Article

# The Book of Daniel - Number Thirty-Five

Akwụkwọ Daniel - Nọmba Iri Atọ na Ise

Unveiling the Prophetic Framework: William Miller’s Insight and the Three Desolating Powers Leading to Armageddon

Ikpughe Usoro Amụma Ahụ: Nghọta William Miller na Ike Mbibi Atọ ndị na-eduga na Agha Amagedọn

Author

Jeff Pippenger

Published

December 30, 2023

Formats

PDF
Word
Song MP3

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.

N’oge “ọgwụgwụ nke oge,” n’afọ 1798, e mepere akwụkwọ Daniel, ma nke ka kpọmkwem, ọhụụ ahụ nke e ji Osimiri Ulai nọchite anya ya. Ọhụụ ahụ kwupụtara mmalite nke ikpe nyocha n’ụbọchị Ọktoba 22, 1844. Amaokwu ghọrọ ntọala nke eziokwu ahụ bụ Daniel isi nke asatọ, amaokwu nke iri na anọ. William Miller, onye ozi ahọpụtara ka ọ mata mmeghe nke ozi ahụ, aghọtaghị n’uju eziokwu niile metụtara ọhụụ ahụ, ma o mezuru ọrụ e nyere ya.

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.

Ka Miller malitere ọmụmụ ya banyere okwu amụma, o rutere n’ịghọta ụfọdụ iwu nke nkọwa amụma ndị e gosipụtara ma guzosie ike n’ime Akwụkwọ Nsọ. E mechara tinye iwu ndị ahụ n’usoro ma mata ha dịka Iwu Nkọwa nke William Miller. Mmụọ nsọ kwadoro iwu ndị ahụ ma kọwaa ha dịka iwu ndị ndị ga-ekwusa mmalite nke ikpe mmezu n’oge iwu Ụka ga-eji. Miller gbara àmà na ọ malitere ọmụmụ ya nke Akwụkwọ Nsọ site ná mmalite Akwụkwọ Nsọ, ma na ọ gara n’ihu naanị ka ọ na-aghọta ihe ọ na-atụle n’oge ahụ. Site n’ụzọ a, ọ dị mfe ịhụ ihe mere amụma oge mbụ Miller matara, nke metụtara ozi ọ ga-achọpụta dịka nke mezuru n’afọ 1844, ji bụrụ “oge asaa” nke Levitikọs iri abụọ na isii.

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.

Nkpali sitere n’ike mmụọ nsọ na-agwa anyị na mmụọ ozi Gebriel, ya na ndị mmụọ ozi nsọ ndị ọzọ, duziri uche Miller, dịka Gebriel siri duzie uche Daniel, Jọn onye mkpughe ahụ, na ndị amụma nile nke Akwụkwọ Nsọ, n’ihi na e nyere Gebriel ọrụ ahụ Setan tufuru. E gosipụtara ọrụ Gebriel n’aha mbụ Setan, Lusifa, nke pụtara onye na-eburu ìhè. Gebriel wetara Miller ìhè amụma ahụ, ma n’irube isi nye ìhè ahụ o kwusara ozi nke mara ọkwa mmeghe nke ikpe nyocha ahụ n’ụbọchị Ọktoba 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.

Ịhụ ihe n’azụ na-enye ndị chọrọ ịghọta ọrụ William Miller ohere ịmata na e nyere ya ụfọdụ nghọta banyere okwu amụma nke ghọrọ mkpịsị ugodi maka ọrụ ya nke ịchịkọta ozi nke ikpe na-abịa nso. Otu n’ime mkpịsị ugodi ndị ahụ bụ nghọta ya na otu ụbọchị nọchiri otu afọ n’ọrụ amụma. Nke ọzọ bụ nhazi amụma nke o jiri dobe ma kwekọọ ahịrị amụma ndị ọ chọpụtara. Nhazi ahụ dabeere n’elu ike Setan abụọ ahụ nke wetara mbibi n’elu ndị Chineke na ebe nsọ Chineke. A dọbara nchọpụta niile nke Miller n’elu nhazi amụma ahụ nke nọchiri anya akụkọ ihe mere eme nke ikpere arụsị, nke papalism soro ya, ndị n’usoro na-akụda ma ebe nsọ Chineke ma ndị Chineke site n’oge Izrel oge ochie ruo n’Ọbịbịa nke Abụọ nke Kraịst.

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.

Ọdịdị amụma ahụ nyere ya ohere ịmata n’eziokwu nke ọma eziokwu ọ bụla dị mkpa iji mee ka Ọktoba 22, 1844, guzobe dịka mmalite nke ikpe ahụ. Ma eziokwu ahụ nwere oke, n’ihi na ọ pụghị ịhụ ike nke atọ na-akpagbu mmadụ nke soro ikpere arụsị na ọchịchị ndị poopu n’akụkọ ihe mere eme amụma. Ọ dịghị mkpa ka ọ hụ eziokwu ahụ, n’ihi na ọrụ ya bụ ikwusa Ọktoba 22, 1844, ma a ga-emeghe ìhè nke ike nke atọ na-akpagbu mmadụ mgbe ụbọchị ahụ gasịrị.

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.

N’ihe metụtara ịhazi nghọta amụma ya n’elu usoro nke ike abụọ na-ebute mbibi—Rome nke ndị na-ekpere arụsị, nke Rome nke ndị popu sochiri—nghọta ya bụ na okwu a sụgharịrị dị ka “ihe a na-eme kwa ụbọchị,” n’akwụkwọ Daniel, bụ ihe nnọchianya nke ekpere arụsị, ma ọ bụkwa, Rome nke ndị na-ekpere arụsị. Okwu ahụ bụ “tamid,” nke a sụgharịrị dị ka “ihe a na-eme kwa ụbọchị,” Daniel ji ya ugboro ise. A na-eji ya mgbe niile n’otu njikọ ya na ihe nnọchianya nke Miller ghọtara nke ọma na ọ na-anọchi anya ọchịchị popu. Ihe nnọchianya nke ọchịchị popu nke na-apụta mgbe niile n’otu njikọ ya na “ihe a na-eme kwa ụbọchị,” ka e ji ihe nnọchianya abụọ gosipụta. N’agbanyeghị ụzọ e si ele ya anya, ihe nnọchianya abụọ ahụ nke ike popu, ha abụọ na-akọwapụta ọchịchị popu, ma n’agbanyeghị nke ahụ, mgbe Daniel jiri okwu “tamid” nke a sụgharịrị dị ka “ihe a na-eme kwa ụbọchị,” a na-eji ya mgbe niile ya na ya tupu ihe nnọchianya nke ọchịchị popu. Nghọta Miller banyere “ihe a na-eme kwa ụbọchị,” n’akwụkwọ Daniel, ghọrọ ntọala nke usoro ahụ ọ hụrụ nke dabere n’ike abụọ na-ebute mbibi, nke ekpere arụsị na-ebute, ọchịchị popu esochie. Nchọpụta Miller nke “ihe a na-eme kwa ụbọchị,” dị ka ekpere arụsị n’akwụkwọ Daniel, ekperekwara ka ọ bụrụ nnukwu esemokwu n’ime Adventizim, malite n’ọgbọ nke abụọ nke Adventizim, nke malitere na 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.

Eziokwu amụma mbụ Miller chọpụtara nke bụ akụkụ nke nghọta gbasara Ọktoba 22, 1844, bụ “oge asaa ahụ,” nke Levitikọs iri abụọ na isii, ma ọ bụkwa nke mbụ n’eziokwu ndị Miller guzobere ka a jụrụ na 1863. Nju a malitere ọgbọ mbụ nke Adventism, mgbe ha malitere ịwagharị n’ala ịkpa nke Laodisia. Ọgbọ nke abụọ malitere na Nzukọ Ọgbakọ Izugbe Minneapolis na 1888, ma n’oge sochirinụ nnupụisi nke mere ebe ahụ, ọrụ Setan nke ịjụ njirimara Miller nyere nke “ihe kwa ụbọchị” dị ka ikpere arụsị malitere na 1901. Ewepụrụghị nghọta ziri ezi nke “ihe kwa ụbọchị” kpamkpam ruo mgbe onye amụma nwanyị ahụ nwụsịrị, bụ onye kọwara na echiche a na-akwalite megide echiche ziri ezi Miller nwere banyere “ihe kwa ụbọchị,” bụ nke “ndị mmụọ ozi a chụpụrụ n’eluigwe” wetara. Nju zuru ezu ahụ mere n’ọgbọ nke atọ gburugburu 1931. Ọgbọ nke atọ ahụ amalitelarị na mbipụta akwụkwọ W. W. Prescott, nke isiokwu ya bụ, The Doctrine of Christ, obere oge ka Nzukọ Akwụkwọ Nsọ nke 1919 gasịrị. Na 1919, ọgbọ nke atọ malitere ma gaa n’ihu ruo na mbipụta akwụkwọ, Questions on Doctrine na 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.

Mgbe e mere ka ọrụ Miller guzosie ike ma mee ka o doo anya n’elu tebụl abụọ Habakuk (eserese ndị ọsụ ụzọ nke 1843 na 1850), Onye-nwe anyị wee malite ikpughe eziokwu ahụ na e nwere ike ọzọ, ya bụ, ike nke atọ na-ebibi ihe, nke ga-esochi ikpere arụsị na ọchịchị papal, nke ga-akpagbukwakwa ndị Chineke.

> “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.

> “Site n’ekpere arụsị, ma mgbe e mesịrị site n’aka Papacy, Setan gosipụtara ike ya ruo ọtụtụ narị afọ n’ịgbalị ihichapụ n’elu ụwa ndị àmà Chineke kwesịrị ntụkwasị obi. Ndị na-ekpere arụsị na ndị papist kpaliri site n’otu mmụọ dragọn ahụ. Naanị ihe dị iche n’etiti ha bụ na Papacy, n’eme ka o doo anya dị ka onye na-eje ozi Chineke, bụ onye iro kasị dị ize ndụ ma kasịkwa obi ọjọọ. Site n’ọrụ Romanism, Setan jidere ụwa n’agha. E chiri ụka Chineke a na-ekwu na ọ bụ nke Ya n’ime ọkwa aghụghọ a, ma ruo ihe karịrị otu puku afọ ndị nke Chineke tara ahụhụ n’oké iwe dragọn ahụ. Ma mgbe e wepụrụ Papacy ike ya, wee manye ya ịkwụsị mkpagbu, Jọn hụrụ ike ọhụrụ ka ọ na-apụta iji kwughachi olu dragọn ahụ, ma gaa n’ihu n’otu ọrụ obi ọjọọ na nkwulu Chineke ahụ. E ji anụ ọhịa nwere mpi abụọ dị ka nke nwa atụrụ gosi ike a, nke bụ nke ikpeazụ ga-ebuso ụka na iwu Chineke agha. Anụ ọhịa ndị bu ya ụzọ siri n’oké osimiri pụta, ma nke a si n’ala pụta, nke na-anọchi anya mbilite nwayọ nke mba a na-anọchite anya ya. ‘Mpi abụọ dị ka nke nwa atụrụ’ na-anọchi anya nke ọma agwa nke Gọọmenti United States, dịka e gosipụtara ya n’ụkpụrụ isi abụọ ya, Republicanism na Protestantism. Ụkpụrụ ndị a bụ ihe nzuzo nke ike na ọganihu anyị dịka mba. Ndị mbụ hụrụ ebe mgbaba n’akụkụ osimiri America nwere ọṅụ na ha eruola n’ala nke nnwere onwe pụọ n’aka nkwupụta mpako nke popery na ọchịchị aka ike nke ọchịchị eze. Ha kpebiri iwulite gọọmenti n’elu ntọala sara mbara nke nnwere onwe obodo na nke okpukpe.” 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 enweghị ike ịhụ ike nke atọ na-akpagbu mmadụ, ma n’ihi nke a usoro ihe owuwu ya ezughị ezu, ọ bụ ezie na o kwekọrọ nke ọma iji mezuo ọrụ ya. Nwanneanyị White na-akọwapụta na Miller bụ onyeozi Chineke họpụtara, na e gosipụtawo ya n’ọrụ ya site n’aka Ịlaịja na Jọn Onye Na-eme Baptizim, na site n’aka Ịlaịsha n’ịkpọ ya oku ịrụ ọrụ ya, na site n’aka Mosis n’ọnwụ ya. Ole na ole n’akụkọ dị nsọ akpalitela nkọwa nke na-egosi na ndị mmụọ ozi na-eche n’akụkụ ili ha iji kpọlite ha n’ọnwụ, ma nke a bụ nkọwa e nyere banyere Miller. Eziokwu ahụ na ọrụ ya nwere oke n’ihi akụkọ ihe mere eme e si kpọpụta ya abụghị okwu nlelị megide Miller, kama ọ bụ naanị ihe dị mkpa ka a mata, ma ọ bụrụ na a ga-atụle ọrụ ya n’ezi ìhè nke Okwu amụma Chineke.

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.

E nyere Miller nduzi kpọmkwem, nke ndị mmụọ ozi, nke mere ka o nwee ike iwulite ụkpụrụ amụma nke e dabeere n’ike abụọ ahụ na-emebi emebi, ya bụ, ikpere arụsị, nke sochiri papalism. N’ihi nke a, Miller ghọtahie amụma ndị ahụ na-akọwa akụkọ ihe mere eme nke gafere mbibi nke ike abụọ ahụ rụzuru. Ma, ọ dịghị nke ọ bụla n’ime nghọtahie ndị ahụ rutere n’elu tebụl nsọ abụọ nke Habakkuk, ebe e ji onyonyo gosipụta ntọala ndị e wuru site n’ọrụ Miller. Nke a bụ ihe mere mmụọ nsọ ji nwee ike ide banyere chaatị 1843 na e duru ya site n’aka Onyenwe anyị.

> “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.

> “Onyenwe anyị gosiri m na e ji aka ya duzie chaatị 1843 ahụ, nakwa na a gaghị agbanwe akụkụ ọ bụla n’ime ya; na ọnụọgụgụ ndị ahụ dị nnọọ ka ọ chọrọ ka ha dị. Na aka ya nọkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụgụ ndị ahụ, ka onye ọbụla ghara ịhụ ya, ruo mgbe e wepụrụ aka ya.

> “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.

> “Mgbe ahụ ahụrụ m, gbasara ‘Nke Kwa Ụbọchị,’ na okwu ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, ọ bụghịkwa akụkụ nke ederede ahụ; nakwa na Onyenwe anyị nyere echiche ziri ezi banyere ya nye ndị ahụ kpọsara oku awa ikpe. Mgbe ịdị n’otu dị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ nile dịrị n’otu n’echiche ziri ezi banyere ‘Nke Kwa Ụbọchị;’ ma kemgbe 1844, n’etiti ọgba aghara ahụ, anabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwala ya.” 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.

Eziokwu ndị Miller chịkọtara n’okpuru nduzi nke ndị mmụọ ozi ka Onyenwe anyị duru, ma n’ime nkwado nke chaatị 1843 ahụ, mmụọ nsọ gụnyere na nghọta Miller na “ihe a na-eme kwa ụbọchị” nọchiri anya arụsị ndị mba ọzọ bụ eziokwu. Ugboro ise ka okwu Hibru “tamid,” nke a sụgharịrị dịka “ihe a na-eme kwa ụbọchị,” pụtara n’akwụkwọ Daniel, ma ọ na-anọchi anya mgbe niile mmekọrịta dị n’etiti ike abụọ ahụ na-emebi emebi, ya bụ, arụsị ndị mba ọzọ nke papalism soro.

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.

Nghọta Miller banyere “ihe a na-eme kwa ụbọchị,” dị ka ihe nnọchianya nke ikpere arụsị, dị oke mkpa nke ukwuu n’usoro amụma ọ jiri arụ ọrụ, n’ihi na mmekọrịta nke usoro n’usoro nke ikpere arụsị sochiri nke ọchịchị pope ghọrọ isi ntọala ya n’ịhazi amụma nile e duuru ya ịghọta.

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.

N’“oge ọgwụgwụ ahụ,” n’afọ 1798, e mepere akwụkwọ Daniel, ma akụkụ bụ isi nke nke ahụ, nke Nwanyị White kọwara dịka “ogidi etiti” na “ntọala” nke mmegharị ọbịbịa ahụ, bụ Daniel isi nke asatọ, na amaokwu nke iri na anọ.

> “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.

> “Akwụkwọ Nsọ nke, karịa ihe odide ndị ọzọ niile, bụ ma ntọala ma ogidi etiti nke okwukwe Mbịbịa ahụ, bụ nkwupụta a, ‘Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-asacha ebe nsọ ahụ.’ [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.

Amaokwu nke iri na anọ bụ azịza nye amaokwu nke iri na atọ, azịzakwa ahụ enweghị ihe ọ pụtara ma e wepụ ya n’ọdịnaya nke ajụjụ ahụ.

> 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.

> Mgbe ahụ, anụrụ m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke kwuru okwu, Ruo ole mgbe ka ọhụụ ahụ ga-adị banyere àjà nsure ọkụ a na-achụ kwa ụbọchị, na njehie nke mbibi, inye ma ebe nsọ ma usuu ndị agha ka a zọpịa n’okpuru ụkwụ? O wee sị m, Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha. 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.

Amaokwu abụọ a bụ akara nke mmụba nke ihe ọmụma a mụtara mgbe e meghere akwụkwọ Daniel n’oge “njedebe,” n’afọ 1798. Amaokwu nke iri na atọ na-akọwa ọchịchị abụọ ndị na-eme ka e nwee ịtọgbọrọ n’efu, nke Miller wuru ụdị amụma ya n’elu ha. Miller kọwara “nke kwa ụbọchị,” n’amaokwu nke iri na atọ, dịka ikpere arụsị, ma “njehie nke ịtọgbọrọ n’efu” dịka ọchịchị popu. Ọ dị mkpa ịghọta na ụdị amụma ndị mmụọ ozi duru Miller ka ọ mata, ka a na-akọwa ya n’ime amaokwu abụọ ahụ nke na-anọchi anya mmụba nke ihe ọmụma nke bịara n’akụkọ ihe mere eme n’afọ 1798. Ma e nyereghị Miller ịhụ ọchịchị ọzọ nke ga-abịa n’elu ikpo okwu amụma wee kpagbuo ndị Chineke.

> “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.

> “Ahụrụ m na anụ ọhịa ahụ nwere mpi abụọ nwere ọnụ dragọn, nakwa na ike ya dị n’isi ya, nakwa na iwu ahụ ga-esi n’ọnụ ya pụta. Mgbe ahụ ahụrụ m Nne nke Ndị Na-akwa iko; na nne ahụ abụghị ụmụnne nwanyị ahụ, kama ọ dị iche ma doo anya na ọ bụghị ha. O nweela ụbọchị ya, ọ gafewokwa, ụmụnne ya ndị inyom, òtù dị iche iche nke Protestant, sochiri ya ịbata n’ogbo ma gosipụta otu uche ahụ nne ha nwere mgbe ọ na-akpagbu ndị nsọ. Ahụrụ m na dịka nne ahụ na-ada ada n’ike, ụmụnne ya ndị inyom nọ na-abawanye; n’oge na-adịghịkwa anya ha ga-eji ike ahụ nne ahụ jiri rụọ ọrụ n’oge gara aga.” 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.

Enweghị ike Miller ịhụ ike nke atọ mere ka o ruo ná nkwubi okwu ndị na-ezighị ezi n’ezie. Miller kọwara anụ ọhịa nke si n’oke osimiri pụta n’Mkpughe iri na atọ dị ka Rom nke ndị ọgọ mmụọ, ma kọwaa anụ ọhịa nke si n’ala pụta dị ka Rom nke ndị pope. Nkwupụta ya banyere Mkpughe isi nke iri na asaa nwekwara ntụpọ n’ihi na o nweghị ike ịhụ akụkọ amụma nke gbatịrị gafee ike nke abụọ na-ebibi ihe, ya bụ, ọchịchị ndị pope. N’ihi nke a, mgbe Miller kọwara ike Rom n’amụma Daniel, o weere ha dịka otu ike nke bịara n’usoro akụkụ abụọ. Nke ahụ bụkwa ma ka bụkwa nkọwa ziri ezi, ma o gbochiri ya ịghọta alaeze ndị dị n’amụma Akwụkwọ Nsọ dịka ihe ọ bụla na-eru gafee alaeze nke anọ nke Rom nọchiri anya ya. Ọ hụrụ ma kọwaa na alaeze nke anọ, ya bụ Rom, nwere akụkụ abụọ, nke a nọchiri anya ha dịka Rom nke ndị ọgọ mmụọ na Rom nke ndị pope, ma ọ pụghị ịhụ na Rom nke ndị pope bụkwa alaeze nke ise nke a ga-eso alaeze nke isii.

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).

N’isi nke abụọ nke Daniel, ndị Millerite jikọtara akụkụ nke alaeze nke ise nke amụma Akwụkwọ Nsọ na alaeze nke anọ. N’ogo bụ isi, itinye ya n’ọrụ ha ziri ezi, ma ọ ezughị oke, n’ihi na ntụaka mbụ banyere alaeze ndị dị n’amụma Akwụkwọ Nsọ ga-adịrị n’otu na ntụaka ikpeazụ banyere alaeze ndị dị n’amụma Akwụkwọ Nsọ, n’ihi na Jizọs, dịka Alfa na Omega, na-egosi mgbe niile njedebe site na mmalite. Enweghị ike ịhụ ọdịiche dị n’etiti alaeze abụọ na-esochi ibe ha mere ka o ghara ikwe Miller omume ịghọta na Mkpughe isi nke iri na abụọ na-akọwapụta ekpere arụsị (dragọn ahụ), na anụ ọhịa nke si n’oké osimiri pụta nke Mkpughe isi nke iri na atọ, dịka ọchịchị pope (anụ ọhịa ahụ), na anụ ọhịa nke ala nke Mkpughe isi nke iri na atọ dịka Protestantism nke dapụrụ n’ezi okwukwe (onye amụma ụgha).

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 enweghị ike ịhụ dragọn ahụ, anụ ọhịa ahụ, na amụma ụgha ahụ dị ka alaeze atọ na-esochi ibe ha n’isi nke iri na abụọ na nke iri na atọ nke Mkpughe, ya mere amanyere ya site n’uche ezi uche amụma ya iche na isi abụọ ahụ abụghị ngosipụta na-esochi ibe ya nke ike atọ ahụ na-eduga ụwa na Amagedọn. Ìhè e nyere Miller bụ ìhè zuru oke maka ọgbọ ya, a nwakwara ọgbọ ya ule site n’ìhè ahụ.

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.

E nyere Ìhè nke ike atọ ndị na-ebibi ihe n’iyi (dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ) nye Future for America n’oge a kpọrọ “oge ọgwụgwụ,” n’afọ 1989. Akụkụ Daniel nke e meghere, mgbe Soviet Union dara n’ime mmezu nke Daniel isi nke iri na otu, amaokwu nke iri anọ, bụ Ìhè nke mmụọ-ozi nke atọ, ebe e nyere Miller Ìhè nke mmụọ-ozi mbụ. A hụrụ amaokwu isii ikpeazụ nke Daniel iri na otu dịka ntọala na ogidi etiti nke ngagharị Future for America, ma amaokwu nke iri anọ, nke Daniel isi nke iri na otu, na-achịkọta Ìhè ahụ, dịka amaokwu nke iri na atọ na nke iri na anọ, nke Daniel isi nke asatọ, chịkọtara Ìhè ahụ nke e meghere n’ime ngagharị 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.

> Ma n’oge ọgwụgwụ ka eze nke ndịda ga-akụgide ya; eze nke ugwu ga-abịakwa imegide ya dị ka ifufe ebili, ya na ụgbọ-ala agha, na ndị na-agba ịnyịnya, na ọtụtụ ụgbọ mmiri; ọ ga-abanyekwa n’ime mba ndị ahụ, ọ ga-ejubiga ókè ma gafee. 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.

Amaokwu a na-akọwa agha nke malitere n’“oge ọgwụgwụ” n’afọ 1798, n’etiti eze nke ndịda na eze nke ugwu. Eze nke ndịda nọchiri anya France nke na-ekweghị na Chineke, nke nyefere ndị popu ọnya ọnwụ ahụ n’otu afọ ahụ kpọmkwem. A na-anọchi anya ndị popu ebe ahụ dịka eze nke ugwu. France, n’amụma n’afọ 1798, bụ otu ụzọ n’ime iri nke alaeze iri ahụ nke Daniel isi nke asaa. Alaeze iri ahụ nọchiri anya Rom nke ndị na-ekpere arụsị, Rom nke ndị na-ekpere arụsị ahụ kwa nọchiri anya dragọn ahụ. Ndị popu (eze nke ugwu) nọchiri anya anụ ọhịa ahụ. Amaokwu a na-akọwa na eze nke ugwu (ndị popu), onye e nyere ọnya ọnwụ ya na mbido amaokwu a, ga-emecha megwara eze nke ndịda (eze nke ekweghị na Chineke). Mgbe ndị popu mere mmegwara ahụ n’ezie, eze nke ekweghị na Chineke esiwo ná mba France kwaga n’òtù njikọ Soviet Union. France bụ otu mba, ma mgbe ndị popu megwara eze nke ndịda n’amaokwu a, a kọwara eze nke ndịda dịka “mba dị iche iche,” dịka Soviet Union nke gara aga dịkwa.

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.

Mgbe eze nke ugwu (ụlọ ụkọchukwu papal) mere mmeghachi omume, o wetara ya “ụgbọ agha,” “ndị na-agba ịnyịnya,” na “ọtụtụ ụgbọ mmiri.” Ụgbọ agha na ndị na-agba ịnyịnya bụ ihe nnọchianya nke ike agha, ụgbọ mmiri kwa bụ ihe nnọchianya nke ike akụ na ụba. Ike ahụ nke jikọtara onwe ya n’ime njikọ na-adịghị nsọ ya na ụlọ ụkọchukwu papal maka nzube nke iweda Soviet Union ala bụ United States, ma ike abụọ nke United States dị na Mkpughe isi nke iri na atọ ka a kọwara dị ka ikike ya ime ka ụwa nabata akara nke ikike papal site n’ike agha na ike akụ na ụba. A ga-egbochi ndị mmadụ ịzụ ma ọ bụ ire ere ma e wezụga na ha nwere akara ahụ, ma, karịa nke ahụ, ma e nweghị akara ahụ, a ga-egbu ndị mmadụ.

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.

Amaokwu nke iri anọ na-akọwapụta ozugbo dragọn ahụ (eze nke ndịda), anụ ọhịa ahụ (papacy) na onye amụma ụgha ahụ (United States). Amaokwu ntọala maka “oge ọgwụgwụ” n’afọ 1989 na-akọwapụta ike atọ ndị ahụ na-emebi ihe ma na-eduga ụwa gaa Armagedon, dịka amaokwu ntọala nke mmegharị Millerite siri kọwapụta ike abụọ ndị ahụ na-emebi ihe nke ikpere arụsị, nke papalism soro ya.

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.

Amaokwu a na-amalite site n’agha dị n’etiti eze nke ndịda na eze nke ugwu. Ná mmalite amaokwu a (1798), eze nke ndịda na-emeri, ma n’ime amaokwu ahụ, eze nke ugwu na-emeghachi ma merie eze nke ndịda. Mmalite amaokwu a na-akara agha dị n’etiti eze nke ugwu na eze nke ndịda, ma n’ọgwụgwụ ozi dị n’ime amaokwu ahụ, a na-egosikwa otu agha ahụ dị n’etiti eze nke ugwu na eze nke ndịda, ma nsonaazụ ya bụrụ nke megidere nke mbụ. Mmalite ahụ kara “oge ọgwụgwụ” na 1798, agha nke njedebe ahụkwa na-akara “oge ọgwụgwụ” na 1989. Amaokwu a nwere n’ime àmà e dere ede ya akara mbinye aka Alfa na Omega, mmalite na njedebe.

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.

Akụkọ ihe mere eme n’ezie nke amaokwu ahụ na-aga n’ihu gafee ọdịda nke Soviet Union na 1989, ruo n’iwu ụbọchị Ụka nke amaokwu nke iri anọ na otu. N’iwu ụbọchị Ụka ahụ, a na-eweta njikọta okpukpu atọ nke Babilọn nke oge a site n’usoro ihe omume ndị na-eme ngwa ngwa. Ya mere, amaokwu nke iri anọ na-amalite mgbe e nyere ọnyá ahụ na-egbu egbu na 1798, ma a chefuo akwụna nke Taịa. Akụkọ ihe mere eme nke amaokwu ahụ na-anọchi anya ya na-ejedebe kpamkpam n’iwu ụbọchị Ụka nke amaokwu nke iri anọ na otu, ebe a gwọrọ ọnyá ahụ na-egbu egbu, a kpọtakwa akwụna nke Taịa n’uche ọzọ. E dere akara mmalite na njedebe ahụ ọ bụghị naanị n’elu ederede a hụrụ n’amaokwu ahụ, kama kwa n’akụkọ ihe mere eme dum nke amaokwu ahụ na-anọchi anya ya. Amaokwu ahụ na-akọwapụta usoro amụma nke na-adabere ọ bụghị naanị n’ekpere arụsị (dragọn) na ọchịchị pope (anụ ọhịa), kama ọ na-akọwa nhazi nke ike atọ ndị ahụ na-ebibi ihe nke na-eduga ụwa na Armageddon.

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.

Ntọala amụma Miller kwupụtara mbata nke ikpe nyocha nke Chineke, ma ntọala amụma nke Future for America na-ekwupụta mbata nke ikpe mmezu nke Chineke. N’oge “njedebe” ahụ n’afọ 1989, usoro ule na ime ka ọ dị ọcha nke nzọụkwụ atọ malitere mgbe e meghechara amaokwu isii ikpeazụ nke Daniel iri na otu n’oge ọdịda Soviet Union. A ghaghị ịghọta ọdịiche ahụ nke mere ka Miller hụ naanị ikpere arụsị na ọchịchị popu, ma ghara ịhụ Protestantizim dapụrụ n’ezi okwukwe, ka e wee ghọta nke ọma ọhụụ nke Osimiri Ulai nke e meghechara na 1798.

We will continue that consideration in the next article.

Anyị ga-aga n’ihu na nlebara anya ahụ n’isiokwu na-esonụ.

> “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.

> “Anyị enweghị oge anyị ga-efunahụ. Oge nsogbu dị n’ihu anyị. A kpalitela ụwa site n’mmụọ agha. N’oge na-adịghị anya ihe omume nke nsogbu e kwuru maka ha n’amụma ga-eme. Amụma dị na isi nke iri na otu nke Daniel erutela nso n’imezu ya zuru oke. Ọtụtụ n’ime akụkọ ihe mere eme nke mere dịka mmezu nke amụma a ga-emegharị ọzọ.

> “In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

> “N’amaokwu nke iri atọ, a na-ekwu okwu banyere ike nke ‘amaokwu 30 ruo 36 a kpọrọ n’ọnụ.’”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “A ga-eme ihe omume ndị yiri ndị a kọwara n’okwu ndị a.” Manuscript Releases, number 13, 394.

Back to Articles