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.
Nan “tan finisman an,” an 1798, liv Danyèl la, epi pi espesyalman vizyon ki te reprezante bò larivyè Oulay la, te louvri. Vizyon an te anonse kòmansman jijman ankèt la nan dat 22 Oktòb 1844. Vèsè ki te vin tounen fondasyon verite sa a se Danyèl chapit uit, vèsè katòz. William Miller, mesaje ki te chwazi pou rekonèt ouvèti mesaj la, pa t janm konprann nèt tout verite ki te asosye ak vizyon an, men li te akonpli travay ki te konfye l la.
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.
Kòm Miller te kòmanse etid li sou pawòl pwofetik la, li te rive konprann kèk règ entèpretasyon pwofetik ki te idantifye epi etabli anndan Bib la. Règ sa yo te vin kodifye epi idantifye kòm Règ Entèpretasyon William Miller yo. Règ sa yo resevwa apwobasyon enspirasyon an epi yo idantifye kòm règ sa yo pral sèvi ak yo pa moun ki pral anonse kòmansman jijman egzekitif la nan lwa dimanch lan. Miller te temwaye ke li te kòmanse etid li sou Bib la depi nan kòmansman Bib la e li te sèlman kontinye avanse selon jan li te konprann sa li t ap konsidere nan moman an. Apati apwòch sa a, li fasil pou wè poukisa premye pwofesi tan Miller te rekonèt, ki te gen rapò ak mesaj li te gen pou l idantifye kòm k ap akonpli an 1844 la, se te “sèt tan” Levitik vennsis la.
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.
Enspirasyon fè nou konnen ke zanj Gabriyèl, ansanm ak lòt zanj sen yo, te dirije lespri Miller, menm jan Gabriyèl te dirije lespri Danyèl, Jan revelatè a, ak tout pwofèt Bib la; paske yo te bay Gabriyèl travay Satan te pèdi a. Travay Gabriyèl la te reprezante nan premye non Satan an, Lisifè, ki vle di potè limyè. Gabriyèl te pote limyè pwofetik la bay Miller, epi nan obeyisans anvè limyè a li te prezante mesaj ki te anonse ouvèti jijman ankèt la nan dat 22 Oktòb 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.
Lè yon moun gade dèyè, sa pèmèt sila yo ki vle konprann travay William Miller la rekonèt yo te ba li kèk pèspektiv sou pawòl pwofetik la ki te vin tounen kle pou travay li nan rasanble mesaj jijman k ap pwoche a. Youn nan kle sa yo se te rekonesans li ke yon jou te reprezante yon ane nan aplikasyon pwofetik la. Yon lòt se te yon estrikti pwofetik li te itilize pou plase epi aliyen liy pwofesi li te dekouvri yo. Estrikti sa a te baze sou de pouvwa satanik ki te pote dezolasyon sou pèp Bondye a ak sou tanp Bondye a. Tout dekouvèt Miller yo te plase sou estrikti pwofetik ki te reprezante listwa paganism lan, apre sa papism lan, ki youn apre lòt te foule anba pye ni tanp Bondye a ni pèp Bondye a, depi nan tan Izrayèl ansyen an, jis rive nan Dezyèm vini Kris la.
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.
Estrikti pwofetik sa a te pèmèt li idantifye avèk presizyon tout verite ki te nesesè pou tabli 22 Oktòb 1844 kòm ouvèti jijman an. Men, verite sa a te limite, paske li pa t kapab wè twazyèm pouvwa k ap pèsekite a ki te swiv paganism ak papalis nan istwa pwofetik la. Li pa t nesesè pou li wè verite sa a, paske travay li se te anonse 22 Oktòb 1844, epi limyè sou twazyèm pouvwa k ap pèsekite a t ap devwale apre dat sa a.
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.
Anrapò ak fason li te aliyen konpreyansyon pwofetik li yo sou yon estrikti ki chita sou de pouvwa devastatè yo, an premye Wòm payen, epi answit Wòm papal, li te konprann tou ke mo yo tradui kòm “kontinyèl la” nan liv Danyèl la te yon senbòl payanis la, epi/oswa Wòm payen. Mo “tamid” la, yo tradui kòm “kontinyèl la,” Danyèl sèvi avè l senk fwa. Li toujou itilize an relasyon ak yon senbòl Miller te byen konprann kòm yon reprezantasyon papote a. Senbòl papote a, ki toujou parèt an relasyon ak “kontinyèl la,” reprezante pa de senbòl. Nenpòt jan sa ye a, de senbòl pouvwa papal la toude idantifye papote a; men kanmenm, lè Danyèl te itilize mo “tamid” la, yo tradui kòm “kontinyèl la,” li te toujou itilize l ansanm ak devan senbòl papote a. Konpreyansyon Miller te genyen sou “kontinyèl la” nan liv Danyèl la te vin tounen fondasyon estrikti li te wè a, ki te bati sou de pouvwa devastatè yo: payanis la, epi apre sa papalis la. Idantifikasyon Miller te fè de “kontinyèl la” kòm payanis nan liv Danyèl la te destine pou l tounen yon gwo kontwovès nan mitan Advantis yo, kòmanse ak dezyèm jenerasyon Advantis yo, ki te kòmanse an 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.
Premye verite pwofetik Miller te dekouvri ki te yon eleman nan konpreyansyon 22 oktòb 1844 la, se te “sèt fwa yo” nan Levitik 26, e se te premye nan verite Miller yo ki te tabli yo yo te rejte an 1863. Rejè sa a te make kòmansman premye jenerasyon Advantis la, lè yo te kòmanse ap pwonmennen nan dezè Laodise a. Dezyèm jenerasyon an te kòmanse nan Konferans Jeneral Minneapolis la an 1888, epi nan konsekans rebelyon ki te fèt la, travay satanik ki te konsiste nan rejte idantifikasyon Miller te bay pou “kontinyèl la” kòm paganism lan te kòmanse an 1901. Konpreyansyon ki kòrèk sou “kontinyèl la” pa t mete nèt sou kote anvan lanmò pwofetès la, ki te idantifye ke opinyon yo t ap pwomouvwa an opozisyon ak opinyon kòrèk Miller sou “kontinyèl la” te soti nan “zanj ki te chase soti nan syèl la.” Rejè total la te fèt nan twazyèm jenerasyon an anviwon 1931. Twazyèm jenerasyon an te kòmanse avèk piblikasyon liv W. W. Prescott la, ki te gen tit, The Doctrine of Christ, tousuit apre Konferans Biblik 1919 la. An 1919, twazyèm jenerasyon an te kòmanse e li te kontinye jouk piblikasyon liv Questions on Doctrine an 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.
Apre travay Miller te fin etabli e rann klè sou de tablo Abakik yo (tablo pyonye 1843 ak 1850 yo), Senyè a te kòmanse devwale verite a ke te gen yon lòt pouvwa, yon twazyèm pouvwa devastatè, ki t ap vini apre payenis ak papalis, e ki t ap pèsekite pèp Bondye a tou.
“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.
“Atravè paganis, epi apre sa atravè Papote a, Satan te egzèse pouvwa li pandan anpil syèk nan yon efò pou efase sou latè temwen fidèl Bondye yo. Payen ak patizan papis yo te anime pa menm lespri dragon an. Yo te diferan sèlman nan sa Papote a, pandan li t ap fè sanblan sèvi Bondye, te lènmi ki te pi danjere ak pi mechan an. Atravè mwayen Romanis la, Satan te pran lemonn an kaptif. Legliz Bondye a ki t ap fè pwofesyon lafwa te rale antre nan ran twonpri sa a, e pandan plis pase mil an, pèp Bondye a te soufri anba kòlè dragon an. E lè Papote a, yo te fin wete fòs li, te oblije sispann pèsekisyon an, Jan te wè yon nouvo pouvwa k ap leve pou repete vwa dragon an, epi pousuiv menm zèv mechan ak blasfematwa a. Pouvwa sa a, dènye ki gen pou fè lagè kont legliz la ak lalwa Bondye a, te senbolize pa yon bèt ki te gen kòn tankou ti mouton. Bèt ki te vini anvan li yo te sòti nan lanmè, men sa a te monte soti nan tè a, sa ki reprezante leve anpè nasyon ki senbolize a. ‘De kòn tankou ti mouton’ yo byen reprezante karaktè Gouvènman Etazini an, jan sa eksprime nan de prensip fondamantal li yo, Repiblikenis ak Pwotestantis. Prensip sa yo se sekrè pouvwa nou ak pwosperite nou kòm yon nasyon. Moun ki te premye jwenn yon refij sou rivaj Amerik yo te rejwi paske yo te rive nan yon peyi ki lib anba reklamasyon awogan papis la ak tirani dominasyon wayal la. Yo te pran detèminasyon pou tabli yon gouvènman sou gran fondasyon libète sivil ak relijyez la.” Signs of the Times, 1ye novanm 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 pa t kapab wè twazyèm pouvwa pèsekisyon an, e pou rezon sa a estrikti li a te enkonplè, byenke li te parfe adapte pou akonpli travay li. Sè White idantifye Miller kòm mesaje Bondye te chwazi a, ke nan travay li li te prefigire pa Eli ak Jan Batis, ke nan apèl li pou travay sa a li te prefigire pa Elize, e ke nan lanmò li li te prefigire pa Moyiz. Genyen kèk moun sèlman nan istwa sakre a ki te enspire kòmantè ki montre ke zanj yo ap tann bò tonm yo pou resisite yo, men se konsa yo te pale de Miller. Lefèt ke travay li te limite pa istwa kote li te leve a pa yon deklarasyon denigran sou Miller; se senpleman yon nesesite pou rekonèt sa, si travay li dwe konsidere nan vrè limyè Pawòl pwofetik Bondye a.
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.
Miller te resevwa direksyon espesifik, zanj yo te bay, ki te pèmèt li konstwi yon kad pwofetik ki te baze sou de pouvwa devastatè yo: paganis la, epi apre sa papis la. Se poutèt sa, pwofesi ki te idantifye istwa pi lwen pase devastasyon de pouvwa sa yo te akonpli a, Miller te mal konprann yo. Men, okenn nan move konpreyansyon sa yo pa t rive sou de tab sakre Abakouk yo, kote fondasyon ki te tabli atravè travay Miller la te reprezante grafikman. Se poutèt sa enspirasyon te kapab ekri konsènan tablo 1843 la ke li te dirije pa men Senyè a.
“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.
“Seyè a te montre m ke tablo 1843 la te dirije pa men li, e ke okenn pati ladan l pa t dwe chanje; ke chif yo te jan li te vle yo ye a. Ke men li te sou li epi li te kache yon erè nan kèk nan chif yo, pou pèsonn pa t kapab wè li, jiskaske men li te retire.”
“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.
“Lè sa a, mwen wè konsènan ‘Chak Jou a,’ ke mo ‘sakrifis’ la se sajès lèzòm ki te ajoute li, e li pa fè pati tèks la; e ke Seyè a te bay bon konpreyansyon sou sa a bay moun ki te bay kri lè jijman an rive a. Lè inyon te egziste, anvan 1844, prèske tout moun te ini sou bon konpreyansyon ‘Chak Jou a;’ men depi 1844, nan konfizyon an, yo te anbrase lòt opinyon, e fènwa ak konfizyon te swiv.” Review and Herald, 1ye novanm 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.
Verite Miller te rasanble sou direksyon zanj yo te dirije pa Senyè a, e nan apwobasyon tablo 1843 la, enspirasyon te mete ladan l ke konpreyansyon Miller te genyen an, selon sa “chak jou a” te reprezante payenis, te kòrèk. Senk fwa mo ebre “tamid,” ki tradui kòm “chak jou a,” parèt nan liv Danyèl la, e li toujou reprezante relasyon ki genyen ant de pouvwa dezolasyon yo: payenis, epi answit papis.
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.
Konpreyansyon Miller te genyen sou “sakrifis kontinyèl la,” kòm yon senbòl payanis, te absoliman esansyèl nan kad pwofetik li t ap itilize a, paske relasyon sekansyèl payanis ki vin anvan papalis la te vin tounen pwen referans li pou aliyen tout pwofesi li te vin rive konprann yo.
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.
Nan “tan lafen an,” an 1798, liv Danyèl la te desegele, e pasaj prensipal la, ki te sa Sè White te idantifye kòm “poto santral” ak “fondasyon” mouvman adantis la, se te Danyèl chapit uit, vèsè katòz.
“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.
“Ekriti ki, pami tout lòt yo, te sèvi alafwa kòm fondasyon ak poto mitan lafwa Advantis la, se te deklarasyon sa a: ‘Jiska de mil twa san jou; lè sa a, yo va netwaye sanktyè a.’ [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.
Vèsè katòz la se repons vèsè trèz la, epi repons lan pa gen okenn sans san kontèks kesyon an.
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.
Lè sa a, mwen tande yon sen k ap pale; epi yon lòt sen di ak sen sa a ki t ap pale a: Jiska kilè vizyon an va dire konsènan sakrifis kontinyèl la ak transgresyon devastasyon an, pou yo livre ni tanp lan ni lame a pou yo foule yo anba pye? Epi li di m: Jiska de mil twasan jou; apre sa, tanp lan va pirifye. 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.
De vèsè sa yo toulède se senbòl ogmantasyon konesans ki te pwodwi lè liv Danyèl la te deziye nan “tan lafen an,” an 1798. Vèsè trèz la idantifye de pouvwa dezolan yo sou ki Miller te bati modèl pwofetik li a. Miller te idantifye “sakrifis chak jou a,” nan vèsè trèz la, kòm payenis, epi “transgresyon dezolasyon an” kòm papis. Li enpòtan pou rekonèt ke modèl pwofetik zanj yo te mennen Miller pou l rekonèt la, idantifye nan de vèsè ki reprezante ogmantasyon konesans ki te rive nan listwa an 1798. Men, yo pa t bay Miller pou l te wè pwochen pouvwa ki t ap vini sou sèn pwofetik la pou pèsekite pèp Bondye a.
“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.
“Mwen te wè bèt ki te gen de kòn nan te gen yon bouch dragon, e pouvwa li te nan tèt li, e dekrè a t ap soti nan bouch li. Lè sa a, mwen te wè Manman Pwostitiye yo; ke manman an pa t pitit fi yo, men li te separe ak diferan de yo. Li te gen tan pa li, e tan sa a pase; epi pitit fi li yo, sèk pwotestan yo, te vini apre sou sèn nan pou yo aji ak menm lespri manman an te genyen lè li t ap pèsekite sen yo. Mwen te wè ke, menm jan manman an t ap bese nan pouvwa, pitit fi yo t ap grandi, e talè konsa yo pral egzèse pouvwa manman an te egzèse yon lè.” 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.
Enkapasite Miller pou wè twazyèm pouvwa a te fòse l rive nan konklizyon ki te senpleman erone. Miller te idantifye bèt ki sòti nan lanmè a nan Revelasyon trèz kòm Wòm payen, epi bèt ki sòti sou tè a kòm Wòm papal. Aplikasyon li te fè de Revelasyon chapit disèt la te gen defo tou, akoz enkapasite li pou wè istwa pwofetik ki te pwolonje pi lwen pase dezyèm pouvwa devastatè papalis la. Se poutèt sa, lè Miller te idantifye pouvwa women an nan pwofesi Danyèl la, li te trete yo kòm yon sèl pouvwa ki te vini nan de faz. Sa te epi sa rete yon aplikasyon egzak, men sa te anpeche l konprann wayòm pwofesi Bib la kòm yon bagay ki ta depase yon katriyèm wayòm Wòm te reprezante. Li te wè epi li te idantifye katriyèm wayòm Wòm nan kòm yon pouvwa ki te gen de faz, reprezante kòm Wòm payen ak Wòm papal, men li pa t kapab wè ke Wòm papal te tou senkyèm wayòm nan, ki te gen pou l suiv pa yon sizyèm wayòm.
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).
Nan chapit de Daniel de a, Milerit yo te mete eleman senkyèm wayòm pwofesi Bib la ansanm ak katriyèm wayòm nan. Nan nivo debaz la, aplikasyon yo a te kòrèk, men li te enkonplè, paske premye referans sou wayòm pwofesi Bib la dwe ann amoni ak dènye referans sou wayòm pwofesi Bib la, paske Jezi, kòm Alfa ak Omega a, toujou sèvi ak kòmansman an pou ilistre fen an. Lefèt ke Miller pa t kapab wè distenksyon ki genyen ant de wayòm siksesif yo, te fè li enposib pou li rekonèt ke Revelasyon chapit douz la ap idantifye paganism (dragon an), epi bèt ki soti nan lanmè a nan Revelasyon chapit trèz la kòm papalis (bèt la), epi bèt ki soti sou tè a nan Revelasyon chapit trèz la kòm Pwotestantis apostazi (fo pwofèt la).
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 pa t kapab wè dragon an, bèt la, ak fo pwofèt la kòm twa wayòm youn apre lòt nan chapit douz ak trèz Liv Revelasyon an; konsa, dapre lojik pwofetik li a, li te oblije sipoze de chapit sa yo pa t yon ilistrasyon konsekitif sou twa pisans ki mennen lemonn nan Armagedon. Limyè Miller te resevwa a te limyè pafè pou jenerasyon pa li a, e se pa limyè sa a yo te teste jenerasyon li a.
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.
Limyè twa pouvwa devastatè yo (dragon an, bèt la ak fo pwofèt la) te bay Future for America nan “tan lafen an,” an 1989. Pasaj nan Danyèl ki te sele louvri avèk efondreman Inyon Sovyetik la, nan akonplisman Danyèl chapit onz, vèsè karant, se te limyè twazyèm zanj lan, tandiske Miller te resevwa limyè premye zanj lan. Dènye sis vèsè Danyèl onz yo te parèt kòm fondasyon ak poto santral mouvman Future for America a, epi vèsè karant nan Danyèl chapit onz rezime limyè sa a, menm jan vèsè trèz ak katòz nan Danyèl chapit uit te rezime limyè ki te sele louvri nan mouvman Millerit la.
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.
Epi nan tan lafen an, wa sid la va pouse sou li; epi wa nò a va vini kont li tankou yon toubiyon, avèk cha lagè, avèk kavalye, ak avèk anpil bato; epi li va antre nan peyi yo, li va debòde epi l ap pase sou yo. Danyèl 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.
Vèsè a idantifye yon lagè ki te kòmanse nan “tan lafen an” an 1798, ant wa sid la ak wa nò a. Wa sid la te reprezante Lafrans ate a, ki te bay papote a kou mòtèl la nan menm ane sa a. Papote a la a reprezante kòm wa nò a. Lafrans, nan sans pwofetik an 1798, te youn nan dis wayòm yo nan Danyèl chapit sèt. Dis wayòm sa yo reprezante Wòm payen an, epi Wòm payen an reprezante dragon an. Papote a (wa nò a) reprezante bèt la. Vèsè a idantifye ke wa nò a (papote a), ki te resevwa kou mòtèl li a nan kòmansman vèsè a, t ap finalman vanje tèt li sou wa sid la (wa ateyis la). Lè papote a te vanje tèt li vre, wa ateyis la te deja deplase soti nan nasyon Lafrans pou ale nan konfederasyon Inyon Sovyetik la. Lafrans te yon sèl nasyon, men lè papote a te vanje tèt li sou wa sid la nan vèsè a, yo te idantifye wa sid la kòm “peyi yo,” menm jan sa te ye pou ansyen Inyon Sovyetik la.
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.
Lè wa nò a (papote a) te pran revanj, li te vini ak “charyo,” “kavalye” ak “anpil bato.” Charyo ak kavalye yo se senbòl fòs militè, epi bato yo se senbòl fòs ekonomik. Pwisans ki te fòme yon alyans san ak la papote a nan objektif pou fè Inyon Sovyetik la tonbe, se te Etazini; e de fòs Etazini yo nan Revelasyon chapit trèz la, yo idantifye kòm kapasite li pou fòse mond lan resevwa mak otorite papal la pa mwayen fòs zam ak ekonomi. Yo pral entèdi moun achte oswa vann san mak la; epi anplis sa, san mak la, yo pral mete moun yo a lanmò.
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.
Vèsè karant la idantifye dirèkteman dragon an (wa sid la), bèt la (papote a) ak fo pwofèt la (Etazini). Vèsè fondamantal pou “tan lafen an” an 1989 la idantifye twa pouvwa devastatè yo ki mennen mond lan Armagedòn, menm jan vèsè fondamantal mouvman Millerit la te idantifye de pouvwa devastatè yo: paganism, epi apre sa papalis.
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.
Vèsè a kòmanse avèk yon batay ant wa sid la ak wa nò a. Nan kòmansman vèsè a (1798), wa sid la genyen batay la, men nan vèsè a, wa nò a fè vanjans epi li genyen sou wa sid la. Kòmansman vèsè a make batay ant wa nò a ak wa sid la, epi nan fen mesaj ki ladan vèsè a, se menm batay ant wa nò a ak wa sid la ki prezante, men avèk rezilta opoze. Kòmansman an te make “tan lafen an” an 1798, epi batay nan fen an make “tan lafen an” an 1989. Vèsè a genyen nan temwayaj ekri li a siyati Alfa ak Omega, kòmansman an ak fen an.
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.
Istwa reyèl vèsè a kontinye apre efondreman Inyon Sovyetik la an 1989, jouk rive nan lwa dimanch vèsè karant-yon an. Nan lwa dimanch lan, inyon an twa-fwa nan Babilòn modèn nan rive fèt atravè yon seri evènman rapid. Se konsa, vèsè karant la kòmanse lè blesi mòtèl la bay an 1798, epi yo bliye pwostitiye Tir la. Istwa vèsè a reprezante a fini nèt nan lwa dimanch vèsè karant-yon an, kote blesi mòtèl la geri epi yo sonje pwostitiye Tir la. Siyati kòmansman an ak finisman an ekri non sèlman sou tèks yo jwenn nan vèsè a, men tou sou tout istwa vèsè a reprezante a. Vèsè a idantifye kad pwofetik la ki pa bati senpleman sou paganism (dragon an) ak papalis (bèt la), men li idantifye estrikti twa pouvwa devastatè yo ki mennen mond lan nan Amagedon.
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.
Kad pwofetik Miller la te anonse rive jijman ankèt Bondye a, epi kad pwofetik Future for America a anonse rive jijman egzekitif Bondye a. Nan “tan lafen” an, an 1989, yon pwosesis eprèv ak pirifikasyon an twa etap te kòmanse lè sis dènye vèsè Danyèl onz yo te sele louvri nan moman efondreman Inyon Sovyetik la. Distenksyon ki fè Miller te wè sèlman paganism ak papism, epi li pa t wè pwotestantis apostazi a, dwe konprann pou yo ka konprann kòrèkteman vizyon Rivyè Ulai a ki te sele louvri an 1798.
We will continue that consideration in the next article.
N ap kontinye konsiderasyon sa a nan atik k ap vini an.
“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.
“Nou pa gen tan pou nou pèdi. Tan traka yo devan nou. Mond lan ap brase ak lespri lagè. Byento sèn traka yo pale de yo nan pwofesi yo pral rive. Pwofesi ki nan onzyèm chapit Danyèl la prèske rive nan akonplisman konplè li. Anpil nan istwa ki te pase nan akonplisman pwofesi sa a pral repete.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Nan vèsè trant lan, yo pale de yon pouvwa sa a: ‘vèsè 30 rive 36 site.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Sèn ki sanble ak sa yo dekri nan pawòl sa yo pral fèt.” Manuscript Releases, nimewo 13, 394.