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# The Book of Daniel - Number Thirty-Five

Incwadi KaDaniyeli - Inombolo Amathathu Nanhlanu

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

Kwembulwa Uhlaka Lwesiprofetho: Ukuqonda KukaWilliam Miller Namandla Amathathu Alethela Incithakalo Aholela e-Armagedoni

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Jeff Pippenger

Published

December 30, 2023

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At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.

“Ngesikhathi sokuphela,” ngo-1798, incwadi kaDaniyeli, futhi ngokukhethekile umbono owamelelwa nguMfula i-Ulai, yavulwa uphawu. Lowo mbono wamemezela ukuqala kokwahlulela okuphenyayo ngo-Okthoba 22, 1844. Ivesi elaba yisisekelo salelo qiniso nguDaniyeli isahluko sesishiyagalombili, nevesi leshumi nane. UWilliam Miller, isithunywa esakhethwa ukuba siqaphele ukuvulwa kophawu komyalezo, akazange aqonde ngokuphelele wonke amaqiniso ahlobene nalowo mbono, kodwa wawufeza umsebenzi ayewuphiwe.

As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.

Njengoba uMiller eqala ukufunda kwakhe izwi lesiprofetho, waqala ukuqonda imithetho ethile yokuhunyushwa kwesiprofetho eyabonwa futhi yamiswa ngaphakathi kweBhayibheli. Leyo mithetho yagcina ihlelwe futhi yaziwa ngokuthi yiMithetho KaWilliam Miller Yokuhumusha. Leyo mithetho iqinisekiswa ngokuphefumulelwa futhi iboniswa njengemithetho ezosetshenziswa yilabo abamemezela ukuqala kokwahlulela kokugcina ngesikhathi somthetho weSonto. UMiller wafakaza ngokuthi waqala ukufunda iBhayibheli ekuqaleni kweBhayibheli futhi waqhubeka kuphela njengoba ayeqonda ayekucabangela ngaleso sikhathi. Ngaleyo ndlela kulula ukubona ukuthi isiprofetho sokuqala sesikhathi uMiller asiqaphela, esasihlobene nomlayezo ayefanele ukuwukhomba njengogcwaliseka ngo-1844, kwakuyilezi “zikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha.

Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.

Ugqozi lusitshela ukuthi ingelosi uGabriyeli, kanye nezinye izingelosi ezingcwele, waqondisa ingqondo kaMiller, njengoba nje uGabriyeli wayeqondise izingqondo zikaDaniyeli, zikaJohane umambuli, nezabo bonke abaprofethi beBhayibheli, ngokuba uGabriyeli wayenikwe umsebenzi uSathane awulahla. Umsebenzi kaGabriyeli wawufanekiselwa egameni lokuqala likaSathane, uLusifa, elisho ukuthi umthwali wokukhanya. UGabriyeli waletha ukukhanya kwesiprofetho kuMiller, futhi ngokulalela kwakhe lokho kukhanya wethula isigijimi esasimemezela ukuvulwa kokwahlulela okuphenyayo ngo-Okthoba 22, 1844.

Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.

Ukubheka emuva kunika labo abafisa ukuqonda umsebenzi kaWilliam Miller amandla okubona ukuthi wanikwa ukuqonda okuthile ezwini lesiprofetho okwaba izihluthulelo zomsebenzi wakhe wokuhlanganisa isigijimi sokwahlulela okusondelayo. Esinye salezo zihluthulelo kwakuwukuqaphela kwakhe ukuthi usuku lwalumelela unyaka ekusetshenzisweni kwesiprofetho. Esinye kwakuyisakhiwo sesiprofetho asisebenzisa ukubeka nokuhlela imigqa yesiprofetho ayeyitholile. Leso sakhiwo sasimiswe phezu kwamandla amabili kaSathane aletha incithakalo kubantu bakaNkulunkulu nasendlini engcwele kaNkulunkulu. Konke ukutholakala kukaMiller kwabekwa phezu kwaleso sakhiwo sesiprofetho esasimelela umlando wobuqaba olandelwa ubuPapa, okwathi ngokulandelana kwakho kwanyathela phansi kokubili indlu engcwele kaNkulunkulu nabantu bakaNkulunkulu kusukela esikhathini sika-Israyeli wasendulo kuze kube ukuBuya Kwesibili kukaKristu.

That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.

Lolo hlelo lwesiprofetho lwamvumela ukuba ahlonze ngokunembile lonke iqiniso elalidingeka ukuze kumiswe u-Okthoba 22, 1844, njengokuvulwa kokwahlulela. Kodwa lelo qiniso lalilinganiselwe, ngoba wayengakwazi ukubona amandla esithathu okushushisa alandela ubuqaba nobupapa emlandweni wesiprofetho. Kwakungadingekile ukuba alibone lelo qiniso, ngoba umsebenzi wakhe wawungowokumemezela u-Okthoba 22, 1844, futhi ukukhanya kwamandla esithathu okushushisa kwakuyokwambulwa emva kwalolo suku.

In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.

Mayelana nokuhlanganisa ukuqonda kwakhe kwesiprofetho phezu kwesakhiwo samandla amabili achithayo eRoma yobuqaba, alandelwa yiRoma yobupapa, kwakukhona nokuqonda kwakhe ukuthi igama elihunyushwe ngokuthi “okuqhubekayo,” encwadini kaDaniyeli, laliyisibonakaliso sobuqaba, kanye/noma, iRoma yobuqaba. Igama elithi “tamid” elihunyushwe ngokuthi “okuqhubekayo” lisetshenziswe nguDaniyeli izikhathi ezinhlanu. Lihlale lisetshenziswa lihambisana nesibonakaliso uMiller akuqonda ngokufanele njengelimele ubupapa. Isibonakaliso sobupapa esivela njalo sihambisana nokuthi “okuqhubekayo,” simelwe ngezibonakaliso ezimbili. Noma kunjalo, lezo zibonakaliso ezimbili zamandla obupapa zombili zikhomba ubupapa, kodwa nokho, lapho uDaniyeli esebenzisa igama elithi “tamid” elihunyushwe ngokuthi “okuqhubekayo,” lalihlale lisetshenziswa kanye nangaphambi kwesibonakaliso sobupapa. Ukuqonda kukaMiller ukuthi “okuqhubekayo,” encwadini kaDaniyeli, kwaba yisisekelo sesakhiwo asibona esasakhelwe phezu kwamandla amabili achithayo obuqaba obulandelwa ubupapa. Ukuchaza kukaMiller “okuqhubekayo,” njengobuqaba encwadini kaDaniyeli kwakumiselwe ukuba kube yimpikiswano enkulu phakathi kobu-Adventist, kuqala esizukulwaneni sesibili sobu-Adventist, esaqala ngowe-1888.

The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.

Iqiniso lokuqala lesiprofetho uMiller alithola elaliyisici sokuqondwa kuka-Okthoba 22, 1844, kwakuyilelo elithi “izikhathi eziyisikhombisa,” likaLevitikusi amashumi amabili nesithupha, futhi laliyilo iqiniso lokuqala elalimiswe nguMiller elenqatshwa ngo-1863. Lokho kwenqatshwa kwaqala isizukulwane sokuqala sobu-Adventist, ngesikhathi beqala ukuzulazula ehlane laseLawodikeya. Isizukulwane sesibili saqala eNgqungqutheleni Jikelele yaseMinneapolis ngo-1888, futhi emuva kokuhlubuka okwenzeka lapho, umsebenzi kaSathane wokwenqaba ukukhonjwa nguMiller “kokwansuku zonke” njengobuhedeni waqala ngo-1901. Ukuqondwa okuyikho “kokwansuku zonke” akuzange kubekwe eceleni ngokuphelele kwaze kwaba ngemva kokufa komprofethikazi, owayekhombisile ukuthi umbono owawuphakanyiswa uphikisana nombono oqondile kaMiller “wokwansuku zonke,” wawethulwe “yizingelosi ezaxoshwa ezulwini.” Ukwenqatshwa okuphelele kwenzeka esizukulwaneni sesithathu cishe ngo-1931. Isizukulwane sesithathu sase siqalile ngokushicilelwa kwencwadi ka-W. W. Prescott, enesihloko esithi, The Doctrine of Christ, ngemva nje kweNgqungquthela yeBhayibheli ka-1919. Ngo-1919, isizukulwane sesithathu saqala futhi saqhubeka kwaze kwaba ukushicilelwa kwencwadi ethi, Questions on Doctrine ngo-1957.

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

Emva kokuba umsebenzi kaMiller usumiswe futhi wenziwa wacaca ematafuleni amabili kaHabakuki (amashadi abaphayona ka-1843 no-1850), iNkosi yase iqala ukuveza iqiniso lokuthi kwakukhona omunye, owesithathu, umbuso obhubhisayo owawuzolandela ubuqaba nobupapa, nowawuyophinde ushushise abantu bakaNkulunkulu.

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.

> “Ngobuqaba, bese kuthi-ke nangobupapa, uSathane wasebenzisa amandla akhe emakhulwini amaningi eminyaka ngomzamo wokwesula emhlabeni ofakazi bakaNkulunkulu abathembekileyo. Abaqaba namapapa baqhutshwa ngumoya ofanayo kadrako. Bahluka kuphela ngokuthi ubuPapa, buzenzisa ngokukhonza uNkulunkulu, babuyisitha esiyingozi kakhulu nesinesihluku esikhulu. Ngesikhungo sobuRoma, uSathane wathumba izwe. Ibandla likaNkulunkulu elizibiza ngokuthi ngelakhe lakhukhulekwa langena ezinhlwini zalokho kukhohliswa, futhi iminyaka engaphezu kwenkulungwane abantu bakaNkulunkulu bahlupheka ngaphansi kolaka lukadrako. Kwathi lapho ubuPapa, sebuphucwe amandla abo, buphoqwa ukuba buyeke ukushushisa, uJohane wabona omunye umbuso omusha ukhuphuka ukuze uvakalise izwi likadrako, futhi uqhubekisele phambili lowo msebenzi ofanayo onesihluku nowokuhlambalaza. Lo mbuso, ongowokugcina oyakulwa nebandla nomthetho kaNkulunkulu, wafanekiselwa yisilo esinezimpondo ezinjengezewundlu. Izilo ezandulela lona zazivela olwandle, kodwa lona laphuma emhlabeni, okwakumelela ukuvela ngokuthula kwesizwe esifanekiselwa yilo. “Izimpondo ezimbili ezinjengezewundlu” zimelela kahle isimilo soHulumeni wase-United States, njengoba sivezwe ezimisweni zawo ezimbili eziyisisekelo, ubuRiphabhulikhi nobuProthestani. Lezi zimiso ziyimfihlo yamandla ethu nenhlalakahle yethu njengesizwe. Labo abaqala ukuthola isiphephelo ogwini lwaseMelika bajabula ngokuthi bafinyelele ezweni elikhululekile ezimangalweni ezizidlayo zobupapa nasekubuseni ngonya kombuso wobukhosi. Bazimisela ukumisa uhulumeni phezu kwesisekelo esibanzi senkululeko yomphakathi neyenkololo.” Signs of the Times, November 1, 1899.

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

UMiller wayengakwazi ukubona amandla esithathu okushushisa, futhi ngenxa yaleso sizathu isakhiwo sakhe sasingenakuphelela, nakuba sasifaneleke ngokuphelele ukugcwalisa umsebenzi wakhe. USister White uveza ukuthi uMiller wayeyisithunywa esikhethwe uNkulunkulu, ukuthi emsebenzini wakhe wayefanekiswe ngu-Eliya noJohane uMbhapathizi, nasekubizelweni kwakhe kulowo msebenzi ngu-Elisha, nasekufeni kwakhe nguMose. Bambalwa emlandweni ongcwele abaye bavusa ukuphawula okukhomba ukuthi izingelosi zilindile ngasethuneni ukuze zibavuse, kodwa lokhu kuyikho ukuphawula okuphathelene noMiller. Iqiniso lokuthi umsebenzi wakhe wawulinganiselwe umlando lapho avuselwa khona alisona isitatimende esidelela uMiller, kodwa limane liyisidingo okufanele siqashelwe, uma umsebenzi wakhe uzocatshangelwa ekukhanyeni kweqiniso kweZwi likaNkulunkulu lesiprofetho.

Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.

UMiller wanikwa isiqondiso esiqondile, esengelosi, esamvumela ukuba akhe uhlaka lwesiprofetho olwalusekelwe emandleni amabili okuchitha incithakalo obuhedeni obalandelwa ubupapa. Ngenxa yalesi sizathu, iziprofetho ezaziveza umlando odlulela ngalé kokuchithwa kwencithakalo okwenziwa yilawo mandla amabili aziqondwanga kahle nguMiller. Nokho akukho nokukodwa kwalokho kungaqondi kahle okwafinyelela ematafuleni amabili angcwele kaHabakuki, lapho izisekelo ezamiswa ngomsebenzi kaMiller zavezwa khona ngomfanekiso osobala. Yingakho ugqozi lwakwazi ukubhala ngechart ka-1843 ukuthi yayiqondiswe yisandla seNkosi.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “INkosi yangibonisa ukuthi ishadi lika-1843 laqondiswa yisandla sayo, nokuthi akukho ngxenye yalo okwakufanele iguqulwe; ukuthi izinombolo zazinjengoba yayifuna zona. Nokuthi isandla sayo sasiphezu kwalo futhi safihla iphutha kwezinye zezinombolo, ukuze kungabikho noyedwa owayengalibona, kwaze kwasuswa isandla sayo.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Ngase ngibona maqondana nelo elithi ‘Daily,’ ukuthi igama elithi ‘umhlatshelo’ lafakwa ukuhlakanipha komuntu, futhi alingelona elombhalo; nokuthi iNkosi yanikeza umbono oqondile ngalo kulabo abamemeza umlayezo wehora lokwahlulela. Lapho ubunye bukhona, ngaphambi kuka-1844, cishe bonke babevumelene embonweni oqondile we-‘Daily;’ kodwa selokhu kwaba ngu-1844, ekudidekeni, kwamukelwa eminye imibono, kwase kulandela ubumnyama nokudideka.” Review and Herald, November 1, 1850.

The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.

Amaqiniso aqoqwa nguMiller ngaphansi kokuqondiswa yizingelosi ayeqondiswa yiNkosi, futhi ngaphakathi kokugunyazwa kweshadi lika-1843, ugqozi lwahlanganisa ukuthi ukuqonda kukaMiller kokuthi “okwemihla ngemihla” kwakumele ubuhedeni kwakulungile. Izikhathi ezinhlanu igama lesiHeberu elithi “tamid,” elihunyushwa ngokuthi “okwemihla ngemihla,” livela encwadini kaDaniyeli, futhi ngaso sonke isikhathi limelela ubudlelwane phakathi kwamandla amabili okubhubhisa, ubuhedeni obulandelwa ubupapa.

Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.

Ukuqonda kukaMiller “okuqhubekayo,” njengophawu lobuqaba, kwakubaluleke ngokuphelele ohlakeni lwesiprofetho alusebenzisa, ngoba ubudlelwano obulandelanayo bobuqaba obulandelwa ubuPapa baba yindawo yakhe yokubhekisela ekuhleleni zonke iziprofetho aholelwa ukuba aziqonde.

At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.

“Ngesikhathi sokuphela,” ngo-1798, incwadi kaDaniyeli yavulwa uphawu lwayo, futhi indima eyinhloko eyayiyileyo uDade White ayichaza ngokuthi “insika emaphakathi” kanye “nesisekelo” senhlangano ye-adventi, kwakunguDaniyeli isahluko sesishiyagalombili, nevesi leshumi nane.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Umbhalo owawungaphezu kwayo yonke eminye uyisisekelo kanye nensika emaphakathi yokholo lwama-Adventi wawuyilesi simemezelo esithi, ‘Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele iyakuhlanzwa.’ [Daniyeli 8:14.]” The Great Controversy, 409.

Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.

Ivesi leshumi nane liyimpendulo levesi leshumi nantathu, futhi leyo mpendulo ayinangqondo ngaphandle komongo wombuzo.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ngase ngizwa omunye ongcwele ekhuluma, kwase kuthi omunye ongcwele kulowo othile ongcwele owakhulumayo, Kuyakuba kuze kube nini umbono mayelana nomhlatshelo wemihla ngemihla, nesiphambeko sokuchitha, ukuze kokubili indawo engcwele nebutho kunikelwe ukuba kunyathelwe ngezinyawo na? Wasesethi kimi, Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele iyakuhlanzwa. Daniyeli 8:13, 14.

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

Lawa mavesi amabili awuphawu lokwanda kolwazi okwavezwa lapho incwadi kaDaniyeli ivulwa uphawu “ngesikhathi sokuphela,” ngo-1798. Ivesi leshumi nantathu lichaza imibuso emibili eyenza incithakalo uMiller akha phezu kwayo umfanekiso wakhe wesiprofetho. UMiller wabona “okuqhubekayo,” evesini leshumi nantathu, njengobuhedeni, futhi “isiphambeko sencithakalo” njengobupapa. Kubalulekile ukuqaphela ukuthi umfanekiso wesiprofetho izingelosi ezaholela uMiller ukuba awuqaphele, uchazwe kula mavesi amabili amele ukwanda kolwazi okwafika emlandweni ngo-1798. Nokho uMiller akazange anikwe ukubona amandla alandelayo ayeyovela enkundleni yesiprofetho futhi ashushise abantu bakaNkulunkulu.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.

> “Ngabona ukuthi isilo esinezimpondo ezimbili sasinomlomo kadrako, nokuthi amandla aso ayesekhanda laso, nokuthi isimemezelo sasiyophuma emlonyeni waso. Ngase ngibona uNina Wezifebe; ukuthi unina wayengewona amadodakazi, kodwa ehlukile futhi ehlukanisiwe kuwo. Ube nosuku lwakhe, futhi selwedlule, futhi amadodakazi akhe, amaqembu obuProthestani, ayelandelayo ukuvela esiteji futhi enze lowo mqondo ofanayo lowo unina ayenawo lapho ehlupha abangcwele. Ngabona ukuthi njengoba unina ubulokhu encipha ngamandla, amadodakazi abelokhu ekhula, futhi maduze nje ayosebenzisa amandla ake asetshenziswa ngunina.” Spalding and Magan, 1.

Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.

Ukungakwazi kukaMiller ukubona umbuso wesithathu kwamphoqela ukuba afinyelele eziphethweni ezazivele zingalungile. UMiller wakhomba isilo sasolwandle sesAmbulo 13 njengeRoma yobuhedeni, nesilo somhlaba njengeRoma yobupapa. Ukusebenzisa kwakhe isAmbulo isahluko 17 nakho kwakunamaphutha ngenxa yokungakwazi kwakhe ukubona umlando wesiprofetho owawelula wedlule embusweni wesibili owawenza incithakalo wobupapa. Ngenxa yalesi sizathu, lapho uMiller ekhomba umbuso wamaRoma esiprofethweni sikaDaniyeli, wawuphatha njengombuso owodwa owafika ngezigaba ezimbili. Lokho kwakuyisicelo esiqondile futhi kuseyiso, kodwa kwamvimbela ekuqondeni imibuso yesiprofetho seBhayibheli njengento efinyelela ngale kombuso wesine omelelwa yiRoma. Wabona futhi wakhomba ukuthi umbuso wesine waseRoma wawunezigaba ezimbili, omelelwa njengeRoma yobuhedeni neRoma yobupapa, kodwa akakwazanga ukubona ukuthi iRoma yobupapa yayiphinde ibe ngumbuso wesihlanu, owawuzolandelwa ngumbuso wesithupha.

In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).

Esahlukweni sesibili sikaDaniyeli, amaMillerite ahlanganisa izingxenye zombuso wesihlanu wesiprofetho seBhayibheli nombuso wesine. Ezingeni eliyisisekelo ukusetshenziswa kwawo kwakulungile, kodwa kwakungaphelele, ngoba ukubhekisela kokuqala emibusweni yesiprofetho seBhayibheli kumelwe kuvumelane nokubhekisela kokugcina emibusweni yesiprofetho seBhayibheli, ngoba uJesu, njengo-Alfa no-Omega, njalo ufanekisa ukuphela ngesiqalo. Ukungakwazi ukubona umehluko phakathi kwemibuso emibili elandelanayo kwenza kwangabi yinto engenzeka kuMiller ukuba aqaphele ukuthi isAmbulo isahluko seshumi nambili sikhomba ubuqaba (udrako), nokuthi isilo sasolwandle sesAmbulo isahluko seshumi nantathu siyipapalizimu (isilo), kanti isilo somhlaba sesAmbulo isahluko seshumi nantathu siyubuProthestani obuhlubukile (umprofethi wamanga).

Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.

UMiller akazange akwazi ukubona udrako, isilo, nomprofethi wamanga njengemibuso emithathu elandelanayo ezahlukweni zeshumi nambili neshumi nantathu zeSambulo, ngalokho waphoqeleka, ngokomqondo wakhe wesiprofetho, ukuba acabange ukuthi lezo zahluko ezimbili zazingeyona imidwebo elandelanayo yamandla amathathu aholela izwe e-Armagedoni. Ukukhanya uMiller akunikwa kwakuwukukhanya okuphelele kwesizukulwane sakhe, futhi isizukulwane sakhe savivinywa ngalokho kukhanya.

The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.

Ukukhanya kwamandla amathathu achithayo (udrako, isilo, nomprofethi wamanga), kwanikezwa i-Future for America “ngesikhathi sokuphela,” ngowe-1989. Isiqephu sikaDaniyeli esavulwa uphawu ngokuwa kweSoviet Union ekugcwalisekeni kukaDaniyeli isahluko seshumi nanye, nevesi lamashumi amane, sasiyikukhanya kwengelosi yesithathu, kanti uMiller wayenikezwe ukukhanya kwengelosi yokuqala. Amavesi ayisithupha okugcina kaDaniyeli 11, abonakala eyisisekelo nenduku emaphakathi yomnyakazo we-Future for America, futhi ivesi lamashumi amane, lesahluko seshumi nanye sikaDaniyeli, lifingqa lokho kukhanya, njengoba nje amavesi eshumi nantathu neshumi nane, esahluko sesishiyagalombili sikaDaniyeli, ayefingqa ukukhanya okwavulwa uphawu emnyakazweni wamaMillerite.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> “Nangesikhathi sokuphela inkosi yaseningizimu iyakumgudla; inkosi yasenyakatho ifike phezu kwakhe njengesivunguvungu, inezinqola zempi, nabagibeli bamahhashi, nemikhumbi eminingi; iyakungena emazweni, ikhukhule, idlule.” Daniyeli 11:40.

The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.

Ivesi likhomba impi eyaqala “ngesikhathi sokuphela” ngo-1798, phakathi kwenkosi yaseningizimu nenkosi yasenyakatho. Inkosi yaseningizimu yayimele iFrance engakholelwa ebukhoneni bukaNkulunkulu, eyaletha inxeba elibulalayo kubupapa ngalowo nyaka uqobo. Ubupapa bumelelwa lapho njengenkosi yasenyakatho. Ngokwesiprofetho, iFrance ngo-1798 yayiyingxenye eyodwa kweyishumi yemibuso eyishumi yesahluko sesikhombisa sikaDaniyeli. Leyo mibuso eyishumi imele iRoma yamaqaba, futhi iRoma yamaqaba imele udrako. Ubupapa (inkosi yasenyakatho) bumele isilo. Ivesi likhomba ukuthi inkosi yasenyakatho (ubupapa), eyayiphiwe inxeba layo elibulalayo ekuqaleni kwevesi, ekugcineni yayizoziphindiselela enkosini yaseningizimu (inkosi yokungakholelwa ebukhoneni bukaNkulunkulu). Ngenkathi ubupapa sebuziphindiselela, inkosi yokungakholelwa ebukhoneni bukaNkulunkulu yayisusukile esizweni saseFrance yaya enhlanganweni yeSoviet Union. IFrance yayiyisizwe esisodwa, nokho ngenkathi ubupapa buziphindiselela enkosini yaseningizimu evesini, inkosi yaseningizimu yakhonjwa ngokuthi “amazwe,” njengoba kwakunjalo nangeSoviet Union yangaphambili.

When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.

Lapho inkosi yasenyakatho (ubupapa) isiphindisela, yafika “ngezinqola,” “nabagibeli bamahhashi” kanye “nemikhumbi eminingi.” Izinqola nabagibeli bamahhashi bayizimpawu zamandla ezempi, kanti imikhumbi iyizimpawu zamandla omnotho. Umbuso owakha umfelandawonye ongcwele nofana nengcwele nobupapa ngenjongo yokwehlisa iSoviet Union kwakuyi-United States, futhi amandla amabili e-United States eSambulweni isahluko seshumi nantathu aboniswa njengamandla ayo okuphoqa umhlaba ukuba wamukele uphawu lwegunya lobupapa ngamandla ezikhali nangomnotho. Abantu bayonqatshelwa ukuthenga noma ukuthengisa ngaphandle kwalolo phawu, bese kuthi ngaphezu kwalokho, ngaphandle kwalolo phawu, abantu bayobulawa.

Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.

Ivesi yamashumi amane ikhomba ngokuqondile udrako (inkosi yaseningizimu), isilo (ubupapa) nomprofethi wamanga (i-United States). Ivesi eliyisisekelo “lesikhathi sokuphela” ngo-1989 likhomba imibuso emithathu eyincithakalo eholela umhlaba e-Armagedoni, njengoba nje amavesi ayisisekelo enhlangano yamaMillerite akhomba imibuso emibili eyincithakalo yobuqaba elandelwa ubupapa.

The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.

Ivesi iqala ngempi phakathi kwenkosi yaseningizimu nenkosi yasenyakatho. Ekuqaleni kwevesi (1798), inkosi yaseningizimu iyanqoba, kodwa ngaphakathi kwevesi inkosi yasenyakatho iyaziphindiselela futhi inqobe inkosi yaseningizimu. Ukuqala kwevesi kuphawula impi phakathi kwenkosi yasenyakatho nenkosi yaseningizimu, futhi ekupheleni komlayezo oqukethwe kuleli vesi kuboniswa yona leyo mpi efanayo phakathi kwamakhosi asenyakatho naseningizimu, kodwa ngemiphumela ephambene. Ukuqala kwaphawula “isikhathi sokuphela” ngo-1798, futhi impi yokuphela iphawula “isikhathi sokuphela” ngo-1989. Ivesi liqukethe ngaphakathi kobufakazi balo obulotshiwe uphawu luka-Alfa no-Omega, isiqalo nesiphetho.

The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.

Umlando wangempela waleli vesi uyaqhubeka wedlula ukuwa kweSoviet Union ngo-1989, uze uyofika emthethweni weSonto wendima yamashumi amane nanye. Kulo mthetho weSonto inyunyana ephindwe kathathu yeBabiloni yanamuhla ilethwa uchungechunge lwezehlakalo ezishesha kakhulu. Ngakho-ke ivesi lamashumi amane liqala lapho kunikezwa inxeba elibulalayo ngo-1798, futhi isifebe saseTire siyakhohlakala. Umlando omelelwe yileli vesi uphela ngokuphelele emthethweni weSonto wendima yamashumi amane nanye, lapho inxeba elibulalayo liphulukiswa khona futhi isifebe saseTire siyakhunjulwa. Uphawu lwesiqalo nesiphetho alulotshiwe phezu kombhalo otholakala kuleli vesi kuphela, kodwa lusemlondweni ophelele omelelwa yileli vesi. Leli vesi lichaza uhlaka lwesiprofetho olungasekelwe nje kuphela ebuhedeni (udrako) nasebupapeni (isilo), kodwa lichaza isakhiwo samandla amathathu achithayo aholela umhlaba e-Armagedoni.

Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.

Uhlaka lwesiprofetho lukaMiller lwamemezela ukufika kokwahlulela kukaNkulunkulu okuphenyayo, kanti uhlaka lwesiprofetho lwe-Future for America lumemezela ukufika kokwahlulela kukaNkulunkulu okuyokhipha isinqumo. “Ngesikhathi sokuphela” ngo-1989, kwaqala inqubo yezinyathelo ezintathu yokuvivinya nokuhlanza lapho amavesi ayisithupha okugcina kaDaniyeli ishumi nanye evulwa ngesikhathi sokubhidlika kweSoviet Union. Umehluko wokuthi uMiller wabona ubuqaba nobupapa kuphela, kodwa akabonanga ubuProthestani obuhlubukayo, kufanele uqondwe ukuze kuqondwe kahle umbono woMfula i-Ulai owavulwa ngo-1798.

We will continue that consideration in the next article.

Sizoqhubeka nalokho kucatshangelwa esihlokweni esilandelayo.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Asisenaso isikhathi sokulahla. Izikhathi ezinzima ziphambi kwethu. Umhlaba uyanyakaziswa ngumoya wempi. Ngokushesha izigigaba zenkathazo ezakhulunywa kuziprofetho zizokwenzeka. Isiprofetho esisesahlukweni seshumi nanye sikaDaniyeli sesisondele kakhulu ekugcwalisekeni kwaso okupheleleyo. Okuningi komlando osekwenzekile ekugcwalisekeni kwalesi siprofetho kuyophindwa.”

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

> “Evesini lamashumi amathathu kukhulunywa ngamandla athi ‘amavesi 30 kuya kwangama-36 acashuniwe.’”

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

> “Izigcawu ezifana nalezo ezichazwe kula mazwi ziyokwenzeka.” Manuscript Releases, inombolo 13, 394.

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