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.
A “lokacin ƙarshe,” a shekara ta 1798, an buɗe littafin Daniyel, kuma musamman wahayin da Kogin Ulai ya wakilta. Wahayin ya shelanta fara shari’ar bincike a ranar 22 ga Oktoba, 1844. Ayar da ta zama tushen waccan gaskiya ita ce Daniyel sura ta takwas, aya ta goma sha huɗu. William Miller, manzon da aka zaɓa domin ya gane buɗewar wannan saƙo, bai taɓa fahimtar dukan gaskiyoyin da suke da alaƙa da wahayin gaba ɗaya ba, amma ya cika aikin da aka ba shi.
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.
Da Miller ya fara nazarin kalmar annabci, ya fahimci wasu ƙa’idoji na fassarar annabci waɗanda aka bayyana kuma aka kafa a cikin Littafi Mai Tsarki. Waɗannan ƙa’idoji suka zama sanannu kuma aka fayyace su a matsayin Ƙa’idojin Fassara na William Miller. Wahayi ya tabbatar da waɗannan ƙa’idoji kuma ya nuna su a matsayin ƙa’idodin da waɗanda za su sanar da farkon shari’ar aiwatarwa a dokar Lahadi za su yi amfani da su. Miller ya ba da shaida cewa ya fara nazarin Littafi Mai Tsarki tun daga farkonsa, kuma bai ci gaba ba sai gwargwadon yadda ya fahimci abin da yake dubawa a lokacin. Daga wannan hanya yana da sauƙi a ga dalilin da ya sa annabcin lokaci na farko da Miller ya gane, wanda yake da alaƙa da saƙon da zai bayyana a matsayin abin da ya cika a shekara ta 1844, shi ne “sau bakwai” na Littafin Firistoci ashirin da shida.
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.
Wahayi ya sanar da mu cewa mala’ika Jibra’ilu, tare da sauran mala’iku masu tsarki, ya jagoranci tunanin Miller, kamar yadda Jibra’ilu ya taɓa jagorantar tunanin Daniyel, Yahaya mai wahayi, da dukan annabawan Littafi Mai Tsarki; gama an ba Jibra’ilu aikin da Shaidan ya yi hasarar riƙewa. Aikin Jibra’ilu an wakilta shi a cikin sunan farko na Shaidan, Lucifer, wanda ma’anarsa ita ce mai ɗaukar haske. Jibra’ilu ya kawo wa Miller hasken annabci, kuma cikin biyayya ga wannan haske ya gabatar da saƙon da ya shelanta buɗewar shari’ar bincike a ranar 22 ga Oktoba, 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.
Sanin abu a baya yana ba waɗanda suke son su fahimci aikin William Miller damar gane cewa an ba shi wasu fahimtu game da maganar annabci waɗanda suka zama mabuɗan aikinsa na tattara saƙon hukunci mai gabatowa. Ɗaya daga cikin waɗannan mabuɗan shi ne ganewarsa cewa yini yana wakiltar shekara a aikace-aikacen annabci. Wani kuma shi ne wani tsarin annabci da ya yi amfani da shi domin ya sanya kuma ya daidaita jerin annabce-annabcen da ya gano. Wannan tsarin ya ginu ne a kan ikon Shaiɗanu biyu waɗanda suka jawo kufai ga mutanen Allah da kuma haikalin Allah. Dukan abubuwan da Miller ya gano an aza su ne a kan tsarin annabci wanda yake wakiltar tarihin arna, sannan papanci ya biyo baya, waɗanda a jere suka tattake haikalin Allah da mutanen Allah tun daga zamanin Isra’ila ta dā har zuwa zuwan Almasihu na biyu.
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.
Wannan tsarin annabci ya ba shi damar gane daidai kowace gaskiya da ake bukata domin tabbatar da Oktoba 22, 1844, a matsayin farkon shari’ar hukunci. Amma wannan gaskiyar tana da iyaka, gama bai iya ganin iko na uku mai tsanantawa ba wanda ya biyo bayan arna da kuma ikon papanci a cikin tarihin annabci. Bai zama dole ya ga wannan gaskiyar ba, domin aikinsa shi ne ya yi shelar Oktoba 22, 1844, kuma hasken ikon na uku mai tsanantawa za a buɗe hatiminsa bayan wannan kwanan wata.
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.
Dangane da daidaita fahimtarsa ta annabci a kan wani tsari na ikonai biyu masu hallakarwa—Roma ta arna, sannan Roma ta papacy—fahimtarsa ita ce kalmar da aka fassara da “na kullum,” a cikin littafin Daniyel, alama ce ta arna, ko kuwa, Roma ta arna. Kalmar “tamid” da aka fassara da “na kullum” Daniyel ya yi amfani da ita sau biyar. A ko da yaushe ana amfani da ita tare da wata alama wadda Miller ya fahimta daidai cewa tana wakiltar papacy. Alamar papacy wadda kullum take bayyana tare da “na kullum,” ana wakiltarta da alamu biyu. Ko ta wace hanya ce ma, waɗannan alamu biyu na ikon papacy, dukansu suna tantance papacy ɗin ne; duk da haka, sa’ad da Daniyel ya yi amfani da kalmar “tamid” wadda aka fassara da “na kullum,” a ko da yaushe ana amfani da ita ne tare da kuma gabanin alamar papacy. Fahimtar Miller cewa “na kullum,” a cikin littafin Daniyel, ta zama ginshiƙin tsarin da ya gani, wanda ya ginu bisa ikonai biyu masu hallakarwa na arna, sannan kuma papacy. Tantancewar Miller na “na kullum,” a matsayin arna a cikin littafin Daniyel, an ƙaddara ta zama wata babbar gardama a cikin Adventism, farawa daga tsara ta biyu ta Adventism, wadda ta fara a 1888.
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.
Gaskiyar annabci ta farko da Miller ya gano, wadda ta kasance wani ɓangare na fahimtar ranar 22 ga Oktoba, 1844, ita ce “lokuta bakwai” na Littafin Firistoci ashirin da shida, kuma ita ce ta farko cikin tsayayyun gaskiyoyin Miller da aka ƙi a shekara ta 1863. Wannan ƙin ya fara ƙarni na farko na Adventism, sa’ad da suka fara yawo cikin jejin Laodicea. Ƙarni na biyu ya fara a Babban Taron Minneapolis a shekara ta 1888, kuma a bayan tawaye da ya faru a can, aikin Shaidan na ƙin yarda da tantancewar Miller game da “na yau da kullum” a matsayin arna ya fara a shekara ta 1901. Ba a kawar da sahihiyar fahimtar “na yau da kullum” gaba ɗaya ba sai bayan mutuwar annabiya, wadda ta bayyana cewa ra’ayin da ake yaɗawa domin hamayya da sahihiyar fahimtar Miller game da “na yau da kullum,” “mala’iku ne da aka kore su daga sama” suka kawo shi. Cikakken ƙin ya faru ne a ƙarni na uku wajen shekara ta 1931. Ƙarni na uku ya fara ne da wallafar littafin W. W. Prescott mai take, The Doctrine of Christ, jim kaɗan bayan Taron Littafi Mai Tsarki na 1919. A shekara ta 1919, ƙarni na uku ya fara, kuma ya ci gaba har zuwa wallafar littafin Questions on Doctrine a shekara ta 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.
Bayan an tabbatar da aikin Miller, kuma aka bayyana shi a sarari a kan alluna biyu na Habakkuk (jadawalai na majagaba na 1843 da 1850), sai Ubangiji ya fara buɗe gaskiyar cewa akwai wani iko kuma, na uku, mai hallaka, wanda zai biyo bayan arna da papanci, wanda shi ma zai tsananta wa mutanen Allah.
“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.
“Ta wurin arna, sa’an nan kuma ta wurin Paparoma, Shaidan ya aiwatar da ikonsa tsawon ƙarnuka masu yawa cikin yunƙurin gogewa daga duniya shaidun Allah masu aminci. Arna da mabiyan Paparoma ruhin macijin nan guda ɗaya ne ya motsa su. Bambancinsu kawai shi ne cewa Paparoma, da yake yin kamar yana bauta wa Allah, ya kasance maƙiyi mafi haɗari da mafi zalunci. Ta hannun Romanism, Shaidan ya mai da duniya bauta. Ikklisiyar Allah da ke ikirarin kasancewarta tasa aka share ta zuwa cikin sahun wannan ruɗi, kuma fiye da shekaru dubu ɗaya mutanen Allah suka sha wahala a ƙarƙashin fushin macijin. Kuma sa’ad da Paparoma, da aka ƙwace masa ƙarfinsa, aka tilasta masa daina tsanantawa, Yohanna ya ga wani sabon iko yana tasowa domin ya maimaita muryar macijin, ya kuma ci gaba da wannan aiki na zalunci da saɓo. Wannan iko, na ƙarshe da zai yi yaƙi da ikkilisiya da dokar Allah, an kwatanta shi da wata dabba mai ƙahoni kamar na ɗan rago. Dabbobin da suka gabace ta sun fito ne daga teku, amma wannan ta fito daga ƙasa, tana wakiltar tashin lumana na al’ummar da ake wakilta da ita. “Ƙahonin biyu kamar na ɗan rago” suna wakiltar hali na Gwamnatin Tarayyar Amirka sosai, kamar yadda aka bayyana a cikin ƙa’idojinta guda biyu na asali, wato Republicanism da Protestantism. Waɗannan ƙa’idoji su ne asirin ikonmu da wadatawarmu a matsayin al’umma. Waɗanda suka fara samun mafaka a gaɓar tekun Amirka sun yi farin ciki cewa sun isa ƙasar da take ’yantacciya daga girman kai na ikirarin papanci da zaluncin mulkin sarauta. Suka ƙudura su kafa gwamnati a kan faffadan tushen ’yancin jama’a da na addini.” Signs of the Times, Nuwamba 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.
Miller bai iya ganin ikon tsanantawa na uku ba, kuma saboda wannan dalili tsarinsa bai cika ba, ko da yake ya dace ƙwarai da gaske domin cika aikinsa. Sister White ta bayyana cewa Miller manzon da Allah ya zaɓa ne, cewa an yi masa alama ta annabci ta wurin Iliya da Yohanna Mai Baftisma a aikinsa, da kuma ta wurin Elisha a cikin kiransa zuwa ga aikinsa, kuma ta wurin Musa a mutuwarsa. Kaɗan ne a cikin tarihin tsarki suka jawo irin wannan sharhi da ke nuna cewa mala’iku suna jiran su a bakin kabari domin su tashe su, amma wannan ne sharhin da aka bayar game da Miller. Gaskiyar cewa aikinsa ya kasance mai iyaka saboda tarihin da aka tashe shi a cikinsa ba magana ba ce ta zagi ko rage darajar Miller, sai dai kawai wata larura ce da ya kamata a gane, idan za a yi la’akari da aikinsa cikin ainihin hasken Maganar annabcin Allah.
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.
An ba Miller umarni takamaimai na mala’iku, waɗanda suka ba shi damar gina tsarin annabci da ya dogara a kan iko biyu masu hallakarwa: arna, sannan kuma papanci. Saboda wannan dalili, annabce-annabcen da suka bayyana tarihin da ya wuce bayan halakar da waɗannan iko biyu suka aikata, Miller bai fahimce su daidai ba. Duk da haka, babu ɗaya daga cikin waɗannan rashin fahimta da ya sami wuri a kan alluna biyu masu tsarki na Habakkuk, inda aka wakilta tushen da aka kafa ta wurin aikin Miller a sarari ta zane. Wannan ne ya sa wahayi ya iya rubuta game da jadawalin 1843 cewa an shiryar da shi ta hannun Ubangiji.
“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.
“Ubangiji ya nuna mini cewa jadawalin 1843 hannunsa ne ya shiryar da shi, kuma kada a canja wani sashe nasa; cewa lambobin sun kasance yadda yake so su kasance. Cewa hannunsa yana bisa gareshi kuma ya ɓoye kuskure a cikin wasu daga cikin lambobin, domin kada wani ya gan shi, sai da aka ɗauke hannunsa.
“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.
“Sa’an nan na ga, game da ‘Kullum,’ cewa kalmar ‘hadaya’ hikimar mutum ce ta ƙara, kuma ba ta cikin nassin; kuma Ubangiji ya ba da daidai fahimtarsa ga waɗanda suka ba da kiran sa’ar shari’a. Sa’ad da haɗin kai yake akwai, kafin 1844, kusan duka sun haɗu a kan daidai fahimtar ‘Kullum’; amma tun bayan 1844, cikin ruɗani, an rungumi wasu ra’ayoyi dabam, duhu da ruɗani kuma suka biyo baya.” 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.
Gaskiyoyin da Miller ya tattara bisa ga umarnin mala’iku Ubangiji ne ya jagorance su, kuma a cikin amincewar jadawalin 1843, wahayi ya haɗa da cewa fahimtar Miller cewa “na kullum” yana wakiltar arna daidai ce. Sau biyar kalmar Ibrananci “tamid” da aka fassara da “na kullum” take bayyana a cikin littafin Daniyel, kuma a kowane lokaci tana wakiltar dangantakar da ke tsakanin ikoki biyu masu hallakarwa, wato arna, sannan kuma papanci.
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.
Fahimtar da Miller ya yi game da “na kullum,” a matsayin alamar arna, ya kasance abin da yake da matuƙar muhimmanci ƙwarai a cikin tsarin annabci da ya yi amfani da shi; gama alaƙar jere ta arna da ta biyo bayanta, wato papalism, ta zama ma’aunin da ya dogara da shi wajen daidaita dukan annabce-annabcen da aka shiryar da shi ya fahimta.
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.
A “lokacin ƙarshe,” a shekara ta 1798, an buɗe littafin Daniyel, kuma babban nassin da ya kasance abin da Sister White ta bayyana a matsayin “ginshiƙi na tsakiya” da kuma “tushe” na motsin zuwan Almasihu, shi ne Daniyel sura ta takwas, aya ta goma sha huɗu.
“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.
“Nassin da, fiye da dukan sauran, ya kasance duka tushen da kuma ginshiƙin tsakiya na bangaskiyar zuwan Almasihu shi ne wannan furuci: ‘Har kwana dubu biyu da ɗari uku; sa’an nan kuma za a tsarkake Wuri Mai Tsarki.’ [Daniel 8:14.]” Babban Rikici, 409.
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
Aya ta goma sha huɗu ita ce amsar aya ta goma sha uku, kuma amsar ba ta da ma’ana idan ba tare da mahallin tambayar ba.
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.
Sa’an nan na ji wani tsarkake yana magana, sai kuma wani tsarkake ya ce wa wancan tsarkaken da yake magana, Har yaushe ne wahayin zai kasance game da hadaya ta kullum, da laifin tayar da kufai, har a ba da Wuri Mai Tsarki da rundunar mutane a tattake su a ƙarƙashin ƙafafu? Sai ya ce mini, Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki. Daniyel 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.
Waɗannan ayoyi biyu alama ce ta ƙaruwar sani da aka samar sa’ad da aka buɗe hatimin littafin Daniyel a “lokacin ƙarshe,” a shekara ta 1798. Aya ta goma sha uku tana bayyana ikon rushewa guda biyu waɗanda Miller ya gina tsarin annabcin sa a kansu. Miller ya bayyana “na kullum” da ke cikin aya ta goma sha uku a matsayin arna, kuma “laifin rushewa” a matsayin papanci. Yana da muhimmanci a gane cewa tsarin annabcin da mala’iku suka jagoranci Miller ya gane, an bayyana shi a cikin ayoyi biyu da suke wakiltar ƙaruwar sani wadda ta bayyana a cikin tarihi a shekara ta 1798. Duk da haka, ba a ba Miller damar ganin iko na gaba da zai zo kan dandalin annabci ya kuma tsananta wa mutanen Allah ba.
“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.
“Na ga cewa dabbar mai ƙaho biyu tana da bakin maciji, kuma ikonta yana cikin kanta, kuma dokar za ta fito daga bakinta. Sa’an nan na ga Uwar Karuwai; cewa uwar ba ’ya’yan mata ba ce, amma dabam take kuma ta bambanta da su. Ta yi nata zamani, kuma ya wuce, kuma ’ya’yanta mata, wato ƙungiyoyin Furotesta, su ne suka biyo baya suka hau fage suka aikata irin tunanin da uwar take da shi sa’ad da ta tsananta wa tsarkaka. Na ga cewa kamar yadda ikon uwar ya kasance yana raguwa, ’ya’yan matan kuma suna ƙaruwa, kuma ba da daɗewa ba za su yi amfani da ikon da uwar ta taɓa amfani da shi.” 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.
Rashin ikon Miller na ganin iko na uku ya tilasta masa ya zartar da hukunci da suka kasance ba daidai ba ƙwarai. Miller ya gane dabbar teku ta Ru’ya ta Yohanna sura ta goma sha uku a matsayin Roma ta arna, kuma dabbar ƙasa a matsayin Roma ta paparoma. Aiwatarwarsa ga Ru’ya ta Yohanna sura ta goma sha bakwai ma ta kasance da aibi saboda gazawarsa ta ganin tarihin annabci da ya miƙa fiye da iko na biyu mai hallakarwa na tsarin paparoma. Saboda wannan dalili, sa’ad da Miller ya bayyana ikon Romawa a cikin annabcin Daniyel, ya ɗauke su a matsayin iko guda ɗaya da ya zo a matakai biyu. Wannan ya kasance kuma har yanzu daidai ne a wajen aiwatarwa, amma ya hana shi fahimtar masarautun annabcin Littafi Mai Tsarki a matsayin wani abu da ya wuce masarauta ta huɗu wadda Roma ta wakilta. Ya gani kuma ya gane cewa masarauta ta huɗu ta Roma tana da matakai biyu, waɗanda aka wakilta da Roma ta arna da kuma Roma ta paparoma, amma bai iya ganin cewa Roma ta paparoma ita ma ita ce masarauta ta biyar wadda masarauta ta shida za ta biyo bayanta ba.
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).
A cikin Daniyel sura ta biyu, Millerites sun haɗa abubuwan mulki na biyar na annabcin Littafi Mai Tsarki da mulki na huɗu. A mataki na asali, amfani da suka yi daidai ne, amma bai cika ba; domin nuni na farko ga mulkoki na annabcin Littafi Mai Tsarki dole ne ya yi daidai da nuni na ƙarshe ga mulkoki na annabcin Littafi Mai Tsarki, domin Yesu, a matsayin Alfa da Omega, kullum yana misalta ƙarshen da farkon. Rashin iya ganin bambanci tsakanin mulkoki biyu masu jere ya sa ba zai yiwu ga Miller ya gane cewa Ru’ya ta Yohanna sura ta goma sha biyu tana bayyana arna (macijin), kuma dabbar teku ta Ru’ya ta Yohanna sura ta goma sha uku a matsayin papalism (dabbar), da kuma dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku a matsayin Protestantism mai ridda (annabin ƙarya).
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 bai iya ganin macijin, dabbar, da annabin ƙarya a matsayin masarautu uku masu biyo juna a surori na goma sha biyu da goma sha uku na Ru’ya ta Yohanna ba, saboda haka kuma dole ne tsarin tunaninsa na annabci ya tilasta masa ɗauka cewa surori biyun ba su zama zane mai bi a jere na waɗannan iko uku da suke kai duniya ga Armageddon ba. Hasken da aka ba Miller shi ne cikakken haske domin zamaninsa, kuma an gwada zamaninsa ta wurin wannan hasken.
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.
An ba Future for America hasken ikoki uku masu hallakarwa (macijin, dabbar, da annabin ƙarya) a “lokacin ƙarshe,” a shekara ta 1989. Wurin nassi na Daniyel wanda aka buɗe hatiminsa tare da rushewar Tarayyar Soviet cikin cikar Daniyel sura ta goma sha ɗaya, aya ta arba’in, shi ne hasken mala’ika na uku, alhali kuwa an ba Miller hasken mala’ika na farko. An ga ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya a matsayin tushe da ginshiƙi na tsakiya na motsin Future for America, kuma aya ta arba’in ta Daniyel sura ta goma sha ɗaya tana taƙaita wannan haske, kamar yadda ayoyi goma sha uku da goma sha huɗu na Daniyel sura ta takwas suka taƙaita hasken da aka buɗe hatiminsa a cikin motsin Millerite.
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.
Kuma a lokacin ƙarshe sarkin kudu zai yi masa turjiya; sarkin arewa kuwa zai zo masa kamar guguwa, da kekunan yaƙi, da mahayan dawakai, da kuma jiragen ruwa masu yawa; zai shiga cikin ƙasashe, ya mamaye su, ya kuma ratsa. 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.
Ay ar ta bayyana wani yaƙi da ya fara a “lokacin ƙarshe” a shekara ta 1798, tsakanin sarkin kudu da sarkin arewa. Sarkin kudu yana wakiltar Faransa marar yarda da Allah, wadda ta kawo wa papacy mummunan rauni a wannan shekarar kanta. A nan ana wakiltar papacy a matsayin sarkin arewa. A annabtance, Faransa a shekara ta 1798 ta kasance ɗaya bisa goma na masarautu goma na Daniyel sura ta bakwai. Waɗannan masarautu goma suna wakiltar Roma ta arna, kuma Roma ta arna tana wakiltar macijin. Papacy (sarkin arewa) yana wakiltar dabbar. Ayar ta bayyana cewa sarkin arewa (papacy), wanda aka yi masa mummunan rauninsa a farkon ayar, daga baya zai rama wa sarkin kudu (sarkin rashin yarda da Allah). Sa’ad da papacy ya rama kuwa, sarkin rashin yarda da Allah ya riga ya ƙaura daga ƙasar Faransa zuwa ƙungiyar haɗin gwiwar Tarayyar Soviet. Faransa ƙasa ɗaya ce, amma sa’ad da papacy ya rama wa sarkin kudu a cikin ayar, an bayyana sarkin kudu a matsayin “ƙasashe,” kamar yadda tsohuwar Tarayyar Soviet ta kasance.
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.
Sa’ad da sarkin arewa (papacy) ya mayar da martani, ya zo tare da “kekunan yaƙi,” da “mahaya dawakai,” da kuma “jiragen ruwa masu yawa.” Kekunan yaƙi da mahaya dawakai alamu ne na ƙarfi na soja, kuma jiragen ruwa alamu ne na ƙarfi na tattalin arziki. Ikon da ya ƙulla ƙazamtacciyar haɗaka da papacy domin kifar da Tarayyar Soviet shi ne Amurka, kuma ƙarfafa guda biyu na Amurka a cikin Ru’ya ta Yohanna sura ta goma sha uku an bayyana su a matsayin ikonta na tilasta wa duniya ta karɓi alamar ikon papacy ta wurin ƙarfin makamai da tattalin arziki. Za a hana mutane saya ko sayarwa in ba tare da alamar ba, sa’an nan kuma ƙari ga haka, in ba tare da alamar ba, za a kashe mutane.
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.
Aya ta arba’in kai tsaye tana bayyana macijin (sarkin kudu), dabbar (paparoma) da annabin ƙarya (Amurka). Aya ta tushe game da “lokacin ƙarshe” a 1989 tana bayyana ikonai ukun hallakarwa da ke jagorantar duniya zuwa Armageddon, kamar yadda ayoyin tushe na motsin Millerite suka bayyana ikonai biyu na hallakarwa na arna, sannan kuma na paparoma.
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.
Ay ar ta fara ne da yaƙi tsakanin sarkin kudu da sarkin arewa. A farkon ayar (1798), sarkin kudu ne ya yi nasara, amma a cikin ayar, sarkin arewa ya rama ya kuma yi nasara a kan sarkin kudu. Farkon ayar yana nuna yaƙin tsakanin sarkin arewa da sarkin kudu, kuma a ƙarshen saƙon da ke ƙunshe a cikin ayar an sake bayyana wannan yaƙi guda tsakanin sarakunan arewa da kudu, amma da sakamako akasin na farko. Farkon ya nuna “lokacin ƙarshe” a 1798, kuma yaƙin ƙarshen yana nuna “lokacin ƙarshe” a 1989. A cikin shaidar da aka rubuta, ayar tana ɗauke da sa hannun Alfa da Omega, farkon da kuma ƙarshen.
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.
Ainihin tarihin ayar yana ci gaba bayan rushewar Tarayyar Soviet a 1989, har zuwa dokar Lahadi ta aya ta arba’in da ɗaya. A dokar Lahadi ne aka kawo gamewar haɗin kai uku na Babila ta zamani ta wurin jerin abubuwa masu saurin faruwa. Saboda haka aya ta arba’in tana farawa ne sa’ad da aka yi wa mummunan rauni a 1798, kuma aka manta da karuwar Tayir. Tarihin da ayar take wakilta yana ƙarewa gaba ɗaya ne a dokar Lahadi ta aya ta arba’in da ɗaya, inda aka warkar da mummunan raunin, kuma aka tuna da karuwar Tayir. Alamar farkon da ta ƙarshe ba a rubuta ta a kan rubutun da ake samu a cikin ayar kaɗai ba, amma har ma a kan cikakken tarihin da ayar take wakilta. Ayan tana bayyana tsarin annabci wanda ba ya dogara kawai a kan arna (macijin) da papanci (dabbar), amma tana bayyana tsarin iko uku masu hallakarwa waɗanda suke kai duniya zuwa 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.
Tsarin annabcin Miller ya shelanta zuwan shari’ar binciken Allah, kuma tsarin annabcin Future for America ya shelanta zuwan shari’ar zartarwar Allah. A “lokacin ƙarshe” a 1989, wani tsari na gwaji da tsarkakewa mai matakai uku ya fara sa’ad da aka buɗe ayoyi shida na ƙarshe na Daniel sura ta goma sha ɗaya a lokacin rugujewar Tarayyar Soviet. Bambancin da yake a cikin cewa Miller ya ga arna da kuma papanci kaɗai, bai kuma ga Furotestantancin ridda ba, dole ne a fahimce shi domin a fahimci daidai wahayin Kogin Ulai wanda aka buɗe a 1798.
We will continue that consideration in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“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.
“Ba mu da lokacin da za mu ɓata. Lokuta masu tayar da hankali suna gabanmu. Duniya tana cike da motsin ruhun yaƙi. Ba da daɗewa ba al’amuran wahala da aka faɗa a kansu cikin annabce-annabce za su faru. Annabcin da ke cikin sura ta goma sha ɗaya na littafin Daniyel ya kusan kai ga cikakken cikar sa. Yawancin tarihin da ya riga ya faru cikin cikar wannan annabci za a maimaita shi.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“A aya ta talatin an yi magana game da wani iko cewa ‘an kawo ayoyi 30 zuwa 36 kamar yadda aka nakalto.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Abubuwan da za su faru masu kama da waɗanda aka bayyana a cikin waɗannan kalmomi za su auku.” Manuscript Releases, lamba 13, 394.