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.
Mu “gihe cy’imperuka,” mu mwaka wa 1798, igitabo cya Daniyeli, kandi by’umwihariko iyerekwa ryagereranyijwe n’Uruzi Ulayi, cyakurwaho ikimenyetso. Iryo yerekwa ryatangaje itangira ry’urubanza rw’igenzura ku wa 22 Ukwakira 1844. Umurongo wabaye urufatiro rw’uko kuri ni Daniyeli igice cya munani, umurongo wa cumi na kane. William Miller, intumwa yatoranyijwe kugira ngo imenye uku gukurwaho ikimenyetso kw’ubutumwa, ntiyigeze asobanukirwa byuzuye ukuri kose kwari gufitanye isano n’iryo yerekwa, ariko yasohoje umurimo yari yarahawe.
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.
Ubwo Miller yatangiraga kwiga ijambo ry’ubuhanuzi, yaje gusobanukirwa amategeko amwe yo gusobanura ubuhanuzi yagaragajwe kandi ashyirwaho muri Bibiliya. Ayo mategeko yaje kubikwa no kumenyekana nk’Amategeko ya William Miller yo Gusobanura. Ayo mategeko ashyigikiwe no guhumekerwa kandi agaragazwa nk’amategeko azakoreshwa n’abazatangaza itangira ry’urubanza nyobozi ku cyumweru cy’itegeko ryo ku Cyumweru. Miller yahamije ko yatangiye kwiga Bibiliya ahereye ku ntangiriro za Bibiliya kandi agakomeza gusa uko yasobanukirwaga n’ibyo yabaga ari kwiga icyo gihe. Muri ubu buryo, biroroshye kubona impamvu ubuhanuzi bwa mbere bw’igihe Miller yamenye, bwari bufitanye isano n’ubutumwa yagombaga kumenya ko bwasohoye mu 1844, bwari “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu.
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.
Ihumure ritumenyesha ko marayika Gaburiyeli, afatanyije n’izindi marayika bera, yayoboye ibitekerezo bya Milleri, nk’uko Gaburiyeli yari yarayoboye ibitekerezo bya Daniyeli, Yohana umuhishuzi n’abahanuzi bose bo muri Bibiliya; kuko Gaburiyeli yari yarahawe umurimo Satani yatakaje. Umurimo wa Gaburiyeli washushanywaga mu izina rya mbere rya Satani, Lusiferi, risobanurwa ngo “utwara umucyo.” Gaburiyeli yazaniye Milleri umucyo w’ubuhanuzi, maze mu kumvira uwo mucyo atangaza ubutumwa bwatangaje itangira ry’urubanza rw’igenzura ku wa 22 Ukwakira 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.
Kureba inyuma bituma abifuza gusobanukirwa umurimo wa William Miller bamenya ko yahawe ubwenge bumwe na bumwe ku ijambo ry’ubuhanuzi, bwabaye imfunguzo z’umurimo we wo gukoranya ubutumwa bw’urubanza rwegereje. Rumwe muri izo mfunguzo ni uko yamenye ko umunsi umwe wasobanuraga umwaka umwe mu ikoreshwa ry’ubuhanuzi. Indi ngingo yari urwego rw’ubuhanuzi yakoresheje mu gushyira no guhuza imirongo y’ubuhanuzi yavumbuye. Urwo rwego rwari rushingiye ku mbaraga ebyiri za Satani zazanye ugusenyuka ku bwoko bw’Imana no ku buturo bwayo bwera. Ibyo Miller yavumbuye byose byashyizwe kuri urwo rwego rw’ubuhanuzi rwagereranyaga amateka y’ubupagani bukurikiwe n’ubupapa, byombi bikandamizaga ubudahwema ubuturo bw’Imana n’ubwoko bwayo, uhereye mu gihe cya Isirayeli ya kera kugeza ku kuza kwa kabiri 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.
Iyo miterere y’ubuhanuzi yamushoboje kumenya neza ukuri kose kwari gukenewe kugira ngo ashyireho itariki ya 22 Ukwakira 1844 nk’itangiriro ry’urubanza. Ariko iryo kuri ryari rifite aho rigarukira, kuko atashoboraga kubona ububasha bwa gatatu butoteza bwakurikiye ubupagani n’ubupapa mu mateka y’ubuhanuzi. Ntabwo byari ngombwa ko abona uko kuri, kuko umurimo we wari uwo gutangaza itariki ya 22 Ukwakira 1844, kandi umucyo w’ubwo bubasha bwa gatatu butoteza wari kuzahishurwa nyuma y’iyo tariki.
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.
Mu buryo bufitanye isano no guhuza imyumvire ye y’ubuhanuzi ku miterere y’ubutegetsi bubiri bushyiraho umusaka, ari bwo Roma ya gipagani ikurikiwe na Roma ya gipapa, yari afite n’imyumvire y’uko ijambo ryahinduwemo “ibya buri gihe” mu gitabo cya Daniyeli ryari ikimenyetso cya gipagani, kandi cyangwa se, Roma ya gipagani. Ijambo “tamid” ryahinduwemo “ibya buri gihe” rikoreshwa na Daniyeli incuro eshanu. Buri gihe rikoreshwa rifatanyije n’ikimenyetso Miller yumvise neza ko gihagarariye ubupapa. Ikimenyetso cy’ubupapa gihora kigaragara gifitanye isano n’“ibya buri gihe,” kigaragazwa n’ibimenyetso bibiri. Uko byagenda kose, ibyo bimenyetso byombi by’ububasha bwa gipapa byose byerekana ubupapa, nyamara ariko, igihe Daniyeli yakoreshaga ijambo “tamid” ryahinduwemo “ibya buri gihe,” buri gihe ryakoreshwaga hamwe n’ikimenyetso cy’ubupapa kandi mbere yacyo. Imyumvire ya Miller y’uko “ibya buri gihe” mu gitabo cya Daniyeli ari gipagani, yabaye urufatiro rw’imiterere yabonyemo ishingiye ku butegetsi bubiri bushyiraho umusaka, ari bwo gipagani gikurikiwe n’ubupapa. Kugaragaza kwa Miller ko “ibya buri gihe” ari gipagani mu gitabo cya Daniyeli byari bigenewe kuzavamo impaka zikomeye cyane mu Badiventisti, guhera ku gisekuru cya kabiri cy’Abadiventisti, cyatangiriye 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.
Ukuri bwa mbere bw’ubuhanuzi Miller yabonye, bwari kimwe mu byagize urufatiro rw’imyumvire yerekeye ku wa 22 Ukwakira 1844, bwari “ibihe birindwi” byo mu gitabo cy’Abalewi makumyabiri na gatandatu, kandi ni bwo bwabaye ubw’ukuri bwa mbere mu byo Miller yari yarashingiyeho byanzwe mu 1863. Ukwangwa kwabwo ni ko kwatangije igisekuru cya mbere cy’Abadiventisti, igihe batangiraga kuzerera mu butayu bwa Lawodikiya. Igisekuru cya kabiri cyatangiye mu Nteko Rusange ya Minneapolis mu 1888, kandi mu ngaruka z’ubwigomeke bwabereye aho, umurimo wa satani wo kwanga uko Miller yasobanuye “igitambo gihoraho” ko ari ubupagani watangiye mu 1901. Imyumvire nyakuri yerekeye “igitambo gihoraho” ntiyashyizwe ku ruhande burundu kugeza nyuma y’urupfu rw’umuhanuzikazi, wari waragaragaje ko inyigisho yamamazwaga irwanya imyumvire nyakuri ya Miller yerekeye “igitambo gihoraho” yari yarazanywe n’“abamarayika birukanywe mu ijuru.” Ukwangwa kwakwo kuzuye kwabaye mu gisekuru cya gatatu ahagana mu 1931. Igisekuru cya gatatu cyari cyaratangiye hasohoka igitabo cya W. W. Prescott cyitwaga, The Doctrine of Christ, gato nyuma y’Inama ya Bibiliya yo mu 1919. Mu 1919, igisekuru cya gatatu cyaratangiye kandi gikomeza kugeza hasohotse igitabo, Questions on Doctrine mu 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.
Nyuma y’uko umurimo wa Miller ushyizweho kandi ugasobanurwa mu buryo bugaragara ku byapa bibiri bya Habakuki (ibishushanyo by’abapayoniya byo mu 1843 no mu 1850), Uwiteka yahise atangira guhishura ukuri kw’uko hari undi mbaraga ya gatatu, yangiza, yari gukurikira ubupagani n’ubupapa, kandi na yo ikazarenganya ubwoko bw’Imana.
“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.
“Binyuze mu bapagani, hanyuma no mu Buyapapa, Satani yakoresheje imbaraga ze mu binyejana byinshi agamije guhanagura ku isi abahamya b’Imana b’indahemuka. Abapagani n’abapapa bayoborwaga n’umwuka umwe wa cya kiyoka. Batandukaniye gusa kuri iki: ko Buyapapa, bwiyitirira gukorera Imana, ari bwo bwari umwanzi urushaho guteza akaga no kugira ubugome. Binyuze mu mikorere ya Romanisimu, Satani yigaruriye isi ayigira imbohe. Itorero ry’Imana ryitwaga iryayo ryasutswe mu murongo w’uru ruyobya, kandi mu gihe kirenga imyaka igihumbi ubwoko bw’Imana bwababajwe n’uburakari bwa cya kiyoka. Nuko igihe Buyapapa, bumaze kunyagwa imbaraga zabwo, bwahatirwaga guhagarika itoteza, Yohana yabonye ubundi butegetsi buzamuka kugira ngo busubiremo ijwi rya cya kiyoka, kandi bukomeze uwo murimo umwe w’ubugome no gutuka Imana. Ubu butegetsi, ari bwo bwa nyuma buzagaba intambara ku itorero no ku mategeko by’Imana, bwagereranyijwe n’inyamaswa ifite amahembe nk’ay’umwana w’intama. Inyamaswa zabubanjirije zari zaraturutse mu nyanja, ariko iyi yo yazamutse iva mu butaka, bigaragaza ukuzamuka mu mahoro k’ishyanga rigereranywa na yo. ‘Amahembe abiri nk’ay’umwana w’intama’ agaragaza neza imiterere ya Leta Zunze Ubumwe za Amerika, nk’uko bigaragarira mu mahame yayo abiri y’ingenzi, Repubulikaniyisimu n’Ubuporotesitanti. Ayo mahame ni yo ibanga ry’imbaraga n’ubukire bwacu nk’ishyanga. Ababanje kubona ubuhungiro ku nkombe za Amerika bishimiye ko bageze mu gihugu kidafite ibyo ubupapa bwikakaza busaba no kidafite igitugu cy’ubutegetsi bw’abami. Biyemeje gushyiraho ubutegetsi bushingiye ku rufatiro rugari rw’umudendezo mu by’ubutegetsi no 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 ntiyashoboraga kubona ububasha bwa gatatu bw’itoteza, kandi kubera iyo mpamvu imiterere y’inyigisho ze ntiyari yuzuye, nubwo yari ibereye rwose gusohoza umurimo we. Mushiki wa White agaragaza ko Miller yari intumwa yatoranijwe n’Imana, ko mu murimo we yari yaragereranyijwe na Eliya na Yohana Umubatiza, ko mu guhamagarirwa umurimo we yari yaragereranyijwe na Elisha, kandi ko mu rupfu rwe yari yaragereranyijwe na Mose. Ni bake cyane mu mateka yera bagiye batangwaho ibisobanuro byerekana ko abamarayika bategereje iruhande rw’imva yabo kugira ngo bazabazure, nyamara ibyo ni byo byavuzwe kuri Miller. Kuba umurimo we wari ufite aho ugarukira bitewe n’amateka yarimo yazamuriwemo si ugutesha agaciro Miller; ahubwo ni ikintu ngombwa kwemera, niba umurimo we ugomba gusuzumwa mu mucyo nyakuri w’Ijambo ry’ubuhanuzi ry’Imana.
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.
Milleri yahawe amabwiriza yihariye, y’abamarayika, yamushoboje kubaka urwego rw’ubuhanuzi rwashingiye ku butegetsi bubiri bw’isenywa: ubwa gipagani, bukurikirwa n’ubwa gipapa. Ni cyo cyatumye ubuhanuzi bwagaragazaga amateka arenga ku isenywa ryakozwe n’ayo maboko yombi butumvwa neza na Milleri. Nyamara nta na kumwe muri uko kutumvwa neza kwigeze kugaragara ku mbonerahamwe ebyiri zera za Habakuki, aho urufatiro rwubatswe binyuze mu murimo wa Milleri rwagaragajwe mu buryo bw’ishusho. Ni yo mpamvu guhumekwa kwashoboraga kwandika ku mbonerahamwe ya 1843 ko yayoborwaga n’ukuboko kw’Umwami.
“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.
“Uwiteka yanyeretse ko imbonerahamwe yo mu 1843 yayoborwaga n’ukuboko kwe, kandi ko nta gice na kimwe cyayo cyagombaga guhindurwa; ko imibare yari uko yashakaga ko iba. Ko ukuboko kwe kwari kuri yo kandi guhisha ikosa mu mibare imwe n’imwe, kugira ngo hatagira n’umwe ubibona, kugeza igihe ukuboko kwe kwakuweho.
“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.
“Nuko mbona, ku birebana n’‘Ihoraho,’ ko ijambo ‘igitambo’ ryongereweho n’ubwenge bw’abantu, kandi ko ritari iry’inyandiko; kandi ko Uwiteka yahaye abafashe iya mbere mu gutangaza ubutumwa bw’isaha y’urubanza gusobanukirwa nyako kwaryo. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku gusobanukirwa nyako kw’‘Ihoraho;’ ariko kuva mu 1844, mu rujijo, hakiriwe ibindi bisobanuro, maze umwijima n’urujijo birakurikiraho.” Review and Herald, 1 Ugushyingo 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.
Ukuri Miller yakusanyije ayobowe n’abamarayika kwari kuyobowe n’Umwami, kandi mu kwemeza imbonerahamwe yo mu 1843, uguhumekerwa kwashyizemo ko imyumvire ya Miller y’uko “ibya buri gihe” byagereranyaga ubupagani yari ukuri. Inshuro eshanu ijambo ry’Igiheburayo “tamid,” ryahinduwemo ngo “ibya buri gihe,” riboneka mu gitabo cya Daniyeli, kandi buri gihe rigereranya isano iri hagati y’ububasha bubiri buteza kurimbuka: ubupagani bukurikirwa n’ubupapa.
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.
Imyumvire ya Miller ku byerekeye “ibya buri munsi,” nk’ikimenyetso cy’ubupagani, yari ingenzi rwose mu rwego rw’ubuhanuzi yakoresheje, kuko isano ikurikirana y’ubupagani bukurikiwe n’ubupapa yabaye ingingo ye y’ishingiro mu guhuza ubuhanuzi bwose yayobowe gusobanukirwa.
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.
Mu “gihe cy’imperuka,” mu wa 1798, igitabo cya Daniyeli cyarahishuwe, kandi umurongo nyamukuru ari wo Mushiki wa White yagaragaje ko ari “inkingi y’ingenzi” n’“urufatiro” rw’umuryango w’abadivantisiti, wari Daniyeli igice cya munani, umurongo wa cumi na kane.
“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.
“Ibyanditswe, kurusha ibindi byose, byabaye icyarimwe urufatiro n’inkingi nkuru by’ukwizera k’Ukuza kwa Kristo, byari iri tangazo riti: ‘Kugeza ku minsi ibihumbi bibiri na magana atatu; hanyuma ubuturo bwera buzahanagurwe.’ [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.
Umurongo wa cumi na kane ni wo gisubizo cy’umurongo wa cumi na gatatu, kandi icyo gisubizo ntacyo cyaba gisobanura hatabayeho urusobe rw’ikibazo cyabajijwe.
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.
Nuko numva umutagatifu umwe avuga, undi mutagatifu abaza wa mutagatifu wavugaga ati: Mbese iyerekwa ryerekeye igitambo gihoraho, n’igicumuro giteza ubuhenuzi, rikageza aho ubuturo bwera n’ingabo bitangirwa guhindurwa nk’ibikandagirwa n’ibirenge, rizageza ryari? Arambwira ati: Kugera ku minsi ibihumbi bibiri na magana atatu; ni bwo ubuturo bwera buzahanagurwaho. Daniyeli 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.
Iyi mirongo ibiri ni ikimenyetso cy’ukwiyongera kw’ubumenyi kwabayeho igihe igitabo cya Daniyeli cyafungurwaga “mu gihe cy’imperuka,” mu 1798. Umurongo wa cumi na gatatu ugaragaza ububasha bubiri bwangiza Miller yashingiyeho urugero rwe rw’ubuhanuzi. Miller yagaragaje ko “igitambo gihoraho,” kivugwa mu murongo wa cumi na gatatu, ari ubupagani, kandi ko “igicumuro cy’umurimbuzi” ari ubupapa. Ni iby’ingenzi kumenya ko urugero rw’ubuhanuzi abamarayika bayoboye Miller kubona, rugaragazwa muri iyo mirongo ibiri igereranya ukwiyongera kw’ubumenyi kwageze mu mateka mu 1798. Nyamara Miller ntiyaherewe kubona ububasha bwari bukurikiyeho kuza ku rubyiniro rw’ubuhanuzi no kurenganya ubwoko bw’Imana.
“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.
“Nabonye ko ya nyamaswa y’amahembe abiri yari ifite akanwa k’ikiyoka, kandi ko ubushobozi bwayo bwari mu mutwe wayo, kandi ko itegeko rizasohokera mu kanwa kayo. Hanyuma mbona Nyina w’Indaya; ko uwo mubyeyi atari ba bakobwa, ahubwo ko yari atandukanye na bo kandi yihariye. Yagize igihe cye, none cyarashize, kandi abakobwa be, ari bo matsinda y’Abaporotesitanti, ni bo bakurikiyeho kuza ku rubyiniro no kugaragaza wa mutima umwe nyina yari afite igihe yatotezaga abera. Nabonye ko uko nyina yagendaga agabanuka mu butegetsi, ari na ko abakobwa be bagendaga bakura, kandi bidatinze bazakoresha ububasha nyina yigeze gukoresha.” 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.
Kuba Miller atabashije kubona ubutegetsi bwa gatatu byamuhatiye kugera ku myanzuro yari ipfuye rwose. Miller yagaragaje ko inyamaswa yo mu nyanja yo mu Ibyahishuwe igice cya cumi na gatatu ari Roma ya gipagani, naho inyamaswa yo ku butaka ikaba Roma ya gipapa. Uko yashyize mu bikorwa Ibyahishuwe igice cya cumi na karindwi na byo byari bifite inenge, bitewe n’uko atabashije kubona amateka y’ubuhanuzi yarengaga ubutegetsi bwa kabiri busesagura bwa gipapizimu. Ni yo mpamvu, igihe Miller yagaragazaga ubutegetsi bw’Abaroma mu buhanuzi bwa Daniyeli, yabufataga nk’ubutegetsi bumwe bwaje mu byiciro bibiri. Ibyo byari kandi ni ugushyira mu bikorwa nyakuri, ariko byamubujije gusobanukirwa ubwami bwo mu buhanuzi bwa Bibiliya nk’ikintu icyo ari cyo cyose cyageraga hirya y’ubwami bwa kane bwashushanywaga na Roma. Yabonye kandi agaragaza ko ubwami bwa kane bwa Roma bwari bufite ibyiciro bibiri, bishushanyijwe nka Roma ya gipagani na Roma ya gipapa, ariko ntiyabashije kubona ko Roma ya gipapa na yo yari ubwami bwa gatanu, kandi ko bwari gukurikirwa n’ubwami bwa gatandatu.
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).
Mu gice cya kabiri cya Daniyeli, Abamilerite bahuje ibice by’ubwami bwa gatanu bw’ubuhanuzi bwa Bibiliya n’ubwami bwa kane. Ku rwego rw’ibanze, uko kubishyira mu bikorwa kwabo kwari ukuri, ariko kutuzuye, kuko ubwa mbere ubwami bw’ubuhanuzi bwa Bibiliya buvugwamo bugomba guhuza n’ubwa nyuma ubwami bw’ubuhanuzi bwa Bibiliya buvugwamo, kuko Yesu, ari we Alufa na Omega, ahora yerekana iherezo akoresheje intangiriro. Kuba Miller atarashoboye kubona itandukaniro ry’ubwami bubiri bukurikirana byatumye bidashoboka ko amenya ko Ibyahishuwe igice cya cumi na kabiri, hagaragazwa ubupagani (ikiyoka), kandi ko inyamaswa yo mu nyanja yo mu Ibyahishuwe igice cya cumi na gatatu ari ubupapa (inyamaswa), naho inyamaswa yo ku isi yo mu Ibyahishuwe igice cya cumi na gatatu ikaba ari Ubuprotestanti bw’ubuhakanyi (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 ntiyashoboye kubona ikiyoka, ya nyamaswa n’umuhanuzi w’ibinyoma nk’ubwami butatu bukurikirana mu bice bya cumi na bibiri na cumi na bitatu byo mu Ibyahishuwe, bityo ahatirwa n’imitekerereze ye y’ubuhanuzi kwemeza ko ibyo bice byombi bitari ishusho ikurikirana y’ububasha butatu buyobora isi kuyigeza kuri Harumagedoni. Umucyo Miller yahawe wari umucyo utunganye ku bw’igihe cye, kandi urungano rwe rwageragerejwe kuri uwo mucyo.
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.
Umucyo w’ububasha butatu buhindura amatongo (ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma), wahawe Future for America mu “gihe cy’imperuka,” mu mwaka wa 1989. Igice cya Daniyeli cyafunguwe ikidodo igihe Leta Zunze Ubumwe z’Abasoviyeti zasenyukaga mu isohozwa rya Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine, ni cyo cyari umucyo w’umumalayika wa gatatu, mu gihe Miller yari yarahawe umucyo w’umumalayika wa mbere. Imirongo itandatu ya nyuma ya Daniyeli igice cya cumi na kimwe yabonetse ko ari yo rufatiro n’inkingi nkuru y’umutwe wa Future for America, kandi umurongo wa mirongo ine wa Daniyeli igice cya cumi na kimwe ugereranya muri make uwo mucyo, nk’uko imirongo ya cumi na gatatu n’iya cumi na kane ya Daniyeli igice cya munani yagereranyaga muri make umucyo wafunguwe mu mutwe w’Abamillerite.
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.
Kandi mu gihe cy’imperuka, umwami w’ikusi azamugabaho igitero; kandi umwami w’amajyaruguru azamugabaho nk’igihuhusi, afite amagare y’intambara, n’abagendera ku mafarashi, n’amato menshi; kandi azinjira mu bihugu, abisesekaremo, 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.
Uyu murongo ugaragaza intambara yatangiye mu “gihe cy'iherezo” mu mwaka wa 1798, hagati y'umwami w'ikusi n'umwami w'amajyaruguru. Umwami w'ikusi yashushanyaga Ubufaransa bw'ubuhakanamana, ari bwo bwateye igikomere cyica ubupapa muri uwo mwaka nyirizina. Aha ubupapa bushushanywa nk'umwami w'amajyaruguru. Mu buhanuzi, Ubufaransa bwo mu 1798 bwari bumwe mu bice icumi by'ubwami icumi bwo muri Daniyeli igice cya karindwi. Ubwo bwami icumi bushushanya Roma ya gipagani, kandi Roma ya gipagani ishushanya ikiyoka. Ubupapa (umwami w'amajyaruguru) bushushanya ya nyamaswa. Uyu murongo ugaragaza ko umwami w'amajyaruguru (ubupapa), wari waratewe igikomere cyica mu ntangiriro y'uyu murongo, amaherezo yari kuzihimura ku mwami w'ikusi (umwami w'ubuhakanamana). Igihe ubupapa bwazihimuraga, umwami w'ubuhakanamana yari yarimutse ava ku gihugu cy'Ubufaransa ajya mu ihuriro ry'Ubumwe bw'Abasoviyeti. Ubufaransa bwari igihugu kimwe, nyamara igihe ubupapa bwazihimuraga ku mwami w'ikusi muri uwo murongo, umwami w'ikusi yagaragajwe nk'“ibihugu,” nk'uko byari bimeze no ku cyahoze ari Ubumwe bw'Abasoviyeti.
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.
Igihe umwami wo mu majyaruguru (ubupapa) yihoreraga, yazanye na byo “amagare y’intambara,” “abafarasi” n’“amato menshi.” Amagare y’intambara n’abafarasi ni ibimenyetso by’imbaraga za gisirikare, kandi amato ni ibimenyetso by’imbaraga z’ubukungu. Ububasha bwashyizeho ubufatanye butagatifu n’ubupapa kugira ngo bugwize hasi Leta Zunze Ubumwe z’Abasoviyeti, bwari Leta Zunze Ubumwe za Amerika; kandi izo mbaraga ebyiri za Leta Zunze Ubumwe za Amerika zivugwa mu Ibyahishuwe igice cya cumi na gatatu, zigaragazwa nk’ubushobozi bwayo bwo guhatira isi kwakira ikimenyetso cy’ububasha bw’ubupapa ikoresheje ingufu z’intwaro n’ubukungu. Abantu bazabuzwa kugura cyangwa kugurisha batari bafite icyo kimenyetso, kandi hanyuma, byongeye, abatari bafite icyo kimenyetso bazicwa.
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.
Umurongo wa mirongo ine ugaragaza mu buryo butaziguye ikiyoka (umwami w’amajyepfo), inyamaswa (ubupapa) n’umuhanuzi w’ibinyoma (Leta Zunze Ubumwe z’Amerika). Umurongo shingiro uvuga iby’“igihe cy’imperuka” mu mwaka wa 1989, ugaragaza ububasha butatu bw’isenyuka buyobora isi ku Harumagedoni, nk’uko imirongo shingiro y’umutwe w’Abamillerite yagaragaje ububasha bubiri bw’isenyuka bwa gipagani, bukurikirwa n’ubw’ubupapa.
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.
Uyu murongo utangirana n’intambara hagati y’umwami w’ikusi n’umwami w’amajyaruguru. Mu ntangiriro y’umurongo (1798), umwami w’ikusi ni we utsinda, ariko muri uwo murongo umwami w’amajyaruguru arihimura maze agatsinda umwami w’ikusi. Intangiriro y’umurongo iranga intambara hagati y’umwami w’amajyaruguru n’umwami w’ikusi, kandi ku iherezo ry’ubutumwa bukubiye muri uwo murongo hongerwa kugaragazwa ya ntambara nyine hagati y’abami b’amajyaruguru n’ab’ikusi, ariko ibisubizo bikaba bihabanye. Intangiriro yaranze “igihe cy’iherezo” mu 1798, kandi intambara yo ku iherezo ikaranga “igihe cy’iherezo” mu 1989. Uwo murongo ukubiyemo, mu buhamya bwawo bwanditswe, umukono wa Alfa 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.
Amateka nyakuri y’uwo murongo akomeza nyuma yo gusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989, kugeza ku itegeko ryo ku Cyumweru ryo muri umurongo wa mirongo ine n’umwe. Kuri iryo tegeko ryo ku Cyumweru, ubumwe bw’inshuro eshatu bwa Babuloni ya none bushyirwaho binyuze mu ruhererekane rw’ibyabaye byihuse. Bityo umurongo wa mirongo ine utangira igihe igikomere cyica gitanzwe mu 1798, kandi maraya w’i Tiro akibagirana. Amateka ahagarariwe n’uwo murongo arangira burundu ku itegeko ryo ku Cyumweru ryo muri umurongo wa mirongo ine n’umwe, aho igikomere cyica gikira kandi maraya w’i Tiro akibukwa. Ikimenyetso cy’itangiriro n’iherezo nticyanditswe gusa ku nyandiko iboneka muri uwo murongo, ahubwo cyananditswe no ku mateka yose yuzuye ahagarariwe n’uwo murongo. Uwo murongo ugaragaza urwego rw’ubuhanuzi rudashingiye gusa ku bapagani (ikiyoka) no ku bupapa (inyamaswa), ahubwo ugaragaza imiterere y’ubutegetsi butatu busenya buyobora isi kuri Harumagedoni.
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.
Imiterere y’ubuhanuzi ya Miller yatangaje ukuza kw’urubanza rw’igenzura rw’Imana, kandi imiterere y’ubuhanuzi ya Future for America itangaza ukuza kw’urubanza nyubahirizacyemezo rw’Imana. Mu “gihe cy’imperuka” mu 1989, hatangiye inzira y’ibyiciro bitatu yo kugerageza no kweza ubwo imirongo itandatu ya nyuma ya Daniyeli cumi na umwe yahishurwaga igihe Leta Zunze Ubumwe z’Abasoviyeti zasenyukaga. Itandukaniro ry’uko Miller yabonye gusa ubupagani n’ubupapa, ariko ntiyabone Ubuporotesitanti bw’ubuhakanyi, rigomba gusobanurwa kugira ngo hasobanurwe neza iyerekwa ry’Umugezi wa Ulai ryahishuwe mu 1798.
We will continue that consideration in the next article.
Tuzakomeza icyo gitekerezo mu nyandiko ikurikira.
“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.
“Nta mwanya dufite wo gupfusha ubusa. Ibihe by’ingorane biri imbere yacu. Isi yose irimo guhungabanywa n’umwuka w’intambara. Vuba cyane ibihe by’amakuba byavuzwe mu buhanuzi bizabaho. Ubuhanuzi bwo muri Daniyeli igice cya cumi na kimwe hafi bwamaze gusohora rwose. Ibice byinshi by’amateka byabaye mu isohozwa ry’ubu buhanuzi bizongera kubaho.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Mu murongo wa mirongo itatu havugwamo ububasha buvugwaho ngo ‘imirongo ya 30 kugeza ku wa 36 yakuweho uko yakabaye.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Ibintu bisa n’ibyasobanuwe muri aya magambo bizaba.” Manuscript Releases, nimero 13, 394.