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# The Eighth is of the Seven - Number One

Owesibhozo Ungowabasixhenxe - Inani Lokuqala

Miller’s Two Rome’s

IiRoma Ezimbini zikaMiller

Author

Jeff Pippenger

Published

September 13, 2023

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

UWilliam Miller wayesekela umyalezo wakhe wesiprofeto phezu kwesakhelo samagunya amabini atshabalalisayo, awawachonga ngokuchanekileyo njengeRoma yobuhedeni neRoma yobupopu.

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

> “UWilliam Miller, xa wayesebenzisa indlela yakhe yokutolika iZibhalo, waqaphela kwizahluko ezahlukeneyo ze-apocalyptic umxholo ophindaphindayo wempikiswano phakathi kwabantu bakaThixo neentshaba zabo. Ekuhlalutyeni kwakhe amagunya atshutshisa abantu bakaThixo kuwo onke amaxesha, waphuhlisa ingcamango yamasikizi amabini, awachaza njengobuhedeni (isinyeliso sokuqala) obufuzisela amandla atshutshisayo angaphandle kwebandla, kunye nobupopu (isinyeliso sesibini) obumele amandla atshutshisayo ngaphakathi kwebandla. Yayiyile motif yamasikizi amabini eyayiphawula uninzi lotoliko lwakhe olulandelayo lwesiprofeto.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

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

Izifundiswa ngezakwalizwi ze-Adventism ziyayamkela inyaniso yokuba isakhelo sikaMiller sokusetyenziswa kwesiprofeto sasiquka amagunya amabini atshabalalisayo, ubuhedeni nobupapa, nokuba kunjalo zisibona kuphela njengohlalutyo lwembali yobuMillerite, kungekhona njengenyaniso awayinikwayo nguThixo.

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

> “UThixo wathumela ingelosi yaKhe ukuba ichukumise intliziyo yomlimi owayengakholelwa eBhayibhileni, ukuze amkhokelele ekuphandeni iziprofeto. Iingelosi zikaThixo zambuya zimbuyela ngokuphindaphindiweyo lowo ukhethiweyo, ukuze zikhokele ingqondo yakhe, zize zivulele ekuqondeni kwakhe iziprofeto ezazisoloko zimnyama kubantu bakaThixo. Ukuqalisa kwetyathanga lenyaniso wanikwa kona, waza wakhokelwa ukuba aqhubeke ephanda ikhonkco emva kwekhonkco, wada walijonga iLizwi likaThixo ngokumangaliswa nangokulithanda. Wabona apho ityathanga elipheleleyo lenyaniso. Elo Lizwi awayekhe waligqala njengelingaphefumlelwanga ngoku lavuleka phambi kombono wakhe ngobuhle nangenkazimlo yalo. Wabona ukuba inxalenye enye yesiBhalo ichaza enye, yaye xa indima enye yayivaliwe ekuqondeni kwakhe, wafumana kwenye indawo yeLizwi oko kwakuyichaza. Waligqala iLizwi elingcwele likaThixo ngovuyo nangentlonelo enzulu nokoyika.” Early Writings, 230.

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

“Ingelosi yakhe” ichongwe ngokuthe ngqo njengoGabriyeli nguDade White.

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

> “Amazwi engelosi athi, ‘NdinguGabriyeli, oma phambi kobukho bukaThixo,’ abonisa ukuba ibambe isikhundla sembeko ephakamileyo kwiinkundla zasezulwini. Xa yafika nesigidimi kuDaniyeli, yathi, ‘Akukho namnye omi ngakum kwezi zinto, ngaphandle kukaMikayeli [uKristu] iNkosana yenu.’ Daniyeli 10:21. NgoGabriyeli uMsindisi uthetha kwiSityhilelo, esithi ‘Wasithumela, wasibonakalisa ngengelosi yakhe kumkhonzi wakhe uYohane.’ ISityhilelo 1:1. Yaza ingelosi yabhengeza kuYohane yathi, ‘Ndingumkhonzi kunye nawe, kwanabazalwana bakho abaprofeti.’ ISityhilelo 22:9, R.V. Ingcinga emangalisayo—ukuba ingelosi emi kufuphi ngokulandelayo ngembeko kuNyana kaThixo yiyo ekhethiweyo ukuvulela abantu abonayo iinjongo zikaThixo.” Ulangazelelo Lwezizukulwana, 99.

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

“Ingcamango emangalisayo—yokuba ingelosi emi ngokulandelayo ngembeko kuNyana kaThixo yeyona ikhethiweyo ukuvula iinjongo zikaThixo” engqondweni kaWilliam Miller. Yayingenguye uGabriyeli kuphela, kodwa neengelosi ngobuninzi ezakhokela ukuqonda kwakhe iziprofeto “ezazisoloko zimnyama ebantwini bakaThixo.” UGabriyeli nezinye iingelosi bamkhokela uMiller kuyo yonke iBhayibhile ngokulandelelana ukusukela kwiGenesis ukuya phambili. Ngako oko wakhokelwa kwisiprofeto sexesha eside kunazo zonke eBhayibhileni, esingu “maxesha asixhenxe” (iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini) seLevitikus amashumi amabini anesithandathu, kwakude kudala ngaphambi kokuba akhokelelwe kwiintsuku ezingamawaka amabini anamakhulu amathathu zikaDaniyeli isahluko sesibhozo nevesi yeshumi elinesine.

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

> “Ndaza ke ndazinikezela emthandazweni nasekufundweni kwelizwi. Ndazimisela ukubeka ecaleni zonke iingcinga zam zangaphambili, ukuthelekisa iSibhalo neSibhalo ngokucokisekileyo, nokulandela ukufundwa kwaso ngendlela eqhelekileyo necwangcisiweyo. Ndaqala ngeGenesis, ndafunda indinyana ngendinyana, ndingaqhubi ngokukhawuleza ngaphezu kokuba intsingiselo yeendawo ezahlukeneyo ivuleke ngolo hlobo, ukuze ndikhululeke kuko nakuphi na ukudideka ngokuphathelele kuyo nayiphi na imfihlakalo okanye ukungangqinelani. Nanini na ndakufumana into engacacanga, umkhwa wam yayikukuyithelekisa nazo zonke iindawo ezihambelanayo; yaye ngoncedo lweCRUDEN, ndavavanya zonke iindinyana zeSibhalo ekwakufumaneka kuzo nawaphi na amagama abalulekileyo aqulethwe kuyo nayiphi na indawo engacacanga. Emva koko, ngokuvumela igama ngalinye libe nefuthe lalo elifanelekileyo kumxholo wendinyana, ukuba uluvo lwam lwayo lwalungqinelana nayo yonke indawo ehambelanayo eBhayibhileni, lwayeka ukuba yingxaki. Ngale ndlela ndalandela ukufundwa kweBhayibhile, ekuyifundeni kwam kokuqala, malunga neminyaka emibini, yaye ndaneliseka ngokupheleleyo kukuba yona iyazichaza ngokwayo. Ndafumanisa ukuba ngokuthelekisa iSibhalo nembali, zonke iziprofeto, kangangoko ziye zazaliseka, zazaliseka ngokokoqobo; nokuba onke amanani ahlukeneyo, izikweko, imizekeliso, iintsonkothiso zokufanisa, njl. njl. zeBhayibhile, mhlawumbi ayecaciswa kunxibelelwano lwazo olusondeleyo, okanye amagama ezazichazwe ngawo ayecaciswa kwezinye iindawo zelizwi, yaye xa sele ecaciswe ngaloo ndlela, afanele ukuqondwa ngokokoqobo ngokungqinelana nolo caciso. Ndaneliseka ngaloo ndlela kukuba iBhayibhile iyinkqubo yeenyaniso ezityhiliweyo, ezinikwe ngokucacileyo nangokulula kangangokuba “uhamba ngendlela, nokuba usisidenge, akayi kulahleka kuyo.” …

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

> “Ekufundisiseni okungakumbi kweZibhalo, ndafikelela kwisigqibo sokuba amaxesha asixhenxe obungangamsha beeNtlanga amele ukuqala xa amaYuda ayeka ukuba luhlanga oluzimeleyo ekuthinjweni kukaManase, abathi abona babali-maxesha babalaseleyo bakubeka ku-B. C. 677; ukuba iintsuku ezingama-2300 zaqala kunye neeveki ezingamashumi asixhenxe, ezathi ezona ngcali zibalaseleyo kwezobalo-maxesha zazibeka ku-B. C. 457; nokuba iintsuku ezili-1335, eziqala ngokususwa kwedini lemihla ngemihla, nokumiselwa kwesikizi esitshabalalisayo, Daniel isahluko sesixhenxe ivesi yeshumi elinanye, zazimele ukubalwa ukusuka ekumiselweni kobungangamsha bobuPapa, emva kokususwa kwezicikizi zobuhedeni, nto leyo, ngokokutsho kwababhali-mbali ababalaseleyo endandinokubacebisa, emele ukubekwa malunga no-A. D. 508. Xa kubalwa onke la maxesha esiprofeto kususela kwimihla eyahlukeneyo eyabekwa ngabona babali-maxesha babalaseleyo ngenxa yeziganeko ekwakucacile ukuba amele ukubalwa kuzo, onke ayeza kuphela kunye, malunga no-A. D. 1843. Ngaloo ndlela ndakhokelwa, ngowe-1818, ekupheleni kweminyaka yam emibini yokufunda iZibhalo, kwisigqibo esinzulu nesindilisekileyo, sokuba kwisithuba esimalunga neminyaka engamashumi amabini anesihlanu ukususela ngelo xesha yonke imicimbi yemo yethu yangoku yayiza kugqitywa…” William Miller’s Apology and Defense, 6, 12.

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

Umgaqo wokukhankanywa kokuqala umisela ukuba into ekhankanywa kuqala yeyona ibaluleke kakhulu, yaye into ekhankanywa kuqala kwiSityhilelo isahluko sokuqala ivesi yokuqala yinkqubo yonxibelelwano asetyenziswa nguYise njengoko enika umyalezo kuYesu, aze ke yena awunike ingelosi yakhe, leyo ke iwunike umprofeti, aze lowo awubhale aze awuthumele ezicaweni. Xa ubu-Adventist bawulahlayo umsebenzi nezinto ezafunyanwayo nguWilliam Miller, abazange balahle nje kuphela iziseko zabo, kodwa balahla kwanale nkqubo yonxibelelwano kanye eyakhokelela uMiller ekuqondeni kwakhe, yaye balahla inkqubo eyiyo kuphela indlela abantu abanokuyiqonda ngayo iSityhilelo sikaYesu Kristu esivulwa kanye phambi kokuba luvalwe ixesha lovavanyo.

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

UMiller wakhokelwa ukuba aqonde ukuba amaxesha asixhenxe aseLevitikus aqala ngo-677BC. Kwade kwangowe-1856 apho iNkosi yasebenzisa uHiram Edson ukuchonga ukuba ukusasazwa kwamaxesha asixhenxe kwakwenzelwa nezizwe ezilishumi ezisemantla zakwaSirayeli. INkosi yayizama ukuphuhlisa ukuqondwa kwamaxesha asixhenxe ngokuvumelana nesiseko sokufunyanwa kwamaxesha asixhenxe sikaMiller, kodwa ikwadlulela kude ngaphaya kwaso. Kodwa ngowe-1856 ukukhanya okwabonakaliswa nguHiram Edson kwafikelela esiphelweni ngendlela engummangaliso, kuba inqaku lesibhozo kolu ngcelele laphela ngamazwi kaJames White, owayenguMhleli weReview and Herald ngelo xesha, athi, “To be continued.” Kwakuza “kuqhutyekwa” nako, kodwa hayi de kube semva kukaSeptemba 11, 2001, xa iNkosi yakhokela abantu bayo kwi “old paths” yaza ekugqibeleni yabasa kolu ngcelele lwamanqaku olwalungagqitywanga, olwabhalwa nguHiram Edson.

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

Asithethi ngqalelo ngoku kwimvukelo eyaqala kungekudala emva kokudana okukhulu, koko sikhankanya nje ukuba nangona uMiller wakhokelwa “kumaxesha asixhenxe” akuLevitikus amashumi amabini anesithandathu, kuyacaca ukuba iNkosi yayinenjongo yokwandisa ukuqonda kokuqala kwala maxesha asixhenxe ngaphaya kokuqonda okusisiseko kukaMiller ngalo mbandela. Yakhetha uHiram Edson, kwaloo mkhonzi kanye kuloo mbali, lowo yayikade imkhethile ngaphambili ukuba anikwe umbono kaKristu engena eNdaweni eNgcwele Kakhulu ngo-Oktobha 23, 1844.

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

Kungeso isizathu ndisebenzise amazwi esazi ngezenkolo sama-Adventist ukuvuma ukuba isiseko sazo zonke izicelo zikaMiller zesiprofeto sasixhomekeke ekuqondeni kwakhe amagunya amabini awenza inkangala, athi encwadini kaDaniyeli amelwe njenge “daily” (ubuhedeni), leyo ihlala inxulunyaniswa nokuba “lityala” okanye “lisikizi,” zombini zimele imiba eyahlukeneyo yamandla enza inkangala obupapa. Ukuqonda okusisiseko kukaMiller ngamandla obuRoma kuye kwanda kakhulu ukususela kwimbali ayimeleyo.

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

Iingelosi zikaThixo, kuquka uGabriyeli, zakhokelela uMiller ekuqondeni awayekuvakalisa. Ezo ngqondisiso zaziquka iziprofeto awayezivakalisa, imithetho yokutolika iBhayibhile awayeyisebenzisa, kwanenkqubo eyamenza wakwazi ukulungiselela iziprofeto ngokuchanekileyo. UMiller wanikwa inkqubo yokuba amagunya amabini ayinkangala ekuthethwa ngawo kuDaniyeli ayeyiRoma yobuhedeni neRoma yobupopu. IFuture for America yakhokelelwa kwinkqubo yamagunya amathathu ayinkangala: inamba, irhamncwa, nomprofeti wobuxoki.

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

> Ndaza ndabona oomoya abathathu abangcolileyo, befana namasele, bephuma emlonyeni wenamba, bephuma emlonyeni werhamncwa, bephuma emlonyeni womprofeti wobuxoki. Kuba bangoomoya beedemon, abasebenza imimangaliso, abaya kookumkani bomhlaba nababomhlaba wonke, ukuze babaqokelele emfazweni yaloo mini inkulu kaThixo uSomandla. ISityhilelo 16:13, 14.

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

Ikamva loMmiselo yaseMerika lakhelwe phezu komsebenzi kaMiller, kodwa lidlulela ngaphaya kwalapho umsebenzi wakhe waphelela khona. Ubu-Adventism bayishiya imimiselo yakhe baza babuyela kwimfundiso yobuProtestanti obuwexukileyo neRoma. Kwa loo mgca mnye wesiprofeto uthathwa kwincwadi yeSityhilelo, owaqalwa kwincwadi kaDaniyeli.

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

> “ISityhilelo yincwadi etywiniweyo, kodwa ikwayincwadi evuliweyo. Ibalisa ngeziganeko ezimangalisayo eziza kwenzeka ngemihla yokugqibela yembali yalo mhlaba. Iimfundiso zale ncwadi zicacile, azingezonto ziyimfihlakalo nezingaqondakaliyo. Kuyo kuthatyathwa umgca ofanayo wesiprofeto njengakuDaniyeli. Ezinye iziprofeto uThixo uziphindile, ngaloo ndlela ebonisa ukuba zimele ukunikwa ukubaluleka. INkosi ayiziphindi izinto ezingenantsingiselo inkulu.” Manuscript Releases, umqulu 9, 8.

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

UMiller wayengenako ukuwaqonda iziprofeto zencwadi yeSityhilelo, kuba umgca wobuhedeni nobupapa ochongwe ngokungagungqiyo kangaka kuDaniyeli wandiswa encwadini yeSityhilelo ukuze uquke namandla alandelayo atshutshisayo aza kuvela eqongeni lembali yesiprofeto.

> “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.

> “Ngobuhedeni, aze athi ke ngoBupopu, uSathana wasebenzisa amandla akhe kangangeenkulungwane ezininzi zeminyaka, ezama ukucima emhlabeni amangqina anyanisekileyo kaThixo. Abahedeni nabapopu babeqhutywa ngulo moya mnye wenamba. Bohluka kuphela ngelithi ubuPope, buzenza ngathi bukhonza uThixo, babulutshaba oluyingozi ngakumbi nolukhohlakele ngakumbi. Ngolawulo lobuRoma, uSathana walibamba ihlabathi walenza ikhoboka. Ibandla likaThixo elizibiza ngelakhe lakhukhulelwa langena kuluhlu lwale nkohliso, yaye ngaphezu kweminyaka eliwaka abantu bakaThixo babandezeleka phantsi kwengqumbo yenamba. Ke kaloku, xa ubuPope, buhluthiwe amandla abo, banyanzeleka ukuba buyeke intshutshiso, uYohane wabona amandla amatsha enyuka ukuze avakalise kwa elo lizwi lenamba, aqhubele phambili kwa loo msebenzi mnye ukhohlakeleyo nowokunyelisa. La mandla, angawokugqibela aza kulwa nebandla nomthetho kaThixo, afanekiswa lirhamncwa elineempondo ezinjengezemvana. Amarhamncwa awawandulele ayenyuke elwandle, kodwa eli laphuma emhlabeni, nto leyo emele ukunyuka ngoxolo kwesizwe esifanekiswayo. ‘Iimpondo ezimbini ezinjengezemvana’ zimela kakuhle isimilo soRhulumente waseUnited States, njengoko sibonakaliswa yimigaqo yakhe emibini esisiseko, ubuRiphablikhi nobuProtestanti. Le migaqo iyimfihlelo yamandla nempumelelo yethu njengesizwe. Abo baqala ukufumana indawo yokusabela kunxweme lwaseMerika bavuya kuba befikelele kwilizwe elikhululekileyo kumabango azingcayo obupopu nakwingcinezelo yolawulo lweekumkani. Bazimisela ukuseka urhulumente phezu kwesiseko esibanzi senkululeko yezoluntu neyonqulo.”

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

> “Kodwa umgca ongqongqo olandelwa yipensile yesiprofeto utyhila utshintsho kulo mbono woxolo. Irhamncwa elineempondo ezifana nezegusha lithetha ngelizwi lenamba, kwaye ‘lenza lonke igunya lerhamncwa lokuqala phambi kwalo.’ Isiprofeto sivakalisa ukuba liya kuthi kwabo bahlala emhlabeni mabenze umfanekiselo werhamncwa, nokuba ‘libangela bonke, abancinane nabakhulu, abazizityebi nabahluphekileyo, abakhululekileyo nabangamakhoboka, ukuba bamkele uphawu esandleni sabo sokunene, okanye emabunzini abo; nokuba kungabikho namnye unokuthenga okanye athengise, ngaphandle kwalowo unophawu, okanye igama lerhamncwa, okanye inani legama lalo.’ Ngaloo ndlela ubuProtestanti bulandela emanyathelweni obuPapa.” Signs of the Times, November 1, 1899.

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

KuMiller, irhamncwa lolwandle nerhamncwa lomhlaba leSityhilelo seshumi elinesithathu zazimela iRoma yobuhedeni elandelwa yiRoma yobupopu. UMiller wazama kananjalo ukusebenzisa olu luhlu lwakhe lokuqonda kwiSityhilelo seshumi elinesixhenxe, kodwa ukuphiliswa kwenxeba elibulalayo lobupopu, indima yesiprofeto yaseUnited States neyeZizwe eziManyeneyo, kwakungaphandle kolu luhlu lobuthixo awayelunikiwe zizithunywa zezulu. Kuye, irhamncwa elenyuka emhlabeni kwiSityhilelo seshumi elinesithathu lalingubupopu.

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

UMiller wayengumthunywa owayemiselwe ukusetyenziswa ukususa isambatho sobuProtestanti ezandleni zabo babebanga ukuba bangamaProtestanti ababephume kumaXesha oBumnyama. Ixesha apho iUnited States yayiya kuthetha njengenamba, apho ubuRepublican babuguqukela kwidemokhrasi yaye ubuProtestanti obuwexukileyo babeya kudibana norhulumente owexukileyo buphinde benze umanyano lwebandla norhulumente olungumfanekiso wobupopu, lalisese lixesha elizayo ngemihla yakhe. Ngenxa yeso sizathu, wazama ukubeka incwadi yeSityhilelo kwisakhelo sobuthixo awayesinikiwe ziingelosi.

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

Wakhethwa ukuba aqonde ukwanda kolwazi olwavela ngowe-1798 xa umbono woMlambo iUlai kaDaniyeli isahluko sesibhozo nesesithoba wawutyhilwa. Ixesha elizayo laseMerika lalimele liqonde umbono woMlambo iHiddekel kaDaniyeli izahluko zeshumi ukuya kweleshumi elinesibini owatyhilwa ngowe-1989, xa, njengoko kuchaziwe kuDaniyeli ishumi elinanye, ivesi yamashumi amane, amazwe amele owayesakuba yiSoviet Union atshayelwa kude ngupopu ne-United States.

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

Isakhelo esanikelwa ziingelosi kwi-Future for America sasisekelwe ekuchongweni nasekusetyenzisweni kwesiprofeto kwimeko yomanyano oluphindwe kathathu lwenamba, lwerhamncwa, nolomprofeti wobuxoki.

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

> “Ukukhanya awakwamkelayo uDaniyeli kuThixo wakunikwa ngokukodwa le mihla yokugqibela. Imibono awayibonayo ngasemilanjeni yase-Ulayi neHidekeli, imilambo emikhulu yaseShinare, ngoku isezinkambisweni zokuzaliseka, yaye zonke iziganeko ezaxelwa kwangaphambili ziya kuthi kungekudala zenzeke.” Testimonies to Ministers, 112.

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

AmaMillerite azisa isigidimi sengelosi yokuqala neyesibini, evakalisa ukuvulwa komgwebo. Future for America inikela isigidimi sengelosi yesithathu.

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

> Mna ndatyala, uApolo wankcenkcesha; ke yena uThixo wanika ukukhula. Ngoko ke lowo utyalayo asinto, nalowo unkcenkceshayo asinto; kodwa uThixo onika ukukhula. Ke lowo utyalayo nalowo unkcenkceshayo bamnye; kodwa elowo nalowo uya kwamkela umvuzo wakhe ngokomsebenzi wakhe. Kuba thina singabasebenzi kunye noThixo; nina ningumhlaba wokulima kaThixo, nisiskroba sokwakha sikaThixo. Ngokobabalo lukaThixo endalunikwayo, njengomakhi osisilumko, ndibekile isiseko, aze omnye akhe phezu kwaso. Kodwa elowo makalumke indlela akha ngayo phezu kwaso. Kuba akukho bani unako ukubeka esinye isiseko ngaphandle kweso sibekiweyo, esinguYesu Kristu. 1 Korinte 3:6–11.

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

Ukuze kuvezwe ngokuchanekileyo isigidimi sengelosi yesithathu, kufuneka kuvezwe kwakhona izigidimi zeengelosi ezimbini zokuqala, kuba sixelelwe ukuba akunakubakho owesithathu ngaphandle kowokuqala nowesibini. Isigidimi sokuqala nesesibini sisiseko, yaye isigidimi sesithathu lilitye lembombo elingasentla, kodwa isigidimi sesithathu asisoze sikhanyele okanye siphikisane nesokuqala nangesesibini. Ukuba siyakwenza oko, asisosigidimi sokwenene.

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

> “Imiyalezo yokuqala neyesibini yanikwa ngo-1843 nango-1844, yaye ngoku siphantsi kokuvakaliswa kowesithathu; kodwa yomithathu le miyalezo isamele ivakaliswe. Kuyimfuneko ngoku kanye njengangaphambili ukuba iphinde ivakaliswe kwabo bafuna inyaniso. Ngepensile nangelizwi simele sivakalise esi saziso, sibonise ukulandelelana kwayo, kwanokusetyenziswa kweziprofeto ezisikhokelela kumyalezo wengelosi yesithathu. Akunakubakho owesithathu ngaphandle kowokuqala nowesibini. Le miyalezo simele siyinike ihlabathi ngeempapasho, nangeentetho, sibonisa, kumgca wembali yesiprofeto, izinto ebezikho nezinto eziya kubakho.” Selected Messages, incwadi 2, 104, 105.

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

Kukho ukuqaphela okuhle kakhulu kwimbali yamaMillerite nembali yethu. AmaMillerite ayesisiqalo, thina sisiphelo. Bawazisa baza baphila imiyalezo yengelosi yokuqala neyesibini. Thina sazisa eyesithathu. Umyalezo wabo ongatywiniweyo (umbono waseUlai) ufumaneka kwizahluko ezibini zikaDaniyeli, kanti owethu (umbono waseHiddekel) ufumaneka kwizahluko ezithathu. Bachonga oweha wokuqala nowesibini, baza baphila phakathi kokuzaliseka kowesibini. Thina sichonga size siphile phakathi kokuzaliseka kowesithathu. Isakhelo sabo sokusetyenziswa kwesiprofeto sasinguRoma wobuhedeni (inamba) noRoma wobupopu (irhamncwa). Isakhelo sethu sokusetyenziswa kwesiprofeto nguRoma wanamhlanje njengorhamncwa olunezintlu-ntathu.

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

Njengoko siqalisa ukuqwalasela uphawu lweRoma yobupopu kwisahluko seshumi elinesixhenxe seSityhilelo, olusisibhozo esiphuma kwabasixhenxe, kuyafaneleka ukuqwalasela oko amaMillerite akuqondayo ngeRoma ngexesha lembali yesiseko. Ingelosi yesithathu iya kuba nokukhanya okongezelelekileyo, kodwa oko kukhanya akusoze kuphikise inyaniso emisiweyo.

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

UDaniyeli isahluko sesibini, sesixhenxe, sesibhozo, seshumi elinanye neshumi elinesibini zichonga iRoma, phakathi kwamanye amandla. Siqwalasela izigaba ezibini zeRoma phambi ko-1798; ubuhedeni nobupopu, njengomxholo wezicelo zikaMiller zesiprofeto. UMiller nabavulindlela bachonga ukuba “abaphangi babantu bakho” kuDaniyeli isahluko seshumi elinanye nevesi yeshumi elinesine bamele iRoma.

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

> Kananjalo ngaloo maxesha baninzi abaya kusukela ukumelana nokumkani wakumzantsi; kwanabaphangi babantu bakowenu baya kuzinyusa ukuze bamise umbono; kodwa baya kuwa. Daniyeli 11:14.

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

Kukho ubuncinane iingongoma ezimbini ezibalulekileyo ekufuneka ziqwalaselwe ngaphakathi kwale ndima. Igama elithi “umbono” kule ndima lelinye kumagama amabini esiHebhere encwadini kaDaniyeli aguqulelwa ngokuthi “umbono.” Elinye lamagama esiHebhere aguqulelwa ngokuthi “umbono” ngu châzôn, yaye lithetha iphupha, okanye isiprofeto, okanye umbono. Igama elithi châzôn lichaza imbali yesiprofeto, okanye ixesha elithile, yaye lifumaneka izihlandlo ezilishumi kuDaniyeli yaye ngalo lonke ixesha liguqulelwa ngokuthi “umbono.”

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

Elinye igama lesiHebhere elikwaguqulelwa ngokuthi “umbono” ngu mar-eh’, yaye lithetha inkangeleko. Igama elithi mar-eh’ lichaza umbono omnye, umzuzu othile ngexesha. Igama lesiHebhere elithi mar-eh’ lifumaneka izihlandlo ezilishumi elinesithathu kuDaniyeli, yaye liguqulelwa ngokuthi “umbono” izihlandlo ezithandathu, kane ngokuthi “inkangeleko yobuso,” kabini ngokuthi “inkangeleko,” yaye kanye ngokuthi “umhle.”

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

Abaphangi babantu bakowenu bamele iRoma, yaye ngenxa yoko ngumxholo wesiprofeto weRoma omisela “umbono” wesiprofeto encwadini kaDaniyeli. Ngenxa yesi sizathu, kubalulekile ukuqonda intsingiselo yeRoma njengomfuziselo wesiprofeto.

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

Ingqiqo yesiprofeto ifuna ukuba igama elithi “umbono” elimele imbali yesiprofeto libe likwaloo “mbono” kuthethwa ngawo kwincwadi yeSityhilelo, kuba ukuphefumlelwa kuchaza ukuba uDaniyeli neSityhilelo yincwadi enye, ukuba ziyancedisana, ukuba zizisa omnye komnye ekugqibeleleni, kwanokuba kwa olo didi lunye lwesiprofeto olufumaneka kuDaniyeli luphinda luthatyathwe kwiSityhilelo. Ezo ngongoma zibekwe phambili kuMoya weSiprofeto sele ziqukiwe kolu luhlu lwamanqaku, ngoko andiyi kuphinda ndizifake kwakhona. Ndiya kongeza enye ingongoma esele sayiquka kwa kuDade White. Loo ngongoma yeyokuba zonke iincwadi zeBhayibhile zidibana zize ziphelele kwincwadi yeSityhilelo. “Umbono” wembali yesiprofeto (châzôn) ofumaneka kuDaniyeli nowamiselwa ngesihloko sesiprofeto saseRoma, umele umbono wembali yesiprofeto kuyo yonke iBhayibhile. Zonke iincwadi zeBhayibhile zidibana zize ziphelele kwiSityhilelo yaye uThixo akaze aziphikise. Akaze! Ukuba ucinga ukuba wenjenjalo, kukho into ongayiqondanga kakuhle. Kwa elo gama linye lesiHebhere (châzôn) likwaguqulelwa ngokuthi umbono encwadini yeMizekeliso.

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

> Apho kungekho sityhilelo, abantu bayatshabalala; ke lowo ugcina umthetho, uyolo lwaye. IMizekeliso 29:18.

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

Leyo yindawo yokuqala emelwe kukuqwalaselwa ngalo mhlathi. Ukuba asiyiqondi kakuhle iRoma, ngoko asinako ukumisela umbono wembali yesiprofeto. Le nyaniso yeyona ichaza ngokusisiseko iinzame zamaJesuit nabanye kuyo yonke imbali abaye bazisa imfundiso yobuxoki ukuze batshabalalise umxholo wesiprofeto ngeRoma. Njengoko siqwalasela ukuqonda okusisiseko ngeRoma, sifanele ukukugcina oku engqondweni.

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

> “Abo badidekayo ekuqondeni kwabo ilizwi, abangaphumeleli ukubona intsingiselo yomchasi-Kristu, ngokuqinisekileyo baya kuzibeka kwicala lomchasi-Kristu. Akukho xesha ngoku lokuba sizimilisele nehlabathi. UDaniyeli umi kwisabelo sakhe nasendaweni yakhe. Iziprofeto zikaDaniyeli nezikaYohane zimele ukuqondwa. Ziyacaciselana. Zinika ihlabathi iinyaniso ekufuneka wonke umntu aziqonde. Ezi ziprofeto zimele ukuba bubungqina ehlabathini. Ngokuzaliseka kwazo kule mihla yokugqibela, ziya kuzichaza ngokwazo.” Kress Collection, 105.

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

Ukuba uyasilela ukubona intsingiselo yomchasi-Kristu (iRoma), uya kujoyina iRoma, yaye esi silumkiso sibekwe ngaphakathi komxholo wokukwazi okanye wokungakwazi ukuqonda iincwadi zikaDaniyeli neseSityhilelo. AmaMillerite akha ukuqonda okusisiseko kwe-Adventism phezu kokuchonga kwawo iRoma. Awaqonda ukuba iRoma yayimelwe ngamandla amabini achithayo, ukuba omabini ayengamanqanaba eRoma, kodwa ayengekafiki kwindawo embalini yokuyibona iRoma njengomanyano oluphindwe kathathu njengoko lumelwe kwincwadi yeSityhilelo. UDaniyeli ke ngoko usisiseko esimelwe ngamaMillerite, yaye iSityhilelo lilitye eliphezulu lembombo elimelwe yiFuture for America. Kukho nenye ingongoma evela kuDaniyeli ishumi elinanye ivesi yeshumi elinesine esinqwenela ukuyichonga.

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

UMiller noovulindlela baqonda ukuba umfanekiso wephupha likaNebhukadenetsare wawumela izikumkani ezine zaseBhabheli, zamaMedi namaPersi, zamaGrike, nezaseRoma. Babengenakubona ngaphaya kobukumkani besine, kuba babeqonda ukuba iRoma yobupopu yayingumgangatho wesibini nje waseRoma, yaye ngenxa yoko ubukumkani besine babuphele ngowe-1798. Ngokwendawo ababethi bayibona kuyo imbali, umqondiso wesiprofeto owawusele kuphela yayikuBuya kweSibini kukaKristu, apho ilitye elalihlutshiwe entabeni laliya kubetha iinyawo zomfanekiso. AmaMillerite aqonda umahluko wesiprofeto phakathi kweRoma yobuhedeni neRoma yobupopu, kodwa ekubeni babenyanzeliswa ukulungelelanisa u-1798 nokubuya kukaKristu, babengenakubona ngaphaya kwezikumkani ezine.

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

> “Sifike kwixesha apho umsebenzi oyingcwele kaThixo umelwe ziinyawo zomfanekiso ekuzo intsimbi yayixutywe nodongwe oluthambileyo. UThixo unabantu, abantu abanyuliweyo, abamele ukuba ukuqonda kwabo kungcwaliswe, abangamele ukuba babe ngabangcwele ngokubeka phezu kwesiseko iinkuni, ifula, neendiza. Wonke umphefumlo othembekileyo emithethweni kaThixo uya kubona ukuba uphawu olwahlulayo lokholo lwethu yiSabatha yosuku lwesixhenxe. Ukuba urhulumente ubeya kuyihlonela iSabatha njengoko uThixo eyalele, ubeya kuma ngamandla kaThixo nasekukhuseleni ukholo olwanikelwa kwabangcwele kwakanye. Kodwa abezopolitiko baya kuyixhasa isabatha yobuxoki, baze baxube ukholo lwabo lwenkolo nokugcinwa kwalo mntwana wobupopu, beyibeka ngaphezu kweSabatha athe uYehova wayingcwalisa wayisikelela, wayahlula ukuze umntu ayigcine ingcwele, njengomqondiso phakathi kwaKhe nabantu baKhe kwizizukulwana eziliwaka. Ukuxutywa kobuqhinga becawa nobuqhinga borhulumente kumelwe yintsimbi nodongwe. Lo manyano luwenza buthathaka onke amandla ecawa. Oku kunika icawa amandla orhulumente kuya kuzisa iziphumo ezimbi. Abantu baphantse badlula umda wokunyamezela kukaThixo. Batyale amandla abo kwezopolitiko, baza bamanyana nobupopu. Kodwa ixesha liya kufika apho uThixo aya kubohlwaya abo bawenze ilize umthetho waKhe, yaye umsebenzi wabo ombi uya kubuyela phezu kwabo.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

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

ISityhilelo seshumi elinesixhenxe sisazisi sokugqibela sezikumkani zesiprofeto seBhayibhile, yaye sichaza ukuba izikumkani ezisixhenxe ziwile nokuba ubukumkani besibhozo ngumanyano oluphindwe kathathu lweRoma yanamhlanje. Ukuba isalathiso sokuqala kwizikumkani zesiprofeto seBhayibhile sikwisahluko sesibini sikaDaniyeli, yaye ngokuqinisekileyo kunjalo; ngoko ke isalathiso sokugqibela sifanele ukucaciswa ngesalathiso sokuqala. Zinokuvumelana njani izikumkani ezine zesahluko sesibini sikaDaniyeli nezikumkani ezisibhozo ezikwiSityhilelo seshumi elinesixhenxe?

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

Khumbulani ke ngoko njengoko siqhubeka, amaMillerite ayengakwazi ukubona iziganeko zesiprofeto ezingaphaya kwembali yawo. Umyalezo awawuqondayo aza awuvakalisa wachaza ukuBuya kweSibini kukaKristu njengophawu lwendlela olulandelayo lwembali yesiprofeto. Kodwa ukuba ukuqonda kwamaMillerite ngoRoma njengomfuziselo omisela umbono wembali yesiprofeto, kwakunye noDaniel isahluko sesibini, zombini ziyinyaniso ezisisiseko zamaMillerite, kunokuthini oku kuvumelane nezikumkani ezisibhozo zesahluko seshumi elinesixhenxe seSityhilelo?

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

Ukuba ungaqinisekanga ukuba umfanekiso kaDaniyeli isibini usisiseko, konke okufuneka ukwenze kukuqwalasela iitshathi zoovulindlela zango-1843 nezango-1850. Zombini zinomfanekiso kaDaniyeli isibini uboniswe kuzo. Okubaluleke ngokulinganayo kukuba uEllen White ubonisa ukuba zombini ezo tshathi zenziwa ngokokhokelo lukaThixo nangokoyilo lwaKhe.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Ndibone ukuba itshathi ka-1843 yayikhokelwa sisandla seNkosi, nokuba yayingamelanga iguqulwe; ukuba amanani ayenjalo kanye njengoko Yena wayefuna ngawo; nokuba isandla saKhe sasisemagqabini saza safihla impazamo kwamanye amanani, ukuze kungabikho bani unokuyibona, kwada kwasuswa isandla saKhe.” Early Writings, 74, 75.

Of the 1850 chart she stated:

Ngomzobo wowe-1850 wathi:

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

> “Ndabona ukuba uThixo wayekwimpapasho yetshathi kaMzalwana uNichols. Ndabona ukuba kwakukho isiprofeto sale tshathi eBhayibhileni, yaye ukuba le tshathi yenzelwe abantu bakaThixo, ukuba yanele komnye yanele nakomnye, yaye ukuba omnye wayefuna itshathi entsha epeyintiweyo ngomlinganiselo omkhulu ngakumbi, bonke bayayidinga ngolo hlobo ngokulinganayo.” Manuscript Releases, volume 13, 359.

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

Kukho isaga lakudala eliphuma ehlabathini elithi, “Impazamo ineendlela ezininzi, kodwa inyaniso inye kuphela.” Kukho iimpazamo eziliqela ezisetyenzisiweyo ukuthintela abantu ekuboneni ukuba iRoma yanamhlanje ekwiSityhilelo seshumi elinesixhenxe yintloko yesibhozo ephuma kwezisixhenxe. Enye yezo mpazamo, esetyenziswa zizifundiswa zezenkolo zobu-Adventist, kukugqwethwa kobukumkani bembali. Apha andibhekiseli kubukumkani besiprofeto seBhayibhile, kuba ezo zizichaso ezimbini ezahlukileyo. Ubukumkani besiprofeto seBhayibhile bumiselwa ngokukhankanywa kwabo kokuqala kuDaniyeli isahluko sesibini, kodwa kwakukho ubukumkani bembali obandulela iBhabhiloni. UEllen White uchaza ngokucacileyo ukuba babengoobani ubukumkani bembali, kodwa izifundiswa zezenkolo zobu-Adventist ziyabubetha ngoyaba ubungqina obuphefumlelweyo zize zidalé uluhlu lobukumkani bembali olusibekele ukuqonda kokuba iRoma ihlala ivela isesibhozo yaye iphakathi kwezisixhenxe. Sekunjalo, yiRoma emisa umbono.

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

Izazi zenkolo ze-Adventism kunye neProtestanti ewileyo zicebisa ukuba izikumkani zembali zazinguYiputa, iAsiriya, iBhabhiloni, amaMedi namaPersi, iGrisi, iRoma, njalo njalo. USister White uyasazisa ukuba kukho ubukumkani besithathu bembali, abakhetha ukubushiya ngaphandle. Ngaba bashiya ngaphandle obo bukumkani, okanye bashiya ngaphandle uMoya wesiProfeto? Zombini.

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

> “Imbali yeentlanga ezathi, nganye nganye, zahlala ixesha nendawo ezazabelwe zona, zingaqondanga ukuba zingamangqina enyanisweni leyo zona ngokwazo ezingazange ziyazi intsingiselo yayo, iyathetha kuthi. Kuso sonke isizwe nakumntu ngamnye wanamhlanje uThixo ubekele indawo kwisicwangciso saKhe esikhulu. Namhlanje abantu neentlanga bayalinganiswa ngelothe yokuxwesa esesandleni saLowo ungenzi mpazamo. Bonke, ngokuzikhethela kwabo, bagqiba ikamva labo, yaye uThixo ulawula phezu kwako konke ukuze kuzaliseke iinjongo zaKhe.

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

> “Imbali athe uYE NDIKHO omkhulu wayiphawula eLizwini laKhe, edibanisa ikhonkco emva kwekhonkco kwityathanga lesiprofeto, ukusuka kunaphakade oludlulileyo ukuya kunaphakade oluzayo, isixelela apho sikhoyo namhlanje kulandelelwano lwezizukulwana, kwanoko kunokulindelwa kwixesha elizayo. Konke oko isiprofeto esakuxela kwangaphambili ukuba kuya kwenzeka, kwada kwangoku, kubhaliwe emaphepheni embali, kwaye sinokuqinisekiswa ukuba konke okusaseleyo kuseza kuzalisekiswa ngokulandelelana kwako.”

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

> “Ukubhukuqwa kokugqibela kwazo zonke izilawuli zasemhlabeni kuxelwe ngokucacileyo elizwini lenyaniso. Kwisiprofeto esathethwayo xa isigwebo esivela kuThixo sasibhengezwa phezu kokumkani wokugqibela wakwaSirayeli, kunikwa lo myalezo: ‘Utsho iNkosi uYehova ukuthi; Susa isigqubuthelo sobukhosi, uze ulususe nesithsaba: … mphakamise ophantsi, uze umthobe ophakamileyo. Ndiya kusibhukuqa, ndisibhukuqe, ndisibhukuqe; yaye asisayi kuba sakhona, ade afike Lowo linelungelo lakhe; ndize ndimnike sona.’ Hezekile 21:26, 27.

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

> “Isithsaba esasuswayo kwaSirayeli sadluliselwa ngokulandelelana kwizikumkani zaseBhabhiloni, zamaMedi namaPersi, zamaGrike, neRoma. UThixo uthi, ‘Asiyi kuba sabakho kwakhona, ade afike Lowo linelungelo lakhe; yaye ndiya kumnika sona.’”

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

> “Elo xesha lisondele. Namhlanje imiqondiso yamaxesha ibhengeza ukuba simi emnyango weziganeko ezikhulu nezingcwele. Yonke into ehlabathini lethu isesiphithiphithini. Phambi kwamehlo ethu kuzaliseka isiprofeto soMsindisi ngeziganeko eziya kwandulela ukuza kwaKhe: ‘Niya kuva ngeemfazwe namarhe eemfazwe…. Uhlanga luya kuvukela uhlanga, nobukumkani buvukele ubukumkani: yaye kuya kubakho iindlala, neendyikitya zokufa, neenyikima zomhlaba, kwiindawo ngeendawo.’ Mateyu 24:6, 7.”

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

> “Eli xesha langoku lixesha elinomdla omkhulu ngokugqithisileyo kubo bonke abaphilayo. Abalawuli nabapolitiki borhulumente, amadoda ahlala kwizikhundla zentembeko negunya, amadoda nabafazi abacingayo bazo zonke iindidi, banikele ingqalelo yabo kwiziganeko ezenzeka macala onke ethu. Babukele ubudlelwane obuxineneyo, obungazinzanga, obukhoyo phakathi kweentlanga. Baqaphela ubungqongqo obuthatha ulawulo kuwo onke amalungu asemhlabeni, yaye bayaqonda ukuba kukho into enkulu neyigqibayo esele iza kwenzeka—ukuba ihlabathi likumda wentlekele enkulu ngokugqithisileyo.

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

> “Izithunywa zezulu ngoku ziyibambile imimoya yengxabano, ukuze ingavutheli ade umhlaba ulunyukiswe ngentshabalalo yawo ezayo; kodwa kukho isaqhwithi esiqokelelana, silungele ukuqhambuka phezu komhlaba; yaye xa uThixo ethe wayalela izithunywa zaKhe ukuba ziyikhulule imimoya, kuya kubakho umbono onjalo wengxabano ekungekho peni inokuwuzoba.

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

> “IBhayibhile, neBhayibhile kuphela, inika imbono echanileyo ngezi zinto. Apha kutyhilwa imiboniso emikhulu yokugqibela kwimbali yehlabathi lethu, iziganeko esele ziphosa izithunzi zazo phambi kwazo, isandi sokusondela kwazo sibangela umhlaba ukuba ungcangcazele neentliziyo zabantu ziphele ngenxa yokoyika.” Education, 178–180.

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

Le ndima inika ukukhanya okuninzi ngexesha lethu, kodwa into endifuna ukuyiqaqambisa kukuba uDade White uchaza ngokucacileyo ukuba ubukumkani bembali obandulela iBhabheli babunguSirayeli, hayi iAsiriya. Ubukumkani bembali obusetyenziswa ziingcali zezakwalizwi buyamshiya ngaphandle uSirayeli njengobukumkani bembali, nangona amandla nozuko amiselwa ngexesha lolawulo lokumkani uSolomon, kwanangenxa yobungqina obuthe ngqo bempefumlelo ngoHezekile nangoEllen White bokuba isithsaba sikaSirayeli sadluliselwa eBhabheli.

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

Ukuba sisebenzisa ingcaciso ephefumlelweyo kwizikumkani zembali, sifumanisa ukuba uSirayeli kufuneka abalwe phakathi kwezo zikumkani. USirayeli, iAsiriya, neYiputa zizikumkani zembali ezandulela ubukumkani bokuqala besiprofeto seBhayibhile obabuyiBhabhiloni. Ngoko ke, ubukumkani besine “bembali” babuyiBhabhiloni, obesihlanu bubuMedi namaPersi, obesithandathu bubuGrike, obesixhenxe bubuRoma lobuhedeni, yaye obesibhozo bubuRoma bobupopu, obabungobwabasixhenxe kuba bumela isigaba sesibini soRoma lobuhedeni. Ngokwezikumkani zembali, uRoma wobupopu ungowesibhozo, yaye ungowabosixhenxe.

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

KuDaniyeli isahluko sesixhenxe sinezikumkani zesiprofeto seBhayibhile ezimelwe zizilo. IBhabheli yingonyama eyalandelwa yibhere yakwaMedi namaPersi. Eyesithathu yayiyiGrisi njengehlosi, kwaza emva koko kwalandela iRoma njengesilo “esoyikekayo nesinoburhalarhume” esasinawo “amazinyo entsimbi.” Esi silo soyikekayo, sivumelana nomfanekiso kaDaniyeli isahluko sesibini, yiRoma, ubukumkani besine besiprofeto seBhayibhile.

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

AmaMiller ayebuqonda ubukumkani besine njengeRoma, ngoko ke ayeziqonda iimpawu zerhamncwa eloyikekayo ngolo hlobo, aza nje asebenzisa zonke iimpawu zesiprofeto zerhamncwa kubukumkani besine. Ayewubona umahluko phakathi kweRoma yobuhedeni neRoma yobupopu kweso sahluko, kodwa ayengenakubona ubukumkani besihlanu besiprofeto seBhayibhile, kuba ngokuchanileyo asebenzisa ukukhankanywa kokuqala kobukumkani besiprofeto seBhayibhile njengendawo yawo yokubhekisela kuyo. Kodwa umahluko phakathi kwezi Roma zimbini ukho kweso sahluko, nto leyo esivumela ukuba siqwalasele umahluko phakathi kwezi Roma zimbini njengemele ubukumkani obubini. Kodwa le asiyiyo ingongoma esiyiqwalaselayo.

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

> Watsho ke ngoko, Irhamncwa lesine liya kuba bubukumkani besine emhlabeni, obuya kwahluka kubo bonke ubukumkani, yaye liya kuwudla wonke umhlaba, liwunyathele, liwaphule ube ziingceba. Kwaye iimpondo ezilishumi eziphuma kobu bukumkani zingookumkani abalishumi abaya kuvela; kuze kuvele omnye emva kwabo; yena ke uya kwahluka kwabokuqala, aze athobe ookumkani abathathu. Yaye uya kuthetha amazwi amakhulu ngokuchasene naLowo Uphakamileyo, adinise abangcwele baLowo Uphakamileyo, acinge ukutshintsha amaxesha nomthetho; banikelwe esandleni sakhe kude kube lixesha, namaxesha, nesiqingatha sexesha. Kodwa umgwebo uya kuhlala, bumsuse ubukhosi bakhe, ukuze buchithwe buze butshatyalaliswe kude kube sekupheleni. Daniyeli 7:23–26.

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

Ubukumkani besine kuDaniyeli isibini nguRoma. Iimpondo ezilishumi zimela iintlanga ezilishumi ezimela ubukumkani beRoma yobuhedeni, yaye ngaphambi kokuba iRoma yobupopu ithabathe ulawulo lwehlabathi ngowama-538, zontathu kwezo zikukumkani zaziza kususwa, okanye zincothulwe. Emva koko “uphondo” “oluncinane” lwevesi yesibhozo olunamehlo “anjengamehlo omntu, nomlomo othetha izinto ezinkulu,” lwaluza kuvela. Ukuba sineempondo ezilishumi kubukumkani besine yaye zontathu ziyasuswa ukuze “uphondo oluncinane” luthabathe indawo yezo mpondo zintathu, ngoko xa ezo mpondo zintathu zisusiwe kushiyeka iimpondo ezisixhenxe, yaye uphondo oluncinane lolwesibhozo, kuba iRoma isoloko ivela njengolwesibhozo yaye ingoyesixhenxe. Kukho ukukhanya okukhulu ngokuphathelele iRoma kwizigaba zayo ezibini kwesi sahluko, kodwa apha sibonelela nje ngobungqina besibini bokuba ngokwesiprofeto kwangokunjalo nangokwembali, iRoma ivela njengolwesibhozo yaye ingoyesixhenxe.

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

Kwisesahluko sesibhozo sifumana ukwandiswa kwesahluko sesixhenxe. Esi sahluko siphinda sichonge izikumkani zesiprofeto seBhayibhile, kodwa sishiya ngaphandle ubukumkani bokuqala baseBhabhiloni, kuba xa uDaniyeli wafumana umbono wesahluko sesibhozo, iBhabhiloni yayisele isondele kakhulu esiphelweni sayo. Kulesi sahluko iMedi nePersi zimelwe yinkunzi yegusha eyayineempondo ezimbini. IGrisi imelwe yibhokhwe enophondo olunye, olwaphulwayo lwaza lwavelisa iimpondo ezine ziphuma kolo phondo laphukileyo. Emva koko kulandela “uphondo oluncinane” emva kweGrisi, yaye kwakhona uphondo oluncinane lumele iRoma. Nangona iRoma yayingengomzukulwana othe ngqo wobukumkani baseGrisi, esi sicatshulwa sibonisa uphondo oluncinane njengoluphuma kwenye yeempondo ezine ezavela ebukumkanini baseGrisi emva kokuba uphondo lokuqala—olwalumela uAlesandire Omkhulu—lwaphulwa. IRoma yayingengomzukulwana wamaGrike, kodwa yaqala ukoyisa kwayo ihlabathi ukusuka kummandla waseGrisi, yaye ngaloo ngqiqo, yaphuma kwenye yezo mpondo zine.

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

Ngoko ke sifumana kwisahluko sesibhozo ubungqina besibini besahluko sesixhenxe. IMedo-Persia yayineempondo ezimbini, iGrisi yayinophondo olunye yaza emva koko yaba nezinye iimpondo ezine. Oko kwenza iimpondo ezisixhenxe phambi kwezo zaseRoma, njengoko uphondo oluncinane lwaphuma kolunye lweempondo ezine zeGrisi. Zimbini zidibene nenye zidibene nezine zenza isixhenxe; ke ngoko iRoma, uphondo oluncinane, lolwesibhozo yaye luphuma kwezisixhenxe. Kubalulekile ukuqaphela ukuba kule ndawo ethi ichonge ukuba iRoma iphuma kolunye lweempondo zamaGrike, kukho enye yezona ngxoxo zinkulu zesiprofeto awathi uMiller nabalingane bakhe emsebenzini kwafuneka bajongane nayo kwimbali yabo.

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

AmaProtestanti baloo mbali banyanzelisa ngelithi uphondo oluncinane lwaseRoma alunako ukuba yiRoma, kuba isiprofeto sichaza ukuba uphondo oluncinane lwaphuma kolunye lweempondo ezine zamaGrike. Ngenxa yoko baphikisa besithi uphondo oluncinane lwalumela uAntiochus Epiphanes, owayengomnye wookumkani bamaSeleucid abaqhubeka kwimbali emva kokwahlulwa okulandela ukufa kuka-Alexander Omkhulu. Impikiswano kwimbali yamaMillerite ngalo mba yaba nkulu kangangokuba kwitshathi ka-1843 kwabekwa impikiswano echasene nemfundiso yamaProtestanti eyayisekelwe kwinto yokuba uDaniyeli wabona uphondo oluncinane luphuma kolunye lweempondo ezine zamaGrike, ngoko ke lwalungenako ukuchaza iRoma, kuba iRoma ayizange ivele kumaGrike. Le mpikiswano yachaphazela zonke iindinyana ezikuDaniyeli apho iRoma ichongwa khona. Isikhundla samaProtestanti sasiquka ukuba “abaphangi babantu bakho” kwivesi yeshumi elinesine kaDaniyeli ishumi elinanye babefanele ukuba nguAntiochus Epiphanes. Ngoko ke amaMillerite afaka kwitshathi leyo uDade White awayichaza njengokuba “yakhokelwa sisandla seNkosi yaye ayifanele kutshintshwa,” isalathiso kuAntiochus Epiphanes esichaza isizathu sokuba wayengenakuba bubukumkani besine. Ngaba iRoma iyasimisa na isityhilelo sembali yesiprofeto, okanye ngaba ukumkani wamaSeleucid owafa ngaphezu kwekhulu leminyaka ngaphambi kokuba uKristu azalwe wayemela amandla awavukela uKristu ekubethelelweni kwakhe emnqamlezweni?

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

Umbuzo enokuphakanyiswa ngulo, kungani uDaniyeli waboniswa iRoma iphuma kwenye yeempondo zamaGrike, ukuba iRoma yayingeyonzala ethe ngqo yaseGrisi? Impendulo ithi ukuqala kokunyuka kweRoma ukuya emandleni kwaqala kuloo mmandla owawukade ungummandla wamaGrike, kodwa kutheni na isiprofeto saboniswa ngolo hlobo ukuze kuvumeleke loo kudideka?

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

Ubuncinane impendulo enye, ngaphandle kokubaluleka kokuqaphela apho iRoma yaqalisa ukunyuka khona, kukuba imfihlelo yokuba iRoma isoloko ivela njengowesibhozo ibe ikwangowabasixhenxe iphendulwa kukudityaniswa kweRoma nommandla waseGrisi, ukuze kugcinwe ingongoma yale mfihlelo yokuba iRoma ingowabasixhenxe. Le mfihlelo ibaluleke ngolo hlobo, nangona amaMillerite ayengenakuze akwazi ukuwuqonda loo mbono ngokwembono yawo kwimbali. Inyaniso yokuba zonke iimbekiselo ezikwi-chart ka-1843 kuphela nje kuphela kodwa nakwi-chart ka-1850, ziyimizekeliso yezifundo ezithetha ngqo ngazo iLizwi likaThixo lesiprofeto, ngaphandle kwaloo mbekiselo inye egxininisa ukuba uAntiochus Epiphanes asingawo amandla amelana noKristu, yenza olo longezo kwi-chart lube nolubaluleko olukhulu kakhulu. Kubuhlungu kangakanani na ukuba xa ubu-Adventism bashiya iziseko zabo, bazifumana namhlanje befundisa ukuba amandla endinyana yeshumi elinesine kaDaniyeli ishumi elinanye nguAntiochus Epiphanes, hayi iRoma! Ngoku bafundisa oko amaMillerite ayekuchasa ngamandla amakhulu kangangokuba amela loo mpikiswano kwi-chart ka-1843!

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

Izikumkani zembali zibonisa ukuba iRoma iyavela njengesesibhozo yaye ingeyesixhenxe. “Uphondo oluncinane” kwisahluko sesixhenxe oluthetha “amazwi amakhulu nxamnye noPhezukonke” luyavela njengolwesibhozo yaye lungolwesixhenxe. Iimpondo zesahluko sesibhozo zibonisa ukuba iRoma iyavela njengesesibhozo yaye ingeyesixhenxe.

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

Kwinqaku elilandelayo siya kuqwalasela indlela iRoma yanamhlanje, njengoko imelwe kwiSityhilelo isahluko seshumi elinesixhenxe, enyuka ibe yeyesibhozo, ibe ingeyasixhenxe. Siya kuthi ke sibuyele kuDaniyeli isahluko sesibini size sichonge ukuba kutheni izikumkani ezine zikaDaniyeli isahluko sesibini, ezikukukhankanywa kokuqala kwezikumkani zesiprofeto seBhayibhile, zivumelana nezikumkani ezisibhozo zeSityhilelo isahluko seshumi elinesixhenxe.

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