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.

Na “ðe endes tīd,” on 1798, þæt bōc Danieles, and mā swīðor þæt gesihð þe wæs þurh þā Ulai-ēa getācnað, wæs ungeseglod. Þæt gesihð bodode þæt onginn þæs rannsaciendan dōmes on October 22, 1844. Þæt fers þe wearð þǣre sōðfæstnesse grundweall is Daniel, chapter eight, and verse fourteen. William Miller, se boda þe wæs gecoren þæt hē þæt ungeseglodnes þæs bodunges oncnāwe, ne understōd nǣfre fullice ealle þā sōðfæstnessa þe mid þām gesihðe geferede wǣron, ac hē gefremede ġe þæt weorc þe him forgifen wæs.

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.

Quand Miller commença son étude de la parole prophétique, il parvint à comprendre certaines règles d’interprétation prophétique qui furent identifiées et établies dans la Bible. Ces règles furent codifiées et désignées comme les Règles d’interprétation de William Miller. Ces règles sont approuvées par l’Inspiration et désignées comme les règles qui seront employées par ceux qui annonceront le commencement du jugement exécutif au moment de la loi du dimanche. Miller rendit témoignage qu’il commença son étude de la Bible au début de la Bible et qu’il ne poursuivait qu’à mesure qu’il comprenait ce qu’il examinait alors. Par cette démarche, il est aisé de voir pourquoi la première prophétie de temps que Miller reconnut, et qui avait trait au message qu’il devait identifier comme s’accomplissant en 1844, fut les « sept temps » de Lévitique vingt-six.

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.

L’inspiration nous apprend que l’ange Gabriel, avec d’autres saints anges, dirigea l’esprit de Miller, tout comme Gabriel avait dirigé l’esprit de Daniel, de Jean le révélateur et de tous les prophètes de la Bible, car Gabriel avait reçu la charge que Satan avait perdue. La fonction de Gabriel était représentée dans le premier nom de Satan, Lucifer, qui signifie porteur de lumière. Gabriel apporta à Miller la lumière prophétique, et, dans l’obéissance à cette lumière, celui-ci présenta le message qui annonçait l’ouverture du jugement investigatif le 22 octobre 1844.

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.

Lêgerîna paşerojê rê dide wan kesan ku dixwazin karê William Miller têbigihin, ku bibînin ew bi hin têgihiştinên taybet ji peyva pêxemberî re hatibû dayîn, yên ku bûn kilîtên karê wî di komkirina peyama dadweriya nêzîk de. Yek ji wan kilîtan nasîna wî bû ku di sepandina pêxemberî de rojek sala yekê temsîl dike. Yekî din avahiyek pêxemberî bû ku wî bi kar anî da ku rêzên pêxemberiyê yên ku wî keşf kiribûn bi cih bike û bi hev re li hev bike. Ew avahî li ser wan du hêzên şeytanî hatibû ava kirin ku harabî li ser gelê Xwedê û pîrozgeha Xwedê anîn. Hemû keşfên Miller li ser wê avahiya pêxemberî hatin danîn ku dîroka putperestiyê temsîl dikir, ku piştî wê papatî tê, û ew her du bi peywendî û li pey hev ji demê Îsraêla kevnar heta Hatina Duyemîn a Mesîh, hem pîrozgeha Xwedê û hem jî gelê Xwedê bin ling kirin.

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.

Uwo muryango w’ubuhanuzi ni wo wamufashije kumenya neza ukuri kwose kwari gukenewe kugira ngo hashyirweho ku wa 22 Ukwakira 1844 nk’itangira ry’urubanza. Ariko iryo kuri ryari rifite aho rigarukira, kuko atashoboraga kubona ububasha bwa gatatu butoteza bwakurikiye ubupagani n’ubupapa mu mateka y’ubuhanuzi. Nta ngombwa yari afite yo kubona uko kuri, kuko umurimo we wari uwo gutangaza itariki ya 22 Ukwakira 1844, kandi umucyo werekeye ubwo bubasha bwa gatatu butoteza wari kuzahishurwa nyuma y’iyo tariki.

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.

与他将其先知性见解建立在两个施行荒凉之势力——先是异教罗马，随后是教皇罗马——这一结构之上相关联的，还有他的理解：在但以理书中被译为“常献的”一词，乃是异教主义，或异教罗马的象征。被译为“常献的”的“tamid”一词，但以理共使用了五次。它每一次都是与一个米勒正确理解为代表教皇权的象征连用的。那总是与“常献的”同时出现的教皇权象征，是以两个象征来表示的。无论如何，教皇权的这两个象征都指明教皇权；然而，尽管如此，当但以理使用被译为“常献的”的“tamid”一词时，它总是与教皇权的象征一同使用，并且位于其前。米勒对于但以理书中“常献的”的理解，成为他所看见之结构的基础；该结构乃是建立在异教主义之后继之以教皇主义这两个施行荒凉之势力之上的。米勒在但以理书中将“常献的”认定为异教主义的见解，注定要成为复临信仰内部一场巨大的争议，并始于复临信仰的第二代——即始于1888年的那一代。

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.

Chokwadi chekutanga chechiporofita chakawanikwa naMiller chaiva chikamu chekunzwisisa kwaGumiguru 22, 1844, chaiva “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu, uye ndicho chaiva chokutanga chezvokwadi dzakatsigirwa naMiller chakarambwa muna 1863. Kurambwa ikoko kwakatanga chizvarwa chokutanga cheAdventism, pavakatanga kudzungaira murenje reRaodhikia. Chizvarwa chechipiri chakatanga paMusangano Mukuru weMinneapolis muna 1888, uye mushure mokumukira kwakaitika ipapo, basa raSatani rokuramba kuzivikanwa kwakaitwa naMiller kwe“daily” sechihedheni rakatanga muna 1901. Kunzwisiswa kwakarurama kwe“daily” hakuna kuiswa parutivi zvachose kusvikira pashure porufu rwomuprofitikadzi, uyo akanga aratidza kuti maonero aisimudzirwa achipikisa maonero akarurama aMiller pamusoro pe“daily,” akanga apiwa ne“ngirozi dzakadzingwa kudenga.” Kurambwa kwakazara kwakaitika muchizvarwa chechitatu kutenderedza muna 1931. Chizvarwa chechitatu chakanga chatanga nokubudiswa kwebhuku raW. W. Prescott, rine musoro unoti, The Doctrine of Christ, nguva pfupi pashure peMusangano weBhaibheri wa1919. Muna 1919, chizvarwa chechitatu chakatanga uye chakaramba chichienderera kusvikira pakubudiswa kwebhuku, Questions on Doctrine muna 1957.

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.

Kadib markii shaqadii Miller la aasaasay oo si cad loogu muujiyey labada loox ee Xabaquuq (jaantusyadii hormuudka ee 1843 iyo 1850), Rabbigu markaas wuxuu bilaabay inuu furo runta ah in ay jirto quwad kale, oo ah quwad saddexaad oo baabbi'inaysa, taas oo raaci doonta heellanimada jaahilnimada iyo tan baabbanimada, isla markaana iyaduna silcin doonta dadka Ilaah.

“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.

«بۇدپەرەستلىك ئارقىلىق، ئاندىن پاپالىق ئارقىلىق، شەيتان نۇرغۇن ئەسىرلەر بويىچە يەر يۈزىدىن خۇدانىڭ سادىق گۇۋاھچىلىرىنى ئۆچۈرۈپ تاشلاش ئۈچۈن ئۆز كۈچىنى ئىشقا سالدى. بۇدپەرەسلەر ۋە پاپىستلار بىرلا ئەجدىھا روھى بىلەن ھەرىكەتلەندۈرۈلگەن ئىدى. ئۇلارنىڭ پەرقى پەقەت شۇ ئىدىكى، پاپالىق خۇداغا خىزمەت قىلىۋاتقاندەك قىياپەت قىلىپ، تېخىمۇ خەتەرلىك ۋە تېخىمۇ زالىم دۈشمەن بولدى. رومانچىلىق ۋاسىتىسى ئارقىلىق، شەيتان دۇنيانى ئەسىر ئالدى. خۇدانىڭ دەپ قارالغان چېركاۋى بۇ ئازدۇرۇشنىڭ سەپلىرىگە سۈپۈرۈپ كىرگۈزۈلدى، ۋە مىڭ يىلدىن ئارتۇق ۋاقىت داۋامىدا خۇدانىڭ خەلقى ئەجدىھانىڭ غەزىپى ئاستىدا ئازاب چەكتى. ۋە پاپالىق ئۆز كۈچىدىن مەھرۇم قىلىنىپ، زۇلۇم-تەقىبنى توختىتىشقا مەجبۇر بولغاندا، يۇھاننا ئەجدىھانىڭ ئاۋازىنى تەكرارلاش ۋە شۇنداقلا شۇ ئوخشاش زالىم ۋە كۇپۇرلۇققا تولغان ئىشنى داۋاملاشتۇرۇش ئۈچۈن كۆتۈرۈلۈپ كېلىۋاتقان يېڭى بىر قۇدرەتنى كۆردى. چېركاۋ ۋە خۇدانىڭ قانۇنىغا قارشى ئۇرۇش قىلىدىغان ئەڭ ئاخىرقى بۇ قۇدرەت، قوزىغا ئوخشاش مۈڭگۈزلىرى بار بىر ۋەھشىي ھايۋان بىلەن سىمۋوللاشتۇرۇلغان ئىدى. ئۇنىڭدىن ئىلگىرىكى ۋەھشىي ھايۋانلار دېڭىزدىن چىققان ئىدى، ئەمما بۇسى يەردىن چىقتى؛ بۇ، سىمۋول قىلىنغان مىللەتنىڭ تىنچ ھالدا مەيدانغا كېلىشىنى بىلدۈرىدۇ. «قوزىغا ئوخشاش ئىككى مۈڭگۈز» ئامېرىكا قوشما شتاتلىرى ھۆكۈمىتىنىڭ خاراكتېرىنى، ئۇنىڭ ئىككى ئاساسىي پىرىنسىپى بولغان جۇمھۇرىيەتچىلىك ۋە پروتېستانتچىلىقتا ئىپادىلەنگەن ھالىتى بويىچە، ناھايىتى ياخشى ئىپادىلەيدۇ. بۇ پىرىنسىپلەر بىزنىڭ مىللەت سۈپىتىدىكى كۈچىمىز ۋە گۈللىنىشىمىزنىڭ سىرىدۇر. ئامېرىكا قىرغاقلىرىدا تۇنجى پاناھ تاپقانلار، پاپالىقنىڭ تەكەببۇرلۇق بىلەن قويغان دەۋالىرىدىن ۋە پادىشاھلىق ھۆكۈمرانلىقىنىڭ زۇلۇمىدىن ئازاد بىر مەملىكەتكە يېتىپ كەلگەنلىكىگە شادلانغان ئىدى. ئۇلار پۇقرالىق ۋە دىنىي ئەركىنلىكنىڭ كەڭ ئاساسى ئۈستىگە بىر ھۆكۈمەت قۇرۇشقا بەل باغلىدى.» Signs of the Times, November 1, 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.

មីល្លឺរ មិនអាចឃើញអំណាចបៀតបៀនទីបីបានទេ ហើយដោយហេតុនេះ រចនាសម្ព័ន្ធរបស់គាត់មិនទាន់ពេញលេញ ទោះបីជាវាសមស្របយ៉ាងល្អឥតខ្ចោះសម្រាប់បំពេញកិច្ចការរបស់គាត់ក៏ដោយ។ បងស្រី វ៉ាយត៍ បញ្ជាក់ថា មីល្លឺរ គឺជាអ្នកនាំសារដែលព្រះបានជ្រើសរើស ថា ក្នុងកិច្ចការរបស់គាត់ គាត់ត្រូវបានតំណាងជាមុនដោយអេលីយ៉ា និងយ៉ូហាន បាទីស្ទ ហើយក្នុងការត្រាស់ហៅរបស់គាត់ឲ្យចូលមកក្នុងកិច្ចការនោះ គាត់ត្រូវបានតំណាងជាមុនដោយអេលីសេ ហើយក្នុងមរណភាពរបស់គាត់ ដោយម៉ូសេ។ មនុស្សតិចណាស់ក្នុងប្រវត្តិសាស្ត្របរិសុទ្ធដែលបានជំរុញឲ្យមានសេចក្ដីអធិប្បាយដែលបញ្ជាក់ថា ពួកទេវតាកំពុងរង់ចាំនៅក្បែរផ្នូររបស់ពួកគេ ដើម្បីប្រោសពួកគេឲ្យរស់ឡើងវិញ ប៉ុន្តែនี่គឺជាសេចក្ដីអធិប្បាយអំពីមីល្លឺរ។ ការពិតដែលថា កិច្ចការរបស់គាត់ត្រូវបានកំណត់ដោយប្រវត្តិសាស្ត្រដែលគាត់ត្រូវបានលើកឡើងមកក្នុងនោះ មិនមែនជាសេចក្ដីថ្លែងដែលបន្ថោកមីល្លឺរនោះទេ ប៉ុន្តែគ្រាន់តែជាការចាំបាច់មួយដែលត្រូវទទួលស្គាល់ ប្រសិនបើកិច្ចការរបស់គាត់នឹងត្រូវបានពិចារណានៅក្នុងពន្លឺពិតនៃព្រះបន្ទូលទំនាយរបស់ព្រះ។

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.

मिलर को विशिष्ट, स्वर्गदूतीय निर्देशन दिया गया था, जिसने उसे एक भविष्यद्वाणीगत रूपरेखा निर्मित करने योग्य बनाया, जो मूर्तिपूजकता के पश्चात् पोपतंत्र—इन दो उजाड़ने वाली शक्तियों—पर आधारित थी। इसी कारण वे भविष्यद्वाणियाँ, जो उन दोनों शक्तियों द्वारा सम्पन्न की गई उजाड़ से परे के इतिहास की पहचान करती थीं, मिलर द्वारा गलत समझी गईं। तथापि, उन गलतफहमियों में से कोई भी हबक्कूक की उन दो पवित्र पट्टिकाओं पर स्थान नहीं पा सकी, जहाँ मिलर के कार्य के द्वारा स्थापित नींवों को चित्रात्मक रूप से प्रस्तुत किया गया था। यही कारण है कि प्रेरणा 1843 के चार्ट के विषय में यह अभिलिखित कर सकी कि वह प्रभु के हाथ द्वारा निर्देशित था।

“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.

« Le Seigneur m’a montré que le tableau de 1843 avait été dirigé par sa main, et qu’aucune partie n’en devait être modifiée ; que les chiffres étaient tels qu’il les voulait. Que sa main couvrait et cachait une erreur dans certains des chiffres, de sorte que nul ne pouvait la voir, jusqu’à ce que sa main fût retirée. »

“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.

«Puis je vis, au sujet du “Perpétuel”, que le mot “sacrifice” a été ajouté par la sagesse humaine et n’appartient pas au texte; et que le Seigneur en donna la juste compréhension à ceux qui lancèrent le cri de l’heure du jugement. Lorsqu’il y avait union, avant 1844, presque tous étaient unis sur la juste compréhension du “Perpétuel”; mais depuis 1844, dans la confusion, d’autres vues ont été adoptées, et les ténèbres et la confusion ont suivi.» Review and Herald, 1er novembre 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.

Die Wahrheiten, die Miller auf Anweisung der Engel zusammentrug, wurden vom Herrn geleitet, und in der Bestätigung der Karte von 1843 schloss die Inspiration ein, dass Millers Verständnis, wonach „das Tägliche“ das Heidentum darstelle, richtig war. Fünfmal kommt das hebräische Wort „tamid“, übersetzt als „das Tägliche“, im Buch Daniel vor, und es stellt stets die Beziehung zwischen den beiden verwüstenden Mächten dar: dem Heidentum, gefolgt vom Papsttum.

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.

মিলারের নিকট “the daily”-এর পৌত্তলিকতার প্রতীকরূপে যে উপলব্ধি ছিল, তা তাঁর প্রয়োগকৃত ভাববাণীমূলক কাঠামোর ক্ষেত্রে সম্পূর্ণ অপরিহার্য ছিল; কারণ পৌত্তলিকতার পর পাপত্বের যে ধারাবাহিক সম্পর্ক, তিনি যেসব ভাববাণী উপলব্ধি করতে পরিচালিত হয়েছিলেন, সেগুলিকে পরস্পর সামঞ্জস্যে স্থাপন করার ক্ষেত্রে সেটিই তাঁর মানদণ্ডে পরিণত হয়েছিল।

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.

« À l’époque de la fin », en 1798, le livre de Daniel fut descellé, et le passage principal, celui que Sœur White a désigné comme le « pilier central » et le « fondement » du mouvement adventiste, était Daniel, chapitre huit, verset quatorze.

“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.

«Писанието, което повече от всички други беше едновременно основанието и централният стълб на адвентната вяра, беше изявлението: „До две хиляди и триста денонощия; тогава светилището ще се очисти.“ [Даниил 8:14.]» Великата борба, 409.

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

Le verset quatorze est la réponse au verset treize, et cette réponse est dénuée de sens sans le contexte de la question.

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.

Puis j’entendis un saint qui parlait; et un autre saint dit à ce saint-là qui parlait : Jusques à quand durera la vision concernant le sacrifice perpétuel et la transgression dévastatrice, livrant à la fois le sanctuaire et l’armée pour être foulés aux pieds ? Et il me dit : Jusqu’à deux mille trois cents jours; puis le sanctuaire sera purifié. 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.

هذان العددان هما رمز لازدياد المعرفة الذي نتج حين فُكَّ ختمُ سفر دانيال عند «وقت النهاية» سنة 1798. ويُعرِّف العدد الثالث عشر القوتين المُخرِّبتين اللتين بنى ميلر عليهما نموذجه النبوي. وقد حدَّد ميلر «الدائم» في العدد الثالث عشر على أنه الوثنية، و«معصية الخراب» على أنها البابوية. ومن المهم أن يُدرَك أن النموذج النبوي الذي قاد الملائكةُ ميلرَ إلى التعرّف عليه، مُبيَّن في العددين اللذين يمثّلان ازدياد المعرفة الذي دخل التاريخ سنة 1798. ومع ذلك، لم يُعطَ ميلر أن يرى القوة التالية التي ستظهر على المسرح النبوي وتضطهد شعب الله.

“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.

“Mi elvidis, ke la dukorna besto havis buŝon de drako, kaj ke lia potenco estis en lia kapo, kaj ke la dekreto eliros el lia buŝo. Tiam mi vidis la Patrinon de Malĉastulinoj; ke la patrino ne estis la filinoj, sed aparta kaj distinga de ili. Ŝi havis sian tagon, kaj ĝi pasis, kaj ŝiaj filinoj, la protestantaj sektoj, estis la sekvaj, kiuj aperis sur la scenejo kaj montris la saman menson, kiun la patrino havis, kiam ŝi persekutis la sanktulojn. Mi vidis, ke dum la patrino malkreskadis en potenco, la filinoj kreskadis, kaj baldaŭ ili ekzercos la potencon iam ekzercitan de la patrino.” 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.

Millerin kyvyttömyys nähdä kolmatta valtaa pakotti hänet tekemään johtopäätöksiä, jotka olivat yksinkertaisesti virheellisiä. Miller samasti Ilmestyskirjan kolmannentoista luvun meripedon pakanalliseen Roomaan ja maapedon paavilliseen Roomaan. Hänen Ilmestyskirjan seitsemännentoista luvun sovellutuksensa oli niin ikään puutteellinen, koska hän ei kyennyt näkemään profeetallista historiaa, joka ulottui paavillisuuden toisena hävittävänä valtana pidetyn vallan tuolle puolen. Tästä syystä Miller, tunnistaessaan roomalaisen vallan Danielin profetiassa, käsitteli sitä yhtenä valtana, joka ilmeni kahdessa vaiheessa. Se oli ja on oikea sovellus, mutta se esti häntä ymmärtämästä Raamatun profetian valtakuntia minään sellaisena, mikä ulottuisi Rooman edustamaa neljättä valtakuntaa pidemmälle. Hän näki ja tunnisti, että Rooman neljännellä valtakunnalla oli kaksi vaihetta, joita edustivat pakanallinen Rooma ja paavillinen Rooma, mutta hän ei kyennyt näkemään, että paavillinen Rooma oli myös viides valtakunta, jota oli seuraava kuudes valtakunta.

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).

ចំពោះជំពូក​ទី​ពីរ​នៃ​ដានីយ៉ែល ក្រុម​មីល្លឺរ៉ាយត៍​បាន​នាំ​យក​ធាតុ​ទាំងឡាយ​នៃ​នគរ​ទី​ប្រាំ​ក្នុង​ព្រះបន្ទូល​ទំនាយ​នៃ​ព្រះគម្ពីរ មក​បញ្ចូល​ជាមួយ​នគរ​ទី​បួន។ នៅ​កម្រិត​មូលដ្ឋាន ការអនុវត្ត​របស់​ពួកគេ​គឺ​ត្រឹមត្រូវ ប៉ុន្តែ​មិន​ទាន់​ពេញលេញ​ទេ ពីព្រោះ​ការយោង​ដំបូង​អំពី​នគរ​ទាំងឡាយ​ក្នុង​ទំនាយ​នៃ​ព្រះគម្ពីរ ត្រូវ​តែ​ស្រប​គ្នា​នឹង​ការយោង​ចុងក្រោយ​អំពី​នគរ​ទាំងឡាយ​ក្នុង​ទំនាយ​នៃ​ព្រះគម្ពីរ ដ្បិត​ព្រះយេស៊ូវ ក្នុង​នាម​ជា​អាល់ហ្វា និង​អូមេហ្គា តែងតែ​បង្ហាញ​ចុងបញ្ចប់​ដោយ​ការ​ចាប់ផ្ដើម។ ការមិន​អាច​មើល​ឃើញ​ភាព​ខុសគ្នា​រវាង​នគរ​ពីរ​ដែល​បន្ត​គ្នា បាន​ធ្វើ​ឲ្យ​មីល្លឺរ​មិន​អាច​ទទួល​ស្គាល់​ថា វិវរណៈ​ជំពូក​ទី​ដប់ពីរ កំពុង​កំណត់​អត្តសញ្ញាណ​សាសនាព្រេងនិយម (នាគ) ហើយ​សត្វ​ពី​សមុទ្រ​ក្នុង​វិវរណៈ​ជំពូក​ទី​ដប់បី ជា​សាសនាប៉ាប (សត្វ) និង​សត្វ​ពី​ផែនដី​ក្នុង​វិវរណៈ​ជំពូក​ទី​ដប់បី ជា​ប្រូតេស្តង់​ក្បត់ជំនឿ (ហោរា​ក្លែងក្លាយ)។

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.

Miller konnte den Drachen, das Tier und den falschen Propheten in den Kapiteln zwölf und dreizehn der Offenbarung nicht als drei aufeinanderfolgende Königreiche erkennen und sah sich daher durch seine prophetische Logik gezwungen, anzunehmen, dass die beiden Kapitel keine fortlaufende Darstellung der drei Mächte seien, die die Welt nach Harmagedon führen. Das Licht, das Miller gegeben wurde, war das vollkommene Licht für seine Generation, und seine Generation wurde durch dieses Licht geprüft.

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.

Imbaraga z’amatongo eshatu (ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma), zatanzwe kuri Future for America mu “gihe cy’imperuka,” mu mwaka wa 1989. Umurongo wa Daniyeli wafunguwe igihe Leta Zunze Ubumwe z’Abasoviyeti zasenyukaga, mu isohozwa rya Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine, ni wo wari umucyo w’umumarayika wa gatatu, naho Miller akaba yari yarahawe umucyo w’umumarayika wa mbere. Imirongo itandatu ya nyuma ya Daniyeli igice cya cumi na kimwe, yabonetse ko ari yo rufatiro n’inkingi nkuru by’umuryango wa Future for America, kandi umurongo wa mirongo ine wo muri Daniyeli igice cya cumi na kimwe uhuza muri make uwo mucyo, nk’uko imirongo ya cumi na gatatu na cumi na kane yo muri Daniyeli igice cya munani yahuje muri make umucyo wafunguwe mu rugendo rw’Abamillerite.

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.

ते अ सुनले बेरा दखिन के राजा ओकरा पर धक्का देई; आ उत्तर के राजा रथ, घुड़सवार, आ बहुते जहाजन समेत बवंडर नियन ओकरा पर चढ़ अइहें; आ ऊ देशन में घुस जइहें, आ उमड़त-बहत पार निकल जइहें। दानियेल 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.

A estrofe identifica uma guerra que começou no “tempo do fim”, em 1798, entre o rei do sul e o rei do norte. O rei do sul representava a França ateísta, que naquele mesmo ano infligiu à supremacia papal a ferida mortal. O papado é ali representado como o rei do norte. A França, profeticamente em 1798, era um décimo dos dez reinos de Daniel capítulo sete. Esses dez reinos representam a Roma pagã, e a Roma pagã representa o dragão. O papado (o rei do norte) representa a besta. A estrofe identifica que o rei do norte (o papado), ao qual havia sido infligida sua ferida mortal na abertura da estrofe, por fim retaliaria contra o rei do sul (o rei do ateísmo). Quando o papado de fato retaliou, o rei do ateísmo havia se transferido da nação da França para a confederação da União Soviética. A França era uma só nação; contudo, quando o papado retaliou contra o rei do sul na estrofe, o rei do sul foi identificado como “países”, como ocorria com a antiga União Soviética.

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.

هڤتالا اتوڠارا (الڤاپاسي) ممبالس، ا منداتڠكن برسرتا “كريتا ڤرانݢ”، “ڤنغندا كودا” دان “باڽق كاپل.” كريتا ڤرانݢ دان ڤنغندا كودا اداله لمباڠ كekuatan كنتنتراان، دان كاپل اداله لمباڠ كekuatan ايكونومي. كواس يڠ ممبنتوق ڤرسكوتوان يڠ تيدق كدوس دڠن الڤاپاسي دمي مروبوهن كساتوان سوڤييت ialه امريكا شريكت، دان دوا كekuatan امريكا شريكت دالم وحي فاصل تيݢ بلس ديكنل ڤستي سباݢاي كبيولهـنڽ ممكسا دنيا منريما تندا كواسا الڤاپاسي مللوي كekuatan سڠجاتا دان ايكونومي. منوسيا اكن ديلارن ممبلي اتاو منجوال تنڤا تندا ايت، دان كمودين لبيه جاوه لاݢي، تنڤا تندا ايت، منوسيا اكن دبوهن.

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.

أربعون الآية تُعرِّف على نحو مباشر التنينَ (ملكَ الجنوب)، والوحشَ (البابوية)، والنبيَّ الكذّابَ (الولايات المتحدة). فالآيةُ التأسيسيةُ لـ «وقت النهاية» في عام 1989 تُحدِّد القوى الثلاث المُخرِّبة التي تقود العالم إلى هرمجدون، تمامًا كما حدَّدت الآياتُ التأسيسيةُ للحركة الميلرية القوتين المُخرِّبتين: الوثنيةَ، تتبعها البابوية.

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.

Le verset commence par un combat entre le roi du sud et le roi du nord. Au début du verset (1798), le roi du sud l’emporte, mais dans le verset, le roi du nord riposte et l’emporte sur le roi du sud. Le début du verset marque le combat entre le roi du nord et le roi du sud, et dans la conclusion du message contenu dans le verset, ce même combat entre les rois du nord et du sud est illustré, mais avec des résultats opposés. Le commencement a marqué le « temps de la fin » en 1798, et le combat final marque le « temps de la fin » en 1989. Le verset contient, dans son témoignage écrit, la signature Alpha et Oméga, le commencement et la fin.

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.

L’histoire réelle du verset se poursuit au-delà de l’effondrement de l’Union soviétique en 1989, jusqu’à la loi du dimanche du verset quarante et un. À la loi du dimanche, l’union tripartite de la Babylone moderne est amenée à l’existence par une série d’événements rapides. Le verset quarante commence donc lorsque la blessure mortelle est infligée en 1798 et que la prostituée de Tyr est oubliée. L’histoire représentée par le verset s’achève entièrement à la loi du dimanche du verset quarante et un, où la blessure mortelle est guérie et où la prostituée de Tyr est rappelée. La marque distinctive du commencement et de la fin est inscrite non seulement dans le texte que l’on trouve dans le verset, mais aussi dans l’histoire complète représentée par le verset. Le verset identifie le cadre prophétique qui repose non pas simplement sur le paganisme (le dragon) et le papisme (la bête), mais il met en évidence la structure des trois puissances dévastatrices qui conduisent le monde à Armageddon.

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.

Le cadre prophétique de Miller annonçait l’arrivée du jugement investigatif de Dieu, et le cadre prophétique de Future for America annonce l’arrivée du jugement exécutif de Dieu. Au « temps de la fin », en 1989, un processus de mise à l’épreuve et de purification en trois étapes commença lorsque les six derniers versets de Daniel onze furent descellés lors de l’effondrement de l’Union soviétique. La particularité de Miller, qui ne voyait que le paganisme et la papauté, et ne voyait pas le protestantisme apostat, doit être comprise afin de comprendre correctement la vision du fleuve Ulaï, qui fut descellée en 1798.

We will continue that consideration in the next article.

Nous poursuivrons cet examen dans le prochain article.

“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.

“Chúng ta không có thời giờ để đánh mất. Những thời kỳ hoạn nạn ở ngay trước mặt chúng ta. Thế gian đang bị khuấy động bởi tinh thần chiến tranh. Chẳng bao lâu nữa, những cảnh tượng hoạn nạn đã được nói đến trong các lời tiên tri sẽ xảy ra. Lời tiên tri trong chương mười một sách Đa-ni-ên đã gần đạt đến sự ứng nghiệm trọn vẹn. Phần lớn lịch sử đã diễn ra để ứng nghiệm lời tiên tri này sẽ được lặp lại.”

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

“Sa ikatlumpung talata ay binanggit ang isang kapangyarihan na ‘verses 30 through thirty-six quoted.’”

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

«ከእነዚህ ቃላት ውስጥ ከተገለጹት ጋር ተመሳሳይ የሆኑ ትዕይንቶች ይፈጸማሉ።» Manuscript Releases, ቁጥር 13, 394.