William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.
William Miller akavakira mashoko ake euprofita pamusoro pehurongwa hwemasimba maviri anoparadza, ayo aakanyatsoziva zvakarurama saRoma yechihedheni neRoma yepapa.
“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
“William Miller, paakashandisa nzira yake yokududzira Magwaro, akaona muzvikamu zvakasiyana-siyana zvezviprofita zveapocalyptic dingindira rinodzokororwa rengakava pakati pevanhu vaMwari nevavengi vavo. Mukuongorora kwake masimba aitambudza vanhu vaMwari mumazera ose, akavandudza pfungwa yezvinonyangadza zviviri, achizvitsanangura sechihedheni (chinyangadzo chokutanga) chinomirira simba rinotambudza riri kunze kwechechi, uye upapa (chinyangadzo chechipiri) hunomirira simba rinotambudza riri mukati mechechi. Ndiro dingindira rezvinonyangadza zviviri rakava chimiro chakatanhamara chezvizhinji zvedudziro dzake dzezviprofita dzakazotevera.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.
Vadzidzisi vezvechitendero veAdventism vanobvuma chokwadi chokuti hwaro hwaMiller hwekushandisa chiporofita hwaiva masimba maviri anoparadza, iwo echihedheni neehupapa, kunyange hazvo vachingoahwona sedudziro yenhoroondo yevaMillerite chete, uye kwete sechokwadi chaakapihwa naMwari.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Mwari akatuma mutumwa Wake kuti ashande pamwoyo womurimi akanga asina kutenda Bhaibheri, kuti amutungamirire kutsvakisisa zviporofita. Vatumwa vaMwari vakaramba vachishanyira kakawanda uyo akanga asarudzwa, kuti vatungamirire pfungwa dzake nokuzarurira kunzwisisa kwake zviporofita zvakanga zvagara zviri murima kuvanhu vaMwari. Kutanga kwechikamutsetse chechokwadi kwakapiwa kwaari, uye akatungamirirwa kuenda mberi achitsvakurudza chisungo nechisungo, kusvikira atarira nechoshamiso nokuyemura paShoko raMwari. Akaona imomo chikamutsetse chakakwana chechokwadi. Shoko iro raakanga aiona seresina kufemerwa zvino rakazaruka pamberi pechiono chake murunako nomukubwinya kwaro. Akaona kuti chimwe chikamu cheMagwaro chinotsanangura chimwe, uye kana imwe ndima yakanga yakavharika pakunzwisisa kwake, akawana mune chimwe chikamu cheShoko izvo zvaichiitsanangura. Akarangarira Shoko dzvene raMwari nomufaro uye nokuremekedza kwakadzama pamwe nokutya kutsvene.” Early Writings, 230.
“His angel” is identified directly as Gabriel by Sister White.
“Sisita White anomuzivisa zvakananga saGabrieri se‘ngirozi yake.’”
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.
“Maneno ya malaika, ‘Mimi ni Gabrieli, nisimamaye mbele za Mungu,’ yanaonyesha kwamba anashika cheo cha heshima kuu katika nyua za mbinguni. Alipokuja na ujumbe kwa Danieli, alisema, ‘Wala hakuna ashikamanaye nami katika mambo haya, ila Mikaeli [Kristo] mkuu wenu.’ Danieli 10:21. Kuhusu Gabrieli Mwokozi ananena katika Ufunuo, akisema kwamba ‘Aliutuma kwa mkono wa malaika wake akamwonyesha mtumwa wake Yohana.’ Ufunuo 1:1. Naye malaika akamwambia Yohana, ‘Mimi ni mtumishi pamoja nawe, na pamoja na ndugu zako manabii.’ Ufunuo 22:9, R.V. Ni wazo la ajabu sana—kwamba malaika anayefuata kwa heshima baada ya Mwana wa Mungu ndiye aliyechaguliwa kuwafunulia wanadamu wenye dhambi makusudi ya Mungu.” The Desire of Ages, 99.
“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.
“Iyyo ni ng’anzo inene—ni malayika ma ochung’ ma i luor moloyo cing’ Wuod Nyasaye ema noyier mondo oyawparo William Miller gik moko ma Nyasaye osingore ni timo.” Ok mana Gabriel kende, to malaike mang’eny bende ne gilosee rieko mar donjo e weche mag njocho “mokwongo duto nosebedo mudho ne jo Nyasaye.” Gabriel gi malaike mamoko ne gitelo Miller e dhok mar Nyasaye ka giwuotho giye chuth koa e Genesis nyaka nyime. Omiyo ne gitelo nyaka chuny njocho mar kinde maber ahinya ma nigi e Bible, ma en “kinde abiriyo” (higni alufu ariyo gi mia abich gi piero apar gariyo) mag Leviticus piero mar apar ariyo gi abich, ka pod ok gitelo nyaka “ndalo alufu ariyo gi mia adek” mag Daniel mokando mar abiriyo gi achiel, chieng’ mar apar gi ang’wen.
“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …
“Ndzi hetelerile ku tinyiketela exikhongelweni ni eku hlayeni ka rito. Ndzi tiyimisele ku veka etlhelo hinkwaswo leswi a ndzi sungule ku va ni swona emiehleketweni ya mina, ku ringanisa Matsalwa hi ku helela ni Matsalwa, ni ku landzelela ku ma dyondza hi ndlela leyi nga le ka nongonoko ni leyi hlelekeke. Ndzi sungurile hi Genesa, ndzi hlaya ndzimana hi ndzimana, ndzi nga hatlisi ku tlula laha nhlamuselo ya tindzimana to hambana yi nga ta va yi paluxekile hakona, leswaku ndzi sala ndzi ntshunxekile eka ku karhateka kun’wana ni kun’wana mayelana ni swilo leswi nga twisisekiki kumbe leswi vonakaka onge i ku kanetana. Loko ntsena ndzi kuma nchumu lowu nga erinyameni, mukhuva wa mina a ku ri ku wu ringanisa ni tindzimana hinkwato leti fambelanaka na wona; kutani hi mpfuno wa CRUDEN, ndzi kambisise matsalwa hinkwawo ya Matsalwa lawa a ku kumiwa marito man’wana ni man’wana ya nkoka lama nga endzeni ka xiphemu xihi ni xihi lexi nga erinyameni. Kutani hi ku tshika rito rin’wana ni rin’wana ri va ni ku khumba ka rona loku faneleke eka mhaka ya tsalwa rero, loko langutelo ra mina eka rona a ri twanana ni tindzimana hinkwato leti fambelanaka na rona eBibeleni, a swi nga ha vi xiphiqo. Hi ndlela leyi ndzi yile emahlweni ni dyondzo ya Bibele, eka ku yi hlaya ka mina ko sungula, ku ringana malembe ya kwalomu ka mambirhi, naswona ndzi enerisekile hi ku helela leswaku yona hi yoxe muhlamuseri wa yona. Ndzi kume leswaku hi ku ringanisa Matsalwa ni matimu, vuprofeta hinkwabyo, hilaha byi nga fika eku hetisekeni ha kona, a byi hetiseke hi rito ni hi marito; leswaku swivumbeko hinkwaswo swo hambana-hambana, swigaririmi, swifaniso swa le ka tindzimana, swifananiso ni swin’wana, swa Bibele, swi nga va swi hlamuseriwa eka ku hlangana ka swona loku hatlaka, kumbe marito lawa swi vuriwaka ha wona a ma hlamuseriwa eka swiphemu swin’wana swa rito, naswona loko swi hlamuseriwile hi ndlela yoleyo, swi fanele ku twisisiwa hi ku kongoma hi ku landza nhlamuselo yoleyo. Hikwalaho ndzi enerisekile leswaku Bibele i nongonoko wa ntiyiso lowu paluxiweke, lowu nyikiweke hi ku vonakala ni ku olova swinene, lerova “munhu la fambaka endleleni, hambiloko a ri xiphukuphuku, a nga ka a nga hoxi kona.’ …”
“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.
“Baada ya uchunguzi wa kina zaidi wa Maandiko, nilifikia hitimisho kwamba zile nyakati saba za ukuu wa Mataifa lazima zianze wakati Wayahudi walipoacha kuwa taifa huru katika utekwa wa Manase, ambao wanahistoria bora wa kronolojia waliuweka kuwa mwaka 677 K.K.; kwamba zile siku 2300 zilianza pamoja na majuma sabini, ambayo wanahistoria bora wa kronolojia waliyatolea tarehe kuanzia mwaka 457 K.K.; na kwamba zile siku 1335, zinazoanza kwa kuondolewa kwa sadaka ya daima, na kusimamishwa kwa chukizo lile liletalo ukiwa, Danieli sura ya saba mstari wa kumi na moja, zilipaswa kuhesabiwa kuanzia kusimamishwa kwa ukuu wa Upapa, baada ya kuondolewa kwa machukizo ya kipagani, na ambavyo, kulingana na wanahistoria bora nilioweza kuwashauri, vilipaswa kutiwa tarehe kuanzia yapata mwaka 508 B.K. Kwa kuhesabu vipindi hivi vyote vya unabii kuanzia tarehe mbalimbali walizozitaja wanahistoria bora wa kronolojia kwa matukio ambayo kwa dhahiri vilipaswa kuhesabiwa kutokana nayo, vyote vingefikia ukomo pamoja, yapata mwaka 1843 B.K. Hivyo basi, mwaka 1818, mwishoni mwa miaka yangu miwili ya kujifunza Maandiko, nililetwa kwenye hitimisho zito kwamba, katika muda wa yapata miaka ishirini na mitano tangu wakati huo, mambo yote ya hali yetu ya sasa yangekuwa yamefikia mwisho wake…” William Miller’s Apology and Defense, 6, 12.
The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.
Murayiro wokutanga kutaurwa unosimbisa kuti chinhu chinotanga kutaurwa ndicho chine kukosha kukuru kwazvo; uye chinhu chekutanga kutaurwa muna Zvakazarurwa chitsauko 1 ndima 1 ndiwo murongwa wekufambiswa kweshoko unoshandiswa naBaba pavanopa shoko kuna Jesu, uyowo anoripa kungirozi yake, iyo yobva yaripa kumuporofita, iye ozorinyora pasi achiribva aritumira kumachechi. Adventism payakaramba basa nezvakawanikwa naWilliam Miller, haina kungoramba nheyo dzayo bedzi, asi yakarambawo murongwa chaiwo wekufambiswa kweshoko wakatungamirira Miller mukunzwisisa kwake, uye yakaramba murongwa iwoyo unova ndiwo chete nzira iyo vanhu vanganzwisisa nayo Zvakazarurwa zvaJesu Kristu zvinovhurwa nguva pfupi musuwo wenyasha usati wavharwa.
Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.
Miller akatungamirirwa kunzwisisa kuti nguva nomwe dzaRevhitiko dzakatanga muna 677BC. Kwakazosvika muna 1856 ndipo pakashandiswa Hiram Edson naIshe kuti azivise kuti kuparadzirwa kwenguva nomwe kwakaitwawo pamusoro pamarudzi gumi okumusoro aIsraeri. Ishe vakanga vachiedza kusimudzira kunzwisisa kwenguva nomwe zvichienderana, asi zvichipfuura zvikuru, kuwanikwa kwekutanga kwaMiller kwenguva nomwe. Asi muna 1856 chiedza chakabudiswa naHiram Edson chakaguma nenzira isinganzwisisiki, nokuti chinyorwa chechisere munhevedzano chakaguma namashoko aJames White, uyo panguva iyoyo akanga ari Mupepeti weReview and Herald, okuti, “Zvichaenderera mberi.” Chaifanira “kuenderera mberi,” asi kwete kusvikira pashure paGunyana 11, 2001, apo Ishe vakatungamirira vanhu vavo ku“nzira dzekare” uye pakupedzisira kuenda kunhevedzano isina kupedzwa yezvinyorwa zvakanyorwa naHiram Edson.
We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.
Ngatiri kureva zvino kupanduka kwakatanga nguva pfupi mushure mekuodzwa mwoyo kukuru, asi kungoratidza bedzi kuti, kunyange zvazvo Miller akatungamirirwa ku“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu, zviri pachena kuti Ishe vakanga vane chinangwa chokuwedzera kunzwisisa kwekutanga kweidzo nguva nomwe kupfuura kunzwisisa kwaMiller kwenheyo yenyaya iyi. Vakasarudza Hiram Edson, muranda mumwe cheteyo wenhoroondo iyoyo chaiyo wavakanga vambosarudza kuti apiwe chiratidzo chaKristu achipinda muNzvimbo Tsvene-tsvene musi wa23 Gumiguru, 1844.
This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.
මෙන්න, මම ඇඩ්වෙන්ටිස්ට් තත්ත්වවේදියාගේ වචන භාවිත කළේ, මිලර්ගේ සියලු අනාවැකි-අදාළ යෙදවීම් සඳහා වූ රාමුගත පදනම, දානියෙල් ග්රන්ථයේ “දෛනික” (විග්රහවාදය) ලෙස නිරූපිත වන, විනාශකාරී බල දෙක පිළිබඳ ඔහුගේ අවබෝධය මත පදනම් වූ බව පිළිගැනීම සඳහාය. එය සැමවිටම “අපරාධය” හෝ “අශුචිකම” සමඟ සම්බන්ධ වී ඇති අතර, ඒ දෙකම පාප්වාදයේ විනාශකාරී බලයේ විවිධ පැතිකඩ නියෝජනය කරයි. ඔහු නිරූපණය කරන ඉතිහාසයෙන් පසු, රෝමීය බලයන් පිළිබඳ මිලර්ගේ මූලික අවබෝධය බෙහෙවින් වර්ධනය වී ඇත.
The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.
Vatumwa va Xikwembu, ku katsa na Gabriyele, va kongomisile Miller eka ku twisisa loku a ku twarisiseke. Ku twisisa koloko a ku katsa vuprofeta lebyi a byi twarisiseke, milawu ya nhlamuselo ya Bibele leyi a yi tirhiseke, ni tlhela ku va rimba leri n’wi pfaleteriseke ku lulamisa vuprofeta hi ndlela leyi faneleke. Miller u nyikiwe rimba ra leswaku matimba mambirhi lama lovisaka, lama boxiweke eka Daniyele, a ku ri Rhoma ya vuhedeni na Rhoma ya vupapa. Future for America yi kongomisiwe eka rimba ra matimba manharhu lama lovisaka ya dragona, xivandzana ni muprofeta wa mavunwa.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.
Ndzi vona mimoya yinharhu leyi nga tengangiki, yo fana ni maxama, yi huma enon’wini wa dragona, ni le non’wini wa xivandzana, ni le non’wini wa muprofeta wa mavunwa. Hikuva i mimoya ya madimoni, leyi endlaka masingita, leyi fambaka yi ya eka tihosi ta misava ni ta misava hinkwayo, leswaku yi ti hlengeleta enyimpini ya siku rero lerikulu ra Xikwembu xa Matimba Hinkwawo. Nhlavutelo 16:13, 14.
Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.
Remangwana yechimiro cheAmerica yakavakirwa pamusoro pebasa raMiller, asi inopfuura apo basa rake rakagumira. Adventism yakasiya chimiro chake ikadzokera kudzidziso yechiPurotesitendi chakatsauka neRoma. Mutsetse mumwe chetewo wechiporofita unorambidzwa mubhuku raZvakazarurwa wakatanga mubhuku raDanieri.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Chakazarurwa ibhuku rakaiswa chisimbiso, asiwo ibhuku rakazarurwa. Rinonyora zviitiko zvinoshamisa zvichaitika mumazuva okupedzisira enhoroondo yenyika ino. Dzidziso dzebhuku iri dzakajeka uye dzakasimba, hadzisi dzezvakavanzika kana dzisinganzwisisiki. Mariri munotorwazve mutsara mumwe chete wouprofita sezvakaitwa muna Danieri. Humwe uporofita Mwari akahudzokorora, nokudaro achiratidza kuti hunofanira kupiwa kukosha. Ishe havadzokorori zvinhu zvisina ukoshi hukuru.” Manuscript Releases, volume 9, 8.
Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.
Miller aisakwanisa kunzwisisa zviporofita zvebhuku raZvakazarurwa, nokuti mutsara wechihedheni nehweupapa wakanyatsozivikanwa kwazvo muna Danieri unokudziridzwa mubhuku raZvakazarurwa kuti usanganise simba rinotevera rokutambudza richauya pachikuva chenhau yezviporofita.
“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.
“Kupitia upagani, na kisha kupitia Upapa, Shetani alitumia uwezo wake kwa karne nyingi katika juhudi ya kuwafutilia mbali mashahidi waaminifu wa Mungu kutoka duniani. Wapagani na wapapa walichochewa na roho ileile ya joka. Walitofautiana tu kwa kuwa Upapa, huku ukijifanya unamtumikia Mungu, ulikuwa adui wa hatari zaidi na mkatili zaidi. Kupitia utendaji wa Urumi wa Kipapa, Shetani aliiteka dunia. Kanisa la Mungu linalodaiwa kuwa lake lilifagiliwa kuingia katika safu za upotovu huu, na kwa zaidi ya miaka elfu moja watu wa Mungu waliteswa chini ya ghadhabu ya joka. Na wakati Upapa, ukiwa umepokonywa nguvu zake, ulipolazimika kuacha mateso, Yohana akaona mamlaka mpya ikiinuka ili kuiga sauti ya joka, na kuendeleza kazi iyo hiyo ya ukatili na ya kufuru. Mamlaka hii, ya mwisho itakayopigana vita dhidi ya kanisa na sheria ya Mungu, iliwakilishwa kwa ishara na mnyama mwenye pembe zinazofanana na za mwana-kondoo. Wanyama waliotangulia walikuwa wametoka baharini, lakini huyu alitoka katika nchi, akiwakilisha kuinuka kwa amani kwa taifa linalowakilishwa. ‘Pembe mbili mfano wa mwana-kondoo’ zinawakilisha vyema tabia ya Serikali ya Marekani, kama inavyoonyeshwa katika kanuni zake mbili za msingi, Urepublikanismo na Uprotestanti. Kanuni hizi ndizo siri ya uwezo wetu na ustawi wetu kama taifa. Wale waliopata hifadhi kwanza katika mwambao wa Amerika walifurahi kwamba walikuwa wamefika katika nchi iliyo huru kutoka madai ya jeuri ya upapa na udhalimu wa utawala wa kifalme. Waliazimia kuanzisha serikali juu ya msingi mpana wa uhuru wa kiraia na wa dini.
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Asi ule mchoro mkali wa kalamu ya unabii hufunua badiliko katika mandhari hii ya amani. Yule mnyama mwenye pembe kama za mwana-kondoo hunena kwa sauti ya joka, naye ‘hutumia uwezo wote wa mnyama wa kwanza mbele yake.’ Unabii hutangaza kwamba atawaambia wakaao juu ya nchi wamfanyie mnyama huyo sanamu, na kwamba ‘huwafanya wote, wadogo kwa wakubwa, matajiri kwa maskini, walio huru kwa watumwa, kutiwa chapa katika mkono wao wa kuume, au katika vipaji vya nyuso zao; tena kwamba mtu yeyote asiweze kununua wala kuuza, isipokuwa yeye aliye na ile chapa, au jina la mnyama, au hesabu ya jina lake.’ Hivyo basi Uprotestanti hufuata katika nyayo za Upapa.” Signs of the Times, Novemba 1, 1899.
For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.
Kwa Miller, chilombo cha m’nyanja ndi chilombo cha pansi cha m’Chivumbulutso 13 chinkaimira Roma yachikunja yotsatiridwa ndi Roma ya upapa. Miller anayesetsanso kugwiritsa ntchito maziko ake pa Chivumbulutso 17, koma kuchiritsidwa kwa chilonda chakupha cha upapa, udindo waulosi wa United States ndi wa United Nations, zinali kunja kwa maziko aumulungu amene anapatsidwa kwa iye ndi angelo. Kwa iye, chilombo chimene chinatuluka m’pansi m’Chivumbulutso 13 chinali upapa.
Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.
Miller akanga ari mutumwa aifanira kushandiswa kubvisa nguo yechiPurotesitendi mumaoko evaizviti maPurotesitendi vakanga vabuda muNguva dzeRima. Nguva iyo United States yaizotaura sedhiragoni, apo Republicanism yaizoshanduka kuva democracy uye chiPurotesitendi chakatsauka chaizobatana nehurumende yakatsauka uye chidzokorore kubatanidzwa kwechechi nehurumende kunova mufananidzo wehupapa, yakanga ichiri mberi munguva yake. Nokuda kwechikonzero ichocho, akaedza kuisa bhuku raZvakazarurwa muhurongwa hwoumwari hwaakanga apiwa nengirozi.
He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Akasarudzwa kuti anzwisise kuwedzera kwezivo kwakabudiswa muna 1798 apo chiratidzo cheRwizi Ulai chaDanieri zvitsauko zvisere nezvipfumbamwe chakazarurwa. Mune ramangwana, America yaifanira kunzwisisa chiratidzo cheRwizi Hidhekeri chaDanieri zvitsauko gumi kusvika gumi nembiri, chakazarurwa muna 1989, apo, sezvinotsanangurwa muna Danieri gumi nerimwe, ndima makumi mana, nyika dzaimiririra yaimbova Soviet Union dzakatsvairwa neupapa neUnited States.
The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.
Tungalas at han kahuraan nga iginhatag han mga anghel ngadto ha Future for America iginbasar ha pag-ila ngan ha pag-aplikar han tagna sulod han konteksto han tulo-ka-bahin nga pakig-usa han dragon, han mananap, ngan han buwaon nga manaragna.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Chiedza chakagamuchirwa naDhanieri kubva kuna Mwari chakapiwa zvikurukuru nokuda kwamazuva okupedzisira aya. Zviratidzo zvaakaona pamahombekombe eUlai neHidhekeri, nzizi huru dzeShinari, zvino zvava kuzadzikiswa, uye zviitiko zvose zvakaporofitwa zvichakurumidza kuitika.” Testimonies to Ministers, 112.
The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.
VaMillerite vakaparidza shoko rengirozi yokutanga nerechipiri, vachizivisa kuvhurwa kwokutonga. Future for America iri kuparidza shoko rengirozi yechitatu.
I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.
Ini ndakadyara, Aporo akadiridza; asi Mwari ndivo vakakurisa. Naizvozvo, anodyara haasi chinhu, kana anodiridza haasi chinhu; asi Mwari vanopa kukura. Zvino anodyara neanodiridza ndivamwe; uye munhu mumwe nomumwe achagamuchira mubayiro wake pachake maererano nokushanda kwake pachake. Nokuti isu tiri vashandi pamwe chete naMwari; imi muri munda waMwari, imi muri chivakwa chaMwari. Maererano nenyasha dzaMwari dzandakapiwa, somuvaki mukuru akachenjera, ndakateya nheyo, uye mumwe anovaka pamusoro payo. Asi munhu mumwe nomumwe ngaachenjere kuti anovaka sei pamusoro payo. Nokuti hakuna mumwe angateya imwe nheyo kunze kweiyo yakatoiswa, iyo inova Jesu Kristu. 1 VaKorinte 3:6–11.
To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.
Kuti ugopresentire umusemburo w’umumarayika wa gatatu neza, ugomba no kugaragaza n’ubutumwa bw’abamarayika babiri ba mbere, kuko twamenyeshejwe ko hatabaho uwa gatatu hatabanje kubaho uwa mbere n’uwa kabiri. Ubutumwa bwa mbere n’ubwa kabiri ni bwo rufatiro, kandi ubutumwa bwa gatatu ni bwo buhiga; ariko ubutumwa bwa gatatu ntibuzigera buhakana cyangwa bunyuranya n’ubwa mbere n’ubwa kabiri. Nibubikora, ntibuba ari bwo butumwa nyakuri.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Imiyalezo yokuqala neyesibili yanikezwa ngo-1843 nango-1844, futhi manje sesingaphansi kokumenyezelwa komlayezo wesithathu; kodwa yonke le miyalezo emithathu isamele imenyezwe. Kusabaluleke ngendlela efanayo namanje njengakuqala ukuba iphindwe kulabo abafuna iqiniso. Ngepeni nangezwi kufanele sizwakalise lesi simemezelo, sibonise ukuhleleka kwayo, kanye nokusetshenziswa kweziprofetho ezisiletha emlayezweni wengelosi yesithathu. Okwesithathu akunakuba khona ngaphandle kokokuqala nokwesibili. Le miyalezo kufanele siyinikeze izwe ngezincwadi ezishicilelwe, ngezinkulumo, sibonisa ohlwini lomlando weziprofetho izinto ebezikhona nezinto ezisazokuba khona.” Selected Messages, book 2, 104, 105.
There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.
Kune kucherechedzwa kwakanaka zvikuru kwenhoroondo yevaMillerite pamwe nenhoroondo yedu. VaMillerite ndivo vakanga vari mavambo, uye isu tiri magumo. Ivo vakaparidza uye vakararama mashoko engirozi yokutanga neyechipiri. Isu tinoparidza yechitatu ngirozi. Shoko ravo rakazarurwa risina kuvharwa (chiratidzo cheUlai) rinowanikwa muzvitsauko zviviri zvaDanieri, uye redu (chiratidzo cheHidhekeri) rinowanikwa muzvitsauko zvitatu. Ivo vakazivisa nhamo yokutanga neyechipiri, uye vakararama mukuzadziswa kwenhano yechipiri. Isu tinozivisa uye tinorarama mukuzadziswa kwenhano yechitatu. Chimiro chavo chokushandisa chiporofita chaiva Roma yechihedheni (shato) neRoma yehupapa (chikara). Chimiro chedu chokushandisa chiporofita iRoma yemazuva ano sechikara chine zvikamu zvitatu.
As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.
Apo patinotanga kufungisisa chimiro cheRoma yeupapa muna chitsauko chegumi nechinomwe cheZvakazarurwa, ichinzi ndiyo yechisere inobva pane zvinomwe, zvinokosha kuti titarise zvakanzwisiswa nevaMillerite pamusoro peRoma munguva yenhoroondo yenheyo. Mutumwa wechitatu achava nechiedza chinowedzera, asi chiedza ichocho hachizombopikisi chokwadi chakasimbiswa.
Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.
Muchitsauko chechipiri, chechinomwe, chechisere, chegumi nerimwe nechegumi nembiri chaDanieri chinoratidza Roma, pamwe chete namamwe masimba. Tiri kutarisa zvikamu zviviri zveRoma zvisati zvasvika muna 1798; chechihedheni necheupapa, sechimiro chinotungamirira mashandisirwo ouporofita aMiller. Miller navapayona vakaratidza kuti “vapambi vavanhu vako” muna Danieri chitsauko chegumi nerimwe nendima yechina negumi zvinomirira Roma.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Zvino munguva idzodzo vazhinji vachamukira mambo wokumaodzanyemba; navapambi vavanhu vako vachazvikudza kuti vasimbise chiratidzo; asi vachawa. Danieri 11:14.
There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”
Mukati mevhesi iyi mune angangosvika mapfundo maviri anokosha anofanira kurangarirwa. Shoko rokuti “chiratidzo” riri mundima iyi nderimwe remashoko maviri echiHebheru ari mubhuku raDhanieri anoshandurwa achinzi “chiratidzo.” Rimwe remashoko echiHebheru anoshandurwa achinzi “chiratidzo” ndiro châzôn, uye rinoreva kurota, kana chiporofita kana chiratidzo. Shoko rokuti châzôn rinoratidza nhoroondo yechiporofita, kana nguva yakati, uye rinowanikwa kagumi muna Dhanieri uye nguva dzose richishandurwa richinzi “chiratidzo.”
The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”
Rimwe izina ry’Igiheburayo na ryo rihindurwa ngo “iyerekwa” ni mar-eh’, kandi risobanura “isura” cyangwa “uko ikintu kigaragara.” Ijambo mar-eh’ ryerekana ikintu kimwe kibonwa, umwanya runaka mu gihe. Ijambo ry’Igiheburayo mar-eh’ riboneka inshuro cumi na eshatu mu gitabo cya Daniyeli, kandi rihindurwamo “iyerekwa” inshuro esheshatu, “uburanga” inshuro enye, “isura” inshuro ebyiri, na “ufite igikundiro” inshuro imwe.
The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.
Vakapambi va vanhu vako vanomirira Roma, uye naizvozvo chidzidzo chechiporofita pamusoro peRoma ndicho chinosimbisa “chiratidzo” chechiporofita chiri mubhuku raDhanieri. Nokuda kwechikonzero ichi, zvinokosha kunzwisisa kukosha kweRoma sechiratidzo chechiporofita.
Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.
គោលវិជ្ជានៃទំនាយទាមទារថា ពាក្យ «និមិត្ត» ដែលតំណាងឲ្យប្រវត្តិសាស្ត្រទំនាយ គឺជាអត្ថន័យដូចគ្នានឹង «និមិត្ត» ដែលត្រូវបានលើកឡើងនៅក្នុងសៀវភៅវិវរណៈ ពីព្រោះការបំភ្លឺដោយព្រះវិញ្ញាណបានកំណត់ថា ដានីយ៉ែល និង វិវរណៈ គឺជាសៀវភៅតែមួយ ក្នុងន័យថាវាបំពេញបន្ថែមគ្នាទៅវិញទៅមក នាំគ្នាទៅរកភាពពេញលេញ ហើយខ្សែទំនាយដដែលដែលមានទីតាំងនៅក្នុងដានីយ៉ែល ក៏ត្រូវបានយកមកបន្តនៅក្នុងវិវរណៈផងដែរ។ ចំណុចទាំងនោះដែលត្រូវបានបង្ហាញនៅក្នុង Spirit of Prophecy បានត្រូវរួមបញ្ចូលរួចហើយនៅក្នុងស៊េរីអត្ថបទនេះ ដូច្នេះខ្ញុំនឹងមិនយកមកដាក់សារជាថ្មីទៀតឡើយ។ ខ្ញុំនឹងបន្ថែមចំណុចមួយទៀត ដែលយើងក៏បានដាក់បញ្ចូលរួចហើយពី Sister White ផងដែរ។ ចំណុចនោះគឺថា សៀវភៅទាំងអស់នៃព្រះគម្ពីរ មកជួបគ្នា ហើយបញ្ចប់នៅក្នុងសៀវភៅវិវរណៈ។ «និមិត្ត» នៃប្រវត្តិសាស្ត្រទំនាយ (châzôn) ដែលមាននៅក្នុងដានីយ៉ែល ហើយត្រូវបានបង្កើតឡើងជាមួយនឹងប្រធានបទទំនាយអំពីរ៉ូម តំណាងឲ្យនិមិត្តនៃប្រវត្តិសាស្ត្រទំនាយនៅទូទាំងព្រះគម្ពីរ។ សៀវភៅទាំងអស់នៃព្រះគម្ពីរ មកជួបគ្នា ហើយបញ្ចប់នៅក្នុងវិវរណៈ ហើយព្រះជាម្ចាស់មិនដែលផ្ទុយនឹងព្រះអង្គទ្រង់ផ្ទាល់ឡើយ។ មិនដែលទេ! ប្រសិនបើអ្នកគិតថាទ្រង់បានធ្វើដូច្នោះ នោះអ្នកកំពុងយល់ខុសអំពីអ្វីមួយ។ ពាក្យហេប្រឺដដែលនោះ (châzôn) ក៏ត្រូវបានបកប្រែថា «និមិត្ត» នៅក្នុងសៀវភៅសុភាសិតផងដែរ។
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Lapho kungekho khona umbono, abantu bayabhubha; kodwa ogcina umthetho, uyajabula. IzAga 29:18.
That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.
එය එම පදය පිළිබඳ සලකා බැලිය යුතු පළමු කරුණ වේ. අප රෝමය වැරදි ලෙස තේරුම් ගන්නේ නම්, එවිට අපට අනාගතවාදී ඉතිහාසයේ දර්ශනය ස්ථාපිත කළ නොහැක. එම සත්යය මූලික වශයෙන් ඉතිහාසය පුරා රෝමය සම්බන්ධ අනාගතවාදී විෂයය විනාශ කිරීම සඳහා ව්යාජ ධර්මවේදය හඳුන්වා දුන් ජෙසුවිට්වරුන්ගේත් අනෙක් අයගේත් උත්සාහයන් නිර්වචනය කරයි. අප රෝමය පිළිබඳ මූලික අවබෝධය සලකා බලන විට, මෙය මනසෙහි තබා ගත යුතුය.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Vaya vanovhiringidzika pakunzwisisa kwavo kweshoko, vasingakundikani kuona zvinorehwa naantikristu, zvirokwazvo vachazviisa parutivi rwaantikristu. Iye zvino hapasisina nguva yokuti tibatanidzwe nenyika. Dhanieri amire mugove wake nomunzvimbo yake. Uprofita hwaDhanieri nehwaJohani hunofanira kunzwisiswa. Hunodudzirana. Hunopa kunyika zvokwadi dzinofanira kunzwisiswa nomunhu wose. Uprofita uhwu hunofanira kuva chapupu munyika. Nokuzadziswa kwahwo mumazuva okupedzisira aya, huchazvitsanangurira pachahwo.” Kress Collection, 105.
If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.
Usile kuona ubuvakalisi bomchasi-Kristu (iRoma), uya kuhlangana neRoma, yaye esi silumkiso sibekwe ngaphakathi komxholo wokuba umntu unakho okanye akanakho ukuqonda iincwadi zikaDaniyeli neSityhilelo. AmaMillerite akha ukuqonda okusisiseko kwe-Adventism phezu kokuchonga kwawo iRoma. Ayeqonda ukuba iRoma yayimelwe ngamandla amabini atshabalalisayo, ukuba omabini ayengamanqanaba eRoma, kodwa ayengekafiki kwindawo yembali yokubona iRoma njengomanyano oluphindwe kathathu njengoko lumelwe encwadini yeSityhilelo. Ngoko ke uDaniyeli usisiseko olumelwe ngamaMillerite, yaye iSityhilelo lilitye eliyintloko lembombo elimelwe yiFuture for America. Kukho nenye ingongoma kuDaniyeli 11:14 esinqwenela ukuyichonga.
Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.
Miller navamapiyō saha ādi pravartakayin Nebukadnezzarge svapnayē rūpaya Babilōnaya, Mēda-Pārsikaya, Grīsiyaya hā Rōmaya yana rājyayan hatara niyōjanaya karana bava avabōdha kara gattōya. Ovunta sivvana rājyayen eha dakinata nohæki viya; manda ovun pāpal Rōmaya yanu Rōmayēma devana avasthāvak pamanak bavin, eheyin sivvana rājyaya 1798 dī avasan vu bava avabōdha kara tibūha. Itihāsayē ovunge dṛṣṭi kōṇayen balana vita, ita anaturuva itiri va tibū ēkama dēvavākyamaya lakunu vanne, kandakin kæpī ā pāsāṇaya rūpayē pādayanta vædī ya yutu, Kristus vahansegē devana pæminīmaya pamanayi. Milleritvaru andhakāramaya hā pāpal Rōmaya atara dēvavākyamaya venaskam hāndunā gattada, 1798 Kristus vahansegē āpā pæminīmata samānugata kirīmata balakara tibīma nisā, ovunta rājyayan hataraṭa eha dakinata nohæki viya.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Tasvika panguva apo basa dzvene raMwari rinomiririrwa netsoka dzechifananidzo umo simbi yakanga yakasanganiswa nevhu rinonamira. Mwari ane vanhu vake, vanhu vakasanangurwa, vane njere dzinofanira kuitwa tsvene, vasingafaniri kusvibiswa nokuisa pamusoro penheyo huni, uswa, namashanga. Mweya mumwe nomumwe akatendeka kumirairo yaMwari achaona kuti chiratidzo chinosiyanisa kutenda kwedu iSabata rezuva rechinomwe. Dai hurumende yaizokudza Sabata sezvakarairwa naMwari, yaizomira musimba raMwari uye ichidzivirira kutenda kwakambopiwa vatsvene. Asi vatungamiri venyika vachatsigira sabata renhema, uye vachasanganisa kutenda kwavo kwechitendero nokuchengeta mwana uyu weupapa, vachiuisa pamusoro peSabata rakaitwa dzvene uye rakaropafadzwa naShe, akaritsaurira kuti munhu arichengete riri dzvene, sechiratidzo pakati pake navanhu vake kusvikira kuzvizvarwa zvine chiuru. Kusanganiswa kwezvematongerwo echechi nezvematongerwo enyika kunomiririrwa nesimbi nevhu. Kubatana uku kuri kuderedza simba rose remachechi. Kupa uku kereke simba rehurumende kuchaunza migumisiro yakaipa. Vanhu vava pedyo zvikuru nokupfuura muganhu wokurega kwaMwari. Vakaisa simba ravo mune zvematongerwo enyika, uye vakabatana noupapa. Asi nguva ichasvika apo Mwari acharanga avo vakashayisa simba murayiro wake, uye basa ravo rakaipa richadzokera pamusoro pavo.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?
Chakafumuka cheGumi neChinomwe ndicho chiziviso chekupedzisira cheumambo hwechiporofita hweBhaibheri, uye chinoratidza kuti umambo hunomwe hwawa, uye kuti umambo hwechisere isangano remativi matatu eRoma yemazuva ano. Kana chirevo chokutanga pamusoro peumambo hwechiporofita hweBhaibheri chiri muna Danieri chitsauko chechipiri, uye zvirokwazvo ndizvo; ipapo chirevo chokupedzisira chinofanira kuratidzwa nechirevo chokutanga. Umambo huna hwaDanieri chitsauko chechipiri hungawirirana sei neumambo husere huri muna Chakafumuka cheGumi neChinomwe?
Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?
Zvino, rangarirai sezvatinoenderera mberi kuti vaMillerite vaisagona kuona zviitiko zvechiporofita zvinopfuura nhoroondo yavo. Shoko ravakanzwisisa uye ravakaparidza rakaratidza Kuuya kweChipiri kwaKristu sechiratidzo chinotevera munhoroondo yechiporofita. Asi kana kunzwisisa kwevaMillerite kweRoma sechiratidzo chinosimbisa chiratidzo chenhorowondo yechiporofita, pamwe chete naDhanieri chitsauko chechipiri, zviri zvose zviri zviviri chokwadi zvemavambo zvevaMillerite, izvi zvingawirirana sei noushe husere hwechitsauko chegumi namanomwe cheZvakazarurwa?
If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.
Kana usina chokwadi kuti mufananidzo waDanieri chitsauko 2 ndiwo hwaro, zvose zvaunofanira kuita kufunga nezvemachati emapiyona e1843 ne1850. Ose ane mufananidzo waDanieri 2 wakaratidzwa paari. Zvakangofananawo kukosha ndezvekuti Ellen White anotaura kuti machati ose ari maviri aya akaitwa nokutungamirirwa naMwari uye maererano nourongwa Hwake.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74, 75.
“Ndzi vonile leswaku chati ya 1843 yi kongomisiwe hi voko ra Hosi, naswona a yi fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha A a swi rhandza hakona; leswaku voko ra Yena a ri ri ehenhla ka yona naswona ri fihla xihoxo eka tin’wana ta tinhlayo, leswaku ku nga vi na loyi a nga xi vonaka, ku kondza voko ra Yena ri susiwa.” Early Writings, 74, 75.
Of the 1850 chart she stated:
关于1850年图表，她曾这样说：
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Ndzi vone leswaku Xikwembu a xi ri eku kandziyiseni ka chati hi Makwerhu Nichols. Ndzi vone leswaku a ku ri ni vuprofeta bya chati leyi eBibeleni, naswona loko chati leyi yi endleriwe vanhu va Xikwembu, loko yi ringanerile eka un’we yi ringanerile ni le ka un’wana, naswona loko un’we a a lava chati leyintshwa leyi pendiweke hi xikalo lexikulu, hinkwavo va yi lava hi ku ringana.” Manuscript Releases, vholumo 13, 359.
There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.
Kuna methali ya kale ya ulimwengu isemayo, “Kosa lina njia nyingi, lakini kweli ina njia moja tu.” Kumekuwapo makosa mbalimbali yaliyotumiwa kuwazuia watu wasitambue kwamba Roma ya kisasa katika Ufunuo kumi na saba ndiyo kichwa cha nane kilicho cha wale saba. Mojawapo ya makosa hayo yanayotumiwa na wanatheolojia wa Uadventista ni upotoshaji wa falme za historia. Hapa sirejelei falme za unabii wa Biblia; hayo ni majina mawili tofauti. Falme za unabii wa Biblia huwekwa msingi wake juu ya kutajwa kwa kwanza katika Danieli sura ya pili, lakini kulikuwapo falme za historia zilizotangulia Babeli. Ellen White anabainisha wazi ni zipi zilizokuwa falme za historia, lakini wanatheolojia wa Uadventista hupuuza ushuhuda uliovuviwa na kuunda mfuatano wa falme za historia unaofifisha uelewa kwamba Roma daima huibuka ya nane na ni ya wale saba. Hata hivyo, ni Roma ndiyo inayothibitisha njozi hiyo.
The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.
වෙදිකාලවාදීත්වයේ සහ විපථගාමී ප්රොටස්ටන්ට්වාදයේ දේවශාස්ත්රඥයෝ ඉතිහාසයේ රාජ්යයන් වූයේ මිසරය, අෂ්ෂූරියාව, බාබිලෝනය, මේද-පර්සියාව, යවනදේශය, රෝමය යනාදිය බව යෝජනා කරති. සහෝදරි වයිට් අපට දන්වන්නේ, ඔවුන් ඉවත් කිරීමට තෝරාගන්නා ඉතිහාසයේ තුන්වන රාජ්යයක් ඇති බවය. ඔවුන් ඒ රාජ්යය ඉවත් කරන්නේද, නැතහොත් ඔවුන් භවිතවාක්යයේ ආත්මය ඉවත් කරන්නේද? දෙකමය.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Nhoroondo yendudzi dzakatevedzana kugara munguva nenzvimbo dzadzakagoverwa, dzichipupurira zvisingazivi kuchokwadi icho chadzo dzisina kuziva zvaraireva, inotaura kwatiri. Kunyika imwe neimwe uye kumunhu mumwe nomumwe wananhasi, Mwari akagovera nzvimbo muhurongwa Hwake hukuru. Nhasi vanhu nendudzi zviri kuyerwa netambo inoyera iri muruoko rwaIye asingambokanganisi. Vose, nokusarudza kwavo vamene, vari kuzvisarudzira magumo avo, uye Mwari ari kutonga pamusoro pezvose kuti azadzise zvinangwa Zvake.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Nhoroondo iyo Iye MUKURU NDIRI YANDIRI akanyora muShoko rake, achibatanidza chisungo nechisungo mumuketani wechiporofita, kubva kukusingaperi kwakapfuura kusvika kukusingaperi kuri mberi, inotizivisa patiri nhasi mukufamba kwenguva dzose, uye nezvingatarisirwa munguva iri kuuya. Zvose zvakafanotaurwa nechipo choruporofita kuti zvichaitika, kusvika panguva yazvino, zvakatevedzerwa pamapeji enhoroondo, uye tinogona kuva nechokwadi chokuti zvose zvichiri kuuya zvichazadziswa maererano nokurongeka kwazvo.
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.
“Kuparadzwa kwokupedzisira kwoushe hwose hwapanyika kwakafanotaurwa pachena muShoko rechokwadi. Muuporofita hwakataurwa panguva iyo mutongo waMwari wakaziviswa pamusoro pamambo wokupedzisira waIsraeri, panopiwa shoko rinoti: ‘Zvanzi naIshe Jehovha; Bvisa nguwani youmambo, ubvise korona: … simudzira wakaderera, uninipise wakakwirira. Ndichachipidigura, ndichachipidigura, ndichachipidigura; uye hachingazovipozve, kusvikira auya iye ane kodzero yacho; uye ndichachimupa iye.’ Ezekieri 21:26, 27.
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Korona rakabviswa kubva kuna Israeri rakazopfuudzwa zvichitevedzana kumadzimambo eBhabhironi, eMedhia nePezhia, eGirisi, neRoma. Mwari anoti, ‘Hazvichazovapo, kusvikira Auya iye ane kodzero yacho; uye ndichamupa iye.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Nguva iyoyo yaswedera. Nhasi zviratidzo zvenguva zvinoratidza kuti takamira pachikumbaridzo chezviitiko zvikuru nezvakakomba. Zvose zviri munyika yedu zviri mukusagadzikana. Pamberi pameso edu porofita yoMuponesi iri kuzadzikiswa pamusoro pezviitiko zvichatungamira kuuya kwake, ichiti: ‘Muchanzwa nezvehondo nerunyerekupe rwehondo…. Rudzi ruchamukira rudzi, noushe huchamukira ushe; uye kuchava nenzara, nehosha dzinoparadza, nokudengenyeka kwenyika munzvimbo dzakasiyana-siyana.’ Mateo 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Zvazvino inguva inokurudzira kufarira kukuru kune vose vapenyu. Vatongi navanamazano venyika, vanhu vanobata nzvimbo dzekuvimbwa nesimba, varume navakadzi vanofunga vemarudzi ose avanhu, vakaisa hanya yavo pazviitiko zviri kuitika zvakatikomberedza. Vari kutarira ukama hwakakakavadzana, husina runyararo, huripo pakati pendudzi. Vanocherechedza kusimba kuri kutora chibatiso pachinhu chose chapasi, uye vanoziva kuti chimwe chinhu chikuru uye chinosarudza chave kuda kuitika—kuti nyika yava pedyo nomatambudziko makuru anotyisa zvikuru.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Vatumwa vari zvino vakabata mhepo dzegakava, kuti dzirege kuvhuvhuta kusvikira nyika yanyeverwa pamusoro pengozi yayo iri kuuya; asi dutu riri kuunganidzika, ragadzirira kuputika pamusoro penyika; uye kana Mwari achizorayira vatumwa Vake kuti vasunungure mhepo, pachava nechiratidzo chegakava chakadai zvokuti hakuna peni ringachikwanisa kurondedzera.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.
“Bhaibheri, uye Bhaibheri chete, ndiro rinopa maonero akarurama ezvinhu izvi. Pano ndipo panoratidzwa zviitiko zvikuru zvokupedzisira munhoroondo yenyika yedu, zviitiko zviri kutotanga kutandavadza mimvuri yazvo mberi, uye ruzha rwokuswedera kwazvo ruchikonzera kuti nyika idedere uye mwoyo yavanhu ikundikane nokutya.” Education, 178–180.
This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.
Chitsauko ichi chine chiedza chikuru chenguva yedu, asi chandinoda kuratidza ndechekuti Sister White anonyatsotsanangura pachena kuti umambo hwenhoroondo hwakatangira Bhabhironi hwaiva Israeri, kwete Asiria. Humambo hwenhoroondo hunoshandiswa navadzidzi vezvouMwari hunosiya Israeri semumwe umambo hwenhoroondo, kunyange zvazvo simba nokubwinya zvakanga zvasimbiswa munguva yokutonga kwaMambo Soromoni, uye kunyange zvazvo kufemerwa kwakapa uchapupu hwakananga kubudikidza naEzekieri naEllen White kuti korona yaIsraeri yakapfuura ichienda kuBhabhironi.
If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.
Kana tikashandisa tsananguro yakafemerwa kuhumambo hwenhoroondo, tinoona kuti Israeri inofanira kuverengerwa pakati pehumambo ihwohwo. Israeri, Asiria neIjipiti ihumambo hwenhoroondo hwakatangira humambo hwekutanga hwechiporofita cheBhaibheri, hwakanga huri Bhabhironi. Naizvozvo, humambo hwechina hwe“nhoroondo” hwaiva Bhabhironi, hwechishanu hwaiva Medho-Pezhiya, hwechitanhatu hwaiva Girisi, hwechinomwe hwaiva Roma yechihedheni, uye hwechisere hwaiva Roma yehupapa, iyo yakanga iri yechinomwe nokuti inomiririra chikamu chechipiri cheRoma yechihedheni. Kana huMambo hwenhoroondo hwaverengerwa pamwe chete, Roma yehupapa ndiyo yechisere, uye iri yechinomwe.
In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.
Mu Danyeli igice cya karindwi, dufite ubwami bwo mu buhanuzi bwa Bibiliya bugereranywa n’inyamaswa. Babuloni ni intare, yakurikiwe n’idubu ry’Abamedi n’Abaperesi. Ubwa gatatu bwari Ubugiriki nk’ingwe, hanyuma hakaza Roma nk’inyamaswa “iteye ubwoba kandi iteye agahinda” yari ifite “amenyo y’icyuma.” Iyo nyamaswa iteye ubwoba, ihuje n’igishushanyo cyo muri Danyeli igice cya kabiri, ni Roma, ubwami bwa kane bwo mu buhanuzi bwa Bibiliya.
The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.
AmaMillerite ayeqonda ukuba ubukumkani besine kwakuyiRoma; ngoko ke ayeziqonda iimpawu zelo rhamncwa loyikekayo ngaloo ndlela, aza asebenzisa ngokulula zonke iimpawu zesiprofeto zerhamncwa kubukumkani besine. Ayewubona umahluko phakathi kweRoma yobuqaba neRoma yobupopu kule ndima, kodwa ayengakwazi ukubona ubukumkani besihlanu besiprofeto seBhayibhile, kuba ayesebenzisa ngokuchanekileyo ukukhankanywa kokuqala kobukumkani besiprofeto seBhayibhile njengendawo yawo yokubhekisela. Kodwa umahluko phakathi kweeRoma ezimbini ukule ndima, nto leyo esivumela ukuba siqwalasele umahluko phakathi kweeRoma ezimbini njengomelisa ubukumkani obubini. Kodwa asiyiyo le ngongoma esiyiqwalaselayo.
Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.
Naizvozvo akati, Chikara chechina chichava ushe hwechina panyika, hwuchasiyana noushe hwose, uye huchaparadza nyika yose, huchiitsika-tsika, nokuiputsanya kuita zvidimbu. Uye nyanga gumi dzinobva muushe uhwu madzimambo gumi achamuka; uye mumwe achamuka shure kwavo; iye achasiyana navokutanga, uye achakunda madzimambo matatu. Uye achataura mashoko makuru achipikisa Wokumusorosoro, uye achanetsa vatsvene vaWokumusorosoro, achifunga kushandura nguva nemitemo; uye vachaiswa muruoko rwake kusvikira panguva nenguva nokuparadzaniswa kwenguva. Asi kutonga kuchagara, uye vachamubvisira ushe hwake, kuti hupiwe kuparadzwa nokuputswa kusvikira kumugumo. Danieri 7:23–26.
The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.
Muumambo wechina muna Danieri chitsauko 2 ndiRoma. Nyanga gumi dzinomirira marudzi gumi anomirira ushe hweRoma yechihedheni, uye Roma yeupapa isati yatora kutonga kwenyika muna 538, humambo hutatu ihwohwo hwaizobviswa, kana kudzurwa. Ipapo “nyanga” “diki” yendima 8 ine “meso akaita semeso omunhu, nomuromo unotaura zvinhu zvikuru,” yaizomuka. Kana tine nyanga gumi muumambo hwechina uye nhatu dzikabviswa kuti “nyanga diki” itsive nyanga nhatu idzodzo, zvino kana nyanga nhatu dzabviswa kunosara nyanga nomwe, uye nyanga diki ndiyo yechisere, nokuti Roma inogara ichimuka iri yechisere uye iri yevanomwe. Mune chitsauko chino mune chiedza chikuru pamusoro peRoma muzvikamu zvayo zviviri, asi pano tiri kungopa chapupu chechipiri chokuti nenzira youprofita pamwe chete nenzira yenhoroondo, Roma inobuda iri yechisere uye iri yevanomwe.
In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.
Mu chitsauko 8 tinowana kuwedzerwa kwechitsauko 7. Chitsauko ichi chinodzokororazve kuzivisa umambo hweuprofita hweBhaibheri, asi chinosiya umambo hwokutanga hweBhabhironi, nokuti Danieri paakagamuchira chiratidzo chechitsauko 8, Bhabhironi rakanga rava pedyo zvikuru nokuguma kwaro. Muchitsauko ichi, Medhia nePersia zvinomiririrwa negondohwe raiva nenyanga mbiri. Girisi inomiririrwa nembudzi yaiva nenyanga imwe chete, iyo yakavhunika, ikabudisa nyanga ina kubva panyanga yakavhunika. Zvino “nyanga duku” inotevera pashure peGirisi, uye zvakare nyanga duku inomirira Roma. Kunyange zvazvo Roma yakanga isiri chizvarwa chakananga chehumambo hweGirisi, ndima iyi inoratidza nyanga duku seiri kubuda kubva kune imwe yenyanga ina dzakamuka muumambo hweGirisi mushure mokunge nyanga yokutanga—yaimirira Arekisandha Mukuru—yavhunika. Roma yakanga isiri chizvarwa chevaGirisi, asi yakatanga kukunda kwayo nyika ichibva kunharaunda yeGirisi, uye mupfungwa iyoyo, yakabuda kubva kune imwe yenyanga ina idzodzo.
We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.
Saka, mu ndima yachisere tinowana chapupu chechipiri chinopupurira ndima yechinomwe. Medo-Persia yakanga ine nyanga mbiri, Girisi yakanga ine imwe, uye pashure payo dzakazobudazve dzimwe nyanga ina. Izvozvo zvinoita nyanga nomwe Roma isati yauya, sezvo nyanga duku yakabuda kubva pane imwe yenyanga ina dzeGirisi. Mbiri kuwedzera neimwe kuwedzera neina zvinoita nomwe; ipapo Roma, iyo nyanga duku, ndiyo yechisere, uye inobva pane idzo nomwe. Zvinokosha kucherechedza kuti mundima iyi inoratidza kuti Roma inobuda kubva pane imwe yenyanga dzeGirisi ndipo paiva imwe yenyaya huru dzechiporofita dzakafanira kusangana nadzo naMiller pamwe chete nevamwe vake vaaishanda navo munhoroondo yavo.
The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?
VaPurotesitendi venhoroondo iyoyo vakasimbisa kuti runyanga ruduku rweRoma harungagoni kunge rwuri Roma, nokuti chiporofita chinoratidza kuti runyanga ruduku rwakabuda kubva kune imwe yenyanga ina dzechiGiriki. Naizvozvo vakapikisa vachiti runyanga ruduku rwaimiririra Antiochus Epiphanes, uyo akanga ari mumwe wamadzimambo eSeleucid akaramba achionekwa munhoroondo mushure mokupatsanurwa kwakatevera kufa kwaAlexander Mukuru. Kupikisa kwenhoroondo yevaMillerite pamusoro penyaya iyi kwakanga kwakakura kwazvo zvokuti pachati ya1843 pakaiswa kupikisa dzidziso yevaPurotesitendi kwakanga kwakavakirwa pachokwadi chokuti Danieri akaona runyanga ruduku ruchibuda kubva kune imwe yenyanga ina dzechiGiriki, uye naizvozvo rwaisagona kuzivisa Roma, nokuti Roma haina kuberekwa kubva kuGiriki. Kupikisa uku kwakabata zvikamu zvose zviri muna Danieri umo Roma inozivikanwa. Maonero evaPurotesitendi aisanganisirawo kuti “vapambi vavanhu vako” vari mundima yegumi neina yaDanieri gumi neimwe vaifanira kunge vari Antiochus Epiphanes. Naizvozvo vaMillerite vakaisa pachati, iyo Hanzvadzi White yakati “yakatungamirirwa noruoko rwaShe uye haifaniri kushandurwa,” chirevo pamusoro paAntiochus Epiphanes chinoratidza chikonzero nei aisagona kuva umambo ihwohwo hwechina. Ko Roma ndiyo inomisa chiratidzo chenhoroondo yechiporofita here, kana kuti mambo weSeleucid akafa makore anopfuura zana Kristu asati aberekwa ndiye aimirira simba rakasimuka richipikisa Kristu pakurovererwa kwake pamuchinjikwa?
The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?
Mubvunzo unogona kumutswa ndewekuti, sei Dhanieri akaratidzwa Roma ichibuda mune imwe yenyanga dzechiGiriki, kana Roma yakanga isiri chizvarwa chakananga cheGiriki? Mhinduro ndeyekuti kutanga kwekusimuka kweRoma kuva nesimba kwakatangira munharaunda iya yakanga yakambova nyika yechiGiriki; asi sei chiporofita chakaratidzwa nenzira yakadaro zvokubvumira kuvhiringidzika ikoko?
At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!
Kunenge mhinduro imwe chete, kunze kwekukosha kwekucherechedza pakatanga kusimuka Roma, ndeyokuti chirahwe chokuti Roma inoramba ichiuya iri yechisere uye ichibva pane vanomwe chinopindurwa nokubatana kwaRoma nenyika yeGirisi, kuitira kuti pfungwa yechirahwe yokuti Roma inobva pane vanomwe irambe yakachengetedzwa. Chirahwe ichocho chakakosha zvikuru, kunyange zvazvo vaMillerite vaisambogona kunzwisisa pfungwa iyoyo kubva pamaonero avo enhoroondo. Chokwadi chokuti zvose zvinorehwa zviri pachati ya1843, uyewo pachati ya1850, mifananidzo yezvidzidzo zvinotaurwa zvakananga muShoko rouprofita raMwari, kunze kwereferensi imwe chete inosimbisa kuti Antiochus Epiphanes haasi iro simba rakamirisana naKristu, chinoita kuti kuwedzerwa ikoko pachati kuve nekukosha kukuru. Zvinosuruvarisa sei kuti Adventism payakasiya nheyo dzayo, nhasi yava kuzviwana ichidzidzisa kuti simba riri mundima yegumi neina yaDhanieri 11 ndiAntiochus Epiphanes kwete Roma! Ivo zvino vanodzidzisa izvo vaMillerite vakapikisa nesimba guru kwazvo zvokuti vakaratidza gakava iro pachati ya1843!
The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.
Ufalme wa historia unatambulisha kwamba Rumi huinuka ya nane, nayo ni mmoja wa wale saba. “Pembe ndogo” ya sura ya saba, inayosema “maneno makuu dhidi ya Aliye Juu Zaidi,” huinuka ya nane, nayo ni mmoja wa wale saba. Pembe za sura ya nane zinatambulisha kwamba Rumi huinuka ya nane, nayo ni mmoja wa wale saba.
In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.
Munyaya inotevera tichafunga pamusoro pokuti Roma yemazuva ano, inomiririrwa muna Zvakazarurwa 17, inomuka seyechisere uye iri yevanomwe. Tobva tadzokera kuna Danieri 2 tozivisa chikonzero nei humambo huna hwaDanieri 2, kunova ndiko kutaurwa kwekutanga kwehumambo hweuprofita hweBhaibheri, huchiwirirana nehumambo husere hwaZvakazarurwa 17.