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.
Dina “waktu ahir,” dina taun 1798, kitab Daniel, sarta leuwih husus deui tetenjoan anu digambarkeun ku Walungan Ulai, dibuka segelna. Tetenjoan éta ngumumkeun dimimitianana pangadilan panalungtikan dina tanggal 22 Oktober 1844. Ayat anu jadi dasar pikeun éta bebeneran nyaéta Daniel pasal dalapan, ayat opat welas. William Miller, utusan anu dipilih pikeun ngenalkeun kabukana segel éta amanat, henteu kungsi sapinuhna ngartos sakabéh bebeneran anu pakait jeung éta tetenjoan, tapi manéhna mémang ngalaksanakeun pagawéan anu geus dipasrahkeun ka dirina.
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.
Nalika Miller mimiti nalungtik firman nubuat, anjeunna ngartos sababaraha aturan tafsir nubuat anu diidéntifikasi sarta ditetepkeun dina Alkitab. Aturan-aturan éta tuluy kakodekeun jeung diidéntifikasi minangka Aturan Tafsir William Miller. Aturan-aturan éta disahkeun ku ilham sarta diidéntifikasi minangka aturan anu bakal dipaké ku jalma-jalma anu ngumumkeun dimimitianana pangadilan eksekutif dina hukum Minggu. Miller nyaksian yén anjeunna ngamimitian panalungtikanana kana Alkitab ti awal Alkitab sarta ngan nuluykeun ka hareup sakumaha anjeunna ngartos naon anu keur dipertimbangkeunana dina waktu éta. Tina pendekatan ieu, gampang katingali kunaon nubuat-waktu anu pangheulana ku Miller diakuan, anu aya patalina jeung amanat anu kudu ku anjeunna diidéntifikasi minangka keur kaeusi dina taun 1844, nyaéta “tujuh kali” dina Imamat dua puluh genep.
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.
Ilham ngabejaan ka urang yén malaikat Jibril, babarengan jeung malaikat-malaikat suci séjénna, nungtun pikiran Miller, sakumaha Jibril geus nungtun pikiran Daniel, Yohanes nu narima wahyu, jeung sakabéh nabi dina Alkitab, sabab ka Jibril geus dipasrahkeun pancén anu ku Iblis geus dileupaskeun. Pancén Jibril dilambangkeun dina ngaran kahiji Iblis, Lucifer, anu hartina nu mawa cahaya. Jibril mawa cahaya nubuat ka Miller, sarta ku taat kana éta cahaya anjeunna nepikeun amanat anu ngumumkeun dibukana pangadilan panalungtikan dina 22 Oktober 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.
Pamadegan anu engké ngamungkinkeun jalma-jalma anu hayang ngartos kana karya William Miller pikeun ngakuan yén anjeunna dipaparin sawatara pamahaman kana kecap nubuat anu jadi konci pikeun pagawéanana dina ngahijikeun amanat ngeunaan pangadilan anu geus deukeut. Salah sahiji konci éta nya éta pangakuanana yén hiji poé ngagambarkeun sataun dina panerapan nubuat. Nu séjénna nya éta hiji struktur nubuat anu ku anjeunna dipaké pikeun nempatkeun jeung nyaluyukeun runtuyan-runtuyan nubuat anu kapanggih ku anjeunna. Struktur éta dumasar kana dua kakawasaan satanis anu mawa karuksakan ka umat Allah jeung ka tempat suci Allah. Sakabéh papanggihan Miller diteundeun dina struktur nubuat anu ngagambarkeun sajarah paganisme anu dituturkeun ku papalisme, anu sacara silih sambung nincak-nincak boh tempat suci Allah boh umat Allah ti mangsa Israil baheula nepi ka Kadatangan Kristus anu Kadua.
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.
Struktur kenabian éta ngamungkinkeun anjeunna pikeun nangtukeun kalayan leres unggal bebeneran anu diperlukeun pikeun netepkeun 22 Oktober 1844 minangka dibukana pangadilan. Tapi bebeneran éta kawates, sabab anjeunna teu tiasa ningali kakawasaan panganiaya katilu anu nuturkeun paganisme jeung kapapaan dina sajarah kenabian. Henteu perlu pikeun anjeunna ningali bebeneran éta, sabab padamelan anjeunna nyaéta ngumumkeun 22 Oktober 1844, sarta cahya ngeunaan kakawasaan panganiaya katilu bakal dibuka segelna sanggeus tanggal éta.
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.
Dina patalina jeung nyaluyukeun pamahaman-pamahaman nubuatna kana hiji struktur ngeunaan dua kakawasaan nu nyababkeun karuksakan, nyaéta Roma pagan, tuluy disusul ku Roma kapapaan, anjeunna ngartos yén kecap anu ditarjamahkeun jadi “the daily,” dina kitab Daniel, téh mangrupa lambang paganisme, jeung/atawa Roma pagan. Kecap “tamid” anu ditarjamahkeun jadi “the daily” dipaké ku Daniel lima kali. Eta salawasna dipaké dina patalina jeung hiji lambang anu ku Miller dipikaharti kalayan leres minangka ngawakilan kapapaan. Lambang kapapaan anu salawasna mucunghul dina patalina jeung “the daily,” diwakilan ku dua lambang. Kumaha ogé, dua lambang kakawasaan kapapaan éta, duanana ngaidentipikasi kapapaan, sanajan kitu, nalika Daniel ngagunakeun kecap “tamid” anu ditarjamahkeun jadi “the daily,” kecap éta salawasna dipaké bareng jeung saméméh lambang kapapaan. Pamahaman Miller yén “the daily,” dina kitab Daniel, jadi dasar tina struktur anu anjeunna tingali, anu dumasar kana dua kakawasaan nu nyababkeun karuksakan: paganisme tuluy kapapaan. Pangidentifikasian Miller kana “the daily,” minangka paganisme dina kitab Daniel, geus ditakdirkeun jadi hiji pasulayan anu kacida gedéna di jero Adventisme, dimimitian dina generasi kadua Adventisme, anu mimiti dina taun 1888.
The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.
Bebener profétis anu kahiji anu kapanggih ku Miller, anu jadi salasahiji bagian tina pamahaman ngeunaan 22 Oktober 1844, nyaéta “tujuh kali,” dina Imamat dua puluh genep, sarta éta ogé anu kahiji tina bebeneran-bebeneran anu geus ditetepkeun ku Miller anu ditolak dina taun 1863. Panolakan éta ngamimitian generasi kahiji Adventisme, nalika maranéhna mimiti ngumbara ngaliwatan padang gurun Laodikea. Generasi kadua dimimitian dina Konperénsi Umum Minneapolis taun 1888, sarta sanggeus pemberontakan anu lumangsung di dinya, karya satanis pikeun nampik pangenalan Miller ngeunaan “nu sapopoé” minangka paganisme mimiti lumangsung dina taun 1901. Pamahaman anu bener ngeunaan “nu sapopoé” tacan disisihkeun sapinuhna nepi ka sanggeus pupusna nabi awéwé éta, anu geus nandakeun yén pandangan anu dipromosikeun pikeun ngalawan pamadegan Miller anu bener ngeunaan “nu sapopoé,” geus ditepikeun ku “malaikat-malaikat anu diusir ti sawarga.” Panolakan anu lengkep lumangsung dina generasi katilu kira-kira taun 1931. Generasi katilu geus dimimitian ku medalna buku karangan W. W. Prescott, anu judulna, The Doctrine of Christ, pas sanggeus Konperénsi Alkitab taun 1919. Dina taun 1919, generasi katilu dimimitian sarta terus lumangsung nepi ka medalna buku Questions on Doctrine dina taun 1957.
After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.
Sanggeus padamelan Miller diteguhkeun sarta dijentrekeun kalayan écés dina dua papan Habakuk (bagan para palopor taun 1843 jeung 1850), tuluy Gusti mimiti muka bebeneran yén aya deui hiji kakawasaan katilu anu ngancurkeun, anu baris nuturkeun paganisme jeung kapapaan, anu ogé bakal nganiaya umat 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.
“Ngaliwatan paganisme, tuluy ngaliwatan Kapapaan, Iblis ngagunakeun kakawasaanana salila mangabad-abad dina usaha mupus tina bumi para saksi Allah anu satia. Kaum pagan jeung kaum papis digerakkeun ku roh naga anu sarua. Maranéhna ngan béda dina ieu waé, yén Kapapaan, bari pura-pura ngawula ka Allah, jadi musuh anu leuwih bahaya jeung leuwih kejem. Ngaliwatan pangantaraan Romanisme, Iblis nyekel dunya jadi tawanan. Garéja Allah anu ngaku-ngaku éta kaséréd kana jajaran kasasab éta, sarta salila leuwih ti sarébu taun umat Allah nandangan amarah naga. Jeung nalika Kapapaan, sanggeus dirampas kakuatanana, dipaksa eureun tina panganiayaan, Yohanes ningali hiji kakawasaan anyar mucunghul pikeun ngaguar sora naga, sarta neraskeun pagawean anu sarua kejemna jeung ngahujat. Kakawasaan ieu, anu pamungkas anu baris merangan garéja jeung hukum Allah, dilambangkeun ku hiji sato galak anu tandukna siga anak domba. Sato-sato galak anu miheulaanana mucunghul ti laut, ari ieu mah mucunghul ti darat, ngalambangkeun tumuwuhna bangsa anu dilambangkeun éta kalayan tengtrem. ‘Dua tanduk siga anak domba’ kacida merenahna ngalambangkeun watak Pamaréntahan Amérika Sarikat, sakumaha dinyatakeun dina dua asas dasarna, nyaéta Republikanisme jeung Protestanisme. Ieu dua asas téh mangrupa rusiah kakuatan jeung kamakmuran urang salaku hiji bangsa. Jalma-jalma anu mimiti manggihan pangungsian di basisir Amérika bungah lantaran maranéhna geus nepi ka hiji nagri anu bébas tina klaim sombong kapausan jeung kakawasaan tiranik pamaréntahan karajaan. Maranéhna mutuskeun pikeun ngadegkeun hiji pamaréntahan dina pondasi anu lega tina kabébasan sipil jeung agama.” 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 teu tiasa ningali kakawasaan panganiaya anu katilu, sareng ku sabab éta wangunan pamahamanna teu lengkep, sanajan sampurna cocog pikeun ngalaksanakeun padamelanana. Sadérék White netelakeun yén Miller téh utusan pilihan Allah, yén dina padamelanana anjeunna geus dilambangkeun ku Élias jeung Yohanes Pambaptis, sarta dina panggero kana padamelanana ku Élisa, jeung dina pupusna ku Musa. Saeutik pisan jalma dina sajarah suci anu ngailhaman katerangan nu nyatakeun yén para malaikat keur ngadagoan di sisi kuburna pikeun ngahirupkeun deui maranéhna, nanging ieu téh katerangan ngeunaan Miller. Kanyataan yén padamelanana diwatesan ku sajarah nalika anjeunna dibangkitkeun henteu mangrupa pernyataan anu ngahinakeun Miller, ngan saukur hiji kabutuhan anu kudu diaku, upami padamelanana rék ditimbang dina cahaya sajati tina Firman nubuat Allah.
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 dipaparinkeun pituduh anu husus, ti malaikat, anu ngamungkinkeun anjeunna nyusun hiji kerangka nubuatan anu dumasar kana dua kakawasaan pangaruksak: kahijian kapir, tuluy kapausan. Ku sabab kitu, nubuatan-nubuatan anu nandaan sajarah saluareun karuksakan anu dilaksanakeun ku éta dua kakawasaan téh disalahpaham ku Miller. Sanajan kitu, teu aya sahiji ogé tina éta salah paham anu asup kana dua papan suci Habakkuk, tempat pondasi-pondasi anu diadegkeun ngaliwatan pagawean Miller digambarkeun sacara grafis. Ieu sababna ilham tiasa nyatet ngeunaan bagan 1843 yén éta dipingpin ku panangan Gusti.
“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.
“Gusti nunjukkeun ka abdi yén bagan 1843 dipingpin ku panangan-Na, sarta yén taya bagianna anu kedah dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Anjeunna. Yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sabagian angka éta, nepi ka taya saurang ogé anu tiasa ningalina, dugi panangan-Na dipiceun.”
“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.
“Saterusna abdi ningali ngeunaan ‘Daily,’ yén kecap ‘sacrifice’ téh ditambihan ku hikmah manusa, sarta henteu kaasup kana téksna; jeung yén PANGERAN maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngembarkeun ceurik jam pangadilan. Nalika kasatuan masih aya, saméméh 1844, ampir kabéh ngahiji dina pamadegan anu leres ngeunaan ‘Daily;’ tapi ti saprak 1844, dina kaayaan kabingungan, pamadegan-pamadegan séjén geus dianut, sarta poék jeung kabingungan geus nuturkeun.” 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.
Kaleresan-kaleresan bebeneran ku Miller dumasar kana pituduh para malaikat dipingpin ku Gusti, sarta dina pangrojong kana bagan taun 1843, ilham ngalebetkeun yén pamahaman Miller yén “the daily” ngawakilan paganisme téh leres. Lima kali kecap Ibrani “tamid” anu ditarjamahkeun jadi “the daily” kapanggih dina kitab Daniel, sarta salawasna ngagambarkeun patalina antara dua kakawasaan anu ngadadakkeun karuksakan, nya éta paganisme tuluy papalisme.
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.
Pamahaman Miller ngeunaan “the daily,” minangka lambang kapir, kacida pentingna dina raraga kenabian anu dipaké ku anjeunna, sabab hubungan runtuyan antara kapir anu tuluy dituturkeun ku kapausan jadi titik rujukan anjeunna dina nyaluyukeun sakabéh nubuat anu dipingpin ku anjeunna pikeun kaharti.
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.
Dina “jaman ahir,” dina taun 1798, kitab Daniel dibuka segelna, sarta petikan utama anu ku Sadérék White diidéntifikasi minangka “tihang pusat” jeung “pondasi” gerakan Advent téh nyaéta Daniel pasal dalapan, ayat opat welas.
“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.
“Kitab Suci anu, leuwih ti batan sakabéh nu séjén, geus jadi boh dasar boh tihang puseur tina iman Advent nyaéta ieu pangandika, ‘Nepi ka dua rébu tilu ratus poé; sanggeus éta tempat suci bakal disucikeun.’ [Daniel 8:14.]” The Great Controversy, 409.
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
Ayat ka opat welas mangrupa jawaban kana ayat ka tilu welas, sarta éta jawaban moal ngandung harti lamun dipisahkeun tina kontéks patarosanana.
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.
Tuluy kuring ngadéngé hiji mahluk suci keur nyarita, tuluy aya deui mahluk suci séjén nyarios ka mahluk suci anu keur nyarita éta, “Sabaraha lilana eta tetenjoan ngeunaan kurban sapopoé, jeung palanggaran anu ngadatangkeun karuksakan, nepi ka boh tempat suci boh pasukan dipasrahkeun pikeun diinjak-injak?” Tuluy anjeunna ngalahir ka kuring, “Nepi ka dua rébu tilu ratus poé; satuluyna tempat suci bakal disucikeun.” Daniel 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.
Dua ayat ieu mangrupa lambang tina nambahanana pangaweruh anu dihasilkeun nalika kitab Daniel dibuka segelna dina “waktu ahir,” dina taun 1798. Ayat katilu welas nandakeun dua kakawasaan nu ngadatangkeun karuksakan, anu ku Miller dijadikeun dasar modél nubuatna. Miller ngaidentipikasi “nu sapopoé,” dina ayat katilu welas, minangka paganisme, sarta “palanggaran anu ngadatangkeun karuksakan” minangka kapapaan. Penting pikeun ngakuan yén modél nubuat anu ku para malaikat dituntun sangkan dipikawanoh ku Miller, diidéntifikasi dina dua ayat anu ngawakilan nambahanana pangaweruh anu sumping dina sajarah dina taun 1798. Sanajan kitu, ka Miller henteu dipaparinkeun pikeun ningali kakawasaan salajengna anu bakal naék kana panggung nubuat sarta nganiaya umat Allah.
“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.
“Kuring ningali yén éta sato nu dua tanduk boga sungut naga, sarta yén kakawasaanana aya dina sirahna, sarta yén eta parentah bakal kaluar tina sungutna. Tuluy kuring ningali Indung para Palacur; yén indung éta lain putri-putrina, tapi misah sarta béda ti maranéhna. Manehna kungsi ngalaman mangsana, sarta éta geus kaliwat, jeung putri-putrina, golongan-golongan Protestan, jadi nu saterusna muncul dina panggung sarta ngalakonan pikiran nu sarua jeung nu dipiboga ku indungna waktu manehna nganiaya para santo. Kuring ningali yén sakumaha indungna geus ngalaman kamunduran dina kakawasaan, putri-putrina geus tumuwuh, sarta enggal maranéhna bakal ngajalankeun kakawasaan nu kungsi dijalankeun ku indungna.” Spalding and Magan, 1.
Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.
Kakurangan Miller dina ningali kakawasaan katilu maksa anjeunna nyieun kacindekan-kacindekan anu saéstuna salah. Miller nangtukeun sato galak ti laut dina Wahyu pasal tilu welas minangka Roma kapir, sarta sato galak ti bumi minangka Roma kapausan. Nerapkeunana kana Wahyu pasal tujuh welas ogé cacad ku lantaran anjeunna teu sanggup ningali sajarah nubuat anu ngalegaan ngaleuwihan kakawasaan kadua anu ngancurkeun, nyaéta kapausan. Ku sabab kitu, nalika Miller nangtukeun kakawasaan Romawi dina nubuat Daniel, anjeunna nganggap éta minangka hiji kakawasaan anu datang dina dua tahapan. Éta téh mangrupa panerapan anu bener harita kénéh jeung ayeuna ogé, tapi éta ngahalangan anjeunna pikeun ngartos karajaan-karajaan dina nubuat Alkitab minangka naon waé anu ngaleuwihan karajaan kaopat anu dilambangkeun ku Roma. Anjeunna ningali sarta nangtukeun yén karajaan kaopat, nyaéta Roma, miboga dua tahapan, anu dilambangkeun minangka Roma kapir jeung Roma kapausan, tapi anjeunna teu bisa ningali yén Roma kapausan ogé mangrupa karajaan kalima anu kudu dituturkeun ku karajaan kagenep.
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).
Dina pasal kadua kitab Daniel, kaum Millerit ngahijikeun unsur-unsur karajaan kalima tina nubuat Alkitab jeung karajaan kaopat. Dina tingkat dasar, panerapanana maranéhna téh bener, tapi can lengkep, sabab rujukan kahiji ngeunaan karajaan-karajaan dina nubuat Alkitab kudu saluyu jeung rujukan panungtungan ngeunaan karajaan-karajaan dina nubuat Alkitab, ku sabab Yesus, minangka Alfa jeung Omega, salawasna ngagambarkeun ahir ku awal. Teu mampuh ningali bédana antara dua karajaan anu nembé-nyusul ngajadikeun Miller mustahil pikeun ngakuan yén Wahyu pasal dua welas keur nangtukeun paganisme (naga), jeung sato galak ti laut dina Wahyu pasal tilu welas salaku kepausan (sato galak), sarta sato galak ti bumi dina Wahyu pasal tilu welas minangka Protestantisme murtad (nabi palsu).
Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.
Miller teu sanggup ningali naga, sato galak, jeung nabi palsu minangka tilu karajaan nu lumangsung silih ganti dina pasal dua belas jeung tilu belas tina Wahyu, ku kituna ku logika nubuatna anjeunna kapaksa nganggap yén dua pasal éta lain gambaran nu lumangsung silih ganti ngeunaan tilu kakawasaan anu mingpin dunya ka Armagedon. Caang anu dipaparinkeun ka Miller téh mangrupa caang anu sampurna pikeun generasina, sarta generasina diuji ku éta caang.
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.
Caang ngeunaan tilu kakawasaan anu nyababkeun karusakan (naga, sato galak, jeung nabi palsu) dipasihkeun ka Future for America dina “waktu panungtungan,” dina taun 1989. Bagian Kitab Daniel anu dibuka segelna ku runtuhna Uni Soviét minangka pangenapan Daniel pasal sabelas ayat opat puluh, nyaéta caang malaikat katilu, ari ka Miller parantos dipasihkeun caang malaikat kahiji. Genep ayat panungtung dina Daniel sabelas katempo minangka dasar jeung tihang puseur gerakan Future for America, sarta ayat opat puluh tina Daniel pasal sabelas nyindekkeun éta caang, sakumaha ayat tilu welas jeung opat welas tina Daniel pasal dalapan nyindekkeun caang anu dibuka segelna dina gerakan Millerite.
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.
Jeung dina mangsa ahir, raja ti kidul bakal nyorong anjeunna; sarta raja ti kalér bakal ngagempur anjeunna kawas angin puyuh, kalayan kareta-kareta perang, jeung kalayan pasukan berkuda, sarta kalayan loba kapal; jeung manéhna bakal asup ka nagara-nagara, sarta bakal ngabahekeun jeung ngaliwat. Daniel 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.
Ayat éta nandakeun hiji perang anu mimiti lumangsung dina “waktu ahir” taun 1798, antara raja kidul jeung raja kalér. Raja kidul ngawakilan Perancis anu ateistis, anu dina taun éta pisan méré tatu maot ka kapausan. Di dinya kapausan diwakilan minangka raja kalér. Perancis, sacara profétis dina taun 1798, mangrupa sapersapuluh tina sapuluh karajaan dina Daniel pasal tujuh. Sapuluh karajaan éta ngawakilan Roma kapir, jeung Roma kapir ngawakilan naga. Kapausan (raja kalér) ngawakilan sato galak. Ayat éta nandakeun yén raja kalér (kapausan), anu dina awal ayat éta geus dibéré tatu maotna, ahirna bakal ngalakukeun serangan balasan ka raja kidul (raja ateisme). Nalika kapausan enya ngalakukeun serangan balasan, raja ateisme geus pindah ti nagara Perancis ka konfederasi Uni Soviét. Perancis mangrupa hiji bangsa, tapi nalika kapausan ngalakukeun serangan balasan ka raja kidul dina ayat éta, raja kidul diidéntifikasi salaku “nagara-nagara,” saperti ogé urut Uni Soviét.
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.
Nalika raja kalér (kapapaan) méré balesan, éta ngiring mawa “karéta perang,” “pasukan berkuda,” jeung “loba kapal.” Karéta perang jeung pasukan berkuda téh lambang kakuatan militér, ari kapal téh lambang kakuatan ékonomi. Kakuatan anu ngawangun pakumpulan anu teu suci jeung kapapaan pikeun tujuan ngaruntuhkeun Uni Soviét nyaéta Amérika Serikat, sarta dua kakuatan Amérika Serikat dina Wahyu pasal tilu welas dicirikeun minangka kamampuhna pikeun maksa dunya narima tanda kakawasaan kapapaan ku kakuatan pakarang jeung ékonomi. Jalma-jalma bakal dilarang meuli atawa ngajual lamun henteu boga éta tanda, sarta salajengna deui, lamun henteu boga éta tanda, jalma-jalma bakal dipaéhan.
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.
Ayat opat puluh sacara langsung ngaidéntifikasi naga (raja kidul), sato galak (kapausan), jeung nabi palsu (Amérika Sarikat). Ayat dasar pikeun “waktu ahir” dina taun 1989 ngaidéntifikasi tilu kakawasaan pangarusak anu mingpin dunya ka Armageddon, sakumaha ayat-ayat dasar gerakan Millerit ngaidéntifikasi dua kakawasaan pangarusak, nyaéta paganisme anu diteruskeun ku papalisme.
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.
Ayat éta dimimitian ku hiji perang antara raja kidul jeung raja kalér. Dina awal ayat éta (1798), raja kidul unggul, tapi dina éta ayat, raja kalér ngalakukeun balesan sarta unggul ngalawan raja kidul. Mimiti ayat éta nandaan peperangan antara raja kalér jeung raja kidul, sarta dina panutup pesen anu dikandung dina ayat éta, peperangan anu sarua antara raja kalér jeung raja kidul digambarkeun deui, tapi kalayan hasil anu sabalikna. Mimiti éta nandaan “waktu ahir” dina 1798, sarta peperangan panutupna nandaan “waktu ahir” dina 1989. Ayat éta ngandung dina kasaksian tinulisna tanda tangan Alfa jeung Omega, awal jeung ahir.
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.
Sajarah saenyana tina éta ayat neraskeun ngaliwatan ragragna Uni Soviét dina taun 1989, nepi ka hukum Minggu dina ayat opat puluh hiji. Dina hukum Minggu, ngahijina tilu rupa Babul modéren kajadian ku runtuyan kajadian anu gancang. Ku kituna, ayat opat puluh dimimitian nalika tatu nu matak paéh ditepikeun dina taun 1798, sarta palacur Tirus dipopohokeun. Sajarah anu dilambangkeun ku éta ayat réngsé sagemblengna dina hukum Minggu dina ayat opat puluh hiji, tempat tatu nu matak paéh dipulihkeun sarta palacur Tirus diinget deui. Tanda pangbubukana jeung panutupna dituliskeun lain ngan ukur dina téks anu kapanggih dina éta ayat, tapi ogé dina sakabéh sajarah anu dilambangkeun ku éta ayat. Éta ayat netelakeun kerangka nubuat anu henteu ngan saukur dumasar kana paganisme (naga) jeung kapapaan (sato galak), tapi netelakeun struktur tina tilu kakawasaan anu ngaruksak anu mingpin dunya ka Armagedon.
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.
Raraga nubuatan Miller ngumumkeun datangna pangadilan panalungtikan Allah, sedengkeun raraga nubuatan Future for America ngumumkeun datangna pangadilan éksékutip Allah. Dina “waktu ahir” taun 1989, hiji prosés tilu léngkah tina panggujian jeung panyucian dimimitian nalika genep ayat panungtungan tina Daniel sabelas dibuka segelna dina ragragna Uni Soviét. Béda yén Miller ngan ningali paganisme jeung kapapaan, sarta henteu ningali Protestanisme murtad, kudu kaharti sangkan leres ngartos visi Walungan Ulai anu dibuka segelna dina taun 1798.
We will continue that consideration in the next article.
Urang bakal neruskeun éta pamatuhan dina artikel salajengna.
“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.
“Urang teu boga waktu pikeun dipiceun. Mangsa kasusah aya di hareupeun urang. Dunya keur kagugah ku roh perang. Moal lila deui, kajadian-kajadian kasusah anu geus diucapkeun dina nubuatan bakal lumangsung. Nubuatan dina Daniel pasal ka-sabelas geus meh ngahontal kacumponan anu lengkep. Loba tina sajarah anu geus kajadian dina kacumponan nubuatan ieu bakal kajadian deui.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
Dina ayat ka tilu puluh disebatkeun hiji kakawasaan anu “ayat 30 nepi ka tilu puluh genep dikutip.”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Pamandangan anu sarupa jeung anu diterangkeun dina kecap-kecap ieu bakal lumangsung.” Manuscript Releases, nomer 13, 394.