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.

Ing “wektu wekasan,” ing taun 1798, kitab Daniel, lan luwih mligi wahyu kang kaambarake déning Kali Ulai, kabikak segelé. Wahyu iku ngumumaké wiwitaning paukuman panlitèn ing tanggal 22 Oktober 1844. Ayat kang dadi dhasar tumrap kayektèn iku yaiku Daniel bab wolu, ayat patbelas. William Miller, utusan kang kapilih kanggo mangertèni kabikaké segelé pawarta iku, ora naté mangertèni kanthi sampurna kabèh kayektèn kang magepokan karo wahyu mau, nanging dhèwèké pancèn netepi pakaryan kang wus kaparingaké marang dhèwèké.

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.

Nalika Miller wiwit sinau Sabda ramalan, panjenengané banjur mangertèni sapérangan paugeran panafsiran ramalan sing wis diidhèntifikasi lan ditetepaké ana ing sajroning Kitab Suci. Paugeran-paugeran mau banjur kabakukaké lan diidhèntifikasi minangka Paugerané William Miller tumrap Panafsiran. Paugeran-paugeran mau disahaké déning inspirasi lan diidhèntifikasi minangka paugeran sing bakal dienggo déning wong-wong sing ngumumaké wiwitaning pangadilan eksekutif ing wektu hukum Minggu. Miller neksèni yèn panjenengané miwiti pasinané marang Kitab Suci saka wiwitaning Kitab Suci lan mung nerusaké maju nalika panjenengané wis mangertèni apa sing lagi dipun-timbang nalika semana. Saka pendekatan iki gampang kanggo nyumurupi sebabé sapisanan Miller ngakoni ramalan-wektu sing ana gandhèngané karo pesen sing kudu panjenengané idhèntifikasi minangka sing kasampurnakaké ing taun 1844, yaiku “pitung mangsa” ing Imamat kaping rong puluh enem.

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.

Pangudharan ilahi maringi weruh marang kita yèn malaékat Gabriel, bebarengan karo malaékat-malaékat suci liyané, nuntun pikirané Miller, kaya dene Gabriel wis nuntun pikirané Daniel, Yohanes sang panuduh wahyu, lan kabèh para nabi ing Alkitab; awit Gabriel wis kaparingan tugas kang wis dipaido déning Sétan. Tugasé Gabriel kagambar ing jeneng kapisané Sétan, yaiku Lucifer, kang tegesé pambawa pepadhang. Gabriel nggawa pepadhang kenabian marang Miller, lan ing katresnané marang pepadhang iku dhèwèké martakaké pawarta kang ngumumaké dibukaké pangadilan panyelidikan ing tanggal 22 Oktober 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.

Kanthi pameca ing wekdal salajengipun, wong-wong kang kepéngin mangertos pakaryané William Miller bisa nyumurupi yèn dhèwèké kaparingan sawatara pamawas tumrap Sabda ramalan kang banjur dadi kunci tumrap pakaryané nglumpukaké piwulang bab pangadilan kang wis nyedhak. Salah siji saka kunci-kunci iku yaiku pangertosané yèn satunggal dina makili satunggal taun ing panrapan ramalan. Liyané manèh yaiku sawijining struktur ramalan kang dipigunakaké déning dhèwèké kanggo nempataké lan nyelarasaké garis-garis ramalan kang ditemokaké. Struktur iku adhedhasar marang rong kakuwasan Setan kang nggawa kasirnan tumrap umaté Allah lan pasucèné Allah. Kabeh panemoné Miller dipasang ing dhuwur struktur ramalan kang makili sajarah kapirnan kang katut papalisme, kang sacara runtut nginjak-injak pasucèné Allah lan umaté Allah wiwit jaman Israèl kuna nganti Rawuhipun Kristus kaping Kalih.

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.

Struktur profetik punika ndadosaken piyambakipun saged kanthi pas ngenali saben bebener ingkang dipunbetahaken kangge netepaken 22 Oktober 1844 minangka pambukaning paukuman. Nanging bebener punika winates, awit piyambakipun boten saged mirsani kakuwasan panganiaya kaping tiga ingkang ndherek paganisme lan kepausan wonten ing sajarah profetik. Boten prelu tumrap piyambakipun mirsani bebener punika, awit pakaryanipun inggih punika ngumumaken 22 Oktober 1844, lan pepadhanging kakuwasan panganiaya kaping tiga badhe kabikak sasampunipun tanggal punika.

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.

Gandhèngané karo nyelarasaké pangerten-pangerten kenabianné ing sajroning sawijining struktur saka loro kakuwatan kang njalari kasunyatan dadi sepi lan rusak, yaiku Roma kapir, kang banjur diterusaké déning Roma kapausan, ana uga pangertené yèn tembung kang dipertalèkaké dadi “kang saben dina,” ing kitab Daniel, iku minangka pralambang kekapiran, lan utawa, Roma kapir. Tembung “tamid” kang dipertalèkaké dadi “kang saben dina” dipigunakaké déning Daniel kaping lima. Tembung iku tansah dipigunakaké bebarengan karo sawijining pralambang kang kanthi bener dingertèni déning Miller minangka makili kapausan. Pralambang kapausan kang tansah katon gegandhèngan karo “kang saben dina,” diwakili déning rong pralambang. Apa waé carané, loro pralambang saka kakuwatan kapausan mau, loro-loroné padha nandhakaké kapausan, nanging sanajan mangkono, nalika Daniel migunakaké tembung “tamid” kang dipertalèkaké dadi “kang saben dina,” tembung iku tansah dipigunakaké bebarengan karo lan sadurungé pralambang kapausan. Pangerten Miller babagan “kang saben dina,” ing kitab Daniel, dadi dhasar saka struktur kang didelengé, kang adhedhasar loro kakuwatan kang njalari kasunyatan dadi sepi lan rusak, yaiku kekapiran kang banjur diterusaké déning kapausan. Pangenalan Miller yèn “kang saben dina,” ing kitab Daniel iku kekapiran, wis katakdiraké dadi sawijining pasulayan gedhé ing sajroning Adventisme, diwiwiti ing generasi kapindho Adventisme, kang diwiwiti ing taun 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.

Bebener kenabian kapisan sing ditemokake déning Miller, kang dadi salah siji pérangan saka pangerten babagan 22 Oktober 1844, yaiku “pitung mangsa,” saka Imamat rolikur, lan iku dadi bebener kapisan saka bebener-bebener sing wis diadegaké déning Miller sing ditampik ing taun 1863. Panampikan iku miwiti generasi kapisan Adventisme, nalika padha wiwit nglembara lumantar ara-ara samun Laodikia. Generasi kapindho diwiwiti ing Konferènsi Umum Minneapolis ing taun 1888, lan sawisé pambrontakan sing kelakon ana ing kono, pakaryan setan kang nampik panandhané Miller ngenani “kang saben dina” minangka paganisme wiwit ing taun 1901. Pangerten sing bener babagan “kang saben dina” ora disingkiraké kanthi tuntas nganti sawisé sédahe nabi wadon iku, kang wis nandhesaké yèn panemu sing dipunajeng-ajengaké minangka lawan saka panemu Miller sing bener babagan “kang saben dina” iku asalé saka “malaékat-malaékat sing diusir saka swarga.” Panampikan sing jangkep kelakon ing generasi katelu watara taun 1931. Generasi katelu wis diwiwiti kanthi terbité buku déning W. W. Prescott, kanthi irah-irahan, The Doctrine of Christ, sakcepete sawisé Konferènsi Alkitab 1919. Ing taun 1919, generasi katelu wiwit lan lumaku terus nganti terbité buku Questions on Doctrine ing taun 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.

Sasampunipun pakaryanipun Miller dipesthèkakên lan dipunparingakên cetha ing kalih papanipun Habakkuk (bagan para perintis taun 1843 lan 1850), Gusti lajêng wiwit mbikak kayektèn bilih wonten satunggal malih, yaiku kakuwatan katiga ingkang ndadosakên karusakan, ingkang badhé ngetutakên paganisme lan kapapalan sarta ugi badhé nganiaya umatipun Allah.

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

“Liwat paganisme, lan banjur liwat Kapapaan, Iblis ngleksanakake kakuwatane sajrone pirang-pirang abad kanthi upaya nyirnakake para seksi Gusti Allah kang setya saka bumi. Para pagan lan para penganut kepausan digerakake déning roh naga kang padha. Bédané mung iki: Kapapaan, kanthi purwa-purwa ngabdi marang Gusti Allah, dadi mungsuh kang luwih mbebayani lan luwih kejem. Liwat sarana Romanisme, Iblis ndadekake jagad kaasta ing panawanan. Greja Gusti Allah kang ngakoni awake dhewe klebu kasapu mlebu ing barisan kasasaran iki, lan luwih saka sèwu taun umate Gusti Allah nandhang sangsara ana ing sangisoré bebenduning naga. Lan nalika Kapapaan, sawisé kakuwatane dirampas, kapeksa mandheg saka panyiksa, Yokanan nyumurupi ana kakuwasan anyar munggah kanggo nggemakaké swaraning naga, lan nerusaké pakaryan kang padha, yaiku pakaryan kang kejem lan kebak pitenah. Kakuwasan iki, yaiku kang pungkasan kang bakal perang nglawan greja lan angger-anggeré Gusti Allah, dilambangaké déning sawijining kéwan kang nduwèni sungu loro kaya cempen. Kéwan-kéwan sadurungé wis munggah saka segara, nanging kang iki munggah saka bumi, kang nggambaraké tuwuhé bangsa kang tentrem, yaiku bangsa kang dilambangaké mau. ‘Rong sungu kaya cempen’ iku kanthi cetha nggambaraké wataking Pamaréntah Amerika Sarékat, kaya kang katuduhaké ing loro asas dhasaré, yaiku Republikeanisme lan Protestanisme. Asas-asas iki dadi rahasia kakuwatan lan kamakmuran kita minangka sawijining bangsa. Wong-wong kang pisanan nemu papan pangayoman ing pasisir Amerika padha bungah awit wis tekan ing sawijining nagara kang bébas saka panjaluk angkuhé kepausan lan tirani pamaréntahan ratu. Padha netepaké kanggo ngedegaké sawijining pamaréntahan ing sandhuwuring dhasar kang amba, yaiku kabébasan sipil lan agama.” Signs of the Times, November 1, 1899.

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

Miller ora bisa ndeleng kakuwatan penganiaya katelu, lan marga saka iku bangunan pamikire durung jangkep, senadyan sampurna trep kanggo netepi pakaryane. Sister White nerangake manawa Miller iku utusan pilihané Allah, manawa ing pakaryané dhèwèké wis dilambangaké déning Élia lan Yokanan Pambaptis, ing panggilane marang pakaryané déning Élisa, lan ing patiné déning Musa. Sithik wong ing sajarah suci sing nuwuhake komentar kang nedahaké manawa para malaékat padha ngenteni ana ing sacedhak kuburané kanggo mbangkitaké wong-wong mau, nanging mangkono iki komentar ngenani Miller. Kasunyatan manawa pakaryané winates déning sajarah ing sajroning kono dhèwèké diangkat dudu sawijining pratelan sing ngrèmèhaké Miller, nanging mung sawijining kabutuhan kang kudu diakoni, manawa pakaryané arep ditimbang ana ing pepadhangé sabda kenabiané Allah kang sejati.

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 kaparingan pitedah malaekat sing mligi, kang ndadèkaké panjenengané saged nyusun sawijining rerangka nubuatan kang dhedhasar marang loro kakuwatan kang ngrusak, yaiku paganisme kang banjur disusul déning kepausan. Awit saka iku, nubuatan-nubuatan kang nandhani sajarah sawisé karusakan sing katindakake déning loro kakuwatan mau padha kasalahpahami déning Miller. Nanging ora siji waé saka kasalahpahaman mau mlebu ing loro lempeng suci Habakuk, ing ngendi dhasar-dhasar kang diadegaké lumantar pakaryané Miller kagambar kanthi cetha. Mulané ilham saged nyathet ngenani bagan taun 1843 yèn bagan iku katuntun déning asta Pangéran.

“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.

“Gusti ndhawuhaké marang aku yèn bagan taun 1843 iku dipandhegani déning astanipun piyambak, lan yèn ora ana pérangan siji waé saka iku kang kena diowahi; yèn angka-angka iku wis kaya kang dipun karsakaké déning Panjenengané. Yèn astanipun ngungkuli lan ndhelikaké sawijining kaluputan ing sawatara angka, satemah ora ana siji waé kang bisa ndeleng iku, nganti astanipun dipun singkiraké.

“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.

“Banjur aku weruh gegayutan karo ‘Daily,’ manawa tembung ‘sacrifice’ iku ditambahaké déning kawicaksanané manungsa, lan dudu kagungané teks; lan manawa Gusti maringaké pamawas kang bener bab iku marang wong-wong sing nglairaké panguwuh bab jam pangadilan. Nalika kasawijèn isih ana, sadurungé 1844, meh kabèh padha manunggal ing pamawas kang bener ngenani ‘Daily;’ nanging wiwit 1844, ana ing tengahing kacawuhan, pamawas-pamawas liyané wis dianut, lan pepeteng lan kacawuhan banjur nusul.” Review and Herald, November 1, 1850.

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

Bebener-bebener sing dirangkep déning Miller miturut pituduh para malaékat iku dipimpin déning Gusti, lan ing sajroning pangukuhan marang bagan 1843, inspirasi nyakup yèn pangertené Miller manawa “saben dina” makili paganisme iku bener. Lima kaping tembung Ibrani “tamid” sing dipertalèkaké minangka “saben dina,” katon ing kitab Daniel, lan tansah makili sesambungan antarané rong kakuwasan kang ngrusak lan ndadèkaké sepi, yaiku paganisme kang banjur diterusaké déning kepausan.

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.

Pangretosané Miller ngenani “kang saben dina,” minangka pralambang kapirangan, iku pancen wigati banget ing rerangka prophetis kang dipigunakaké déning dhèwèké, awit sesambungan runtut antarané kapirangan kang banjur diterusaké déning kapapanan dadi titik acuané kanggo nyelarasaké sakabèhé wangsit kang dipuntuntun supaya dipahami déning dhèwèké.

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.

Ing “wektu wekasan,” ing taun 1798, kitab Daniel kabukak segelé, lan pérangan utama sing déning Sister White dipunmangertosi minangka “pilar tengah” lan “dhasar” gerakan Advent, yaiku Daniel bab wolu, ayat patbelas.

“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.

“Kitab Suci sing ngungkuli kabeh liyane, kang dadi dhasar lan uga pilar utama saka pracaya Advent, yaiku pangandikan iki, ‘Nganti rong ewu telung atus dina; banjur papan suci bakal disucekake.’ [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.

Ayat kaping patbelas iku minangka wangsulan tumrap ayat kaping telulas, lan wangsulan iku ora ana tegesé tanpa konteks saka pitakonan mau.

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.

Banjur aku krungu ana siji wong suci ngandika, lan wong suci liyane matur marang wong suci tartamtu kang lagi ngandika iku, “Suwene pira wahyu iku bakal kalakon bab kurban saben dina, lan panerak kang ndadèkaké kasunyatan sepi, nganti pasucèn lan bala wadya padha dipasrahaké supaya diidak-idak?” Lan dhèwèké ngandika marang aku, “Nganti rong èwu telung atus dina; sawisé iku pasucèn bakal disucekaké.” 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.

Kaloro ayat iki minangka lambang tumuwuhe kawruh sing kaasilaké nalika kitab Daniel dibukak segelé ing “wektu wekasan,” ing taun 1798. Ayat kaping telulas mratelakaké loro kakuwasan sing njalari kasunyatan suwung, kang dadi dhasar Miller mbangun modhèl ramalané. Miller ngenali “kang saben dina,” ing ayat kaping telulas, minangka paganisme, lan “panerak sing njalari kasunyatan suwung” minangka kepausan. Wigati kanggo dimangertèni yèn modhèl ramalan sing para malaékat tuntun supaya Miller mangertèni iku, katandhakaké ing kaloro ayat sing makili tumuwuhe kawruh sing rawuh ing sajarah ing taun 1798. Nanging Miller ora diparengaké ndeleng kakuwasan sabanjuré sing bakal maju ing panggung ramalan lan nganiaya umaté Gusti Allah.

“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.

“Aku weruh manawa kéwan mawa sungu loro iku nduwèni cangkem naga, lan yèn kakuwatané ana ing sirahé, lan yèn putusan iku bakal metu saka cangkemé. Banjur aku weruh Sang Ibuné Para Sundel; yèn ibu iku dudu para putriné, nanging kapisah lan béda saka wong-wong mau. Dheweke wis nduwèni mangsané dhéwé, lan mangsa iku wis kepungkur, lan para putriné, yaiku sekte-sekte Protestan, dadi sing sabanjuré maju ing panggung lan nindakaké pikiran kang padha kaya kang diduwèni ibuné nalika dheweke nganiaya para suci. Aku weruh yèn kaya dene ibuné wus saya surut kakuwatané, para putriné wus saya tuwuh, lan ora suwé menèh wong-wong mau bakal ngleksanakaké kakuwatan kang biyèn tau dileksanakaké déning ibuné.” 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.

Amarga ora bisa ndeleng kuwasa katelu, Miller kapeksa narik panemu-panemu kang cetha kliru. Miller ngenali kéwan saka segara ing Wahyu telulas minangka Roma pagan lan kéwan saka bumi minangka Roma kepausan. Panganggoné marang Wahyu pasal pitulas uga cacad merga ora bisa ndeleng sajarah kenabian kang ngluwihi kuwasa kang ngrusak kapindho, yaiku kepausan. Awit saka iku, nalika Miller ngenali kuwasa Romawi ing ramalané Daniel, dhèwèké nganggep kuwi minangka siji kuwasa kang teka ing rong tahap. Iku biyèn lan saiki dadi sawijining panganggon kang bener, nanging kuwi ngalangi dhèwèké mangertèni karajan-karajan ing ramalan Kitab Suci minangka apa waé kang ngluwihi karajan kaping papat kang dilambangaké déning Roma. Dhèwèké weruh lan ngenali manawa karajan kaping papat, yaiku Roma, nduwèni rong tahap, kang dilambangaké minangka Roma pagan lan Roma kepausan, nanging ora bisa ndeleng manawa Roma kepausan uga minangka karajan kaping lima kang banjur bakal diterusaké déning karajan kaping nem.

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).

Ing Daniel pasal loro, golongan Millerite nggabungaké unsur-unsur karajan kaping lima saka ramalan Kitab Suci bebarengan karo karajan kaping papat. Ing tataran dhasar, panerapané wong-wong mau iku bener, nanging durung pepak, amarga panyebutan kapisan ngenani karajan-karajan ing ramalan Kitab Suci kudu sarujuk karo panyebutan pungkasan ngenani karajan-karajan ing ramalan Kitab Suci, awit Gusti Yesus, minangka Alfa lan Omega, tansah nggambaraké pungkasan kanthi wiwitan. Amarga ora bisa ndeleng bédané rong karajan sing lumaku kanthi runtut, mula Miller ora bisa mangertèni yèn Wahyu pasal rolas lagi nengenaké paganisme (naga), lan kéwan saka segara ing Wahyu pasal telulas minangka kepausan (kéwan), sarta kéwan bumi ing Wahyu pasal telulas minangka Protestantisme murtad (nabi palsu).

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 ora bisa ndeleng naga, kéwan galak, lan nabi palsu minangka telung karajan sing lumaku kanthi runtut ing pasal rolas lan telulas saka Wahyu, mula déning logika kenabianné dhèwèké kepeksa nganggep yèn loro pasal mau dudu sawijining gambaran sing runtut bab telung kakuwasan sing nuntun jagad marang Armagedon. Pepadhang sing diparingaké marang Miller iku pepadhang kang sampurna kanggo generasiné, lan generasiné diuji déning pepadhang mau.

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.

Cahyaning telung kakuwasan kang marakaké kasirnan (naga, kéwan galak, lan nabi palsu) kaparingaké marang Future for America nalika “wektu pungkasan,” ing taun 1989. Wacana ing kitab Daniel kang kawedhar sawisé ambruké Uni Soviet, minangka panggenepané Daniel pasal sewelas ayat patang puluh, iku minangka pepadhanging malaékat katelu, déné Miller wis kaparingan pepadhanging malaékat kapisan. Nem ayat pungkasan saka Daniel sewelas katitik minangka dhasar lan pilar tengahing gerakan Future for America, lan ayat patang puluh saka Daniel pasal sewelas ngringkes pepadhang mau, kaya déné ayat telulas lan patbelas saka Daniel pasal wolu ngringkes pepadhang kang kawedhar ing gerakan Millerite.

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

Lan ing mangsa wekasan, raja ing sisih kidul bakal nyerang dhèwèké; lan raja ing sisih lor bakal teka nglawan dhèwèké kaya prahara, karo kréta-kréta perang, lan karo pasukan jaran, lan karo akeh kapal; lan dhèwèké bakal lumebu ing negara-negara, lan bakal mbrebegi lan ngliwati. Daniel 11:40.

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

Ayat punika nedahaken satunggaling perang ingkang kawiwitan ing “wekdal pungkasan” ing taun 1798, antawisipun ratu ing kidul lan ratu ing lor. Ratu ing kidul nggambaraken Prancis ingkang ateistis, ingkang maringi tatu pejah dhateng kapausan ing taun punika piyambak. Kapausan wonten ing ngriki kagambaraken minangka ratu ing lor. Prancis, miturut pralambang kenabian ing taun 1798, inggih punika satunggal saking saprasepuluhing sepuluh karajan ing Daniel pasal pitu. Sepuluh karajan punika nggambaraken Roma kafir, lan Roma kafir nggambaraken naga. Kapausan (ratu ing lor) nggambaraken kéwan punika. Ayat punika nedahaken bilih ratu ing lor (kapausan), ingkang sampun kaparingi tatu pejahipun ing wiwitaning ayat punika, ing wekasanipun badhé males dhateng ratu ing kidul (ratu ateisme). Nalika kapausan punika nindakaken pambalesan, ratu ateisme sampun pindhah saking bangsa Prancis dhateng konfederasi Uni Soviet. Prancis punika satunggaling bangsa, nanging nalika kapausan males dhateng ratu ing kidul ing ayat punika, ratu ing kidul dipunwastani minangka “negari-negari,” kados déné tilas Uni Soviet.

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.

Nalika raja sisih lor (kapapan) nindakake pambalesan, iku nggawa “kreta,” “para jaranan,” lan “akeh kapal.” Kreta lan para jaranan iku pralambang kakuwatan militèr, lan kapal iku pralambang kakuwatan ékonomi. Kakuwatan sing mbentuk pakumpulan najis karo kapapan kanggo ngrubuhake Uni Sovyèt yaiku Amérika Sarékat, lan loro kakuwatané Amérika Sarékat ing Wahyu pasal telulas diidentifikasi minangka kabisané kanggo meksa jagad nampa tandha panguwasa kapapan lumantar kakuwatan gaman lan ékonomi. Wong-wong bakal dilarang tuku utawa adol tanpa tandha iku, lan salajengipun, tanpa tandha iku, wong-wong bakal dipatèni.

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.

Ayat kaping patang puluh kanthi langsung netepaké naga (raja ing sisih kidul), kéwan galak (kapausan) lan nabi palsu (Amerika Sarékat). Ayat dhasar kanggo “wektu wekasan” ing taun 1989, ngenali telung kakuwatan sing ngrusak lan ndadèkaké sepi, kang nuntun donya marang Armagedon, kaya déné ayat-ayat dhasar saka gerakan Millerit ngenali loro kakuwatan sing ngrusak lan ndadèkaké sepi, yaiku paganisme sing banjur diterusaké déning papalisme.

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.

Ayat punika dipunwiwiti kanthi peperangan antawisipun raja sisih kidul lan raja sisih lor. Ing wiwitan ayat punika (1798), raja sisih kidul ngalahaken, nanging wonten ing ayat punika, raja sisih lor males lan ngalahaken raja sisih kidul. Wiwitan ayat punika nandhani peperangan antawisipun raja sisih lor lan raja sisih kidul, lan ing pungkasaning piwulang ingkang kinandhut ing ayat punika, peperangan ingkang sami antawisipun raja sisih lor lan raja sisih kidul ugi kagambaraken, nanging kanthi asil ingkang kosok balen. Wiwitan punika nandhani “wektu wekasan” ing taun 1798, lan peperangan ing pungkasan punika nandhani “wektu wekasan” ing taun 1989. Ing salebeting paseksèn ingkang katulis, ayat punika ngemot tandha tanganipun Alfa lan Omega, wiwitan lan wekasan.

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.

Sajarah nyata saka ayat iku terus lumaku ngluwihi ambruké Uni Soviet ing taun 1989, nganti tekan hukum Minggu ing ayat patang puluh siji. Ing hukum Minggu iku, uni telu-lapis Babil modern kawujud lumantar rerangkèn kadadéan kang cepet. Mulané ayat patang puluh diwiwiti nalika tatu pati ditibakaké ing taun 1798, lan sundel Tirus dilalèkaké. Sajarah kang dilambangaké déning ayat iku rampung sakabèhé ing hukum Minggu ing ayat patang puluh siji, ing kono tatu pati iku waras lan sundel Tirus kèlingan manèh. Tandha wiwitan lan pungkasan iku katulisan ora mung ing teks kang kapacak ana ing ayat iku, nanging uga ing sajarah pepak kang dilambangaké déning ayat iku. Ayat iku nemtokaké kerangka kenabian kang dhedhasar ora mung marang paganisme (naga) lan kapausan (kéwan galak), nanging uga mratélakaké susunan telung kakuwatan kang nggawé sepi kang nuntun jagad menyang Armagedon.

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.

Rangkah profètisipun Miller ngumumaken tekaping pangadilan pamariksanipun Gusti Allah, lan rangkah profètisipun Future for America ngumumaken tekaping pangadilan eksekutifipun Gusti Allah. Ing “wektu wekasan” taun 1989, satunggaling prosès pangujian lan panyucèn telung undhakan wiwit lumampah nalika enem ayat pungkasan saking Daniel sewelas kabikak nalika ambrukipun Uni Sovyèt. Bédanipun Miller ingkang namung mirsani paganisme lan papalisme, nanging boten mirsani Protestantisme murtad, kedah dipunmangertosi supados saged mangertosi kanthi leres wahyu Kali Ulai ingkang kabikak ing taun 1798.

We will continue that consideration in the next article.

Kita badhé nerusaké panimbangan punika wonten ing artikel salajengipun.

“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.

“Kita ora duwe wektu kanggo kelangan. Mangsa-mangsa kang kebak kasangsaran ana ing ngarepe kita. Donya lagi kagugah déning roh peperangan. Ora suwé manèh pemandhangan-pemandhangan kasangsaran kang kasebut ing ramalan-ramalan bakal kelakon. Ramalan ing Daniel bab sewelas wis meh tekan marang kayektenan kang sampurna. Akèh saka sajarah kang wis dumadi minangka panggenepané ramalan iki bakal kaulang manèh.

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

“Ing ayat kaping telung puluh kaandharake sawijining kakuwasan sing ‘verses 30 through thirty-six quoted.’”

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

“Pemandhangan-pemandhangan kang sarupa karo kang diandharaké ing tembung-tembung iki bakal kalakon.” Manuscript Releases, nomer 13, 394.