William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.
William Miller dabeere ozi amụma ya n’elu usoro nke ike abụọ na-ebibi ihe, ndị ọ kọwara n’ezie dị ka Rom nke ndị ọgọ mmụọ na Rom nke pope.
“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
“William Miller, mgbe ọ na-etinye ụkpụrụ nkọwa Akwụkwọ Nsọ ya n’ọrụ, hụrụ n’akụkụ dị iche iche nke amụma mbubreyo isiokwu na-apụta ugboro ugboro nke esemokwu n’etiti ndị nke Chineke na ndị iro ha. N’ime nyocha ya banyere ọchịchị ndị na-akpagbu ndị nke Chineke n’ụwa n’oge niile, o mepụtara echiche nke ihe arụ abụọ, nke ọ kọwara dị ka ikpere arụsị (ihe arụ mbụ) nke na-anọchi anya ike na-akpagbu nke dị n’èzí ụka, na ọchịchị popu (ihe arụ nke abụọ) nke na-anọchi anya ike na-akpagbu nke dị n’ime ụka. Ọ bụ isiokwu ihe arụ abụọ a ka e ji amata ọtụtụ n’ime nkọwa amụma ya ndị sochirinụ.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.
Ndị ọkà mmụta okpukpe nke Adventism na-ekweta eziokwu ahụ na nhazi Miller banyere itinye amụma n’ọrụ bụ ike abụọ ahụ na-ebibi ihe, ya bụ, ikpere arụsị na ọchịchị papal, ọbụna ma ọ bụrụ na ha na-ele ya anya naanị dịka nyocha nke akụkọ ihe mere eme nke ndị Millerite, ọ bụghịkwa dịka eziokwu Chineke nyere ya.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Chineke zigara mmụọ-ozi Ya ka ọ kpalie obi otu onye ọrụ ugbo nke na-ekweghị na Bible, iji duru ya ịchọ amụma nile. Ndị mmụọ-ozi nke Chineke gara n’ihu na-eleta onye ahọpụtara ahụ ugboro ugboro, iji duzie uche ya ma mepee nghọta ya banyere amụma ndị ahụ nke bụrụwo ihe ọchịchịrị n’ihu ndị Chineke. E nyere ya mmalite nke njikọ nke eziokwu ahụ, a durukwa ya ka ọ na-achọ njikọ na-esote njikọ, ruo mgbe o jiri ịtụnanya na mmasi lekwasị anya n’Okwu Chineke. O hụrụ n’ime ya njikọ zuru okè nke eziokwu. Okwu ahụ nke o lere anya na ọ bụghị nke sitere n’ike mmụọ nsọ ugbu a meghere n’ihu ọhụụ ya n’ịma mma na n’ebube ya. O hụrụ na otu akụkụ nke Akwụkwọ Nsọ na-akọwa akụkụ ọzọ, ma mgbe otu amaokwu mechiri emechi n’ihu nghọta ya, ọ hụrụ n’akụkụ ọzọ nke Okwu ahụ ihe nke kọwara ya. O lere Okwu nsọ nke Chineke anya n’ọṅụ nakwa n’omimi nke nsọpụrụ na ịtụ egwu.” Early Writings, 230.
“His angel” is identified directly as Gabriel by Sister White.
“A na-akọwapụta “mmụọ ozi Ya” kpọmkwem dịka Gebriel site n’aka Nwannaanyị White.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.
“Okwu nke mmụọ-ozi ahụ, ‘Abụ m Gebriel, onye na-eguzo n’ihu Chineke,’ na-egosi na ọ nọ n’ọnọdụ nsọpụrụ dị elu n’ụlọikpe nke eluigwe. Mgbe o ji ozi bịakwute Daniel, ọ sịrị, ‘Ọ dịghị onye ọ bụla na-eguzo n’akụkụ m n’ihe ndị a, ma e wezụga Maịkel [Kraịst] Onye-isi unu.’ Daniel 10:21. Banyere Gebriel, Onye Nzọpụta na-ekwu n’Akwụkwọ Mkpughe, na-asị na, ‘O zitere ya ma mee ka a mata ya site n’aka mmụọ-ozi Ya nye ohu Ya, Jọn.’ Mkpughe 1:1. Ma mmụọ-ozi ahụ gwakwara Jọn, sị, ‘Abụ m onye na-eje ozi ibe gị, nakwa nke ụmụnne gị ndị amụma.’ Mkpughe 22:9, R.V. Echiche dị ịtụnanya—na mmụọ-ozi ahụ nke nọ n’ọkwa nsọpụrụ na-esote nke Ọkpara Chineke bụ onye a họpụtara imeghe ebumnuche Chineke nye ndị mmehie.” The Desire of Ages, 99.
“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.
“Echiche dị ịtụnanya—na mmụọ-ozi ahụ nke guzo nso na nsọpụrụ nye Ọkpara Chineke bụ onye ahụ a họpụtara imeghe ebumnobi Chineke” nye uche William Miller. Ọ bụghị naanị Gebriel, kama mmụọ-ozi n’otù ọtụtụ duziri nghọta ya banyere amụma ndị ahụ “nke dịworo ọchịchịrị mgbe niile nye ndị Chineke.” Gebriel na mmụọ-ozi ndị ọzọ duziri Miller n’ime Baịbụl n’usoro, malite na Jenesis gaa n’ihu. Ya mere, e duuru ya ruo n’amụma oge kachasị ogologo n’ime Baịbụl, nke bụ “oge asaa” (puku afọ abụọ na narị ise na iri abụọ) nke Levitikọs iri abụọ na isii, ogologo oge tupu e duzie ya ruo n’ụbọchị puku abụọ na narị atọ nke Daniel isi nke asatọ na amaokwu nke iri na anọ.
“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …
“Mgbe ahụ, enyere m onwe m n’ekpere na n’ịgụ Okwu ahụ. Ekpebiri m iwepụ n’akụkụ echiche niile m buru ụzọ nwee, iji jiri ịdị omimi tụnyere Akwụkwọ Nsọ na Akwụkwọ Nsọ, ma soro ọmụmụ ya n’ụzọ a haziri nke ọma na nke usoro. Amalitere m na Jenesis, ma gụọ amaokwu n’amaokwu, na-aga n’ihu nwayọọ nwayọọ, naanị ruo n’ókè ihe amaokwu ndị ahụ dị iche iche pụtara ga-ekpughe onwe ya n’ụzọ ga-ahapụ m n’enweghị mgbagwoju anya banyere ihe omimi ọ bụla ma ọ bụ mmegide ọ bụla. Mgbe ọ bụla m hụrụ ihe ọbụla na-edoghị anya, omume m bụ iji ya tụnyere amaokwu niile metụtara ya; ma site n’enyemaka nke CRUDEN, enyochara m akụkụ Akwụkwọ Nsọ niile ebe a hụrụ okwu ndị bụ isi dị n’akụkụ ọ bụla na-edoghị anya. Mgbe ahụ, site n’ịhapụ ka okwu ọ bụla nwee oke ọrụ ya kwesiri ekwesi n’ihe amaokwu ahụ na-ekwu, ọ bụrụ na nghọta m banyere ya kwekọrọ na amaokwu niile metụtara ya n’Akwụkwọ Nsọ dum, ọ kwụsịrị ịbụ ihe isi ike. N’ụzọ dị otu a ka m si soro ọmụmụ Akwụkwọ Nsọ, n’oge m mbụ m gụrụ ya dum, ruo ihe dị ka afọ abụọ, ma nwee afọ ojuju zuru oke na ọ bụ ya n’onwe ya na-akọwa onwe ya. Achọpụtara m na site n’itule Akwụkwọ Nsọ na akụkọ ihe mere eme, amụma niile, ruo n’ókè e mezuru ha, e mezuruwo ha n’ezie dịka e si kwuo ha; na ụdị oyiyi niile dị iche iche, ilu okwu, ilu, ihe atụ, na ihe ndị ọzọ dị n’Akwụkwọ Nsọ, a kọwara ha ma n’ebe ha jikọtara ozugbo, ma ọ bụ kọwaa okwu e ji kwupụta ha n’akụkụ ndị ọzọ nke Okwu ahụ; ma mgbe a kọwasịrị ha otu a, a ga-aghọta ha n’ezie dịka nkọwa ahụ si dị. N’ụzọ dị otu a ka m ji jupụta n’afọ ojuju na Akwụkwọ Nsọ bụ usoro eziokwu ndị e kpughere, nke e nyere n’ụzọ doro anya ma dị mfe nke ukwuu, nke mere na ‘onye na-aga n’ụzọ, ọbụna ma ọ bụrụ onye nzuzu, agaghị efu ụzọ n’ime ya.’ …”
“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.
“Site n’ịmụ Akwụkwọ Nsọ nke ọma n’ihu, ekpebiri m na oge asaa nke ọchịchị ndị mba ọzọ aghaghị ịmalite mgbe ndị Juu kwụsịrị ịbụ mba nwere onwe ha n’oge a kpọgara Manase n’agha, nke ndị ọkachamara kacha mma n’ịgụ oge kpebiri na ọ bụ na B. C. 677; na ụbọchị 2300 malitere ọnụ na izu iri asaa ahụ, nke ndị ọkachamara kacha mma n’ịgụ oge tụrụ ụbọchị ya site na B. C. 457; nakwa na ụbọchị 1335 ahụ, nke malitere na iwepụ nke àjà kwa ụbọchị, na ịtọlite ihe arụ nke na-eme ka e nwee mbibi, Daniel isi nke asaa amaokwu nke iri na otu, kwesiri ịgụ ya site n’ịtọlite ọchịchị kacha elu nke Pope, mgbe ewepụsịrị ihe arụ nke ikpere arụsị, ma nke, dịka ndị ọkọ akụkọ ihe mere eme kacha mma m pụrụ ịjụ ase si kwuo, kwesiri ịgụ ya site n’ihe dị ka A. D. 508. N’ịgụ oge amụma ndị a niile site n’ụbọchị dị iche iche ndị ọkachamara kacha mma n’ịgụ oge nyere maka ihe ndị ahụ nke o doro anya na a ga-esi na ha gụọ ha, ha niile ga-akwụsịkọ ọnụ, ihe dị ka A. D. 1843. Otu a ka e si duru m, na 1818, n’ọgwụgwụ ọmụmụ Akwụkwọ Nsọ m nke afọ abụọ, ruo n’echiche siri ike ma dị nsọ a, na n’ihe dị ka afọ iri abụọ na ise site n’oge ahụ, a ga-emecha ihe omume niile nke ọnọdụ anyị ugbu a…” William Miller’s Apology and Defense, 6, 12.
The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.
Iwu nke mkpughe mbụ na-egosi na ihe mbụ e kwuru banyere ya bụ nke kacha mkpa; ihe mbụ e kwuru na ya n’Akwụkwọ Mkpughe isi nke mbụ amaokwu nke mbụ bụ usoro nkwurịta okwu nke Nna na-eji eme ihe mgbe Ọ na-enye Jisọs ozi, onye n’aka nke ya na-enye ya mmụọ ozi Ya, nke ahụkwa na-enye ya onye amụma, onye ahụ wee dee ya zipụkwa ya n’ụlọ-nzukọ dị iche iche. Mgbe Ọdịbendị Adventist jụrụ ọrụ na nchọpụta William Miller, ọ bụghị naanị na ha jụrụ ntọala ha, kama ha jụkwara usoro nkwurịta okwu ahụ n’onwe ya nke duru Miller n’ihe ọ ghọtara, ma ha jụkwara usoro ahụ nke bụ naanị ụzọ ndị mmadụ pụrụ isi ghọta Mkpughe nke Jisọs Kraịst nke a na-emeghe obere oge tupu oge amara emechie.
Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.
A duru Miller ka ọ ghọta na ugboro asaa nke Leviticus bidoro na 677BC. Ọ bụghị ruo n’afọ 1856 ka Onyenwe anyị jiri Hiram Edson kọwaa na mgbasasị nke ugboro asaa ahụ mekwara megide agbụrụ iri nke ugwu nke Izrel. Onyenwe anyị nọ na-agbalị iwulite nghọta banyere ugboro asaa ahụ ka o kwekọọ na nchọpụta ntọala Miller banyere ugboro asaa ahụ, ma bụrụkwa nke gafere ya nke ukwuu. Ma n’afọ 1856 ìhè Hiram Edson wetara bịara kwụsị n’ụzọ omimi, n’ihi na isiokwu nke asatọ n’usoro ahụ kwụsịrị na okwu James White, onye n’oge ahụ bụ Onye Ndezi nke Review and Herald, sịrị, “A ga-aga n’ihu.” A gaara “aga n’ihu” ya, ma ọ bụghị ruo mgbe emechara Septemba 11, 2001, mgbe Onyenwe anyị duru ndị Ya gaa n’“ụzọ ochie,” ma n’ikpeazụ gaa n’usoro isiokwu ndị ahụ a na-emechabeghị nke Hiram Edson dere.
We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.
Anyị anaghị ekwu ugbu a banyere nnupụisi ahụ nke malitere obere oge ka nnukwu ndakpọ olileanya ahụ gasịrị, kama naanị igosi na, ọbụna n’agbanyeghị na e duru Miller gaa n’ebe “oge asaa” nke Levitikọs iri abụọ na isii dị, o doro anya na Onyenwe anyị zubere ịgbasa nghọta mbụ ahụ banyere oge asaa gafee nghọta ntọala Miller nwere banyere isiokwu ahụ. O họọrọ Hiram Edson, otu ohu ahụ sitere n’akụkọ ihe mere eme ahụ kpọmkwem, onye O jirila mbụ họrọ ka e nye ya ọhụụ banyere Kraịst na-abanye n’Ebe Kachasị Nsọ n’ụbọchị Ọktoba 23, 1844.
This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.
Nke a bụ ihe mere m ji jiri okwu onye ọkà mmụta okpukpe Adventist ahụ kweta na usoro nke ngwáọrụ amụma nile nke Miller dabeere n’otú ọ ghọtara ikike abụọ ndị na-eme ka ebe bụrụ ihe tọgbọrọ n’efu, ndị e sere na akwụkwọ Daniel dịka “ihe a na-eme kwa ụbọchị” (ikpere arụsị), nke a na-ejikọ mgbe niile ma ọ bụ na “njehie” ma ọ bụ na “arụrụala,” ha abụọ na-anọchi anya akụkụ dị iche iche nke ike ime ka ebe bụrụ ihe tọgbọrọ n’efu nke papalism. Nghọta ntọala nke Miller banyere ikike Rom abawanyela nke ukwuu kemgbe akụkọ ihe mere eme ọ na-anọchi anya ya.
The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.
Ndị mmụọ ozi nke Chineke, gụnyere Gebriel, duziri Miller n’ịghọta ihe ndị ahụ ọ kpọsara. Ihe ndị ahụ ọ ghọtara gụnyere amụma ndị ọ kpọsara, iwu nkọwa Akwụkwọ Nsọ ndị o jiri, nakwa usoro ihe owuwu ahụ nke nyere ya aka ịhazi amụma ndị ahụ nke ọma. E nyere Miller usoro ihe owuwu ahụ na ike abụọ na-emebi emebi a kpọrọ okwu ha na Daniel bụ Rom ndị ọgọ mmụọ na Rom ndị papal. A duru Future for America n’usoro ihe owuwu nke ike atọ na-emebi emebi nke dragọn, anụ ọhịa ahụ, na onye amụma ụgha.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.
M hụkwara mmụọ atọ na-adịghị ọcha, ndị yiri ngwere, ka ha si n’ọnụ agwọ ukwu ahụ pụta, si n’ọnụ anụ ọhịa ahụ pụta, sikwa n’ọnụ onye amụma ụgha ahụ pụta. N’ihi na ha bụ mmụọ ndị mmụọ ọjọọ, na-arụ ọrụ ebube, ndị na-apụga ịgakwuru ndị eze nke ụwa na nke ụwa dum, iji kpọkọta ha ọnụ n’agha nke nnukwu ụbọchị ahụ nke Chineke Onye Pụrụ Ime Ihe Niile. Mkpughe 16:13, 14.
Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.
Ntọala nke ọdịnihu America ka e wuru n’elu ọrụ Miller, ma ọ na-agafe ebe ọrụ ya kwụsịrị. Adventism hapụrụ usoro ya wee laghachi na nkà mmụta okpukpe nke Protestantism dapụụrụ okwukwe na Rome. A na-eburu otu ahịrị amụma ahụ n’akwụkwọ Mkpughe, nke e bidoro n’akwụkwọ Daniel.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Akwụkwọ Mkpughe bụ akwụkwọ e mechiri emechi, ma ọ bụkwa akwụkwọ e meghere emeghe. Ọ na-edekọ ihe omume dị ebube ndị ga-eme n’ụbọchị ikpeazụ nke akụkọ ụwa a. Ozizi ndị dị n’akwụkwọ a doro anya, ọ bụghị ihe omimi na nke a na-apụghị ịghọta aghọta. N’ime ya ka e welitere otu ahịrị amụma ahụ e welitere n’akwụkwọ Daniel. Ụfọdụ amụma ka Chineke kwughachiri, si otú a na-egosi na a ghaghị inye ha mkpa. Onyenwe anyị adịghị ekwughachi ihe ndị na-enweghị nnukwu ihe dị na ya.” Manuscript Releases, volume 9, 8.
Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.
Miller enweghị ike ịghọta amụma ndị dị n’akwụkwọ Mkpughe, n’ihi na a na-akọwapụta ahịrị ikpere arụsị na nke popu, nke e ji nwayọọ siri ike mata na Daniel, n’akwụkwọ Mkpughe ka o wee gụnyekwa ike mkpagbu ọzọ nke ga-apụta n’elu ikpo okwu nke akụkọ ihe mere eme amụma.
“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.
“Site n’okpukpe ndị ọgọ mmụọ, ma emesịa site n’aka Pope, Setan jiri ike ya rụọ ọrụ ruo ọtụtụ narị afọ n’ịgbalị ihichapụ ndị àmà Chineke ndị kwesịrị ntụkwasị obi n’elu ụwa. Ndị ọgọ mmụọ na ndị na-eso Pope bụ otu mmụọ dragọn ahụ kpaliri. Naanị ihe dị iche n’etiti ha bụ na Pope, ebe ọ na-eme ka o yie dị ka ọ na-ejere Chineke ozi, bụ onye iro ka njọ ma bụrụkwa onye obi ọjọọ karị. Site n’ọrụ Romanism, Setan jidere ụwa n’agha. E bufere ụka Chineke nke na-ekwu na ọ bụ nke Ya banye n’usoro aghụghọ a, ma ruo ihe karịrị otu puku afọ ndị Chineke tara ahụhụ n’okpuru iwe dragọn ahụ. Ma mgbe Pope, e wepụrụla ya ike ya, manyere ya ịkwụsị mkpagbu, Jọn hụrụ ike ọhụrụ ka ọ na-apụta iji kwughachi olu dragọn ahụ, ma gaa n’ihu n’ọrụ ahụ otu a nke obi ọjọọ na nkwulu megide Chineke. Ike a, nke bụ nke ikpeazụ ga-ebuso ụka na iwu Chineke agha, ka e ji anụ ọhịa nwere mpi abụọ yiri nke nwa atụrụ nọchianya ya. Anụ ọhịa ndị bu ya ụzọ siri n’osimiri pụta, ma nke a si n’ala pụta, na-anọchi anya mmalite udo nke mba ahụ a nọchiri anya ya. ‘Mpi abụọ yiri nke nwa atụrụ’ ahụ na-anọchi anya nke ọma agwa ọchịchị United States, dịka e gosiri ya n’ime ụkpụrụ ntọala ya abụọ, Republicanism na Protestantism. Ụkpụrụ ndị a bụ ihe nzuzo nke ike na ọganihu anyị dịka mba. Ndị mbụ hụrụ ebe mgbaba n’akụkụ osimiri America nwere ọṅụ na ha erutela n’obodo nke nwere onwe ya pụọ n’ịkpọ isi nke popery na ọchịchị ike nke ndị eze. Ha kpebiri ịtọlite ọchịchị n’elu ntọala sara mbara nke nnwere onwe obodo na nke okpukpe.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Ma nchọpụta siri ike nke mkpịsị-ede amụma ahụ na-ekpughe mgbanwe n’ọdịdị udo a. Anụ ọhịa ahụ nke nwere mpi dị ka nke nwa atụrụ na-ekwu okwu n’olu dragọn, ma ‘na-egosipụtakwa ike nile nke anụ ọhịa mbụ ahụ n’ihu ya.’ Amụma ahụ na-ekwupụta na ọ ga-agwa ndị bi n’elu ụwa ka ha meere anụ ọhịa ahụ onyinyo, nakwa na ‘ọ na-eme ka mmadụ nile, ma ndị nta ma ndị ukwu, ndị ọgaranya ma ndị ogbenye, ndị nwe onwe ha ma ndị ohu, nata akara n’aka nri ha, ma ọ bụ n’egedege ihu ha; ka mmadụ ọ bụla ghara ịzụta ma ọ bụ ree ihe, ma e wezụga onye ahụ nwere akara ahụ, ma ọ bụ aha anụ ọhịa ahụ, ma ọ bụ ọnụ ọgụgụ aha ya.’ N’ụzọ dị otu a, Protestantism na-agbaso nzọụkwụ nke Papacy.” Signs of the Times, November 1, 1899.
For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.
N’aka Miller, anụ ọhịa nke si n’oké osimiri pụta na nke si n’ala pụta n’Mkpuputa 13 nọchiri anya Rom nke ndị na-ekpere arụsị, nke Rom nke papal sochiri ya. Miller gbalịkwara itinye usoro nghọta ya n’ọrụ n’Mkpuputa 17, ma ọgwụgwọ nke ọnya na-egbu egbu nke papacy, ọrụ amụma nke United States na nke United Nations, nọ n’èzí usoro Chineke nke ndị mmụọ ozi nyere ya. N’aka ya, anụ ọhịa nke si n’ala pụta n’Mkpuputa 13 bụ papacy.
Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.
Miller bụ onye-ozi a ga-eji wepụ uwe-nkpuchi nke Protestantism n’aka ndị na-azọrọ na ha bụ ndị Protestant ndị si n’Ọgbọ Ọchịchịrị pụta. Oge ahụ mgbe United States ga-ekwu okwu dịka dragọn, mgbe Republicanism gbanwere bụrụ democracy, ma Protestantism nke dapụrụ n’ezi okwukwe ga-ejikọ onwe ya na ọchịchị nke dapụrụ n’ezi okwukwe ma megharịa njikọta ụka na ọchịchị nke bụ onyinyo nke papacy, ka nọ n’ọdịnihu n’oge ya. N’ihi nke a, ọ gbalịsiri ike itinye akwụkwọ Mkpughe n’ime usoro nsọ ahụ e nyere ya site n’aka ndị mmụọ-ozi.
He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
A họpụtara ya ka ọ ghọta mmụba nke ọmụma nke e mepụtara n’afọ 1798 mgbe e meghere ọhụụ nke Osimiri Ulai nke Daniel isi nke asatọ na nke itoolu. N’ọdịnihu, America ga-aghọta ọhụụ nke Osimiri Hiddekel nke Daniel isi nke iri ruo nke iri na abụọ, nke e meghere n’afọ 1989, mgbe, dịka e si kọwaa ya na Daniel iri na otu, amaokwu nke iri anọ, mba ndị na-anọchi anya Soviet Union nke mbụ ka papacy na United States kpochapụrụ.
The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.
Ụkpụrụ e nyere Future for America site n’aka ndị mmụọ ozi dabeere n’ịmata, na n’itinye amụma n’ọrụ n’ime usoro nke njikọ atọ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ìhè ahụ Daniel natara n’aka Chineke ka e nyere ya pụrụ iche maka ụbọchị ikpeazụ ndị a. Ọhụ ndị ọ hụrụ n’akụkụ mmiri Ulai na Hiddekel, osimiri ukwu nke Shaina, nọ ugbu a n’usoro mmezu ha, ma ihe niile e buru amụma ha ga-eme ga-emezu n’oge na-adịghị anya.” Testimonies to Ministers, 112.
The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.
Ndị Millerite wetara ozi mmụọ-ozi mbụ na nke abụọ, na-ekwusa mmeghe nke ikpe ahụ. Future for America na-eweta ozi mmụọ-ozi nke atọ.
I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.
Mụ onwe m kụrụ ihe, Apọlọs gbara ya mmiri; ma Chineke nyere uto. Ya mere, ọ bụghị onye ahụ nke na-akụ ihe bụ ihe ọ bụla, ma ọ bụ onye ahụ nke na-agba mmiri; kama ọ bụ Chineke nke na-enye uto. Ugbu a, onye ahụ nke na-akụ ihe na onye ahụ nke na-agba mmiri bụ otu: onye ọ bụla ga-anatakwa ụgwọ ọrụ nke ya dịka ọrụ nke ya si dị. N’ihi na anyị bụ ndị ọrụ ibe Chineke: unu bụ ubi Chineke, unu bụ ụlọ Chineke. Dị ka amara Chineke e nyere m si dị, dị ka onye amamihe n’iwu ụlọ, atọrọ m ntọala, onye ọzọ na-ewukwa n’elu ya. Ma ka onye ọ bụla lezie anya otú o si ewu n’elu ya. N’ihi na ọ dịghị onye pụrụ ịtọ ntọala ọzọ karịa nke ahụ a tọbọrọ, nke bụ Jisọs Kraịst. 1 Ndị Kọrịnt 3:6–11.
To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.
Iji kpọpụta ozi mmụọ ozi nke atọ nke ọma, ị ga-akpụtakwa ozi mmụọ ozi abụọ mbụ ahụ, n’ihi na a gwara anyị na nke atọ apụghị ịdị na-enweghị nke mbụ na nke abụọ. Ozi nke mbụ na nke abụọ bụ ntọala, nke atọkwa bụ nkume isi nke mmechi, ma ozi nke atọ agaghị agọnarị ma ọ bụ megide nke mbụ na nke abụọ mgbe ọ bụla. Ọ bụrụ na o mee otú ahụ, ọ bụghị ezi ozi ahụ.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“E nyere ozi nke mbụ na nke abụọ n’afọ 1843 na 1844, ma ugbu a anyị nọ n’okpuru nkwusa nke ozi nke atọ; ma a ka ga-ekwusakwa ozi atọ ahụ niile. Ọ dịkwa mkpa ugbu a dịka ọ dịbu mgbe ọ bụla gara aga ka e kwughachi ha nye ndị na-achọ eziokwu. Site n’akwụkwọ na site n’olu ka anyị ga-eme ka nkwusa ahụ dajụọ, na-egosi usoro ha, na itinye amụma ndị ahụ n’ọrụ nke na-eduba anyị ruo n’ozi mmụọ ozi nke atọ. O nweghị ike ịdị ozi nke atọ ma e wezụga nke mbụ na nke abụọ. Ozi ndị a ka anyị ga-enye ụwa n’akwụkwọ ndị e bipụtara, na n’okwu nkuzi, na-egosi n’usoro akụkọ amụma ihe ndị dịrịrị adị na ihe ndị ga-adị.” Selected Messages, book 2, 104, 105.
There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.
E nwere nnọọ ọmarịcha nchọpụta banyere akụkọ ihe mere eme ndị Millerite na akụkọ ihe mere eme anyị. Ndị Millerite bụ mmalite, anyị onwe anyị bụ ọgwụgwụ. Ha kwusara ma bie ozi mmụọ ozi mbụ na nke abụọ. Anyị na-ekwusa nke mmụọ ozi nke atọ. Ozi ha e meghebeghị emeghe (ọhụụ Ulai) dị n’ime isi abụọ nke Daniel, nke anyịkwa (ọhụụ Hiddekel) dị n’ime isi atọ. Ha kọwara ahụhụ mbụ na nke abụọ, ma biri n’ime mmezu nke ahụhụ nke abụọ. Anyị na-akọwa ma na-ebi n’ime mmezu nke ahụhụ nke atọ. Ntọala ha nke itinye amụma n’ọrụ bụ Rom nke ndị ọgọ mmụọ (agwọ ukwu ahụ) na Rom nke ndị popu (anụ ọhịa ahụ). Ntọala anyị maka itinye amụma n’ọrụ bụ Rom nke oge a dịka anụ ọhịa okpukpu atọ.
As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.
Ka anyị na-amalite ịtụle njirimara Rome nke ndị popu n’isi nke iri na asaa nke Mkpughe, dịka ọ bụ nke asatọ nke sitere n’ime asaa ahụ, ọ dị mkpa ịtụle ihe ndị Millerite ghọtara banyere Rome n’oge akụkọ ntọala ahụ. Mmụọ-ozi nke atọ ga-enwe ìhè ọzọ a gbakwunyere, ma ìhè ahụ agaghị emegide eziokwu e guzobeworị.
Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.
Daniel isi nke abụọ, nke asaa, nke asatọ, nke iri na otu na nke iri na abụọ na-akọwa Rom, n’etiti ike ndị ọzọ. Anyị na-atụle akụkụ abụọ nke Rom tupu afọ 1798; nke ndị ọgọ mmụọ na nke papal dịka usoro ndabere maka itinye amụma n’ọrụ nke Miller. Miller na ndị ọsụ ụzọ ahụ na-akọwa na “ndị ohi nke ndị gị” n’ime Daniel isi nke iri na otu na amaokwu nke iri na anọ na-anọchi anya Rom.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
N’oge ndị ahụ, ọtụtụ ga-ebili imegide eze nke ndịda; ndị na-apụnara ihe n’etiti ndị gị ga-ebulikwa onwe ha elu iji mee ka ọhụụ ahụ guzosie ike; ma ha ga-ada. Daniel 11:14.
There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”
E nwere opekata mpe isi ihe abụọ dị mkpa a ga-atụle n’ime amaokwu a. Okwu ahụ bụ “ọhụ” n’amaokwu a bụ otu n’ime okwu Hibru abụọ dị n’akwụkwọ Daniel a na-asụgharị dịka “ọhụ.” Otu n’ime okwu Hibru ndị a na-asụgharị dịka “ọhụ” bụ châzôn, ma ọ pụtara nrọ, ma ọ bụ amụma, ma ọ bụ ọhụ. Okwu ahụ bụ châzôn na-akọwa akụkọ ihe mere eme amụma, ma ọ bụ oge ụfọdụ, a chọkwara ya ugboro iri n’akwụkwọ Daniel, a na-asụgharịkwa ya mgbe niile dịka “ọhụ.”
The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”
Okwu Hibru ọzọ a na-asụgharịkwa dịka “ọhụ” bụ mar-eh’, ọ pụtakwara ọdịdị. Okwu mar-eh’ na-akọwapụta otu ihe a hụrụ n’otu n’otu, otu oge kpọmkwem. A hụrụ okwu Hibru mar-eh’ ugboro iri na atọ n’akwụkwọ Daniel, a sụgharịakwa ya dịka “ọhụ” ugboro isii, ugboro anọ dịka “ihu,” ugboro abụọ dịka “ọdịdị,” na otu ugboro dịka “onye mara mma nke ọma.”
The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.
Ndị na-apụnara ihe nke ndị gị na-anọchi anya Rom, ya mere ọ bụ isiokwu amụma banyere Rom ka e ji guzobe “ọhụ” amụma dị n’akwụkwọ Daniel. N’ihi nke a, ọ dị mkpa ịghọta ịdị mkpa nke Rom dịka akara amụma.
Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.
Echiche amụma na-achọ ka okwu ahụ bụ “ọhụ” nke na-anọchi anya akụkọ amụma bụrụ otu “ọhụ” ahụ a na-ekwu banyere ya n’akwụkwọ Mkpughe, n’ihi na mkpali sitere n’aka Chineke na-akọwapụta na Daniel na Mkpughe bụ otu akwụkwọ ahụ, na ha na-emezu ibe ha, na ha na-ebute ibe ha n’izu okè, nakwa na otu ahịrị amụma ahụ nke dị na Daniel ka a na-eburu n’akwụkwọ Mkpughe. E tinyelarị isi ihe ndị ahụ, dịka e gosipụtara ha n’ime Mmụọ nke Amụma, n’usoro isiokwu ndị a, ya mere agaghị m etinye ha ọzọ. Aga m etinye otu isi ihe ọzọ nke anyị etinyelarịkwa site n’aka Sister White. Isi ihe ahụ bụ na akwụkwọ niile nke Akwụkwọ Nsọ na-ezukọta ma na-ejedebe n’akwụkwọ Mkpughe. “Ọhụ” nke akụkọ amụma (châzôn) nke a hụrụ na Daniel ma guzobe ya na isiokwu amụma nke Rome, na-anọchi anya ọhụ nke akụkọ amụma n’ime Akwụkwọ Nsọ dum. Akwụkwọ niile nke Akwụkwọ Nsọ na-ezukọta ma na-ejedebe na Mkpughe, ma Chineke adịghị emegide Onwe Ya mgbe ọ bụla. Ọ dịghị mgbe ọbụla! Ọ bụrụ na i chere na O meela otú ahụ, ọ pụtara na ị na-aghọtahie ihe. Otu okwu Hibru ahụ kpọmkwem (châzôn) ka a sụgharịrịkwa dịka ọhụ n’akwụkwọ Ilu.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ebe ọhụụ na-adịghị, ndị mmadụ ala n'iyi: ma onye na-edebe iwu, ngọzi nādiri ya. Ilu 29:18.
That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.
Nke ahụ bụ isi ihe mbụ a ga-atụle banyere amaokwu ahụ. Ọ bụrụ na anyị aghọta Rom n’ụzọ na-ezighị ezi, mgbe ahụ anyị agaghị enwe ike iwulite ọhụ nke akụkọ ihe mere eme amụma. Eziokwu ahụ n’onwe ya na-akọwapụta mbọ ndị Jesuit na ndị ọzọ n’akụkọ ihe mere eme nile, ndị webatara nkà mmụta okpukpe adịgboroja iji bibie isiokwu amụma banyere Rom. Ka anyị na-atụle nghọta ntọala banyere Rom, anyị kwesịrị iburu nke a n’obi.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ndị na-enwe mgbagwoju anya n’ịghọta okwu ahụ, ndị na-ahụghị ihe antikraịst pụtara, ga-edobe onwe ha n’akụkụ antikraịst n’ezie. Ugbu a, oge adịghịzi ka anyị were onwe anyị kpọọ ọnụ na ụwa. Daniel guzo n’oke ya na n’ọnọdụ ya. A ga-aghọta amụma Daniel na nke Jọn. Ha na-akọwara ibe ha. Ha na-enye ụwa eziokwu ndị onye ọ bụla kwesịrị ịghọta. Amụma ndị a ga-abụ akaebe n’ụwa. Site na mmezu ha n’ụbọchị ikpeazụ ndị a, ha ga-akọwara onwe ha.” Kress Collection, 105.
If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.
Ọ bụrụ na ị gaghị ahụ ihe antikraịst pụtara (Rom), ị ga-esonye Rom, e tinyekwala ịdọ aka ná ntị a n’ime ọnọdụ nke inwe ike ma ọ bụ enweghị ike ịghọta akwụkwọ Daniel na Mkpughe. Ndị Millerite wuru nghọta ntọala nke Adventizim n’elu njirimara ha mere banyere Rom. Ha ghọtara na e ji ike abụọ na-emebi emebi nọchite anya Rom, na ha abụọ bụ ogbo dị iche iche nke Rom, ma ha erubeghị n’ebe ha nọ n’akụkọ ihe mere eme ịhụ Rom dịka njikọ okpukpu atọ dịka e si nọchite ya n’akwụkwọ Mkpughe. Ya mere, Daniel bụ ntọala nke ndị Millerite nọchitere anya ya, Mkpughe bụkwa nkume isi nke Future for America nọchitere anya ya. E nwekwara ihe ọzọ sitere na Daniel iri na otu amaokwu iri na anọ nke anyị chọrọ ịkọwapụta.
Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.
Miller na ndị ọsụ ụzọ ahụ ghọtara na ihe oyiyi ahụ dị na nrọ Nebukadneza nọchiri anya alaeze anọ nke Babilọn, Medo-Persia, Gris, na Rom. Ha enweghị ike ịhụ gafee alaeze nke anọ ahụ, n’ihi na ha ghọtara na Rom nke ndị popu bụ naanị ngalaba nke abụọ nke Rom, ya mere na alaeze nke anọ ahụ agwụla na 1798. Site n’ọnọdụ ha n’akụkọ ihe mere eme, naanị ihe ịrịba ama amụma fọdụrụ bụ Ọbịbịa nke Abụọ nke Kraịst, ebe nkume ahụ a wapụtara n’ugwu ga-akụ ụkwụ nke ihe oyiyi ahụ. Ndị Millerite ghọtara ọdịiche amụma dị n’etiti Rom ndị ọgọ mmụọ na Rom nke ndị popu, ma ebe a manyere ha ime ka 1798 kwekọọ na nlọghachi Kraịst, ha enweghị ike ịhụ ihe karịrị alaeze anọ.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Anyị erutela n’oge a na-anọchi anya ọrụ nsọ nke Chineke site n’ụkwụ nke ihe oyiyi ahụ, ebe a gwakọtara ígwè na ụrọ na-asọ asọ. Chineke nwere otu ndị Ya, ndị a họpụtara ahọpụta, ndị nghọta ha aghaghị ido nsọ, ndị na-ekwesịghị ịghọ ndị na-adịghị nsọ site n’itinye n’elu ntọala ahụ osisi, ahịhịa akọrọ, na akịrịka. Mkpụrụobi ọ bụla nke na-eguzosi ike n’iwu Chineke ga-ahụ na ihe pụrụ iche nke okwukwe anyị bụ Ụbọchị Izuike nke ụbọchị nke asaa. Ọ bụrụ na ọchịchị ga-asọpụrụ Ụbọchị Izuike dịka Chineke nyere iwu, ọ ga-eguzo n’ike nke Chineke ma guzosie ike n’ichebe okwukwe ahụ e nyefere ndị nsọ otu ugboro. Ma ndị ndọrọ ndọrọ ọchịchị ga-akwado ụbọchị izuike ụgha ahụ, ha ga-ejikọkwa okwukwe okpukpe ha na idebe nwa a nke ọchịchị ndị popu, na-edobe ya elu karịa Ụbọchị Izuike nke Onyenweanyị doro nsọ ma gọzie, nke O kewapụrụ ka mmadụ debe ya nsọ, dịka ihe ịrịba ama dị n’etiti Ya na ndị Ya ruo puku ọgbọ. A na-anọchi anya ngwakọta nke aghụghọ ụka na aghụghọ ọchịchị site n’ígwè na ụrọ ahụ. Njikọ a na-eme ka ike nile nke ụka dịrịwanye ala. Inye ụka ike nke ọchịchị a ga-eweta nsonaazụ ọjọọ. Ụmụ mmadụ fọrọ nke nta ka ha gafee ebe ntachi obi Chineke dị. Ha etinyela ike ha n’ihe ndọrọ ndọrọ ọchịchị, ma sonyere ọchịchị ndị popu. Ma oge ga-abịa mgbe Chineke ga-ata ndị mebiri iwu Ya ahụhụ, ọrụ ọjọọ ha ga-alaghachikwuru ha n’onwe ha.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?
Mkpughe nke iri na asaa bụ njirimara ikpeazụ nke alaeze dị iche iche nke amụma Baịbụl, ọ na-egosikwa na alaeze asaa adaala, nakwa na alaeze nke asatọ bụ njikọ ugboro atọ nke Rome nke oge a. Ọ bụrụ na ebe mbụ e zoro aka n’alaeze ndị dị n’amụma Baịbụl bụ Daniel isi nke abụọ, ma n’ezie ọ bụ ya; mgbe ahụ, a ghaghị igosi ebe ikpeazụ e zoro aka na ya site n’ebe mbụ e zoro aka na ya. Olee otú alaeze anọ nke Daniel isi nke abụọ ga-esi kwekọọ na alaeze asatọ dị na Mkpughe nke iri na asaa?
Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?
Ya mere, ka anyị na-aga n’ihu, na ndị Millerite enweghị ike ịhụ ihe omume amụma gafere akụkọ ihe mere eme ha. Ozi ha ghọtara ma kwusaa kọwara Ọbịbịa nke Abụọ nke Kraịst dịka waymark na-esote n’akụkọ ihe mere eme amụma. Ma ọ bụrụ na nghọta ndị Millerite banyere Rome dị ka akara nke na-eguzobe ọhụụ nke akụkọ ihe mere eme amụma, nakwa Daniel isi nke abụọ, bụ ha abụọ eziokwu ntọala nke ndị Millerite, olee otú nke a ga-esi kwekọọ na alaeze asatọ nke isi nke iri na asaa nke Mkpughe?
If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.
Ọ bụrụ na ị na-enwe obi abụọ ma oyiyi nke Daniel abụọ ọ bụ ntọala, ihe niile ị ga-eme bụ ileba anya n’akara ndị ọsụ ụzọ nke 1843 na 1850. Ha abụọ nwere oyiyi nke Daniel abụọ e gosipụtara n’elu ha. Ihe dịkwa mkpa n’otu aka ahụ bụ na Ellen White na-egosi na e mere akara abụọ ahụ site n’iduzi nke Chineke na site n’usoro O chepụtara.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74, 75.
“Ahụla m na eserese nke 1843 bụ nke aka Onyenwe anyị duziri, nakwa na a gaghị agbanwe ya; na ọnụọgụ ndị ahụ dị ka Ọ chọrọ ka ha dị; na aka Ya dị n’elu ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụ ndị ahụ, nke mere na ọ dịghị onye pụrụ ịhụ ya, ruo mgbe ewepụrụ aka Ya.” Early Writings, 74, 75.
Of the 1850 chart she stated:
Banyere chaatị 1850 ahụ, o kwuru:
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“A hụrụ m na Chineke nọ n’ọrụ mbipụta nke chaatị ahụ site n’aka Nwanna Nichols. A hụrụ m na e nwere amụma gbasara chaatị a n’ime Akwụkwọ Nsọ, ma ọ bụrụ na e mepụtara chaatị a maka ndị nke Chineke, ọ bụrụ na ọ zuru ezu nye otu onye, ọ dịkwa otu a nye onye ọzọ, ma ọ bụrụ na otu onye chọrọ ka e see chaatị ọhụrụ n’ogo ka ukwuu, mmadụ niile chọrọ ya n’otu ogo ahụ.” Manuscript Releases, volium 13, 359.
There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.
E nwere ilu ochie sitere n’ụwa nke na-ekwu, “Njehie nwere ọtụtụ ụzọ, ma eziokwu nwere naanị otu.” E nwere ọtụtụ njehie dị iche iche e jirila mee ka ndị mmadụ ghara ịmata na Rom nke oge a, n’Akpughe iri na asaa, bụ isi nke asatọ nke sitere n’ime asaa ahụ. Otu n’ime njehie ndị ahụ ndị ọkà mmụta okpukpe nke Adventism ji arụ ọrụ bụ ịkọwa alaeze nke akụkọ ihe mere eme n’ụzọ na-ezighị ezi. Anaghị m ekwu ebe a banyere alaeze nke amụma Akwụkwọ Nsọ; ndị a bụ aha nkewa abụọ dị iche iche. A na-eguzobe alaeze nke amụma Akwụkwọ Nsọ n’elu nkwuputa mbụ e kwuru na Daniel isi nke abụọ, ma e nwere alaeze nke akụkọ ihe mere eme ndị buru Babylon ụzọ. Ellen White kpọmkwem na-akọwa ndị alaeze nke akụkọ ihe mere eme ahụ bụ, ma ndị ọkà mmụta okpukpe nke Adventism na-eleghara àmà sitere n’mmụọ nsọ anya, wee mepụta usoro alaeze nke akụkọ ihe mere eme nke na-eme ka nghọta ahụ gbaa ọchịchịrị, ya bụ, na Rom na-apụta mgbe niile dịka nke asatọ, ma bụrụkwa nke sitere n’ime asaa ahụ. Ma ọ bụ Rom ka na-eme ka ọhụụ ahụ guzosie ike.
The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.
Ndị ọkà mmụta okpukpe nke Adventizim na Protestantizim dapụrụ n’ezi okwukwe na-atụ aro na alaeze nke akụkọ ihe mere eme bụ Ijipt, Asiria, Babilọn, Midia-Pereshia, Gris, Rom na ndị ọzọ sochirinụ. Nwanyị White na-eme ka anyị mara na e nwere alaeze nke atọ n’akụkọ ihe mere eme, nke ha họọrọ ịhapụ. Hà na-ahapụ alaeze ahụ, ka hà na-ahapụ Mmụọ nke Amụma? Ha na-ahapụ ha abụọ.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Akụkọ ihe mere eme nke mba dị iche iche nke, otu n’azụ otu, biri n’oge na n’ọnọdụ e kenyere ha, ma n’amaghị ama ha na-agba ama nye eziokwu ahụ nke ha onwe ha amaghị ihe ọ pụtara, na-agwa anyị okwu. Nye mba ọ bụla na nye onye ọbụla nke taa, Chineke ekenyela ọnọdụ n’ime nnukwu atụmatụ Ya. Taa a na-eji ụdọ plọmmet dị n’aka Onye na-adịghị emehie emehie atụ mmadụ na mba dị iche iche. Ha niile, site n’nhọrọ nke aka ha, na-ekpebi ọdịnihu ha, Chineke na-achịkwa ihe niile ka e mezuo nzube Ya.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Akụkọ ihe mere eme nke nnukwu A M, nke O depụtara n’Okwu Ya, na-ejikọta njikọ n’azụ njikọ n’agbụ amụma, site na ebighị ebi gara aga ruo na ebighị ebi dị n’ọdịnihu, na-agwa anyị ebe anyị nọ taa n’usoro nke ọgbọ niile, na ihe a pụrụ ịtụ anya ya n’oge na-abịa. Ihe niile amụma buru n’ihu na ọ ga-emezu, ruo ugbu a, ka a hụrụ akara ya n’akwụkwọ akụkọ ihe mere eme, ma anyị nwere ike ijide n’aka na ihe niile ka ga-abịa ga-emezu n’usoro ya.
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.
“A kọwawo n’ụzọ doro anya n’Okwu eziokwu banyere nkwatu ikpeazụ nke ọchịchị nile nke ụwa. N’amụma e kwuru mgbe e si n’aka Chineke kwupụta ikpe megide eze ikpeazụ nke Izrel, e nyere ozi a: ‘Otú a ka Onyenweanyị Jehova kwuru; Wepụ okpu eze, were okpueze ahụ pụọ: … welie onye dị ala, ma wedaa onye dị elu. Aga m akwatu ya, akwatu ya, akwatu ya: ọ gaghị adịkwa ọzọ, ruo mgbe Ọ ga-abịa, Onye ọ bụrịrị Ya ikike ya; m ga-enyekwa Ya ya.’ Ezekiel 21:26, 27.”
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Okpueze e wepụrụ n’aka Izrel gafere n’usoro ruo n’alaeze Babilọn, Midia na Peasia, Gris, na Rom. Chineke na-ekwu, ‘Ọ gaghị adịkwa ọzọ, ruo mgbe Onye nke ọ bụ ikike Ya ga-abịa; m ga-enyekwa Ya ya.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Oge ahụ adịla nso. Taa ihe ịrịba ama nke oge ndị a na-ekwupụta na anyị na-eguzo n’ọnụ ụzọ ihe omume ndị dị ukwuu ma dị nsọ. Ihe niile dị n’ụwa anyị nọ n’ime mkpagharị. N’ihu anya anyị ka amụma Onye Nzọpụta banyere ihe omume ndị ga-ebute ọbịbịa Ya na-emezu: ‘Unu ga-anụkwa agha na asịrị agha…. Mba ga-ebili imegide mba, alaeze kwa imegide alaeze: a ga-enwekwa ụnwụ, na ọrịa na-efe efe, na ala ọma jijiji, n’ebe dị iche iche.’ Matthew 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Ugbu a bụ oge jupụtara n’oke mmasị nye ndị nile dị ndụ. Ndị ọchịchị na ndị ndú ndọrọ ndọrọ ọchịchị, ndị nọ n’ọnọdụ ntụkwasị obi na ikike, ndị ikom na ndị inyom na-eche echiche nke klas niile, etinyela uche ha n’ihe omume ndị na-eme gburugburu anyị. Ha na-elekọta mmekọrịta ndị ahụ juru n’ịgbakasị obi na enweghị izu ike nke dị n’etiti mba dị iche iche. Ha na-ahụ ike siri ike nke na-amalite ijide ihe nile dị n’ụwa, ha na-aghọtakwa na ihe dị ukwuu ma bụrụkwa nke ga-ekpebi ihe nile dị nso ime—na ụwa nọ n’ọnụ ụzọ nke nnukwu nsogbu dị egwu.”
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Ugbu a, ndị mmụọ ozi na-egbochi ifufe nile nke esemokwu, ka ha ghara ife ruo mgbe a ga-adọ ụwa aka ná ntị banyere mbibi ya nke na-abịa; ma oké ifufe na-achịkọta onwe ya, dị njikere ịgbawa n’elu ụwa; ma mgbe Chineke ga-enye ndị mmụọ ozi Ya iwu ka ha tọhapụ ifufe nile ahụ, mgbe ahụ a ga-enwe ọnọdụ esemokwu dị otú ahụ nke na ọ dịghị mkpịsị akwụkwọ ọbụla pụrụ ịkọwa ya n’onyinyo.”
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.
“Baịbụl, na Baịbụl naanị ya, na-enye echiche ziri ezi banyere ihe ndị a. N’ebe a ka e kpughere nnukwu ihe ngosi ikpeazụ dị n’akụkọ ihe mere eme nke ụwa anyị, ihe omume ndị ugbua na-atụ onyinyo ha tupu ha abịa, ụda ịbịarute ha na-eme ka ụwa maa jijiji, ma na-eme ka obi mmadụ daa ha mba n’ihi ụjọ.” Education, 178–180.
This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.
Akụkụ Akwụkwọ Nsọ a nwere nnukwu ìhè maka oge anyị, ma ihe m chọrọ igosi bụ na Nwanyị White na-akọwa n’ụzọ doro anya na alaeze nke akụkọ ihe mere eme nke buru Babilọn ụzọ bụ Izrel, ọ bụghị Asiria. Alaeze nke akụkọ ihe mere eme nke ndị ọkà mmụta okpukpe ji eme ihe na-ahapụ Izrel dịka alaeze nke akụkọ ihe mere eme, n’agbanyeghị ike na ebube e guzobere n’oge ọchịchị Eze Solomon, nakwa n’agbanyeghị àmà kpọmkwem nke mmụọ nsọ sitere n’aka Ezekiel na Ellen White na okpueze Izrel nyefere Babilọn.
If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.
Ọ bụrụ na anyị etinye nkọwa nke sitere n’mmụọ nsọ n’ọrụ n’ebe alaeze dị iche iche nke akụkọ ihe mere eme nọ, anyị ga-achọpụta na a ghaghị ịgụ Israel n’etiti alaeze ndị ahụ. Israel, Asiria na Ijipt bụ alaeze nke akụkọ ihe mere eme ndị buru ụzọ pụta tupu alaeze mbụ nke amụma Akwụkwọ Nsọ, nke bụ Babilọn. Ya mere, alaeze nke anọ nke “akụkọ ihe mere eme” bụ Babilọn, nke ise bụ Midia na Peshia, nke isii bụ Gris, nke asaa bụ Rom nke ndị ọgọ mmụọ, nke asatọ bụ Rom nke papal, nke si n’ime asaa ahụ pụta n’ihi na ọ na-anọchi anya akụkụ nke abụọ nke Rom nke ndị ọgọ mmụọ. N’ịgụnye alaeze nke akụkọ ihe mere eme, Rom nke papal bụ nke asatọ, ma bụrụkwa nke sitere n’ime asaa ahụ.
In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.
N’ime Daniel asaa, a na-anọchi alaeze ndị amụma Akwụkwọ Nsọ anya site n’anụ ọhịa. Babilọn bụ ọdụm ahụ, nke e sochiri ya site n’aka anụ ọhịa bear nke Medo-Persia. Nke atọ bụ Gris dịka agụ, mgbe ahụ Rom dịka anụ ọhịa ahụ “na-atụ egwu ma dịkwa egwu nke ukwuu” nke nwere “ezé ígwè.” Anụ ọhịa ahụ dị egwu, n’ime nkwekọrịta ya na ihe oyiyi nke Daniel abụọ, bụ Rom, alaeze nke anọ n’amụma Akwụkwọ Nsọ.
The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.
Ndị Millerite ghọtara alaeze nke anọ ịbụ Rom, ya mere ha ghọtara àgwà nke anụ ọhịa ahụ dị egwu n’ụzọ ahụ, ma tinyechaara àgwà amụma niile nke anụ ọhịa ahụ n’alaeze nke anọ ahụ. Ha hụrụ ọdịiche dị n’etiti Rom ndị ọgọ mmụọ na Rom papal n’ime amaokwu ahụ, ma ha enweghị ike ịhụ alaeze nke ise n’amụma Baịbụl, n’ihi na ha jiri n’eziokwu ihe mbụ e kwuru banyere alaeze dị iche iche n’amụma Baịbụl dịka ebe ntụaka ha. Ma ọdịiche dị n’etiti Rom abụọ ahụ dị n’ime amaokwu ahụ, nke na-enye anyị ohere ile ọdịiche dị n’etiti Rom abụọ ahụ anya dịka ihe na-anọchi anya alaeze abụọ. Ma nke a abụghị isi okwu anyị na-atụle.
Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.
Otú a ka o siri, Alaeze-anụ ọhịa nke anọ ahụ ga-abụ alaeze nke anọ n’elu ụwa, nke ga-adị iche n’ebe alaeze niile dị; ọ ga-eripịa ụwa dum, zọchie ya n’okpuru ụkwụ, mebiekwa ya n’iberibe. Mpi iri ndị ahụ si n’alaeze a pụta bụ ndị eze iri ga-ebili; ma onye ọzọ ga-ebili n’azụ ha; ọ ga-adịkwa iche n’ebe ndị mbụ nọ, ọ ga-emekwa ka ndị eze atọ daa n’okpuru ya. Ọ ga-ekwukwa okwu ukwu megide Onye Kachasị Elu, mee ka ndị nsọ nke Onye Kachasị Elu laa n’iyi, cheekwa na ọ ga-agbanwe oge na iwu; a ga-enyekwa ha n’aka ya ruo otu oge na oge dị iche iche na nkewa nke oge. Ma ikpe ahụ ga-anọdụ, ha ga-anapụkwa ya ọchịchị ya, ka e rie ya ma laa ya n’iyi ruo ọgwụgwụ. Daniel 7:23–26.
The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.
Alaeze nke anọ n’ime Daniel isi nke abụọ bụ Rom. Mpi iri ahụ na-anọchi anya mba iri ndị na-anọchi anya alaeze nke Rom ndị ọgọ mmụọ, ma tupu Rom nke ndị pope ewere ọchịchị ụwa n’afọ 538, a ga-ewepụ atọ n’ime alaeze ndị ahụ, ma ọ bụ tụpụchaa ha. Mgbe ahụ “obere” “mpi” nke amaokwu nke asatọ, nke nwere “anya dịka anya mmadụ, na ọnụ na-ekwu nnukwu ihe,” ga-ebili. Ọ bụrụ na anyị nwere mpi iri n’alaeze nke anọ, ma wepụ atọ ka “obere mpi” ahụ were ọnọdụ mpi atọ ahụ, mgbe ahụ, mgbe e wepụrụ mpi atọ ahụ, ọ fọdụrụ mpi asaa, obere mpi ahụ bụrụkwa nke asatọ, n’ihi na Rom na-apụta mgbe niile dịka nke asatọ ma bụrụkwa otu n’ime asaa ahụ. Enwere nnukwu ìhè gbasara Rom n’usoro ya abụọ n’isi a, ma anyị nọ naanị ebe a inye akaebe nke abụọ na n’amụma nakwa n’akụkọ ihe mere eme, Rom na-apụta dịka nke asatọ ma bụrụkwa otu n’ime asaa ahụ.
In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.
N’isi nke asatọ anyị na-ahụ nkọwapụta sara mbara nke isi nke asaa. Isi a na-akọwapụtakwa ọzọ alaeze ndị amụma Akwụkwọ Nsọ, ma ọ na-ahapụ alaeze mbụ ahụ, bụ Babilọn, n’ihi na mgbe Daniel natara ọhụụ nke isi nke asatọ, njedebe Babilọn adịlarị nso nke ukwuu. N’isi a, a na-anọchi anya Midia na Peshia site n’ebule nke nwere mpi abụọ. A na-anọchi anya Gris site n’ewu nke nwere otu mpi, nke a gbajiri agbaji ma site na mpi ahụ agbajiri agbaji apụta mpi anọ. Mgbe ahụ, “obere mpi” na-esote mgbe Gris gasịrị, ma otu ugboro ọzọ, obere mpi ahụ na-anọchi anya Rom. Ọ bụ ezie na Rom abụghị nwa sitere kpọmkwem n’alaeze Gris, akụkụ a na-egosi obere mpi ahụ dịka ihe na-apụta n’otu n’ime mpi anọ ahụ bilitere n’alaeze Gris mgbe mpi mbụ ahụ—nke na-anọchi anya Alexander Ukwu—gbajiri. Rom abụghị nwa sitere n’aka ndị Gris, ma ọ malitere mmeri ya nke ụwa site n’ógbè Gris, ma n’echiche ahụ, o si n’otu n’ime mpi anọ ndị ahụ pụta.
We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.
Ya mere, n’isi nke asatọ, anyị na-ahụ àmà nke abụọ nye isi nke asaa. Midia-Peshịa nwere mpi abụọ, Gris nwere otu, ma emesịa mpi anọ ọzọ. Nke ahụ hà mpi asaa tupu nke Rom, ebe mpi nta ahụ si n’otu n’ime mpi anọ nke Gris pụta. Abụọ gbakwunyere otu gbakwunyere anọ hà asaa; mgbe ahụ Rom, bụ mpi nta ahụ, bụ nke asatọ, ọ bụkwa nke sitere n’ime asaa ahụ. O kwesịkwara ka a rịba ama na, n’akụkụ a nke na-egosi na Rom si n’otu n’ime mpi Gris pụta, e nwere otu n’ime arụmụka amụma kasị sie ike Miller na ndị ha na ya rụkọrọ ọrụ ga-eche ihu n’akụkọ ihe mere eme ha.
The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?
Ndị Protestant nke akụkọ ahụ kwusiri ike na obere mpi nke Rom apụghị ịbụ Rom, n’ihi na amụma ahụ na-akọwapụta na obere mpi ahụ siri n’otu n’ime mpi anọ ndị Gris pụta. Ya mere, ha rụrụ ụka na obere mpi ahụ nọchiri Antiochus Epiphanes, onye bụ otu n’ime ndị eze Seleucid ndị gara n’ihu n’akụkọ ihe mere eme mgbe e kewasịrị ọchịchị Alexander the Great mgbe ọnwụ ya gasịrị. Esemokwu nke akụkọ Millerite banyere okwu a dị ukwuu nke na, n’elu chaatị 1843, e tinyere arụmụka megide ozizi Protestant nke dabeere n’eziokwu ahụ na Daniel hụrụ obere mpi ahụ ka ọ si n’otu n’ime mpi anọ ndị Gris pụta, ya mere ọ pụghị ịkọwa Rom, n’ihi na Rom esighị na Gris pụta. Arụmụka ahụ metụtara akụkụ Akwụkwọ Nsọ niile dị na Daniel ebe a na-akọwa Rom. Ọnọdụ Protestant gụnyekwara na “ndị ohi nke ndị gị” dị n’amaokwu nke iri na anọ nke Daniel iri na otu ga-abụrịrị Antiochus Epiphanes. Ya mere, ndị Millerite tinyere n’elu chaatị ahụ, nke Sister White kpọrọ ihe e “duziri site n’aka Onyenwe anyị ma ekwesịghị ịgbanwe,” ntụaka banyere Antiochus Epiphanes nke na-akọwa ihe mere ọ na-apụghị ịbụ alaeze nke anọ ahụ. Ọ̀ bụ Rom na-eme ka ọhụụ nke akụkọ amụma guzosie ike, ma ọ bụ ọ̀ bụ eze Seleucid nke nwụrụ ihe karịrị otu narị afọ tupu a mụọ Kraịst nọchiri ike ahụ nke biliri imegide Kraịst n’oge a kpọgidere ya n’obe?
The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?
Ajụjụ a pụrụ ịjụ bụ, gịnị mere e ji gosi Daniel na Rom si n’otu n’ime mpi Gris pụta, ma ọ bụrụ na Rom abụghị onye sitere n’ụzọ kpọmkwem na Gris? Azịza ya bụ na mmalite ịrị elu Rom n’ike malitere n’ógbè ahụ nke bụbu ala Gris na mbụ, ma gịnị mere e ji kọwaa amụma ahụ n’ụzọ dị otu a nke ga-eme ka mgbagwoju anya ahụ kwe omume?
At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!
Ọ dịkarịa ala, otu azịza, nke gafere mkpa ọ dị ịrịba ama ebe Rome bidoro ịrị elu, bụ na a na-aza ihe omimi ahụ nke Rome na-apụta mgbe niile dịka nke asatọ ma bụrụkwa otu n’ime ndị asaa, site n’ịjikọta Rome na ókèala Gris, ka e wee debe isi ihe nke ihe omimi ahụ na Rome bụ otu n’ime ndị asaa. Ihe omimi ahụ dị mkpa nke ukwuu, ọ bụ ezie na ndị Millerite apụghịkwa ịdị aghọtawo echiche ahụ site n’ọnọdụ ha n’akụkọ ihe mere eme. Eziokwu ahụ bụ na ntụaka niile dị ọ bụghị naanị n’elu chaatị 1843, kamakwa n’elu chaatị 1850, bụ ihe osise nke isiokwu ndị a na-ekwu kpọmkwem banyere ha n’Okwu amụma Chineke, ma e wezụga otu ntụaka ahụ nke na-emesi ike na Antiochus Epiphanes abụghị ike ahụ guzoro imegide Kraịst, na-eme ka mgbakwunye ahụ e tinyere na chaatị ahụ bụrụ ihe dị oke mkpa. Lee ka ọ si bụrụ ihe nwute na mgbe Adventism hapụrụ ntọala ha, ha hụrụ onwe ha taa na-akụzi na ike nke amaokwu nke iri na anọ nke Daniel iri na otu bụ Antiochus Epiphanes, ọ bụghịkwa Rome! Ha na-akụzi ugbu a ihe ndị Millerite megidere nke ukwuu nke na ha gosipụtara esemokwu ahụ n’elu chaatị 1843!
The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.
Alaeze nke akụkọ ihe mere eme na-egosi na Rom na-ebili dịka nke asatọ, ọ bụkwa nke sitere n’ime asaa ahụ. “Obere mpi” ahụ dị n’isi nke asaa nke na-ekwu “okwu ukwu megide Onye Kachasị Elu” na-ebili dịka nke asatọ, ọ bụkwa nke sitere n’ime asaa ahụ. Mpi ndị dị n’isi nke asatọ na-egosi na Rom na-ebili dịka nke asatọ, ọ bụkwa nke sitere n’ime asaa ahụ.
In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.
N’isiokwu na-esonụ anyị ga-atụle otú Rom nke oge a, dịka e si nọchite ya anya n’Akpughe iri na asaa, si abịa bụrụ nke asatọ ma bụrụkwa nke sitere n’ime asaa ahụ. Mgbe ahụ anyị ga-alaghachi na Daniel abụọ ma kọwaa ihe mere alaeze anọ nke Daniel abụọ, nke bụ ebe mbụ e kwuru banyere alaeze ndị amụma Akwụkwọ Nsọ, ji kwekọọ na alaeze asatọ nke Akpughe iri na asaa.