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# The Book of Daniel - Number Thirty-Five

Kitaaba Daaniʼel - Lakkoofsa Soddoma Shan

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

Mul’ata Raajii Raajii Saaxiluu: Hubannoo William Millerii fi Humnoota Diiggaa Sadii Armageddoonitti Geessan

Author

Jeff Pippenger

Published

December 30, 2023

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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.

“ଶେଷ କାଳ”ରେ, ଅର୍ଥାତ୍ 1798 ମସିହାରେ, ଦାନିଏଲଙ୍କ ପୁସ୍ତକ, ଏବଂ ବିଶେଷତଃ ଉଲାଇ ନଦୀ ପାଖରେ ପ୍ରତିନିଧିତ ହୋଇଥିବା ଦର୍ଶନ, ଖୋଲା ହେଲା। ସେହି ଦର୍ଶନ 1844 ମସିହାର ଅକ୍ଟୋବର 22 ତାରିଖରେ ଅନୁସନ୍ଧାନାତ୍ମକ ବିଚାରର ଆରମ୍ଭକୁ ଘୋଷଣା କଲା। ସେହି ସତ୍ୟର ଭିତ୍ତି ହୋଇଥିବା ପଦ ହେଉଛି ଦାନିଏଲ ଅଧ୍ୟାୟ ଆଠ, ପଦ ଚୌଦ। ଏହି ସନ୍ଦେଶର ଖୋଲାହେବାକୁ ଚିହ୍ନଟ କରିବା ପାଇଁ ଚୟନିତ ଦୂତ ୱିଲିଅମ୍ ମିଲର୍, ଏହି ଦର୍ଶନ ସହ ସମ୍ବନ୍ଧିତ ସମସ୍ତ ସତ୍ୟକୁ କେବେ ପୂର୍ଣ୍ଣରୂପେ ବୁଝିପାରିଲେ ନାହିଁ, କିନ୍ତୁ ତାଙ୍କୁ ଯେ କାର୍ଯ୍ୟ ଦିଆଯାଇଥିଲା, ସେ ତାହା ପୂରଣ କରିଥିଲେ।

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.

Akkuma Miller qorannoo isaa dubbii raajii yeroo jalqabu, seerota hiika raajiitiif ta’an tokko tokko kanneen keessatti Macaafni Qulqulluun adda baasee hundeesse hubachuu jalqabe. Seeronni sun ergasii “Seerota Hiikaa William Miller” jedhanii galmeeffamanii beekaman. Seeronni sun hafuura kaka’umsaatiin ni deeggaramu; akkasumas, isaan warra seera Dilbataa irratti jalqaba murtii hojii raawwachiisaa labsan itti fayyadaman akka ta’an ni adda baafamu. Miller, qorannoo Macaafa Qulqulluu isaa jalqaba Macaafa Qulqulluutii irraa akka eegale, waan yeroo sana ilaalaa ture immoo hamma hubatutti qofa gara fuulduraatti akka deeme ragaa ba’e. Karaa kanaan ilaaluun, raajiin yeroo inni dura Miller hubate, kan ergaa inni akka bara 1844 keessatti raawwatamaa jiru adda baasuuf ture irratti hiika qabu, “yeroo torba” Seera Lewwotaa boqonnaa digdamii jaha keessaa ta’uu isaa salphaatti arguun ni danda’ama.

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.

Waaqayyoon nutti mul’isa akka ergamaan Gabriʼeel, ergamoota qulqulloota biroo wajjin taʼee, sammuu Miller qajeelche; akkuma Gabriʼeel sammuu Daaniʼel, Yohannis Mulʼataa fi raajota Macaafa Qulqulluu hunda qajeelchetti; sababiin isaas hojii Seexanni irraa kufee dhiise Gabriʼeelitti kennamee ture. Hojiin Gabriʼeel maqaa jalqabaa Seexanaa, Luusifer, isa “baataa ifaa” jedhu keessatti fakkeeffamee ture. Gabriʼeel ifa raajii Milleritti fide; innis ifichaaf abboomamuudhaan ergaa banama murtii qorannoo Onkoloolessa 22, 1844tti labsu dhiheesse.

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.

Hubannoon duraa warri hojii William Miller hubachuu barbaadan, inni dubbii raajii irratti hubannoowwan tokko tokko akka fudhate kanneen hojii isaa keessatti ergaa firdii dhihaachaa jiru walitti qindeessuu isaatiif furtuuwwan taʼan ni beekuu dandeessisa. Furtuuwwan sana keessaa tokko, guyyaan tokko hojii raajii keessatti waggaa tokko akka bakka buʼu inni hubachuu isaati. Kan biraan immoo, caasaa raajii inni sararoota raajii inni argate kaaʼuu fi wal-qixxeessuu keessatti itti fayyadame ture. Caasaan sun humnoota mootummaa Seexanaa lama kan saba Waaqayyoo fi mana qulqullummaa Waaqayyoo irratti badiisa fide irratti hundaaʼee ture. Argannoowwan Miller hunda isaanii caasaa raajii irratti kaaʼaman; caasaan sun seenaa waaqeffannaa tolfamaa kan papasummaa itti aansee dhufu agarsiisa, isa duraan dursee mana qulqullummaa Waaqayyoo fi saba Waaqayyoo yeroo walitti aansuun miidhaa jalaa kaasee, bara Israaʼel durii irraa hamma dhufaatii lammaffaa Kiristoositti.

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.

Caasaan raajii sanaa ijaarsi inni qabu, Onkoloolessa 22, 1844 akka jalqaba murtii taʼetti dhugaa hundumaa isa barbaachisu sirriitti adda baafatee dhaabuuf isa dandeessise. Garuu dhugaan sun daangeffamaa ture; jechuunis inni humna ariʼannaa sadaffaa kan seenaa raajii keessatti waaqeffannaa waaqota sobaa fi humna paaphaasummaa booda dhufu argu hin dandeenye. Dhugaa sana arguuf isaaf barbaachisaa hin turre; hojii isaa Onkoloolessa 22, 1844 labsuu ture, ifni humna ariʼannaa sadaffaa immoo guyyaa sana booda hiikamee mulʼata.

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.

ᠲᠡᠭᠦᠨ ᠤ ᠵᠥᠭᠠᠴᠠᠯ ᠤᠨ ᠤᠯᠠᠭᠠᠯᠠᠯ ᠢ ᠪᠥᠭᠡ ᠪᠠᠷ ᠪᠠᠶᠢᠭᠠᠯᠠᠯ, ᠨᠢᠭᠡᠨ ᠳᠤ ᠬᠣᠶᠠᠷ ᠰᠦᠶᠢᠷᠡᠯ ᠤᠢᠯᠡᠳᠬᠦ ᠬᠦᠴᠦ ᠪᠤᠶᠤ ᠡᠬᠢᠨ ᠳᠦ ᠬᠠᠷᠢ ᠰᠢᠲᠦᠲᠦᠯ ᠷᠣᠮ, ᠲᠡᠭᠡᠳ ᠲᠡᠷ ᠤ ᠠᠷᠠᠰᠢᠶᠠᠨ ᠫᠠᠫ ᠤᠨ ᠷᠣᠮ ᠭᠡᠰᠡᠨ ᠪᠦᠲᠦᠴᠡ ᠳᠦ ᠲᠠᠭᠠᠷᠠᠯᠳᠤᠯᠠᠨ ᠵᠣᠬᠢᠴᠠᠭᠰᠠᠨ ᠲᠡᠷ ᠤ ᠣᠶᠢᠯᠭᠠᠯᠲᠠ, ᠳᠠᠨᠢᠶᠠᠯ ᠤ ᠨᠣᠮ ᠳᠤ “ᠦᠷᠭᠦᠯᠵᠢᠯᠡᠭᠰᠡᠨ” ᠭᠡᠵᠦ ᠣᠷᠴᠢᠭᠤᠯᠠᠭᠳᠠᠭ ᠦᠭᠡ ᠨᠢ ᠬᠠᠷᠢ ᠰᠢᠲᠦᠲᠦᠯ ᠢᠶᠡᠷ, ᠡᠰᠡᠬᠦᠯᠡ ᠬᠠᠷᠢ ᠰᠢᠲᠦᠲᠦᠯ ᠷᠣᠮ ᠢᠶᠡᠷ ᠲᠡᠮᠳᠡᠭᠯᠡᠭᠳᠡᠭ ᠪᠡᠯᠭᠡᠳᠡᠯ ᠮᠥᠨ ᠭᠡᠵᠦ ᠣᠶᠢᠯᠭᠠᠵᠠᠢ ᠪᠠᠢᠯ᠎ᠠ. “ᠦᠷᠭᠦᠯᠵᠢᠯᠡᠭᠰᠡᠨ” ᠭᠡᠵᠦ ᠣᠷᠴᠢᠭᠤᠯᠠᠭᠳᠠᠭ “tamid” ᠭᠡᠰᠡᠨ ᠦᠭᠡ ᠶᠢ ᠳᠠᠨᠢᠶᠠᠯ ᠲᠠᠪᠠᠨ ᠤᠳᠠᠭ᠎ᠠ ᠬᠡᠷᠢᠭᠯᠡᠵᠡᠢ. ᠲᠡᠷ ᠨᠢ ᠶᠠᠮᠠᠷᠪᠠ ᠴᠠᠭᠲᠤ ᠪᠠᠢᠩᠭ᠎ᠠ ᠮᠢᠯᠯᠧᠷ ᠤᠨ ᠵᠥᠪ ᠪᠡᠷ ᠫᠠᠫᠲᠠᠨ ᠲᠥᠷᠥᠭ ᠢ ᠲᠡᠮᠳᠡᠭᠯᠡᠨ ᠭᠡᠵᠦ ᠣᠶᠢᠯᠭᠠᠰᠠᠨ ᠨᠢᠭᠡ ᠪᠡᠯᠭᠡᠳᠡᠯ ᠲᠡᠶ ᠬᠠᠮᠲᠤ ᠬᠡᠷᠢᠭᠯᠡᠭᠳᠡᠵᠡᠢ. “ᠦᠷᠭᠦᠯᠵᠢᠯᠡᠭᠰᠡᠨ” ᠲᠡᠶ ᠪᠠᠢᠩᠭ᠎ᠠ ᠬᠠᠮᠲᠤ ᠲᠣᠬᠢᠣᠯᠳᠤᠭ ᠫᠠᠫᠲᠠᠨ ᠲᠥᠷᠥᠭ ᠤᠨ ᠪᠡᠯᠭᠡᠳᠡᠯ ᠨᠢ ᠬᠣᠶᠠᠷ ᠪᠡᠯᠭᠡᠳᠡᠯ ᠢᠶᠡᠷ ᠢᠯᠡᠷᠬᠡᠶᠢᠯᠡᠭᠳᠡᠵᠡᠢ. ᠶᠠᠮᠠᠷᠪᠠ ᠪᠠᠢᠳᠠᠯᠠᠷ, ᠫᠠᠫᠲᠠᠨ ᠬᠦᠴᠦᠨ ᠤ ᠲᠤ ᠬᠣᠶᠠᠷ ᠪᠡᠯᠭᠡᠳᠡᠯ ᠬᠣᠶᠤᠯᠠᠩ ᠫᠠᠫᠲᠠᠨ ᠲᠥᠷᠥᠭ ᠢ ᠢᠯᠡᠷᠬᠡᠶᠢᠯᠳᠡᠭ ᠴᠢ ᠭᠡᠰᠡᠨ ᠦ ᠲᠡᠮᠳᠡᠭᠯᠡᠯ, ᠳᠠᠨᠢᠶᠠᠯ “tamid” ᠭᠡᠰᠡᠨ ᠦᠭᠡ ᠶᠢ, “ᠦᠷᠭᠦᠯᠵᠢᠯᠡᠭᠰᠡᠨ” ᠭᠡᠵᠦ ᠣᠷᠴᠢᠭᠤᠯᠠᠭᠳᠠᠭ ᠲᠡᠷ ᠦᠭᠡ ᠶᠢ ᠬᠡᠷᠢᠭᠯᠡᠬᠦ ᠪᠥᠷᠢᠳᠡ ᠪᠠᠢᠩᠭ᠎ᠠ ᠫᠠᠫᠲᠠᠨ ᠲᠥᠷᠥᠭ ᠤᠨ ᠪᠡᠯᠭᠡᠳᠡᠯ ᠲᠡᠶ ᠬᠠᠮᠲᠤ, ᠲᠡᠭᠡᠳ ᠲᠡᠷ ᠡᠬᠢᠨ᠎ᠡᠶᠢᠨ ᠣᠮᠠᠨ᠎ᠠ ᠬᠡᠷᠢᠭᠯᠡᠵᠡᠢ. ᠳᠠᠨᠢᠶᠠᠯ ᠤ ᠨᠣᠮ ᠳᠤ “ᠦᠷᠭᠦᠯᠵᠢᠯᠡᠭᠰᠡᠨ” ᠢ ᠬᠠᠷᠢ ᠰᠢᠲᠦᠲᠦᠯ ᠭᠡᠵᠦ ᠮᠢᠯᠯᠧᠷ ᠤᠨ ᠣᠶᠢᠯᠭᠠᠰᠠᠨ ᠣᠶᠢᠯᠭᠠᠯᠲᠠ ᠨᠢ, ᠬᠠᠷᠢ ᠰᠢᠲᠦᠲᠦᠯ ᠢᠶᠡᠷ ᠡᠬᠢᠯᠡᠵᠡᠳ ᠫᠠᠫᠲᠠᠨ ᠶᠣᠰᠣᠨ ᠢᠶᠠᠷ ᠳᠠᠭᠠᠯᠳᠠᠭ ᠬᠣᠶᠠᠷ ᠰᠦᠶᠢᠷᠡᠯ ᠤᠢᠯᠡᠳᠬᠦ ᠬᠦᠴᠦ ᠳᠦ ᠦᠨᠳᠦᠰᠦᠯᠡᠭᠰᠡᠨ ᠪᠠᠢᠭᠤᠯᠠᠯᠲᠠ ᠶᠢ ᠲᠡᠷ ᠦ ᠬᠠᠷᠰᠠᠨ ᠪᠦᠲᠦᠴᠡ ᠶᠢᠨ ᠰᠠᠨᠭᠢᠨ ᠦᠨᠳᠦᠰᠦ ᠪᠣᠯᠵᠠᠢ. ᠳᠠᠨᠢᠶᠠᠯ ᠤ ᠨᠣᠮ ᠳᠤ “ᠦᠷᠭᠦᠯᠵᠢᠯᠡᠭᠰᠡᠨ” ᠢ ᠬᠠᠷᠢ ᠰᠢᠲᠦᠲᠦᠯ ᠭᠡᠵᠦ ᠮᠢᠯᠯᠧᠷ ᠤᠨ ᠲᠣᠳᠣᠷᠬᠠᠶᠢᠯᠠᠯᠲᠠ ᠨᠢ 1888 ᠣᠨ ᠤ ᠡᠬᠢᠯᠡᠯ ᠲᠡᠶ ᠠᠳᠪᠧᠨᠲᠢᠵᠮ ᠤᠨ ᠬᠣᠶᠠᠳᠤᠭᠠᠷ ᠦᠶ᠎ᠡ ᠡᠴᠡ ᠡᠬᠢᠯᠡᠨ, ᠠᠳᠪᠧᠨᠲᠢᠵᠮ ᠳᠤ ᠠᠰᠤᠷᠠ ᠶᠡᠬᠡ ᠮᠠᠷᠭᠠᠨ ᠤ ᠰᠡᠳᠦᠪ ᠪᠣᠯᠬᠤ ᠵᠠᠶᠠᠲᠠᠢ ᠪᠠᠢᠵᠠᠢ᠃

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.

Dhugaan raajii inni jalqabaa Miller argate, kan hubannaa Onkoloolessa 22, 1844 keessaa kutaa tokko ture, “yeroo torba” jedhu, kan Seera Lewwota boqonnaa digdamii ja’a keessaa ture; innis dhugaa Miller mirkanaa’ee keessaa isa jalqabaa kan bara 1863 keessatti fudhatama dhabe ture. Fudhatama dhabuun sun dhaloota jalqabaa Adventizimii jalqabe, yeroo isaan gammoojjii Laa’odiiqeyaa keessa jooruu jalqabanitti. Dhaloonni lammaffaan walga’ii waliigalaa Minneapolis bara 1888 irratti jalqabe; mootummaa fincilaa achitti uumameen booda, hojii seexanaa kan Miller “kan yeroo hundumaa” jedhu waaqeffannaa mootummaa akka ta’e ifatti adda baase sana diduu jalqabe bara 1901tti. Hubannaan sirriin “kan yeroo hundumaa” jedhu guutummaatti gara cinaatti hin kaa’amne hanga booddee du’a raajittii sanaatti; isheen ilaalchi yaada Miller sirrii ta’e kan “kan yeroo hundumaa” jedhu irratti mormiidhaan babal’ifamaa ture sun, “ergamoota mootummaa keessaa ari’amanii” biraa akka kenname adda baafte turte. Diddaan guutuun sun dhaloota sadaffaa keessatti naannoo bara 1931tti raawwatame. Dhaloonni sadaffaan maxxansa kitaaba W. W. Prescott jedhu, mata-duree The Doctrine of Christ qabuun, walga’ii Macaafa Qulqulluu bara 1919 booda battalumatti jalqabe. Bara 1919tti dhaloonni sadaffaan jalqabee hanga bara 1957tti, yeroo kitaabni Questions on Doctrine maxxanfametti itti fufe.

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.

Erga hojii Miilerii gabateewwan lama Habquuq irratti (chaartota qajeelchitoota 1843 fi 1850) hundeeffamee ifa ta’ee booddee, Gooftaan dhugaa kana saaquu jalqabe; innis akka humni balleessaan biraa, sadaffaan, kan waaqeffannaa tolfamaa fi paaphaasummaa boodaan dhufu, akkasumas saba Waaqayyoo ariʼatu jiru.

> “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.

> “karaa waaqeffannaa sobaatiin, achiis papaasummaadhaan, seexanni dhugaa‑baatota Waaqayyoo amanamoo ta’an lafa irraa haqee balleessuuf yaalii godhuudhaan humna isaa jaarraa hedduudhaaf hojii irra oolche. Waaqeffattoonni sobaa fi papaasotni hafuura bineensichaa isa jawweetiin oofan turan. Garaagarummaan isaanii keessaa tokko qofa ture; papaasummaan, akka Waaqayyo tajaajilu fakkeessuudhaan, diina caalaa balaa qabu fi gara jabeessa ture. Karaa hojii Romanizimiitiin seexanni addunyaa booji’e. Waldaan Waaqayyoo jedhamtu gowwoomsaa kana keessaa butamtee hiriira isaa keessatti makamte; sabni Waaqayyoos dheekkamsa bineensichaa jalatti waggoota kuma tokkoo olif dhiphate. Yommuu papaasummaan humna isaa irraa saame, ari’atama dhaabuu akka dirqamutti geeffametti, Yohannis humna haaraa tokko ol ka’aa, sagalee bineensichaa irra deebi’ee dubbatuu fi hojii hamaa fi arrabsoo Waaqayyoo irratti ta’e sanauma itti fufu arge. Humni kun, isa isa dhumaa kan waldaa fi seera Waaqayyoo irratti waraana banuuf jiru, bineensa gaanfa hoolaa fakkaatan qabuun fakkeeffame. Bineensonni isa dura turan galaana keessaa ka’an; inni garuu lafa keessaa ol ba’e; kunis sabni isa fakkeenyaan agarsiifame karaa nagaa ol guddachuu isaa ni mul’isa. ‘Gaanfonni lamaan hoolaa fakkaatan’ amala mootummaa Yunaayitid Isteetis, akka inni qajeelfamoota bu’uuraa isaa lamaan jechuun Ripaabilikaanizimii fi Pirootestaantizimiin ibsametti, sirriitti bakka bu’u. Qajeelfamoonni kun humnaa fi badhaadhina keenya akka sabaatti jiruuf iccitii dha. Warri jalqaba qarqara Ameerikaa irratti iddoo baqannaa argatan, gaaffii of tuulummaa papaasummaa fi cunqursaa mootummaa moototaatiin bilisa ta’e biyya tokko ga’uu isaanii irratti gammadan. Isaan mootummaa bilisummaa sivilii fi amantii irratti hundaa’e bu’uura bal’aa sana irra dhaabuuf murteessan.” Signs of the Times, November 1, 1899.

Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.

Miller humna sadaffaa ariifachiisaa isa sadaffaa arguu hin dandeenye; kanaaf ijaarsi isaa guutuu hin turre, garuu hojii isaa raawwachuuf guutummaatti kan mijataa ture. Obboleettiin White Miller ergamaa Waaqayyoo filatamaa akka ture ifatti adda baasti; hojii isaatiinis Eliyaasii fi Yohaannis Cuuphaadhaan akka fakkeeffame, waamicha hojii isaatiinis Eliishaadhaan akka fakkeeffame, du’a isaatiinis immoo Museedhaan akka fakkeeffame ni ibsiti. Seenaa qulqulluu keessatti namoonni xiqqoon qofa ibsa akkasii kakaasan jiru; jechuunis, ergamoonni isaanii du’aa kaasuuf awwaala isaanii bira eeggachaa jiru jedhu. Garuu ibsi kun kan Milleriiti. Hojiin isaa seenaa keessatti inni keessatti kaafameen daangeffamee ture jechuun, Miller irratti jecha xiqqeessu miti; garuu hojii isaa ifa dhugaa Dubbii raajii Waaqayyoo keessatti ilaaluuf dirqama beekamuu qabu qofa dha.

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.

Milleriin qajeelfamni addaa, maleekotaa irraa dhufe, kennameef; innis isa humnoota lamaa badiisa geessisan—heera waaqeffannaa sobaa boodaan immoo paaphaasummaa—irratti hundaa’e keessatti raajii hiikuuf sirna ijaaru akka danda’u isa dandeessise. Kanaafuu, raajiiwwan seenaa badiisa humnoota lamaan sanaan raawwatame sanaa olitti jiru ifa godhan, Milleraan sirriitti hubatamuu hin dandeenye. Haa ta’u malee, hubannoon dogoggoraa sana keessaa tokko illee gabateewwan qulqulluu lama Habaquuq irra hin geenye; achittis hundeewwan hojii Milleraan dhaabaman haala fakkii ibsuun dhihaatanii turan. Sababiin kanaas, afuuriin kakaafame waa’ee chaartii 1843 jedhu irratti, inni harka Gooftaadhaan qajeelfame ture jedhee galmeessuu danda’e.

> “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.

> “Gooftaan akka gabatee 1843 harki isaa qajeelche natti agarsiise; kutaan isaa tokko illee akka hin jijjiiramne; lakkoofsonni sunis akkuma inni barbaadetti akka turan. Harki isaa lakkoofsa keessaa muraasa keessatti dogoggora tokko irra akka turee isa dhokse, akka namni tokko illee hamma harki isaa irraa kaafamutti isa argu hin dandeenye natti agarsiise.

> “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.

> “Sana ani ‘Guyyaa guyyaa’ wajjin wal qabatee nan arge, jechi ‘aarsaa’ jedhamu ogummaa namaatiin itti dabalamuu isaa, barruicha keessattis kan hin taane taʼuu isaa; akkasumas warra sagalee saʼaatii murtii labsan keessaa warra sanatti Gooftaan ilaalcha isaa sirrii taʼe kennuu isaa. Bara 1844 dura, yeroo tokkummaan turetti, jechuunis jechuun, namoonni baayʼeen isaanii hundi ilaalcha sirrii kan ‘Guyyaa guyyaa’ irratti walii galu turan; garuu erga 1844 booddee, burjaajii keessatti, ilaalchota biroon fudhatamaniiru, dukkanni fi burjaajiinis isaanii duukaa buʼeera.” 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.

Dhugoonni Miller ergamoonni geggeessaniin walitti qabaman Gooftaadhaan qajeelfaman; raggaasa chaartii bara 1843 keessattiis, hubannoon Miller “kan yeroo hundumaa” jedhu heendummaa akka agarsiisu sirrii akka ture, hafuura Waaqayyoon keessatti hammatameera. Jechi Ibrootaa “tamid” jedhee “kan yeroo hundumaa” jedhamee hiikamu macaafa Daani’el keessatti yeroo shan mul’ata; yeroo hunda immoo hariiroo humnoota lamaa badiisa fidanii keessaa, dura heendummaa, itti aansuunis paaphaasummaa gidduu jiru agarsiisa.

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.

Hubannaa Miller ee “kan maalinlaha ah” inuu yahay astaanta heethennummaa, waxay si buuxda lama huraan ugu ahayd qaab-dhismeedka nebiyadeed ee uu adeegsaday; waayo, xidhiidhka isku xigxiga ah ee heethennummaa ay ka dambayso baabbanimadu wuxuu noqday barta tixraaca ee uu ku waafajiyo dhammaan waxsii sheegyadii loo hoggaamiyey inuu fahmo.

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.

“Yeroo dhumaatti,” bara 1798 keessatti, macaafni Daani’el banamee ture; kutaan ijoo keessaa, isa Obboleettii Woyitii “utubaa giddugaleessaa” fi “hundee” sochii dhufaatii jedhanii adda baasan immoo, Daani’el boqonnaa saddeet, lakkoofsa kudha afur ture.

> “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.

> “Caaffanni keessaa caalaatti, barreeffamni qulqulluun amantii Adventii keessatti bu’uuraa fi utubaa giddugaleessaa ta’ee ture jechuun, ‘Hammi guyyaa kuma lamaa fi dhibba sadii erga ga’ee booddee, iddoo qulqulluun ni qulqulleeffama.’ [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.

Lakkoofsi kudha afuriin lakkoofsa kudha sadii irratti deebii dha; deebiin sunis haala gaaffii sanaa keessaa yoo baafame hiika hin qabu.

> 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.

> Sana an qulqulluun tokko dubbachaa jiru nan dhaga’e; qulqulluun biraas qulqulluu sana dubbachaa turetti akkana jedhe, Mul’anni waa’ee aarsaa guyyaa guyyaa, fi yakka diiggaa fidaa, iddoo qulqulluu fi loltoota illee miilla jala dhidhiitamuuf kennu sanaa hamma yoomitti turti? Innis naan jedhe, Hamma guyyaa kuma lamaa fi dhibba sadiitti; ergasii iddoon qulqulluun ni qulqulleeffama. Daani’el 8:13, 14.

These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.

Lakkoofsi kun lamaan kuno lamaan kuni beekumsi bara Daani’el “yeroo dhumaa”tti, bara 1798 keessatti hiikamee banamee mul’ateen dhufe sanaa ti. Lakkoofsi kudha sadii humnoota lama badiisa fidan kan Miilar moodeela raajii isaa irratti ijaare ni ibsa. Miilar lakkoofsa kudha sadii keessatti “isa yeroo hundumaa” jedhu akka waaqeffannaa mootummaa ormootaa, akkasumas “cubbuu badiisaa fidu” akka paaphaasummaa ta’eetti adda baase. Moodeelli raajii ergamoonni Miilar akka hubatu isa qajeelchan, lakkoofsota lamaan beekumsa dabalataa bara 1798 keessatti seenaa keessatti dhufe bakka bu’an keessatti adda baafamee jiraachuun isaa hubatamuu qaba. Haa ta’u malee, Miilar humna itti aanu kan masaraa raajii irratti dhufee saba Waaqayyoo ari’atu arguuf hin kennameef.

> “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.

> “Ani bineensa gaanfa lama qabdu sun afaan ajajaa akka qabu, humni isaas mataa isaa keessa akka jiru, akkasumas labsiin afaan isaa keessaa akka ba’u nan arge. Ergasii Hadha Sagaagaltotaanii nan arge; hadhi sun intaloota miti, garuu isaan irraa adda taatee fi ifaan adda baafamte. Isheen yeroo ishee qabattee turte, amma garuu darbeera; intaloonni ishee, gareewwan Pirootestaantii, warra itti aananii masraxa irratti mul’achuudhaan yaada tokkoo fi sanauma hadhi sun yeroo qulqulloota ari’attetti qabdu hojjetanii mul’isan turan. Akkasumas akkuma hadhi sun humna keessatti gad bu’aa deemte, intaloonni ishee immoo guddachaa turuu isaanii nan arge; yeroo dhowwaattis humna yeroo tokko hadhi sun itti fayyadamte ni raawwatu.” 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.

ንሚለር ሓይሊ ሳልሳይ ክርኢ ዘይክእልኡ፡ ብቐጥታ ጌጋ ዝነበሩ መደምደምታታት ክገብር ኣገደዶ። ሚለር ነቲ ኣብ ራእይ 13 ዘሎ ኣራዊት ባሕሪ ከም ጣኦታዊት ሮሜ፡ ነቲ ኣራዊት ምድሪ ድማ ከም ጳጳሳዊት ሮሜ ለለዮ። ኣተገባብራኡ ንራእይ 17 እውን፡ ካብቲ ካልኣይ ዘብዕል ሓይሊ ጳጳሳውነት ንላዕሊ ዝዘርጋሕ ታሪኽ ትንቢት ክርኢ ብዘይምኽኣሉ ጉድለት ነበሮ። በዚ ምኽንያት፡ ሚለር ነቲ ኣብ ትንቢት ዳንኤል ዘሎ ሮማዊ ሓይሊ ምስ ለለየ፡ ከም ሓደ ሓይሊ ኣብ ክልተ ዘመናት ዝመጸ ገይሩ ቆጸሮ። እዚ ትኽክለኛ ኣተገባብራ ነበረን ሕጂውን እዩ፣ ግና ነቶም መንግስታት ትንቢት መጽሓፍ ቅዱስ ከም ካብታ ብሮሜ ዝተወከለት ራብዐይቲ መንግስቲ ንላዕሊ ዝበጽሑ ነገራት ክርድኦም ኣይፈቐደሉን። ንሱ እታ ራብዐይቲ መንግስቲ ሮሜ ክልተ ዘመናት ከም ዘለዋ፡ ማለት ጣኦታዊት ሮሜን ጳጳሳዊት ሮሜን ተወኪለን ከም ዘለዋ ረኣየን ለለየን፤ ግና ጳጳሳዊት ሮሜ እውን እታ ሓምሸይቲ መንግስቲ ምዃና፣ እሞ ብድሕሪኣ ሳድሰይቲ መንግስቲ ክትስዕብ ምንባራ ክርኢ ኣይከኣለን።

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).

Daniel boqonnaa lammaffaa keessatti, Miilleriitonni wantoota mootummaa shanaffaa raajii Macaafa Qulqulluu mootummaa afraffaa wajjin walitti fidani. Sadarkaa bu’uuraa irratti hojii irra oolmaan isaanii sirrii ture, garuu guutuu hin turre; sababni isaa, mootummaawwan raajii Macaafa Qulqulluu keessatti ibsi jalqabaa mootummaawwanii ibsa isaanii isa dhumaa wajjin walii galuu qaba; Yesuus akka Alfaa fi Oomeegaa taʼee yeroo hundumaa dhuma jalqabaatiin waan agarsiisuuf. Garaagarummaa mootummaawwan walitti aananii lama taʼanii jiru arguu dadhabuun, Mul’ata boqonnaa kudha lammaffaa keessatti waaqeffannaa mootummaa lafaa (ajjeechaa waaqeffannaa sobaa; bineensa guddaa) jechuun paaganizimii (jawweecha) akka ibsamu, bineensi galaanaa Mul’ata boqonnaa kudha sadii keessatti ammoo paapalizimii (bineensa) akka taʼe, akkasumas bineensi lafaa Mul’ata boqonnaa kudha sadii keessatti ammoo Pirootestaantizimii gantuu (raajicha sobaa) akka taʼe Miiler akka hubatu hin dandeessifne.

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.

Milaar ajaja, bineensichaa fi raajii sobaa akka boqonnaawwan Mul’ata kudha lammaffaa fi kudha sadaffaa keessatti mootummaawwan walitti aansuun dhufan sadiitti ilaalu hin dandeenye; kanaafis loojikii raajii isaa irraa ka’uun, boqonnaawwan lamaan sun fakkeenya walitti aansaa humnoota sadii addunyaa gara Armaagedoonitti geessan akka hin taane jechuun fudhachuuf dirqame. Ifni Milaar argate ifa guutuu dhaloota isaatiif ta’e ture, dhaloonni isaas ifa sanaan qoratame.

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.

Ifnii humnoota balleessitoota sadan (bofa, bineensaa fi raajii sobaa) kan Future for America’f “yeroo dhumaa”tti, jechuunis bara 1989tti, kenname. Kutaan Daaniʼel keessaa, kufaatii Gamtaa Sooviyeetii raawwii Daaniʼel boqonnaa kudha tokkoo keeyyata afurtamaa keessatti hiikamee ifa taʼe, ifa ergamaa sadaffaatii; yeroo Miller garuu ifa ergamaa isa jalqabaa argatee ture. Keeyyatonni ja’an dhumaa Daaniʼel boqonnaa kudha tokkoo, buʼuuraa fi utubaa giddugaleessaa sochii Future for America akka taʼan mulʼataniiru; akkasumas keeyyanni afurtamaan Daaniʼel boqonnaa kudha tokkoo ifa sana ni gabaabsa; akkuma Daaniʼel boqonnaa saddeet keeyyatonni kudha sadii fi kudha afur ifa sochii Millerootaa keessatti hiikamee ifa taʼe gabaabsan.

> 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.

> Yeroo dhumaatti mootichi kibbaa isa irratti ni kaʼa; mootichi kaabaas gaarii bubbee fakkaatuun, gaariiwwanii fi abbootii fardaa hedduudhaan, dooniiwwan baayʼeedhaanis isa irratti ni dhufa; inni biyya-biyyoota keessa ni seena, ni lolaʼa, ni darbas. Daaniʼel 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.

Caaffanni kun waraana bara 1798tti “yeroo dhumaatti” mootii kibbaa fi mootii kaabaa gidduutti jalqabame ni ibsa. Mootiin kibbaa Faransaayiin warraaqsa Waaqayyummaa morme bakka bu’a; isheenis waggaa sanauma keessatti papasummaa irratti madaa du’aa geessise. Achitti papasummaan mootii kaabaa ta’ee bakka buufameera. Faransaay bara 1798tti, raajii keessatti, mootummaa kudhan keessaa kutaa kudhan keessaa tokko turte; kanneen immoo Daani’el boqonnaa torbaffaatti ibsamanidha. Mootummoonni kudhan sun Roomaa warraaqsa durii bakka bu’u; Roomaan warraaqsa duriimmoo bineensa guddaa bakka bu’a. Papasummaanis (mootiin kaabaa) bineensa sana bakka bu’a. Caaffanni kun mootii kaabaa (papasummaa), isa jalqaba caaffata kanaatti madaa du’aa argate, dhuma irratti mootii kibbaa (mootii warraaqsa Waaqayyummaa morme) irratti deebii ba’uuf akka ka’u ni ibsa. Yommuu papasummaan deebii ba’u kana raawwate, mootiin warraaqsa Waaqayyummaa morme saba Faransaay irraa gara waldaa mootummaa Sooviyeetii duriitti ce’e ture. Faransaay biyya tokko turte; haa ta’u malee, yeroo papasummaan caaffata kana keessatti mootii kibbaa irratti deebii ba’u, mootiin kibbaa “biyyoota” jedhamuun ibsame; akkuma duraan waldaan mootummaa Sooviyeetii ture sana.

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.

Yommuu mootichi kaabaa (paaphaasummaan) deebisee haaloo ba’u, inni “gaariiwwan waraanaa,” “fardeen yaabbattoota,” fi “dooniiwwan baayʼee” wajjin dhufe. Gaariiwwan waraanaa fi yaabbattoonni fardeen humna waraanaa kan agarsiisan yoo taʼu, dooniiwwan immoo humna dinagdee kan agarsiisanidha. Humni Paaphaasummaa waliin kaayyoo Gamtaa Sooviyeetii kufsuuf waliigaltee xuraaʼaa hundeesse Ameerikaa ture; humnoonni Ameerikaan Mulʼata boqonnaa kudha sadii keessatti qabdu lamaanis, humna waraanaa fi dinagdeetiin addunyaan hundi mallattoo aangoo paaphaasummaa akka fudhatu dirqisiisuu isheetiin ibsamu. Namoonni mallattoo sana malee akka hin bitnee fi hin gurgurre ni dhowwamu; achiis dabalataan, mallattoo sana malee namoonni duʼatti ni kennamu.

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.

Lakkoofsi afurtamni kallattiidhaan bineensicha (mootii kibbaa), bineensa sana (papasummaa) fi raajii sobaa (Ameerikaa) ifatti adda baasa. Lakkoofsi hundeeffamaan “yeroo dhumaatiif” bara 1989 keessatti, akkuma lakkoofsoonni hundeeffamaan sochii Milleroota humnoota diigumsaa lamaa—heerega waaqeffannaa waaqolii sobaa, itti aansee papasummaa—adda baasan, humnoota diigumsaa sadii warra addunyaa Armagedoniitti geessan adda baasa.

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.

Lakkoofsi kun waraana mootii kibbaatii fi mootii kaabaa gidduutti adeemuun jalqaba. Jalqaba lakkoofsichaa keessatti (1798) mootichi kibbaa injifata; garuu lakkoofsicha keessatti mootichi kaabaa deebisee loluun mooticha kibbaa irratti injifata. Jalqabni lakkoofsichaa waraana mootii kaabaa fi mootii kibbaa gidduutti adeeme ni agarsiisa; akkasumas xumura ergaa lakkoofsicha keessa jiru keessatti waraanni inniuma mootota kaabaa fi kibbaa gidduu jiru ni ibsama, garuu bu’aan isaa faallaa ta’ee. Jalqabni sun bara 1798tti “yeroo dhumaa” mallatteesse; waraanni xumuraa immoo bara 1989tti “yeroo dhumaa” ni mallatteessa. Lakkoofsichi dhugaa ba’umsa barreeffamaa isaa keessatti mallattoo Alfaa fi Oomeegaa, jalqabaa fi xumuraa, of keessaa qaba.

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.

Seenaa dhugaan keeyyata sanaa kufaatii Gamtaa Sooviyeetii bara 1989 booda itti fufa; hanga seera Dilbataa kan keeyyata afurtamii tokkootti ga’a. Yeroo seera Dilbataa sanatti, waldaan sadii-qixa Baabilon ammayyaa ta’e tartiiba taateewwan saffisaa ta’aniin ni hundeeffama. Kanaafuu keeyyanni afurtamii yeroo madaan du’aa geessifame bara 1798tti jalqaba; sagaaltuun Xiiroosis ni dagatamti. Seenaa guutummaan keeyyata sanaan bakka buufame seera Dilbataa keeyyata afurtamii tokkootti guutummaatti xumurama; achitti madaan du’aa ni fayya, sagaaltuun Xiiroosis ni yaadatamti. Mallattoon jalqabaa fi xumuraa barruu keeyyata keessatti argamu qofa irratti utuu hin taane, seenaa guutuu keeyyata sanaan bakka buufame irrattis ni barreeffame. Keeyyatichi bu’uura raajii kan paganizimii qofa (bofa guddaa) fi paappaasizimii (bineensa) irratti hundaa’e qofa osoo hin taane, caasaa humnoota badiisa fidan sadii kan addunyaa gara Armagedoonitti geessan adda baasa.

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.

Akka raajii raajii Miller murtii qorannoo Waaqayyoo dhufuu isaa labses; akkasumas, akka raajii raajii Future for America immoo murtii raawwachiisummaa Waaqayyoo dhufuu isaa labsa. Bara 1989tti, “yeroo dhumaatti,” adeemsi qormaataa fi qulqulleessuu sadarkaa sadii qabu tokko jalqabe; kunis yeroo kufaatii Sooviyeet Yuuniyanii keessatti lakkoofsi ja’an inni dhumaa Daani’el boqonnaa kudha tokkoo irraa hiikni isaa banameetti ture. Garaagarummaan Miller amantii waaqeffannaa sobaa fi paapaasummaa qofa arguudhaan, Pirootestaantummaa gantuu ta’e garuu hin argine, mul’ata laga Uulaii isa bara 1798tti hiikni isaa baname sirriitti hubachuuf dirqama hubatamuu qaba.

We will continue that consideration in the next article.

ꯃꯍꯥꯛꯃꯁꯤ ꯃꯍꯥꯛ ꯃꯆꯥꯔꯤ ꯃꯍꯥꯛꯁꯤꯗ ꯍꯦꯟꯒꯠꯂꯒ ꯆꯥꯛꯆꯔꯤ ꯑꯗꯨ ꯂꯩꯔꯅꯤ꯫

> “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.

> “Yeroon ittiin badnu hin qabnu. Yeroon dhiphinaa nu dura jira. Addunyaan hafuura waraanaatiin raafamte jirti. Yeroo dhihoo keessatti wantoonni dhiphinaa raajii keessatti dubbataman ni raawwatamu. Raajiin Daani’el boqonnaa kudha tokkoffaa keessatti argamu guutummaa raawwatama isaa bira jechuun ni gaheera. Seenaa kana keessaa baayʼeen, raajii kana raawwachuudhaan kan taʼe, irra deebiʼamee ni taʼa.”

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

> “Lakkoofsi soddomaffaa keessatti waaʼee humna tokkoo ni dubbatama; isa jechuun, ‘lakkoofsota 30 hanga soddoma jaʼatti caqasaman.’”

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

> “Haalliwwan jechoota kana keessatti ibsaman fakkaatan ni raawwatamu.” Manuscript Releases, lakkoofsa 13, 394.

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