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# The Book of Daniel - Number Thirty-Five

Incwadi kaDaniyeli - Inombolo Yamashumi Amathathu Anesihlanu

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

Ukutyhila uLwakhiwo Lwesiprofeto: Ingqiqo KaWilliam Miller Neminamandla Emithathu Eziyinkangala Ezikhokela EArmagedon

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.

“Ngexesha lokuphela,” ngowe-1798, incwadi kaDaniyeli, yaye ngokukodwa umbono owawumelwe nguMlambo iUlai, yatyhilwa. Umbono lowo wabhengeza ukuqala komgwebo ophandayo ngomhla wama-22 kuOktobha, 1844. Ivesi eyaba sisiseko saloo nyaniso nguDaniyeli isahluko sesibhozo, nevesi yeshumi elinesine. UWilliam Miller, umthunywa owakhethwa ukuba aqonde ukutyhilwa kwalo myalezo, akazange aziqonde ngokupheleleyo zonke iinyaniso ezinxulumene nombono, kodwa wawuzalisekisa umsebenzi awawunikiweyo.

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.

Njengoko uMiller wayeqalisa ukufunda kwakhe ilizwi lesiprofeto, wafikelela ekuqondeni imithetho ethile yokutolika isiprofeto eyachongwa yaza yasekwa ngaphakathi eBhayibhileni. Leyo mithetho yaza yafakwa yaza yachongwa njengeMithetho kaWilliam Miller yokuTolika. Loo mithetho ixhaswa yimpefumlelo yaye ichongwa njengemithetho eya kusetyenziswa ngabo bavakalisa ukuqalisa komgwebo wokuphumeza ngexesha lomthetho weCawa. UMiller wangqina ukuba waqalisa ukufunda kwakhe iBhayibhile ekuqaleni kweBhayibhile, waza waqhubeka kuphela njengoko wayekuqonda oko wayekuqwalasela ngelo xesha. Ukusuka kule ndlela kulula ukubona isizathu sokuba isiprofeto sokuqala sexesha uMiller awasiqondayo, esasichaphazela umyalezo awayeza kuwuchonga njengozalisekileyo ngowe-1844, yayizi “zihlandlo ezisixhenxe” zeLevitikus amashumi amabini anesithandathu.

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.

Ukhuthazo luyasazisa ukuba ingelosi uGabriyeli, kunye nezinye iingelosi ezingcwele, walathisa ingqondo kaMiller, kanye njengoko uGabriyeli wayelathise iingqondo zikaDaniyeli, zikaYohane umtyhili nabo bonke abaprofeti beBhayibhile, kuba uGabriyeli wayenikwe umsebenzi lowo uSathana awawulahla. Umsebenzi kaGabriyeli wawumelwe kwigama lokuqala likaSathana, uLucifer, elithetha umthwali wokukhanya. UGabriyeli wazisa ukukhanya kwesiprofeto kuMiller, yaye ekuthobeleni ukukhanya wanikela isigidimi esabhengeza ukuvulwa komgwebo wophando ngo-Oktobha 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.

Ukukhangela emva kuvumela abo banqwenela ukuqonda umsebenzi kaWilliam Miller ukuba baqonde ukuba wanikwa ezinye iimbono ezithile kwilizwi lesiprofeto ezaba zizitshixo zomsebenzi wakhe wokuhlanganisa isigidimi somgwebo osondelayo. Esinye sezo zitshixo yayikukuqonda kwakhe ukuba usuku lwalumela unyaka ekusetyenzisweni kwesiprofeto. Esinye yayisisakhiwo sesiprofeto awasisebenzisayo ukubeka nokulungelelanisa imigca yesiprofeto awayeyifumanisile. Eso sakhiwo sasisisekelwe kumagunya amabini kaSathana awazisa intshabalalo phezu kwabantu bakaThixo nendawo engcwele kaThixo. Zonke izinto ezafunyanwa nguMiller zabekwa phezu kweso sakhiwo sesiprofeto esasimela imbali yobupagani obalandelwa bubupopu, obathi ngokulandelelana banyathela phantsi zombini indawo engcwele kaThixo nabantu bakaThixo, ukususela kwixesha lamaSirayeli amandulo, kude kube kukuBuya kwesibini kukaKristu.

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.

Eso sakhiwo sobuprofeti samvumela ukuba achonge ngokuchanileyo yonke inyaniso eyayifuneka ukuseka u-Oktobha 22, 1844, njengokuvulwa komgwebo. Kodwa ke loo nyaniso yayinomda, kuba wayengenako ukubona amandla esithathu atshutshisayo awalandelela ubuhedeni nobupopu kwimbali yesiprofeto. Kwakungengomfuneko ukuba ayibone loo nyaniso, kuba umsebenzi wakhe wawukukwazisa u-Oktobha 22, 1844, yaye ukukhanya kwamandla esithathu atshutshisayo kwakwakuya kutyhilwa emva kwaloo mhla.

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.

Ngokunxulumene nokulungelelanisa kwakhe ukuqonda kwakhe kwesiprofeto phezu kwesakhiwo samandla amabini atshabalalisayo, iRoma yobuhedeni ilandelwa yiRoma yobupopu, wayenokuqonda kokuba igama eliguqulelwe ngokuthi “okwemihla ngemihla,” encwadini kaDaniyeli, lalingumfuziselo wobuhedeni, okanye, iRoma yobuhedeni. Igama elithi “tamid” eliguqulelwe ngokuthi “okwemihla ngemihla” lisetyenziswe nguDaniyeli izihlandlo ezihlanu. Lisoloko lisetyenziswa ngokudityaniswa nomfuziselo awawuqonda ngokuchanekileyo uMiller njengomela ubupopu. Umfuziselo wobupopu osoloko uvela unxulumene “nokwemihla ngemihla,” umelwe yimifuziselo emibini. Nokuba kunjalo, loo mifuziselo mibini yamandla obupopu, yomibini ichaza ubupopu, ukanti noko kunjalo, xa uDaniyeli wasebenzisa igama elithi “tamid” eliguqulelwa ngokuthi “okwemihla ngemihla,” lalisoloko lisetyenziswa kunye nomfuziselo wobupopu nangaphambi kwawo. Ukuqonda kukaMiller ukuba “okwemihla ngemihla,” encwadini kaDaniyeli, kwakusisiseko sesakhiwo awasibona esasixhomekeke kumandla amabini atshabalalisayo obuhedeni alandelwa bubupopu. Ukuchongwa kukaMiller “kokwemihla ngemihla” njengobuhedeni encwadini kaDaniyeli kwakumiselwe ukuba kube yimpikiswano enkulu ngaphakathi kobu-Adventist, iqala kwisizukulwana sesibini sobu-Adventist, esaqala ngowe-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.

Inyaniso yokuqala yesiprofeto awayifumanayo uMiller eyayiyinxalenye yokuqondwa kuka-Oktobha 22, 1844, yayikukuba “amaxesha asixhenxe,” akuLevitikus amashumi amabini anesithandathu, yaye yaba yeyokuqala kwiinyaniso ezimiselweyo zikaMiller eyaliwa ngowe-1863. Oko kulahlwa kwaqalisa isizukulwana sokuqala sobu-Adventism, xa baqalisa ukubhadula entlango yaseLawodike. Isizukulwana sesibini saqalisa kwiNgqungquthela Jikelele yaseMinneapolis ngowe-1888, yaye emva kovukelo olwenzeka apho, umsebenzi kaSathana wokwala ukuchongwa kukaMiller “kwemihla ngemihla” njengobuhedeni waqalisa ngowe-1901. Ukuqondwa okuchanekileyo “kwemihla ngemihla,” akuzange kubekwe bucala ngokupheleleyo de kwaba semva kokufa komprofetikazi, owayechongile ukuba imbono eyayikhuthazwa ichasene nembono echanekileyo kaMiller “yemihla ngemihla,” yayiziswe “ziingelosi ezagxothwayo ezulwini.” Ukwaliwa okupheleleyo kwenzeka kwisizukulwana sesithathu malunga nowe-1931. Isizukulwana sesithathu sasiqale ngokupapashwa kwencwadi kaW. W. Prescott, enesihloko esithi, The Doctrine of Christ, kwakamsinya emva kweNkomfa yeBhayibhile ka-1919. Ngowe-1919, isizukulwana sesithathu saqalisa saza saqhubeka de kwapapashwa incwadi ethi, Questions on Doctrine ngowe-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.

Emva kokuba umsebenzi kaMiller umiselwe waza wenziwa wacaca phezu kweetafile ezimbini zikaHabakuki (iitshathi zoovulindlela zika-1843 no-1850), iNkosi yaqalisa ke ukuvulela inyaniso yokuba kwakukho elinye, igunya lesithathu, elibhubhisayo, elaliya kulandela ubuhedeni nobupopu nelaliza kuthi nalo litshutshise abantu bakaThixo.

> “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.

> “Ngobuhedeni, kwaza ke nangobuPapa, uSathana wasebenzisa amandla akhe kangangeenkulungwane ezininzi ezama ukucima emhlabeni amangqina athembekileyo kaThixo. Abahedeni namaPapist baqhutywa ngumoya omnye wenamba. Babahluka kuphela ngelithi ubuPapa, busenza ibango lokukhonza uThixo, babulutshaba oluyingozi ngakumbi nolunesihluku ngakumbi. Ngobuxhakaxhaka bobuRoma, uSathana walithimba ihlabathi. Ibandla likaThixo elizibizayo lantywila kuludwe lwale nkohliso, yaye ngaphezu kweminyaka eliwaka abantu bakaThixo babandezeleka phantsi kwengqumbo yenamba. Kwaye xa ubuPapa, buphuciwe amandla abo, banyanzelwa ukuba buyeke intshutshiso, uYohane wabona kuphuma amandla amatsha eza kuphindaphinda ilizwi lenamba, aze aqhubele phambili umsebenzi ofanayo onenkohlakalo nowokunyelisa. La mandla, angawokugqibela ukulwa nebandla nomthetho kaThixo, afanekiselwa lirhamncwa elineempondo ezifana nezegusha. Amarhamncwa awandulelayo ayephume elwandle, kodwa eli laphuma emhlabeni, nto leyo emele ukuvela ngoxolo kwesizwe esifuziselweyo. “Iimpondo ezimbini ezifana nezegusha” zimela kakuhle isimilo soRhulumente waseUnited States, njengoko sibonakaliswa kwimigaqo yawo emibini esisiseko, iRiphabhlikhi nobuProtestanti. Le migaqo iyimfihlelo yamandla ethu nempumelelo yethu njengesizwe. Abo baqala ukufumana indawo yokusabela kunxweme lwaseMerika bavuyiswa kukuba bafike kwilizwe elikhululekileyo kumabango azidlayo obuPapa nakwingcinezelo yolawulo lookumkani. Bazimisela ukuseka urhulumente phezu kwesiseko esibanzi senkululeko yoluntu neyonqulo.” 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.

UMiller wayengakwazi ukubona igunya lesithathu elitshutshisayo, yaye ngenxa yeso sizathu ulwakhiwo lwakhe lwalungaphelelanga, nangona lwalufaneleke ngokugqibeleleyo ukuzalisekisa umsebenzi wakhe. USister White uchaza ukuba uMiller wayengumthunywa kaThixo onyuliweyo, ukuba emsebenzini wakhe wayefanekiselwe nguEliya nangoYohane uMbhaptizi, ekubizelweni kwakhe emsebenzini wakhe wayefanekiselwe nguElisha, yaye ekufeni kwakhe wayefanekiselwe nguMoses. Bambalwa kwimbali engcwele abaye bavuselela amazwi achazayo abonisa ukuba iingelosi zilindile ngasengcwabeni ukuze zibavuse, kodwa leyo yinkcazo enikwe uMiller. Inyaniso yokuba umsebenzi wakhe wawulinganiselwe yimbali awavuselwa kuyo ayisosithetho sokumnyelisa uMiller, koko sisidingo nje ekufuneka siqondwe, ukuba umsebenzi wakhe uya kuqwalaselwa ekukhanyeni okuyinyaniso kweLizwi lesiprofeto likaThixo.

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.

UMiller wanikwa ulwalathiso oluthile, lwengelosi, olwamenza wakwazi ukwakha isakhelo sobuprofeti esasisekelwe kumagunya amabini ayinkangala, obuhedeni balandelwa bubupopu. Ngenxa yesi sizathu, iziprofeto ezazichaza imbali engaphaya kwenkangala eyaphunyezwa ngaloo magunya mabini zange ziqondwe kakuhle nguMiller. Kanti ke akukho nanye kwezo ngqondongqondo ziphosakeleyo eyafikelela kwezo tafile zimbini ezingcwele zikaHabakuki, apho iziseko ezamiswa ngomsebenzi kaMiller zazimelwe ngokomzobo. Kungenxa yoko le nto ukuphefumlelwa kwakunokubhala ngotshathi luka-1843 ukuba lwalukhokelwe sisandla seNkosi.

> “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.

> “INkosi yandibonisa ukuba itshathi ka-1843 yayikhokelwe sisandla sayo, nokuba akukho nxalenye yayo eyayimele iguqulwe; ukuba amanani ayenjalo kanye njengoko yayifuna wona. Ukuba isandla sayo sasiphezu kwawo saza safihla impazamo kwamanye amanani, ukuze kungabikho bani unokuyibona, de isandla sayo sasuswa.

> “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.

> “Ndandisandula ukubona ngokubhekisele ‘kuMihla le,’ ukuba igama elithi ‘idini’ longezwa bubulumko bomntu, yaye alingelilo elembhalo; nokuba iNkosi yanikela umbono ochanekileyo ngalo kwabo babhengeza isikhalo seyure yomgwebo. Xa umanyano lwalukho, phambi kowe-1844, phantse bonke babemanyene kumbono ochanekileyo ‘woMihla le;’ kodwa ukususela kowe-1844, ekudidekeni, kuye kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nokudideka.” Review and Herald, Novemba 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.

Iinyaniso eziqokelelwe nguMiller phantsi kolwalathiso lweengelosi zazikhokelwe yiNkosi, yaye ngaphakathi ekuqinisekisweni kwetshathi ka-1843, ukuphefumlelwa kwaquka ukuba ukuqonda kukaMiller kokuba “eyemihla ngemihla” yayimele ubuhedeni kwakuchanile. Izihlandlo ezihlanu igama lesiHebhere elithi “tamid,” eliguqulelwa ngokuthi “eyemihla ngemihla,” livela encwadini kaDaniyeli, yaye lisoloko limela ubudlelwane phakathi kwamagunya amabini achithachithayo, ubuhedeni obulandelwa bubupopu.

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.

Ukuqonda kukaMiller “okuqhubekayo,” njengophawu lobuhedeni, kwakubaluleke ngokugqibeleleyo kwisakhelo sesiprofeto awasisebenzisayo, kuba ubudlelane obulandelelanayo bobuhedeni obulandelwa bubupopu baba yindawo yakhe yokubhekisa ekulungelelaniseni zonke iziprofeto awakhokelwayo ukuba aziqonde.

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.

“Ngethuba lesiphelo,” ngowe-1798, incwadi kaDaniyeli yatyhilwa, yaye isiqendu esiyintloko, eso uDade White awasichaza njenge “ntsika esembindini” nesi “siseko” sentshukumo ye-advent, yayinguDaniyeli isahluko sesibhozo, nendinyana yeshumi elinesine.

> “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.

> “Isibhalo esathi, ngaphezu kwazo zonke ezinye, saba sisiseko kunye nentsika ephambili yokholo lweAdventi, sasingulo mazwi: ‘Koda kube ziintsuku ezingamawaka amabini anamakhulu amathathu; emva koko ingcwele iya kuhlanjululwa.’ [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.

Ivesi yeshumi elinesine yimpendulo kwivesi yeshumi elinesithathu, yaye loo mpendulo ayinantsingiselo ngaphandle komxholo wombuzo.

> 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.

> Ndaza ndeva omnye ongcwele ethetha; yaza enye ingcwele yathi kuloo ngcwele ithile ibithetha, Lo mbono ungowombingelelo wemihla ngemihla, nowesikreqo esitshabalalisayo, uya kude kube nini na, ukuba kunikelwe ngako kokubini indawo engcwele nomkhosi ukuba kunyathelwe phantsi kweenyawo? Wathi kum, Koda kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ukuhlanjululwa indawo engcwele. Daniyeli 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.

Ezi ndinyana zimbini zingumqondiso wokwanda kolwazi olwavelayo xa incwadi kaDaniyeli yatyhilwayo “ngexesha lokuphela,” ngowe-1798. Indinyana yeshumi elinesithathu ichaza amagunya amabini atshabalalisayo uMiller awaseka phezu kwawo imodeli yakhe yesiprofeto. UMiller wachaza “iminikelo yemihla ngemihla,” kwindinyana yeshumi elinesithathu, njengobuhedeni, yaye “isiphambeko sentshabalalo” njengobupopu. Kubalulekile ukuqonda ukuba imodeli yesiprofeto ezathi iingelosi zamkhokelela uMiller ukuba ayiqonde, ichongiwe kwezi ndinyana zimbini ezimele ukwanda kolwazi olwafika embalini ngowe-1798. Kanti ke uMiller akazange anikwe ukuba abone igunya elilandelayo elaliza kuvela eqongeni lesiprofeto lize litshutshise abantu bakaThixo.

> “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.

> “Ndabona ukuba irhamncwa elineempondo ezimbini lalinomlomo wenamba, nokuba amandla alo ayesentlokweni yalo, kwanokuba ummiselo uya kuphuma emlonyeni walo. Emva koko ndabona uMama waMahenyukazi; ukuba unina wayengengawo amantombi, kodwa ehluliwe kwaye ehlukile kuwo. Uye waba nomhla wakhe, yaye udlulile, yaye amantombi akhe, amahlelo obuProtestanti, ayengawo alandelayo ukuza eqongeni aze enze kwa loo moya mnye lowo unina wayenawo xa wayetshutshisa abangcwele. Ndabona ukuba njengoko unina ebesihla ngamandla, amantombi ebekhula, yaye kungekudala aya kusebenzisa amandla awakha asetyenziswa ngunina.” 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.

Ukungakwazi kukaMiller ukubona igunya lesithathu kwamnyanzela ukuba afikelele kwizigqibo ezaziphosakele ngokucacileyo. UMiller wasichonga isilo saselwandle seSityhilelo seshumi elinesithathu njengobuRoma bobuhedeni, waza isilo somhlaba wasichonga njengobuRoma bobupapa. Ukusetyenziswa kwakhe kweSityhilelo isahluko seshumi elinesixhenxe nako kwakunesiphene ngenxa yokungakwazi kwakhe ukubona imbali yesiprofeto eyayolulela ngaphaya kwegunya lesibini eliyinkangala lobupapa. Ngenxa yesi sizathu, xa uMiller wayechonga igunya laseRoma kwisiprofeto sikaDaniyeli, waliphatha njengeligunya elinye elafika ngezigaba ezibini. Oko kwakunjalo, yaye kusenjalo, ukusetyenziswa okuchanekileyo, kodwa kwamthintela ekuqondeni izikumkani zesiprofeto seBhayibhile njengento efikelela ngaphaya kobukumkani besine obumelwe yiRoma. Wabona waza wachonga ukuba ubukumkani besine baseRoma babunezigaba ezibini, obumelwe njengobuRoma bobuhedeni nobuRoma bobupapa, kodwa akazange akwazi ukubona ukuba ubuRoma bobupapa nabo babubukumkani besihlanu obo babuza kulandelwa bubukumkani besithandathu.

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).

Kwincwadi kaDaniyeli isahluko sesibini, amaMillerite adibanisa iziqalelo zobukumkani besihlanu besiprofeto seBhayibhile kunye nobukumkani besine. Kumgangatho osisiseko ukusetyenziswa kwawo kwakuchanile, kodwa kwakungaphelelanga, kuba isalathiso sokuqala sobukumkani besiprofeto seBhayibhile kufuneka sivumelane nesalathiso sokugqibela sobukumkani besiprofeto seBhayibhile, ngenxa yokuba uYesu, njengoAlfa no-Omega, usoloko ebonakalisa isiphelo ngesiqalo. Ukungakwazi ukubona umahluko wobukumkani obubini obulandelelanayo kwenza ukuba kube yinto engenakwenzeka kuMiller ukuba aqonde ukuba iSityhilelo isahluko seshumi elinesibini sichaza ubuhedeni (inamba), nokuba irhamncwa lolwandle leSityhilelo isahluko seshumi elinesithathu limela ubuPopi (irhamncwa), kwanokuba irhamncwa lomhlaba leSityhilelo isahluko seshumi elinesithathu limela ubuProtestanti obuwexukileyo (umprofeti wobuxoki).

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.

UMiller akazange akwazi ukubona inamba, irhamncwa, nomprofeti wobuxoki njengezikumkani ezintathu ezilandelelanayo kwizahluko zeshumi elinesibini neshumi elinesithathu zeSityhilelo, yaye ngaloo ndlela wanyanzeleka, ngokwengqiqo yakhe yesiprofeto, ukuba athabathe ngokuba ezo zahluko zibini zazingengomzekeliso olandelelanayo wamandla amathathu akhokela ihlabathi eArmagedon. Ukukhanya uMiller awanikwayo kwakukukukhanya okugqibeleleyo kwisizukulwana sakhe, yaye isizukulwana sakhe savavanywa ngolo kukhanya.

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.

Ukukhanya kwamagunya amathathu atshabalalisayo (inamba, irhamncwa, nomprofeti wobuxoki), kwanikelwa kwi-Future for America “ngexesha lokuphela,” ngowe-1989. Isiqendu sikaDaniyeli esatyhilwayo ngokudilika kweSoviet Union ekuzalisekeni kukaDaniyeli isahluko seshumi elinanye, nendima yamashumi amane, sasisikukukhanya kwengelosi yesithathu, lo gama uMiller wayenikwe ukukhanya kwengelosi yokuqala. Iindima ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, zabonwa njengesiseko nentsika ephambili yentshukumo ye-Future for America, yaye indima yamashumi amane, kaDaniyeli isahluko seshumi elinanye ishwankathela oko kukhanya, kanye njengokuba iindima zeshumi elinesithathu neleshumi elinesine, zikaDaniyeli isahluko sesibhozo zashwankathela ukukhanya okwatyhilwayo kwintshukumo yamaMillerite.

> 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.

> Ke kaloku ngexesha lesiphelo ukumkani wasemzantsi uya kumxhwitha; aze ukumkani wasemntla eze kuye njengesaqhwithi, neenqwelo zokulwa, nabakhweli-mahashe, neenqanawa ezininzi; angene emazweni, aphuphume, aze adlule. Daniyeli 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.

Le ndinyana ichaza imfazwe eyaqala “ngexesha lesiphelo” ngowe-1798, phakathi kokumkani wasemzantsi nokumkani wasemntla. Ukumkani wasemzantsi wayemele iFransi engakholelwayo kubukho bukaThixo, eyathi ngaloo nyaka kanye yanika ubupapa inxeba elibulalayo. Apho ubupapa bumelwe njengokumkani wasemntla. Ngokwesiprofeto, iFransi ngowe-1798 yayiyeyesinye kwisishumi sezikumkani ezilishumi zesahluko sesixhenxe sikaDaniyeli. Ezo zikumkani zilishumi zimela iRoma yobuhedeni, yaye iRoma yobuhedeni imela inamba. Ubupapa (ukumkani wasemntla) bumela irhamncwa. Le ndinyana ichaza ukuba ukumkani wasemntla (ubupapa), owayenikwe inxeba lakhe elibulalayo ekuqaleni kwale ndinyana, ekugqibeleni wayeya kuziphindezela kukumkani wasemzantsi (ukumkani wokungakholelwa kubukho bukaThixo). Xa ubupapa bathi baziphindezela, ukumkani wokungakholelwa kubukho bukaThixo wayesele esukile kwisizwe saseFransi, waya kumfelandawonye weSoviet Union. IFransi yayisisizwe esinye, ukanti xa ubupapa baziphindezelayo kukumkani wasemzantsi kule ndinyana, ukumkani wasemzantsi wachazwa ngokuthi “ngamazwe,” njengoko kwakunjalo nangeSoviet Union yangaphambili.

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.

Xa ukumkani wasemntla (upopu) waziphindezela, weza “neenqwelo zokulwa,” “nabamahashe” “neenqanawa ezininzi.” Iinqwelo zokulwa nabamahashe ziyimiqondiso yamandla omkhosi, yaye iinqanawa ziyimiqondiso yamandla ezoqoqosho. Amandla awenza umanyano olungcwele kunye noopopu ngenjongo yokuwisa iSoviet Union yayiyi-United States, yaye la mandla mabini e-United States kwiSityhilelo isahluko seshumi elinesithathu achazwa njengobuchule bayo bokunyanzela ihlabathi ukuba lamkele uphawu lwegunya lopopu ngamandla ezikhali nangezoqoqosho. Abantu baya kwalelwa ukuthenga okanye ukuthengisa ngaphandle kophawu, yaye ke ngaphezu koko, ngaphandle kophawu, abantu baya kubulawa.

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.

Ivesi yamashumi amane ichaza ngokuthe ngqo inamba (ukumkani wasezantsi), irhamncwa (ubupopu) nomprofeti wobuxoki (i-United States). Ivesi esisiseko “yexesha lesiphelo” ngo-1989 ichaza amagunya amathathu achithayo akhokelela ihlabathi eArmagedon, kanye njengokuba iivesi ezisiseko zentshukumo yamaMillerite zachaza amagunya amabini achithayo obuqaba, alandelwa bubupopu.

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.

Le ndima iqala ngemfazwe phakathi kokumkani wasezantsi nokumkani wasemantla. Ekuqaleni kwendima (1798), ukumkani wasezantsi uyoyisa, kodwa kule ndima ukumkani wasemantla uyaziphindezela aze oyise ukumkani wasezantsi. Ukuqala kwendima kuphawula imfazwe phakathi kokumkani wasemantla nokumkani wasezantsi, yaye ekupheleni komyalezo oqulethwe kule ndima kwaloo mfazwe inye phakathi kookumkani basemantla nabasezantsi iyabonakaliswa, kodwa ngeziphumo ezichaseneyo. Ukuqala kwaphawula “ixesha lesiphelo” ngowe-1798, yaye imfazwe yokuphela iphawula “ixesha lesiphelo” ngowe-1989. Le ndima iqulethe ngaphakathi kobungqina bayo obubhaliweyo utyikityo luka-Alfa no-Omega, isiqalo nesiphelo.

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.

Imbali yokwenene yale ndima iyaqhubeka idlule ekuweni kweSoviet Union ngowe-1989, iye kutsho kumthetho weCawa wendima yamashumi amane ananye. Kumthetho weCawa umanyano oluphindwe kathathu lweBhabheli yanamhlanje lwenziwa lulandelelwano lweziganeko ezikhawulezayo. Ngoko ke indima yamashumi amane iqala xa inxeba elibulalayo lanikelwa ngowe-1798, laza ihenyukazi laseTire lalibaleka engqondweni. Imbali emelwe yile ndima iphela ngokupheleleyo kumthetho weCawa wendima yamashumi amane ananye, apho inxeba elibulalayo liphiliswa khona, nehenyukazi laseTire likhunjulwa kwakhona. Uphawu lokuqala nokokuphela alubhalwanga kuphela phezu kombhalo ofumaneka kule ndima, kodwa lukwabhaliwe nakwimbali epheleleyo emelwe yile ndima. Le ndima ichaza isakhelo sesiprofeto esingasekelwanga nje kubuhedeni (inamba) nakubupopu (irhamncwa), kodwa ichaza ukwakheka kwamandla amathathu okuphanzisayo akhokelela ihlabathi eArmagedon.

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.

Isakhelo sikaMiller sesiprofeto sabhengeza ukufika komgwebo kaThixo ophandayo, yaye isakhelo sesiprofeto seFuture for America sibhengeza ukufika komgwebo kaThixo ophumezisayo. “Ngexesha lesiphelo” ngowe-1989, inkqubo enamanyathelo amathathu yovavanyo nokuhlanjululwa yaqala xa iindinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye zatyhilwayo ekubhidlizweni kweSoviet Union. Umahluko wokuba uMiller wabona kuphela ubuhedeni nobupopu, engenakubona ubuProtestanti obuwileyo, umele uqondwe ukuze kuqondwe ngokuchanekileyo umbono woMlambo iUlai owatyhilwayo ngowe-1798.

We will continue that consideration in the next article.

Siya kuqhubeka nolo qwalaselo kwinqaku elilandelayo.

> “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.

> “Asinaxesha lakulahlekelwa. Amaxesha eembandezelo aphambi kwethu. Ihlabathi liyashukunyiswa ngumoya wemfazwe. Kungekudala iziganeko zembandezelo ekuthethwe ngazo eziprofetweni ziya kwenzeka. Isiprofeto esikwisahluko seshumi elinanye sikaDaniyeli sele siphantse safikelela ekuzalisekeni kwaso okupheleleyo. Inxalenye enkulu yembali eyenzekileyo ekuzalisekisweni kwesi siprofeto iya kuphindwa.”

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

> “Kwivesi lamashumi amathathu kuthethwa ngamandla athi ‘iindinyana 30 ukuya kuma-36 zicatshulwe.’”

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

> “Iziganeko ezifanayo nezo zichazwe kula mazwi ziya kwenzeka.” Manuscript Releases, inani 13, 394.

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