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# The Eighth is of the Seven - Number One

Owesishiyagalombili Ungowabayisikhombisa - Inombolo Yokuqala

Miller’s Two Rome’s

AmaRoma Amabili KaMiller

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 wasekela umlayezo wakhe wokuprofetha esakhiweni samandla amabili achithayo, awachaza ngokunembile njengobuRoma bobuhedeni kanye nobuRoma bobupapa.

> “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, ngesikhathi esebenzisa indlela yakhe yokuhumusha imibhalo, waqaphela ezindimeni ezihlukahlukene zesambulo isiprofetho indikimba ephindaphindekayo yombango phakathi kwabantu bakaNkulunkulu nezitha zabo. Ekuhlaziyeni kwakhe imibuso ehluphayo abantu bakaNkulunkulu kuyo yonke iminyaka, wathuthukisa umqondo wezinengiso ezimbili, ezachazwa njengobuhedeni (isinengiso sokuqala) obufanekisela amandla okushushisa angaphandle kwebandla, kanye nobupapa (isinengiso sesibili) obumelela amandla okushushisa angaphakathi kwebandla. Kwakuyilesi sifanekiso sezinengiso ezimbili esasiveza isimilo sezincazelo zakhe eziningi ezalandela zesiprofetho.” 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.

Izazi zenkolo ze-Adventism ziyalivuma iqiniso lokuthi uhlaka lukaMiller lokusebenzisa isiprofetho lwaluyile mibuso emibili eyenza incithakalo, okungobuhedeni nobupapa, yize zikubheka kuphela njengokuhlaziywa komlando wamaMillerite, hhayi njengeqiniso aliphiwa nguNkulunkulu.

> “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.

> “UNkulunkulu wathuma ingelosi yaKhe ukuba ithinte inhliziyo yomlimi owayengakaze akholwe iBhayibheli, ukuze imholele ekucwaningeni iziprofetho. Izingelosi zikaNkulunkulu zamvakashela kaningi lowo okhethiweyo, ukuze ziqondise ingqondo yakhe futhi zivulele ekuqondeni kwakhe iziprofetho ezazihlale zimnyama kubantu bakaNkulunkulu. Ukuqala kochungechunge lweqiniso wanikwa khona, futhi waholelwa ukuba afune isixhumanisi emva kwesinye, kwaze kwaba yilapho ebuka iZwi likaNkulunkulu ngokumangala nangokulithanda. Wabona lapho uchungechunge oluphelele lweqiniso. Lelo Zwi ayekade elibheka njengelingaphefumulelwe manje lavuleka embonweni wakhe ngobuhle balo nangenkazimulo yalo. Wabona ukuthi ingxenye eyodwa yoMbhalo ichaza enye, futhi lapho indinyana eyodwa yayivalekile ekuqondeni kwakhe, wathola kwenye ingxenye yeZwi lokho okwayichaza. Wabheka iZwi elingcwele likaNkulunkulu ngenjabulo nangokuhlonipha okujulileyo nokwesaba.” Early Writings, 230.

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

“Ingelosi yakhe” ikhonjwa ngokuqondile 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, ‘NginguGabriyeli, omi phambi kobukhona bukaNkulunkulu,’ abonisa ukuthi ubambe isikhundla sodumo oluphakeme ezinkantolo zasezulwini. Ngenkathi efika nomlayezo kuDaniyeli, wathi, ‘Akakho obambisana nami kulezi zinto, ngaphandle kukaMikayeli [uKristu] iNkosana yenu.’ Daniyeli 10:21. NgoGabriyeli uMsindisi ukhuluma encwadini yesAmbulo, ethi ‘Wasithumela wasibonakalisa ngengelosi yaKhe encekwini yaKhe uJohane.’ IsAmbulo 1:1. Futhi engelosini yamemezela kuJohane yathi, ‘Ngingumkhonzi kanye nawe kanye nabafowenu abaprofethi.’ IsAmbulo 22:9, R.V. Umcabango omangalisayo—ukuthi ingelosi emi elandelayo ngeqholo eNdodaneni kaNkulunkulu iyona ekhethiweyo yokwambulela abantu abayizoni izinhloso zikaNkulunkulu.” The Desire of Ages, 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.

“Umcabango omangalisayo—ukuthi ingelosi emi eduze ngokuhlonishwa eNdodaneni kaNkulunkulu yileyo eyakhethwa ukuvulela ezingqondweni zikaWilliam Miller izinjongo zikaNkulunkulu.” Akusiyena uGabriyeli kuphela, kodwa nezingelosi ngobuningi ezahola ukuqonda kwakhe kweziprofetho “ezazihlale ziyimfihlakalo kubantu bakaNkulunkulu.” UGabriyeli nezinye izingelosi bahola uMiller eBhayibhelini ngokulandelana kusukela kuGenesise kuya phambili. Ngakho waholelwa esiprofethweni sesikhathi eside kunazo zonke eBhayibhelini, okuyilezo “zikhathi eziyisikhombisa” (iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili) zikaLevitikusi amashumi amabili nesithupha, kudala ngaphambi kokuba aholelwe ezinsukwini eziyizinkulungwane ezimbili namakhulu amathathu zikaDaniyeli isahluko sesishiyagalombili nevesi leshumi nane.

> “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.’ …

> “Ngase ngizinikela emthandazweni nasekufundweni kwezwi. Ngazimisela ukubeka eceleni yonke imibono yami engangivele nginayo, ngiqhathanise imiBhalo ngokuqotho nemiBhalo, futhi ngilandela ukufundwa kwayo ngendlela ehlelekile nenohlelo. Ngaqala ngoGenesise, futhi ngafunda ivesi ngevesi, ngingasheshi ukudlula kunalokho incazelo yezigaba ezehlukene eyayiyovuleka ngakho, ukuze ngikhululeke kukho konke ukudideka mayelana nanoma iyiphi imfihlakalo noma ukuphikisana. Noma nini lapho ngithola khona into engacacile, umkhuba wami kwakuwukuyiqhathanisa nazo zonke izigaba ezihlobene nayo; futhi ngosizo lukaCRUDEN, ngahlolela yonke imibhalo yoMbhalo lapho kwakutholakala khona noma yimaphi amazwi avelele ayekuqukethwe kunoma iyiphi ingxenye engacacile. Khona-ke ngokuvumela ukuba wonke amazwi abe nesisindo sawo esifanele esihlokweni sombhalo, uma umbono wami ngakho uvumelana nazo zonke izigaba ezihlobene kulo lonke iBhayibheli, kwakungabe kusaba yinkinga. Ngale ndlela ngaqhubeka nokufunda iBhayibheli, ekulifundeni kwami kokuqala, cishe iminyaka emibili, futhi nganeliseka ngokuphelele ngokuthi lona ngokwalo lingumhumushi walo. Ngathola ukuthi ngokuqhathanisa imiBhalo nomlando, zonke iziprofetho, ngokwezinga ezase zigcwalisekile ngalo, zazigcwaliseke ngokwezwi nezwi; nokuthi zonke izinhlobo ezehlukene, izingathekiso, imizekeliso, izifaniso, njll. zeBhayibheli, kwakungukuthi zichazwe ekuhlobekeni kwazo okuseduze, noma amagama ezazivezwe ngawo ayecaciswa kwezinye izingxenye zezwi, futhi uma sezichazwe ngaleyo ndlela, kufanele ziqondwe ngokwezwi nezwi ngokuvumelana naleyo ncazelo. Ngaleyo ndlela nganeliseka ukuthi iBhayibheli luyisimiso samaqiniso embuliwe, anikezwe ngokucacile nangokulula okukhulu, kangangokuthi “ohamba endleleni, noma eyisiwula, akadingi ukuphambuka 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.

> “Ngokuqhubeka ngifunda imiBhalo, ngafinyelela esiphethweni sokuthi izikhathi eziyisikhombisa zokubusa kweZizwe kufanele ziqale lapho amaJuda eyeka ukuba yisizwe esizimele ngesikhathi sokuthunjwa kukaManase, okuyinto ababhali besikhathi abahle kakhulu abayibeka ku-B. C. 677; nokuthi izinsuku ezingu-2300 zaqala kanye namasonto angamashumi ayisikhombisa, okuyinto ababhali besikhathi abahle kakhulu abayibeka ku-B. C. 457; nokuthi izinsuku ezingu-1335, eziqala ngokususwa komnikelo wansuku zonke, nangokumiswa kwesinengiso esenza incithakalo, Daniyeli isahluko sesikhombisa ivesi leshumi nanye, kwakumelwe zibhalwe kusukela ekumisweni kokubusa kobuPapa, emva kokususwa kwezinengiso zobuhedeni, futhi okwakufanele, ngokwababhali bomlando abahle kakhulu engangingababuza, kubekwe cishe ku-A. D. 508. Uma zonke lezi zikhathi zesiprofetho zibalwa kusukela ezinsukwini ezahlukene ezibekwe ababhali besikhathi abahle kakhulu ngezehlakalo okumelwe ngokusobala zibalwe kuzo, zonke zaziyophela ndawonye, cishe ku-A. D. 1843. Ngakho-ke ngalethwa, ngo-1818, ekupheleni kweminyaka yami emibili yokufunda imiBhalo, esiphethweni esinzima nesibucayi sokuthi eminyakeni engaba ngamashumi amabili nanhlanu kusukela kuleso sikhathi zonke izindaba zesimo sethu samanje zaziyobe seziphelisiwe…” 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.

Umthetho wokukhulunywa kokuqala uqinisekisa ukuthi into yokuqala okukhulunywa ngayo iyona ebaluleke kakhulu, futhi into yokuqala okukhulunywa ngayo kusAmbulo isahluko sokuqala ivesi lokuqala iyinqubo yokuxhumana uYise ayisebenzisayo lapho enika uJesu umlayezo, naye awunike ingelosi yakhe, yona ibe isiwunikeza umprofethi, lowo abese ewubhala phansi awuthumele emabandleni. Ngenkathi ubu-Adventist benqaba umsebenzi nokutholakele kukaWilliam Miller, abazange benqabe kuphela izisekelo zabo, kodwa benqaba futhi yona kanye inqubo yokuxhumana eyaholela uMiller ekuqondeni kwakhe, futhi benqaba leyo nqubo eyiyo kuphela indlela abantu abangaluqonda ngayo iSambulo sikaJesu Kristu esivulwa ngaphambi nje kokuba ukuvalwa komusa kufike.

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 waholelwa ekuqondeni ukuthi izikhathi eziyisikhombisa zikaLevitikusi zaqala ngo-677 BC. Kwaze kwaba ngonyaka ka-1856 lapho iNkosi yasebenzisa khona uHiram Edson ukukhomba ukuthi ukusakazwa kwezikhathi eziyisikhombisa kwafezwa futhi ngokumelene nezizwe eziyishumi zasenyakatho zakwa-Israyeli. INkosi yayizama ukuthuthukisa ukuqondwa kwezikhathi eziyisikhombisa ngokuvumelana, kodwa kudlulele kakhulu, ekutholeni okuyisisekelo kukaMiller ngezikhathi eziyisikhombisa. Kodwa ngonyaka ka-1856 ukukhanya okwethulwa nguHiram Edson kwafinyelela ekugcineni ngendlela eyimfihlakalo, ngokuba isihloko sesishiyagalombili kulolu chungechunge saphetha ngamazwi kaJames White, owayengumHleli we-Review and Herald ngaleso sikhathi, athi, “Kuzoqhubeka.” Kwakuzoba “qhubeka,” kodwa hhayi kuze kube ngemva kukaSepthemba 11, 2001, lapho iNkosi ihola abantu bayo ukuba baye “ezindleleni zakudala” futhi ekugcineni ochungechungeni lwezihloko olungaqedwanga 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.

Asikhulumi okwamanje ngokuvukela okwaqala ngokushesha ngemva kokudumala okukhulu, kodwa simane nje siveze ukuthi, nakuba uMiller waholelwa “ezikhathini eziyisikhombisa” zikaLevitikusi 26, kusobala ukuthi iNkosi yayihlose ukwandisa ukuqonda kokuqala kwalezo zikhathi eziyisikhombisa kudlule ukuqonda okuyisisekelo kukaMiller ngalesi sifundo. Yakhetha uHiram Edson, yona leyo nceku evela kulo mlando uqobo eyayikade iyikhethile ngaphambili ukuba inikwe umbono kaKristu engena eNgcwelengcwele ngo-Okthoba 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.

Yingakho ngisebenzise amazwi esazi semfundiso yenkolo sama-Adventist ukuvuma ukuthi uhlaka lwazo zonke izicelo zikaMiller zesiprofetho lwalusekelwe ekuqondeni kwakhe amandla amabili achithayo okuthi encwadini kaDaniyeli amelwe ngokuthi “okwemihla ngemihla” (ubuqaba), okuhlale kuhlotshaniswa noma “nesiphambeko” noma “nengekiso,” kokubili kumele izici ezehlukene zamandla achithayo opapalazi. Ukuqonda okuyisisekelo kukaMiller ngamandla aseRoma kwandiswe kakhulu kusukela emlandweni awumele.

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.

Izingelosi zikaNkulunkulu, kuhlanganise noGabriyeli, zahola uMiller ekuqondeni akumemezela. Lokho kuqonda kwakuhlanganisa iziprofetho azimemezela, imithetho yokuhumusha kweBhayibheli ayeyisebenzisa, kanye nohlaka olwamvumela ukuba ahlele iziprofetho ngendlela efanele. UMiller wanikezwa uhlaka lokuthi la mandla amabili achithayo okukhulunywa ngawo kuDaniyeli ayeyiRoma yobuqaba neRoma yobupapa. I-Future for America yaholelwa ohlakeni lwamandla amathathu achithayo kadrako, esilo, nomprofethi wamanga.

> 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.

> Ngase ngibona imimoya emithathu engcolileyo, efana namaxoxo, iphuma emlonyeni kadrako, nasemlonyeni wesilo, nasemlonyeni womprofethi wamanga. Ngokuba iyimimoya yamadimoni, yenza izimangaliso, ephuma iye emakhosini omhlaba nawomhlaba wonke, ukuba iwabuthele empini yalolo suku olukhulu lukaNkulunkulu uMninimandla onke. IsAmbulo 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.

Ikusasa lesakhiwo saseMelika lakhelwe phezu komsebenzi kaMiller, kodwa liqhubekela phambili ngalé kwalapho umsebenzi wakhe wagcina khona. Ubu-Adventist bashiya isakhiwo sakhe babuyela emfundisweni yenkolo yobuProthestani obuhlubukile neRoma. Lowo mugqa ofanayo wesiprofetho uqhutshwe encwadini yeSambulo owaqalwa encwadini 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.

> “ISambulo iyincwadi ebekwe uphawu, kodwa futhi iyincwadi evuliwe. Ilandisa ngezehlakalo ezimangalisayo ezizokwenzeka ezinsukwini zokugcina zomlando waleli zwe. Izimfundiso zale ncwadi zicacile, aziyona imfihlakalo engacacile nengaqondakali. Kuyo kuthathwa wona lowo mugqa wesiprofetho njengoba kunjalo kuDaniyeli. Ezinye iziprofetho uNkulunkulu uziphindile, ngalokho ebonisa ukuthi kufanele zinikwe ukubaluleka. INkosi ayiziphindi izinto ezingeyona imiphumela emikhulu.” Manuscript Releases, volume 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 wayengakwazi ukuqonda iziprofetho zencwadi yeSambulo, ngoba umugqa wobuqaba nobupapa obukhonjiswe ngokuqinile kangaka kuDaniyeli wandisiwe encwadini yeSambulo ukuze uhlanganise namandla alandelayo okushushisa azovela enkundleni yomlando wesiprofetho.

> “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.

> “Ngobuqaba, bese kuthi nangobupapa, uSathane wasebenzisa amandla akhe amakhulu emakhulu eminyaka ezama ukusula emhlabeni ofakazi bakaNkulunkulu abathembekileyo. Abaqaba nabapapisti babeqhutshwa ngumoya ofanayo wodrako. Babehluka kuphela ngokuthi ubupapa, buzenzisa sengathi bukhonza uNkulunkulu, babuyisitha esiyingozi kakhulu nesinonya kakhulu. Ngokusebenzisa ubuRoma, uSathane wathumba izwe. Ibandla likaNkulunkulu elalizibiza ngokuthi lingelakhe lathathwa layiswa ezikhundleni zaleyo nkohliso, futhi iminyaka engaphezu kwenkulungwane abantu bakaNkulunkulu bahlupheka ngaphansi kolaka lodrako. Futhi lapho ubupapa, sebuphucwe amandla abo, buphoqeleka ukuba buyeke ukushushisa, uJohane wabona amandla amasha enyuka ukuze aphinde izwi lodrako, aqhubekisele phambili lowo msebenzi ofanayo ononya nowokuhlambalaza. Lawo mandla, angawokugcina ukuyolwa nebandla nomthetho kaNkulunkulu, afanekiselwa ngesilo esinezimpondo ezinjengezewundlu. Izilo ezandulelayo zaphuma olwandle, kodwa lesi saphuma emhlabeni, okufanekisela ukuvela ngokuthula kwesizwe esifanekiselwa yileso silwane. ‘Izimpondo ezimbili ezinjengezewundlu’ zimelela kahle isimilo soHulumeni wase-United States, njengoba sivezwe ezimisweni zawo ezimbili eziyisisekelo, ubuRiphabhulikhi nobuProthestani. Lezi zimiso ziyimfihlo yamandla ethu nokuchuma kwethu njengesizwe. Labo abaqala ukuthola isiphephelo ogwini lwaseMelika bathokoza ngokuthi sebefinyelele ezweni elikhululekile ezimangalweni ezizidlayo zobupapa nasekubuseni ngobushiqela kombuso wobukhosi. Banquma ukumisa uhulumeni phezu kwesisekelo esibanzi senkululeko yomphakathi neyenkolo.”

> “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 ukulandelela okuqinile kwepensela lesiprofetho kwembula uguquko kulesi simo esinokuthula. Isilo esinezimpondo ezinjengezewundlu sikhuluma ngezwi likadrako, futhi ‘senza wonke amandla esilo sokuqala phambi kwaso.’ Isiprofetho simemezela ukuthi siyakuthi kwabakhileyo emhlabeni mabasenzele isilo umfanekiso, nokuthi ‘sibangela bonke, abancane nabakhulu, abacebileyo nabampofu, abakhululekileyo nezigqila, ukuba bemukele uphawu esandleni sabo sokunene, noma emabunzini abo; nokuthi kungabikho muntu ongathenga noma athengise, ngaphandle kwalowo onophawu, noma igama lesilo, noma inani legama laso.’ Kanjalo ubuProthestani bulandela ezinyathelweni zobuPapa.” 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, isilo sasolwandle nesilo sasemhlabeni esikuSambulo seshumi nantathu sasimelela iRoma yobuqaba elandelwa iRoma yobupapa. UMiller wabuye wazama ukusebenzisa uhlaka lwakhe eSambulweni seshumi nesikhombisa, kodwa ukuphulukiswa kwenxeba elibulalayo lobupapa, indima yesiprofetho yase-United States neye-United Nations kwakungaphandle kohlaka lobuNkulunkulu ayelunikiwe yizingelosi. Kuye, isilo esasikhuphuka emhlabeni eSambulweni seshumi nantathu kwakungubupapa.

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 wayeyisithunywa esasizakusetsheziswa ekususeni isembatho sobuProthestani ezandleni zalabo ababezibiza ngamaProthestani ababephume eziNkathini Zobumnyama. Isikhathi lapho i-United States yayizokhuluma njengodrako, lapho ubuRiphabhulikhi buguquka bube yintando yeningi, nalapho ubuProthestani obuhlubukayo babuyohlangana nombuso ohlubukayo buphinde benze inhlanganisela yebandla nombuso eyisithombe sobupapa, sasisengokwesikhathi esizayo ezinsukwini zakhe. Ngenxa yaleso sizathu, wazama ukubeka incwadi yeSambulo ohlelweni lobuNkulunkulu ayelunikiwe yizingelosi.

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 okwavela ngo-1798 lapho umbono womfula i-Ulai kaDaniyeli isahluko sesishiyagalombili nesesishiyagalolunye uvulwa. Ikusasa laseMelika kwakuwukuqonda umbono womfula i-Hiddekel kaDaniyeli izahluko zeshumi kuya kweshumi nambili owavulwa ngo-1989, lapho, njengoba kuchazwe kuDaniyeli isahluko seshumi nanye, ivesi lamashumi amane, amazwe amele iSoviet Union yangaphambili akhukhulwa ubuPapa 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.

Uhlaka olwanikezwa yiwo izingelosi ku-Future for America lwalusekelwe ekuhlonzweni nasekusetshenzisweni kwesiprofetho esimweni sobunye obuphindwe kathathu bukadrako, besilo, nomprofethi wamanga.

> “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 uDaniyeli akwamukela kuNkulunkulu wanikwa ikakhulukazi lezi zinsuku zokugcina. Imibono ayibona ngasemabhange e-Ulai naseHidekeli, imifula emikhulu yaseShinari, manje isisendleleni yokugcwaliseka, futhi zonke izehlakalo ezabikezelwa zizofezeka maduzane.” 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 amemezela umyalezo wengelosi yokuqala nowesibili, ememezela ukuvulwa kokwahlulela. I-Future for America yethula umyalezo wengelosi 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.

> Mina ngatshala, u-Apholo wanisela; kodwa nguNkulunkulu owanikeza ukukhula. Ngakho-ke, ohlwanyelayo akalutho, nalowo oniselayo akalutho; kodwa nguNkulunkulu onikeza ukukhula. Manje-ke, ohlwanyelayo noniselayo bamunye; futhi yilowo nalowo uyakwamukela umvuzo wakhe ngokomsebenzi wakhe siqu. Ngokuba thina siyizisebenzi ezisebenza kanye noNkulunkulu; nina niyinsimu kaNkulunkulu, nina niyisakhiwo sikaNkulunkulu. NgokukaMusa kaNkulunkulu engawuphiweyo, njengomakhi ohlakaniphileyo, ngibekile isisekelo, omunye wakha phezu kwaso. Kodwa yilowo nalowo makaqaphele ukuthi wakha kanjani phezu kwaso. Ngokuba akakho ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe, esinguJesu 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 wethule ngokufaneleyo umlayezo wengilosi yesithathu, kufanele futhi wethule imilayezo yezingelosi ezimbili zokuqala, ngokuba sitsheliwe ukuthi akunakuba khona owesithathu ngaphandle kowokuqala nowesibili. Umlayezo wokuqala nowesibili kuyisisekelo, kanti owesithathu uyitshe lesihluthulelo, kodwa umlayezo wesithathu awusoze waphika noma waphikisane nowokuqala nowesibili. Uma wenza kanjalo, awusiwo umlayezo oqotho.

> “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 neyesibili yanikezwa ngo-1843 nango-1844, futhi manje siphila ngaphansi kokumenyezelwa kowesithathu; kodwa yonke le miyalezo emithathu isamele imenyezelwe. Kubaluleke ngokufanayo manje njengakuqala ukuthi iphindwe kulabo abafuna iqiniso. Ngepeni nangezwi kufanele sivuse isimemezelo, sibonise ukuhleleka kwayo, kanye nokusetshenziswa kweziprofetho ezisiletha emlayezweni wengelosi yesithathu. Akunakuba khona owesithathu ngaphandle kowokuqala nowesibili. Le miyalezo kufanele siyinike izwe ngezincwadi ezishicilelwe, nangezinkulumo, sibonisa ohlwini lomlando wesiprofetho izinto ebezikhona nezinto ezizoba khona.” Selected Messages, book 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.

Kukhona ukuqaphela okuhle kakhulu komlando wamaMillerite nomlando wethu. AmaMillerite ayeyisiqalo, thina siyisiphetho. Bona bethula futhi baphila imiyalezo yengelosi yokuqala neyesibili. Thina sethula eyesithathu. Umlayezo wabo ongakavulwa (umbono wase-Ulai) utholakala ezahlukweni ezimbili zikaDaniyeli, kanti owethu (umbono waseHiddekel) utholakala ezahlukweni ezintathu. Bona bahlonze umaye wokuqala nowesibili, futhi baphila phakathi kokugcwaliseka komaye wesibili. Thina sihlonza futhi siphila phakathi kokugcwaliseka komaye wesithathu. Uhlaka lwabo lokusetshenziswa kwesiprofetho kwakuyiRoma yobuqaba (udrako) neRoma yobupapa (isilo). Uhlaka lwethu lokusetshenziswa kwesiprofetho luyiRoma yanamuhla njengesilo esinezingxenye ezintathu.

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.

Njengoba siqala ukucabangela isici seRoma yobupapa esahlukweni seshumi nesikhombisa seSambulo njengelesishiyagalombili elivela kulawo ayisikhombisa, kufanelekile ukuba sicabangele lokho amaMillerite ayekuqonda ngeRoma ngesikhathi somlando oyisisekelo. Ingelosi yesithathu iyoba nokukhanya okwengeziwe, kodwa lokho kukhanya akusoze kwaphikisana neqiniso elimisiwe.

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.

Isahluko sesibili, sesikhombisa, sesishiyagalombili, seshumi nanye neseshumi nambili sikaDaniyeli sikhomba iRoma, phakathi kweminye imibuso. Sicubungula izigaba ezimbili zeRoma ngaphambi kuka-1798; obuqaba nobobupapa njengohlaka lwezinhlelo zikaMiller zokusebenzisa isiprofetho. UMiller namaphayona baveza ukuthi “abaphangi babantu bakho” kuDaniyeli isahluko seshumi nanye nevesi leshumi nane 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.

> Futhi ngalezo zikhathi abaningi bayakusukuma bamelane nenkosi yaseningizimu; nabaphangi babantu bakho bayakuziphakamisa ukuze baqiniswe umbono; kepha bayakuwa. 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.”

Kukhona okungenani amaphuzu amabili abalulekile okufanele acatshangelwe ngaphakathi kwaleli vesi. Igama elithi “umbono” kuleli vesi lingelinye lamagama amabili esiHebheru encwadini kaDaniyeli ahunyushwa ngokuthi “umbono.” Elinye lamagama esiHebheru ahunyushwa ngokuthi “umbono” ngu-châzôn, futhi lisho iphupho, noma isiprofetho, noma umbono. Igama elithi châzôn libhekisela emlandweni wesiprofetho, noma enkathini yesikhathi, futhi litholakala izikhathi eziyishumi kuDaniyeli futhi ngaso sonke isikhathi lihunyushwa 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 lesiHeberu elibuye lihunyushwe ngokuthi “umbono” ngu mar-eh’, futhi lisho ukubonakala. Igama elithi mar-eh’ likhomba ukubonwa okukodwa, umzuzu othile wesikhathi. Igama lesiHeberu elithi mar-eh’ litholakala izikhathi eziyishumi nantathu encwadini kaDaniyeli, futhi lihunyushwe ngokuthi “umbono” izikhathi eziyisithupha, kane ngokuthi “isimo sobuso,” kabili ngokuthi “ukubonakala,” kanye kanye ngokuthi “omuhle ukubukeka.”

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 bakho bamele iRoma, ngakho-ke yisihloko sesiprofetho esiphathelene neRoma esimisa “umbono” wesiprofetho encwadini kaDaniyeli. Ngenxa yalesi sizathu, kubalulekile ukuqonda ukubaluleka kweRoma njengophawu lwesiprofetho.

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.

Umqondo wesiprofetho ufuna ukuba igama elithi “umbono” elimelela umlando wesiprofetho libe yilowo nalowo “mbono” okukhulunywa ngawo encwadini yeSambulo, ngokuba ugqozi lukhomba ukuthi uDaniyeli neSambulo kuyincwadi efanayo, ukuthi kuyaphelelisana, ukuthi kulethana ekupheleleni, nokuthi lowo mugqa ofanayo wesiprofetho otholakala kuDaniyeli uphinde uthathwe eSambulweni. Lawo maphuzu abekwe phambili eMoyeni Wesiprofetho asevele afakiwe kulolu chungechunge lwezihloko, ngakho ngeke ngiwafake futhi. Ngizonezela elinye iphuzu esesivele silifakile futhi elivela kuDadewethu uWhite. Lelo phuzu lithi zonke izincwadi zeBhayibheli zihlangana ziphethe encwadini yeSambulo. “Umbono” womlando wesiprofetho (châzôn) otholakala kuDaniyeli futhi omiswe ngesihloko sesiprofetho saseRoma, umelela umbono womlando wesiprofetho kulo lonke iBhayibheli. Zonke izincwadi zeBhayibheli zihlangana ziphethe eSambulweni futhi uNkulunkulu akaze aziphikise. Ngeke neze! Uma ucabanga ukuthi ukwenzile lokho, kukhona into ongayiqondi kahle. Lelo gama lesiHeberu elifanayo ncamashi (châzôn) lihunyushwa futhi ngokuthi umbono encwadini yezAga.

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

> Lapho kungekho umbono, abantu bayabhubha; kepha ogcina umthetho, uyajabula yena. IzAga 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.

Lelo yiphuzu lokuqala okufanele licatshangelwe ngaleli vesi. Uma siyiqonda ngokungafanele iRoma, ngeke sikwazi ukumisa umbono womlando wesiprofetho. Lelo qiniso liyichaza ngokuyisisekelo imizamo yamaJesuit nabanye kuwo wonke umlando abangenise imfundiso-mbumbulu ngenhloso yokuchitha isihloko sesiprofetho seRoma. Njengoba sicabangela ukuqonda okuyisisekelo ngeRoma, kufanele sikukhumbule lokhu.

> “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.

> “Labo abadidekayo ekuqondeni kwabo izwi, abahluleka ukubona incazelo yomphikukristu, ngokuqinisekile bayozibeka ohlangothini lomphikukristu. Manje asisenaso isikhathi sokuzifanisa nezwe. UDaniyeli umi esabelweni sakhe nasendaweni yakhe. Iziprofetho zikaDaniyeli nezikaJohane kumelwe ziqondwe. Ziyachazelana. Zinika izwe amaqiniso okufanele wonke umuntu awaqonde. Lezi ziprofetho kumelwe zibe ngufakazi emhlabeni. Ngokugcwaliseka kwazo kulezi zinsuku zokugcina, ziyozichaza 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.

Uma wehluleka ukubona incazelo kamphikukristu (iRoma) uyakujoyina iRoma, futhi lesi sixwayiso sibekwe ngaphakathi komongo wokukwazi noma wokungakwazi ukuqonda izincwadi zikaDaniyeli neSambulo. AmaMillerite akha ukuqonda okuyisisekelo kwe-Adventism phezu kokuhlonza kwawo iRoma. Ayeqonda ukuthi iRoma yayimelelwe amandla amabili okuchitha, ukuthi womabili ayeyizigaba zeRoma, kodwa ayengakafinyeleli endaweni emlandweni yokubona iRoma njengobumbano obuphindwe kathathu njengoba imelelwe encwadini yeSambulo. Ngakho-ke uDaniyeli uyisisekelo esimelwe ngamaMillerite, futhi iSambulo siyitshe lesihloko elimelwe yiFuture for America. Kukhona nelinye iphuzu elikuDaniyeli ishumi nanye ivesi leshumi nane esifisa ukulihlonza.

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 kanye namavulandlela baqonda ukuthi umfanekiso wephupho likaNebukadinesari wawumele imibuso emine yaseBabiloni, amaMede namaPheresiya, iGrisi neRoma. Babengenakubona okungale kombuso wesine, ngokuba babeqonda ukuthi iRoma yobupapa yayimane iyisigaba sesibili seRoma, ngakho-ke umbuso wesine wawusuphelile ngo-1798. Ngokokuma kwabo emlandweni, okuwukuphela kophawu lwendlela lwesiprofetho olwalusasele kwakuwukuBuya Kwesibili kukaKristu, lapho idwala elaqheshulwa entabeni laliyoshaya izinyawo zomfanekiso. AmaMillerite aqaphela umehluko wesiprofetho phakathi kweRoma yobuqaba neRoma yobupapa, kodwa njengoba ayephoqelekile ukuvumelanisa u-1798 nokubuya kukaKristu, ayengaboni ngale kwemibuso emine.

> “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.

> “Sesifinyelele esikhathini lapho umsebenzi ongcwele kaNkulunkulu umelwe yizinyawo zesithombe, lapho insimbi yayixutshwe nobumba oludakayo. UNkulunkulu unabantu, abantu abakhethiweyo, okumele ukuqonda kwabo kwenziwe ngcwele, okungafanele babe ngabangcwele ngokubeka phezu kwesisekelo izinkuni, utshani, nezibi. Wonke umphefumulo othembekile emiyalweni kaNkulunkulu uyobona ukuthi uphawu oluhlukanisayo lokukholwa kwethu yiSabatha losuku lwesikhombisa. Uma uhulumeni ubeyohlonipha iSabatha njengoba uNkulunkulu eyalile, bewuyokuma ngamandla kaNkulunkulu nasekuvikeleni ukukholwa okwake kwanikelwa kwabangcwele. Kodwa izikhulu zombuso ziyosekela isabatha elingelona iqiniso, futhi ziyohlanganisa ukukholwa kwazo kwezenkolo nokugcinwa kwalomntwana wobupapa, zilibeke ngaphezu kweSabatha iNkosi eyalingcwelisa futhi yayibusisa, ilihlukanisela umuntu ukuba aligcine lingcwele, njengophawu phakathi Kwakhe nabantu Bakhe kuze kube yizizukulwane eziyinkulungwane. Ukuhlanganiswa kobuqili bebandla nobuqili bombuso kumelwe yinsimbi nobumba. Lenyunyana yenza buthaka wonke amandla amabandla. Lokhu ukwembathisa ibandla ngamandla ombuso kuyoletha imiphumela emibi. Abantu sebecishe badlula lapho ukubekezela kukaNkulunkulu kufinyelela khona. Bafake amandla abo kwezombusazwe, futhi bahlangene nobupapa. Kodwa kuyofika isikhathi lapho uNkulunkulu eyobajezisa labo abenze ize umthetho Wakhe, futhi umsebenzi wabo omubi uyobabuyela 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?

ISAmbulo seshumi nesikhombisa siwukuphawula kokugcina kwemibuso yesiprofetho seBhayibheli, futhi sikhomba ukuthi imibuso eyisikhombisa isiwile nokuthi umbuso wesishiyagalombili uyinyunyana ephindwe kathathu yeRoma yanamuhla. Uma ukubhekisela kokuqala emibusweni yesiprofetho seBhayibheli kuyisiHluko sesibili sikaDaniyeli, futhi impela kunjalo; khona-ke ukubhekisela kokugcina kufanele kuboniswe ngokokubhekisela kokuqala. Kungenzeka kanjani ukuthi imibuso emine yesiHluko sesibili sikaDaniyeli ivumelane nemibuso eyisishiyagalombili ekuSambulweni seshumi nesikhombisa?

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?

Ngakho-ke khumbulani, njengoba siqhubeka, ukuthi amaMillerite ayengakwazi ukubona izehlakalo zesiprofetho ezingaphezu komlando wawo. Umlayezo ayewuqonda futhi awamemezela wabonakalisa ukuBuya Kwesibili kukaKristu njengophawu olulandelayo lomlando wesiprofetho. Kodwa uma ukuqonda kwamaMillerite ngeRoma njengophawu olumisayo umbono womlando wesiprofetho, kanye nesahluko sesibili sikaDaniyeli, kokubili kuyiqiniso eliyisisekelo lamaMillerite, lokhu kungavumelana kanjani nemibuso eyisishiyagalombili yesahluko seshumi nesikhombisa seSambulo?

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.

Uma ungaqiniseki ukuthi umfanekiso kaDaniyeli wesibili uyisisekelo, okudingeka ukwenze kuphela ukucabangela amashadi amapayona ka-1843 neka-1850. Womabili anomfanekiso kaDaniyeli wesibili ovezwe kuwo. Okubaluleke ngokufanayo ukuthi u-Ellen White ubonisa ukuthi womabili la mashadi enziwa ngaphansi kokuqondisa kukaNkulunkulu nangokuhlelwa nguYe.

> “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.

> “Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi akumelwe liguqulwe; ukuthi izinombolo zazinjengoba Yona yayifuna zibe njalo; nokuthi isandla saYo sasiphezu kwalo futhi safihla iphutha kwezinye izinombolo, ukuze kungabikho noyedwa owayengalibona, kwaze kwasuswa isandla saYo.” Early Writings, 74, 75.

Of the 1850 chart she stated:

Mayelana neshadi lika-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.

> “Ngabona ukuthi uNkulunkulu wayekhona ekushicilelweni kweshadi nguMfoweth’ uNichols. Ngabona ukuthi kwakukhona isiprofetho saleli shadi eBhayibhelini, futhi uma leli shadi lihloselwe abantu bakaNkulunkulu, uma lanele komunye lanele nakomunye, futhi uma omunye wayedinga ishadi elisha elidwetshwe ngesikali esikhulu, bonke balidinga ngokufanayo.” Manuscript Releases, ivolumu 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.

Kunesaga isaga esidala sezwe esithi, “Iphutha linezindlela eziningi, kodwa iqiniso linendlela eyodwa kuphela.” Kukhona amaphutha amaningana ahlukahlukene asetshenzisiwe ukuvimbela abantu ukuba baqaphele ukuthi iRoma yanamuhla esAmbulweni seshumi nesikhombisa iyinhloko yesishiyagalombili ephuma kweyisikhombisa. Elinye lalawo maphutha elisetshenziswa izazi zemfundiso yenkolo ze-Adventismukuphambanisa ukumelwa kwemibuso yomlando. Lapha angibhekiseli emibusweni yesiprofetho seBhayibheli; lezi yiziqu ezimbili ezehlukene. Imibuso yesiprofetho seBhayibheli isungulwa phezu kokukhulunywa kokuqala kuDaniyeli isahluko sesibili, kodwa kwakukhona imibuso yomlando eyandulela iBhabhiloni. U-Ellen White ukubeka ngokucacile ukuthi yayingobani imibuso yomlando, kodwa izazi zemfundiso yenkolo ze-Adventism ziyabushaya indiva ubufakazi obuphefumulelweyo futhi zakhe ukulandelana kwemibuso yomlando okufiphaza ukuqonda kokuthi iRoma ihlale ivela njengowesishiyagalombili futhi ingeyaleyisikhombisa. Nokho 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-Adventismu nobuProthestani obuhlubukayo ziphakamisa ukuthi imibuso yomlando kwakuyiGibhithe, i-Asiriya, iBhabhiloni, iMede-Pheresiya, iGrisi, iRoma, nokunye. USister White usazisa ukuthi kunombuso wesithathu womlando, wona abakhetha ukuwushiya ngaphandle. Ingabe bashiya ngaphandle lowo mbuso, noma bashiya ngaphandle uMoya Wesiprofetho? Kokubili.

> “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.

> “Umlando wezizwe ezathi, ngokulandelana kwazo, zahlala esikhathini nasendaweni eyabelwa zona, zingaqapheli ukuthi zifakaza ngeqiniso zona ngokwazo ezazingayazi incazelo yalo, ukhuluma kithi. Kuzo zonke izizwe nakubo bonke abantu banamuhla uNkulunkulu ubekele indawo ecebisweni laKhe elikhulu. Namuhla abantu nezizwe bayalinganiswa ngentambo yokuhlola esesandleni saLowo ongenzi iphutha. Bonke, ngokuzikhethela kwabo, banquma isiphetho sabo, futhi uNkulunkulu ubusa phezu kwakho konke ukuze kufezeke izinhloso 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.

> “Umlando lowo uNKULUNKULU OMKHULU OTHI NGINGUYE awumakile ezwini laKhe, uhlanganisa isixhumanisi ngesixhumanisi ochungechungeni lwesiprofetho, kusukela ephakadeni elidlule kuze kube ephakadeni elizayo, usitshela ukuthi sikuphi namuhla ekuqhubekeni kwezizukulwane, nokuthi kungalindelwa ini esikhathini esizayo. Konke lokho isiprofetho esakubikezela ukuba kuzokwenzeka, kuze kube manje, sekulandelwe emakhasini omlando, futhi singaqiniseka ukuthi konke okusasele okuzayo kuyogcwaliseka ngokohlelo lwako.

> “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.

> “Ukugumbuqelwa kokugcina kwayo yonke imibuso yasemhlabeni kubikezelwe ngokusobala ezwini leqiniso. Esiprofethweni esakhulunywa ngesikhathi kukhishwa isahlulelo esivela kuNkulunkulu phezu kwenkosi yokugcina yakwa-Israyeli kunikezwa lo mbiko: ‘Isho kanje iNkosi uJehova: Susa isigqoko sobukhosi, ukhumule umqhele; … phakamisa ophansi, wehlise ophakemeyo. Ngiyakugumbuqela, ngiyakugumbuqela, ngiyakugumbuqela; futhi akusayikuba khona, kuze kufike Yena onelungelo kukho; ngiyakukunika Yena.’ Hezekeli 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.’

> “Umqhele owasuswa kwa-Israyeli wadlulela ngokulandelana emibusweni yaseBhabhiloni, yamaMede namaPheresiya, yamaGreki, neyaseRoma. UNkulunkulu uthi, ‘Ngeke usaba khona, kuze kufike Lowo ongowakhe ngokwelungelo; futhi ngiyomunika wona.’”

> “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.

> “Leso sikhathi sesisondele. Namuhla izibonakaliso zezikhathi zimemezela ukuthi simi embundwini wezenzakalo ezinkulu nezinesizotha esikhulu. Konke emhlabeni wethu kusenkathazweni enkulu. Phambi kwamehlo ethu kugcwaliseka isiprofetho soMsindisi ngezenzakalo eziyokwandulela ukuza kwaKhe: ‘Niyokuzwa ngezimpi namahemuhemu ezimpi…. Isizwe siyovukela isizwe, nombuso uvukele umbuso; kuyakuba khona indlala, nezifo ezibhubhisayo, nokuzamazama komhlaba ezindaweni ngezindawo.’ Mathewu 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.

> “Isikhathi samanje siyisikhathi sentshisekelo enkulu neqinile kubo bonke abaphilayo. Ababusi nezikhulu zombuso, amadoda asezikhundleni zokwethembwa nezegunya, amadoda nabesifazane abacabangelayo bazo zonke izigaba, banake kakhulu izigameko ezenzeka nxazonke zethu. Babhekile ubudlelwano obushubile nobungaphumuli obukhona phakathi kwezizwe. Bayabona ukuqina kwamandla osekuthatha zonke izingxenye zomhlaba, futhi bayaqaphela ukuthi kukhona okukhulu nokunqumayo osekuseduze ukwenzeka—ukuthi izwe limi emaphethelweni enhlekelele enkulu kakhulu.”

> “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.

> “Izingelosi manje zibamba imimoya yombango, ukuze ingaphephi kuze kube yilapho izwe selixwayisiwe ngembubhiso yalo ezayo; kodwa isiphepho siyanqwabelana, sesikulungele ukuqubuka phezu komhlaba; futhi lapho uNkulunkulu eseyala izingelosi Zakhe ukuba zikhulule imimoya, kuyakuba khona umbono wombango onje kangangokuthi akukho peni elingawudweba.”

> “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.

> “IBhayibheli, neBhayibheli kuphela, inikeza umbono oqondile ngalezi zinto. Lapha kwembulwa izigcawu ezinkulu zokugcina emlandweni womhlaba wethu, izenzakalo esezivele ziphonsa izithunzi zazo ngaphambili, umsindo wokusondela kwazo ubangela ukuba umhlaba uthuthumele nezinhliziyo zabantu zinciphe ngamandla ngenxa yokwesaba.” 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.

Lesi siqephu sinokukhanya okukhulu kwesikhathi sethu, kodwa engifuna ukukugqamisa yilokhu: uDade White ukhomba ngokusobala ukuthi umbuso womlando owandulela iBhabhiloni kwakungu-Israyeli, hhayi i-Asiriya. Imibuso yomlando esetshenziswa izazi zenkolo iyamshiya ngaphandle u-Israyeli njengombuso womlando, naphezu kwamandla nenkazimulo eyamiselwa ngesikhathi sokubusa kwenkosi uSolomoni, futhi naphezu kobufakazi obuqondile bokuphefumulelwa ngoHezekeli nango-Ellen White bokuthi umqhele ka-Israyeli wedluliselwa eBhabhiloni.

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.

Uma sisebenzisa incazelo ephefumulelwe emibusweni yomlando, sithola ukuthi u-Israyeli kudingeka abalwe phakathi kwaleyo mibuso. U-Israyeli, i-Asiriya, neGibhithe kuyimibuso yomlando eyandulela umbuso wokuqala wesiprofetho seBhayibheli, owawuyiBhabhiloni. Ngakho-ke, umbuso wesine “womlando” wawuyiBhabhiloni, owesihlanu wawuyiMedo-Pheresiya, owesithupha wawuyiGrisi, owesikhombisa wawuyiRoma yobuhedeni, kanti owesishiyagalombili wawuyiRoma yobupapa, eyayivela kwabayisikhombisa, ngokuba imelela isigaba sesibili seRoma yobuhedeni. Ngokwemibuso yomlando, iRoma yobupapa ingowesishiyagalombili, futhi ivela kwabayisikhombisa.

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 sesikhombisa sinemibuso yesiprofetho seBhayibheli emelwe yizilo. IBhabhiloni liyingonyama eyalandelwa yibhere lamaMede namaPheresiya. Okwesithathu kwakuyiGrisi njengengwe, kwase kuba yiRoma njengesilo “esesabekayo nesiyesabisa” esasina “amazinyo ensimbi.” Isilo esesabekayo, sivumelana nesithombe sikaDaniyeli isahluko sesibili, siyiRoma, umbuso wesine wesiprofetho seBhayibheli.

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.

AmaMillerite ayiqonda umbuso wesine njengowaseRoma, ngakho aqonda kanjalo nezimpawu zesilo esesabekayo, futhi amane asebenzisa zonke izimpawu zesiprofetho zesilo embusweni wesine. Abona umehluko phakathi kweRoma yobuqaba neRoma yobupapa kulesi siqephu, kodwa abakwazanga ukubona umbuso wesihlanu wesiprofetho seBhayibheli, ngoba basebenzisa ngokufanele ukukhulunywa kokuqala kwemibuso yesiprofetho seBhayibheli njengendawo yabo yokubhekisela. Kodwa umehluko phakathi kwamaRoma amabili ukulesi siqephu, okusivumela ukuba sicabangele lowo mehluko phakathi kwamaRoma amabili njengomela imibuso emibili. Kodwa lokhu akusilo iphuzu esilibhekisisayo.

> 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.

> Wakhuluma kanje wathi, Isilo sesine siyakuba ngumbuso wesine emhlabeni, oyakuhluka kuyo yonke imibuso, sidle umhlaba wonke, siwunyathele phansi, siwuchoboze ube yizicucu. Izimpondo eziyishumi eziphuma kulo mbuso ziyinkosi eziyishumi eziyakuvela; kuyakuvuka enye emva kwazo, yona ihluke kweyokuqala, yehlise amakhosi amathathu. Iyakhuluma amazwi amakhulu imelene noPhezukonke, ikhathaze abangcwele boPhezukonke, icabange ukuguqula izikhathi nemithetho; bayakunikelwa esandleni sayo kuze kube yisikhathi nezikhathi nokwahlukaniswa kwesikhathi. Kepha ukwahlulela kuyakuhlala, basuse ukubusa kwayo, bakuqede, bakuchithe kuze 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.

Umbuso wesine kuDaniyeli isahluko sesibili yiRoma. Izimpondo eziyishumi zimelela izizwe eziyishumi ezimelela umbuso weRoma yobuhedeni, futhi ngaphambi kokuba iRoma yobupapa ithathe ukulawula umhlaba ngo-538, emithathu yaleyo mibuso yayizakususwa, noma ihluthwe. Khona-ke “uphondo” “oluncane” lwevesi lesishiyagalombili, olunamehlo “anjengamehlo omuntu, nomlomo okhuluma izinto ezinkulu,” lwaluyakuvela. Uma sinezimpondo eziyishumi embusweni wesine futhi ezintathu zisuswa ukuze “uphondo oluncane” luthathe indawo yalezo zimpondo ezintathu, khona-ke lapho lezo zimpondo ezintathu zisusiwe kusala izimpondo eziyisikhombisa, futhi uphondo oluncane lungolwesishiyagalombili, ngokuba iRoma ihlala ivela njengolwesishiyagalombili futhi ingeyaleyozikhombisa. Kukhona ukukhanya okuningi mayelana neRoma ezigabeni zayo ezimbili kulesi sahluko, kodwa lapha simane sinikeza ufakazi wesibili wokuthi ngokwesiprofetho kanye nangokomlando, iRoma ivela njengolwesishiyagalombili futhi ingeyaleyozikhombisa.

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.

Esahlukweni sesishiyagalombili sithola ukunwetshwa kwesahluko sesikhombisa. Lesi sahluko siphinde sikhombe imibuso yesiprofetho seBhayibheli kodwa siyawushiya umbuso wokuqala waseBabiloni, ngokuba ngesikhathi uDaniyeli ethola umbono wesahluko sesishiyagalombili, ukuphela kweBabiloni kwase kusondele kakhulu. Kulesi sahluko iMedo-Pheresiya imelwe inqama eyayinezimpondo ezimbili. IGreki imelwe impongo enophondo olulodwa olwephukayo, bese kulowo phondo olwephukile kuvela izimpondo ezine. Khona-ke kulandela “uphondo oluncane” emva kweGreki, futhi futhi uphondo oluncane lumele iRoma. Nakuba iRoma yayingeyona inzalo eqondile embusweni waseGreki, lesi siqephu siveza uphondo oluncane njengoluphuma kolunye lwezimpondo ezine ezavela embusweni waseGreki emva kokuba uphondo lokuqala—olumele u-Alexander Omkhulu—lwephukile. IRoma yayingeyona inzalo yamaGreki, kodwa yaqala ukunqoba kwayo umhlaba isuka endaweni yaseGreki, futhi ngalowo mqondo, yaphuma kolunye lwalezo zimpondo ezine.

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.

Ngakho-ke sithola esahlukweni sesishiyagalombili ubufakazi besibili besahluko sesikhombisa. IMedo-Persia yayinezimpondo ezimbili, iGrisi yayinesinye, kwase kuba nezinye izimpondo ezine. Lokho kwenza izimpondo eziyisikhombisa ngaphambi kweRoma, njengoba uphondo oluncane lwaphuma kolunye lwezimpondo ezine zeGrisi. Okubili kuhlanganiswa nokukodwa kanye nokune kwenza isikhombisa; bese iRoma, uphondo oluncane, iba eyesishiyagalombili, futhi ingeyalezo eziyisikhombisa. Kuyafaneleka ukuqaphela ukuthi kule ndima, ekhomba ukuthi iRoma iphuma kolunye lwezimpondo zamaGriki, kukhona enye yezimpikiswano ezinkulu kakhulu zesiprofetho uMiller kanye nababesebenza naye ababefanele babhekane nayo emlandweni wabo.

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?

AmaProthestani balowo mlando aphikelela ngokuthi uphondo oluncane lwaseRoma lwalungeke lube yiRoma, ngoba isiprofetho sikhomba ukuthi uphondo oluncane lwaphuma kolunye lwezimpondo ezine zamaGreki. Ngakho-ke baphikisa ngokuthi uphondo oluncane lwalumele u-Antiochus Epiphanes, owayengomunye wamakhosi amaSeleucid aqhubeka emlandweni emva kokwehlukaniswa kombuso ngemva kokufa kuka-Alexander Omkhulu. Impikiswano emlandweni wamaMillerite ngale ndaba yayinkulu kakhulu kangangokuthi eshadini lika-1843 kwabekwa impikiswano emelene nemfundiso yamaProthestani eyayisekelwe eqinisweni lokuthi uDaniyeli wabona uphondo oluncane luphuma kolunye lwezimpondo ezine zamaGreki, ngakho-ke lwalungeke lukhombe iRoma, ngoba iRoma ayizalwanga eGrisi. Le mpikiswano yathinta zonke izindima ezikuDaniyeli lapho kukhonjwa khona iRoma. Isikhundla samaProthestani sasifaka nokuthi “abaphangi babantu bakho” evesini leshumi nane likaDaniyeli ishumi nanye kwakufanele kube ngu-Antiochus Epiphanes. Ngakho-ke amaMillerite afaka eshadini, uDadewethu uWhite alichaza ngokuthi “laqondiswa yisandla seNkosi futhi akufanele liguqulwe,” inkomba ku-Antiochus Epiphanes echaza ukuthi kungani ayengeke abe yilowo mbuso wesine. Ingabe iRoma iyawumisa umbono womlando wesiprofetho, noma ingabe inkosi yamaSeleucid eyafa eminyakeni engaphezu kwekhulu ngaphambi kokuba uKristu azalwe yayingamela umbuso owavukela uKristu ngesikhathi sokubethelwa kwakhe?

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 engaphakanyiswa uthi, kungani uDaniyeli aboniswa iRoma iphuma kolunye lwezimpondo zamaGreki, uma iRoma yayingeyona inzalo eqondile yaseGrisi? Impendulo ithi ukuqala kokwenyuka kweRoma emandleni kwaqala kuleso sifunda esasikade siyindawo yamaGreki; kodwa kungani isiprofetho savezwa ngendlela enjalo eyavumela lolo dideko?

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!

Okungenani impendulo eyodwa, ngaphandle kokubaluleka kokuphawula lapho iRoma yaqala khona ukuvela, iwukuthi imfihlakalo yokuthi iRoma ihlala iphuma njengowesishiyagalombili futhi ingeyabayisikhombisa iphendulwa ngokuhlotshaniswa kweRoma nensimu yaseGrisi, ukuze kugcinwe iphuzu lemfihlakalo lokuthi iRoma ingeyabayisikhombisa. Leyo mfihlakalo ibaluleke ngaleyo ndlela, nakuba amaMillerite ayengeke neze aqonde lowo mqondo ngokombono wesikhundla sawo emlandweni. Iqiniso lokuthi zonke izinkomba ezisemashadini hhayi kuphela ka-1843, kodwa noka-1850 futhi, ziyizithombe zezifundo ezikhulunywa ngazo ngokuqondile eZwini likaNkulunkulu lesiprofetho, ngaphandle kwenkomba eyodwa egcizelela ukuthi u-Antiochus Epiphanes akayena umbuso owamelana noKristu, lenza lowo mbongezo eshadini ube nokubaluleka okukhulu kakhulu. Kuyadabukisa kangakanani ukuthi lapho ubu-Adventism bushiya izisekelo zabo, namuhla bazithola sebefundisa ukuthi umbuso wevesi leshumi nane likaDaniyeli ishumi nanye ngu-Antiochus Epiphanes hhayi iRoma! Manje bafundisa lokho amaMillerite ayekuphikisa ngamandla kangangokuthi amelela leyo mpikiswano eshadini lika-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.

Imibuso yomlando iveza ukuthi iRoma ivela njengeyesishiyagalombili futhi ingeyabayisikhombisa. “Uphondo oluncane” esahlukweni sesikhombisa olukhuluma “amazwi amakhulu ngokumelene noPhezukonke” luvela njengeyesishiyagalombili futhi lungolwabayisikhombisa. Izimpondo zesahluko sesishiyagalombili ziveza ukuthi iRoma ivela njengeyesishiyagalombili futhi ingeyabayisikhombisa.

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.

Esihlokweni esilandelayo sizobheka ukuthi iRoma yanamuhla, njengoba imelwe kusAmbulo isahluko 17, ivela njengeyesishiyagalombili futhi ingeyalezo eziyisikhombisa. Siyobe sesibuyela kuDaniyeli 2 futhi sihlonze ukuthi kungani imibuso emine kaDaniyeli 2, okuyiyo ukukhulunywa kokuqala kwemibuso yesiprofetho seBhayibheli, ivumelana nemibuso eyisishiyagalombili yesAmbulo 17.

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