Article

# The Book of Daniel - Number Thirty-Five

Buku Daniel - Nombor Tiga Puluh Lima

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

ᠴᠠᠭ ᠦᠵᠡᠶ᠎ᠡ ᠶᠢᠨ ᠵᠤᠷᠠᠭ ᠤᠨ ᠰᠢᠰᠲ᠋ᠧᠮ ᠢ ᠨᠢᠭᠤᠴᠠ ᠨᠡᠭᠡᠭᠡᠬᠦ: ᠸᠢᠯᠢᠶᠠᠮ ᠮᠢᠯᠯᠧᠷ ᠤᠨ ᠤᠬᠠᠭᠠᠨ ᠤᠰᠬᠠᠯ ᠪᠠ ᠠᠷᠮᠠᠭᠧᠳᠳᠤᠨ ᠳ᠋ᠤ ᠬᠦᠷᠭᠡᠬᠦ ᠭᠤᠷᠪᠠᠨ ᠰᠦᠶᠳᠬᠡᠬᠦ ᠬᠦᠴᠦᠨүүд

Author

Jeff Pippenger

Published

December 30, 2023

Formats

PDF Unavailable
Word Unavailable
Song MP3

At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.

“Isikhathi sokugcina,” ngo-1798, incwadi kaDanyela, futhi ngokukhethekile umbono owawumelwe nguMfula i-Ulai, yavulwa. Umbono wamemezela ukuqala kokwahlulela kophenyo ngo-Okthoba 22, 1844. Ivesi elaba yisisekelo salelo qiniso nguDanyela isahluko sesishiyagalombili, nevesi leshumi nane. UWilliam Miller, isithunywa esakhethwa ukuba siqaphele ukuvulwa komyalezo, akazange akuqonde ngokuphelele konke amaqiniso ahlobene nombono, kodwa wawufeza umsebenzi ayewunikiwe.

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.

តាំង​ពី​មិល្ល័រ​បាន​ចាប់ផ្តើម​ការ​សិក្សា​របស់​គាត់​អំពី​ព្រះបន្ទូល​ទំនាយ គាត់​បាន​មក​ដល់​ការ​យល់​ដឹង​អំពី​ច្បាប់​ខ្លះៗ​នៃ​ការ​បកស្រាយ​ទំនាយ ដែល​ត្រូវ​បាន​កំណត់​អត្តសញ្ញាណ និង​បង្កើត​ឡើង​នៅ​ក្នុង​ព្រះគម្ពីរ។ ច្បាប់​ទាំង​នោះ​បាន​ត្រូវ​កូដកម្ម និង​កំណត់​អត្តសញ្ញាណ​ថា​ជា ច្បាប់​នៃ​ការ​បកស្រាយ​របស់ វីល្លៀម មិល្ល័រ។ ច្បាប់​ទាំង​នោះ​ត្រូវ​បាន​អនុម័ត​ដោយ​ការ​បំផុស​គំនិត ហើយ​ត្រូវ​បាន​កំណត់​អត្តសញ្ញាណ​ថា​ជា​ច្បាប់​ដែល​នឹង​ត្រូវ​ប្រើ​ដោយ​អស់​អ្នក​ដែល​ប្រកាស​ការ​ចាប់ផ្តើម​នៃ​ការ​ជំនុំជម្រះ​ប្រតិបត្តិ​នៅ​ពេល​ច្បាប់​ថ្ងៃ​អាទិត្យ។ មិល្ល័រ​បាន​ផ្តល់​សក្ខីកម្ម​ថា គាត់​បាន​ចាប់ផ្តើម​ការ​សិក្សា​ព្រះគម្ពីរ​របស់​គាត់​ពី​ដើម​ព្រះគម្ពីរ ហើយ​បន្ត​ទៅ​មុខ​តែ​នៅ​ពេល​ដែល​គាត់​បាន​យល់​អំពី​អ្វី​ដែល​គាត់​កំពុង​ពិចារណា​នៅ​ពេល​នោះ​ប៉ុណ្ណោះ។ ពី​វិធីសាស្ត្រ​នេះ គេ​អាច​ឃើញ​បាន​យ៉ាង​ងាយ​ថា ហេតុអ្វី​បាន​ជា​ទំនាយ​អំពី​ពេលវេលា​ដំបូង​បង្អស់​ដែល​មិល្ល័រ​បាន​ទទួល​ស្គាល់ ដែល​មាន​ទំនាក់ទំនង​នឹង​សារ​ដែល​គាត់​ត្រូវ​កំណត់​អត្តសញ្ញាណ​ថា​កំពុង​បាន​សម្រេច​នៅ​ឆ្នាំ 1844 គឺ «ប្រាំពីរ​ដង» នៃ​លេវីវិន័យ ជំពូក 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.

Kukholwa kusazisa ukuthi ingelosi uGabriyeli, kanye nezinye izingelosi ezingcwele, waqondisa ingqondo kaMiller, njengoba nje uGabriyeli ayeqondise izingqondo zikaDaniyeli, uJohane umambuli nabo bonke abaprofethi beBhayibheli, ngoba uGabriyeli wayenikwe umsebenzi uSathane awulahla. Umsebenzi kaGabriyeli wawumelwe egameni lokuqala likaSathane, uLusifa, elisho ukuthi umthwali wokukhanya. UGabriyeli waletha ukukhanya kwesiprofetho kuMiller, futhi ngokulalela ukukhanya waletha umlayezo owamemezela ukuvulwa kokwahlulela kophenyo ngo-October 22, 1844.

Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.

Tarikan balik membolehkan mereka yang ingin memahami pekerjaan William Miller mengenali bahawa kepadanya telah dikurniakan beberapa pemahaman tertentu terhadap firman nubuatan yang menjadi kunci bagi tugasnya menghimpunkan pekhabaran tentang penghakiman yang semakin mendekat. Salah satu daripada kunci itu ialah pengakuannya bahawa satu hari melambangkan satu tahun dalam penerapan nubuatan. Satu lagi ialah suatu struktur nubuatan yang digunakannya untuk meletakkan dan menyelaraskan garis-garis nubuatan yang ditemuinya. Struktur itu didasarkan pada dua kuasa Iblis yang membawa kebinasaan kepada umat Tuhan dan tempat kudus Tuhan. Semua penemuan Miller diletakkan pada struktur nubuatan yang melambangkan sejarah kekafiran yang diikuti oleh kepausan, yang secara berturut-turut menginjak-injak baik tempat kudus Tuhan mahupun umat Tuhan sejak zaman Israel purba hingga Kedatangan Kedua Kristus.

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.

Struktur nubuatan itu memungkinkannya untuk dengan tepat mengenali setiap kebenaran yang diperlukan guna menetapkan 22 Oktober 1844 sebagai pembukaan penghakiman. Namun kebenaran itu terbatas, karena ia tidak dapat melihat kuasa penganiaya ketiga yang mengikuti paganisme dan kepausan dalam sejarah nubuatan. Tidak perlu baginya untuk melihat kebenaran itu, sebab pekerjaannya adalah mengumumkan 22 Oktober 1844, dan terang tentang kuasa penganiaya ketiga itu akan dimeteraibukakan setelah tanggal itu.

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.

Mayelana nokuhlelana kokuqonda kwakhe iziprofetho phezu kwesakhiwo samandla amabili abhubhisayo eRoma yobuqaba, alandelwa yiRoma yobupapa, kwakukhona nokuqonda kwakhe ukuthi igama elihunyushwe ngokuthi “imihla ngemihla,” encwadini kaDaniyeli, laliyisifanekiselo sobuqaba, noma-ke, iRoma yobuqaba. Igama elithi “tamid,” elihunyushwe ngokuthi “imihla ngemihla,” lisetshenziswe nguDaniyeli izikhathi ezinhlanu. Ngaso sonke isikhathi lisetshenziswa lihambisana nesifanekiselo uMiller aqonda kahle ukuthi simela upapa. Isifanekiselo sobupapa esihlala sivela sihambisana “nemihla ngemihla,” simelwe ngezifanekiselo ezimbili. Noma kunjalo, lezo zifanekiselo ezimbili zamandla obupapa, zombili zikhomba ubupapa, kepha noma kunjalo, lapho uDaniyeli esebenzisa igama elithi “tamid” elihunyushwa ngokuthi “imihla ngemihla,” lalihlala lisetshenziswa kanye nangaphambi kwesifanekiselo sobupapa. Ukuqonda kukaMiller ukuthi “imihla ngemihla,” encwadini kaDaniyeli, kwaba yisisekelo sesakhiwo asibona esasakhelwe phezu kwamandla amabili abhubhisayo obuqaba alandelwa ubupapa. Ukukhomba kukaMiller “imihla ngemihla” njengobuqaba encwadini kaDaniyeli kwakumiselwe ukuba kube yimpikiswano enkulu ngaphakathi kwama-Adventist, kuqala esizukulwaneni sesibili sobu-Adventist, esaqala ngo-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.

သက္ကရာဇ် ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်ကို နားလည်သဘောပေါက်ခြင်း၏ အစိတ်အပိုင်းတစ်ရပ်အဖြစ် မီလာ ရှာဖွေတွေ့ရှိခဲ့သော ပထမဆုံး ပရောဖက်ပြုသမ္မာတရားမှာ ဝတ်ပြုရာကျမ်း အခန်း ၂၆ မှ “ခုနစ်ကာလ” ဖြစ်ပြီး၊ ၎င်းသည် ၁၈၆၃ ခုနှစ်တွင် ပယ်ချခံခဲ့ရသော မီလာ၏ တည်ထောင်ပြီးသော သမ္မာတရားများအနက် ပထမဆုံးအရာလည်း ဖြစ်သည်။ ထိုပယ်ချခြင်းသည် အက်ဒဗင်တစ်ဝါဒ၏ ပထမမျိုးဆက်ကို အစပြုစေခဲ့ပြီး၊ ထိုအချိန်မှစ၍ သူတို့သည် လာအိုဒိကိ၏ တောကန္တာရအတွင်း လှည့်လည်သွားလာခြင်းကို စတင်ခဲ့ကြသည်။ ဒုတိယမျိုးဆက်သည် ၁၈၈၈ ခုနှစ် မင်နီယာပေါလစ် အထွေထွေညီလာခံတွင် စတင်ခဲ့ပြီး၊ ထိုနေရာ၌ ဖြစ်ပွားခဲ့သော ပုန်ကန်မှု၏ နောက်ဆက်တွဲအဖြစ် မီလာက “the daily” ကို အယူမှားဝါဒအဖြစ် သတ်မှတ်ဖော်ပြခဲ့ခြင်းကို ပယ်ချသည့် စာတန်၏ အမှုသည် ၁၉၀၁ ခုနှစ်တွင် စတင်ခဲ့သည်။ “the daily” အပေါ် မှန်ကန်သော နားလည်မှုသည်၊ မီလာ၏ “the daily” နှင့်ပတ်သက်သော မှန်ကန်သည့် အမြင်ကို ဆန့်ကျင်၍ တိုးမြှင့်တင်ပြနေသော အမြင်သည် “ကောင်းကင်မှ နှင်ထုတ်ခံရသော ကောင်းကင်တမန်များ” ထံမှ ပေးအပ်ထားခြင်းဖြစ်ကြောင်း ဖော်ထုတ်ပြောဆိုခဲ့သော မိန်းမပရောဖက်မကွယ်လွန်မီအထိ၊ အပြည့်အဝ စွန့်ပစ်မခံရသေးပေ။ အပြည့်အဝ ပယ်ချခြင်းမှာ တတိယမျိုးဆက်အတွင်း၊ ၁၉၃၁ ခုနှစ်ဝန်းကျင်တွင် ဖြစ်ပွားခဲ့သည်။ တတိယမျိုးဆက်သည် ၁၉၁၉ ခုနှစ် Bible Conference အပြီး မကြာမီ W. W. Prescott ရေးသားသော The Doctrine of Christ ဟူသော စာအုပ် ထုတ်ဝေခြင်းနှင့်အတူ စတင်ခဲ့သည်။ ၁၉၁၉ ခုနှစ်တွင် တတိယမျိုးဆက် စတင်ခဲ့ပြီး၊ ၁၉၅၇ ခုနှစ် Questions on Doctrine ဟူသော စာအုပ် ထုတ်ဝေသည့်အထိ ဆက်လက်တည်ရှိခဲ့သည်။

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.

Ka murin ka thawk a ni tawh a, Habakkuka dawhni pathumah chiang taka a lan chhuak hnuah (1843 leh 1850 pioneer chart-teah), chutah chuan Lalpa’n thu tak chu a hriattir tan a, chu chu paganism leh papalism hnuaia lo kal tur, thuneihna tihdesaktu pathumna dang pakhat a awm a, chu pawh Pathian mite sawisa tur a ni tih hi a ni.

> “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.

> “ꞌKaypaganismo, sino pinaagi sa Kapapahan, gipahimuslan ni Satanas ang iyang gahum sulod sa daghang mga siglo sa paningkamot sa pagpala sa matinumanong mga saksi sa Dios gikan sa yuta. Ang mga pagano ug ang mga papista giduso sa mao ra nga espiritu sa dragon. Nagkalahi lamang sila niini, nga ang Kapapahan, nga nagpakaaron-ingnon sa pag-alagad sa Dios, mao ang mas peligroso ug mas mabangis nga kaaway. Pinaagi sa Romanismo, gibihag ni Satanas ang kalibutan. Ang nag-angkon nga iglesia sa Dios nadala ngadto sa mga laray niining paglimbong, ug sulod sa kapin sa usa ka libo ka tuig ang katawhan sa Dios nag-antus ilalom sa kapungot sa dragon. Ug sa dihang ang Kapapahan, nga gihukasan sa iyang kusog, napugos sa paghunong sa pagpanglutos, nakita ni Juan ang usa ka bag-ong gahum nga mitungha aron mosanong sa tingog sa dragon, ug mopadayon sa mao rang mabangis ug mapasipalahong buhat. Kining gahuma, ang ulahi nga makiggubat batok sa iglesia ug sa balaod sa Dios, gisimbuloan pinaagi sa usa ka mananap nga may mga sungay nga sama sa nating karnero. Ang mga mananap nga miuna niini mitungha gikan sa dagat, apan kini mitungha gikan sa yuta, nga nagrepresentar sa malinawon nga pagtungha sa nasud nga gisimbuloan niini. Ang ‘duha ka sungay nga sama sa karnero’ tukma nga nagrepresentar sa kinaiya sa Kagamhanan sa Tinipong Bansa sa Amerika, sumala sa pagpakita niini sa iyang duha ka sukaranang mga prinsipyo, ang Republikano nga porma sa kagamhanan ug ang Protestanismo. Kining mga prinsipyo mao ang tinago sa atong gahum ug kauswagan ingon nga usa ka nasud. Ang mga unang nakakaplag ug dalangpanan sa mga baybayon sa Amerika nangalipay nga nakaabot sila sa usa ka nasud nga gawasnon gikan sa mapahitas-ong mga pag-angkon sa pagkakapapa ug sa paglupig sa harianong pagmando. Naninguha sila sa pagtukod ug usa ka kagamhanan ibabaw sa halapad nga patukoranan sa sibil ug relihiyosong kagawasan.” Signs of the Times, Nobyembre 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 tidak dapat melihat kuasa penganiaya yang ketiga, dan karena alasan inilah bangunan pemahamannya belum lengkap, walaupun sepenuhnya sesuai untuk menggenapi pekerjaannya. Sister White menyatakan bahwa Miller adalah utusan pilihan Allah, bahwa dalam pekerjaannya ia telah dilambangkan oleh Elia dan Yohanes Pembaptis, dalam panggilannya kepada pekerjaan itu oleh Elisa, dan dalam kematiannya oleh Musa. Sedikit tokoh dalam sejarah suci yang telah mengilhami komentar yang menyatakan bahwa para malaikat sedang menanti di sisi kubur mereka untuk membangkitkan mereka kembali, namun demikianlah komentar mengenai Miller. Fakta bahwa pekerjaannya dibatasi oleh sejarah di mana ia dibangkitkan bukanlah suatu pernyataan yang merendahkan Miller, melainkan semata-mata suatu keharusan yang harus diakui, jika pekerjaannya hendak dipertimbangkan dalam terang yang benar dari Firman nubuat Allah.

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 အား သီးသန့်ကောင်းကင်တမန်ဆိုင်ရာ လမ်းညွှန်ချက်ကို ပေးအပ်ခဲ့သဖြင့်၊ သူသည် အယူဝါဒမရှိသော ဘာသာတရားစနစ် (paganism) နှင့် ထို့နောက် ပုပ်ရဟန်းမင်းအုပ်ချုပ်ရေးစနစ် (papalism) ဟူသော ဖျက်ဆီးပျက်စီးစေသော အာဏာနှစ်ရပ်အပေါ် အခြေပြုသည့် ပရောဖက်ပြုချက်ဆိုင်ရာ မူဘောင်တစ်ရပ်ကို တည်ဆောက်နိုင်ခဲ့သည်။ ထို့ကြောင့် ထိုအာဏာနှစ်ရပ်က ဆောင်ရွက်ခဲ့သော ဖျက်ဆီးပျက်စီးခြင်းကို ကျော်လွန်သည့် သမိုင်းကို ဖော်ပြသော ပရောဖက်ပြုချက်များကို Miller က မှားယွင်းနားလည်ခဲ့သည်။ သို့ရာတွင် ထိုသို့သော မှားယွင်းနားလည်မှုများထဲမှ တစ်ခုမျှပင် ဟဗက္ကုတ်၏ သန့်ရှင်းသော ကျောက်ပြားနှစ်ပြားပေါ်သို့ မရောက်ရှိခဲ့ချေ။ ထိုကျောက်ပြားများပေါ်တွင် Miller ၏ အမှုတော်အားဖြင့် တည်ထောင်ခဲ့သော အခြေခံအုတ်မြစ်များကို ရုပ်ပုံသဘောဖြင့် ဖော်ပြထားခဲ့သည်။ ထို့ကြောင့်ပင် 1843 chart အကြောင်းကို ဗျာဒိတ်တော်က “ထာဝရဘုရား၏ လက်တော်က ညွှန်ကြားခဲ့သောအရာ” ဟူ၍ မှတ်တမ်းတင်နိုင်ခဲ့သည်။

> “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.

> “Tuhan menunjukkan kepadaku bahwa bagan tahun 1843 itu diarahkan oleh tangan-Nya, dan bahwa tidak satu bagian pun daripadanya boleh diubah; bahwa angka-angka itu adalah sebagaimana yang dikehendaki-Nya. Bahwa tangan-Nya menaungi dan menyembunyikan suatu kekeliruan dalam sebagian angka itu, sehingga seorang pun tidak dapat melihatnya, sampai tangan-Nya disingkirkan.

> “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.

> “Ман би «Өдөр бүрийн» талаар үзэхдээ, ‘тахил’ гэдэг үгийг хүний мэргэн ухаанаар нэмсэн бөгөөд энэ нь эх бичвэрт хамаарахгүй; мөн шүүлтийн цагийн тунхагийг өгсөн хүмүүст Эзэн үүний зөв ойлголтыг өгсөн гэдгийг харсан. 1844 оноос өмнө, эв нэгдэл оршиж байх үед, бараг бүх хүн ‘Өдөр бүрийн’ тухай зөв ойлголт дээр нэгдмэл байсан; харин 1844 оноос хойш, будлиан самуун дунд, өөр үзлүүдийг хүлээн авсан бөгөөд үүнийг даган харанхуй ба будлиан самуун гарч ирсэн.” 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.

ਸੁਰਗਦੂਤਾਂ ਦੀ ਦਿਸ਼ਾ ਅਨੁਸਾਰ ਮਿੱਲਰ ਦੁਆਰਾ ਇਕੱਠੀਆਂ ਕੀਤੀਆਂ ਸੱਚਾਈਆਂ ਪ੍ਰਭੂ ਦੁਆਰਾ ਹੀ ਨਿਰਦੇਸ਼ਿਤ ਸਨ, ਅਤੇ 1843 ਦੇ ਚਾਰਟ ਦੀ ਮਨਜ਼ੂਰੀ ਦੇ ਅੰਦਰ, ਪ੍ਰੇਰਣਾ ਵਿੱਚ ਇਹ ਵੀ ਸ਼ਾਮਲ ਸੀ ਕਿ ਮਿੱਲਰ ਦੀ ਇਹ ਸਮਝ ਸਹੀ ਸੀ ਕਿ “ਰੋਜ਼ਾਨਾ” ਮੂਰਤੀਪੂਜਕਤਾ ਦਾ ਪ੍ਰਤੀਕ ਹੈ। ਇਬਰਾਨੀ ਸ਼ਬਦ “tamid,” ਜਿਸ ਦਾ ਅਨੁਵਾਦ “ਰੋਜ਼ਾਨਾ” ਕੀਤਾ ਗਿਆ ਹੈ, ਦਾਨੀਏਲ ਦੀ ਪੁਸਤਕ ਵਿੱਚ ਪੰਜ ਵਾਰ ਆਉਂਦਾ ਹੈ, ਅਤੇ ਇਹ ਹਰ ਵਾਰ ਉਜਾੜ ਕਰਨ ਵਾਲੀਆਂ ਦੋ ਸ਼ਕਤੀਆਂ ਦੇ ਆਪਸੀ ਸੰਬੰਧ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ—ਪਹਿਲਾਂ ਮੂਰਤੀਪੂਜਕਤਾ ਅਤੇ ਉਸ ਤੋਂ ਬਾਅਦ ਪਾਪਾਈ ਪ੍ਰਣਾਲੀ।

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.

Pengertian Miller tentang “yang sehari-hari” sebagai lambang paganisme adalah mutlak perlu dalam rangka nubuatan yang digunakannya, karena hubungan berurutan antara paganisme yang diikuti oleh kepausan menjadi titik acuannya dalam menyelaraskan semua nubuatan yang dituntun untuk dipahaminya.

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.

“āmchi phārkaḍacā vēḷ” mhanaje 1798 madhyē, dāniyēlācē pustak ughaḍalē gaḷē, āṇi jyā mukhya utārāsa Sister White nē advent chalaṇīcā “kendrīya stambha” āṇi “pāyā” mhaṇūna ōḷakhilē, tō mhanaje dāniyēl adhyāya āṭh, āṇi cōdāvā vacana.

> “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.

> “Mangwalo yo iñwá go feta tše dingwe ka moka yeo e bego e le motheo le pilara ya magareng ya tumelo ya Advent e be e le tsebišo ye e rego, ‘Go fihla matšatši a dikete tše pedi le makgolo a mararo; gona sehalalelo se tla hlwekišwa.’ [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.

Evesi ya dumu na mine i vha phindulo ya evesi ya dumu na tharu, nahone yeneyo phindulo a i na ndeme arali i si na nyimele ya mbudziso.

> 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.

> အခါ၌ သန့်ရှင်းသူတစ်ပါး ပြောဆိုသံကို ငါကြားရ၏။ ပြောဆိုနေသော ထိုသန့်ရှင်းသူအား အခြားသော သန့်ရှင်းသူတစ်ပါးက၊ “အစဉ်မပြတ် ပူဇော်သော ယဇ်နှင့်ဆိုင်သော ရူပါရုံ၊ ပျက်စီးစေသော ပြစ်မှားခြင်းနှင့်ဆိုင်သော ရူပါရုံ၊ သန့်ရှင်းရာဌာနနှင့် ဗိုလ်ခြေကို ခြေဖြင့်နင်းချေခြင်းခံရစေရန် အပ်နှံထားခြင်းသည် အဘယ်မျှကာလတိုင်အောင် ရှိမည်နည်း” ဟု မေးလေ၏။ ထိုအခါ သူက ငါအား၊ “နေ့ရက် နှစ်ထောင့်သုံးရာ တိုင်အောင် ဖြစ်၏။ ထိုနောက် သန့်ရှင်းရာဌာနသည် သန့်စင်ခြင်း ခံရလိမ့်မည်” ဟု ဆိုလေ၏။ ဒံယေလ ၈:၁၃၊ ၁၄။

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.

Họrọ vers nungu yo ezali elembo ya bobakisami ya boyebi oyo ebimaki ntango buku ya Daniele efungwamaki na “ntango ya nsuka,” na 1798. Vers mokapo ya zomi na misato emonisi nguya mibale ya kobebisa oyo Miller atongaki ndakisa na ye ya esakweli likoló na yango. Miller ayebisaki ete “mokolo na mokolo,” na vers mokapo ya zomi na misato, ezali bopakano, mpe “libunga ya kobebisa” ezali bopapisme. Ezali na ntina koyeba ete ndakisa ya esakweli oyo baanzelu batambwisaki Miller mpo na koyeba, emonisami na kati ya ba vers mibale oyo ezali komonisa bobakisami ya boyebi oyo ekómaki na lisolo ya mokili na 1798. Nzokande, Miller apesamaki te makoki ya komona nguya oyo elandaki koya na eteni ya esakweli mpe konyokola bato ya Nzambe.

> “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.

> “Ndzi vonile leswaku xivandzana lexi nga ni timhondzo timbirhi a xi ri ni nomo wa dragona, naswona matimba ya xona a ma ri enhlokweni ya xona, naswona xileriso a xi ta huma enon’wini wa xona. Kutani ndzi vona Mana wa Tinghwavava; leswaku mana a hi vana va vanhwanyana, kambe a ri ro hambana naswona ri hlawulekile eka vona. U ve ni nkarhi wa yena, naswona wu hundzile, kutani vana va yena va vanhwanyana, mintlawa ya Vaprotestanta, hi vona lava landzeleke ku humelela eka xivandla xa matirhelo kutani va kombisa miehleketo leyi fanaka ni leyi mana a a ri na yona loko a xanisisa vakwetsimi. Ndzi vonile leswaku hilaha mana a a ri karhi a tsana ematimbeni ya vurhangeri, vana va vanhwanyana a va ri karhi va kula, naswona hi ku hatlisa va ta tirhisa matimba lawa mana a ma tshameke ma ma tirhisa.” Spalding and Magan, 1.

Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.

Kegagalan Miller untuk melihat kuasa yang ketiga memaksanya membuat kesimpulan-kesimpulan yang semata-mata salah. Miller mengenal pasti binatang dari laut dalam Wahyu tiga belas sebagai Roma kafir dan binatang dari bumi sebagai Roma kepausan. Penerapannya terhadap Wahyu pasal tujuh belas juga cacat kerana ketidakmampuannya melihat sejarah nubuatan yang menjangkau melampaui kuasa pembinasa yang kedua, iaitu kepausan. Atas sebab ini, apabila Miller mengenal pasti kuasa Roma dalam nubuatan Daniel, dia memperlakukannya sebagai satu kuasa yang datang dalam dua fasa. Itu dahulu benar dan tetap merupakan penerapan yang tepat, tetapi hal itu menghalangnya daripada memahami kerajaan-kerajaan dalam nubuatan Alkitab sebagai sesuatu yang menjangkau melampaui kerajaan keempat yang dilambangkan oleh Roma. Dia melihat dan mengenal pasti bahawa kerajaan keempat, iaitu Roma, mempunyai dua fasa, yang dilambangkan sebagai Roma kafir dan Roma kepausan, tetapi dia tidak dapat melihat bahawa Roma kepausan juga merupakan kerajaan kelima yang akan diikuti oleh kerajaan keenam.

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).

Dalam Daniel pasal dua, kaum Millerit menggabungkan unsur-unsur kerajaan kelima dalam nubuatan Alkitab dengan kerajaan keempat. Pada tingkat dasar penerapan mereka benar, tetapi tidak lengkap, sebab rujukan pertama mengenai kerajaan-kerajaan dalam nubuatan Alkitab harus selaras dengan rujukan terakhir mengenai kerajaan-kerajaan dalam nubuatan Alkitab, karena Yesus, sebagai Alfa dan Omega, senantiasa menggambarkan kesudahan dengan permulaan. Ketidakmampuan untuk melihat pembedaan antara dua kerajaan yang berurutan itu membuat Miller mustahil mengenali bahwa Wahyu pasal dua belas sedang mengidentifikasi paganisme (naga), dan binatang dari laut dalam Wahyu pasal tiga belas, sebagai kepausan (binatang itu) dan binatang dari bumi dalam Wahyu pasal tiga belas sebagai Protestanisme yang murtad (nabi palsu).

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 tidak dapat melihat naga, binatang itu, dan nabi palsu sebagai tiga kerajaan yang berturutan dalam pasal dua belas dan tiga belas kitab Wahyu, dan oleh itu, menurut logik nubuatnya, dia terpaksa mengandaikan bahawa kedua-dua pasal itu bukanlah suatu gambaran yang berturutan tentang tiga kuasa yang memimpin dunia ke Armagedon. Terang yang diberikan kepada Miller ialah terang yang sempurna bagi generasinya, dan generasinya diuji oleh terang itu.

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.

Lesedi la mebuso e meraro ya tshenyego (kgogo, sebata le moporofeta wa maaka), le neilwe Future for America ka “nako ya bofelo,” ka 1989. Temana ya Daniele yeo e ilego ya bulwa ge Soviet Union e wa, e le phethagatšo ya Daniele kgaolo ya lesometee, temana ya masomenne, e be e le lesedi la morongwa wa boraro, mola Miller a be a neilwe lesedi la morongwa wa mathomo. Ditemana tše tshela tša mafelelo tša Daniele 11, di ile tša bonwa e le motheo le kotsekgolo ya bogareng ya mokgatlo wa Future for America, gomme temana ya masomenne, ya Daniele kgaolo ya lesometee e akaretša lesedi leo, bjalo ka ge ditemana tša lesometharo le lesomenne, tša Daniele kgaolo ya seswai di akaretša lesedi leo le ilego la bulwa mokgatlong wa 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.

> “ហើយ​នៅ​ក្នុង​ពេល​ចុងបញ្ចប់ ស្តេច​ខាង​ត្បូង​នឹង​វាយ​ប្រហារ​គាត់; ហើយ​ស្តេច​ខាង​ជើង​នឹង​មក​ទាស់​នឹង​គាត់​ដូច​ខ្យល់​កួច ដោយ​មាន​រទេះ​ចម្បាំង និង​ទ័ព​សេះ និង​នាវា​ជា​ច្រើន; ហើយ​គាត់​នឹង​ចូល​ទៅ​ក្នុង​បណ្ដា​ប្រទេស​ទាំងឡាយ ហើយ​នឹង​លិច​លង់​ហួស​កាត់​ទៅ។” ដានីយ៉ែល 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.

Ayat itu mengenal pasti suatu peperangan yang bermula pada “masa kesudahan” pada tahun 1798, antara raja selatan dan raja utara. Raja selatan melambangkan Perancis yang ateistik, yang telah mendatangkan luka maut kepada kepausan pada tahun itu juga. Kepausan di situ dilambangkan sebagai raja utara. Perancis, secara nubuat pada tahun 1798, ialah satu persepuluh daripada sepuluh kerajaan dalam Daniel fasal tujuh. Sepuluh kerajaan itu melambangkan Rom pagan, dan Rom pagan melambangkan naga. Kepausan (raja utara) melambangkan binatang itu. Ayat itu mengenal pasti bahawa raja utara (kepausan), yang telah menerima luka mautnya pada permulaan ayat itu, pada akhirnya akan membalas terhadap raja selatan (raja ateisme). Apabila kepausan itu benar-benar membalas, raja ateisme telah berpindah dari negara Perancis kepada persekutuan Kesatuan Soviet. Perancis ialah satu bangsa, namun apabila kepausan membalas terhadap raja selatan dalam ayat itu, raja selatan dikenal pasti sebagai “negara-negara,” sebagaimana juga bekas Kesatuan Soviet.

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.

Apabila raja dari utara (kepausan) membalas, ia membawa bersamanya “kereta,” “pasukan berkuda,” dan “banyak kapal.” Kereta dan pasukan berkuda ialah lambang kekuatan ketenteraan, dan kapal ialah lambang kekuatan ekonomi. Kuasa yang membentuk persekutuan yang tidak kudus dengan kepausan dengan tujuan menjatuhkan Kesatuan Soviet ialah Amerika Syarikat, dan dua kekuatan Amerika Syarikat dalam Wahyu fasal tiga belas dikenal pasti sebagai kemampuannya untuk memaksa dunia menerima tanda kekuasaan kepausan melalui kekuatan senjata dan ekonomi. Manusia akan dilarang membeli atau menjual tanpa tanda itu, dan selanjutnya, tanpa tanda itu, manusia akan dihukum mati.

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.

Ayat empat puluh secara langsung mengenal pasti naga itu (raja selatan), binatang itu (kepausan) dan nabi palsu itu (Amerika Syarikat). Ayat asas bagi “masa kesudahan” pada tahun 1989 mengenal pasti tiga kuasa pembinasa yang memimpin dunia kepada Armagedon, sama seperti ayat-ayat asas gerakan Millerit mengenal pasti dua kuasa pembinasa, iaitu paganisme yang diikuti oleh kepausan.

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.

Temana e thoma ka ntwa pakeng tsa kgosi ya borwa le kgosi ya leboya. Qalong ya temana (1798), kgosi ya borwa e a hlola, empa ka hara temana kgosi ya leboya e a iphetetsa mme e hlola kgosi ya borwa. Qalo ya temana e tshwaya ntwa pakeng tsa kgosi ya leboya le kgosi ya borwa, mme qetellong ya molaetsa o leng ka hara temana yona ntwa eo pakeng tsa dikgosi tsa leboya le borwa e a bontshwa, empa ka diphetho tse fapaneng. Qalo e tshwayile “nako ya bofelo” ka 1798, mme ntwa ya qetelo e tshwaya “nako ya bofelo” ka 1989. Temana e na le ka hare ho bopaki ba yona bo ngotsweng mosaeno wa Alfa le Omega, qalo le qetelo.

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.

Sejarah sebenar ayat itu berterusan melampaui keruntuhan Kesatuan Soviet pada tahun 1989, hingga kepada undang-undang Ahad dalam ayat empat puluh satu. Pada waktu undang-undang Ahad itu, kesatuan tiga serangkai Babilon moden diwujudkan melalui satu rangkaian peristiwa yang pantas. Oleh itu, ayat empat puluh bermula apabila luka yang mematikan itu dikenakan pada tahun 1798, dan pelacur Tirus dilupakan. Sejarah yang digambarkan oleh ayat itu berakhir sepenuhnya pada undang-undang Ahad dalam ayat empat puluh satu, di mana luka yang mematikan itu disembuhkan dan pelacur Tirus diingati kembali. Tanda pengenal bagi permulaan dan pengakhiran itu tertulis bukan sahaja pada teks yang terdapat dalam ayat tersebut, tetapi juga pada seluruh sejarah yang diwakili oleh ayat itu. Ayat itu mengenal pasti rangka kerja nubuat yang berasaskan bukan semata-mata pada kekafiran (naga) dan kepausan (binatang itu), tetapi ia mengenal pasti struktur tiga kuasa pembinasa yang menuntun dunia kepada 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.

Kerangka nubuatan Miller mengumumkan tibanya penghakiman penyelidikan Allah, dan kerangka nubuatan Future for America mengumumkan tibanya penghakiman eksekutif Allah. Pada “waktu kesudahan” pada tahun 1989, suatu proses pengujian dan pemurnian tiga langkah dimulai ketika enam ayat terakhir dari Daniel sebelas dibukakan meterainya pada saat runtuhnya Uni Soviet. Perbedaan bahwa Miller hanya melihat kekafiran dan kepausan, dan tidak melihat Protestanisme yang murtad, harus dipahami agar penglihatan tentang Sungai Ulai yang dibukakan meterainya pada tahun 1798 dapat dipahami dengan benar.

We will continue that consideration in the next article.

Мы продолжим это рассмотрение в следующей статье.

> “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.

> “Kita tiada masa untuk dibuang. Masa kesusahan ada di hadapan kita. Dunia sedang digoncangkan oleh semangat peperangan. Tidak lama lagi pemandangan-pemandangan kesusahan yang disebut dalam nubuatan akan berlaku. Nubuatan dalam Daniel fasal sebelas hampir mencapai penggenapan yang sepenuhnya. Banyak daripada sejarah yang telah berlaku sebagai penggenapan nubuatan ini akan berulang kembali.

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

> “Dalam ayat ketiga puluh, disebutkan suatu kuasa yang ‘ayat 30 hingga tiga puluh enam dipetik.’”

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

> “Ditiragalo tse di tshwanang le tse di tlhalosiwang mo mafokong ano di tla diragala.” Manuscript Releases, nomoro 13, 394.

Back to Articles