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.
Ní “àkókò òpin,” ní ọdún 1798, a tú ìwé Dáníẹ́lì sílẹ̀, àti ní pàtàkì jùlọ, ìran tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Odò Ulai. Ìran náà kéde ìbẹ̀rẹ̀ ìdájọ́ ìwádìí ní October 22, 1844. Ẹsẹ̀ tí ó di ìpìlẹ̀ fún òtítọ́ náà ni Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá. William Miller, ojiṣẹ́ tí a yàn láti mọ ìtúsílẹ̀ ìhìn náà, kò lóye ní kíkún gbogbo àwọn òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ìran náà, ṣùgbọ́n ó ṣẹ iṣẹ́ tí a fi lé e lọ́wọ́.
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.
Bí Miller ṣe bẹ̀rẹ̀ ìkẹ́kọ̀ọ́ rẹ̀ nípa ọ̀rọ̀ àsọtẹ́lẹ̀, ó wá lóye àwọn òfin kan ti ìtumọ̀ àsọtẹ́lẹ̀ tí a ti dá mọ̀ tí a sì ti fi ìdí wọn múlẹ̀ nínú Bíbélì. Àwọn òfin wọ̀nyí ni a ṣe àkọsílẹ̀ wọn, a sì dá wọn mọ̀ gẹ́gẹ́ bí Àwọn Òfin Ìtumọ̀ ti William Miller. Àwọn òfin wọ̀nyí ni ìmísí fọwọ́ sí, a sì mọ̀ọ́ wọn gẹ́gẹ́ bí àwọn òfin tí àwọn tí yóò kéde ìbẹ̀rẹ̀ ìdájọ́ ìṣiṣẹ́ ní òfin Ọjọ́-ìsinmi yóò lò. Miller jẹ́rìí pé ó bẹ̀rẹ̀ ìkẹ́kọ̀ọ́ rẹ̀ nípa Bíbélì láti ìbẹ̀rẹ̀ Bíbélì, ó sì ń tẹ̀síwájú síwájú nìkan bí ó ti ń lóye ohun tí ó ń ronú lé lórí nígbà náà. Láti inú ọ̀nà yìí, ó rọrùn láti rí ìdí tí àsọtẹ́lẹ̀ àkókò àkọ́kọ́ tí Miller dá mọ̀, tí ó ní í ṣe pẹ̀lú ìhìn-iṣẹ́ tí òun yóò dá mọ̀ gẹ́gẹ́ bí ohun tí ó ṣẹ ní ọdún 1844, fi jẹ́ “àkókò méje” ti Lefitiku ogún-ún lé mẹ́fà.
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.
Ìmísí fi hàn wá pé áńgẹ́lì Gébéríẹ̀lì, pẹ̀lú àwọn áńgẹ́lì mímọ́ mìíràn, darí ọkàn Mílà, gẹ́gẹ́ bí Gébéríẹ̀lì ti darí ọkàn Dáníẹ́lì, Jòhánù olùfihàn, àti gbogbo àwọn wòlíì Bíbélì, nítorí a ti fi iṣẹ́ tí Sátánì pàdánù lé Gébéríẹ̀lì lọ́wọ́. Iṣẹ́ Gébéríẹ̀lì ni a ṣàpẹẹrẹ nínú orúkọ àkọ́kọ́ Sátánì, Lúsífà, èyí tí ó túmọ̀ sí amúmọ́lẹ̀. Gébéríẹ̀lì mú ìmọ́lẹ̀ àsọtẹ́lẹ̀ wá fún Mílà, àti nínú ìgbọràn sí ìmọ́lẹ̀ náà, ó gbé ìhìnrere náà kalẹ̀ tí ó kéde ṣíṣí ìdájọ́ àyẹ̀wò ní October 22, 1844.
Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.
Ìmọ̀ tó wá lẹ́yìn ìṣẹ̀lẹ̀ jẹ́ kí àwọn tí wọ́n fẹ́ lóye iṣẹ́ William Miller lè mọ̀ pé a fi àwọn ìfìmọ̀ kan fún un sí ọ̀rọ̀ àsọtẹ́lẹ̀ tí wọ́n di àwọn kókó pàtàkì fún iṣẹ́ rẹ̀ ti kíkó ìhìn ìdájọ́ tí ń súnmọ́ jọ. Ọ̀kan nínú àwọn kókó wọ̀nyí ni ìmọ̀ rẹ̀ pé ọjọ́ kan dúró fún ọdún kan nínú ìmúlò àsọtẹ́lẹ̀. Òmíràn sì ni ìṣètò àsọtẹ́lẹ̀ kan tí ó lò láti fi gbé kalẹ̀ kí ó sì mú àwọn ìlà àsọtẹ́lẹ̀ tí ó ṣàwárí bá ara wọn mu. Ìṣètò náà dá lórí agbára Sátánì méjì tí ó mú ìsọdahoro wá sórí àwọn ènìyàn Ọlọ́run àti ibi mímọ́ Ọlọ́run. Gbogbo àwọn ìṣàwárí Miller ni a gbé kalẹ̀ lórí ìṣètò àsọtẹ́lẹ̀ náà tí ó ṣojú ìtàn ẹ̀sìn abọ̀rìṣà tí ẹ̀sìn póòpù tẹ̀ lé, tí wọ́n sì tẹ ibi mímọ́ Ọlọ́run àti àwọn ènìyàn Ọlọ́run mọ́lẹ̀ ní àtẹ̀yìnwá láti ìgbà Ísírẹ́lì àtijọ́ títí dé Ìpadàbọ̀ Kejì ti Kristi.
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.
Ètò àsọtẹ́lẹ̀ yẹn jẹ́ kí ó lè dá gbogbo òtítọ́ tí ó ṣe pàtàkì láti fi múlẹ̀ October 22, 1844, gẹ́gẹ́ bí ìbẹ̀rẹ̀ ìdájọ́ náà mọ̀ ní pípé. Ṣùgbọ́n òtítọ́ náà ní ààlà, nítorí kò lè rí agbára inúnibíni kẹta tí ó tẹ̀ lé ẹ̀sìn abọ̀rìṣà àti ẹ̀sìn póòpù nínú ìtàn àsọtẹ́lẹ̀. Kò ṣe dandan fún un láti rí òtítọ́ náà, nítorí iṣẹ́ rẹ̀ ni láti kéde October 22, 1844, àti pé ìmọ́lẹ̀ nípa agbára inúnibíni kẹta yóò tú ìdì rẹ̀ sílẹ̀ lẹ́yìn ọjọ́ náà.
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.
Ní ìbámu pẹ̀lú bí ó ti ń mú àwọn ìmọ̀ ìsọtẹ́lẹ̀ rẹ̀ wà ní ìṣọ̀kan lórí àtòkọ àwọn agbára apanirun méjì—Romu kèfèrí, lẹ́yìn náà Romu póòpù—ni ìmọ̀ rẹ̀ pé ọ̀rọ̀ tí a túmọ̀ sí “ìgbà gbogbo,” nínú ìwé Dáníẹ́lì, jẹ́ ààmì kèfèrí, tàbí, Romu kèfèrí. Ọ̀rọ̀ náà “tamid” tí a túmọ̀ sí “ìgbà gbogbo” ni Dáníẹ́lì lò ní ìgbà márùn-ún. Ní gbogbo ìgbà ni a máa ń lò ó ní ìsopọ̀ pẹ̀lú ààmì kan tí Miller lóye rẹ̀ ní tòótọ́ gẹ́gẹ́ bí aṣojú ẹ̀sìn póòpù. Ààmì ẹ̀sìn póòpù tí ó máa ń farahàn ní ìsopọ̀ pẹ̀lú “ìgbà gbogbo,” ni a ṣàfihàn pẹ̀lú ààmì méjì. Ní ọ̀nà èyíkéyìí, àwọn ààmì méjèèjì ti agbára póòpù náà, jẹ́ ìdánimọ̀ ẹ̀sìn póòpù; síbẹ̀síbẹ̀, nígbà tí Dáníẹ́lì lò ọ̀rọ̀ “tamid” tí a túmọ̀ sí “ìgbà gbogbo,” a máa ń lò ó ní ìbámu pẹ̀lú, àti níwájú, ààmì ẹ̀sìn póòpù náà ní gbogbo ìgbà. Ìmọ̀ Miller nípa “ìgbà gbogbo,” nínú ìwé Dáníẹ́lì, di ìpìlẹ̀ àtòkọ tí ó rí, tí a gbé kalẹ̀ lórí àwọn agbára apanirun méjì: kèfèrí, lẹ́yìn náà póòpù. Ìdánimọ̀ Miller nípa “ìgbà gbogbo,” gẹ́gẹ́ bí kèfèrí nínú ìwé Dáníẹ́lì, ni a ti pinnu láti di àríyànjiyàn ńlá kan láàárín Ìjọ́ Adventist, bẹ̀rẹ̀ láti ìran kejì Adventism, èyí tí ó bẹ̀rẹ̀ ní 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.
Òtítọ́ àsọtẹ́lẹ̀ àkọ́kọ́ tí Miller ṣàwárí, tí ó jẹ́ apá kan nínú òye ọjọ́ October 22, 1844, ni “àkókò méje,” ti Lefitiku ogún-mẹ́fà, ó sì jẹ́ àkọ́kọ́ nínú àwọn òtítọ́ tí Miller ti fi idi múlẹ̀ tí a kọ̀ sílẹ̀ ní ọdún 1863. Ìkọ̀sílẹ̀ yẹn bẹ̀rẹ̀ ìran àkọ́kọ́ ti Adventism, nígbà tí wọ́n bẹ̀rẹ̀ sí í rìn ká ní aginjù Laodicea. Ìran kejì bẹ̀rẹ̀ ní Àpéjọ Gbogbogbò Minneapolis ní ọdún 1888, àti lẹ́yìn ìṣọ̀tẹ̀ tí ó ṣẹlẹ̀ níbẹ̀, iṣẹ́ Sátánì ti kíkọ ìdánimọ̀ tí Miller fi “ìgbà gbogbo” hàn gẹ́gẹ́ bí keferi bẹ̀rẹ̀ ní ọdún 1901. Òye tó tọ́ nípa “ìgbà gbogbo,” kò tíì fi pátápátá sí apá kan títí lẹ́yìn ikú wòlíì obìnrin náà, ẹni tí ó ti fi hàn pé èrò tí a ń gbéga kalẹ̀ ní ìtakò sí ojú ìwòye tó tọ́ ti Miller nípa “ìgbà gbogbo,” ni “àwọn áńgẹ́lì tí a lé kúrò ní ọ̀run” ti fi ránṣẹ́. Ìkọ̀sílẹ̀ pípé waye ní ìran kẹta ní àyíká ọdún 1931. Ìran kẹta ti bẹ̀rẹ̀ pẹ̀lú ìtẹ̀jáde ìwé tí W. W. Prescott kọ, tí àkọlé rẹ̀ jẹ́, The Doctrine of Christ, díẹ̀ lẹ́yìn Àpéjọ Bíbélì 1919. Ní ọdún 1919, ìran kẹta bẹ̀rẹ̀, ó sì tẹ̀síwájú títí di ìtẹ̀jáde ìwé náà, Questions on Doctrine ní ọdún 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.
Lẹ́yìn tí a ti fi iṣẹ́ Miller múlẹ̀, tí a sì ti jẹ́ kó hàn gbangba lórí tábìlì méjèèjì ti Hábákúkù (àwọn àwòrán àtẹ̀jáde aṣáájú-ọ̀nà ọdún 1843 àti 1850), nígbà náà ni Olúwa bẹ̀rẹ̀ sí í tú òtítọ́ náà sílẹ̀ pé agbára ìparun mìíràn wà, ìyẹn ẹ̀kẹta, tí yóò tẹ̀lé ẹ̀sìn kèfèrí àti ẹ̀sìn póòpù, tí yóò sì tún ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run.
“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.
“Nípasẹ̀ ẹ̀sìn abọ̀rìṣà, lẹ́yìn náà sì nípasẹ̀ Ìjọ Pápá, Satani lo agbára rẹ̀ fún ọ̀pọ̀lọpọ̀ ọ̀rúndún nínú ìsapá láti pa àwọn ẹlẹ́rìí olóòótọ́ Ọlọ́run rẹ́ kúrò lórí ilẹ̀ ayé. Àwọn abọ̀rìṣà àti àwọn ọmọ-ẹ̀yìn Pápá ni ẹ̀mí dragoni kan náà ń sún. Ohun kan ṣoṣo tí wọ́n fi yàtọ̀ ni pé Ìjọ Pápá, níwọ̀n bí ó ti ń ṣe àfarawé iṣẹ́ ìsìn fún Ọlọ́run, ni ọ̀tá tí ó lewu ju, tí ó sì burú ju lọ. Nípasẹ̀ irinṣẹ́ Romanisimu, Satani mú ayé ní ìgbèkùn. A gba ìjọ tí ń jẹ́wọ́ ara rẹ̀ gẹ́gẹ́ bí ìjọ Ọlọ́run wọ inú ìpele ẹ̀tàn yìí, àti fún ju ẹgbẹ̀rún ọdún kan lọ àwọn ènìyàn Ọlọ́run jìyà lábẹ́ ìbínú dragoni. Nígbà tí a sì gba agbára Ìjọ Pápá lọ́wọ́ rẹ̀, tí a sì fi ipa mú un dáwọ́ inúnibíni dúró, Johanu rí agbára tuntun kan tí ń dìde láti tún ohùn dragoni náà sọ, kí ó sì tẹ̀síwájú nínú iṣẹ́ kan náà tí ó burú tí ó sì kún fún ọ̀rọ̀-òdì sí Ọlọ́run. Agbára yìí, èyí tí yóò jẹ́ ẹni ìkẹyìn láti ba ìjọ àti òfin Ọlọ́run jagun, ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ẹranko kan tí ó ní ìwo bí ti àgùntàn. Àwọn ẹranko tí ó ṣáájú rẹ̀ ti jáde láti inú òkun, ṣùgbọ́n èyí jáde láti inú ilẹ̀, ní fífi ìdìde aláfiyà ti orílẹ̀-èdè tí a fi ń ṣàpẹẹrẹ rẹ̀ hàn. “Ìwo méjì bí ti àgùntàn” náà ṣe aṣojú dáadáa fún ìwà Ìjọba Orílẹ̀-Èdè Amẹ́ríkà, gẹ́gẹ́ bí a ti fi hàn nínú ìlànà méjì tó jẹ́ ìpìlẹ̀ rẹ̀, Repọ́blíkánísìmù àti Pírótẹ́sítántìsìmù. Àwọn ìlànà wọ̀nyí ni aṣírí agbára wa àti àṣeyọrí wa gẹ́gẹ́ bí orílẹ̀-èdè. Àwọn tí wọ́n kọ́kọ́ rí ibi ààbò lórí etíkun Amẹ́ríkà yọ̀ pé wọ́n ti dé ilẹ̀ kan tí ó bọ́ lọ́wọ́ àwọn ẹ̀tọ́ ìgbéraga ti Pópérì àti ìkà ìṣàkóso ọba. Wọ́n pinnu láti fi ìpìlẹ̀ gbooro ti òmìnira aráàlú àti òmìnira ẹ̀sìn múlẹ̀ gẹ́gẹ́ bí ìjọba.” 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 kò lè rí agbára inúnibíni kẹta náà, àti nítorí èyí ni ètò ìtòlẹ́sẹẹsẹ rẹ̀ kò fi pé, bí ó tilẹ̀ jẹ́ pé ó bá iṣẹ́ rẹ̀ mu pátápátá láti mú un ṣẹ. Sister White fi hàn pé Miller ni ońṣẹ́ tí Ọlọ́run yàn, pé a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Elijah àti John the Baptist nínú iṣẹ́ rẹ̀, àti nípasẹ̀ Elisha nínú ìpè rẹ̀ sí iṣẹ́ rẹ̀, àti nípasẹ̀ Moses nínú ikú rẹ̀. Díẹ̀ nínú ìtàn mímọ́ ni wọ́n ti mú kí àlàyé bẹ́ẹ̀ wáyé tí ó ń fi hàn pé àwọn áńgẹ́lì ń dúró létí ibojì wọn láti jí wọn dìde, ṣùgbọ́n irú àlàyé bẹ́ẹ̀ ni ti Miller. Òtítọ́ náà pé iṣẹ́ rẹ̀ ní ààlà nípasẹ̀ ìtàn-ìgbà tí a gbé e dìde nínú rẹ̀, kì í ṣe ọ̀rọ̀ ẹ̀gàn sí Miller, bí kò ṣe ohun pàtàkì tí a gbọ́dọ̀ mọ̀, bí a bá fẹ́ ka iṣẹ́ rẹ̀ sí nínú ìmọ́lẹ̀ òtítọ́ ti Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run.
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.
A fi ìtọ́sọ́nà pàtó, ti áńgẹ́lì, fún Miller tí ó jẹ́ kí ó lè kọ ìlànà àsọtẹ́lẹ̀ kan tí a dá lórí agbára méjì tí ń sọ di ahoro—keferi lẹ́yìn náà sì ni ìjọ póòpù. Nítorí èyí, àwọn àsọtẹ́lẹ̀ tí ó tọ́ka sí ìtàn lẹ́yìn ìparun tí àwọn agbára méjèèjì wọ̀nyẹn mú ṣẹ ni Miller kò lóye dáadáa. Síbẹ̀, kò sí ọ̀kan nínú àwọn àìlóye wọ̀nyẹn tí ó wọ inú àwọn tábìlì mímọ́ méjì ti Habakkuk, níbi tí a ti ṣàfihàn ní àwòrán àwọn ìpìlẹ̀ tí a gbé kalẹ̀ nípasẹ̀ iṣẹ́ Miller. Èyí ni ìdí tí ìmísí fi lè kọ nípa chátì 1843 pé ọwọ́ Olúwa ló darí rẹ̀.
“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.
“Oluwa fi hàn mí pé àtẹ̀ 1843 náà ni ọwọ́ rẹ̀ darí, àti pé kò yẹ kí a yí èyíkéyìí apá rẹ̀ padà; pé àwọn nọ́ńbà náà rí gẹ́gẹ́ bí ó ti fẹ́ kí wọ́n rí. Pé ọwọ́ rẹ̀ wà lórí, ó sì bo àṣìṣe kan nínú díẹ̀ nínú àwọn nọ́ńbà náà, kí ẹnikẹ́ni má bàa lè rí i, títí ọwọ́ rẹ̀ fi yọ kúrò.”
“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.
“Nígbà náà ni mo rí ní ti ‘Ìgbàgbogbo Ọjọ́,’ pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, àti pé kò ṣe ti ọ̀rọ̀ inú ẹsẹ̀ náà; àti pé Olúwa fún àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́ ní òye tí ó tọ́ nípa rẹ̀. Nígbà tí ìṣọ̀kan wà, kí ọdún 1844 tó dé, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ni wọ́n wà ní ìṣọ̀kan lórí òye tí ó tọ́ nípa ‘Ìgbàgbogbo Ọjọ́;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀, a ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì tẹ̀ lé e.” 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.
Àwọn òtítọ́ tí Miller kó jọ nípasẹ̀ ìtọ́sọ́nà àwọn áńgẹ́lì ni Olúwa ṣamọ̀nà fún, àti nínú ìfọwọ́sí àtẹ náà ti 1843, ìmísí fi kún un pé òye Miller pé “ojoojúmọ́” náà dúró fún ẹ̀sìn kèfèrí jẹ́ òtítọ́. Ní ìgbà márùn-ún ni ọ̀rọ̀ Hébérù náà “tamid,” tí a túmọ̀ sí “ojoojúmọ́,” ti farahàn nínú ìwé Dáníẹ́lì, ó sì máa ń ṣàpẹẹrẹ ìbáṣepọ̀ láàárín agbára ìparun méjèèjì ti ẹ̀sìn kèfèrí, tí ìjọpópó sì tẹ̀ lé e.
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.
Ìmọ̀ye Miller nípa “ìṣẹ́ ojoojúmọ́,” gẹ́gẹ́ bí àpẹẹrẹ ẹ̀sìn abọ̀rìṣà, ṣe pàtàkì pátápátá nínú àgbékalẹ̀ àsọtẹ́lẹ̀ tí ó lò, nítorí ìbáṣepọ̀ àtẹ̀léyìnwá ti ẹ̀sìn abọ̀rìṣà tí ó tẹ̀lé pápásì di ìpìlẹ̀ ìtọ́kasí rẹ̀ nínú ìmúbá gbogbo àwọn àsọtẹ́lẹ̀ tí a mú un lóye mu.
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.
Ní “àkókò ìgbẹ̀yìn,” ní ọdún 1798, a tú ìwé Dáníẹ́lì sílẹ̀, àti pé ẹsẹ̀ pàtàkì tí Ìyá White dá mọ̀ gẹ́gẹ́ bí “òpó àárín gbùngbùn” àti “ìpìlẹ̀” ìṣísẹ̀ advent ni Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá.
“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.
“Ìwé Mímọ́ tí, ju gbogbo àwọn mìíràn lọ, ti jẹ́ ìpìlẹ̀ àti ọ̀pá àárín gbùngbùn ìgbàgbọ́ Ìpadàbọ̀ ni ìkéde yìí pé, ‘Títí di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a ó sọ ibùjọ́ mímọ́ di mímọ́.’ [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.
Ẹsẹ̀ kẹrìnlá ni ìdáhùn sí ẹsẹ̀ kẹtàlá, ìdáhùn náà sì jẹ́ aláìní ìtumọ̀ láìsí àyíká ọ̀rọ̀ ìbéèrè náà.
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.
Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì sọ fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò pẹ́ tó mélòó kan ni ìran náà yóò fi dúró ní ti ẹbọ àtẹ̀gùn ojoojúmọ́, àti ẹ̀ṣẹ̀ ìparun, láti fi ibi mímọ́ àti ogun náà jọ fún ìtẹ̀mọ́lẹ̀ lábẹ́ ẹsẹ̀? Ó sì wí fún mi pé, Títí di ọjọ́ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún; lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà mọ́. 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.
Àwọn ẹsẹ méjèèjì wọ̀nyí ni àmì ìṣàpẹẹrẹ ìmúgbòòrò ìmọ̀ tí a mú jáde nígbà tí a tú èdìdì ìwé Dáníẹ́lì ní “àkókò ìkẹyìn,” ní ọdún 1798. Ẹsẹ kẹtàlá ṣe ìdánimọ̀ àwọn agbára ìparun méjì tí Mílà fi dá àwòkọ́ṣe àsọtẹ́lẹ̀ rẹ̀ kalẹ̀. Mílà ṣe ìdánimọ̀ “ìrúbọ ojoojúmọ́,” nínú ẹsẹ kẹtàlá, gẹ́gẹ́ bí ẹ̀sìn kèfèrí, àti “ìrékọjá ìdahoro” gẹ́gẹ́ bí ẹ̀sìn póòpù. Ó ṣe pàtàkì láti mọ̀ pé àwòkọ́ṣe àsọtẹ́lẹ̀ tí àwọn áńgẹ́lì darí Mílà láti mọ̀ ni a ṣe ìdánimọ̀ rẹ̀ nínú àwọn ẹsẹ méjèèjì tí ń ṣojú ìmúgbòòrò ìmọ̀ tí ó wọ inú ìtàn ní ọdún 1798. Síbẹ̀, a kò fi fún Mílà láti rí agbára tí yóò tẹ̀lé e láti wá sórí pẹpẹ àsọtẹ́lẹ̀ kí ó sì ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run.
“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.
“Mo rí i pé ẹranko ọlọ́wọ́-mejì náà ní ẹnu dragoni, àti pé agbára rẹ̀ wà ní orí rẹ̀, àti pé àṣẹ náà yóò jáde láti ẹnu rẹ̀. Nígbà náà ni mo rí Ìyá àwọn Àgbèrè; pé ìyá náà kì í ṣe àwọn ọmọbìnrin náà, ṣùgbọ́n ó yàtọ̀ sí wọn, ó sì ṣe pàtó kúrò lọ́dọ̀ wọn. Ó ti ní ọjọ́ tirẹ̀, ó sì ti kọjá, àwọn ọmọbìnrin rẹ̀, àwọn ẹ̀ka Pùròtẹ́sítáǹtì, sì ni àwọn tó tẹ̀ lé e láti wá sí orí pẹpẹ kí wọ́n sì hùwà gẹ́gẹ́ bí èrò inú kan náà tí ìyá náà ní nígbà tí ó ṣe inúnibíni sí àwọn ènìyàn mímọ́. Mo rí i pé bí ìyá náà ṣe ń rẹ̀ sílẹ̀ ní agbára, bẹ́ẹ̀ ni àwọn ọmọbìnrin náà ti ń dàgbà, àti pé láìpẹ́ wọn yóò lo agbára tí ìyá náà ti lò rí tẹ́lẹ̀.” 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.
Ailágbára Miller láti rí agbára kẹta náà mú un dé àwọn ìpinnu tí ó ṣáìtọ́ pátápátá. Miller dá ẹranko inú òkun ti Ìfihàn orí kẹtàlá mọ̀ gẹ́gẹ́ bí Romu kèfèrí, ó sì dá ẹranko ilẹ̀ náà mọ̀ gẹ́gẹ́ bí Romu póòpù. Ìlò tí ó ṣe nípa Ìfihàn orí kẹtàdínlógún náà náà ní àbùkù, nítorí ailágbára rẹ̀ láti rí ìtàn àsọtẹ́lẹ̀ tí ó gùn kọjá agbára ìparun kejì ti ìjọba póòpù. Nítorí èyí, nígbà tí Miller dá agbára Romu mọ̀ nínú àsọtẹ́lẹ̀ Dáníẹ́lì, ó ka wọn sí agbára kan ṣoṣo tí ó wá ní ìpele méjì. Èyí jẹ́, ó sì ṣì jẹ́, ìlò tí ó péye; ṣùgbọ́n ó dí í lọ́wọ́ láti lóye àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì gẹ́gẹ́ bí ohunkóhun tí ó gùn kọjá ìjọba kẹrin tí Romu ṣojú fún. Ó rí i, ó sì dá a mọ̀ pé ìjọba kẹrin Romu ní ìpele méjì, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí Romu kèfèrí àti Romu póòpù, ṣùgbọ́n kò lè rí i pé Romu póòpù náà sì jẹ́ ìjọba karùn-ún pẹ̀lú, èyí tí ìjọba kẹfà yóò tẹ̀ lé.
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).
Nínú orí kejì ti Dáníẹ́lì, àwọn Mílàráìtì darapọ̀ àwọn èròjà ìjọba karùn-ún ti àsọtẹ́lẹ̀ Bíbélì pọ̀ mọ́ ìjọba kẹrin. Ní ìpele ìpilẹ̀, ìlò wọn jẹ́ òótọ́, ṣùgbọ́n kò pé; nítorí ìtọ́kasí àkọ́kọ́ ti àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì gbọ́dọ̀ bá ìtọ́kasí ìkẹyìn ti àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì mu, nítorí Jésù, gẹ́gẹ́ bí Alfa àti Omega, máa ń fi ìbẹ̀rẹ̀ ṣàpèjúwe òpin nígbà gbogbo. Àìlera láti rí ìyàtọ̀ láàárín àwọn ìjọba méjì tí ń tẹ̀ lé ara wọn mú kí ó ṣe aláìṣeéṣe fún Miller láti mọ̀ pé Ìfihàn orí kejìlá ń dá ẹ̀sìn keferi (dragoni) mọ̀, àti ẹranko inú òkun ti Ìfihàn orí kẹtàlá, gẹ́gẹ́ bí ìjọba Páápà (ẹranko náà), àti ẹranko ilẹ̀ ayé ti Ìfihàn orí kẹtàlá gẹ́gẹ́ bí Pùrótẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀ (wòlíì èké).
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 kò lè rí dragoni náà, ẹranko náà àti wòlíì èké náà gẹ́gẹ́ bí ìjọba mẹ́ta tí ó tẹ̀lé ara wọn nínú Ìfihàn orí kejìlá àti kẹtàlá, nítorí náà a fi ipá mú un, nípasẹ̀ ọgbọ́n ìmòye àsọtẹ́lẹ̀ rẹ̀, láti gbà pé àwọn orí méjèèjì náà kì í ṣe àfihàn tí ó tẹ̀lé ara rẹ̀ ti agbára mẹ́ta tí ń darí ayé lọ sí Amágẹdónì. Ìmọ́lẹ̀ tí a fún Miller ni ìmọ́lẹ̀ pípé fún ìran rẹ̀, a sì fi ìmọ́lẹ̀ náà dán ìran rẹ̀ wò.
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.
Ìmọ́lẹ̀ àwọn agbára mẹ́ta tí ń mú ìdahoro wá (dragoni, ẹranko náà, àti wòlíì èké), ni a fi fún Future for America ní “àkókò òpin,” ní ọdún 1989. Àyọkà Dáníẹ́lì tí a tú ìdì rẹ̀ sílẹ̀ pẹ̀lú ìṣubú Soviet Union nínú ìmúṣẹ Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì, ni ó jẹ́ ìmọ́lẹ̀ áńgẹ́lì kẹta, nígbà tí a ti fi ìmọ́lẹ̀ áńgẹ́lì kìíní fún Miller. Àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Dáníẹ́lì 11, ni a rí gẹ́gẹ́ bí ìpìlẹ̀ àti ọ̀pá àárín ìṣísẹ̀ Future for America, àti ẹsẹ̀ ogójì, nínú Dáníẹ́lì orí kọkànlá, ṣe àkótán ìmọ́lẹ̀ náà, gẹ́gẹ́ bí ẹsẹ̀ kẹtàlá àti kẹrìnlá, nínú Dáníẹ́lì orí kẹjọ, ṣe àkótán ìmọ́lẹ̀ tí a tú ìdì rẹ̀ sílẹ̀ nínú ìṣísẹ̀ 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.
Ní àkókò òpin ni ọba gúúsù yóò ta ko ọ; ọba àríwá yóò sì bò wá sí i bí ìjì líle, pẹ̀lú àwọn kẹ̀kẹ́-ogun, àti pẹ̀lú àwọn ẹlẹ́ṣin, àti pẹ̀lú ọ̀pọ̀lọpọ̀ ọkọ̀ ojú omi; yóò sì wọ inú àwọn ilẹ̀ náà, yóò sì ṣàn kọjá, yóò sì la kọjá. 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.
Ẹsẹ náà ń tọ́ka sí ogun kan tí ó bẹ̀rẹ̀ ní “àkókò òpin” ní ọdún 1798, láàárín ọba gúúsù àti ọba àríwá. Ọba gúúsù dúró fún France aláìgbàgbọ́ nínú Ọlọ́run, èyí tí ó fi ọgbẹ́ ikú náà lù ú sí ipò póòpù ní ọdún náà gan-an. Ipò póòpù ni a dúró fún níbẹ̀ gẹ́gẹ́ bí ọba àríwá. France, ní ti àsọtẹ́lẹ̀, ní ọdún 1798, jẹ́ ìdá kan nínú mẹ́wàá àwọn ìjọba mẹ́wàá inú Danieli orí keje. Àwọn ìjọba mẹ́wàá wọ̀nyí dúró fún Rome keferi, Rome keferi sì dúró fún dragoni náà. Ipò póòpù (ọba àríwá) dúró fún ẹranko náà. Ẹsẹ náà ń fi hàn pé ọba àríwá (ipò póòpù), ẹni tí a ti fi ọgbẹ́ ikú rẹ̀ fún un ní ìbẹ̀rẹ̀ ẹsẹ náà, yóò wá gbẹ̀san níkẹyìn sí ọba gúúsù (ọba àìgbàgbọ́ nínú Ọlọ́run). Nígbà tí ipò póòpù gbẹ̀san, ọba àìgbàgbọ́ nínú Ọlọ́run ti kúrò ní orílẹ̀-èdè France, ó sì ti lọ sí àjọṣepọ̀ Soviet Union. France jẹ́ orílẹ̀-èdè kan ṣoṣo, ṣùgbọ́n nígbà tí ipò póòpù gbẹ̀san sí ọba gúúsù nínú ẹsẹ náà, a tọ́ka sí ọba gúúsù gẹ́gẹ́ bí “àwọn orílẹ̀-èdè,” gẹ́gẹ́ bí Soviet Union àtijọ́ náà ṣe rí.
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.
Nígbà tí ọba àríwá (ìjọ́ pàápà) sì gbẹ̀san, ó mú “àwọn kẹ̀kẹ́-ogun,” “àwọn ẹlẹ́ṣin” àti “ọ̀pọ̀lọpọ̀ ọkọ̀ ojú omi” wá pẹ̀lú rẹ̀. Àwọn kẹ̀kẹ́-ogun àti ẹlẹ́ṣin jẹ́ àmì agbára ológun, ọkọ̀ ojú omi sì jẹ́ àmì agbára ọrọ̀-ajé. Agbára tí ó dá àjọṣepọ̀ aláìmọ́ kan pẹ̀lú ìjọ́ pàápà sílẹ̀ fún ète láti mú Soviet Union ṣubú ni Orílẹ̀-Èdè Amẹ́ríkà, àti pé agbára méjì Orílẹ̀-Èdè Amẹ́ríkà nínú Ìfihàn orí kẹtàlá ni a fi hàn gẹ́gẹ́ bí agbára rẹ̀ láti fi ipa ohun ìjà àti ipa ọrọ̀-ajé mú ayé gba àmì àṣẹ ìjọ́ pàápà. A óò kọ àwọn ènìyàn láti rà tàbí tà láìní àmì náà, lẹ́yìn náà sí i, láìní àmì náà, a óò pa àwọn ènìyàn.
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.
Ẹsẹ̀ ogójì fi hàn ní tààrà pé dragoni náà (ọba gúúsù), ẹranko náà (ìjọ-pápà) àti wòlíì èké náà (Orílẹ̀-Èdè Amẹ́ríkà). Ẹsẹ̀ ìpilẹ̀ fún “àkókò òpin” ní ọdún 1989, ń tọ́ka sí agbára mẹ́ta tí ń mú ìdahoro wá, tí wọ́n sì ń darí ayé lọ sí Armagedoni, gẹ́gẹ́ bí àwọn ẹsẹ̀ ìpilẹ̀ ìṣípò Millerite ṣe tọ́ka sí agbára méjì tí ń mú ìdahoro wá, ti ìbọ̀rìṣà tẹ̀ lé e, lẹ́yìn náà ti ẹ̀sìn pàápà.
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.
Ẹsẹ náà bẹ̀rẹ̀ pẹ̀lú ogun láàárín ọba gúúsù àti ọba àríwá. Ní ìbẹ̀rẹ̀ ẹsẹ náà (1798), ọba gúúsù ni ó borí, ṣùgbọ́n nínú ẹsẹ náà, ọba àríwá ń gbẹ̀san, ó sì ṣẹ́gun ọba gúúsù. Ìbẹ̀rẹ̀ ẹsẹ náà samisi ogun láàárín ọba àríwá àti ọba gúúsù, àti ní ìparí ìránṣẹ́ tí ó wà nínú ẹsẹ náà, ogun kan náà láàárín àwọn ọba àríwá àti gúúsù ni a tún fi hàn, ṣùgbọ́n pẹ̀lú àbájáde tí ó yàtọ̀ sí èyí àkọ́kọ́. Ìbẹ̀rẹ̀ náà samisi “àkókò òpin” ní ọdún 1798, àti ogun ìparí náà sì samisi “àkókò òpin” ní ọdún 1989. Ẹsẹ náà ní inú ẹ̀rí tí a kọ sínú rẹ̀ ni ààmì Alpha àti Omega, ìbẹ̀rẹ̀ àti òpin.
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.
Ìtàn gidi ti ẹsẹ náà ń bá a lọ lẹ́yìn ìṣubú Soviet Union ní ọdún 1989, títí dé òfin ọjọ́ Àìkú ti ẹsẹ kọkànlélógójì. Ní òfin ọjọ́ Àìkú náà ni ìṣọ̀kan alákọ̀ọ́rẹ mẹ́ta ti Babiloni òde-òní ti mú wá sí ìmúṣẹ̀ nípasẹ̀ ọ̀wọ́ ìṣẹ̀lẹ̀ kíákíá kan. Nítorí náà, ẹsẹ ogójì bẹ̀rẹ̀ nígbà tí a fi ọgbẹ́ ikú náà lé e lórí ní ọdún 1798, tí a sì gbàgbé àgbèrè Tire. Ìtàn tí ẹsẹ náà ṣàpẹẹrẹ rẹ̀ parí pátápátá ní òfin ọjọ́ Àìkú ti ẹsẹ kọkànlélógójì, níbi tí a ti mú ọgbẹ́ ikú náà láradá, tí a sì rántí àgbèrè Tire. Àmì ìdánimọ̀ ìbẹ̀rẹ̀ àti òpin náà ni a kọ kì í ṣe lórí ọ̀rọ̀ inú ẹsẹ náà nìkan, ṣùgbọ́n pẹ̀lú lórí gbogbo ìtàn pípé tí ẹsẹ náà ṣàfihàn. Ẹsẹ náà ń tọ́ka sí àgbékalẹ̀ àsọtẹ́lẹ̀ tí kò dá lórí ìbọ̀rìṣà nìkan (dragoni) àti ẹ̀sìn póòpù (ẹranko náà), ṣùgbọ́n ó ń fi ìṣètò àwọn agbára ìparun mẹ́ta hàn, àwọn tí wọ́n ń darí ayé lọ sí Amágẹdọni.
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.
Ilànà àsọtẹ́lẹ̀ Miller kéde dídé ìdájọ́ àyẹ̀wò Ọlọ́run, àti ilànà àsọtẹ́lẹ̀ Future for America kéde dídé ìdájọ́ ìmúṣẹ́ Ọlọ́run. Ní “àkókò òpin” ní ọdún 1989, ìlànà ìdánwò àti ìwẹ̀nùmọ́ ní ìgbésẹ̀ mẹ́ta bẹ̀rẹ̀ nígbà tí a tú ìdìmọ́ àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá sílẹ̀ nígbà ìṣubú Soviet Union. Ìyàtọ̀ pé Miller rí kèfèrí àti ẹ̀sìn póòpù nìkan, tí kò sì rí Pùròtẹ́sítáǹtì apẹ̀yìndà, gbọ́dọ̀ jẹ́ ohun tí a yé dáadáa kí a lè lóye ìran Odò Ulai tí a tú ìdìmọ́ rẹ̀ sílẹ̀ ní ọdún 1798.
We will continue that consideration in the next article.
A ó tẹ̀síwájú pẹ̀lú àyẹ̀wò yẹn nínú àpilẹ̀kọ tí ó kàn.
“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.
“A kò ní àkókò láti pàdánù. Àwọn àkókò ìpọ́njú wà ní iwájú wa. Ayé ti ru sókè pẹ̀lú ẹ̀mí ogun. Láìpẹ́, àwọn ìṣẹ̀lẹ̀ ìpọ́njú tí a ti sọ nípa wọn nínú àwọn àsọtẹ́lẹ̀ yóò ṣẹlẹ̀. Àsọtẹ́lẹ̀ inú Daniẹli orí kọkànlá ti fẹ́rẹ̀ẹ́ dé ìmúṣẹ̀ rẹ̀ pípé. Ọ̀pọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ̀ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Nínú ẹsẹ̀ kẹ́tàlélọ́gbọ̀n ni a sọ̀rọ̀ nípa agbára kan tí ‘àwọn ẹsẹ̀ 30 títí dé mẹ́rìndínlógójì ni a fa yọ.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Àwọn ìṣẹ̀lẹ̀ tí ó jọ irú àwọn tí a ṣàpèjúwe nínú àwọn ọ̀rọ̀ wọ̀nyí ni yóò ṣẹlẹ̀.” Manuscript Releases, nọ́ńbà 13, 394.