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# The Eighth is of the Seven - Number One

ទីប្រាំបី គឺជាមួយនឹងទាំងប្រាំពីរ — លេខមួយ

Miller’s Two Rome’s

Dua Roma Miller

Author

Jeff Pippenger

Published

September 13, 2023

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William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

William Miller o ne a thehile molaetsa wa hae wa boporofeta hodima motheo wa matla a mabedi a timetsang, ao a ileng a a supa ka nepo e le Roma ya bohetene le Roma ya bopapa.

> “William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

> “William Miller, hrêa ber hi hrâina a hman laiin, thuthlung tawp lam thuphuan thu hrang hrang zîngah Pathian mite leh an hmêlmate inkalhna thupui chu a lo lang târ ber tlat tih a hmu. Kum tam tak chhûng Pathian mite tihduhdahna nei thuneitute a zirchiannaah, thil tenawm pahnih tih ngaihdan chu a siam a; chu chu milem biakna (thil tenawm hmasa ber), kohhran pâwn lam aṭanga tihduhdahna thiltithei entîrtu, leh pope-in a kaihhruai dân (thil tenawm hnihna), kohhran chhûng lama tihduhdahna thuneihna aiawhtu, tia a hrilhfiah. Thil tenawm pahnih thupui hi a hnu zui ṭute zînga a hrilhfiahna profet thu tam zâwk zirtîrna a entîrna ber a ni.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Ahli-ahli teologi Adventisme mengakui hakikat bahawa kerangka penerapan nubuatan Miller ialah dua kuasa pembinasa, iaitu paganisme dan kepausan, meskipun mereka hanya menganggapnya sebagai suatu analisis terhadap sejarah Millerite, dan bukan sebagai suatu kebenaran yang telah dikurniakan kepadanya oleh Tuhan.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Бурхан Библийг итгэж байгаагүй нэгэн тариачны зүрх сэтгэлд нөлөөлүүлэхээр Өөрийн тэнгэрэлчийг илгээж, эш үзүүллэгүүдийг судлан эрэхэд нь хөтлөв. Бурханы тэнгэрэлчүүд тэр сонгогдсон хүнийг дахин дахин зорин ирж, түүний оюун бодлыг чиглүүлэн, Бурханы ард түмэнд үргэлж ойлгомжгүй байсаар ирсэн эш үзүүллэгүүдийг ухааран ойлгоход нь нээж өгч байв. Үнэний гинжин хэлхээний эхлэл түүнд өгөгдөж, тэр холбоос дараалан холбоосыг эрэн судлахад хөтлөгдсөөр, эцэст нь Бурханы Үгийг гайхшрал, бишрэлийн хамт ширтэн харлаа. Тэнд тэр үнэний төгс гинжин хэлхээг үзэв. Урьд нь онгодоор өгөгдөөгүй хэмээн үзэж байсан тэр Үг одоо түүний харааны өмнө үзэсгэлэн, алдар суугаа дэлгэн нээгдэв. Тэрээр Судрын нэг хэсэг нь нөгөөгөө тайлбарладагийг харж, нэг эшлэл түүний ойлголтод хаалттай байх үед Үгийн өөр хэсгээс түүнийг тайлбарлах зүйлийг олдог байв. Тэр Бурханы ариун Үгийг баяр хөөртэйгөөр, мөн хамгийн гүн хүндлэл, сүр жавхлант эмээлтийн хамт эрхэмлэн үздэг байлаа.” Эртний бичвэрүүд, 230.

“His angel” is identified directly as Gabriel by Sister White.

“Molaetsa wa gagwe” o supiwa ka tlhamalalo e le Gabariele ke Kgaitsadi White.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

> “Perkataan malaikat itu, ‘Akulah Gabriel, yang berdiri di hadirat Allah,’ menunjukkan bahawa dia memegang kedudukan yang sangat mulia di pelataran syurgawi. Apabila dia datang membawa suatu berita kepada Daniel, dia berkata, ‘Tidak ada seorang pun yang berdiri teguh bersamaku dalam perkara-perkara ini, kecuali Mikhael [Kristus], Pemimpinmu.’ Daniel 10:21. Mengenai Gabriel, Juruselamat berfirman dalam Wahyu, bahawa ‘Dia mengutusnya dan menyatakannya melalui malaikat-Nya kepada hamba-Nya Yohanes.’ Wahyu 1:1. Dan kepada Yohanes malaikat itu menyatakan, ‘Aku adalah sesama hamba dengan engkau dan dengan saudara-saudaramu, para nabi.’ Wahyu 22:9, R.V. Sungguh suatu pemikiran yang ajaib—bahawa malaikat yang berdiri paling dekat dalam kehormatan kepada Anak Allah itulah yang dipilih untuk membuka maksud-maksud Allah kepada manusia berdosa.” The Desire of Ages, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

“Banungkile umcabango—ukuthi ingelosi emi eduze kakhulu ngehlonipho eNdodaneni kaNkulunkulu iyona ekhethwe ukuvula izinhloso zikaNkulunkulu” engqondweni kaWilliam Miller. Kwakungeyena uGabriyeli kuphela, kodwa izingelosi ngobuningi ezahola ukuqonda kwakhe kweziprofetho “ezazihlale zimnyama kubantu bakaNkulunkulu.” UGabriyeli nezinye izingelosi bahola uMiller eBhayibhelini ngokulandelana kusukela kuGenesise kuya phambili. Ngalokho waholelwa esiprofethweni sesikhathi eside kunazo zonke eBhayibhelini, okuyi-“zikhathi eziyisikhombisa” (iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili) zikaLevitikusi amashumi amabili nesithupha, kudala ngaphambi kokuba aholelwe ezinsukwini ezingamakhulu amabili nantathu zikaDaniyeli isahluko sesishiyagalombili nevesi leshumi nane.

> “I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

> “Ndzi landzele swinene ekukhongeleni ni le ku hlayeni ka rito. Ndzi bohe ku veka etlhelo hinkwaswo leswi a ndzi swi ehleketa ka ha ri emahlweni, ku fananisa Matsalwa hi ku hetiseka ni Matsalwa, ni ku landzelela ku ma dyondza hi ndlela leyi lulameke ni leyi hleleke kahle. Ndzi sungule hi Genesa, ndzi hlaya ndzimana hi ndzimana, ndzi nga hatlisi ku tlula hilaha nhlamuselo ya tindzimana to hambana-hambana yi nga pfuleriwaka hakona, leswaku swi ndzi siya ndzi ntshunxekile eka ku tika kun’wana ni kun’wana mayelana ni vumbhisa kumbe ku kanetana. Loko ndzi kuma nchumu wun’wana lowu nga twisisekiki kahle, mukhuva wa mina a ku ri ku wu fananisa ni tindzimana hinkwato leti fambelanaka na wona; kutani hi mpfuno wa CRUDEN, ndzi kambisise matsalwa hinkwawo ya Bibele lawa eka wona a ku kumeka marito man’wana ni man’wana ya nkoka lama nga endzeni ka xiphemu xin’wana ni xin’wana lexi nga twisisekiki kahle. Kutani hi ku tshika rito rin’wana ni rin’wana ri va ni nkoka wa rona lowu faneleke eka mhaka ya tsalwa rero, loko ku vona ka mina ka rona a ku twanana ni tindzimana hinkwato leti fambelanaka na rona eBibeleni, a swi nga ha vi xiphiqo. Hi ndlela leyi ndzi yile emahlweni ni ku dyondza Bibele, eku hlayeni ka mina ko sungula ka yona, ku ringana kwalomu ka malembe mambirhi, kutani ndzi enerisekile hi ku helela leswaku yona hi yoxe muhundzuluxeri wa yona. Ndzi kumile leswaku hi ku fananisa Matsalwa ni matimu, vuprofeta hinkwabyo, hilaha byi se byi hetiseke hakona, byi hetiseke hi xiviri; leswaku swivumbeko hinkwaswo swo hambana-hambana, swigaririmi, swifananiso, mintshayiso, swiringaniso, ni swin’wana swa Bibele, swi nga va leswi hlamuseriwaka eka ku hlangana ka swona ka le kusuhi, kumbe marito lawa swi vuriwaka ha wona ma hlamuseriwa eka swiphemu swin’wana swa rito, naswona loko swi hlamuseriwile hi ndlela yoleyo, swi fanele ku twisisiwa hi xiviri hi ku landza nhlamuselo yoleyo. Hi ndlela leyi ndzi enerisekile leswaku Bibele i sisiteme ya ntiyiso lowu paluxiweke, lowu nyikeriweke erivaleni naswona hi ku olova, lerova “munhu la fambaka endleleni, hambiloko a ri xiphukuphuku, a nga ka a nga lahleki eka yona.’ …”

> “From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

> “Erista’r Ysgrythurau ymhellach, deuthum i’r casgliad fod yn rhaid i saith amser goruchafiaeth y Cenhedloedd ddechrau pan beidiodd yr Iddewon â bod yn genedl annibynnol yng nghaethglud Manasseh, a osodwyd gan y cronolegwyr gorau yn 677 C.C.; fod y 2300 o ddyddiau wedi dechrau gyda’r saith deg wythnos, a ddyddiwyd gan y cronolegwyr gorau o 457 C.C.; a bod y 1335 o ddyddiau, yn dechrau gyda dileu’r aberth beunyddiol, a sefydlu’r ffieidd-dra sy’n peri anrhaith, Daniel pennod saith adnod un ar ddeg, i’w dyddio o sefydlu goruchafiaeth y Babaeth, ar ôl dileu ffieidd-dra paganaidd, ac a ddylid, yn ôl yr haneswyr gorau y gallwn ymgynghori â hwy, eu dyddio o tua 508 O.C. Gan gyfrif yr holl gyfnodau proffwydol hyn o’r gwahanol ddyddiadau a neilltuwyd gan y cronolegwyr gorau ar gyfer y digwyddiadau y dylid yn amlwg eu cyfrif ohonynt, byddent oll yn darfod gyda’i gilydd, tua 1843 O.C. Felly y’m dygwyd, yn 1818, ar ddiwedd fy astudiaeth ddwy flynedd o’r Ysgrythurau, i’r casgliad difrifol, fod holl faterion ein cyflwr presennol i gyd, ymhen tua phum mlynedd ar hugain o’r amser hwnnw, ar ben…” William Miller’s Apology and Defense, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Taungdâna hmasa berâna thu chu a pawimawh ber a ni tih a tichiang a; tichuan Thupuan bung 1 chang 1-ah hmasa ber a sawi chu Pa-in thuchah a pe a, chu thuchah chu Isuan a dawng a, ani chuan A vântirhkoh hnênah a pe leh a, vântirhkoh chuan zâwlnei hnênah a pe a, zâwlnei chuan a ziak chhuak a, kohhrante hnênah a thawn—that communication process chu a ni. Adventism-in William Miller hnathawh leh a hmuhchhuahte an hnâwl khân an innghahna lungphûmte chauh ni lovin, Miller-a a hriatthiamnate a hruai thlengtu communication process chu pawh an hnâwl a; tin, khawngaihnaa hun a tâwp hma deuhva hawn chhuaha awm Isua Krista Thupuan hi mihringte’n an hriatthiam theihna kawng awm chhun, chu process chu pawh an hnâwl bawk a ni.

Miller was led to understand that the seven times of Leviticus commenced in 677 BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

Miller telah dituntun untuk memahami bahwa tujuh masa dalam Imamat bermula pada tahun 677 SM. Baru pada tahun 1856 Tuhan menggunakan Hiram Edson untuk mengenal pasti bahawa penyerakan dalam tujuh masa itu juga dilaksanakan terhadap sepuluh suku Israel di sebelah utara. Tuhan sedang berusaha mengembangkan pemahaman tentang tujuh masa selaras dengan, namun jauh melampaui, penemuan asas Miller mengenai tujuh masa itu. Tetapi pada tahun 1856 terang yang dikemukakan oleh Hiram Edson secara misterius berakhir, kerana rencana kelapan dalam siri itu ditutup dengan kata-kata James White, yang ketika itu merupakan Editor Review and Herald, “Akan diteruskan.” Ia memang akan “diteruskan” tetapi bukan sehingga selepas 11 September 2001, apabila Tuhan menuntun umat-Nya kepada “jalan-jalan lama” dan akhirnya kepada siri rencana yang belum selesai yang ditulis oleh Hiram Edson.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

Kita tidak sedang membahas pemberontakan yang bermula tidak lama setelah kekecewaan besar itu, melainkan sekadar menunjukkan bahawa, sekalipun Miller telah dipimpin kepada “tujuh kali” dalam Imamat dua puluh enam, adalah jelas bahawa Tuhan bermaksud untuk memperluaskan pemahaman awal tentang tujuh kali itu melampaui pemahaman asas Miller mengenai perkara tersebut. Dia telah memilih Hiram Edson, hamba yang sama daripada sejarah itu sendiri, yang sebelumnya telah dipilih-Nya untuk menerima penglihatan tentang Kristus memasuki Tempat Mahakudus pada 23 Oktober 1844.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Malaikat i God i tok blong kasem save se olgeta fasin blong Miller blong yusum profesi oli stanap long save blong hem long tufala paoa blong mekem i no gat man i stap, we long buk blong Daniel tufala ia i soemaot olsem “evri dei” (paganism), we oltaem i joen wetem “sin” no “abomination,” tufala tugeta i soemaot ol defren saed blong paoa blong papalism we i mekem i no gat man i stap. As tingting ya blong Miller long ol paoa blong Rom i bin kam antap tumas moa stat long histri we hem i stap soemaot.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

malaika a Mulungu, kuphatikizapo Gabrieli, anatsogolera Miller ku kumvetsa kumene analengeza. Kumvetsa kumeneku kunaphatikizapo maulosi amene analengeza, malamulo a kutanthauzira Baibulo amene anagwiritsa ntchito, komanso dongosolo limene linam’lola kukonza maulosiwo molondola. Miller anapatsidwa dongosolo lakuti maulamuliro awiri owononga ofotokozedwa m’buku la Danieli anali Roma yachikunja ndi Roma ya upapa. Future for America inatsogoleredwa ku dongosolo la maulamuliro atatu owononga a chinjoka, chilombo, ndi mneneri wonama.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

> ဘေးဥပဒ်မသန့်ရှင်းသော ဝိညာဉ်သုံးပါးကိုလည်း ဖားကဲ့သို့ဖြစ်၍ နဂါး၏နှုတ်မှ၎င်း၊ သားရဲ၏နှုတ်မှ၎င်း၊ မိစ္ဆာပရောဖက်၏နှုတ်မှ၎င်း ထွက်လာသည်ကို ငါမြင်၏။ အကြောင်းမူကား ထိုဝိညာဉ်တို့သည် အံ့ဖွယ်ရာများကို ပြုလုပ်သော နတ်ဆိုးတို့၏ဝိညာဉ်များဖြစ်၍၊ မြေကြီး၏ဘုရင်များနှင့် လောကတစ်ခုလုံး၏ဘုရင်များထံသို့ ထွက်သွားကာ၊ အနန္တတန်ခိုးရှင် ဘုရားသခင်၏ ကြီးမြတ်သောနေ့၏ စစ်ပွဲအတွက် သူတို့ကို စုဝေးစေခြင်းငှာ ဖြစ်၏။ ဗျာဒိတ် ၁၆း၁၃၊ ၁၄။

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

មូលដ្ឋានសម្រាប់អនាគតរបស់អាមេរិក ត្រូវបានស្ថាបនាលើកិច្ចការរបស់ Miller ប៉ុន្តែវាបន្តឆ្ពោះទៅលើសពីកន្លែងដែលកិច្ចការរបស់គាត់បានបញ្ចប់។ សាសនាអាដវេនទីស្ទបានបោះបង់មូលដ្ឋានគំនិតរបស់គាត់ ហើយបានត្រឡប់ទៅកាន់ទេវវិទ្យារបស់ប្រូតេស្តង់ក្បត់សាសនា និងរ៉ូម។ ខ្សែបន្ទាត់ដដែលនៃទំនាយ ត្រូវបានបន្តយកមកក្នុងសៀវភៅវិវរណៈ ដែលបានចាប់ផ្តើមនៅក្នុងសៀវភៅដានីយ៉ែល។

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Pahayag ay isang aklat na natatakan, ngunit ito rin ay isang aklat na nabuksan. Itinatala nito ang mga kagila-gilalas na pangyayaring magaganap sa mga huling araw ng kasaysayan ng sanlibutang ito. Ang mga turo ng aklat na ito ay tiyak, hindi mahiwaga at di-maunawaan. Dito ay muling tinatalakay ang gayunding linya ng propesiya na nasa Daniel. Ang ilang mga propesiya ay inulit ng Diyos, sa gayon ay ipinakikita na dapat silang bigyan ng kahalagahan. Hindi inuulit ng Panginoon ang mga bagay na walang malaking kabuluhan.” Manuscript Releases, volume 9, 8.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

Miller nyan∙tobatgijagipa bikpakgipa paprangko ma∙sina amja, maina Daniel-o namen pe∙gipa bewalo talatgimin janggini a∙gilsakni paganishm aro papalismni line-ko Revelation-ni ki∙tap-o dal∙bate talatgipa ong∙a, jedakode katchinikgipa itihasni stage-o re∙bananggen gipa bon∙kamgipa a∙rikgipa bilko man∙chape nangaha.

> “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.

> “Ka paganisme, badak ka Kepausan, Satanen uni lajar kuasan selama berabad‑abad dalam upaya mansiatkan saksi‑saksi Allah tiak hilang dari bumi. Orang‑orang pagan enggau penganut kepausan digerak ketegal semengat naga ti sama. Beda sida semina dalam tu, iya nya Kepausan, enggau bepura‑pura ngelayan Allah, nyadika iya munsuh ti lebih bahaya sereta lebih kejam. Ngalui perantaraan Romanisme, Satan ngambi dunya nyadi tawanan. Gerija Allah ti ngakuka diri disapu masuk ngagai barisan penyesat tu, lalu lebih ari seribu taun bala nembiak Allah merinsa di bawah pengeringat naga nya. Lalu lebuh Kepausan, udah dilucutka ari pengeringat iya, dipaksa berhenti ari penganiaya, John meda siku kuasa baru datai ngambika nyautka munyi suara naga, lalu neruska pengawa ti sama kejam sereta penuh penghujat nya. Kuasa tu, ti pengujung sekali deka beperang ngelaban gerija enggau ukum Allah, dilambangka ngena siku jelu enggau tanduk baka anak domba. Jelu‑jelu ti dulu ari iya udah datai ari tasik, tang tu datai ari tanah, ti ngelambangka pengangkat bangsa ti aman, ti dilambangka nya. ‘Dua iku tanduk baka anak domba’ amat besai ngelambangka perangai Perintah Amérika Syarikat, baka ti dinyata dalam dua iti prinsip asas iya, Republikanisme enggau Protestanisme. Prinsip‑prinsip tu meh resia kuasa enggau kemakmuran kitai sebagai bansa. Orang‑orang ti terubah nemu pengelindung di pantai Amérika begaga ati laban sida udah datai ngagai menua ti bebas ari tuntutan sombong kepausan enggau kekejaman pemerintahan raja. Sida netapka ati deka negakka siku perintah ba atas pelasar luas kebebasan sivil enggau ugama.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Tetapi garis tegas pensil nubuat menyingkapkan suatu perubahan dalam pemandangan yang damai ini. Binatang yang bertanduk seperti anak domba itu berbicara dengan suara seekor naga, dan ‘menjalankan segala kuasa binatang yang pertama di hadapannya.’ Nubuat menyatakan bahwa ia akan mengatakan kepada mereka yang diam di bumi supaya mereka membuat patung bagi binatang itu, dan bahwa ‘ia menyebabkan semua orang, baik kecil maupun besar, kaya maupun miskin, merdeka maupun hamba, menerima suatu tanda pada tangan kanan mereka atau pada dahi mereka; dan supaya tidak seorang pun dapat membeli atau menjual, selain daripada dia yang mempunyai tanda itu, atau nama binatang itu, atau bilangan namanya.’ Demikianlah Protestanisme mengikuti jejak Kepausan.” Signs of the Times, 1 November 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Ka Miller, sebata sa lewatle le sebata sa lefatshe sa Tshenolo kgaolo ya lesome le metso e meraro di ne di emela Roma ya boheitane, e latelwa ke Roma ya bopapa. Miller gape o ne a leka go dirisa mokgwa wa gagwe wa tlhaloso mo go Tshenolo kgaolo ya lesome le supa, mme go fodisiwa ga ntho e e bolayang ya bopapa, karolo ya boporofeti ya United States le ya United Nations, tsotlhe tseno di ne di le kwa ntle ga moralo wa semodimo o a neng a o neilwe ke baengele. Mo go ene, sebata se se tlhatlogang se tswa mo lefatsheng mo go Tshenolo kgaolo ya lesome le metso e meraro e ne e le bopapa.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller በጨለማው ዘመን ውስጥ ከወጡት ነገር ግን ራሳቸውን ፕሮቴስታንቶች ብለው ከሚጠሩት ፕሮቴስታንቶች እጅ የፕሮቴስታንትነትን ካባ ለማንሣት ሊጠቀምበት የተዘጋጀው መልእክተኛ ነበር። ዩናይትድ ስቴትስ እንደ ዘንዶ የምትናገርበት ዘመን፣ ሪፐብሊካኒዝም ወደ ዴሞክራሲ በሚለወጥበት ጊዜ፣ እና ክህደት የገባ ፕሮቴስታንትነት ከክህደት የገባ መንግሥት ጋር ተባብሮ የጵጵስና ምስል የሆነውን የቤተ ክርስቲያንና የመንግሥት ጥምረት እንደገና የሚደግምበት ወቅት በእርሱ ዘመን እስካሁን ወደፊት ያለ ነበር። ስለዚህ ምክንያት፣ በመላእክት የተሰጠው መለኮታዊ አወቃቀር ውስጥ የራእይን መጽሐፍ ለማኖር ሞከረ።

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Dipilihlah dia untuk memahami pertambahan pengetahuan yang dihasilkan pada tahun 1798 ketika penglihatan di tepi Sungai Ulai dalam Daniel delapan dan sembilan dibuka meterainya. Pada masa depan, Amerika harus memahami penglihatan di tepi Sungai Hiddekel dalam Daniel pasal sepuluh sampai dua belas yang dibuka meterainya pada tahun 1989, ketika, sebagaimana diuraikan dalam Daniel sebelas ayat empat puluh, negeri-negeri yang melambangkan bekas Uni Soviet disapu oleh kepausan dan Amerika Serikat.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Moralo o ileng oa newa Future for America ke mangeloi o ne o theilwe hodima ho khetholla le ho sebedisa boporofeta mo maemong a kopano ya makgetlo a mararo ya drakone, sebata le moporofeta wa bohata.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Lywepyɛ a Daniel nyaa fii Onyankopɔn hɔ no, wɔde maa no titiriw maa nna a edi akyiri yi. Anisoadehu ahorow a ohui wɔ Ulai ne Hiddekel, Sinar nsubɔnten akɛse no ho no, afei wɔrekɔ so reyɛ no ma, na nsɛm a wɔhyɛɛ ho nkɔm nyinaa nso bɛba mu ntɛmntɛm.” Testimonies to Ministers, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Ба Миллеритҳо паёми фариштаи якум ва дуюмро пешниҳод карданд ва аз ифтитоҳи доварӣ хабар доданд. Оянда барои Амрико паёми фариштаи сеюмро пешниҳод мекунад.

> I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

> Ndzi byalile, Apollos a cheleta; kambe Xikwembu xi kurise. Hiloko loyi a byalaka a nga nchumu, ni loyi a cheletaka a nga nchumu; kambe i Xikwembu lexi nyikaka ku kula. Kutani loyi a byalaka ni loyi a cheletaka i nchumu wun’we; naswona un’wana ni un’wana u ta amukela hakelo yakwe hi ku ya hi ntirho wakwe. Hikuva hina hi vatirhi-kulobye na Xikwembu; n’wina mi nsimu ya Xikwembu, mi yindlu ya Xikwembu. Hi ku ya hi tintswalo ta Xikwembu leti ndzi nyikiweke, tanihi muaki la tlhariheke, ndzi veke masungulo, kutani un’wana a aka ehenhla ka wona. Kambe un’wana ni un’wana a a tivonetele hilaha a akaka ehenhla ka wona hakona. Hikuva a ku na munhu la nga vekaka masungulo man’wana handle ka lawa ma vekiweke, wona i Yesu Kriste. 1 Vakorinto 3:6–11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Untuk menyampaikan pekabaran malaikat yang ketiga dengan benar, engkau juga harus menyampaikan pekabaran dua malaikat yang pertama, karena kita diberi tahu bahwa tidak mungkin ada yang ketiga tanpa yang pertama dan yang kedua. Pekabaran yang pertama dan yang kedua adalah dasar, dan pekabaran yang ketiga adalah batu penjuru penutup; tetapi pekabaran yang ketiga tidak akan pernah menyangkal atau bertentangan dengan pekabaran yang pertama dan yang kedua. Jika demikian, itu bukanlah pekabaran yang sejati.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Mesej yang pertama dan kedua telah diberikan pada tahun 1843 dan 1844, dan sekarang kita berada di bawah pemakluman mesej yang ketiga; namun ketiga-tiga mesej itu masih harus dimaklumkan. Kini sama pentingnya seperti dahulu bahawa mesej-mesej itu diulangi kepada mereka yang sedang mencari kebenaran. Dengan pena dan suara kita harus memperdengarkan pemakluman itu, sambil menunjukkan urutannya, serta penerapan nubuatan-nubuatan yang membawa kita kepada mesej malaikat yang ketiga. Tidak mungkin ada yang ketiga tanpa yang pertama dan kedua. Mesej-mesej ini harus kita sampaikan kepada dunia melalui penerbitan dan khotbah, dengan memperlihatkan dalam rangkaian sejarah nubuatan perkara-perkara yang telah terjadi dan perkara-perkara yang akan terjadi.” Selected Messages, buku 2, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Ya na observation moko ya malamu mpenza ya lisolo ya ba Millerite mpe lisolo na biso. Ba Millerite bazalaki ebandeli mpe biso tozali suka. Bapesaki mpe babikaki na kati ya bansango ya anzelu ya liboso mpe ya mibale. Biso tozali kopesa nsango ya anzelu ya misato. Nsango na bango oyo efungwamaki te (emonaneli ya Ulai) ezali na mikapo mibale ya Daniele, mpe ya biso (emonaneli ya Hiddekel) ezali na mikapo misato. Bayebaki mawa ya liboso mpe ya mibale, mpe babikaki na kati ya kokokisama ya mawa ya mibale. Biso toyebi mpe tobikaka na kati ya kokokisama ya mawa ya misato. Etando na bango ya bosaleli ya esakweli ezalaki Roma ya bapakano (dragona) mpe Roma ya bopapa (nyama). Etando na biso mpo na bosaleli ya esakweli ezali Roma ya mikolo oyo lokola nyama ya biteni misato.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Apabila kita mula mempertimbangkan ciri Roma kepausan dalam pasal tujuh belas kitab Wahyu sebagai yang kedelapan, yang berasal daripada ketujuh itu, adalah wajar untuk kita meneliti apa yang difahami oleh golongan Millerite tentang Roma pada zaman sejarah asas. Malaikat yang ketiga akan menerima terang tambahan, namun terang itu tidak akan sekali-kali bercanggah dengan kebenaran yang telah ditegakkan.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Daniel fasal gni, siri, balu, somi aro chikkung mingni ningon rang∙bakgipa bilrang baksa Romeko talata. Anching 1798-na skang Rome-ni gni dongchakgipa bewalko—bebera∙gijagipa aro papal—Miller-ni katchinikani jakkalani rang∙baksa chanchire enga. Miller aro a∙bachenggipa manderang indine talata je, Daniel fasal chikkung mingni aro dokgipa podo “na∙simangni manderangni dokachakgiparang” ine agangipa Rome-ko mesoka.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Na mefegeng eo, ba bantsi ba tla emelela go lwantsha kgosi ya borwa; gape, batlhasedi ba batho ba gago ba tla iphagamisetsa go tlhomamisa pono; mme ba tla wa. Daniele 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Ada sekurang-kurangnya dua perkara penting yang perlu dipertimbangkan dalam ayat ini. Perkataan “vision” dalam ayat ini ialah salah satu daripada dua perkataan Ibrani dalam kitab Daniel yang diterjemahkan sebagai “vision.” Salah satu daripada perkataan Ibrani yang diterjemahkan sebagai “vision” ialah châzôn, dan bermaksud suatu mimpi, atau suatu nubuat atau suatu penglihatan. Perkataan châzôn menandakan sejarah nubuatan, atau suatu jangka masa, dan perkataan ini terdapat sepuluh kali dalam Daniel dan sentiasa diterjemahkan sebagai “vision.”

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

Perkataan Ibrani lain yang juga diterjemahkan sebagai “penglihatan” ialah mar-eh’ dan bererti rupa. Perkataan mar-eh’ menandakan suatu penglihatan yang tunggal, suatu titik dalam masa. Perkataan Ibrani mar-eh’ terdapat tiga belas kali dalam Daniel, dan diterjemahkan sebagai “penglihatan” sebanyak enam kali, empat kali sebagai “wajah,” dua kali sebagai “rupa,” dan sekali sebagai “elok parasnya.”

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

ឃាតករនៃប្រជាជនរបស់អ្នក តំណាងឲ្យរ៉ូម ដូច្នេះ ប្រធានបទទំនាយអំពីរ៉ូម នេះហើយដែលបង្កើតជា «និមិត្ត» ខាងទំនាយនៅក្នុងគម្ពីរដានីយ៉ែល។ ដោយហេតុនេះ ការយល់ដឹងអំពីសារៈសំខាន់របស់រ៉ូម ក្នុងនាមជានិមិត្តសញ្ញាទំនាយ គឺមានសារៈសំខាន់។

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Anigye kwan ma yɛhu sɛ asɛmfua “anisoadehu” a egyina hɔ ma nkɔmhyɛ abakɔsɛm no yɛ “anisoadehu” koro no ara a wɔde di dwuma wɔ Adiyisɛm nhoma no mu, efisɛ honhom mu nkanyan kyerɛ sɛ Daniel ne Adiyisɛm yɛ nhoma koro, sɛ wɔboa wɔn ho wɔn ho ma edi mu, sɛ wɔde wɔn ho wɔn ho du pɛyɛ mu, na nkɔmhyɛ kwan koro no ara a ɛwɔ Daniel mu no na wɔtoa so wɔ Adiyisɛm no mu. Saa nsɛntitiriw a Wɔde ato gua wɔ Nkɔmhyɛ Honhom no mu no, wɔde aka saa atwerɛsɛm ntoatoaso yi mu dedaw, enti merensan mfa nka bio. Mɛka nsɛntitiriw foforo bi ho a yɛde afi Onuawa White nkyɛn aka ho dedaw nso. Saa nsɛntitiriw no ne sɛ Bible no nhoma nyinaa hyia na ewie wɔ Adiyisɛm nhoma no mu. “Anisoadehu” a ɛyɛ nkɔmhyɛ abakɔsɛm (châzôn) a wohu no wɔ Daniel mu na wɔde gyina hɔ ma no wɔ nkɔmhyɛ asɛmti a ɛfa Roma ho no, gyina hɔ ma nkɔmhyɛ abakɔsɛm anisoadehu no wɔ Bible no nyinaa mu. Bible no nhoma nyinaa hyia na ewie wɔ Adiyisɛm mu, na Onyankopɔn nni ne ho abira da. Da biara! Sɛ wususuw sɛ wayɛ saa a, na biribi wɔ hɔ a wonte ase yiye. Hebri asɛmfua koro no ara (châzôn) nso, wɔkyerɛ ase sɛ anisoadehu wɔ Mmebusɛm nhoma no mu.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Lapeng mo go se nang ponatshegelo, batho ba a nyelela; mme yo o bolokang molao, o sego. Diane 29:18.

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Ona ke ntlha ya ntlha e e tshwanetseng go elwa tlhoko ka temana eo. Fa re sa tlhaloganye Roma sentle, ga re ka ke ra tlhoma pono ya histori ya seporofeti. Ntlha eo e tlhalosa ka botlalo maiteko a Bajesuite le a ba bangwe mo hisitoring yotlhe ba ba tlisitseng thuta-bomodimo ya maaka gore ba senye thuto ya seporofeti e e mabapi le Roma. Fa re akanya ka tlhaloganyo ya motheo ya Roma, re tshwanetse go nna re gopotse seno.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Ndiseɓa maŋa a ntege n-naŋ e nyiŋ yi Sango, ba ntege a ne faŋ eyi antikrist, te ba ye kpaŋ mfaŋ antikrist. Ayo n-loŋ bi yɛ́ tiŋga na bɛ soŋ n-lɔk maŋa na dunia. Daniel a si kpaŋ ni lot yi yi, na kpaŋ ni ndo yi yi. Bikɔlɔl bi Daniel na bi Yohane bi nga tege. Bi faŋ maŋa mfaŋ mfaŋ. Bi ke na dunia bɔkɔtɔl yi bɔsoŋ mɔtɔ nyonso a tege. Bikɔlɔl bi nga ye mbɛti ni dunia. Na bɔngɔ yi bi ni mɔsɔl ma su, bi ye faŋ mfaŋ bi yi na beŋ.” Kress Collection, 105.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Sekiranya engkau gagal melihat makna antikristus (Roma), engkau akan menyertai Roma, dan amaran ini ditempatkan dalam konteks sama ada seseorang itu mampu atau tidak mampu memahami kitab Daniel dan Wahyu. Kaum Millerit membina pemahaman asas Adventisme di atas pengenalpastian mereka terhadap Roma. Mereka memahami bahawa Roma dilambangkan oleh dua kuasa pembinasa, bahawa kedua-duanya merupakan fasa-fasa Roma, tetapi mereka belum berada pada suatu titik dalam sejarah untuk melihat Roma sebagai suatu kesatuan tiga serangkai sebagaimana yang dilambangkan dalam kitab Wahyu. Oleh itu, Daniel ialah asas yang diwakili oleh kaum Millerit dan Wahyu ialah batu penjuru yang diwakili oleh Future for America. Terdapat satu lagi perkara daripada Daniel sebelas ayat empat belas yang ingin kami kenal pasti.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

Miller ngâ bậc tiên phong đã hiểu rằng hình tượng trong giấc mơ của Nê-bu-cát-nết-sa tượng trưng cho bốn vương quốc: Ba-by-lôn, Mê-đô Phe-rơ-sơ, Hy Lạp và La Mã. Họ không thể nhìn xa hơn vương quốc thứ tư, vì họ hiểu rằng La Mã giáo hoàng chỉ đơn thuần là giai đoạn thứ hai của La Mã, và do đó vương quốc thứ tư đã chấm dứt vào năm 1798. Từ điểm nhìn của họ trong dòng lịch sử, dấu mốc tiên tri duy nhất còn lại là Sự Tái Lâm của Đấng Christ, khi hòn đá được đục ra từ núi sẽ đập vào bàn chân của hình tượng. Những người Millerite nhận biết các sự phân biệt mang tính tiên tri giữa La Mã ngoại giáo và La Mã giáo hoàng, nhưng vì bị buộc phải đồng nhất năm 1798 với sự trở lại của Đấng Christ, họ không thể thấy xa hơn bốn vương quốc.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Kita telah tiba pada suatu waktu ketika pekerjaan kudus Allah dilambangkan oleh kaki patung itu, yang padanya besi bercampur dengan tanah liat yang lembek. Allah mempunyai suatu umat, suatu umat pilihan, yang daya pembedanya harus disucikan, yang tidak boleh menjadi najis dengan meletakkan di atas dasar kayu, jerami, dan tunggul. Setiap jiwa yang setia kepada perintah-perintah Allah akan melihat bahwa ciri pembeda iman kita ialah Sabat hari ketujuh. Jika pemerintah menghormati Sabat sebagaimana diperintahkan Allah, ia akan berdiri dalam kekuatan Allah dan dalam pembelaan iman yang sekali untuk selama-lamanya telah disampaikan kepada orang-orang kudus. Tetapi para negarawan akan menjunjung sabat yang palsu, dan akan mencampurkan iman keagamaan mereka dengan pemeliharaan anak kepausan ini, dengan menempatkannya di atas Sabat yang telah dikuduskan dan diberkati Tuhan, yang telah dipisahkan-Nya agar dipelihara kudus oleh manusia, sebagai suatu tanda antara Dia dan umat-Nya sampai seribu keturunan. Perpaduan antara kecakapan gerejawi dan kecakapan kenegaraan dilambangkan oleh besi dan tanah liat itu. Persatuan ini sedang melemahkan seluruh kuasa gereja-gereja. Tindakan memperlengkapi gereja dengan kuasa negara ini akan mendatangkan akibat-akibat jahat. Manusia hampir melampaui batas kesabaran Allah. Mereka telah menanamkan kekuatan mereka dalam politik, dan telah bersatu dengan kepausan. Tetapi waktunya akan tiba ketika Allah akan menghukum mereka yang telah meniadakan hukum-Nya, dan pekerjaan jahat mereka akan berbalik menimpa diri mereka sendiri.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Səv́tpiəni kelkāš ťeolo me Bibliesi prōfeta tonalo gərat identifikatsii, ma e identifikēt sefta kelkāš paden an, ma ashta kelkāš moderni Romes trifołd union ta. Ife prōfeta tonalo Bibliesi kelkāšes first referens Daniel chapter two ta, ma certeni e ta; dene last referens first referensena ilustrēt should ta. Kasa Daniel chapter two-esa čar kelkāšes agree karen ma Revelation seventeen-esa ashta kelkāš?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Mambu moningnyi ibed ka achon re∙angon, Milleriterang an∙tangtangni itihasni a∙sel ong∙gipa katchinikgipa obostarangko nikna amjachim. Uamangni ma∙sie aganprakgipa sandes, Kristo-ni Gnigipa Re∙baaniko katchinikgipa itihasni janggigipa miksongani chin ong∙e talataha. Indiba, katchinikgipa itihasni nikani-ko songdongatgipa chin ong∙e Rome-ko ma∙siani aro Daniel ki∙tapni gnigipa odhaia, iain Milleriterangni pangchake donggipa bebeni ong∙aode, maikai ia bebeko Parape∙ani ki∙tapni chasong sninggipa odhaiani skanggipa songnok briniko baksa melina man∙gen?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Ако не сте сигурни дали образот од Даниел 2 е темелен, сè што треба да направите е да ги разгледате пионерските карти од 1843 и 1850 година. На двете е прикажан образот од Даниел 2. Подеднакво значајно е и тоа што Елен Вајт сведочи дека и двете карти биле изработени по Божјо водство и според Неговиот нацрт.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74, 75.

> “Ndzi vonile leswaku chati ya 1843 yi kongomisiwe hi voko ra Hosi, naswona a yi nga fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha A a swi lava hakona; leswaku voko ra Yena a ri ri ehenhla ka yona naswona ri fihlele xihoxo eka tin’wana ta tinhlayo, leswaku ku nga vi na loyi a nga ta swi vona, ku kondza voko ra Yena ri susiwa.” Early Writings, 74, 75.

Of the 1850 chart she stated:

Tshati ya 1850 o ile a bolela ka yona:

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Ndzi vone leswaku Xikwembu a xi ri eka ku kandziyisiwa ka chati hi Makwerhu Nichols. Ndzi vone leswaku a ku ri ni vuprofeta bya chati leyi eBibeleni, naswona loko chati leyi yi endleriwe vanhu va Xikwembu, loko yi ringanela un’we yi ringanela un’wana, naswona loko un’we a a lava chati leyintshwa leyi pendiweke hi xikalo lexikulu, hinkwavo va yi lava hi mpimo wolowo.” Manuscript Releases, volume 13, 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Adasae bi a firi wiase a ɛka sɛ, “Mfomsoɔ wɔ akwan bebree, na nokware wɔ baako pɛ.” Mfomsoɔ ahorow pii na wɔde adi dwuma de asiw nnipa ano sɛ wɔrenhu sɛ Roma a ɛwɔ Adiyisɛm ti dunson mu no ne ti a ɛto so awɔtwe a ɛfiri wɔn baanu no mu. Saa mfomsoɔ no mu baako a Advenhyɛmusom mu nyamesom akyerɛkyerɛfoɔ de di dwuma ne abakɔsɛm ahennie no ho nkyerɛaseɛ a wɔatwisted. Menkasa ha ɛfa Kyerɛwsɛm nkɔmhyɛ ahennie ho; eyinom yɛ dinhyɛ ahorow mmienu. Kyerɛwsɛm nkɔmhyɛ ahennie no gyina deɛ wɔdi kan ka no so wɔ Daniel ti mmienu mu, nanso abakɔsɛm ahennie bi wɔ hɔ a na ɛdi Babilon anim. Ellen White da no adi pefee sɛ hena na na wɔyɛ abakɔsɛm ahennie no, nanso Advenhyɛmusom mu nyamesom akyerɛkyerɛfoɔ bu wɔn ani gu adanseɛ a efi Honhom mu no so, na wɔyɛ abakɔsɛm ahennie no ntoatoasoɔ bi a ɛfira nteaseɛ no ho ma ɛyɛ kusuu, sɛnea ɛbɛyɛ a wɔrenhu sɛ Roma na ɛba so awɔtwe bere nyinaa, na ɛyɛ wɔn baanu no mu baako. Nanso ɛyɛ Roma na ɛma anisoadehunu no si hɔ.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

ਅਡਵੈਂਟਵਾਦ ਅਤੇ ਭ੍ਰਿਸ਼ਟ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ ਦੇ ਧਰਮ-ਵਿਦਵਾਨ ਇਹ ਸੁਝਾਉਂਦੇ ਹਨ ਕਿ ਇਤਿਹਾਸ ਦੀਆਂ ਰਿਆਸਤਾਂ ਮਿਸਰ, ਅਸ਼ੂਰ, ਬਾਬਿਲ, ਮੀਦੋ-ਫ਼ਾਰਸ, ਯੂਨਾਨ, ਰੋਮ ਆਦਿ ਸਨ। ਸਿਸਟਰ ਵਾਈਟ ਸਾਨੂੰ ਦੱਸਦੀ ਹੈ ਕਿ ਇਤਿਹਾਸ ਦੀ ਇੱਕ ਤੀਜੀ ਰਿਆਸਤ ਵੀ ਹੈ, ਜਿਸ ਨੂੰ ਉਹ ਛੱਡ ਦੇਣਾ ਚੁਣਦੇ ਹਨ। ਕੀ ਉਹ ਉਸ ਰਿਆਸਤ ਨੂੰ ਛੱਡ ਰਹੇ ਹਨ, ਜਾਂ ਉਹ ਭਵਿੱਖਬਾਣੀ ਦੀ ਆਤਮਾ ਨੂੰ ਛੱਡ ਰਹੇ ਹਨ? ਦੋਹਾਂ ਨੂੰ।

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Laluan sejarah bangsa-bangsa yang silih berganti menduduki waktu dan tempat yang telah ditetapkan bagi mereka, dengan tidak sedar menjadi saksi kepada kebenaran yang maknanya sendiri tidak mereka ketahui, berbicara kepada kita. Kepada setiap bangsa dan kepada setiap individu pada masa kini, Allah telah menetapkan suatu tempat dalam rencana-Nya yang agung. Pada hari ini manusia dan bangsa-bangsa sedang diukur dengan tali sipat di tangan Dia yang tidak pernah tersalah. Semua orang, melalui pilihan mereka sendiri, sedang menentukan takdir mereka, dan Allah mengatasi semuanya demi terlaksananya maksud-maksud-Nya.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Mohalaleli o moholo, E MONG EO A LENG TENG, o hlalositse historing ka Lentsoeng la Hae, a hokahanya kgokahanyo ka kgokahanyo ketaneng ya boprofeta, ho tloha bosafeleng ba nakong e fetileng ho ya bosafeleng ba nakong e tlang; hoo ho re bolella moo re leng teng kajeno tatellanong ya mehla, le seo se ka lebellwang mehleng e tlang. Tsohle tseo boprofeta bo di boletseng esale pele hore di tla etsahala, ho fihlela nakong ya jwale, di latetswe maqephe a histori, mme re ka tiiseha hore tsohle tse sa ntseng di tla tla di tla phethahala ka tatellano ya tsona.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “पहांगा फबा लैबाकी ममांगदा लैबा पृथिवीगी पाङ्थोकशिंग अपुम्बा खুদोंचाबा मतें-मथा থोकহনবা अदु असेंबा वाखल्लोनगी वांग्मदा मखोइना मरी लोइना हायरी। इस्राएलगी अरोइबा निंगथौदा ईश्वर्ना दण्ड फांगहन्नबा मतमदा पिबा मोइरंग असी मखल असीना पांगथोक्ले: ‘अदुम ओइना प्रभु ईश्वरना है, मुकुट अदु लोउद्रा, अमा निङथौगी लुपा अदु लाउख्रो: … मक्खादा लैबदु थाबियु, अमा अहान्बा अदु निङाइबा थमियु। ऐना अदु येंथोक्ते, येंथोक्ते, येंथोक्ते; अदु महाकना लाक्पा फाओबा, करिगुम्बा अदु महाक्की फंगफम ओइगदबनि, मखोयना अडोमदु महाकता पिबिगनि।’ येजकेल 21:26, 27.”

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Mahkota yang disingkirkan daripada Israel itu berpindah secara berturutan kepada kerajaan Babilon, Media-Persia, Yunani, dan Rom. Allah berfirman, ‘Ini tidak akan ada lagi, sehingga Dia datang, yang berhak atasnya; dan Aku akan memberikannya kepada-Nya.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Masa itu sudah dekat. Pada hari ini tanda-tanda zaman menyatakan bahawa kita sedang berdiri di ambang peristiwa-peristiwa yang besar dan khidmat. Segala sesuatu di dunia kita sedang bergolak. Di hadapan mata kita sedang digenapi nubuat Juruselamat tentang peristiwa-peristiwa yang akan mendahului kedatangan-Nya: ‘Kamu akan mendengar tentang peperangan dan khabar-khabar peperangan…. Bangsa akan bangkit melawan bangsa, dan kerajaan melawan kerajaan: dan akan ada kelaparan, penyakit sampar, dan gempa bumi, di pelbagai tempat.’ Matius 24:6, 7.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Ta a khat lai hi mi nung zawng zawng tana ngaihnawmna nasa tak nei hun a ni. Lalte leh ram roreltute, rinawmna leh thuneihna hmunhma changte, ngaihtuahna nei mipa leh hmeichhiate, thil thleng mek kan bul velah an ngaihven a fix a ni. Hnam hrang hrangte inkara inlaichinna hrehawm tak leh muanna awm lo tak an vil reng a. Lei chunga thil awm zawng zawngah nasa takin thil tihchakna a luh mek chu an hmu a, thil ropui tak leh thutlukna siam theih loh hunin a lo thleng dawn tih an hre—khawvel hi buaina ropui tak hmaih tawh velah a ding mek tih an hria.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “អង្គទូតទាំងឡាយកំពុងទប់ស្កាត់ខ្យល់នៃជម្លោះឥឡូវនេះ ដើម្បីកុំឲ្យវាបក់ឡើង មុនពេលលោកិយត្រូវបានព្រមានអំពីវិនាសកាលដែលកំពុងមកដល់របស់វា; ប៉ុន្តែព្យុះមួយកំពុងប្រមូលផ្តុំឡើង រួចរាល់នឹងផ្ទុះចុះលើផែនដី; ហើយនៅពេលដែលព្រះជាម្ចាស់នឹងបញ្ជាឲ្យអង្គទូតរបស់ទ្រង់លែងខ្យល់ទាំងនោះ នោះនឹងមានទិដ្ឋភាពនៃជម្លោះមួយយ៉ាងធ្ងន់ធ្ងរ ដែលគ្មានប៊ិចណាអាចពណ៌នាបានឡើយ។”

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

> “Kitab Suci, dan Kitab Suci sahaja, memberikan pandangan yang benar tentang perkara-perkara ini. Di sinilah dinyatakan adegan-adegan besar yang terakhir dalam sejarah dunia kita, peristiwa-peristiwa yang kini pun sedang melemparkan bayang-bayangnya terlebih dahulu, sementara bunyi kedatangannya menyebabkan bumi gemetar dan hati manusia menjadi tawar kerana ketakutan.” Education, 178–180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Perikop ini mengandungi banyak terang bagi zaman kita, tetapi apa yang ingin saya tekankan ialah bahawa Sister White dengan jelas mengenal pasti bahawa kerajaan dalam sejarah yang mendahului Babilon ialah Israel, bukan Asyur. Kerajaan-kerajaan dalam sejarah yang digunakan oleh para ahli teologi mengabaikan Israel sebagai sebuah kerajaan dalam sejarah, walaupun kuasa dan kemuliaan telah ditegakkan semasa pemerintahan raja Salomo, dan walaupun terdapat kesaksian langsung ilham melalui Yehezkiel dan Ellen White bahawa mahkota Israel telah berpindah kepada Babilon.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Adisua a wɔde honhom kaa ho no wɔ amammui ahorow a ɛwɔ abakɔsɛm mu no so a, yebehu sɛ ɛsɛ sɛ wɔkan Israel ka saa ahenni no ho. Israel, Asiria ne Misraim yɛ abakɔsɛm mu ahenni a edi kan ansa na Bible nkɔmhyɛ mu ahenni a edi kan no, a na ɛyɛ Babilon, aba. Enti, abakɔsɛm mu ahenni a ɛto so anan no yɛ Babilon, nea ɛto so anum no yɛ Media-Persia, nea ɛto so asia no yɛ Hela, nea ɛto so ason no yɛ abosonsom Roma, na nea ɛto so awotwe no yɛ papacy Roma, a na ofi baason no mu, efisɛ egyina hɔ ma abosonsom Roma ne fa a ɛto so abien no. Sɛ wɔfa abakɔsɛm mu ahenni no a, papacy Roma yɛ nea ɛto so awotwe, na ofi baason no mu.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

Dalam Daniel tujuh kita mendapati kerajaan-kerajaan nubuat Alkitab dilambangkan oleh binatang-binatang. Babel ialah singa yang diikuti oleh beruang, yaitu Media-Persia. Yang ketiga ialah Yunani, sebagai macan tutul, kemudian Roma sebagai binatang yang “mengerikan dan dahsyat” yang mempunyai “gigi besi.” Binatang yang dahsyat itu, selaras dengan patung dalam Daniel dua, ialah Roma, kerajaan keempat dalam nubuat Alkitab.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Millerites mi ka ndɔndi na bokonzi ya minei ete ezalaki Rome; bongo bayebaki mpe bizaleli ya nyama wana ya nsɔmɔ na lolenge wana, mpe basalaki kaka ete bizaleli nyonso ya esakweli ya nyama yango etalelama na bokonzi ya minei. Bamonaki bokeseni kati na Rome ya bapakano mpe Rome ya bopapa na ndima yango, kasi bakokaki komona te bokonzi ya mitano ya esakweli ya Biblia, mpo basalelaki malamu kolobama ya liboso ya bokonzi ya esakweli ya Biblia lokola esika na bango ya kotindama. Kasi bokeseni kati na ba Rome mibale ezali na ndima yango, oyo epesi biso nzela ya kotalela bokeseni kati na ba Rome mibale lokola ezali komonisa bokonzi mibale. Kasi yango nde likambo te oyo tozali kotalela.

> Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

> Nna e rile, Sebata sa bone e tla ba mmuso wa bone mo lefatsheng, o o tlaa farologanang le mebuso yotlhe, mme o tlaa kometsa lefatshe lotlhe, o le gatakele, o bo o le thubaganye ka dikarolo. Mme dinaka tse some tse di tswang mo mmusong ono ke dikgosi di some tse di tlaa tlhagelelang; mme go tlaa tlhagelela e nngwe morago ga tsone; mme e tlaa farologana le tsa ntlha, mme e tlaa fenya dikgosi di le tharo. Mme e tlaa bua mafoko a magolo kgatlhanong le Mogodimodimo, mme e tlaa lapisa baitshepi ba Mogodimodimo, e bo e akanya go fetola dinako le melao; mme ba tlaa neelwa mo seatleng sa yone go fitlha nakong le dinakong le seripeng sa nako. Mme katlholo e tlaa nna, mme ba tlaa e amoga puso ya yone, gore ba e fedise ba bo ba e senye go ya kwa bokhutlong. Daniele 7:23–26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

У четвртото царство во Даниел два е Рим. Десетте рогови ги претставуваат десетте народи што го претставуваат царството на паганскиот Рим, и пред папскиот Рим да ја преземе контролата над светот во 538 година, три од тие царства требало да бидат отстранети, или искорнати. Потоа ќе се појави „малиот“ „рог“ од осмиот стих, со „очи како човечки очи, и уста што зборува големи работи“. Ако во четвртото царство имаме десет рогови, а три се отстранети за „малиот рог“ да ги замени тие три рогови, тогаш, кога трите рогови се отстранети, остануваат седум рогови, а малиот рог е осмиот, зашто Рим секогаш излегува како осми и е од седумте. Во оваа глава има многу светлина во врска со Рим во неговите две фази, но овде ние едноставно даваме второ сведоштво дека, пророчки како и историски, Рим излегува како осми и е од седумте.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

Dalam pasal delapan kita mendapati perluasan dari pasal tujuh. Pasal itu sekali lagi mengenali kerajaan-kerajaan dalam nubuatan Alkitab, tetapi tidak lagi mencantumkan kerajaan pertama, yaitu Babel, karena ketika Daniel menerima penglihatan dalam pasal delapan, Babel sudah sangat dekat kepada akhirnya. Dalam pasal itu, Media-Persia dilambangkan oleh seekor domba jantan yang mempunyai dua tanduk. Yunani dilambangkan oleh seekor kambing jantan dengan satu tanduk yang dipatahkan, lalu dari tanduk yang dipatahkan itu muncul empat tanduk. Kemudian suatu “tanduk kecil” muncul sesudah Yunani, dan sekali lagi tanduk kecil itu melambangkan Roma. Meskipun Roma bukan keturunan langsung dari kekaisaran Yunani, bagian ini menggambarkan tanduk kecil itu sebagai keluar dari salah satu dari keempat tanduk yang muncul dalam kerajaan Yunani setelah tanduk pertama—yang melambangkan Aleksander Agung—dipatahkan. Roma bukan keturunan orang Yunani, tetapi penaklukannya atas dunia dimulai dari kawasan Yunani, dan dalam pengertian itu, Roma keluar dari salah satu dari keempat tanduk tersebut.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome, as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Oleh itu kita mendapati dalam fasal lapan suatu saksi yang kedua kepada fasal tujuh. Media-Persia mempunyai dua tanduk, Yunani mempunyai satu, dan sesudah itu empat tanduk lagi. Jumlah itu menjadi tujuh tanduk sebelum Roma, kerana tanduk kecil itu keluar dari salah satu daripada empat tanduk Yunani. Dua tambah satu tambah empat sama dengan tujuh; kemudian Roma, tanduk kecil itu, ialah yang kedelapan dan ia berasal daripada yang tujuh itu. Patut diperhatikan bahawa dalam petikan ini, yang mengenal pasti bahawa Roma keluar dari salah satu tanduk Yunani, terdapat salah satu hujah nubuatan yang terbesar yang harus dihadapi oleh Miller dan rakan-rakan sekerjanya dalam sejarah mereka.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

Ba-Protestanta ba histori eo ba ile ba tiiša gore lenaka le lennyane la Roma le ka se be Roma, gobane boporofeta bo hlalosa gore lenaka le lennyane le tšwile go le lengwe la manaka a mane a Gerike. Ka gona ba ile ba ngangišana gore lenaka le lennyane le be le emela Antiochus Epiphanes, yo e bego e le yo mongwe wa dikgoši tša Seleucid tšeo di tšwetšego pele historing ka morago ga karogano yeo e tlilego ka morago ga lehu la Alexander yo Mogolo. Kgang ya histori ya ba-Millerite mabapi le taba ye e be e le kgolo kudu moo, godimo ga tšhate ya 1843, go ilego gwa bewa kgang kgahlanong le thuto ya Boprotestanta yeo e bego e theilwe godimo ga taba ya gore Daniele o bone lenaka le lennyane le etšwa go le lengwe la manaka a mane a Gerike, ka gona le ka se kgone go supa Roma, gobane Roma ga se ya tšwa Gerikeng. Kgang ye e amile ditemana ka moka ka go Daniele moo Roma e hlaolwago gona. Boemo bja Boprotestanta bo akaretšeditše gore “bahlakodi ba setšhaba sa gago” temaneng ya lesomenne ya Daniele lesometee bo swanetše go ba Antiochus Epiphanes. Ka gona ba-Millerite ba ile ba akaretša godimo ga tšhate yeo Kgaetšedi White a e hlaotšego gore e be e “laeditšwe ke seatla sa Morena gomme ga se ya swanela go fetolwa,” tšhupetšo go Antiochus Epiphanes yeo e hlaolago lebaka leo ka lona a ka se kgonego go ba mmušo woo wa bone. Na Roma e hloma pono ya histori ya boporofeta, goba na kgoši ya Seleucid yeo e hwilego mengwaga ye e fetago lekgolo pele ga ge Kriste a belegwa e be e emela maatla ao a emego kgahlanong le Kriste ge a kokotelwa sefapanong?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Pusõn ni epulak men, ba Daniel ay pinakitaan ti Roma a sumang-at manipud iti maysa kadagiti sungay a Griego, no ti Roma ket saan a direkta a nagtaud iti Grecia? Ti sungbat ket dayta pannangrugi ti panagsantak ti pannakabalin ti Roma ket nangrugi idiay dayta a rehion a sigud a sakop ti Grecia; ngem apay a ti padto ket naiparang iti kasta a wagas a mangipalubos iti kasta a pannakariribuk?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never have understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Mbelae nkarabo e le nngwe, kwa ntle ga botlhokwa jwa go lemoga kwa Roma e simolotseng go tlhatloga teng, ke gore sephiri sa gore Roma ka metlha e tlhagelela e le ya borobedi mme e tswa mo go ba supa, se arabiwa ke go golaganya Roma le naga ya Gerika, gore ntlha ya sephiri ya gore Roma e tswa mo go ba supa e nne e sa fetoge. Sephiri seo se botlhokwa thata, le fa go ntse jalo Bammilaerite ba ne ba ka se kgone go tlhaloganya kakanyo eo ba le mo maemong a bone a hisitori. Ntlha ya gore ditsupiso tsotlhe mo godimo ga tšhate ya 1843 fela e seng fela, mme gape le mo tšhateng ya 1850, e le ditshwantsho tsa ditlhogo tse go buiwang ka tsone ka tlhamalalo mo Lefokong la boporofeti la Modimo, ntle ga tshupiso e le nngwe fela e gatelelang gore Antiochus Epiphanes ga se ene maatla a a neng a ema kgatlhanong le Keresete, e dira gore koketso eo mo tšhateng e nne ya botlhokwa jo bogolo thata. Go hutsafatsa jang ne gore fa Boadventisti bo tlogela metheo ya bone, gompieno ba iphitlhela ba ruta gore maatla a temana ya bolesome le bonê ya Daniele 11 ke Antiochus Epiphanes e seng Roma! Jaanong ba ruta se Bammilaerite ba neng ba se ganetsa ka thata mo ba ileng ba emela kganetsano eo mo tšhateng ya 1843!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Empaaka z’ebyafaayo ziraga nti Rooma egguka nga ey’omunaana era nga eva mu musanvu. “Ejjembe ettono” mu ssuula ey’omusanvu eyogera “ebigambo eby’amaanyi eri Oyo Ali Waggulu Ennyo” egguka nga ey’omunaana era nga eva mu musanvu. Amajembe aga mu ssuula ey’omunaana galaga nti Rooma egguka nga ey’omunaana era nga eva mu musanvu.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

Dalam artikel yang seterusnya kita akan mempertimbangkan bagaimana Rom moden, sebagaimana yang digambarkan dalam Wahyu tujuh belas, muncul sebagai yang kelapan dan berasal daripada yang tujuh. Kemudian kita akan kembali kepada Daniel dua dan mengenal pasti mengapa empat kerajaan dalam Daniel dua, yang merupakan sebutan pertama tentang kerajaan-kerajaan dalam nubuat Alkitab, adalah selaras dengan lapan kerajaan dalam Wahyu tujuh belas.

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