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# The Book of Daniel - Number Thirty-Five

Buugga Daanyeel - Lambar Soddon iyo Shan

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

Daah-furka Qaab-dhismeedka Nebinimada: Aragtiyadii William Miller iyo Saddexda Xoog ee Baabbiʼiya ee u Horseedaya Armageddoon

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.

“Wakhtiga dhammaadka,” sannadkii 1798, kitaabkii Daanyeel—gaar ahaan aragtidii uu matalayay Webiga Ulay—waa la furfuray. Aragtidu waxay ku dhawaaqday bilowga xukunka baadhista 22ka Oktoobar, 1844. Aayadda saldhigga u noqotay runtaas waa Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad. William Miller, oo ahaa rasuulkii loo doortay inuu garto furfuridda farriinta, weligiis si buuxda uma wada fahmin dhammaan runnadii la xidhiidhay aragtida, hase yeeshee wuxuu fuliyey hawshii isaga loo dhiibay.

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.

Markii Miller bilaabay daraasaddiisa ereyga nebiyada, wuxuu yimid inuu fahmo qawaaniin gaar ah oo fasiraadda nebiyada ah kuwaas oo lagu aqoonsaday laguna aasaasay gudaha Kitaabka Quduuska ah. Qawaaniintaas waxaa lagu qoray laguna aqoonsaday inay yihiin Xeerarka Fasiraadda ee William Miller. Qawaaniintaas waxaa taageeray waxyiga, waxaana loo aqoonsaday inay yihiin qawaaniinta ay adeegsan doonaan kuwa ku dhawaaqaya bilowga xukunka fulinta ah marka la gaaro sharciga Axadda. Miller wuxuu marag ka bixiyey inuu daraasaddiisa Kitaabka Quduuska ah ka bilaabay bilowga Kitaabka, oo uusan hore ugu sii socon jirin ilaa uu ka fahmo waxa uu markaas tixgelinayey. Habkan marka laga eego, way fududahay in la arko sababta nebiyad-waqtiga ugu horraysay ee Miller gartay, taas oo khusaysay farriinta uu ahaa inuu aqoonsado inay rumoobaysay 1844, ay u ahayd “toddobada jeer” ee Laawiyiintii labaatan iyo lix.

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.

Waxyigu wuxuu inoo sheegayaa in malaa’igta Jibriil, iyada oo ay weheliyaan malaa’ig kale oo quduus ah, ay hagayeen maanka Miller, sida Jibriil u hagay maanka Daanyeel, Yooxanaa Muujiyaha iyo nebiyadii Kitaabka Quduuska ah oo dhan; waayo Jibriil waxaa la siiyey hawshii uu Shayddaan lumiyey. Hawsha Jibriil waxaa lagu matalay magacii hore ee Shayddaan, Luusifer, oo macnihiisu yahay iftiin-sidaha. Jibriil wuxuu Miller u keenay iftiinkii waxsii sheegidda, oo isaga oo addeecaya iftiinkaas ayuu soo bandhigay farriintii ku dhawaaqday furitaanka xukunka baadhista 22-ka Oktoobar, 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.

Dib-u-fiirintu waxay kuwa doonaya inay fahmaan hawshii William Miller u saamaxdaa inay gartaan in loo siiyey fahammo gaar ah oo ku saabsan Erayga nebinnimada, kuwaas oo noqday furayaal u ah hawshiisii isu-geynta farriinta xukunka soo dhow. Mid ka mid ah furayaashaas wuxuu ahaa garashadiisii in maalin ay u taagnayd sannad marka lagu dabaqayo nebinnimada. Mid kalena wuxuu ahaa qaab-dhismeed nebinnimo oo uu adeegsaday si uu ugu meeleeyo uguna waafajiyo taxanayaasha nebinnimada ee uu helay. Qaab-dhismeedkaas wuxuu ku dhisnaa labada awoodood ee shaydaanniga ah ee burbur iyo baabba’ ku keenay dadka Ilaah iyo macbudka Ilaah. Dhammaan waxyaabihii uu Miller helay waxaa lagu dul meeleeyey qaab-dhismeedka nebinnimada ee matalayay taariikhda jaahilnimada oo ay ku xigtay baabannimada, kuwaas oo si isdaba-joog ah u tunta hoos ugu dhigay labadaba macbudka Ilaah iyo dadka Ilaah tan iyo wakhtigii Israa’iil hore ilaa Imaatinka Labaad ee Masiixa.

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.

Qaab-dhismeedkaas nebinnimo ayaa u suurto geliyey inuu si sax ah u aqoonsado run kasta oo loo baahnaa si loo adkeeyo Oktoobar 22, 1844, inuu yahay furitaanka xukunka. Laakiin runtaasu way xaddidnayd, waayo ma uu arki karin quwadda saddexaad ee silcinta ah oo raacday jaahilnimada iyo baabanimada taariikhda nebinnimada. Looma baahnayn inuu arko runtaas, maxaa yeelay shaqadiisu waxay ahayd inuu ku dhawaaqo Oktoobar 22, 1844, iftiinka quwadda saddexaad ee silcintana waa la furi lahaa taariikhdaas dabadeed.

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.

Iyadoo la xidhiidha in uu fahamkiisii nebiyadeed ku waafajiyey qaab-dhismeed ka kooban labada awoodood ee baabbi’inaya, kuwaas oo ah Roomaankii jaahiliga ahaa, dabadeedna Roomaankii baadariga, fahamkiisu waxa kale oo uu ahaa in erayga lagu tarjumay “kan joogtada ah” ee ku jira kitaabka Daanyeel uu astaan u ahaa jaahilinimada, iyo/ama Roomaankii jaahiliga ahaa. Erayga “tamid,” ee loo tarjumay “kan joogtada ah,” Daanyeel wuxuu adeegsaday shan jeer. Mar walba waxaa lala adeegsadaa astaan uu Miller si sax ah u fahmay inay matalayso baadarinimada. Astaanta baadarinimada ee mar walba la socota “kan joogtada ah” waxaa lagu muujiyey laba astaan. Si kastaba ha ahaatee, labadaas astaan ee awoodda baadariga labaduba waxay tilmaamayaan baadarinimada, hase yeeshee, markii Daanyeel adeegsaday erayga “tamid” ee loo tarjumay “kan joogtada ah,” mar walba waxaa loo adeegsaday iyadoo lala socodsiiyey oo ka horraysay astaanta baadarinimada. Fahamkii Miller ee ahaa in “kan joogtada ah” ee kitaabka Daanyeel uu yahay jaahilinimo ayaa noqday aasaaska qaab-dhismeedkii uu arkay ee ku salaysnaa labada awoodood ee baabbi’inaya—jaahilinimada oo uu daba socdo baadarinimadu. Aqoonsigii Miller ee “kan joogtada ah” inuu yahay jaahilinimo ee ku jira kitaabka Daanyeel waxa uu qaddar ahaan u ahaa inuu noqdo muran aad u weyn oo ka dhex dhasha Adventism-ka, laga bilaabo jiilkii labaad ee Adventism-ka, kaas oo billowday 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.

Runta nebiyadeed ee ugu horraysay ee Miller ogaaday, taas oo qayb ka ahayd fahamka Oktoobar 22, 1844, waxay ahayd “toddobada goor,” ee Laawiyiintii labaatan iyo lix, waana tii ugu horraysay ee runihii Miller ee la aasaasay oo la diiday sannadkii 1863. Diidmadaas ayaa billowday jiilkii ugu horreeyey ee Adventism-ka, markaas oo ay bilaabeen inay ku dhex warwareegaan cidlada La’odikiya. Jiilkii labaad wuxuu ka bilaabmay Shirweynihii Guud ee Minneapolis sannadkii 1888, dabadeed kacdoonkii halkaas ka dhacay ka dib, shaqadii Shaydaanka ee lagu diiday aqoonsigii Miller ee “tan maalinlaha ah” inay tahay jaahilnimo ayaa billowday sannadkii 1901. Fahamka saxda ah ee “tan maalinlaha ah” si buuxda looma dhinac dhigin ilaa geeridii nebiyaddii dabadeed, taas oo sheegtay in aragtida la hormarinayey ee lagu diiddanaa aragtidii saxda ahayd ee Miller ee “tan maalinlaha ah” ay keeneen “malaa’ig samada laga eryay.” Diidmada buuxda waxay ka dhacday jiilkii saddexaad qiyaastii 1931. Jiilka saddexaad wuxuu ku billowday daabacaaddii buugga W. W. Prescott, ee cinwaankiisu ahaa, The Doctrine of Christ, wax yar ka dib Shirkii Baybalka ee 1919. Sannadkii 1919, jiilka saddexaad ayaa billowday wuxuuna socday ilaa daabacaaddii buugga Questions on Doctrine sannadkii 1957.

After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.

Markii shaqadii Miller la aasaasay oo si cad loogu muujiyey labada loox ee Xabaquuq (jaantusyadii hormuudka ee 1843 iyo 1850), markaas Rabbigu wuxuu bilaabay inuu iftiimiyo runta ah in ay jirto quwad kale, oo ah quwad saddexaad oo baabbiʼisa, taas oo raaci doonta heykal-caabudnimadii iyo baabinnimadii, isla markaana iyaduna silcin doonta dadka Ilaah.

> “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.

> “Iyada oo loo marayo jaahilnimada, dabadeedna loo marayo Baabtiisnimada, Shayddaan wuxuu adeegsaday xooggiisa qarniyo badan isagoo ku dadaalaya inuu ka tirtiro dhulka markhaatiyaasha aaminka ah ee Ilaah. Jaahiliintii iyo baabtiisayaashii waxaa dhaqaajinayay isla ruuxii masduulaagga. Waxay ku kala duwanaayeen oo keliya in Baabtiisnimadu, iyadoo iska dhigaysa inay Ilaah u adeegayso, ay ahayd cadowga ka sii khatarsan oo ka sii arxan daran. Iyada oo loo sii marayo Romanism-ka, Shayddaan wuxuu dunida qafaal ahaan ugu qabsaday. Kaniisaddii Ilaah ee magaca uun ku sheeganaysay ayaa lagu qaaday safafka khiyaanadan, oo in ka badan kun sannadood dadka Ilaah waxay ku silceen cadhadii masduulaagga hoosteeda. Oo markii Baabtiisnimadii, xooggeedii laga qaaday, lagu qasbay inay joojiso silicdilka, Yooxanaa wuxuu arkay awood cusub oo soo kacaysa si ay ugu celceliso codkii masduulaagga, oo ay u sii waddo isla hawshii arxan darrada iyo cayda badnayd. Awooddan, oo ah tii ugu dambaysay ee dagaal la geli doonta kaniisadda iyo sharciga Ilaah, waxaa lagu calaamadeeyay bahal geeso wan u eg leh. Bahalladii ka horreeyay waxay ka soo baxeen badda, laakiin kanu wuxuu ka soo baxay dhulka, taas oo ka dhigan koritaan xasilloon oo qaran laga dhex arko, kaas oo lagu astaysay. ‘Labada gees ee wan u eg’ waxay si wanaagsan u metelaan dabeecadda Dawladda Maraykanka, sida lagu muujiyey labadeeda mabda’ ee aasaasiga ah, Jamhuurnimada iyo Protestantisnimada. Mabaadi’dani waa sirta xooggeenna iyo barwaaqadeenna qaran ahaan. Kuwii ugu horreeyey ee magangalka ka helay xeebaha Ameerika waxay ku farxeen inay gaadheen dal ka xoroobay sheegashooyinka kibirka badan ee Baabtiisnimada iyo keli-talisnimada xukunka boqorrada. Waxay go’aansadeen inay dhisaan dawlad ku taagan saldhigga ballaadhan ee xorriyadda madaniga ah iyo tan diineed.” 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 ma uu arki karin awooddii saddexaad ee silcinta, sababtaas aawadeedna qaab-dhismeedkiisu ma uu dhamaystirnayn, in kastoo uu si buuxda ugu habboonaa gudashada hawshiisa. Sister White waxay caddaynaysaa in Miller uu ahaa rasuulkii Ilaah doortay, in hawshiisa loogu tusaaleeyey Eliiyaah iyo Yooxanaa Baabtiisaha, in yeedhistiisii hawshiisana loogu tusaaleeyey Eliishaa, dhimashadiisina loogu tusaaleeyey Muuse. Dad yar oo ku jira taariikhda quduuska ah ayaa dhiirrigeliyey faallo tilmaamaysa in malaa’igahu ay qabriga agtiisa ku sugayaan inay soo sara kiciyaan, hase yeeshee tani waa faallada laga bixiyey Miller. Xaqiiqda ah in hawshiisu ku koobnayd taariikhdii lagu soo kiciyey ma aha hadal liidid ku ah Miller, ee waa uun wax lama huraan ah in la aqoonsado, haddii hawshiisa loo eegi doono iftiinka runta ah ee Erayga nebiyadeed ee Ilaah.

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 waxaa la siiyey hanuun gaar ah oo malaa’ig ah, kaas oo u suurageliyey inuu dhiso qaab-dhismeed nebiyadeed oo ku salaysnaa labada awoodood ee baabba’iya: jaahilnimada, waxaana ku xigtay baabanimada. Sababtaas aawadeed, waxsii sheegyadii tilmaamayey taariikhda ka sii dambeysa baabba’a ay fuliyeen labadaas awoodood Miller si khaldan ayuu u fahmay. Hase yeeshee, midkoodna faham-xumadaas kuma ay soo gaarin labada loox ee quduuska ah ee Xabaquuq, halkaas oo aasaasyadii lagu taagay shaqadii Miller si sawir ahaan ah loogu muujiyey. Taas daraaddeed ayaa waxyigu uga qori karay shaxdii 1843 in gacanta Rabbigu ay hagaysay.

> “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.

> “Rabbigu wuxuu i tusay in jaantuskii 1843 uu gacantiisu hagaysay, oo aan qayb ka mid ahi ahayn in la beddelo; in tirooyinkuna ahaayeen sida uu doonayay. In gacantiisu dul saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.

> “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.

> “Markaas waxaan arkay, marka laga hadlayo ‘Maalinlaha,’ in erayga ‘allabari’ lagu daray xigmadda dadka, oo aanu ka tirsanayn qoraalka; iyo in Rabbigu siiyey aragtida saxda ah ee arrintaas kuwii bixiyey qaylada saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen aragtida saxda ah ee ‘Maalinlaha;’ laakiin tan iyo 1844, jahawareerka dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana ka daba yimid gudcur iyo jahawareer.” 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.

Runnimadii uu Miller soo ururiyey isaga oo ay malaa’iguhu tilmaamayeen waxaa Rabbigu hagayey, waxaana ku jiray ansixinta shaxdii 1843 in waxyigu ku daray in fahamkii Miller ee ahaa in “tan maalinlaha ah” ay matalayso heethinnimada uu sax ahaa. Shan jeer ayaa erayga Cibraaniga ah ee “tamid,” oo loo tarjumay “tan maalinlaha ah,” uga muuqdaa kitaabka Daanyeel, mar kastana wuxuu matalaa xidhiidhka u dhexeeya labada quwadood ee baabi’inta keena: heethinnimada oo ay raacdo baabanimada.

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.

Fahamkii Miller ee “kan maalinlaha ah,” oo astaan u ahaa jaahilnimada, wuxuu ahaa mid gabi ahaanba lagama maarmaan u ah qaab-dhismeedkii nebiyadeed ee uu adeegsaday, waayo xidhiidhka isdaba-joogga ah ee jaahilnimada oo ay daba socoto baabannimada ayaa noqday qodobkiisii tixraaca ee uu ku waafajiyey 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.

“Waqtigii dhammaadka,” sannadkii 1798, kitaabka Daanyeel waa la furay, oo tuduca ugu muhiimsan ee ay Walaashii White u aqoonsatay inuu yahay “tiirka dhexe” iyo “aasaaska” dhaqdhaqaaqii imaatinka, wuxuu ahaa Daanyeel cutubka siddeedaad, iyo aayadda afar iyo tobnaad.

> “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.

> “Aayadda Qorniinka ee, kuwa kale oo dhan ka sarraysa, ahayd saldhigga iyo tiirka dhexe ee rumaysadka Advent-ka waxay ahayd bayaankan, ‘Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna meeshu quduuska ah waa la daahirin doonaa.’ [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.

Aayadda afar iyo tobnaad waa jawaabta aayadda saddex iyo tobnaad, jawaabtuna macne ma leh haddii aan la hayn macnaha guud ee su’aasha.

> 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.

> Markaasaan maqlay quduus keliya oo hadlaya, quduus kale ayaa ku yidhi quduuskaas hadlayey, Ilaa goormay ahaan doontaa riyada ku saabsan qurbaanka maalin kasta ah iyo xadgudubka baabbi’inta, si quduuska iyo ciidankaba loogu gacangeliyo in cagaha lagu tunto? Oo isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna quduuska waa la nadiifin doonaa. Daniel 8:13, 14.

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

Labadan aayadood waa astaanta korodhkii aqoonta ee la soo saaray markii kitaabka Daanyeel la furfuray “wakhtiga dhammaadka,” sannadkii 1798. Aayadda saddex iyo tobnaad waxay qeexaysaa labada awoodood ee wax baabbi'iya ee Miller ku dhisay tusaalihiisii nebiyadeed. Miller wuxuu “allabarigii joogtada ahaa” ee ku xusan aayadda saddex iyo tobnaad u aqoonsaday jaahilnimo, “xadgudubka baabba'inta”na baabannimo. Waa muhiim in la garwaaqsado in tusaalaha nebiyadeed ee malaa'igtu Miller ku hoggaamiyeen inuu garto, lagu aqoonsanayo labadan aayadood ee metelaya korodhkii aqoonta ee taariikhda ku yimid sannadkii 1798. Hase ahaatee Miller looma siin inuu arko awoodda xigta ee ku soo geli doonta masraxa nebiyadeed oo silcin doonta dadka Ilaah.

> “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.

> “Waxaan arkay in bahalkii labada gees lahaa uu lahaa af masduulaag, iyo in xooggiisu ku jiray madaxiisa, iyo in amarku afkiisa ka soo bixi doono. Dabadeedna waxaan arkay Hooyada Sinooyinka; in hooyadu aanay ahayn gabdhaha, balse ay ka gooni ahayd oo ka duwanayd iyaga. Maalinteedii way soo martay, wayna dhammaatay, gabdhaheediina, kuwaas oo ah kooxaha Protestant-ka, ayaa ahaa kuwii xigay ee masraxa soo gala oo muujiya isla maankii ay hooyadu lahayd markii ay quduusiinta silcinaysay. Waxaan arkay in sida hooyadu awoodda hoos ugu sii dhacaysay, ay gabdhuhu korayeen, oo dhowaan ay adeegsan doonaan awooddii ay hooyadu mar adeegsan jirtay.” 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.

Awood-darridii Miller ee ah inuusan arki karin quwadda saddexaad ayaa ku khasabtay inuu soo saaro gunaanado si fudud u khaldan. Miller wuxuu bahalkii badda ee Muujintii cutubka saddex iyo tobnaad u aqoonsaday Roomaankii jaahilka ahaa, bahalkii dhulkana Roomaankii baadariga ahaa. Sida uu u dabaqay Muujintii cutubka toddoba iyo tobnaadna, waxay sidoo kale ahayd mid qalloocan sababta oo ah awood-la’aantiisa inuu arko taariikhda wax sii sheegidda ee ka sii gudbaysay quwaddii labaad ee wax baabi’isa ee baadarinimada. Sababtaas awgeed, markii Miller uu ku aqoonsaday quwadda Roomaanka wax sii sheegidda Daanyeel, wuxuu ula dhaqmay sidii hal quwad oo ku timid laba weji. Taasu waxay ahayd welina tahay dabaqid sax ah, hase yeeshee waxay ka hor istaagtay inuu boqortooyooyinka wax sii sheegidda Kitaabka Quduuska ah u fahmo inay gaadhayaan wax ka baxsan boqortooyo afraad oo Rooma lagu matalay. Wuxuu arkay oo aqoonsaday in boqortooyadii afraad ee Rooma ay lahayd laba weji, oo lagu matalay Roomaankii jaahilka ahaa iyo Roomaankii baadariga ahaa, laakiin ma uu arki karin in Roomaankii baadariga ahaa uu sidoo kale ahaa boqortooyadii shanaad oo ay ahayd inay ku xigto boqortooyo lixaad.

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).

Daa’uud cutubka labaad, Milleriyiintii waxay iskugu geeyeen curiyeyaasha boqortooyada shanaad ee waxsii-sheegidda Baybalka iyo boqortooyada afraad. Heerka aasaasiga ah adeegsigoodu wuu saxnaa, hase yeeshee ma uu dhammaystirnayn; waayo tixraaca ugu horreeya ee boqortooyooyinka waxsii-sheegidda Baybalka waa inuu la waafaqaa tixraaca ugu dambeeya ee boqortooyooyinka waxsii-sheegidda Baybalka, maxaa yeelay Ciise, isagoo ah Alfa iyo Oomega, mar walba dhammaadka ayuu ku muujiyaa bilowga. Awood la’aanta in la arko kala duwanaanshaha laba boqortooyo oo isdaba-joog ah ayaa ka dhigtay wax aan suuragal ahayn in Miller garto in Muujintii cutubka laba iyo tobnaad ay aqoonsanayso jaahilnimada (masduulaagga), iyo bahalka badda ee Muujintii cutubka saddex iyo tobnaad inuu yahay baabannimada (bahalka), halka bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad uu yahay Protestantism-ka riddada ah (nebiga beenta ah).

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 ma uu awoodin inuu masduulaagii, bahalkii, iyo nebiga beenta ah u arko sidii saddex boqortooyo oo isdaba-joog ah cutubyada laba iyo tobnaad iyo saddex iyo tobnaad ee Muujintii, sidaas darteedna caqligiisii nebiyadeed ayaa ku khasbay inuu qiyaaso in labadaas cutub aanay ahayn sawir isdaba-joog ah oo ku saabsan saddexda quwadood ee dunida u horseeda Armageddoon. Iftiinkii la siiyey Miller wuxuu ahaa iftiinka kaamilka ah ee jiilkiisa, jiilkiisiina waxaa lagu tijaabiyey iftiinkaas.

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.

Iftiinkii saddexda quwadood ee baabbi’iya (masduulaagga, bahalka, iyo nebigii beenta ahaa), waxaa la siiyey Future for America “wakhtiga dhammaadka,” sannadkii 1989. Qaybta Daanyeel ee la furfuray burburkii Midowgii Soofiyeeti iyadoo lagu fulinayo Daanyeel cutubka kow iyo tobnaad, aayadda afartanaad, waxay ahayd iftiinkii malaa’igta saddexaad, halka Miller la siiyey iftiinkii malaa’igta kowaad. Lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad, waxaa loo arkay inay yihiin aasaaska iyo tiirka dhexe ee dhaqdhaqaaqa Future for America, waxaana aayadda afartanaad ee Daanyeel cutubka kow iyo tobnaad soo koobaysaa iftiinkaas, sida aayadaha saddex iyo tobnaad iyo afar iyo tobnaad ee Daanyeel cutubka siddeedaad ay u soo koobeen iftiinkii lagu furfuray dhaqdhaqaaqii Millerite-ka.

> 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.

> Oo wakhtiga dhammaadkana boqorka koonfureed ayaa ku soo kici doona isaga; boqorka woqooyiguna wuxuu ku soo weerari doonaa sida dabayl cirwareen ah, isagoo wata gaadhifardoodyo, iyo fardooley, iyo maraakiib badan; oo isagu wuxuu geli doonaa dalalka, wuuna ku fatahi doonaa oo ka gudbi doonaa. Daanyeel 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.

Aayaddu waxay tilmaamaysaa dagaal bilaabmay “wakhtiga dhammaadka” sannadkii 1798, kaas oo u dhexeeyey boqorka koonfureed iyo boqorka woqooyi. Boqorka koonfureed wuxuu matalayey Faransiiskii cawaannimada ahaa, kaas oo isla sannadkaas dhaawicii dilaaga ahaa gaadhsiiyey baabtiisnimada. Baabtiisnimadana halkaas waxaa lagu matalay sidii boqorka woqooyi. Faransiisku, si nebiyaysan marka la joogo 1798, wuxuu ahaa boqortooyooyinka tobanka ah ee ku xusan Daanyeel cutubka toddobaad mid ka mid ah. Tobankaas boqortooyo waxay matalaan Roomaankii jaahiliga ahaa, Roomaankii jaahiliga ahaana wuxuu matalaa masduulaagii. Baabtiisnimadu (boqorka woqooyi) waxay matalaysaa bahalkii. Aayaddu waxay sheegaysaa in boqorka woqooyi (baabtiisnimada), kaas oo bilowga aayadda lagu sheegay in la siiyey dhaawicii dilaaga ahaa, uu ugu dambayntii ka aargudan doono boqorka koonfureed (boqorka cawaannimada). Markii baabtiisnimadu ay ka aargudatay, boqorkii cawaannimadu wuxuu ka guuray qarankii Faransiiska una guuray isbahaysigii Midowga Soofiyeeti. Faransiisku wuxuu ahaa hal qaran, hase yeeshee markii baabtiisnimadu ay aayadda kaga aargudatay boqorka koonfureed, boqorka koonfureed waxaa lagu tilmaamay “dalal,” sida uu ahaa Midowgii Soofiyeeti ee hore.

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.

Markii boqorkii woqooyi (baabasiintu) aarsaday, waxa la socday “gaadhifardoodyo,” “fardooley,” iyo “maraakiib badan.” Gaadhifardoodyada iyo fardooleyduna waa calaamado muujinaya xoog ciidan, maraakiibtuna waa calaamado muujinaya xoog dhaqaale. Awooddii la samaysatay baabasiinta isbahaysi aan quduus ahayn si loo dumiyo Midowgii Soofiyeeti waxay ahayd Maraykanka, labada xoog ee Maraykankana ee Muujintii cutubka saddex iyo tobnaad waxaa lagu gartaa awooddiisa ah inuu dunida ku qasbo inay aqbasho summadda xukunka baabasiinta isaga oo adeegsanaya xoogga hubka iyo dhaqaalaha. Dadka waa laga mamnuuci doonaa inay wax iibsadaan ama iibiyaan iyaga oo aan haysan summadda, dabadeedna, haddana, summadda la’aanteed, dadka waa la dili doonaa.

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.

Aayadda afartanku si toos ah ayay u aqoonsanaysaa masduulaagii (boqorka koonfureed), bahalkii (baabtiisnimada/papacy-ga), iyo nebiga beenta ah (Maraykanka). Aayadda aasaasiga ah ee “wakhtiga dhammaadka” ee 1989, waxay aqoonsanaysaa saddexda quwadood ee baabbi’inta keena oo dunida u hoggaamiya Armageddoon, sida ay aayadaha aasaasiga ah ee dhaqdhaqaaqii Millerite-ku u aqoonsadeen labadii quwadood ee baabbi’inta keenay ee heerkirnimada, dabadeedna baabtiisnimada papal-ka.

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.

Aayaddu waxay ku bilaabataa dagaal u dhexeeya boqorka koonfureed iyo boqorka woqooyi. Bilowga aayadda (1798), boqorka koonfureed ayaa guulaysta, hase yeeshee, aayadda gudaheeda, boqorka woqooyi ayaa dib u aarguta oo ka adkaada boqorka koonfureed. Bilowga aayaddu wuxuu tilmaamayaa dagaalka u dhexeeya boqorka woqooyi iyo boqorka koonfureed, dhammaadka farriinta ku jirta aayaddana isla dagaalkaas u dhexeeya boqorrada woqooyi iyo koonfureed ayaa lagu muujiyey, laakiin natiijooyin iska soo horjeeda leh. Bilowgu wuxuu calaamadeeyey “wakhtiga dhammaadka” sannadkii 1798, dagaalka dhammaadkana wuxuu calaamadeeyaa “wakhtiga dhammaadka” sannadkii 1989. Aayaddu waxay maraggeeda qoran gudaheeda ku sidataa saxeexa Alfa iyo Oomega, bilowga iyo dhammaadka.

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.

Taariikhda dhabta ah ee aayaddu way sii socotaa ka dib burburkii Midowgii Soofiyeeti ee 1989, ilaa laga gaadhayo sharciga Axadda ee aayadda afartan iyo kow. Marka la gaadho sharciga Axadda, midowga saddex-geesoodka ah ee Baabuloonta casriga ah waxaa la hirgeliyaa iyada oo loo marayo dhacdooyin isdaba-joog ah oo degdeg ah. Sidaas darteed aayadda afartan waxay bilaabmaysaa markii dhaawicii dilaaga ahaa la gaadhsiiyey 1798, oo dhilladii Turosna la illoobay. Taariikhda uu aayaddu matalayo waxay si buuxda ugu dhammaanaysaa sharciga Axadda ee aayadda afartan iyo kow, halkaas oo dhaawicii dilaaga ahaa lagu bogsiiyo, oo dhilladii Turosna la xusuusto. Calaamadda bilowga iyo dhammaadku waxay ku qoran tahay ma aha oo keliya qoraalka ku jira aayadda, laakiin sidoo kale taariikhda oo dhan ee uu aayaddu matalayo. Aayaddu waxay tilmaamaysaa qaab-dhismeedka nebiyadeed ee aan ku dhisnayn oo keliya jaahilnimada (masduulaagga) iyo baabannimada (bahalka), balse waxay muujinaysaa qaab-dhismeedka saddexda quwadood ee baabbi’iya ee dunida u hoggaamiya Armageddoon.

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.

Qaab-dhismeedkii nebinnimo ee Miller wuxuu ku dhawaaqay imaanshaha xukunka baaritaanka ee Ilaah, qaab-dhismeedka nebinnimo ee Future for America-na wuxuu ku dhawaaqayaa imaanshaha xukunka fulinta ee Ilaah. “Wakhtiga dhammaadka” ee 1989, geeddi-socod saddex-tallaabo ah oo tijaabo iyo daahirin ah ayaa billowday markii lixdii aayadood ee ugu dambaysay ee Daanyeel kow iyo toban la furay burburkii Midowgii Soofiyeeti. Kala-duwanaanshaha ah in Miller uu arkay oo keliya heethannimada iyo baabannimada, isla markaana uusan arkin Protestantnimada riddowday, waa in la fahmaa si si sax ah loo fahmo aragtida Webiga Ulai ee la furay 1798.

We will continue that consideration in the next article.

Waxaan sii wadi doonnaa tixgelintaas maqaalka xiga.

> “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.

> “Ma hayno waqti aynu ku luminno. Wakhtiyo dhib badan ayaa ina hor yaal. Dunidu waxay ku kacsan tahay ruuxa dagaalka. Dhawaan waxaa dhici doona muuqaalada dhibaatada ee lagu sheegay waxsii sheegyada. Waxsii sheegidda ku jirta cutubka kow iyo tobnaad ee Daanyeel waxay ku dhowdahay inay gaadho dhammaystirkeeda buuxa. Inta badan taariikhdii dhacday iyadoo lagu fulinayo waxsii sheegiddan ayaa mar kale soo noqon doonta.”

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

> “Aayadda soddonaad waxaa lagu hadlayaa awood la yidhaahdo, ‘aayadaha 30 ilaa 36 waa la soo xigtay.’”

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

> “Muuqaallo la mid ah kuwa ereyadan lagu tilmaamay ayaa dhici doona.” Manuscript Releases, lambarka 13, 394.

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