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.
Pa “nthaŵi ya mapeto,” mu 1798, buku la Danieli, ndipo makamaka masomphenya oimiridwa ndi Mtsinje wa Ulai, linatsegulidwa. Masomphenyawo analengeza kuyambika kwa chiweruzo chofufuza pa Okutobala 22, 1844. Vesi limene linakhala maziko a choonadi chimenecho ndi Danieli chaputala eyiti, vesi la khumi ndi chinayi. William Miller, mthenga wosankhidwa kuti azindikire kutsegulidwa kwa uthengawo, sanamvetse konse mokwanira choonadi chonse chokhudzana ndi masomphenyawo, koma anakwaniritsa ntchito imene anapatsidwa.
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.
Miller paakatanga kudzidza shoko rechiporofita, akasvika pakunzwisisa mimwe mitemo yekududzira zviporofita yakaratidzwa ikasimbiswa mukati meBhaibheri. Mitemo iyoyo yakazozivikanwa uye yakanyorwa seMitemo yaWilliam Miller Yekududzira. Mitemo iyoyo inotsigirwa nekufemerwa uye inozivikanwa semitemo ichashandiswa navaya vachazivisa kutanga kwekutonga kwekuita paSunday law. Miller akapupura kuti akatanga kudzidza kwake Bhaibheri kubva pakutanga kweBhaibheri uye akangopfuurira mberi chete sezvaainge ava kunzwisisa zvaainge achangobva kufunga nezvazvo panguva iyoyo. Kubva pamaitiro aya zviri nyore kuona kuti chiporofita chenguva chokutanga chakazivikanwa naMiller, chaiva nechokuita neshoko raakanga achazozivisa sokuti rakanga razadzikiswa muna 1844, chaiva “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu.
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.
Ukuvuselelwa kusazisa ukuthi ingelosi uGabriyeli, kanye nezinye izingelosi ezingcwele, yaqondisa ingqondo kaMiller, njengoba nje uGabriyeli wayeqondise izingqondo zikaDaniyeli, zikaJohane umembuli, kanye nazo zonke iziprofethi zeBhayibheli; ngokuba uGabriyeli wayenikezwe umsebenzi uSathane awulahla. Umsebenzi kaGabriyeli wawumelwe egameni lokuqala likaSathane, uLusifa, elisho ukuthi umthwali wokukhanya. UGabriyeli waletha ukukhanya kwesiprofetho kuMiller, futhi ngokulalela kwakhe lokho kukhanya wethula isigijimi esasimemezela ukuvulwa kokwahlulela kophenyo ngo-Okthoba 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.
Tichiangalia kumashure kunobvumira avo vanoda kunzwisisa basa raWilliam Miller, kuona kuti akapiwa dzimwe nzwisiso kuShoko rechiporofita dzakazova makiyi ebasa rake rokuunganidza shoko rokutongwa kwava kusvika. Rimwe remakiyi iwayo rakanga riri kuziva kwake kuti zuva raimiririra gore mukushandiswa kwechiporofita. Rimwezve rakanga riri urongwa hwechiporofita hwaaishandisa kuisa nokuronganisa mitsara yezviporofita yaakawana. Urongwa uhwu hwakanga hwakavakirwa pamasimba maviri aSatani akaunza kuparadzwa pamusoro pevanhu vaMwari nepamusoro penzvimbo tsvene yaMwari. Zvose zvakawanikwa naMiller zvakaiswa pamusoro peurongwa hwechiporofita hwairatidza nhoroondo yechihedheni ichiteverwa neupapa, izvo zvakatevedzana kutsika-tsika pasi zvose nzvimbo tsvene yaMwari navanhu vaMwari kubva panguva yaIsraeri yekare, kusvikira paKuuya kweChipiri kwaKristu.
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.
Icyo gishushanyo cy’ubuhanuzi cyamuhaye ubushobozi bwo kumenya neza ukuri kose kwari gukenewe kugira ngo ashyireho ku wa 22 Ukwakira 1844 nk’itangiriro ry’urubanza. Ariko iryo kuri ryari rifite aho rigarukira, kuko atashoboraga kubona ububasha bwa gatatu bwo gutoteza bwakurikiye ubupagani n’ubupapa mu mateka y’ubuhanuzi. Nta bwo byari ngombwa ko abona uko kuri, kuko umurimo we wari uwo gutangaza ku wa 22 Ukwakira 1844, kandi umucyo w’ubwo bubasha bwa gatatu bwo gutoteza wari kuzafungurwa 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.
Паваны са ўзгадненнем яго прарочых разуменняў у межах структуры дзвюх спусташальных уладаў — паганскага Рыма, за якім ішоў папскі Рым, — было і яго разуменне таго, што слова, перакладзенае як «штодзённае» ў кнізе Данііла, з’яўляецца сімвалам паганства і, або, паганскага Рыма. Слова «tamid», перакладзенае як «штодзённае», Данііл ужывае пяць разоў. Яно заўсёды ўжываецца ў спалучэнні з сімвалам, які Мілер правільна разумеў як абазначэнне папства. Сімвал папства, які заўсёды сустракаецца ў сувязі з «штодзённым», прадстаўлены двума сімваламі. Як бы там ні было, гэтыя два сімвалы папскай улады абодва абазначаюць папства; аднак, тым не менш, калі Данііл ужываў слова «tamid», якое перакладаецца як «штодзённае», яно заўсёды ўжывалася разам з сімвалам папства і перад ім. Разуменне Мілерам «штодзённага» ў кнізе Данііла стала падмуркам той структуры, якую ён бачыў, заснаванай на дзвюх спусташальных уладах: паганстве, за якім ідзе папізм. Мілерава атаясамленне «штодзённага» з паганствам у кнізе Данііла было наканавана стаць крыніцай вялізнай спрэчкі ўнутры адвентызму, пачынаючы з другога пакалення адвентызму, якое пачалося ў 1888 годзе.
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.
චාල්ස් මිලර් විසින් 1844 ඔක්තෝබර් 22 දින පිළිබඳ අවබෝධයේ අංගයක් ලෙස සොයාගත් පළමු අනාවැකිමය සත්යය වූයේ ලෙවීකාවි 26හි “සත් වර” යන සත්යයයි; එමෙන්ම 1863 දී ප්රතික්ෂේප කරනු ලැබූ මිලර්ගේ ස්ථාපිත සත්යයන්ගෙන් පළමුවැන්නද එය විය. එම ප්රතික්ෂේපය තුළින් ලාඔදිකයාවේ වනයෙහි ඔවුන් සැරිසැරීම ආරම්භ කළ විට ඇඩ්වෙන්ටිස්වාදයේ පළමු පරම්පරාව ආරම්භ විය. දෙවන පරම්පරාව 1888 දී මිනියාපොලිස් මහ සම්මේලනයේදී ආරම්භ වූ අතර, එහි සිදු වූ කැරැල්ලේ පසුබැසීමෙන්, “the daily” යන අර්ථය අනාගතවාදය නොව පෞරාණිකවාදය ලෙස මිලර් හඳුනාගත් බව ප්රතික්ෂේප කිරීමේ සාතන්මය ක්රියාව 1901 දී ආරම්භ විය. “the daily” පිළිබඳ නිවැරදි අවබෝධය සම්පූර්ණයෙන් අත්හැර දමනු ලැබුවේ “the daily” පිළිබඳ මිලර්ගේ නිවැරදි අදහසට විරුද්ධව ප්රචාරය කෙරුණු මතය “ස්වර්ගයෙන් නෙරපා හරින ලද දූතයන්” විසින් ගෙන එන ලද්දක් බව හඳුනා දුන් ගැහැනු අනාවක්කාරියගේ මරණයෙන් පසුවය. සම්පූර්ණ ප්රතික්ෂේපය 1931 අවට තුන්වන පරම්පරාවේදී සිදු විය. 1919 බයිබල් සම්මේලනයෙන් තරමක් පසුව W. W. Prescott විසින් රචිත The Doctrine of Christ නම් කෘතිය ප්රකාශයට පත් කිරීමත් සමඟ තුන්වන පරම්පරාව ආරම්භ වී තිබුණි. 1919 දී තුන්වන පරම්පරාව ආරම්භ වූ අතර, 1957 දී Questions on Doctrine නම් කෘතිය ප්රකාශයට පත් කරන තුරු එය շարունակ විය.
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.
Mišorii Millera yoo cimòò no ka bayyana shi sarai a kan alluna biyu na Habakkuk (taswirorin majagaba na 1843 da 1850), sai Ubangiji ya fara buɗe gaskiyar cewa akwai wani kuma, iko na uku mai hallakarwa, wanda zai biyo bayan arna da kuma tsarin papal, wanda shi ma zai tsananta wa mutanen Allah.
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.
“Kupfurikidza nechihedheni, uyezve kubudikidza neUpapa, Satani akashandisa simba rake kwamazana amakore mazhinji achiedza kudzima panyika zvapupu zvaMwari zvakatendeka. Vahedheni navapapi vaifambiswa nomweya mumwe chete weshato. Vakasiyana chete pakuti Upapa, huchinyepedzera kushumira Mwari, ndihwo hwaiva muvengi ane ngozi zvikuru uye ane hutsinye hukuru. Nokushandisa chiRoma, Satani akatapa nyika. Kereke yaMwari yaizviti ndeyake yakatsvairwa ikapinda mumitsara yokunyengera uku, uye kweanopfuura makore ane chiuru vanhu vaMwari vakatambura pasi pehasha dzeshato. Uye apo Upapa, hwatorerwa simba rahwo, hwakamanikidzwa kurega kutambudza, Johane akaona simba idzva richisimuka kuti ridzokorore inzwi reshato, uye rienderere mberi nebasa rimwe chetero rine hutsinye nerokumhura. Simba iri, rokupedzisira kurwisa kereke nomurayiro waMwari, rakafananidzirwa nechikara chine nyanga dzakaita sedzegwayana. Zvikara zvakachitangira zvakanga zvabuda mugungwa, asi ichi chakabuda panyika, zvichimirira kusimuka murugare kworudzi rwunofananidzirwa. ‘Nyanga mbiri dzakaita sedzegwayana’ dzinomiririra zvakanaka chimiro cheHurumende yeUnited States, sezvinoratidzwa mumisimboti yayo miviri inokosha, Republicanism neProtestantism. Misimboti iyi ndiyo chakavanzika chesimba redu nokubudirira kwedu sorudzi. Avo vakatanga kuwana utiziro pamhenderekedzo dzeAmerica vakafara kuti vakanga vasvika kunyika yakasununguka kubva pazvaitaurwa nokuzvikudza zvechiRoma neudzvanyiriri hwokutonga kwamadzimambo. Vakatsunga kumisa hurumende pamusoro penheyo yakafara yerusununguko rwevanhu nerwechitendero.” 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 akakoni kuona mamlaka ya tatu ya utesi, na kwa sababu hiyo muundo wake haukuwa kamili, ingawa ulifaa kikamilifu kutimiza kazi yake. Dada White anamtambua Miller kuwa alikuwa mjumbe mteule wa Mungu, kwamba katika kazi yake alikuwa ameonyeshwa kwa mfano na Eliya na Yohana Mbatizaji, na katika mwito wake wa kuifanya kazi hiyo na Elisha, na katika kufa kwake na Musa. Wachache katika historia takatifu wamechochea maelezo yanayotambua kwamba malaika wanasubiri kando ya kaburi lao ili kuwafufua, lakini hayo ndiyo maelezo kuhusu Miller. Ukweli kwamba kazi yake ilikuwa na mipaka kwa sababu ya historia ambayo ndani yake aliinuliwa si kauli ya kumdhalilisha Miller, bali ni hitaji la kutambua jambo hilo, ikiwa kazi yake itazingatiwa katika nuru ya kweli ya Neno la Mungu la kinabii.
Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.
Miller akapihwa nhungamiro chaiyo, yaibva kungirozi, yakamubvumira kuvaka hwaro hwechiporofita hwakanga hwakavakirwa pamasimba maviri anoparadza okupedzisa dongo, kureva upagani hwakateverwa neupapa. Nokuda kwechikonzero ichi, zviporofita zvaizivisa nhoroondo iri mhiri medongo rakaitwa nemasimba maviri iwayo hazvina kunzwisiswa zvakanaka naMiller. Asi hapana kana kumwe kwekusanzwisisa ikoko kwakazopinda pamatafura maviri matsvene aHabhakuki, apo hwaro hwakavakwa kubudikidza nebasa raMiller hwakanga hwaratidzwa nenzira yemifananidzo. Ndokusaka kufemerwa kwaigona kunyora pamusoro pechati ya1843 kuti yakanga yarairwa noruoko rwaIshe.
“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.
“Jehovah akandiratidza kuti chati ya1843 yakatungamirirwa noruoko rwake, uye kuti hakuna chikamu chayo chaifanira kuchinjwa; kuti manhamba acho akanga akaita sezvaaida. Kuti ruoko rwake rwakanga rwuri pamusoro payo uye rwakavanza kukanganisa mune mamwe manhamba, kuti kusava nomunhu aigona kuzviona, kusvikira ruoko rwake rwabviswa.
“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.
“Ndipo ndinaona zokhudza ‘Tsiku ndi Tsiku,’ kuti mawu akuti ‘nsembe’ anaikidwamo ndi nzeru za munthu, ndipo si a m’lemba; ndiponso kuti Ambuye anapereka kumvetsetsa kolondola kwa zimenezi kwa iwo amene analalikira kulira kwa ora la chiweruzo. Pamene panali umodzi, chisanafike chaka cha 1844, pafupifupi onse anali ogwirizana pa kumvetsetsa kolondola kwa ‘Tsiku ndi Tsiku;’ koma kuyambira 1844, m’chisokonezo, malingaliro ena alandiridwa, ndipo mdima ndi chisokonezo zatsatira.” 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.
Amaqiniso aqoqwa nguMiller ngaphansi kokuqondiswa yizingelosi ayeqondiswe yiNkosi, futhi ekuvumeleni ishadi lika-1843, ugqozi lwafaka phakathi ukuthi ukuqonda kukaMiller kokuthi “okwemihla ngemihla” kwakumele ubuqaba kwakulungile. Izikhathi ezinhlanu igama lesiHebheru elithi “tamid,” elihunyushwa ngokuthi “okwemihla ngemihla,” livela encwadini kaDaniyeli, futhi ngaso sonke isikhathi limelela ubudlelwane phakathi kwamandla amabili okuchitha, okungubuqaba obulandelwa 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.
Kunzwisisa kwaMiller kwe“zuva nezuva,” sechiratidzo chechihedheni, kwaiva kwakakosha chose muhurongwa hwechiporofita hwaaishandisa, nokuti ukama hwekutevedzana hwechihedheni hunoteverwa neupapa ndihwo hwakava nzvimbo yake yokureverera mukuronga kwake uporofita hwose hwaakatungamirirwa kunzwisisa.
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.
Pa “kumapeto kwa nthawi,” mu 1798, buku la Danieli linatsegulidwa; ndipo ndime yaikulu imene inali yomwe Mlongo White anaitcha “mzati wapakati” ndi “maziko” a kayendedwe ka Adventi, inali Danieli chaputala eyiti, ndi vesi la khumi ndi chinayi.
“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.
“Amagambo yo mu Byanditswe, kurusha andi yose, yari yarabaye urufatiro n’inkingi nkuru y’ukwizera kw’Abadiventi, ni iri tangazo rigira riti: ‘Kugeza ku minsi ibihumbi bibiri na magana atatu; hanyuma ubuturo bwera buzahumanurwa.’ [Daniel 8:14.]” Intambara Ikomeye, 409.
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
Vhesi regumi neina mhinduro kuvhesi regumi netatu, uye mhinduro yacho haina zvarinoreva pasina mamiriro omubvunzo wacho.
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.
Ipapo ndakanzwa mumwe mutsvene achitaura; zvino mumwe mutsvene akati kumutsvene uya waitaura, Chiratidzo ichi chine chokuita nechipiriso chezuva nezuva, nokudarika kunoparadza, richisvitsa zvose zviri zviviri nzvimbo tsvene nehondo kuti zvitsikwirirwe pasi, chichagara kusvikira rinhiko? Iye akati kwandiri, Kusvikira pamazuva ane zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichanatswa. Danieri 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.
Mavesi maviri aya chiratidzo chokuwedzera kwezivo kwakabudiswa apo bhuku raDanieri rakazarurwa pa“nguva yokuguma,” muna 1798. Vhesi regumi namatatu rinoratidza masimba maviri anoparadza ayo Miller akavakira pamusoro pawo muenzaniso wake wechiporofita. Miller akatsanangura “chezuva nezuva,” chiri muvhesi regumi namatatu, sechipegani, uye “kudarika kunoparadza” seupapa. Zvakakosha kuziva kuti muenzaniso wechiporofita uyo vatumwa vakatungamirira Miller kuti azive, unorondedzerwa mumavhesi maviri anomirira kuwedzera kwezivo kwakauya munhoroondo muna 1798. Kunyange zvakadaro, Miller haana kupiwa kuona simba raitevera raizopinda pachikuva chechiporofita richitambudza vanhu vaMwari.
“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.
“Ndzi vone leswaku xivandzana lexi nga ni timhondzo timbirhi a xi ri ni nomu wa dragona, ni leswaku matimba ya xona a ma ri enhlokweni ya xona, naswona xileriso a xi ta huma enon’wini wa xona. Kutani ndzi vona Mana wa Tinghwavava; leswaku mana a hi tintombhi, kambe a a hambanile na tona, a ri wa yena hi yexe, a tiveka hi ku hlawuleka eka tona. U ve ni nkarhi wa yena, naswona wu hundzile; kutani tintombhi ta yena, mintlawa ya Maprotestente, hi tona a ti landzeleke ku ta exitejini kutani ti kombisa moya wolowo lowu mana a a ri na wona loko a xanisa vakwetsimi. Ndzi vone leswaku hilaha mana a a ri karhi a hela matimba ha kona, tintombhi a ti ri karhi ti kula; naswona ku nga ri khale ti ta tirhisa matimba lawa khale a ma tirhisiwa hi mana.” Spalding na 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.
Kulephera kwa Miller kuona mphamvu yachitatu kunamukakamiza kufika pa ziganizo zomwe zinali zolakwika ndithu. Miller anazindikiritsa chilombo cha m’nyanja cha Chivumbulutso 13 ngati Roma yachikunja, ndipo chilombo cha pa dziko lapansi ngati Roma ya upapa. Kagwiritsidwe kake ka Chivumbulutso chaputala 17 kanalinso kolakwika chifukwa cha kulephera kwake kuona mbiri ya uneneri imene inapitirira kuposa mphamvu yachiwiri yowononga ya upapa. Chifukwa cha ichi, pamene Miller anazindikiritsa mphamvu ya Roma mu uneneri wa Danieli, anaziwona ngati mphamvu imodzi imene inabwera m’magawo awiri. Uku kunali ndipo kuli kagwiritsidwe kolondola, koma kunamulepheretsa kumvetsa maufumu a uneneri wa Baibulo ngati chinthu chilichonse chofika kupitirira ufumu wachinayi woimiridwa ndi Roma. Iye anaona ndipo anazindikiritsa kuti ufumu wachinayi wa Roma unali ndi magawo awiri, oimiridwa ngati Roma yachikunja ndi Roma ya upapa, koma sanathe kuona kuti Roma ya upapa inalinso ufumu wachisanu umene unayenera kutsatiridwa ndi ufumu wachisanu ndi chimodzi.
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 chituko chaŵiri cha Danieli, a Millerite ŵakawunganya vigaŵa vya ufumu wa nambara yinkhonde wa uchimi wa Baibolo pamoza na ufumu wa nambara yinkhonde na zinayi. Pa msinkhu wakwamba, kagwiriskiro kawo kakaŵa kaneneska, kweni kakaŵa kakukwanira yayi, pakuti kuyowoyeka kwakwamba kwa maufumu gha uchimi wa Baibolo kukwenera kukolerana na kuyowoyeka kwaumaliro kwa maufumu gha uchimi wa Baibolo, chifukwa Yesu, nga ni Alefa na Omega, nyengo zose wakulongora umaliro kwizira mu kwamba. Kutondeka kuwona mphambano ya maufumu ghaŵiri agho ghakulondezgana kukapangiska kuti chiŵe chambura machitiko kwa Miller kumanya kuti Chivumbuzi chipatulo 12 chikupharazga upagani (chinjoka), ndipo chinyama cha ku nyanja cha Chivumbuzi chipatulo 13 ni upapa (chinyama), ndipo chinyama cha pa charu chapasi cha Chivumbuzi chipatulo 13 ni Chikhristu cha Chiprotesitanti chakugaluka (muprofeti wautesi).
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.
UMiller wehluleka ukubona udrako, isilwane, nomprofethi wamanga njengemibuso emithathu elandelanayo ezahlukweni zeshumi nambili neshumi nantathu zeSambulo; ngakho-ke, ngenxa yomqondo wakhe wokuprofetha, waphoqeleka ukuba acabange ukuthi lezi zahluko ezimbili zazingeyona inkulumo elandelanayo yalezo zikhondlakhondla ezintathu ezihola umhlaba e-Armagedoni. Ukukhanya uMiller anikwa kona kwakuyikho ukukhanya okupheleleyo kwesizukulwane sakhe, futhi isizukulwane sakhe savivinywa yilokho kukhanya.
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.
Chiedza chemasimba matatu anoparadza (dhiragoni, chikara, uye muporofita wenhema), chakapiwa kuFuture for America pa“nguva yokuguma,” muna 1989. Chikamu chaDanieri chakazarurwa pakudonha kweSoviet Union mukuzadzika kwaDanieri chitsauko chegumi nerimwe, nendima makumi mana, ndicho chakanga chiri chiedza chengirozi yechitatu, nepo Miller akanga apiwa chiedza chengirozi yokutanga. Ndima nhanhatu dzokupedzisira dzaDanieri 11, dzakaonekwa sedziri hwaro nembiru huru yepakati yesangano reFuture for America, uye ndima makumi mana, yaDanieri chitsauko chegumi nerimwe, inopfupikisa chiedza ichocho, sezvakangoita ndima gumi nenhatu negumi nezvina, dzaDanieri chitsauko chechisere, dzakapfupikisa chiedza chakazarurwa musangano reMillerite.
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 panguva yokupedzisira mambo wezasi achamurwisa; uye mambo wokumusoro achauya kuzorwa naye sechamupupuri, ane ngoro, navatasvi vamabhiza, nezvikepe zvizhinji; uye achapinda munyika dzacho, akafashukira, akapfuurapo. Dhanieri 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.
Vhesi iyi inozivisa hondo yakatanga pa“nguva yokuguma” muna 1798, pakati pamambo wokumaodzanyemba namambo wokuchamhembe. Mambo wokumaodzanyemba aimirira France isina Mwari, iyo yakapa hupapa ronda rinouraya mugore iroro chairo. Hupapa hunomiririrwa ipapo samambo wokuchamhembe. France, muchiprofita muna 1798, yaiva chikamu chimwe mugumi chamadzimambo gumi aDanieri chitsauko 7. Madzimambo gumi iwayo anomiririra Roma yechihedheni, uye Roma yechihedheni inomiririra shato. Hupapa (mambo wokuchamhembe) hunomiririra chikara. Vhesi iyi inozivisa kuti mambo wokuchamhembe (hupapa), uyo akanga apiwa ronda rake rinouraya pakutanga kwevhesi, aizopedzisira adzorera kurwisa mambo wokumaodzanyemba (mambo wokusatenda kuna Mwari). Hupapa pahwakazodzora kurwisa, mambo wokusatenda kuna Mwari akanga atama kubva kurudzi rweFrance achienda kusangano remubatanidzwa reSoviet Union. France yaiva rudzi rumwe, asi hupapa pahwakadzorera kurwisa mambo wokumaodzanyemba muvhesi iyi, mambo wokumaodzanyemba akazivikanwa se“nyika,” sezvakanga zvakaitawo yaimbova Soviet Union.
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.
Mamboazi wa kaskazini (upapa) alipolipiza kisasi, alikuja na “magari ya vita,” “wapanda farasi,” na “merikebu nyingi.” Magari ya vita na wapanda farasi ni ishara za nguvu za kijeshi, na merikebu ni ishara za nguvu za kiuchumi. Uweza uliounda muungano usio mtakatifu pamoja na upapa kwa kusudi la kuiangusha Umoja wa Kisovieti ulikuwa Marekani; na nguvu mbili za Marekani katika Ufunuo sura ya kumi na tatu zinatambulishwa kuwa ni uwezo wake wa kuilazimisha dunia kuipokea alama ya mamlaka ya kipapa kwa nguvu za silaha na za uchumi. Watu watakatazwa kununua au kuuza bila alama hiyo; na zaidi ya hayo, bila alama hiyo, watu watauawa.
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.
Vhesi remakumi mana rinonyatsoratidza shato (mambo wokumaodzanyemba), chikara (upapa), uye muporofita wenhema (United States). Vhesi rinokosha re“nguva yokuguma” muna 1989 rinoratidza masimba matatu anoparadza anofambisa nyika kuenda kuAmagedhoni, sezvakangoitawo mavhesi anokosha esangano reMillerite, ayo akaratidza masimba maviri anoparadza ouhedheni achizoteverwa noupapist.
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.
Vhesi rinotanga nehondo pakati pamambo wokumaodzanyemba namambo wokuchamhembe. Pakutanga kwevhesi iri (1798), mambo wokumaodzanyemba ndiye anokunda, asi mukati mevhesi imomo mambo wokuchamhembe anodzora nokutsiva, akakunda mambo wokumaodzanyemba. Kutanga kwevhesi kunoratidza hondo iri pakati pamambo wokuchamhembe namambo wokumaodzanyemba, uye pakuguma kweshoko riri muvhesi imomo hondo imwe cheteyo iri pakati pamadzimambo okuchamhembe neokumaodzanyemba inoratidzwazve, asi mhedzisiro yacho yakapesana. Kutanga kwacho kwakaratidza “nguva yokuguma” muna 1798, uye hondo yokupedzisira inoratidza “nguva yokuguma” muna 1989. Vhesi iri rine mukati meuchapupu hwaro hwakanyorwa chisimbiso cheAlpha naOmega, kutanga nokuguma.
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.
Mbiri yeniyeni ya vesili ikupitirirabe kupitirira kugwa kwa Soviet Union mu 1989, kufika pa lamulo la Sabata la vesi 41. Pa lamulo la Sabata, mgwirizano wa magawo atatu wa Babulo wamakono umabwera chifukwa cha mndandanda wa zochitika zachangu. Chotero vesi 40 limayamba pamene chilonda chopha chinaperekedwa mu 1798, ndipo hule la Turo linaiwalika. Mbiri yoimiridwa ndi vesili imathera kwathunthu pa lamulo la Sabata la vesi 41, pomwe chilonda chopha chichiritsidwa ndipo hule la Turo likumbukiridwanso. Chizindikiro cha chiyambi ndi cha mapeto chalembedwa osati pa mawu okha opezeka m’vesili, komanso pa mbiri yonse yoimiridwa ndi vesilo. Vesili limazindikiritsa chimango cha uneneri chimene sichikhazikika pa chikunja chokha (chinjoka) ndi upapa (chilombo), koma limazindikiritsa kapangidwe ka mphamvu zitatu zowononga zimene zimatsogolera dziko ku Aramagedo.
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.
Maonero echiporofita aMiller akazivisa kusvika kwekutonga kwaMwari kwekuongorora, uye maonero echiporofita eFuture for America anozivisa kusvika kwekutonga kwaMwari kwekuitisa mutongo. Panguva ye“nguva yokuguma” muna 1989, nzira ine matanho matatu yokuedzwa nokucheneswa yakatanga apo ndima nhanhatu dzokupedzisira dzaDhanieri chitsauko 11 dzakazarurwa pakudonha kweSoviet Union. Musiyano wokuti Miller akaona chete upagani noupapisti, asi haana kuona chiPurotesitendi chakatsauka pakutenda, unofanira kunzwisiswa kuti munhu anyatsonzwisisa chiratidzo cheRwizi Ulai chakazarurwa muna 1798.
We will continue that consideration in the next article.
Katika makala inayofuata tutaendelea na mazungumzo hayo.
“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.
“Hapana wakati wa kupoteza. Nyakati za taabu ziko mbele yetu. Ulimwengu umechochewa na roho ya vita. Hivi karibuni matukio ya taabu yaliyotajwa katika unabii yatatukia. Unabii wa Danieli sura ya kumi na moja umekaribia kutimizwa kikamilifu. Sehemu kubwa ya historia iliyotukia katika kutimizwa kwa unabii huu itarudiwa.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Mu ndime ya makumi atatu akunenedwa za mphamvu ina imene ‘ndime 30 kufikira 36 zatchulidwa.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“අ මෙහි වචනවල විස්තර කර ඇති දර්ශනවලට සමාන දර්ශන සිදු වනු ඇත.” Manuscript Releases, අංක 13, 394.