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.
“Wakati wa mwisho,” mwaka wa 1798, kitabu cha Danieli, na hasa zaidi njozi iliyowakilishwa na Mto Ulai, kilifunuliwa. Njozi hiyo ilitangaza kuanza kwa hukumu ya uchunguzi mnamo Oktoba 22, 1844. Aya iliyokuwa msingi wa ukweli huo ni Danieli sura ya nane, na aya ya kumi na nne. William Miller, mjumbe aliyechaguliwa kutambua kufunuliwa kwa ujumbe huo, hakuwahi kuelewa kikamilifu kweli zote zinazohusiana na njozi hiyo, lakini alitimiza kazi aliyopewa.
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.
ဟုဝီလျံ မီလာသည် ပရောဖက်ပြုနှုတ်ကပတ်တော်ကို စတင်လေ့လာစဉ်၊ သမ္မာကျမ်းစာအတွင်း၌ သတ်မှတ်ဖော်ထုတ်၍ တည်ထောင်ထားသော ပရောဖက်ပြုအနက်ဖော်ခြင်းဆိုင်ရာ စည်းမျဉ်းအချို့ကို သူ နားလည်သဘောပေါက်လာခဲ့သည်။ ထိုစည်းမျဉ်းများသည် “ဝီလျံ မီလာ၏ အနက်ဖော်ခြင်း စည်းမျဉ်းများ” ဟူ၍ ကုဒ်ပြုသတ်မှတ်ခံရပြီး ဖော်ထုတ်သိရှိခံရလေသည်။ ထိုစည်းမျဉ်းများကို မှုတ်သွင်းတော်မူခြင်းက အတည်ပြုထားပြီး၊ တနင်္ဂနွေနေ့ဥပဒေကာလ၌ အမှုဆောင်တရားစီရင်ခြင်း စတင်ကြောင်း ကြေညာမည့်သူများ အသုံးပြုမည့် စည်းမျဉ်းများအဖြစ်လည်း ဖော်ထုတ်ထားသည်။ မီလာက မိမိသည် သမ္မာကျမ်းစာကို သမ္မာကျမ်းစာ၏ အစမှ စတင်လေ့လာခဲ့ပြီး၊ ထိုအချိန်၌ မိမိ စဉ်းစားဆင်ခြင်နေသည့် အရာကို နားလည်လာသည်နှင့်အမျှသာ ရှေ့သို့ ဆက်လက်တိုးတက်ခဲ့ကြောင်း သက်သေခံခဲ့သည်။ ဤနည်းလမ်းတော်အရ ကြည့်လျှင်၊ မီလာ ပထမဆုံး သဘောပေါက်အသိအမှတ်ပြုခဲ့သော ကာလပရောဖက်ပြုချက်မှာ—၁၈၄၄ ခုနှစ်တွင် ပြည့်စုံနေသည်ဟု မိမိ ဖော်ထုတ်ရမည့် သတင်းစကားနှင့် ဆက်နွှယ်သော—ဝတ်ပြုရာကျမ်း နှစ်ဆယ့်ခြောက်ပါ “ခုနစ်ကြိမ်” ဖြစ်ခဲ့သည်ကို လွယ်ကူစွာ မြင်နိုင်သည်။
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.
Uhamasisho hutuarifu kwamba malaika Gabrieli, pamoja na malaika wengine watakatifu, aliuelekeza moyo wa Miller, kama vile Gabrieli alivyokuwa amezielekeza nia za Danieli, Yohana mfunuzi, na manabii wote wa Biblia; kwa maana Gabrieli alikuwa amepewa kazi ile ambayo Shetani aliipoteza. Kazi ya Gabrieli iliwakilishwa katika jina la kwanza la Shetani, Lusifa, ambalo maana yake ni mleta nuru. Gabrieli alimletea Miller nuru ya unabii, naye kwa kuitii nuru hiyo aliutangaza ujumbe uliotangaza kufunguliwa kwa hukumu ya uchunguzi mnamo Oktoba 22, 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.
Kutazama kwa nyuma kunawawezesha wale wanaotaka kuelewa kazi ya William Miller kutambua kwamba alipewa ufahamu fulani wa neno la unabii, uliokuja kuwa funguo za kazi yake ya kukusanya ujumbe wa hukumu inayokaribia. Mojawapo ya funguo hizo ilikuwa utambuzi wake kwamba siku moja iliwakilisha mwaka mmoja katika matumizi ya kinabii. Nyingine ilikuwa muundo wa kinabii alioutumia kuweka na kulinganisha mistari ya unabii aliyoigundua. Muundo huo ulikuwa umejengwa juu ya nguvu mbili za kishetani zilizoleta uharibifu kwa watu wa Mungu na kwa patakatifu pa Mungu. Ugunduzi wote wa Miller uliwekwa juu ya muundo wa kinabii uliowakilisha historia ya upagani ikifuatiwa na upapa, ambazo kwa mfululizo zilikanyaga chini patakatifu pa Mungu na watu wa Mungu tangu wakati wa Israeli ya kale hadi Kuja kwa Pili kwa Kristo.
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.
ꞌAneka lele to pe totolo fakapolofita naꞌa ne maꞌu ai kiate ia ha mafai ke ne fakahaaʻi totonu ʻa e moʻoni kotoa pē naʻe fie maʻu ke fokotuʻu ʻa ʻOkatopa 22, 1844, ko e kamataʻanga ʻo e fakamaau. Ka naʻe fakangatangata ʻa e moʻoni ko ia, he naʻe ʻikai te ne lava ʻo mamata ki he mālohi fakatanga hono tolu naʻe muimui mai ʻi he talafaʻahisitōlia fakapolofita hili ʻa e fakapāganí mo e fakapāpalí. Naʻe ʻikai fiemaʻu ke ne mamata ki he moʻoni ko ia, he ko ʻene ngāué ke fanongonongo ʻa ʻOkatopa 22, 1844, pea ko e maama ʻo e mālohi fakatanga hono tolu ʻe toʻo ʻa hono sila hili ʻa e ʻaho ko ia.
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.
ana abandi muhuuza ibyo yasobanukiwe mu buhanuzi ku miterere y’ububasha bubiri bushyiraho umusaka, ni ukuvuga Roma ya gipagani ikurikiwe na Roma ya kipapa, ni ko kandi yasobanukiwe ko ijambo ryahinduwemo ngo “ibya buri gihe,” mu gitabo cya Daniyeli, ryari ikimenyetso cy’ubupagani, kandi cyangwa se Roma ya gipagani. Ijambo “tamid” ryahinduwemo ngo “ibya buri gihe” rikoreshwa na Daniyeli incuro eshanu. Buri gihe rikoreshwa rifatanije n’ikimenyetso Miller yasobanukiwe neza ko gihagarariye ubupapa. Ikimenyetso cy’ubupapa gihora kigaragara gifitanye isano na “ibya buri gihe,” gihagararirwa n’ibimenyetso bibiri. Uko byagenda kose, ibyo bimenyetso byombi by’ububasha bwa gipapa byose biranga ubupapa; nyamara ariko, igihe Daniyeli yakoreshaga ijambo “tamid” ryahinduwemo ngo “ibya buri gihe,” buri gihe ryakoreshwaga hamwe n’ikimenyetso cy’ubupapa kandi mbere yacyo. Uko Miller yasobanukiwe “ibya buri gihe,” mu gitabo cya Daniyeli, byabaye urufatiro rw’imiterere yabonye ishingiye ku bubasha bubiri bushyiraho umusaka, ni ukuvuga ubupagani bukurikiwe n’ubupapa. Kugaragaza kwa Miller ko “ibya buri gihe,” mu gitabo cya Daniyeli, ari ubupagani byari bigenewe kuzaba impaka zikomeye cyane mu Itorero ry’Abadiventisiti, bitangiriye mu gisekuru cya kabiri cy’Abadiventisiti, cyatangiye mu mwaka wa 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.
Miller alikumbula ukine wa buprofeti wa kwanza uliokuwa sehemu ya ufahamu wa Oktoba 22, 1844, kuwa ni “nyakati saba” za Mambo ya Walawi ishirini na sita, nao ulikuwa wa kwanza miongoni mwa kweli za Miller zilizowekwa imara kukataliwa mwaka 1863. Kukataliwa huko kulianza kizazi cha kwanza cha Uadventista, walipoanza kutangatanga katika jangwa la Laodikia. Kizazi cha pili kilianza kwenye Mkutano Mkuu wa Minneapolis mwaka 1888, na katika matokeo ya uasi uliotokea huko, kazi ya kishetani ya kukataa utambulisho wa Miller wa “sadaka ya daima” kuwa ni upagani ilianza mwaka 1901. Ufahamu sahihi wa “sadaka ya daima” haukuwekwa kando kikamilifu mpaka baada ya kifo cha nabii wa kike, ambaye alikuwa ametambua kwamba mtazamo uliokuwa ukihubiriwa kwa kupingana na mtazamo sahihi wa Miller kuhusu “sadaka ya daima” ulikuwa umetolewa na “malaika waliofukuzwa kutoka mbinguni.” Kukataliwa kamili kulitokea katika kizazi cha tatu yapata mwaka 1931. Kizazi cha tatu kilikuwa kimeanza kwa kuchapishwa kwa kitabu cha W. W. Prescott, kiitwacho, The Doctrine of Christ, mara tu baada ya Mkutano wa Biblia wa mwaka 1919. Mwaka 1919, kizazi cha tatu kilianza na kiliendelea mpaka kuchapishwa kwa kitabu, Questions on Doctrine, mwaka 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.
Miller-en obraren oinarriak ezarriak izan eta Habakuken bi tauletan argi azaldu ondoren (1843ko eta 1850eko aitzindarien taulak), Jauna orduan egia hau zabaltzen hasi zen: bazela beste bat, hirugarren botere suntsitzaile bat, paganismoaren eta aitasantutzaren ondoren etorriko zena eta Jainkoaren herria ere jazarriko zuena.
“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.
“Ku mupite mu bupaani, hanyuma no mu Bupapa, Satani yakoresheje ubushobozi bwe mu binyejana byinshi, ashaka guhanagura ku isi abahamya b’Imana b’indahemuka. Abapagani n’abapapa bayoborwaga n’umwuka umwe wa cya kiyoka. Batandukanaga gusa muri iki, ko Bupapa, bwiyitirira gukorera Imana, ari bwo mwanzi warushagaho kugira akaga no kuba umugome. Binyuze mu mikorere y’Uburomani, Satani yagize isi imbohe. Itorero ry’Imana ryiyitirira ko ari iryayo ryajyanywe mu mirongo y’iki kinyoma, maze imyaka irenga igihumbi ubwoko bw’Imana bubabazwa n’uburakari bwa cya kiyoka. Kandi igihe Bupapa, bwambuwe imbaraga zabwo, bwahatirwaga guhagarika kurenganya, Yohana yabonye ubundi butware buzamuka kugira ngo bwongere kuvuga ijwi rya cya kiyoka no gukomeza uwo murimo wa kinyamaswa kandi wo gutuka Imana. Ubu butware, ari bwo bwa nyuma buzagaba intambara ku itorero no ku mategeko y’Imana, bwashushanyijwe n’inyamaswa ifite amahembe asa n’ay’umwana w’intama. Inyamaswa zabubanjirije zazamutse ziturutse mu nyanja, ariko yo yazamutse iturutse mu isi, ibyo bikaba bigaragaza ukuzamuka mu mahoro kw’ishyanga rigereranywa na yo. ‘Amahembe abiri asa n’ay’umwana w’intama’ agereranya neza imimerere ya Leta Zunze Ubumwe za Amerika, nk’uko igaragarira mu mahame yayo abiri y’ishingiro, Repubulikaniyisimu n’Ubutestanti. Ayo mahame ni yo ibanga ry’imbaraga zacu n’iterambere ryacu nk’ishyanga. Ababanje kubona ubuhungiro ku nkombe za Amerika bishimiye ko bageze mu gihugu kidafite ibyo ubupapa bwihandagazaho n’igitugu cy’ubutegetsi bwa cyami. Biyemeje gushinga ubutegetsi ku rufatiro rugari rw’umudendezo wa gisivili n’uwo mu by’idini.” 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 hwa na kaona nguvu ya tatu ya udhiŋi, na kwa sababu hiyo muundo wake hwa haujakamilika, ijapo ulifaa kikamilifu kutimiza kazi yake. Sister White anatambua ya kwamba Miller alikuwa mjumbe mteule wa Mungu, ya kwamba katika kazi yake alikuwa ameonyeshwa kwa mfano na Eliya na Yohana Mbatizaji, na katika kuitwa kwake kwa kazi yake na Elisha, na katika kifo chake na Musa. Ni wachache katika historia takatifu waliotia moyo maelezo yanayoonyesha ya kwamba malaika wanasubiri kando ya kaburi ili kuwafufua, lakini haya ndiyo maelezo kuhusu Miller. Ukweli ya kwamba kazi yake ilikuwa na mipaka kwa historia ambayo ndani yake aliinuliwa si kauli ya kumdharau Miller, bali ni jambo la lazima kutambua, ikiwa kazi yake itazingatiwa katika nuru ya kweli ya Neno la Mungu la unabii.
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.
මිලර්ට දේවදූතික, නිශ්චිත මඟපෙන්වීමක් ලැබුණේ, අනුව ඔහු මුල් වශයෙන් අනාගමිකත්වයත්, අනතුරුව පාප්වාදයත් යන විනාශකාරී බලයන් දෙක මත පදනම් වූ භවिष्यවාණිමය රාමුවක් ගොඩනැගීමට හැකි වන පිණිසය. මේ හේතුව නිසා, එම බලයන් දෙක ඉටු කළ විනාශයෙන් ඔබ්බට ඉතිහාසය හඳුන්වා දුන් භවिष्यවාණි මිලර් විසින් වැරදි ලෙස අවබෝධ කරගනු ලැබීය. එහෙත් එම වැරදි අවබෝධවල කිසිවක්, මිලර්ගේ කාර්යය මඟින් ගොඩනැගූ මූලධර්ම රූපමය ලෙස නිරූපිත වූ හබක්කුක්ගේ ශුද්ධ පුවරු දෙකට ඇතුළත් නොවීය. එබැවින්, 1843 සටහන පිළිබඳව එය ස්වාමීන්වහන්සේගේ හස්තය මඟින් මඟපෙන්වනු ලැබූ බව ප්රේරණාව විසින් සටහන් කළ හැකි විය.
“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.
“Umwami yanyeretse ko igicapo co mu 1843 cari kiyobowe n’ukuboko kwiwe, kandi ko ata gice na kimwe caco categerezwa guhindurwa; ko imibare yari uko yabishaka. Ko ukuboko kwiwe kwari kuri kuri co kandi kwari kwahishije ikosa mu mibare imweimwe, kugira ngo ntihagire uwuribona, gushika ukuboko kwiwe gukuweho.
“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.
“Basi namiwona, kuhusiana na ‘Daily,’ kwamba neno ‘sacrifice’ liliongezwa na hekima ya mwanadamu, wala si sehemu ya maandiko yenyewe; na kwamba Bwana aliwapa uelewa ulio sahihi juu yake wale waliotoa kilio cha saa ya hukumu. Wakati umoja ulikuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika uelewa ulio sahihi wa ‘Daily;’ lakini tangu 1844, katika machafuko, mitazamo mingine imekubaliwa, na giza na machafuko yamefuata.” 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.
Miller aŋelaaŋo kaŋ tiisanni kuɲuŋo la, Alaa de a jɛlɛma la, ani 1843 sɛbɛn-jɛgɛnin kaŋ dɔɔnin dɛmɛna la, wahiyu ye fana Miller ka faamuya dɔɔnin na ko “the daily” bɛ se ka fɔ paganisimu ye, o ye tiɲɛ ye. Sani heburu kuma “tamid,” min bɛ baara ka bamanankan na i ko “the daily,” bɛ se ka sɔrɔ Daniel ka buku la loolu dɔrɔn duuru, ani a bɛ wagati bɛɛ jira la, a bɛ se ka fɔ halaki-sebennin fanga fila la ka ɲɔgɔnna jira: paganisimu kɔfɛ papalisimu.
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.
Uelewa wa Miller kuhusu “cha kila siku,” kama ishara ya upagani, ulikuwa wa lazima kabisa katika mfumo wa unabii alioutumia, kwa maana uhusiano wa mfululizo wa upagani ukifuatiwa na upapa ukawa ndicho kipimo chake cha marejeo katika kupanga kwa upatano unabii wote alioongozwa kuuelewa.
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.
“mboka ya nsuka” ntangu ekomaki, na mobu 1798, buku ya Danyele efungwamaki; mpe eteni ya liboso oyo ezalaki yango nde oyo Ndeko Mwasi White ayebisaki lokola “likonzi ya katikati” mpe “moboko” ya mouvement ya advente, ezalaki Danyele mokapo mwa mwambe, molongo mwa zomi na minei.
“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.
“Umbhalo owawudlula yonke eminye ngokuba yikho kokubili isisekelo nensika ephakathi yokukholwa kwe-Adventi kwakuyisimemezelo esithi, ‘Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke ingcwele iyakuhlanzwa.’ [Daniyeli 8:14.]” Impikiswano Enkulu, 409.
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
Umulongo gwa ikumi na buna ni wo mwikulo ku mulongo gwa ikumi na butatu, kabili uwo mwikulo tawakwata ubupilibulo ukwabula umusango wa cipusho.
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.
ئینجا من پێروۆزێکەم بیست کە دەدوایەوە، و پێروۆزێکی تر بەو پێروۆزەی قسەی دەکرد وت: تا چەندە ئەو بینینەی سەبارەت بە قوربانیی هەمیشەیی و تاوانی وێرانکاری دەبێت، بۆ ئەوەی هەردوو پەرستگاکە و سوپاکە بدرێن بەژێر پێ؟ ئەویش پێی وتم: هەتا دوو هەزار و سێ سەد ڕۆژ؛ ئینجا پەرستگاکە پاک دەکرێت. دانیال 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.
Tindi ibili i iŋisanji ya kwongezheka kwa kumanya uko kwafuminepo apo buku lya Daniele lyafungwike pa “inshita ya mpela,” mu 1798. Vesi ya ikumi na fitatu, yalangisha amafumu yabili ayaonaula ayo Miller ashimikilepo imibele yakwe ya bupolofita. Miller alondolwele “ica lyonse cila cila,” muli vesi ya ikumi na fitatu, ukuti bupagani, kabili “ulubembu lwa konaula” ukuti bupapa. Cili ca mushilo ukumona ukuti imibele ya bupolofita iyo bamalayika baletele Miller ukumanya, yalondololwa muli tindi tubili utwo twiminina kwongezheka kwa kumanya uko kwafikile mu matebeto ya bantu mu 1798. Nomba Miller tabepelwe ukumona amaka yakonkapo ayo yali no kwisa pa cibansa ca bupolofita no kucusha abantu ba kwa Lesa.
“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.
“Ningamwene yiraayiva yaahina mahembe avali yikahene omunwa gwa ndyoka, kandi amaani gaayo gakaba omu mutwe gwayo, kandi ekiragiro kiriruga omu munwa gwayo. Hanyuma ningabona Nyaina wa Bamaraya; ngu nyaina ti boobwo bahara, kureka akaba ahandi kandi wa njawulo nabo. Agizeho ekiro kye, kandi kyahwaire, kandi bahara be, ebibiina by’Abaporotesitanti, ni bo baizireho hanyuma kuza aha rubuga kandi kukora omutima nigwo gumwe ogu nyaina akaba aine obu yaahiiganiisiza abarikwera. Ningabona ngu nk’oku nyaina yaabaire naayehwa amaani, bahara baayo bakaba nibaakura, kandi hatari hare baryaheza bakoresa obushoboorozi obwo nyaina yaabaire akoresa ira.” 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.
Miller atanun ya na pawa ya katatu, akamukye kukwata myinukiro ya bupya iye yali yakasobi chabe. Miller alingile chilombo cha kunyanja cha mu Kusokolola chapitala 13 nga ni Roma ya bupagani, ne chilombo cha pa ntanda nga ni Roma ya bupapa. Ukubikapo kwake kwa Kusokolola chapitala 17 nakwene kwali kwa kusebana panuma ya kulemwa kwake ukumona amateka ya buprofeti ayalendela ukuchila pa pawa ya bubili ya kusakaza iya bupapa. Pa mulandu uyu, apo Miller alelinga amapawa ya Roma mu buprofeti bwa kwa Danieli, aleayasunga nga pawa limo ilyaishile mu bipindi fibili. Ico cali, kandi cili, kubikapo kwakololoka, lelo camulepwishishe ukumfwa ama bufumu ya buprofeti bwa Baibolo nga cintu conse icingafika ukucila pa bufumu bwa bune ubwaimininwa na Roma. Alimwene no kulinga ukutila ubufumu bwa bune bwa Roma bwali ne bipindi fibili, ifyaimininwe nga Roma ya bupagani na Roma ya bupapa, lelo talemwenye ukutila Roma ya bupapa nayo yali ni bufumu bwa butaanu ubwakulingilwa ukulondololwa na bufumu bwa butanda.
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).
Danyeli sura ya kabiri, Abamillerite bahuje ibice by’ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya n’ubwami bwa kane. Ku rwego rw’ibanze, uko kubishyira mu bikorwa kwabo kwari ukuri, ariko kutuzuye, kuko ukuvugwa kwa mbere kw’ubwami bwo mu buhanuzi bwa Bibiliya kugomba guhura n’ukuvugwa kwa nyuma kw’ubwami bwo mu buhanuzi bwa Bibiliya, kuko Yesu, nk’Alufa na Omega, ahora yerekana iherezo akoresheje intangiriro. Kubura kubona itandukaniro ry’ubwami bubiri bukurikirana byatumye bidashoboka ko Miller amenya ko Ibyahishuwe sura ya cumi n’ebyiri, hagaragaza ubupagani (ikiyoka), kandi inyamaswa iva mu nyanja yo mu Ibyahishuwe sura ya cumi n’itatu, nk’ubupapa (inyamaswa), n’inyamaswa iva mu isi yo mu Ibyahishuwe sura ya cumi n’itatu nk’Ubuporotesitanti bwahakanye ukwizera (umuhanuzi w’ibinyoma).
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 nekarî di beşên diwanzdeh û sêzdehan ên Vahiyê de ejderha, heywan û pêxemberê derewîn wekî sê padîşahiyên li pey hev bibîne; û ji ber vê yekê, bi mantiqa xwe ya pêxemberî, mecbûr ma ku bihesibîne ku ew du beş ne nîşandanek li pey hev a wan sê hêzan in ku cîhanê ber bi Armagedonê ve dibin. Ronahiya ku ji Miller re hate dayîn, ji bo nifşa wî ronahiya bêkêmasî bû, û nifşa wî bi wê ronahiyê hate ceribandin.
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.
Vunene wa mikolo yitatu ya ku ononga (ndrago, xiharhi ni muprofeta wa mavunwa), byi nyikiwile Future for America hi “nkarhi wa makumu,” hi 1989. Xiphemu xa Daniel lexi pfuriweke muhri hi ku wa ka Soviet Union, eku hetisekeni ka Daniel ndzima ya khume na yin’we, ni ndzimana ya makume mune, a ku ri vunene bya ntsumi ya vunharhu, kasi Miller yena a nyikiwile vunene bya ntsumi yo sungula. Tindzimana ta tsevu to hetelela ta Daniel 11, ti voniwile tanihi masungulo ni phuphu lerikulu ra xikarhi ra nyimiso wa Future for America, naswona ndzimana ya makume mune ya Daniel ndzima ya khume na yin’we yi katsakanya vunene byebyo, hilaha tindzimana ta khume na nharhu ni khume na mune ta Daniel ndzima ya nhungu ti nga katsakanyiseka hakona vunene lebyi pfuriweke muhri eka nyimiso wa vaMillerite.
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.
Na mu gihe cy’imperuka umwami wo mu majyepfo azamurwanya; kandi umwami wo mu majyaruguru azamutera nk’umuyaga w’ishuheri, afite amagare y’intambara n’abagendera ku mafarashi n’amato menshi; kandi azinjira mu bihugu, abyuzuremo kandi abirenge. Daniyeli 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.
1798年の「終わりの時」に始まった、南の王と北の王との戦いが、この節に示されている。南の王は無神論的フランスを表し、そのフランスはまさにその年に教皇権に致命的な傷を与えた。北の王として表されているのは教皇権である。預言上、1798年のフランスは、ダニエル書第7章の十の王国の十分の一であった。その十の王国は異教ローマを表し、異教ローマは竜を表す。教皇権（北の王）は獣を表す。この節は、節の冒頭で致命的な傷を受けた北の王（教皇権）が、ついには南の王（無神論の王）に報復することを示している。そして教皇権が実際に報復したとき、無神論の王はフランスという国家から、ソビエト連邦の連邦体へと移っていた。フランスは一つの国家であったが、この節において教皇権が南の王に報復した時には、南の王は、かつてのソビエト連邦がそうであったように、「国々」として示されている。
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.
Apwitikira mulemfumu wa kumpoto (upapa), uku kubwezera kunadza na “magaleta,” “okwera pa mahachi,” na “ngalawa zambiri.” Magaleta na okwera pa mahachi ni vimanyikwiro vya nkhongono za nkhondo, ndipo ngalawa ni vimanyikwiro vya nkhongono za chuma. Ulamuliro uwo ukapanga ubwenzi wambura utuŵa na upapa na chilato cha kuwiskira pasi Soviet Union ukaŵa United States, ndipo nkhongono ziŵiri za United States mu Chivumbuzi chaputala 13, zikulongosoreka kuti ni luso lake la kukakamizga charu kuti chipokere cimanyikwiro ca mazaza gha upapa kwizira mu nkhongono za nkhondo na za chuma. Ŵanthu ŵazamukanizgika kugura panji kuguliska kwambura cimanyikwiro ici, ndipo kusazgirapo apo, kwambura cimanyikwiro ici, ŵanthu ŵazamukomeka.
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.
Verse forty ibatambulira lwatu zoka inyoka (omwami ow’omu bukiika obwa bugwanjuba), ensolo (obwapapa) n’omulanzi ow’obulimba (Amerika eya Bungereza). Olunyiriri olusinga obukulu olw’“ekiseera eky’enkomerero” mu 1989, lulumiriza amaanyi asatu agazikiriza agakulembera ensi okugenda mu Armagedoni, nga bwe kiri nti ennyiriri ez’ensibuko ez’olugendo lwa baMillerite zaalumiriza amaanyi abiri agazikiriza ag’obupagaani ne gaddibwako obwapapa.
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.
Umurongo utangirana n’intambara hagati y’umwami w’ikusi n’umwami w’ikyaruguru. Mu ntangiriro y’uwo murongo (1798), umwami w’ikusi ni we utsinda, ariko muri uwo murongo umwami w’ikyaruguru arihorera kandi akanesha umwami w’ikusi. Intangiriro y’uwo murongo igaragaza intambara hagati y’umwami w’ikyaruguru n’umwami w’ikusi, kandi ku iherezo ry’ubutumwa bukubiye muri uwo murongo ya ntambara nyine hagati y’abami b’ikyaruguru n’ikusi yongeye kugaragazwa, ariko ibisubizo bikaba bihabanye. Intangiriro yarangaga “igihe cy’imperuka” mu 1798, kandi intambara y’iherezo ikaranga “igihe cy’imperuka” mu 1989. Uwo murongo ukubiyemo mu buhamya bwawo bwanditswe umukono wa Alufa na Omega, intangiriro n’iherezo.
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.
Olunyiriri olwo olwennyini olw’olunyiriri lugenda mu maaso okusukka okugwa kw’Obwakabaka bwa Soviet Union mu 1989, okutuuka ku Sunday law ey’olunyiriri amakumi ana mu gumu. Mu Sunday law, obumu obw’emirundi esatu obwa Babulooni ow’omulembe guno butuukirizibwa okuyita mu mitendera gy’ebintu eby’amangu. N’olwekyo olunyiriri amakumi ana lutandika ng’ekiwundu ekitta kiweebwa mu 1798, era omwenzi wa Ttuulo ne yeerabirwa. Ebyafaayo ebikiikirirwa olunyiriri bino bimalirizibwa ddala ku Sunday law ey’olunyiriri amakumi ana mu gumu, we kiwundu ekitta kiwonyezebwa era omwenzi wa Ttuulo n’ajjukirwa. Omukono ogulaga entandikwa n’enkomerero guwandiikiddwa si ku biwandiiko ebisangibwa mu lunyiriri lwokka, wabula ne ku byafaayo byonna ebijjuvu ebikiikirirwa olunyiriri olwo. Olunyiriri luno lunnyonnyola omutendera ogw’obunnabbi ogwesigamiziddwa si ku bukafiiri bwokka (ogusota) ne ku bwapaapa bwokka (ensolo), wabula lulaga enteekateeka y’amaanyi asatu agazikiriza agakulembera ensi okugenda ku Alimaggedoni.
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.
Maonekedwe aulosi a Miller analengeza kubwera kwa chiweruzo chofufuza cha Mulungu, ndipo maonekedwe aulosi a Future for America analengeza kubwera kwa chiweruzo chopereka chilango cha Mulungu. Pa “nthawi ya mapeto” mu 1989, njira ya mayeso ndi kuyeretsedwa ya magawo atatu inayamba pamene mavesi asanu ndi limodzi otsiriza a Danieli 11 anatsegulidwa pa kugwa kwa Soviet Union. Kusiyana kwakuti Miller anaona chikunja ndi upapa wokha, ndipo sanaone Chiprotestanti chopanduka, kuyenera kumvedwa kuti munthu amvetse molondola masomphenya a Mtsinje wa Ulai amene anatsegulidwa mu 1798.
We will continue that consideration in the next article.
Tukulililila lufwelelo lulu mu kisoneka kya kulonda.
“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.
“Tulefwe puleekufikya. Ibihe bya makambakano bileisa ku ntanshi yesu. Icalo conse nacinyanta na mupashi wa nkondo. Mu nshita iishalipo panono, ifyakucitika fya makambakano ifyalandwa mu buprofeti fikesa fikafikilishiwa. Ubuprofeti bwa mu cipandwa ca bu-11 ca Danieli bwapalama sana ku kufikilila kwabuko konse. Ilyashi ilinono ilingi ilyacitikile mu kufikilishiwa kwa ubu buprofeti likabwekeshiwapo.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Mu vesi ya makumi tatu, havangidike ngolo yimo yina ‘vesi 30 tii makumi tatu na sita quoted.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“دەڤەرێن وەک ئەوەی لەم وشانەدا هاتینە وەسفکرن، پێک دەهێن.” Manuscript Releases, number 13, 394.