kudha lammaffaa keessatti waaqeffannaa mootummaa lafaa keessaa ba’e (bofa guddaa), bineensa galaanaa Mul’ata boqonnaa kudha sadiis akka paapaasummaaatti (bineensa), akkasumas bineensa lafa keessaa ba’e Mul’ata boqonnaa kudha sadii akka Pirootestaantummaa gantuu ta’eetti (raajii sobaa) adda baasuuf Miller akka hin dandeenye taasise.

Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.

मिलर प्रकाशित वाक्य की बारहवीं और तेरहवीं अध्यायों में अजगर, पशु और झूठे भविष्यद्वक्ता को तीन क्रमिक राज्यों के रूप में देखने में असमर्थ थे, और इस प्रकार अपनी भविष्यवाणी-संबंधी तर्क-प्रणाली के कारण उन्हें यह मान लेना पड़ा कि ये दोनों अध्याय उन तीन शक्तियों का क्रमिक चित्रण नहीं हैं जो संसार को आर्मगेदोन तक ले जाती हैं। मिलर को जो ज्योति दी गई थी, वह उसकी पीढ़ी के लिए सिद्ध ज्योति थी, और उसकी पीढ़ी की परीक्षा उसी ज्योति के द्वारा हुई।

The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.

ߞߊ߲ ߛߏ߲ ߕߌ߰߁ߟߊ ߛߊ߬ߣߍ߲߬ ߕߟߋ߬ߓߊ ߛߊ߲ ߘߐߞߍ߫ ߘߌ߬ߡߊ߬ߟߊ߬ߦߊ ߛߊ߲ (ߛߐ߬ߞߏ߲, ߛߊ߬ߦߌ߬ߟߊ ߣߌ߫ ߞߏ߲߬ߘߏ߫ ߦߋ߫ ߕߐ߮ߞߎߘߎ) ߘߊ߫ ߘߌ߫ Future for America ߡߊ߬ ߟߋ߬ ߸ “ߓߍ߲ߓߍ߲ ߕߌ߰ߡߊ ߟߊ߫” ߞߊ߲ ߸ 1989 ߟߋ߬ ߟߊ߫. ߘߊߣߌߦߍߟߎ ߟߊ߫ ߞߊ߬ߙߊ߲ ߡߍ߲ ߞߍ߫ ߘߊߦߟߍ߬ߡߊ߬ߣߍ߲ ߘߌ߫ ߛߏߝߌ߬ߘߏ ߘߐߡߊ ߓߐ߫ ߟߊ߫، ߘߊߣߌߦߍߟߎ ߛߘߍ߬ߜߍ ߕߌ߰ߞߊ߬ ߛߋ߲ߘߋ߲ ߣߌ߬ ߘߏ߲߬ߞߏ߬ ߣߌ߬ ߝߏ߭ߙߕߌ ߟߊ߫ ߟߊߛߐ߫، ߏ ߞߍ߫ ߡߊߟߍ߲߫ ߛߊ߲ ߛߐ߰ߞߊ߲߬ ߛߊ߲ ߘߌ߫، ߞߊ߬ߟߍ߬ߡߊ߬ ߡߌߟߍߙ ߘߏ߲߬ ߘߴߊ߬ ߛߐ߰ߞߊ߲߬ ߝߟߊߣߊ ߛߊ߲ ߘߌ߫. ߘߊߣߌߦߍߟߎ ߛߘߍ߬ߜߍ ߕߌ߰ߞߊ߬ ߛߋ߲ߘߋ߲ ߟߊ߫ ߞߊ߬ߙߊ߲ ߛߏ߯ ߛߋ߲ߘߋ߲ ߡߎ߬ߕߎ߲߬ ߟߎ߬ ߞߍ߫ ߦߋ߫ ߘߌ߫ Future for America ߟߊ߫ ߡߊ߬ߝߍ߬ߘߐ߲߬ ߞߊ߬ߟߌ߬ߦߊ ߣߌ߫ ߊ߬ ߕߎ߬ߡߊ߬ߛߐ߬ߘߐ߲߬ ߛߋ߲ ߘߌ߫، ߊ߬ ߣߌ߫ ߘߏ߲߬ߞߏ߬ ߸ ߘߊߣߌߦߍߟߎ ߛߘߍ߬ߜߍ ߕߌ߰ߞߊ߬ ߛߋ߲ߘߋ߲ ߟߊ߫، ߦߋ߫ ߏ ߟߎ߬ ߞߎ߲߬ߘߎ߫ ߟߋ߬ ߟߊ߫ ߞߊ߬ߟߌ߬ߦߊ ߛߊ߲ ߘߌ߫، ߞߊ߬ ߢߍ߫ ߛߋ߲ߘߋ߲ ߕߊ߬ߡߌ߲߬ ߣߌ߫ ߕߊ߬ߡߌ߲߬ ߣߊ߬ߓߐ߲߫، ߘߊߣߌߦߍߟߎ ߛߘߍ߬ߜߍ ߝߐ߬ߣߍ߲ ߕߌ߰ߞߊ߬ ߛߍ߲ߘߋ߲ ߟߊ߫، ߞߍ߫ ߡߊߟߍ߲߫ ߞߍ߰ߣߍ߲ ߡߍ߲ ߘߊߦߟߍ߬ߡߊ߬ߣߍ߲ ߘߌ߫ ߡߌߟߍߙߌߕߌ ߡߊ߬ߝߍ߬ߘߐ߲߬ ߠߊ߫.

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

Naa ne awiei bere mu no, anafo hene no bɛpia no; na atifi hene no de nteaseɛnam, ne apɔnkɔsotefo, ne po so ahyɛn bebree bɛba atia no sɛ ahum; na ɔbɛhyɛn amanaman no mu, na ɔbɛbu afa so atwam. Daniel 11:40.

The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.

Aayatkani waxay tilmaamaysaa dagaal bilowday “wakhtiga dhammaadka” sannadkii 1798, oo u dhexeeyey boqorkii koonfureed iyo boqorkii woqooyi. Boqorkii koonfureed wuxuu matalayey Faransiiskii cawaannimada ku dhisnaa, kaas oo isla sannadkaas dhaawicii dilaaga ahaa gaadhsiiyey baabtiisnimada. Baabtiisnimadana halkaas waxaa lagu matalay boqorkii woqooyi. Faransiiska, si nebiyadeed marka loo eego sannadkii 1798, wuxuu ahaa boqortooyooyinka tobanka ah ee ku xusan Daanyeel cutubka toddobaad middood. Tobankaas boqortooyo waxay matalaan Roomaankii jaahiliga ahaa, Roomaankii jaahiliga ahaana wuxuu matalaa masduulaagga. Baabtiisnimadu (boqorkii woqooyi) waxay matalaysaa bahalka. Aayaddu waxay tilmaamaysaa in boqorkii woqooyi (baabtiisnimada), oo bilowga aayadda lagu sheegay in la siiyey dhaawicii dilaaga ahaa, uu ugu dambayntii ka aargudan doono boqorkii koonfureed (boqorkii cawaannimada). Markii baabtiisnimadu ay ka aargudatay, boqorkii cawaannimadu wuxuu ka soo guuray qarankii Faransiiska una guuray isbahaysigii Midowgii Soofiyeeti. Faransiisku wuxuu ahaa hal qaran; hase yeeshee markii baabtiisnimadu kaga aargudatay boqorkii koonfureed ee aayadda ku xusan, boqorkii koonfureed waxaa lagu tilmaamay “dalal,” sida uu ahaa Midowgii Soofiyeetiga hore.

When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.

Asew amoboaa no hene (papacy no) tɔɔ ne were so no, ɛde “nteaseɛnam,” “apɔnkɔsotefo,” ne “ahyɛn pii” bae. Nteaseɛnam ne apɔnkɔsotefo yɛ asraa ahoɔden ho nsɛnkyerɛnne, na ahyɛn nso yɛ sikasɛm ahoɔden ho nsɛnkyerɛnne. Tumi a ɛne papacy no yɛɛ apam a ɛho ntew, sɛnea ɛbɛma Soviet Union no ahwe ase no, ne United States; na United States no ahoɔden mmienu a Adiyisɛm ti dunsia no kyerɛ no, wɔde hu no sɛ ne tumi a ɔde akode ne sikasɛm ahoɔden bɛhyɛ wiase no ama wɔagye papacy no tumi agyirae no. Wɔbɛbara nnipa sɛ wɔrentumi ntɔ anaa wontumi ntɔn gye sɛ wɔwɔ saa agyirae no; na bio nso, sɛ wonni saa agyirae no a, wɔde wɔn bɛkɔ owu mu.

Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.

Ավետարանի քառասուներորդ համարը ուղիղ կերպով նույնականացնում է վիշապին (հարավի արքային), գազանին (պապականությանը) և սուտ մարգարեին (Միացյալ Նահանգներին)։ «Վերջի ժամանակի» համար 1989 թվականին հիմնարար համարվող այս համարը նույնականացնում է այն երեք ամայացնող ուժերը, որոնք աշխարհը առաջնորդում են դեպի Արմագեդոն, ինչպես որ միլլերական շարժման հիմնարար համարները նույնականացնում էին ամայացնող երկու ուժերը՝ հեթանոսությունը, որին հաջորդում էր պապականությունը։

The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.

Ayaanni kun lola gidduu mootii kibbaa fi mootii kaabaa gidduutti adeemsifameen jalqaba. Jalqaba aayaana kanaa keessatti (1798) mootii kibbaa injifata; garuu aayaana keessatti mootii kaabaa deebisee lola kaasee mootii kibbaa irratti injifata. Jalqabni aayaana kanaa lola mootii kaabaa fi mootii kibbaa gidduu jiru agarsiisa; akkasumas xumura ergaa aayaana keessatti qabame keessatti lolli walfakkaataan mootota kaabaa fi kibbaa gidduu jiru ibsameera, garuu bu’aa faallaa qabuun. Jalqabni sun bara 1798tti “yeroo dhumaa” mallatteesse; lolli xumuraa immoo bara 1989tti “yeroo dhumaa” mallatteessa. Aayanni kun ragaa barreeffamaa isaa keessatti mallattoo Alfaa fi Oomeegaa, jalqabaa fi xumuraa, of keessaa qaba.

The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.

历史上，这节经文的实际进程在1989年苏联解体之后仍继续推进，直到第四十一节所预示的星期日法案为止。在星期日法案之时，现代巴比伦的三重联合借着一连串迅速发生的事件而形成。因此，第四十节是从1798年致命伤被施加、推罗的淫妇被遗忘之时开始的。这节经文所代表的历史，直到第四十一节的星期日法案才完全结束；在那里，致命伤得医治，推罗的淫妇被记念。其开始与结束的标记，不仅写在该节经文的文本之中，也写在该节所代表的完整历史之上。这节经文所界定的，乃是一个先知性的架构；这架构并非仅仅建立在异教主义（龙）与教皇制度（兽）之上，而是指明那引领世界走向哈米吉多顿之三种行毁灭之势力的结构。

Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.

Miller-wo prophetekan ti framework in naipakaammo ti yaay ti investigatibo a panangukom ti Dios, ket ti prophetekan a framework ti Future for America ket ipakaammona ti yaay ti ehekutibo a panangukom ti Dios. Iti “panawen ti panungpalan” idi 1989, nangrugi ti maysa a tallo-a-bannuar a proseso ti pannakasubok ken pannakadalus idi naibinglayan dagiti maudi nga innem a bersikulo ti Daniel onse iti pannakarba ti Soviet Union. Ti pannakaisina ni Miller a nakitana laeng ti paganismo ken papalismo, ket saan a nakitana ti apostata a Protestantismo, masapul a maawatan a husto tapno maawatan a husto ti sirmata ti Karayan Ulai a naibinglay idi 1798.

We will continue that consideration in the next article.

Nanu uywa yachachiyta qatiqkama hamuq qillqapi.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

“Ũrĩa tũrĩ na kĩhinda gĩa gũtũgĩrĩria ndĩkũ. Ibihe bia thĩna birĩ mbere yaitũ. Thĩ yothe nĩyonwo nĩ roho wa mbaara. O hĩndĩ ĩrĩ mbere, matukio ma thĩna marĩa moigĩtwo nĩũndũ wa mabani ma ũnabii nĩmakahingũra. Ũnabii wa Danieli mũno wa ikũmi na rimwe nĩũkinyĩte hagũcooka gũkũrũkia gũtimũthira gwake. Mĩhianano mingi ya ũtori ũrĩa wĩkĩte ũhoro wa gũkinyĩra ũnabii ũcio nĩigũcokio rĩngĩ.”

“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

„ત્રીસમો શ્લોકમાં એવી એક સત્તાનો ઉલ્લેખ કરવામાં આવ્યો છે કે ‘ત્રીસમાથી છત્રીસમો શ્લોક સુધી ઉદ્ધૃત.’“

“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

“Escenas semejantes a las descritas en estas palabras tendrán lugar”. Manuscript Releases, número 13, 394.