Article

# The Book of Daniel - Number Thirty-Five

Kitap pa Daniel - Namba 35

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

Nyutu woko kit me poropheti: ngiyo madwong pa William Miller ki twero adek ma gono ma tero bot Armagedon

Author

Jeff Pippenger

Published

December 30, 2023

Formats

PDF
Word

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.

I cawa me agiki, i mwaka 1798, Buk pa Daniel—pire keken neno ma aneno i Aora Ulai—kiyabo. Neno eno omiyo ngec ni cako bura me yenyo i nino 22 me dwe 10, 1844. Lok ma onongo obedo kit pa adwogi man en Daniel 8:14. William Miller, lami ma kiyerone me ngeyo yabo pa kwena, pe onongo ongiyo maber ducu adwogi weng ma orwate ki neno eno; ento ogiko maber tic ma ki miyo bot ne.

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 ocako pengo ngec i lok porofetik, otyeko niang cik mogo me poko porofeti, ma kinyutu-gi ki kicweyo-gi iye Bibul. Cik magi kityeko cweyo gi ki keto-gi maber, kede kigoyo nyinggi ni ‘Cik me Poko’ pa William Miller. Cik magi kityeko yweyo gi ki Laro pa Lubanga, kede kinyutu gi calo cik ma gubitiyo kwede jo ma gubipaco cako pa kwer me timo i kare me cik me Sande. Miller owaco ni ocako kwano Bibul ki i acaki pa Bibul, kede en onongo mede keken ka dong oniang gin ma onongo tye ka otamo. I yore man, yot obedo me neno ngo omiyo porofeti me kare ma acel ma Miller onongo ose ngeno, ma onongo rwate ki lok pa ngec ma en onongo oyero me nyuto ni opong i 1844, obedo ‘kare abiro’ me Leviticus 26.

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.

Pwony pa Jwii Maler owaco wa ni Malaika Gabriel, kacel ki malaika maler mapat, odugu cwiny pa Miller, calo ma Gabriel onongo odugu cwinye Daniel, Yohana ma ocoyo Rweny, kacel ki latic-lok weng me Bibul, pien kigi miyo Gabriel tic ma Setan okwanyo woko. Tic pa Gabriel onongo ki nyutu ne i nying me con pa Setan, Lucifer, ma twero piro ni lami ler. Gabriel okelo ler pa latic-lok bot Miller, kun en ogwoko cik pa ler, onyute ngec ma owaco ni yabo pa koti me yenyo onongo obedo i 22 me October, 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.

Ka gineno calo con, weko jo ma mito ngeyo tic pa William Miller, gityeko ngeyo ni omiyone ngec mogo me lok me porofesi, ma obedo laa pi tic pa ne me cweyo kwena me rwom ma tye ocake. Laa acel i botgi, obedo neno ne ni, i porofesi, nino acel obedo calo higa acel. Laa mukene obedo rwome me porofesi, ma otyeko tic kwede me keto ki yer rek me porofesi ma onongo otyeko nongo. Rwome eno ocweyo iye i twero aryo pa Satani ma okelo lacer bot jo pa Lubanga ki i ot pa Lubanga. Miller ogiketo jami weng ma onongo otyeko nongo i rwome me porofesi ma onongo nyutu gin matime pa paganizim ki mede i papalizim, ma eni ci eni kigoyo piny ot pa Lubanga kacel ki jo pa Lubanga, ki kare pa Israel ma con nyaka dwogo pa Kristo me aryo.

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.

Kit me porofetik ma eno omiyo en onongo twero nyutu maber adiera weng ma mite me keto ni October 22, 1844, obedo cako pa cwalo-tam. Ento adiera eno pe opong, pien en pe onongo neno twero me ceko ma adek, ma malubo pa paganisimu ki papalisimu i gin matime me porofetik. Pe onongo mite ni en onen adiera eno, pien tic pa en onongo obedo me nyutu October 22, 1844, ki ler pa twero me ceko ma adek lacim ne kibigolo woko malubo kare eno.

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.

Kakare ki keto neno me lajwoki pa iye i kit ma kigoye iye i lwak aryo me balo piny pa Roma me pagani, ma anyim bene Roma me Papa, en neno ni nyig lok ma kiloko calo "the daily" i Buk pa Daniel, obedo alama pa yik pa pagani, onyo pa Roma me pagani. Lok "tamid" ma kiloko calo "the daily" Daniel otiyo kwede ne abicel. Lok eno pol kare kityo kwede kede alama ma Miller oneno maber ni nyuto papacy. Alama pa papacy ma pol kare obedo kacel kwede "the daily" ki nyutu ne ki alama aryo. I yo mo keken, alama aryo pa lwak pa Papa weng nyuto papacy; ento, kadi bedoni, ka Daniel otiyo kwede lok "tamid" ma kiloko calo "the daily", pol kare lok eno otiyo kwede kede ki i anyim alama pa papacy. Neno pa Miller pi "the daily" i Buk pa Daniel obedo tyen piny pa kit ma oneno ni ogoye iye i lwak aryo me balo piny pa paganim, ma pecony gi papalim. Neno pa Miller ni "the daily" obedo paganim i Buk pa Daniel, otime obed rucuc madongo i wang Adventism, cako ki jenerecen aryo pa Adventism ma ocake i 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.

Ada me porofeti ma acel ma Miller onongo o nongo, ma obedo rwome acel i ngec ikom 22 October, 1844, obedo "kare abiro" me Levitiko piero aryo abicel; kede en aye ma acel ikom ada ma Miller oketo maber ma kikwero woko i 1863. Kwero man ocako lup me acel pa Adventism, ka gicako wodho i piny me cula pa Laodikea. Lup me aryo ocako i Minneapolis General Conference i 1888, ci i cokcok pa wero ma otime kany, tic me Setani me kwero nyutu pa Miller me "the daily" macalo lam me yaro cal ocako i 1901. Ngec ma tye ada ikom "the daily" pe kityeko golo woko tutwal nyaka i cokcok pa tho pa nabi dako, ma en onongo otyeko nyutu ni lok ma gicwalo i wero i kom ngec ma tye ada pa Miller ikom "the daily", kimiyo ki "malaika ma gikwanyo woko ki i polo". Kwero tutwal otime i lup me adek macek i 1931. Lup me adek onongo ocako ki cwalo buk me W. W. Prescott, ma nyinge, The Doctrine of Christ, ki cokcok pa Bible Conference me 1919. I 1919, lup me adek ocako, kede oredore nyaka ki cwalo buk, Questions on Doctrine, i 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.

Piny ka tic pa Miller okete maber kede kityeko poyo maleng i wi tabul aryo pa Habakkuk (chati pa pionia me 1843 ki 1850), Rwot bene ocako yabo ada ni tye lamedo mukene, me adek, ma kelo loro, ma obi lubo paganizim ki papalizim, bene obi tekogi piny jo pa Lubanga.

> “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.

> Kinyonyo me jo ma pe yaro Nyasaye, ci lacen kinyonyo me Paapasi, Setan oteso twero pa en pi higni mapol, ka teme me kwanyo woko ki i piny jo-yubu pa Nyasaye ma adwogi. Jo ma pe yaro Nyasaye ki jo Paapasi gicako kwede tipu acel, tip me draagon. Gin gitamore keken ni Paapasi, ka onwongo nyutu ni tye katico bot Nyasaye, obedo ludongo ma pire tek ki ma rac marac maloyo. Ki kom yore pa Katolika pa Roma, Setan otyeko loyo piny weng. Lacic pa Nyasaye ma gityeko waco ni gi aye en, otyeko koko i dul pa bwoc man, ci pi higni maloyo alufu acel jo pa Nyasaye gipoto labongo cwinya marac pa draagon. Ka Paapasi kityeko kugo twero pa en woko, omoko kwede me wek opok i lwak, Yohana oneno twero manyen ma tye kacyo me dwogo dwon pa draagon, kede me medo anyim tic acel ma rac ki ma kobo Nyasaye. Twero man, ma en aye agiki me lweny bot lacic pa Nyasaye ki bot cik pa Nyasaye, gicoyo ne calo lacan ma tye ki lutin calo me lam. Lacan ma onongo owuoko con bene giyweyo ki i pi, ento man oyweyo ki i piny, me nyutu komo maber me piny ma gicoyo kwede. ‘Lutin aryo calo me lam’ ginyutu maber kit pa gamenti me United States, calo ginyuto i cik aryo madwong pa en, Ribwublikanizimu ki Protistantizimu. Cik man gin aye tere me twero wa ki yot me kwo wa calo piny. Jogi ma pot-ocel onwongo oyuto kabedo me rwate i yier pa America, gimor nikech gibino i piny ma pe tye ki wic me mito ma oruma pa Paapasi, ki ki twero marac pa tedo me rwot. Gicikore me keto gamenti i kom yik ma peya me twero me lobo ki me dini. 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 pe onongo twero neno twero me lwenyo ma adek, ki pi man por pa en onongo pe opong; ento obedo rwate maber me tyeko tic pa en. Nyako White onongo nyutu ni Miller obedo lamal pa Lubanga ma oyero; ni, i tic pa en, kicoyo ne ki cal pa Elijah ki John Batisita; i lonyone pi tic, kicoyo ne ki cal pa Elisha; ki i tho pa en, kicoyo ne ki cal pa Moses. Ngat manok keken i mukato maleng gityeko waco ma ki yeeo ma nyutu ni malaika tye ka kuro i tung kabur me dwogo gi ki kwo, ento man aye waco pa Miller. Adok ni tic pa en kityeko gengo ne ki mukato pa kare ma kicako en, pe obedo lok me goyo piny pa Miller; en keken obedo gin me mite me ngeyo, ka watamo tic pa en i lela me ada pa Lok pa Lubanga ma lapeny.

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 omiyone tutwal ma keken, ma pa malaika, ma omiyo twero me cweyo gono pa porofeti ma ocwodo piny i twero aryo me goyo opoto: me Lawi, ma lacen obedo twero pa Paapa. Pien man, lok pa porofeti ma onyutu gin ma otime con macego ikom opoto ma twero aryo jene otyeko timo, Miller pe ongeyo gi atir. Ento pe tye acel keken ikom bal pa ngeyo meno ma odonyo i tabul aryo ma lamal pa Habakkuk, ma i kany buto ma ocweyo ki tic pa Miller gityeko yaro gi ki cal. En aye pingo ma Inspiration onongo twero coyo ikom cat me 1843 ni, ni otutwalo ki lwete pa Rwot.

> “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.

> Laa Rwot onyuutu an ni caat me 1843 okello anyim ki lwete pa En, kede ni pe tye but mo keken me en ma myero gilok; ni namba ne obedo kaka En omito gi. Ni lwete pa En obedo i wi gi, ci oyiko bal i namba mogo, me poko ni pe ngat keken onongo twero neno ne, nyaka lwete pa En okwanyo woko.

> “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.

> Eka aneno ikom ‘Daily’ ni, nyig lok ‘sacrifice’ gimedo ne ki ngec pa dano, kede pe tye iye i coc; ci ni Rwot omiyo tam marwate ikom ne bot jo ma giyaro kwac me cawa me yubu. Ka kuc obedo, piri i 1844, jo mapol atika obedo rwate ikom tam marwate me ‘Daily’; ento cok ki 1844, i aywiny, tam mapat pat gimako, ci ocam ki aywiny o ceto. 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.

Gin adiera ma Miller ocoko ki cik pa malaika, Rwot omiyo ciko gi; ci i kamoko me cal pa 1843, pwony ma aa ki Rwot omoko ni ngeyo pa Miller ni “the daily” nyutu Upagani, obedo atir. Leb Ebrani “tamid”, ma gityeko loko ne calo “the daily”, tye ka abicel i buk pa Daniel, ci kare weng nyutu rwom pa twero aryo ma oyubu: Upagani mokwongo, kacel ki twero pa Paapa pa Roma ma dong lacen.

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.

Ngec pa Miller ikom “the daily” macalo cal me paganism, onongo obedo makwongo tutwal i rwom me porofesi ma otiyo kwede; pien rwom me lubo-lubo me paganism, ma kilubo kwede papalism, ne obedo oting’o ma kobo ne i golo rwom i porofesi weng ma makiworo ne nyutu.

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.

I "kare me agiki," i mwaka 1798, buk me Daniel oyabore, kede lok madito ma Dako White onongo oyaro calo "opok me dyere" ki "cok" me movimenti me Advent, en obedo Daniel rwom 8, namba 14.

> “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.

> Lok pa Lubanga ma loyo lok mapatpat weng, ma obedo kacel kit ma oketo i piny kede apok me iye i yie me Advent, en obedo waco ni, ‘Nyo i nino alufu ariyo ki mia adek; eka Ka Maleng biyiweyo.’ [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.

Ves apar angwen obedo adwogi pa ves apar adek, ki adwogi pe tye ki tiende labongo kit pa penyo.

> 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.

> Eka awinyo ngat acel ma maleng tye ka waco; ki ngat mukene ma maleng owaco bot ngat ma maleng ma otyeko waco ni, “Obed adii wang neno me lamo me nino ka nino, kede golo cik me goro, me miyo Ka Maleng kede lweny obed kigoyo i ti?” En owaco bot an ni, “Nino alufu aryo kede miya adek; eka Ka Maleng bino yweyo.” 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.

Lok aryo man obedo lacar me medo me ngec ma otyeko time ka ribe me Kwon Daniyel kikwanyo i “kare me agiki,” i mwaka 1798. Lok apar adek nyutu twero aryo ma ogolo opoto, ma iye Miller oketo teŋ pa kican me poro lok me lanen. Miller ocwako “the daily,” i lok apar adek calo paganism, ki “transgression of desolation” calo papalism. Ber tutwal wa angeyo ni kican me poro lok me lanen ma Malaika guleyo Miller me angeyo, ki nyutu iye i lok aryo magi ma nyutu medo me ngec ma obino i gin matime i mwaka 1798. Ento pe kigi miyo Miller me neno twero ma bino ma anyim i wang yore me poro lok me lanen, me pogo jo pa Nyasaye.

> “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.

> An oneno ni le ma tye ki tung aryo tye ki ngut pa dragon, ki ni twero pa en tye i wi pa en, ki ni cik bi aa i ngut pa en. Eme an oneno Min me jayar; ni min pe obedo nyakwogi, ento obedo makato ki gi, ki pim ki gi. En onongo obedo ki kare pa en, ento dong otyeko woko, ki nyakwogi, boti me Protestant, onongo gi obedo magi ma bino anyim me dwogo aa i wang lobo, ki timo acel calo paro ma min onongo obedo kwede ka en opoto jo maleng. An oneno ni ka twero pa min onongo tye ka piny wot, nyakwogi onongo gi medo, ci pe anyim gi bi tic ki twero ma min onongo otimo kwede con. Spalding ki 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.

Miller pe onongo twero neno teko adek, omiyo otyeko dwoko tam ma pe tye atir. Miller oyaro lewic me pi madwong i Nyuto pa Yohana apar adek calo Ruma ma pe yaro Jwok, ki lewic me piny calo Ruma pa Papa. Keto pa iye i Nyuto pa Yohana apar abiriyo bende otyeko bal pi pe onongo twero neno lok me nyutu pa kit ma otime con ma okube woko ikom teko me kwanyo piny woko pa Papa ma aryo. Pingo man, ka Miller oyaro teko pa Ruma i nyutu pa Daniel, otingo kwede macalo teko acel ma obino i kit aryo. Man onongo obedo, ki kombedi bende obedo, keto ma atir; ento ogengo ne me nongo ngec maber pi lwak me nyutu me Bibul macalo gin mo ma okube woko ikom lwak angwen ma kicano kwede Ruma. O neno kede oyaro ni lwak angwen pa Ruma obedo i kit aryo, ma kicano calo Ruma ma pe yaro Jwok ki Ruma pa Papa; ento pe onongo twero neno ni Ruma pa Papa bende obedo lwak abicel, ki en myero okwed ki lwak abiro ma bino anyim.

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).

I Daniel kapita aryo, jo Miller oketo jami pa dugu ma abicel me poropheti me Baibul kacel ki dugu ma angwen. I rwom me acoya, ticgi obedo maber, ento pe opong weng, pien lok ma acel pi dugula me poropheti me Baibul myero rwate ki lok ma agiki pi dugula me poropheti me Baibul, pien Yesu, calo Alfa ki Omega, kare weng nyutu agiki ki cako. Pe neno lapok-kiny pa dugul aryo ma tye piri-piri omiyo pe twero pa Miller me ngeyo ni Apokalips kapita apar aryo tye yero paganism (the dragon), kede lebi me pi pa Apokalips kapita apar adek calo papalism (the beast), kede lebi me piny pa Apokalips kapita apar adek calo Protestantism ma opoto woko (the false prophet).

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 pe onongo twero oneno Dragon, Beast, ki porofeta mape acel macalo piny pa rwot adek ma oyube i tung keken i chapta apar aryo ki apar adek me Revelation, kono wic me porofetik mamegi omiyo myero otamo ni chapta aryo magi pe gin cal ma oyube i tung keken me teko adek ma guleyo piny weng bot Armageddon. Ngec ma gimiyo bot Miller ne obedo ngec ma opong maber pi jenereeson mamegi, ki ngec eno ne ocoko jenereeson mamegi.

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.

Peny pa twero adek ma ogoyo piny woko (nyoka madit, lewic, ki lajoni mape atir), kimiyo Future for America i ‘kare me agiki’, i 1989. Coc me Daniel ma kiyabo ka Soviet Union opoto woko, pi tyeko gin ma icwako i Daniel pot-buk 11, lok 40, obedo peny pa malaika ma adek; ento Miller ne kimiyo iye peny pa malaika ma acel. Lok abicel me agiki pa Daniel pot-buk 11 kineno ni gi obedo ting ki yang ma iyoo pa yub pa Future for America, ki lok 40 pa Daniel pot-buk 11 omoko wic pa peny en, macalo kaka lok 13 ki 14 pa Daniel pot-buk 8 omoko wic pa peny ma kiyabo i yub pa 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.

> I cawa me agiki rwot me tung cen obi tuko iye; rwot me tung bor obino i kom iye calo kec ma obur, kede gari me lweny, kede lakit me embalaasi, kede boti mapol; obidonyo i piny mapol, obigoro kede okato. 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.

Lok en nyutu lweny ma ocako i “cawa me agiki” i 1798, ikin rwot pa South ki rwot pa North. Rwot pa South onen calo France ma pe kigeno Nyasaye, ma omiyo Papacy rwome ma kelo tho i mwaka eni keken. Papacy kuno onen calo rwot pa North. France, kun lagam i 1798, ne obedo acel ikin piny me rwot apar me Daniyel chapta 7. Piny me rwot apar meno onen calo Roma ma pe kigeno Nyasaye; kacel, Roma ma pe kigeno Nyasaye onen calo Joka. Papacy (rwot pa North) onen calo Le. Lok en nyutu ni rwot pa North (Papacy), ma i cako pa lok en ki minone rwome ma kelo tho, macok coki obin dwogo lwenyo bot rwot pa South (rwot pa pe kigeno Nyasaye). Ka Papacy odwogo lwenyo, rwot pa pe kigeno Nyasaye ne dong oswot ki piny France, odonyo i lwak me kube pa Soviet Union. France obedo piny acel; ento ka Papacy odwogo lwenyo bot rwot pa South i lok en, rwot pa South otito calo “piny mapol,” calo Soviet Union me con.

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.

Ka rwot me tung bor (Papacy) odwogo otere, okawo kwede “gari me lweny,” “latic me faras,” kacel ki “bote mapol.” Gari me lweny kacel ki latic me faras gin cal ma nyutu teko me lweny; ento bote gin cal ma nyutu teko me diro. Lwak ma oketo rwom ma pe maleng ki Papacy pi obalo woko Soviet Union, obedo United States, kacel ki gin aryo me teko pa United States ma i buk Revelation, but apar adek, kimino ni obedo twero ne me miyo piny weng orwako cal me twero pa Papa ki kun i teko me gir me lweny kacel ki diro. Pe biwiye dano me aco onyo cayo labongo cal; ki dok, labongo cal, dano gibikobo i tho.

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.

Verse 40 nyutu maber tutwal Diraagon (Rwot me Kisini), lec (Paapasi), ki lanabi me bwola (United States). Cik ma obedo gang me 'cawa me agiki' i 1989, nyutu lwak adek ma ketho piny ma tero piny bot Aramagedon, calo ma cik ma obedo gang pa lim pa Millerite onyutu lwak aryo ma ketho piny me Upagani, ki dong me Paapasi.

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.

Lok man cako ki lweny i kin rwot me piny ki rwot me bor. I cako me lok man (1798), rwot me piny oloyo; ento i tung lok man, rwot me bor dwogo kobo, kadong oloyo rwot me piny. Cako me lok man nyutu lweny i kin rwot me bor ki rwot me piny, ki i agiki me kwena ma tye i lok man kinyutu lweny acel keken i kin rwot me bor ki rwot me piny, ento ki adwogi ma pe calo magi me cako. Cako ne o nyutu ni "kare me agiki" obedo i 1798, ki lweny ma i agiki o nyutu ni "kare me agiki" obedo i 1989. Lok man tye ki ranyisi ma kiketo i coc, ki cal me "Alpha ki Omega," cako ki agiki.

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.

Kit ma otime kakare me rek eno medo cito dong i pot opoto pa Soviet Union i 1989, nyaka bot cik me Sande pa rek 41. I cik me Sande, luro ma gin adek me Babilon me kare ma kombedi kikelo ne piny ki yore mapol me gin matime yot yot. Rek 40 cako ikare ma 1798, ka ki keto ne ruk me tho, kacel ki ka apire me Tiro pe giparo ne. Kit ma otime ma rek eno nyutu tyeko woko i cik me Sande pa rek 41, ka kany eni ruk me tho ocobo, kacel ki apire me Tiro giparo ne. Ratiro me cako ki me tyeko ococe pe keken i lok ma nonge i rek, ento bende i kit ma otime weng ma rek eno nyutu. Rek eno nyutu kit me poropheti ma pe keken diribe i ‘paganizim’ (drakon) gi ‘papalizim’ (lamal), ento nyutu kit me twero adek ma oyaro piny, ma gikelo piny i Armagedon.

Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.

Rwom me kwena pa Miller omiyo ngec ni obino bura me yenyo pa Lubanga, ento rwom me kwena pa Future for America omiyo ngec ni obino keto goro pa Lubanga. I “Cawa me Agiki” i 1989, tic me tem ki yweyo ma tye i yore adek ocake, ka lok me agiki 6 me Daniel 11 kiyabo woko i oboto pa Soviet Union. Pire ma Miller oneno keken paganism ki papalism, ento pe oneno Protestant ma orem woko, myero onego inongo ngeyo kakare pi neno pa Ulai River ma kiyabo woko i 1798.

We will continue that consideration in the next article.

Wa bi medo tamo meno i lok me coc ma anyim.

> “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.

> Pe watye ki cawa me golo. Cawa ma opong ki peko tye anyim wa. Piny dong orwate ki Moyo me lweny. I kare manok, tuk me peko ma kiwaco iye i lok me janabi bi time. Lok me janabi ma i Pot Buk apar acel me Daniel dong ocamo cing me opong weng woko. Lwak madwong me lok pa con ma otime i opongo pa lok me janabi man bi dwogo time doki.

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

> I lok 30, giwaco ikom twero ma ‘lok 30 nyaka 36 kikwanyo.’

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

> "Jami ma rom ki jami ma kitito i lok magi, bi time." Manuscript Releases, namba 13, 394.

Back to Articles