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.
Tamin’ny “fotoanan’ny farany,” tamin’ny taona 1798, dia voavaha ny bokin’i Daniela, ary indrindra indrindra ny fahitana izay nasehon’ny Reniranon’i Olay. Io fahitana io no nanambara ny fanombohan’ny fitsarana famotopotorana tamin’ny 22 Oktobra 1844. Ny andininy izay tonga fototry izany fahamarinana izany dia Daniela toko faha-valo, andininy faha-efatra ambin’ny folo. William Miller, ilay iraka nofidina hahalala ny famahana ny hafatra, dia tsy nahatakatra tanteraka ny fahamarinana rehetra mifandray amin’ilay fahitana, kanefa notanterahiny kosa ny asa izay nomena azy.
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.
Rehefa nanomboka ny fandalinany ny tenin’ny faminaniana i Miller, dia tonga tamin’ny fahatakarana fitsipika sasantsasany momba ny fandikana ny faminaniana izay voafaritra sy naorina ao anatin’ny Baiboly. Ireo fitsipika ireo dia voarakitra sy fantatra amin’ny anarana hoe Fitsipiky ny Fandikana nataon’i William Miller. Ireo fitsipika ireo dia ankatoavin’ny tsindrimandry ary faritana ho ireo fitsipika izay hampiasain’ireo izay hanambara ny fanombohan’ny fitsarana mpanatanteraka amin’ny lalàn’ny Alahady. Nijoro ho vavolombelona i Miller fa nanomboka ny fandalinany ny Baiboly teo am-piandohan’ny Baiboly izy ary tsy nandroso afa-tsy araka izay nahafantarany izay noheveriny tamin’izany fotoana izany. Avy amin’io fomba fiasa io dia mora ny mahita ny antony nahatonga ny faminaniana ara-potoana voalohany neken’i Miller, izay nisy ifandraisany tamin’ny hafatra izay tokony ho fantany ho tanteraka tamin’ny 1844, ho ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo.
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.
Nilaza tamintsika ny tsindrimandry fa ilay anjely Gabriela, miaraka amin’ireo anjely masina hafa, no nitari-dalana ny sain’i Miller, tahaka ny nitarihan’i Gabriela ny sain’i Daniela, Jaona mpahita ny Apokalypsy, ary ny mpaminany rehetra ao amin’ny Baiboly; fa Gabriela no nomena ilay asa izay nafoin’i Satana. Ny asan’i Gabriela dia naseho tamin’ny anarana voalohan’i Satana hoe Losifera, izay midika hoe mpitondra fahazavana. Gabriela no nitondra ny fahazavana ara-paminaniana ho an’i Miller, ary noho ny fankatoavany izany fahazavana izany dia nitory ny hafatra nanambara ny fanokafana ny fitsarana famotopotorana tamin’ny 22 Oktobra 1844 izy.
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.
Ny fahafahana mijery ny lasa no ahafahan’izay maniry hahatakatra ny asan’i William Miller mahafantatra fa nomena fahitana sasantsasany momba ny teny faminaniana izy, izay tonga fanalahidy ho an’ny asany tamin’ny fanangonana ny hafatry ny fitsarana antomotra. Ny iray tamin’ireo fanalahidy ireo dia ny fahafantarany fa ny andro iray dia maneho taona iray amin’ny fampiharana ara-paminaniana. Ny iray hafa kosa dia rafitra ara-paminaniana izay nampiasainy hametrahana sy handrindrana ireo tsipika faminaniana hitany. Izany rafitra izany dia niorina teo ambonin’ireo hery satanika roa izay nitondra fandravana tamin’ny olon’Andriamanitra sy ny fitoerany masina. Ny zava-baovao rehetra hitan’i Miller dia napetraka teo ambonin’ilay rafitra ara-paminaniana izay naneho ny tantaran’ny fanompoan-tsampy narahin’ny fahefan’ny papa, izay nifandimby nanitsakitsaka ny fitoeran’Andriamanitra masina sy ny olon’Andriamanitra hatramin’ny andron’ny Isiraely fahiny, ka mandra-piavin’i Kristy fanindroany.
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.
Io rafitra ara-paminaniana io no nahafahany namaritra marina ny fahamarinana rehetra nilaina mba hanorenana ny 22 Oktobra 1844 ho fiandohan’ny fitsarana. Kanefa voafetra izany fahamarinana izany, satria tsy azony natao ny nahita ilay fahefana mpanenjika fahatelo izay nanaraka ny fanompoan-tsampy sy ny fanjakazakan’ny papa teo amin’ny tantara ara-paminaniana. Tsy nilaina taminy ny hahita izany fahamarinana izany, fa ny asany dia ny hanambara ny 22 Oktobra 1844, ary ny fahazavan’ilay fahefana mpanenjika fahatelo dia hovahana tombo-kase aorian’io daty io.
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.
Mifandray amin’ny fampifanarahana ny fahazoany ny faminaniana eo ambonin’ny rafitra iray ahitana ireo hery roa mpandringana, dia i Roma mpanompo sampy no voalohany, arahin’i Roma papa, dia izao no fahazoany azy: ny teny adika hoe “ny isan’andro” ao amin’ny bokin’i Daniela dia tandindon’ny fanompoan-tsampy, na koa, i Roma mpanompo sampy. Ny teny hoe “tamid” izay adika hoe “ny isan’andro” dia ampiasain’i Daniela in-dimy. Ampiasaina mandrakariva miaraka amin’ny tandindona iray izay noheverin’i Miller araka ny tokony ho izy fa maneho ny fahefan’ny papa izany. Ny tandindon’ny fahefan’ny papa izay miseho mandrakariva mifandray amin’“ny isan’andro” dia aseho amin’ny tandindona roa. Na amin’ny fomba ahoana na amin’ny fomba ahoana, ireo tandindona roa maneho ny fahefan’ny papa dia samy manondro ny papa avokoa; kanefa, na dia izany aza, rehefa nampiasa ny teny hoe “tamid” i Daniela, izay adika hoe “ny isan’andro,” dia niaraka mandrakariva tamin’ny tandindon’ny papa izany ary nialoha azy. Ny fahazoan’i Miller ny amin’“ny isan’andro” ao amin’ny bokin’i Daniela no tonga fototry ny rafitra hitany, izay niorina teo ambonin’ireo hery roa mpandringana: ny fanompoan-tsampy aloha, arahin’ny fahefana papaly. Ny fanondroan’i Miller an’“ny isan’andro” ho fanompoan-tsampy ao amin’ny bokin’i Daniela dia voatendry ho tonga adihevitra goavana tao anatin’ny Advantisma, nanomboka tamin’ny taranaka faharoan’ny Advantisma, izay nanomboka tamin’ny 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.
Ny fahamarinana ara-paminaniana voalohany hitan’i Miller, izay anisan’ny fahatakarana momba ny 22 Oktobra 1844, dia ny “fotoana fito” ao amin’ny Levitikosy enina amby roapolo, ary izany no voalohany tamin’ireo fahamarinana efa naorin’i Miller izay nolavina tamin’ny 1863. Izany fandavana izany no nanombohan’ny taranaka voalohan’ny Advantisma, raha nanomboka nirenireny namakivaky ny efitr’i Laodikia izy ireo. Ny taranaka faharoa dia nanomboka tamin’ny Fihaonambe Lehibe tao Minneapolis tamin’ny 1888, ary taorian’ilay fikomiana izay niseho tany, dia nanomboka tamin’ny 1901 ny asan’i Satana tamin’ny fandavana ny famantarana nataon’i Miller ny “fanatitra isan’andro” ho fanompoan-tsampy. Ny fahatakarana marina ny “fanatitra isan’andro” dia tsy nesorina tanteraka raha tsy taorian’ny fahafatesan’ilay mpaminanivavy, izay efa nanambara fa ny hevitra nampiroboroboina ho fanoherana ny fomba fijery marina nananan’i Miller momba ny “fanatitra isan’andro” dia nentin’ireo “anjely izay noroahina hiala tany an-danitra.” Ny fandavana feno dia nitranga tamin’ny taranaka fahatelo teo amin’ny manodidina ny 1931. Ny taranaka fahatelo dia efa nanomboka tamin’ny famoahana ny bokin’i W. W. Prescott, mitondra ny lohateny hoe, The Doctrine of Christ, fotoana fohy taorian’ny Fihaonambe ara-Baiboly tamin’ny 1919. Tamin’ny 1919 no nanomboka ny taranaka fahatelo ary nitohy mandra-pamoahana ny boky Questions on Doctrine tamin’ny 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.
Rehefa tafapetraka sy nohazavaina mazava teo ambonin’ny tabilao roa nosoratan’i Habakoka ny asan’i Miller (dia ny tabilao pioniera 1843 sy 1850), dia nanomboka nanokatra ny fahamarinana ny Tompo fa misy hery hafa koa, dia hery fahatelo mpandrava, izay hanaraka ny fanompoan-tsampy sy ny fahefana papaly, ka izy koa dia hanenjika ny olon’Andriamanitra.
“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.
“Tamin’ny alalan’ny fanompoan-tsampy, ary avy eo tamin’ny alalan’ny Fanjakana Papaly, dia nampihatra ny heriny nandritra ny taonjato maro Satana, tamin’ny fiezahana hamafa tsy ho etỳ ambonin’ny tany ny vavolombelon’Andriamanitra mahatoky. Ny mpanompo sampy sy ny papista dia nentin’io fanahin’ny dragona io ihany. Ny tsy fitoviany dia izao ihany: ny Fanjakana Papaly, izay nanao fihatsarambelatsihy ho toy ny manompo an’Andriamanitra, no fahavalo nampidi-doza kokoa sy masiaka kokoa. Tamin’ny alalan’ny fitaoman’ny Romanisma no nahazoan’i Satana babo an’izao tontolo izao. Ny fiangonan’Andriamanitra amin’ny filazana dia voafaoka ho ao anatin’ny laharan’izao fahadisoam-panantenana izao, ary nandritra ny arivo taona mahery ny olon’Andriamanitra no nijaly teo ambanin’ny fahatezeran’ny dragona. Ary rehefa ny Fanjakana Papaly, voaroba tamin’ny heriny, dia noterena hitsahatra amin’ny fanenjehana, dia hitan’i Jaona fa nisy fahefana vaovao niakatra mba hamerina ny feon’ny dragona sy hanohy io asa masiaka sy miteny ratsy an’Andriamanitra io ihany. Io fahefana io, izay farany hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia naseho an’ohatra tamin’ny bibidia iray nanana tandroka tahaka ny an’ny zanak’ondry. Ny bibidia nialoha azy dia niakatra avy tany an-dranomasina, fa ity kosa niakatra avy tany amin’ny tany, maneho ny fiakaran’ilay firenena izay asehony an’ohatra amim-pilaminana. Ny ‘tandroka roa tahaka ny an’ny zanak’ondry’ dia tena maneho tsara ny toetran’ny Fitondram-panjakana any Etazonia, araka ny isehoany ao amin’ireo foto-kevitra fototra roa iorenany, dia ny Repoblikanisma sy ny Protestantisma. Ireo foto-kevitra ireo no tsiambaratelon’ny herintsika sy ny firoboroboantsika amin’ny maha-firenena antsika. Ireo izay voalohany nahita fialofana teny amin’ny morontsirak’i Amerika dia nifaly fa tonga tany amin’ny tany iray afaka tamin’ny fitakiana miavonavon’ny fahefana papaly sy ny jadon’ny fitondran’ny mpanjaka. Nanapa-kevitra izy ireo ny hanorina fitondram-panjakana eo ambonin’ny fanorenana malalaky ny fahafahana sivily sy ara-pivavahana.” Signs of the Times, 1 Novambra 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.
Tsy hitan’i Miller ny hery mpanenjika fahatelo, ary noho izany antony izany dia tsy feno ny rafitra natsangany, na dia nifanaraka tanteraka tamin’ny fanatanterahana ny asany aza izany. Sister White dia manambara fa i Miller no iraka voafidin’Andriamanitra, fa tamin’ny asany dia efa nanehoana tandindona azy tamin’i Elia sy Jaona Mpanao-batisa, ary tamin’i Elisa kosa ny fiantsoana azy ho amin’izany asa izany, ary tamin’i Mosesy ny fahafatesany. Vitsy ao amin’ny tantara masina no nahazo fanamarihana milaza fa miandry eo anilan’ny fasany ny anjely mba hanangana azy indray; nefa izany no fanamarihana mikasika an’i Miller. Ny zava-misy fa voafetran’ny tantara nitsanganany ny asany dia tsy fanambaniana an’i Miller velively, fa zavatra tsy maintsy ekena fotsiny, raha hodinihina araka ny tena hazavan’ny Tenin’Andriamanitra ara-paminaniana ny asany.
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.
Nomena toromarika manokana avy tamin’ny anjely i Miller, izay nahafahany nanorina rafitra ara-paminaniana niorina tamin’ireo hery roa mpandrava: ny fanompoan-tsampy, arahin’ny papa. Noho izany antony izany, dia tsy azon’i Miller tsara ireo faminaniana izay nanondro tantara ankoatra ny fandravana nataon’ireo hery roa ireo. Kanefa tsy nisy tamin’ireo tsy fahazoana ireo tafiditra teo amin’ireo takela-masina roa an’i Habakoka, izay nanehoana an-tsary ireo fanorenana natsangana tamin’ny alalan’ny asan’i Miller. Izany no antony nahafahan’ny aingam-panahy nanoratra momba ny tabilao 1843 fa notarihin’ny tanan’ny Tompo izany.
“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.
“Asehony no nasehon’ny Tompo tamiko fa ny tabilao 1843 dia notarihin’ny tànany, ary tsy misy ampahany aminy tokony hovaina; fa ny tarehimarika dia araka izay tiany. Fa ny tànany dia teo amboniny ka nanafina fahadisoana iray tao amin’ny tarehimarika sasany, mba tsy hisy hahita izany, mandra-panala ny tànany.”
“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.
“Dia hitako, momba ilay ‘Daily,’ fa ny teny hoe ‘sorona’ dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra; ary nomen’ny Tompo ny fahazoana marina momba izany ireo izay nanandratra ny antson’ny ora fitsarana. Fony mbola nisy firaisana, talohan’ny 1844, dia saiky niray hevitra tamin’ny fahazoana marina ny amin’ilay ‘Daily’ ny rehetra; fa hatramin’ny 1844 kosa, tao anatin’ny fisafotofotoana, dia nisy hevitra hafa noraisina, ka dia nanaraka izany ny haizina sy ny fisafotofotoana.” 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.
Ny fahamarinana nangonin’i Miller araka ny fitarihan’ny anjely dia notarihin’ny Tompo, ary tao anatin’ny fanekena ny tabilao 1843 dia nampidirin’ny tsindrimandry fa marina ny fahatakaran’i Miller fa ny “isan’andro” dia maneho ny fanompoan-tsampy. In-dimy no isehoan’ny teny hebreo hoe “tamid,” izay nadika hoe “ny isan’andro,” ao amin’ny bokin’i Daniela, ary mandrakariva izany dia maneho ny fifandraisan’ireo hery roa mpandringana, dia ny fanompoan-tsampy arahin’ny fahefana papaly.
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.
Ny fahatakaran’i Miller ny amin’“ilay isan’andro,” ho mariky ny fanompoan-tsampy, dia tena nilaina tanteraka tao anatin’ilay rafitra ara-paminaniana nampiasainy; satria ny fifandraisana mifandimby, dia ny fanompoan-tsampy arahina ny fanjakan’ny papa, no tonga teboka ifotorany tamin’ny fampifanarahana ireo faminaniana rehetra izay notarihina ho azony.
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.
Tamin’ “ny andron’ny farany,” tamin’ny 1798, dia novahana ny tombo-kasen’ny bokin’i Daniela, ary ny andalan-teny lehibe izay nofaritan-dRahavavy White ho “andry foibe” sy “fanorenana” ny hetsika adventa, dia Daniela toko fahavalo, andininy fahaefatra ambin’ny folo.
“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.
“Ny Soratra Masina izay, ambonin’ny hafa rehetra, no sady fototra no andry afovoan’ny finoana Adventa dia izao fanambarana izao: ‘Mandritra ny roa arivo sy telon-jato andro; ary amin’izany dia hodiovina ny fitoerana masina.’ [Daniela 8:14.]” Ilay fifanandrinana lehibe, 409.
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
Andininy faha-efatra ambin’ny folo no valin’ny andininy faha-telo ambin’ny folo, ary tsy misy heviny izany valiny izany raha tsy ao anatin’ny tontolon-kevitry ny fanontaniana.
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.
Dia naheno olomasina iray niteny aho; ary nisy olomasina iray hafa nilaza tamin’ilay olomasina anankiray izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fandikan-dalàna mampaharava, ka hahatonga ny fitoerana masina sy ny antokon’olona hatolotra ho voahitsakitsaka? Ary hoy izy tamiko: Hatramin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina amin’izany. Daniela 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.
Ireo andininy roa ireo dia tandindon’ny fitomboan’ny fahalalana izay nateraka rehefa novohana ny bokin’i Daniela tamin’“ny fotoan’ny farany,” tamin’ny 1798. Ny andininy fahatelo ambin’ny folo dia manondro ireo hery roa mpandravarava izay nanorenan’i Miller ny modeliny ara-paminaniana. Nofaritan’i Miller ho fanompoan-tsampy ny “fanatitra isan’andro” ao amin’ny andininy fahatelo ambin’ny folo, ary ny “fandikan-dalàna mampahavery” ho ny fahefan’ny papa. Zava-dehibe ny hahafantarana fa ny modely ara-paminaniana izay notarihin’ny anjely an’i Miller ho fantany dia aseho ao amin’ireo andininy roa izay maneho ny fitomboan’ny fahalalana izay tonga teo amin’ny tantara tamin’ny 1798. Kanefa i Miller dia tsy nomena hahita ny hery manaraka izay hiakatra eo amin’ny sehatra ara-paminaniana ka hanenjika ny olon’Andriamanitra.
“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.
“Nahita ko nga ang mapintas nga mananap nga may duha ka sungay may baba sa dragon, ug nga ang iyang gahum anaa sa iyang ulo, ug nga ang sugo mogula gikan sa iyang baba. Unya nakita ko ang Inahan sa mga Bigaon; nga ang inahan dili mao ang mga anak nga babaye, kondili lahi ug tin-aw nga bulag gikan kanila. Nakaangkon na siya sa iyang adlaw, ug kini milabay na, ug ang iyang mga anak nga babaye, ang mga sekta Protestante, mao ang misunod sa pagsaka sa entablado ug sa pagpadayag sa mao rang hunahuna nga diha sa inahan sa dihang gilutos niya ang mga balaan. Nahita ko nga samtang ang inahan nagakakunhod sa gahum, ang mga anak nga babaye nagakadako, ug sa dili madugay ilang gamiton ang gahum nga kaniadto gigamit sa inahan.” 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.
Ny tsy fahafahan’i Miller nahita ilay hery fahatelo dia nanery azy hanao fehin-kevitra izay diso tsotra izao. Namaritra ilay bibidia avy amin’ny ranomasina ao amin’ny Apokalypsy toko faha-telo ambin’ny folo i Miller ho Roma jentilisa, ary ilay bibidia avy amin’ny tany ho Roma papaly. Ny fampiharany ny Apokalypsy toko fahafito ambin’ny folo koa dia voasembantsemban’ny tsy fahafahany nahita ny tantara ara-paminaniana izay niitatra mihoatra ny hery faharoa mpandringana, dia ny papalisma. Noho izany antony izany, rehefa namantatra ny hery romana tao amin’ny faminanian’i Daniela i Miller, dia noraisiny ho hery iray miseho amin’ny dingana roa izy ireo. Marina izany fampiharana izany tamin’izany ary mbola marina ihany, kanefa izany no nanakana azy tsy hahatakatra ireo fanjakana ao amin’ny faminanian’ny Baiboly ho toy ny zavatra mihoatra ny fanjakana fahefatra izay nasehon’i Roma. Hitanany sy fantany fa nisy dingana roa ilay fanjakana fahefatra, dia i Roma, izay naseho ho Roma jentilisa sy Roma papaly, nefa tsy hitany fa i Roma papaly koa no fanjakana fahadimy izay harahin’ny fanjakana fahenina.
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).
Ao amin’ny toko faharoa amin’i Daniela, ny Milerita dia nanambatra ny singa amin’ilay fanjakana fahadimy ao amin’ny faminanian’ny Baiboly tamin’ilay fanjakana fahefatra. Amin’ny ambaratonga fototra dia marina ny fampiharany, nefa tsy feno; fa ny filazana voalohany ny amin’ireo fanjakan’ny faminanian’ny Baiboly dia tsy maintsy mifanaraka amin’ny filazana farany ny amin’ireo fanjakan’ny faminanian’ny Baiboly, satria Jesosy, amin’ny maha-Alfa sy Omega Azy, dia mampiseho mandrakariva ny farany amin’ny alalan’ny fiandohana. Ny tsy fahafahana nahita ny fanavahana eo amin’ny fanjakana roa mifandimby dia nahatonga izany tsy ho azo nataon’i Miller ny nahafantatra fa ny Apokalypsy toko faha-roambinifolo dia manondro ny fanompoan-tsampy (ilay dragona), ary ny bibidia avy amin’ny ranomasina ao amin’ny Apokalypsy toko faha-telo ambin’ny folo ho ny fahefana papaly (ilay bibidia), ary ny bibidia avy amin’ny tany ao amin’ny Apokalypsy toko faha-telo ambin’ny folo ho ny Protestanta nihemotra tamin’ny finoana (ilay mpaminany sandoka).
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.
Tsy nahita i Miller fa ny dragona sy ny bibidia ary ny mpaminany sandoka dia fanjakana telo mifanesy ao amin’ny toko faha-roa ambin’ny folo sy faha-telo ambin’ny folo ao amin’ny Apokalypsy, ka noho izany dia noterena, araka ny lojika ara-paminaniany, izy hihevitra fa ireo toko roa ireo dia tsy fanoharana mifanesy momba ireo hery telo izay mitarika izao tontolo izao ho any Armagedona. Ny fahazavana nomena an’i Miller dia ilay fahazavana tonga lafatra ho an’ny taranany, ary ny taranany dia nozahana toetra tamin’izany fahazavana izany.
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.
Ny fahazavan’ireo hery telo mpandrava (ny dragona, ny bibidia ary ny mpaminany sandoka) dia nomena an’i Future for America tamin’ny “fotoan’ny farany,” tamin’ny 1989. Ny andalan-teny ao amin’i Daniela izay nohesorina taminy ny tombo-kase tamin’ny firodanan’ny Firaisana Sovietika, ho fahatanterahan’i Daniela toko fahiraika ambin’ny folo, andininy faha-40, no fahazavan’ny anjely fahatelo; kanefa i Miller kosa dia nomena ny fahazavan’ny anjely voalohany. Ny andininy enina farany ao amin’i Daniela 11 dia hita fa fototra sy andry afovoan’ny hetsiky ny Future for America, ary ny andininy faha-40 ao amin’i Daniela toko fahiraika ambin’ny folo dia mamintina izany fahazavana izany, tahaka ny namintinan’ny andininy faha-13 sy faha-14 ao amin’i Daniela toko fahavalo ny fahazavana izay nesorina taminy ny tombo-kase tao amin’ny hetsika Millerita.
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.
Ary amin’ny fotoan’ny farany dia hanosika azy ny mpanjakan’ny atsimo; ary ny mpanjakan’ny avaratra ho avy hamely azy tahaka ny tadio mahery, miaraka amin’ny kalesy sy ny mpitaingin-tsoavaly ary ny sambo maro; ary hiditra amin’ny tany samy hafa izy ka handrava tahaka ny riaka manafotra sady handalo. Daniela 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.
Ilay andininy dia manondro ady iray izay nanomboka tamin’ny “fotoan’ny farany” tamin’ny 1798, teo amin’ny mpanjakan’ny atsimo sy ny mpanjakan’ny avaratra. Ny mpanjakan’ny atsimo dia naneho an’i Frantsa tsy mino an’Andriamanitra, izay namely ny fahefana papaly tamin’ny ratra mahafaty tamin’io taona io indrindra. Ny fahefana papaly kosa dia aseho eo ho ny mpanjakan’ny avaratra. Ara-paminaniana, i Frantsa tamin’ny 1798 dia ampahafolon’ny fanjakana folo ao amin’ny Daniela toko faha-7. Ireo fanjakana folo ireo dia maneho an’i Roma jentilisa, ary i Roma jentilisa dia maneho ilay dragona. Ny fahefana papaly (ny mpanjakan’ny avaratra) dia maneho ilay bibidia. Ilay andininy dia manondro fa ny mpanjakan’ny avaratra (ny fahefana papaly), izay efa nomena ny ratra mahafaty teo am-piandohan’ilay andininy, dia hamaly bontana amin’ny farany amin’ny mpanjakan’ny atsimo (ny mpanjakan’ny tsy finoana an’Andriamanitra). Raha namaly bontana tokoa ny fahefana papaly, dia efa nifindra niala tamin’ny firenen’i Frantsa ho any amin’ny firaisamben’ny Firaisana Sôvietika ny mpanjakan’ny tsy finoana an’Andriamanitra. Firenena iray i Frantsa, kanefa rehefa namaly bontana tamin’ny mpanjakan’ny atsimo ao amin’ilay andininy ny fahefana papaly, dia nofaritana ho “firenena maro” ny mpanjakan’ny atsimo, tahaka ny Firaisana Sôvietika teo aloha.
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.
Rehefa namaly valifaty ny mpanjakan’ny avaratra (ny fahefana papaly) dia nitondra niaraka taminy “kalesy”, “mpitaingin-tsoavaly” ary “sambo maro” izany. Ny kalesy sy ny mpitaingin-tsoavaly dia tandindon’ny hery ara-tafika, ary ny sambo kosa dia tandindon’ny hery ara-toekarena. Ny fahefana izay nanao firaisana tsy masina tamin’ny fahefana papaly mba hampietry ny Firaisana Sovietika dia i Etazonia, ary ireo hery roa ananan’i Etazonia ao amin’ny Apokalypsy toko faha-telo ambin’ny folo dia aseho ho ny fahaizany manery izao tontolo izao handray ny mariky ny fahefana papaly amin’ny alalan’ny herin’ny fitaovam-piadiana sy ny toekarena. Horoahina tsy hahazo hividy na hivarotra ny olona raha tsy manana izany marika izany, ary ankoatra izany, raha tsy manana izany marika izany izy, dia hovonoina.
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.
Ny andininy faha-efapolo dia manondro mivantana ny dragona (ny mpanjakan’ny atsimo), ny bibidia (ny fahefana papaly) ary ny mpaminany sandoka (Etazonia). Ny andininy fototra momba ny “fotoan’ny farany” tamin’ny 1989 dia mamantatra ireo hery telo mpandrava izay mitarika izao tontolo izao ho any Hara-magedona, tahaka ny andininy fototra tamin’ny hetsika Millerita izay namantatra ireo hery roa mpandrava, dia ny fanompoan-tsampy, arahina ny fahefana papaly.
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.
Ny andininy dia manomboka amin’ny ady eo amin’ny mpanjakan’ny atsimo sy ny mpanjakan’ny avaratra. Tamin’ny fiandohan’ny andininy (1798), ny mpanjakan’ny atsimo no nandresy; nefa ao anatin’ilay andininy dia mamaly bontana ny mpanjakan’ny avaratra ka mandresy ny mpanjakan’ny atsimo. Ny fiandohan’ny andininy no manamarika ny ady teo amin’ny mpanjakan’ny avaratra sy ny mpanjakan’ny atsimo, ary eo amin’ny famaranan’ny hafatra voarakitra ao amin’ilay andininy dia aseho ihany koa io ady io eo amin’ny mpanjaka avaratra sy atsimo, saingy mifanohitra amin’ny vokatra teo aloha. Ny fiandohana no nanamarika ny “fotoanan’ny farany” tamin’ny 1798, ary ny ady eo amin’ny fiafarana kosa no manamarika ny “fotoanan’ny farany” tamin’ny 1989. Ao anatin’ny fijoroana vavolombelona voasoratra ao aminy ilay andininy dia mitahiry ny sonia Alfa sy Omega, dia ny fiandohana sy ny fiafarana.
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.
Ny tena tantaran’ilay andininy dia mitohy mihoatra ny firodanan’ny Firaisana Sovietika tamin’ny 1989, ka tonga hatramin’ny lalàna Alahady ao amin’ny andininy faha-efapolo amby iray. Amin’ny lalàna Alahady dia tanterahina amin’ny alalan’ny andian-javatra misesy sy haingana ny firaisana telo sosona an’i Babylona maoderina. Koa ny andininy faha-efapolo dia manomboka rehefa ampitondraina ny ratra mahafaty tamin’ny 1798, ary hadino ilay vehivavy janga avy any Tyro. Ny tantara asehon’ilay andininy dia mifarana tanteraka amin’ny lalàna Alahady ao amin’ny andininy faha-efapolo amby iray, izay ahasitranana ny ratra mahafaty ary ahatsiarovana ilay vehivavy janga avy any Tyro. Ny mariky ny fiandohana sy ny fiafarana dia voasoratra tsy eo amin’ny lahatsoratra hita ao amin’ilay andininy ihany, fa eo amin’ny tantara manontolo asehon’ilay andininy koa. Ilay andininy dia mampahafantatra ny rafitra ara-paminaniana izay tsy miorina fotsiny amin’ny fanompoan-tsampy (ilay dragona) sy ny fahefana papaly (ilay bibidia), fa mampahafantatra koa ny firafitry ny hery telo mpandrava izay mitarika izao tontolo izao ho any Hara-magedona.
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.
Ny rafitra ara-paminanian’i Miller dia nanambara ny fahatongavan’ny fitsarana famotopotorana ataon’Andriamanitra, ary ny rafitra ara-paminanian’ny Future for America kosa dia manambara ny fahatongavan’ny fitsarana fanatanterahana ataon’Andriamanitra. Tamin’ny “fotoan’ny farany” tamin’ny 1989 dia nanomboka ny dingana telo sosona amin’ny fizahan-toetra sy fanadiovana, rehefa novahana ny famehezana tamin’ireo andininy enina farany ao amin’ny Daniela toko faha-11 tamin’ny firodanan’ny Firaisana Sovietika. Ny maha-samihafa an’i Miller, izay nahita ny fanompoan-tsampy sy ny fahefana papaly ihany, nefa tsy nahita ny Protestantisma nihemotra tamin’ny finoana, dia tsy maintsy takarina mba hahazoana tsara ny fahitana momba ny Ony Ulai, izay novahana ny famehezana taminy tamin’ny 1798.
We will continue that consideration in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka izany fandinihana izany.
“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.
“Tsy manam-potoana ho very isika. Fotoan-tsarotra no eo anoloantsika. Mihetsiketsika amin’ny fanahin’ny ady izao tontolo izao. Tsy ho ela dia hiseho ireo toe-javatra mampahory izay voalaza ao amin’ny faminaniana. Ny faminaniana ao amin’ny Daniela toko fahiraika ambin’ny folo dia saika tonga amin’ny fahatanterahany tanteraka. Betsaka amin’ny tantara izay efa niseho ho fahatanterahan’io faminaniana io no mbola haverina indray.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Amin’ny andininy faha‑telopolo dia misy hery iray resahina, izay hoe: ‘andininy faha‑30 ka hatramin’ny faha‑36 voatonona.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Toe-javatra mitovitovy amin’izay voafaritra ao amin’ireo teny ireo no hitranga.” Manuscript Releases, laharana 13, 394.