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.
Katika “wakati wa mwisho,” mnamo mwaka 1798, kitabu cha Danieli, na hasa maono yaliyowakilishwa na Mto Ulai, yaliondolewa muhuri. Maono hayo yalitangaza kuanza kwa hukumu ya uchunguzi tarehe 22 Oktoba 1844. Aya iliyokuwa msingi wa kweli hiyo ni Danieli sura ya nane, aya ya kumi na nne. William Miller, mjumbe aliyechaguliwa kutambua kuondolewa kwa muhuri wa ujumbe huo, hakuwahi kuelewa kikamilifu kweli zote zilizoambatana na maono hayo, lakini alitimiza kazi aliyopewa.
As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.
Miller alipoanza kujifunza neno la unabii, alikuja kuelewa baadhi ya kanuni za ufafanuzi wa unabii zilizotambuliwa na kuanzishwa ndani ya Biblia. Kanuni hizo ziliandikwa na kutambuliwa kama Kanuni za Ufafanuzi za William Miller. Kanuni hizo zimeidhinishwa kwa uvuvio na kutambuliwa kama kanuni zitakazotumiwa na wale watakaotangaza kuanza kwa hukumu ya utekelezaji wakati wa sheria ya Jumapili. Miller alishuhudia kwamba alianza kujifunza Biblia kuanzia mwanzo wa Biblia, na aliendelea tu mbele kadiri alipoelewa kile alichokuwa akikitafakari wakati huo. Kutokana na njia hii, ni rahisi kuona kwa nini unabii wa muda wa kwanza ambao Miller alitambua, uliokuwa na uhusiano na ujumbe ambao angeutambua kuwa umetimizwa mwaka 1844, ulikuwa “mara saba” wa Walawi ishirini na sita.
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.
Uvuvio unatufahamisha kwamba malaika Gabrieli, pamoja na malaika wengine watakatifu, walielekeza mawazo ya Miller, kama vile Gabrieli alivyokuwa ameelekeza mawazo ya Danieli, Yohana wa Ufunuo, na manabii wote wa Biblia, kwa kuwa Gabrieli alikuwa amepewa kazi ambayo Shetani aliipoteza. Kazi ya Gabrieli iliwakilishwa katika jina la kwanza la Shetani, Lusifa, ambalo linamaanisha mbeba nuru. Gabrieli alimletea Miller nuru ya kinabii, na kwa kutii ile nuru aliwasilisha ujumbe uliotangaza kufunguliwa kwa hukumu ya uchunguzi tarehe 22 Oktoba 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.
Kutazama mambo kwa nyuma kunawaruhusu wale wanaotaka kuelewa kazi ya William Miller watambue kwamba alipewa ufahamu fulani kuhusu neno la kinabii, uliogeuka kuwa funguo za kazi yake ya kuunda ujumbe wa hukumu inayokaribia. Mojawapo ya funguo hizo ilikuwa kutambua kwake kwamba siku huwakilisha mwaka katika matumizi ya kinabii. Nyingine ilikuwa muundo wa kinabii alioutumia kuweka na kuoanisha mistari ya unabii aliyogundua. Muundo huo ulitegemea nguvu mbili za kishetani zilizoletea watu wa Mungu na patakatifu pa Mungu ukiwa. Mambo yote aliyogundua Miller yaliwekwa juu ya muundo wa kinabii uliowakilisha historia ya upagani uliofuatwa na upapa; wote wawili, mfululizo, walikanyaga patakatifu pa Mungu pamoja na watu wa Mungu tangu nyakati za Israeli ya kale hadi Kuja kwa Pili kwa Kristo.
That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.
Muundo huo wa kinabii ulimwezesha kutambua kwa usahihi kila ukweli uliohitajika ili kuweka tarehe 22 Oktoba 1844 kuwa mwanzo wa hukumu. Lakini ukweli huo ulikuwa na mipaka, maana hakuweza kuona nguvu ya tatu ya kutesa iliyofuata upagani na upapa katika historia ya kinabii. Haikuwa lazima aione ukweli huo, kwa kuwa kazi yake ilikuwa kutangaza tarehe 22 Oktoba 1844, na nuru ya nguvu ya tatu ya kutesa ingefunuliwa baada ya tarehe hiyo.
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.
Sambamba na kuoanisha uelewa wake wa kinabii na muundo wa mamlaka mbili za uharibifu za Roma ya kipagani, zikifuatiwa na Roma ya kipapa, alielewa kwamba neno linalotafsiriwa kuwa "the daily" katika kitabu cha Danieli lilikuwa ishara ya upagani, au ya Roma ya kipagani. Neno "tamid" linalotafsiriwa kama "the daily" limetumiwa na Danieli mara tano. Daima linatumika sambamba na ishara ambayo Miller aliielewa kwa usahihi kuwa inawakilisha upapa. Ishara ya upapa inayotokea daima kwa uhusiano na "the daily" inawakilishwa kwa alama mbili. Kwa vyovyote vile, hizo alama mbili za mamlaka ya kipapa zote hutambulisha upapa; hata hivyo, Danieli alipolitumia neno "tamid" linalotafsiriwa kama "the daily," lilikuwa likitumika daima sambamba na, na likitangulia, ile ishara ya upapa. Uelewa wa Miller kwamba "the daily," katika kitabu cha Danieli, ukawa msingi wa muundo aliouona uliotegemea mamlaka mbili za uharibifu za upagani zikifuatiwa na upapa. Utambulisho wa Miller wa "the daily" kama upagani katika kitabu cha Danieli uliokuja kuwa mzozo mkubwa ndani ya Uadventista, uliibuka katika kizazi cha pili cha Uadventista kilichoanza mwaka 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.
Kweli ya kwanza ya kinabii ambayo Miller aligundua na ambayo ilikuwa sehemu ya ufahamu wa tarehe 22 Oktoba 1844, ilikuwa “mara saba” za Mambo ya Walawi 26, na hiyo ndiyo ilikuwa ya kwanza kati ya kweli zilizothibitishwa na Miller iliyokataliwa mwaka 1863. Ukataaji huo ulianza kizazi cha kwanza cha Uadventista, walipoanza kutangatanga katika jangwa la Laodicea. Kizazi cha pili kilianza katika Mkutano Mkuu wa Minneapolis mwaka 1888, na baada ya uasi uliofanyika huko, kazi ya kishetani ya kukataa utambuzi wa Miller wa “the daily” kama upagani ilianza mwaka 1901. Uelewa sahihi wa “the daily” haukuwekwa kando kabisa hadi baada ya kifo cha nabii wa kike, ambaye alikuwa ametambua kwamba maoni yaliyokuwa yakienezwa kupinga mtazamo sahihi wa Miller kuhusu “the daily” yalikuwa yameletwa na “malaika waliotupwa kutoka mbinguni.” Ukataaji kamili ulitokea katika kizazi cha tatu karibu mwaka 1931. Kizazi cha tatu kilikuwa kimeanza kwa kuchapishwa kwa kitabu cha W. W. Prescott, kiitwacho The Doctrine of Christ, muda mfupi baada ya Mkutano wa Biblia wa 1919. Mwaka 1919, kizazi cha tatu kilianza na kikaendelea hadi kuchapishwa kwa kitabu Questions on Doctrine mwaka 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.
Baada ya kazi ya Miller kuthibitishwa na kufanywa wazi juu ya mbao mbili za Habakuki (chati za waanzilishi za 1843 na 1850), Bwana akaanza kufunua ukweli kwamba kulikuwa na mamlaka nyingine, ya tatu, iletayo ukiwa, ambayo ingefuata upagani na upapa na ambayo pia ingewatesa watu wa Mungu.
“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.
Kupitia upagani, na kisha kupitia Upapa, Shetani alitumia nguvu zake kwa karne nyingi katika jitihada za kufuta duniani mashahidi waaminifu wa Mungu. Wapagani na wafuasi wa Upapa waliendeshwa na roho ileile ya joka. Walitofautiana tu kwa kuwa Upapa, ukijifanya kumtumikia Mungu, ulikuwa adui hatari na mkatili zaidi. Kwa kutumia Ukatoliki wa Kirumi kama chombo, Shetani aliteka dunia. Kanisa linalodai kuwa la Mungu lilisombwa kuingia katika safu za udanganyifu huu, na kwa zaidi ya miaka elfu moja watu wa Mungu waliteseka chini ya ghadhabu ya joka. Na Upapa, uliponyang’anywa nguvu zake, ulipolazimishwa kuacha mateso, Yohana akaona nguvu mpya ikiibuka ili kuiga sauti ya joka, na kuendeleza kazi ileile ya ukatili na ya kumkufuru Mungu. Nguvu hii, ya mwisho itakayopigana na kanisa na sheria ya Mungu, iliashiriwa na mnyama mwenye pembe kama za mwana-kondoo. Wanyama waliomtangulia walitoka baharini, lakini huyu alitokea kutoka nchi kavu, akiwakilisha kuibuka kwa amani kwa taifa linalowakilishwa. ‘Pembe mbili kama za mwana-kondoo’ zinawakilisha vyema tabia ya Serikali ya Marekani, kama inavyoonekana katika misingi yake miwili ya msingi, Ujamhuri na Uprotestanti. Misingi hii ndiyo siri ya nguvu na ustawi wetu kama taifa. Wale waliopata hifadhi kwanza katika fukwe za Amerika walifurahi kwamba walikuwa wamefika katika nchi iliyokuwa huru kutokana na madai ya kiburi ya upapa na udhalimu wa utawala wa kifalme. Wakaazimia kuanzisha serikali juu ya msingi mpana wa uhuru wa kiraia na wa kidini. Ishara za Nyakati, Novemba 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 hakuweza kuona nguvu ya tatu ya kutesa, na kwa sababu hiyo mfumo wake ulikuwa haujakamilika, ijapokuwa ulifaa kabisa kutimiza kazi yake. Dada White anabainisha kwamba Miller alikuwa mjumbe aliyechaguliwa na Mungu, kwamba alifananishwa na Eliya na Yohana Mbatizaji katika kazi yake, na Elisha katika mwito wa kuingia katika kazi yake, na Musa katika kifo chake. Ni wachache katika historia takatifu ambao ufafanuzi uliovuviwa umebainisha kwamba malaika wanasubiri kando ya kaburi ili kuwafufua, lakini huo ndio ufafanuzi kuhusu Miller. Ukweli kwamba kazi yake iliwekewa mipaka na historia ambayo alinyanyuliwa ndani yake si tamko la kumdunisha Miller, bali ni jambo la lazima kutambuliwa, ikiwa kazi yake itazingatiwa katika mwanga wa kweli wa Neno la kinabii la Mungu.
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 alipatiwa maagizo mahususi ya kimalaika yaliyomwezesha kujenga mfumo wa kinabii uliotegemea nguvu mbili za kuleta ukiwa, yaani upagani kisha upapasi. Kwa sababu hiyo, Miller hakuelewa vyema unabii ulioainisha historia iliyo baada ya ukiwa uliosababishwa na nguvu hizo mbili. Hata hivyo, hakuna mojawapo ya hizo tafsiri potofu zilizoingia kwenye mabao mawili takatifu ya Habakuki, ambamo misingi iliyojengwa kupitia kazi ya Miller ilionyeshwa kimchoro. Ndiyo sababu uvuvio uliweza kurekodi kuhusu mchoro wa 1843 kwamba uliongozwa na mkono wa Bwana.
“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.
Bwana alinionyesha kwamba chati ya 1843 ilielekezwa na mkono wake, na kwamba hakuna sehemu yake inayopaswa kubadilishwa; kwamba namba zilikuwa kama alivyozitaka. Kwamba mkono wake ulikuwa juu na ukaficha kosa katika baadhi ya namba, kiasi kwamba mtu yeyote asingeweza kuliona, hadi mkono wake ulipoondolewa.
“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.
Kisha nikaona, kuhusiana na ‘Kila Siku,’ kwamba neno ‘sadaka’ liliongezwa kwa hekima ya mwanadamu, wala halimo katika andiko; na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu maoni sahihi juu yake. Umoja ulipokuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika maoni sahihi ya ‘Kila Siku’; lakini tangu 1844, katika mkanganyiko, maoni mengine yamekumbatiwa, na giza na mkanganyiko vimefuata. Review and Herald, Novemba 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.
Kweli zilizokusanywa na Miller kwa maelekezo ya malaika zilielekezwa na Bwana, na katika uidhinishaji wa chati ya 1843, uvuvio ulijumuisha kwamba ufahamu wa Miller kwamba "the daily" iliwakilisha upagani ulikuwa sahihi. Mara tano neno la Kiebrania "tamid", lililotafsiriwa kama "the daily", hutokea katika kitabu cha Danieli, nalo kila mara linawakilisha uhusiano kati ya nguvu mbili za uharibifu, ya upagani ikifuatiwa na ya upapa.
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.
Uelewa wa Miller wa “the daily”, kama ishara ya upagani, ulikuwa wa msingi kabisa katika mfumo wa kinabii alioutumia, kwa kuwa uhusiano wa mfuatano wa upagani ukifuatiwa na upapa ukawa rejeleo lake katika kuoanisha unabii wote alioongozwa kuuelewa.
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.
Katika "wakati wa mwisho," mnamo 1798, kitabu cha Danieli kiliondolewa muhuri, na kifungu kikuu ambacho Dada White alikitambua kuwa "nguzo kuu" na "msingi" wa harakati ya Adventi kilikuwa Danieli sura ya nane, aya ya kumi na nne.
“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.
Andiko ambalo, kuliko mengine yote, lilikuwa msingi na nguzo kuu ya imani ya Adventi lilikuwa tamko hili: ‘Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa.’ [Danieli 8:14.] Mzozo Mkubwa, 409.
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
Aya ya kumi na nne ni jibu kwa aya ya kumi na tatu, na jibu hilo halina maana bila muktadha wa swali.
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.
Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu dhabihu ya kila siku na uasi wa uharibifu, ili mahali patakatifu pamoja na jeshi viwe kitu cha kukanyagwa? Akaniambia, Hata siku elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa. Danieli 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.
Mistari hii miwili ni ishara ya ongezeko la maarifa lililotokea wakati kitabu cha Danieli kilipoondolewa muhuri katika “wakati wa mwisho,” mwaka 1798. Mstari wa kumi na tatu unabainisha nguvu mbili za kuleta ukiwa ambazo Miller alijengea mfano wake wa kinabii. Miller alitambua “kile cha kila siku” katika mstari wa kumi na tatu kuwa ni upagani, na “maasi ya kuleta ukiwa” kuwa ni upapa. Ni muhimu kutambua kwamba mfano wa kinabii ambao malaika walimwongoza Miller autambue, umetambuliwa katika mistari miwili inayowakilisha ongezeko la maarifa lililoingia katika historia mwaka 1798. Hata hivyo, Miller hakufunuliwa kuiona nguvu iliyofuata ambayo ingepanda jukwaa la kinabii na kuwatesa watu wa Mungu.
“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.
Nikaona kwamba mnyama mwenye pembe mbili alikuwa na kinywa cha joka, na kwamba nguvu zake zilikuwa katika kichwa chake, na kwamba amri ingetoka kinywani mwake. Kisha nikaona Mama wa makahaba; kwamba yule mama hakuwa binti zake, bali alikuwa tofauti na ametengwa nao. Alikuwa na siku yake, nayo imepita, na binti zake, madhehebu ya Kiprotestanti, ndio waliofuata kuja jukwaani na kutekeleza nia ile ile aliyokuwa nayo yule mama alipowatesa watakatifu. Nikaona kwamba kadiri yule mama alivyozidi kudhoofika kwa nguvu, binti zake walikuwa wakikua, na hivi karibuni watatumia mamlaka aliyowahi kutumia yule mama. Spalding na Magan, 1.
Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.
Kutoweza kwa Miller kuona nguvu ya tatu kulimlazimu atoe hitimisho lisilo sahihi. Miller alitambua mnyama wa baharini wa Ufunuo sura ya kumi na tatu kuwa ni Roma ya kipagani, na mnyama wa nchi kuwa ni Roma ya kipapa. Matumizi yake ya Ufunuo sura ya kumi na saba nayo yalikuwa na dosari kwa sababu ya kutoweza kwake kuona historia ya kinabii iliyopanuka zaidi ya nguvu ya pili ya uharibifu ya upapa. Kwa sababu hii, Miller alipoutambua nguvu ya Kirumi katika unabii wa Danieli, aliichukulia kama nguvu moja iliyokuja katika awamu mbili. Hilo lilikuwa, na bado ni, matumizi sahihi, lakini lilimzuia kuelewa falme za unabii wa Biblia kama chochote kilichopita ufalme wa nne uliowakilishwa na Roma. Aliona na kubainisha kwamba ufalme wa nne wa Roma ulikuwa na awamu mbili, uliowakilishwa kama Roma ya kipagani na Roma ya kipapa, lakini hakuweza kuona kwamba Roma ya kipapa pia ilikuwa ufalme wa tano ambao ungefuatwa na ufalme wa sita.
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).
Katika Danieli sura ya pili, wafuasi wa Miller waliunganisha vipengele vya ufalme wa tano wa unabii wa Biblia na ule wa nne. Katika kiwango cha msingi tafsiri yao ilikuwa sahihi, lakini haikuwa kamili, kwa kuwa rejeo la kwanza la falme za unabii wa Biblia lazima likubaliane na rejeo la mwisho la falme za unabii wa Biblia, kwa sababu Yesu, akiwa Alfa na Omega, daima huonyesha mwisho kwa mwanzo. Kukosa kuona tofauti ya falme mbili zinazofuatana kulimfanya Miller ashindwe kutambua kwamba Ufunuo sura ya kumi na mbili unatambulisha upagani (joka), na kwamba mnyama wa baharini wa Ufunuo sura ya kumi na tatu ni upapa (mnyama) na mnyama wa nchi wa Ufunuo sura ya kumi na tatu ni Uprotestanti uliopotoka (nabii wa uongo).
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 hakuweza kuona joka, mnyama na nabii wa uongo kama falme tatu mfululizo katika sura ya kumi na mbili na ya kumi na tatu za Ufunuo, na hivyo akalazimishwa na mantiki yake ya kinabii kudhani kwamba sura hizo mbili hazikuwa uwasilishaji mfuatano wa mamlaka tatu zinazoiongoza dunia kuelekea Armagedoni. Nuru aliyopewa Miller ilikuwa nuru kamilifu kwa kizazi chake, na kizazi chake kilijaribiwa kwa nuru hiyo.
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.
Nuru ya zile mamlaka tatu za kuleta ukiwa (yule joka, yule mnyama na nabii wa uongo), ilipewa Future for America katika “wakati wa mwisho”, mnamo 1989. Sehemu ya Danieli iliyofunguliwa kufuatia kuporomoka kwa Umoja wa Kisovieti, katika utimilifu wa Danieli sura ya kumi na moja, mstari wa arobaini, ilikuwa nuru ya malaika wa tatu, ilhali Miller alikuwa amepewa nuru ya malaika wa kwanza. Mistari sita ya mwisho ya Danieli sura ya kumi na moja zilionekana kuwa msingi na nguzo kuu ya harakati ya Future for America, na mstari wa arobaini wa Danieli sura ya kumi na moja unafupisha nuru hiyo, kama vile mistari ya kumi na tatu na kumi na nne ya Danieli sura ya nane ilivyofupisha nuru iliyofunguliwa katika harakati za Wamillerite.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Na wakati wa mwisho mfalme wa kusini atamshambulia; na mfalme wa kaskazini atakuja kinyume naye kama kisulisuli, akiwa na magari ya vita, na wapanda farasi, na merikebu nyingi; naye ataingia katika nchi nyingi, naye atafurika na kupita. Danieli 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.
Aya hiyo inaonyesha vita vilivyoanza katika 'wakati wa mwisho' mwaka 1798, kati ya mfalme wa kusini na mfalme wa kaskazini. Mfalme wa kusini alimwakilisha Ufaransa isiyo na Mungu, ambayo katika mwaka huo huo ilimpa upapa jeraha la mauti. Upapa umeonyeshwa hapo kama mfalme wa kaskazini. Ufaransa, kwa mtazamo wa unabii mnamo 1798, ilikuwa moja kati ya falme kumi zilizotajwa katika Danieli sura ya saba. Falme hizo kumi zinawakilisha Roma ya kipagani, na Roma ya kipagani inamwakilisha yule joka. Upapa (mfalme wa kaskazini) unawakilisha mnyama. Aya hiyo inaonyesha kwamba mfalme wa kaskazini (upapa), ambaye alikuwa amepewa jeraha la mauti mwanzoni mwa aya hiyo, hatimaye angelipiza kisasi dhidi ya mfalme wa kusini (mfalme wa uateisti). Upapa alipolipiza kisasi, mfalme wa uateisti alikuwa amehama kutoka taifa la Ufaransa hadi muungano uitwao Umoja wa Kisovieti. Ufaransa ilikuwa taifa moja, ilhali upapa ulipolipiza kisasi dhidi ya mfalme wa kusini katika aya hiyo, mfalme wa kusini alitambuliwa kama 'mataifa,' kama ilivyokuwa kwa Umoja wa Kisovieti wa zamani.
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.
Wakati mfalme wa kaskazini (upapa) alipojibu kwa kulipiza kisasi, alileta pamoja naye “magari ya vita,” “wapanda farasi” na “meli nyingi.” Magari ya vita na wapanda farasi ni alama za nguvu za kijeshi, na meli ni alama za nguvu za kiuchumi. Nguvu iliyounda muungano usio mtakatifu na upapa kwa kusudi la kuiangusha Umoja wa Kisovyeti ilikuwa Marekani, na nguvu mbili za Marekani katika Ufunuo sura ya kumi na tatu zinatambulishwa kama uwezo wake wa kulazimisha dunia kupokea alama ya mamlaka ya kipapa kwa nguvu za kijeshi na kiuchumi. Watu watazuiliwa kununua au kuuza bila alama hiyo, na zaidi ya hapo, bila alama hiyo, watu watauawa.
Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.
Aya ya arobaini inatambua moja kwa moja joka (mfalme wa kusini), mnyama (upapa) na nabii wa uongo (Marekani). Aya ya msingi kuhusu “wakati wa mwisho” mnamo 1989 inatambua mamlaka tatu za uharibifu zinazoongoza ulimwengu hadi Har-Magedoni, kama vile aya za msingi za harakati za Wamilerite zilivyotambua mamlaka mbili za uharibifu, yaani upagani ukafuatiwa na upapa.
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.
Aya inaanza na vita kati ya mfalme wa kusini na mfalme wa kaskazini. Mwanzoni mwa aya (1798), mfalme wa kusini anashinda, lakini ndani ya aya hiyo, mfalme wa kaskazini analipiza kisasi na kumshinda mfalme wa kusini. Mwanzo wa aya unaashiria vita kati ya mfalme wa kaskazini na mfalme wa kusini, na mwishoni mwa ujumbe uliomo katika aya hiyo vita hivyo hivyo kati ya wafalme wa kaskazini na kusini vinaonyeshwa, lakini kwa matokeo yaliyo kinyume. Mwanzo uliashiria "wakati wa mwisho" mwaka 1798, na vita vya mwisho vinaashiria "wakati wa mwisho" mwaka 1989. Aya hiyo ina ndani ya ushuhuda wake ulioandikwa alama ya Alfa na Omega, mwanzo na mwisho.
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.
Historia halisi ya aya hiyo inaendelea baada ya kuporomoka kwa Umoja wa Kisovyeti mwaka 1989, hadi sheria ya Jumapili ya aya arobaini na moja. Katika sheria ya Jumapili, muungano wa pande tatu wa Babeli ya kisasa unaletwa kwa mfululizo wa matukio ya haraka. Kwa hiyo aya arobaini huanza wakati jeraha la mauti linapopigwa mwaka 1798, na kahaba wa Tiro anasahauliwa. Historia inayowakilishwa na aya hiyo inakamilika kabisa katika sheria ya Jumapili ya aya arobaini na moja, ambako jeraha la mauti linapona na kahaba wa Tiro anakumbukwa. Alama ya mwanzo na mwisho imeandikwa si tu juu ya maandishi yaliyomo katika aya hiyo, bali pia juu ya historia nzima inayowakilishwa na aya hiyo. Aya hiyo inatambua mfumo wa kinabii ambao hauna msingi tu katika upagani (yule joka) na upapa (yule mnyama), bali unatambua pia muundo wa nguvu tatu za uharibifu zinazoipeleka dunia hadi Haramagedoni.
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.
Mfumo wa kinabii wa Miller ulitangaza ujio wa hukumu ya upelelezi ya Mungu, na mfumo wa kinabii wa Future for America unatangaza ujio wa hukumu ya utekelezaji ya Mungu. Katika “wakati wa mwisho” mwaka 1989, mchakato wa majaribio na utakaso wa hatua tatu ulianza, wakati mistari sita ya mwisho ya Danieli kumi na moja zilipofunguliwa muhuri kufuatia kuanguka kwa Umoja wa Kisovyeti. Ni lazima ieleweke kwamba Miller aliona tu upagani na upapa, na hakuona uprotestanti ulioasi, ili kuelewa ipasavyo maono ya Mto Ulai yaliyofunguliwa muhuri mwaka 1798.
We will continue that consideration in the next article.
Tutaendelea na mjadala huo katika makala ijayo.
“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.
Hatuna muda wa kupoteza. Nyakati za taabu ziko mbele yetu. Dunia imechochewa na roho ya vita. Hivi karibuni matukio ya dhiki yaliyotajwa katika unabii yatatokea. Unabii katika sura ya kumi na moja ya Danieli umekaribia kutimia kikamilifu. Sehemu kubwa ya historia iliyotokea katika kutimia kwa unabii huu itajirudia.
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
Katika mstari wa thelathini, inasemwa kuhusu mamlaka kwamba 'mistari 30 hadi 36 imenukuliwa.'
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
"Matukio yanayofanana na yale yaliyoelezwa katika maneno haya yatatokea." Manuscript Releases, nambari 13, 394.