Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Daniel 1-chi sap, Daniel 4-chi sap menen qattastırılıp qaralğanda, 1798-jıldan 1844-jılğa deyingi birinshi jäne ekinshi perishtelerdiñ tariyhın beyneleydi. Sol tariyhta Daniel kitabi möhürden aşıldı, al aşılğan böligi jetinshi, segizinshi jäne toğızınşı tarawlar edi. “Jol üstine jol” qağidası boyınşa birinshi, törtinshi, sodan keyin jetinshiden toğızınşığa deyingi tarawlar birinshi perishteniñ Millerit qozğalısınıñ tariyhın körsetedi.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

Aketi istorya (1798 asta 1844), a mga pundasyonal a katutuhanan ti Adventismo ket naipasdek, ket dagidiay a kinapudno ket naudi a nairepresentar idiay tsart dagiti payonero iti 1843. Ti ladawan ni Nebukadnezar iti Daniel kapitulo dua ket adda idiay tsart. Dagiti sirmata iti Daniel pito ken walo ket adda idiay tsart. Ti “inu-inaldaw” iti kapitulo walo ket nairepresentar, kasta met ti “pito a panawen” iti Levitico beintiseis. Dagiti tallo a “Ay” ti Islam, a nairepresentar iti Apocalipsis kapitulo siam, ket adda idiay. Inpaammo ti Dios iti adu a daras a dagidiay a pundasyonal a kinapudno ket maikkat a dangran.

“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

“ওয়াল অফ জায়নে ঈশ্বরের প্রহরী রূপে যারা দাঁড়িয়ে থাকে, তারা যেন এমন মানুষ হয়, যারা জনগণের সামনে আসার আগেই বিপদসমূহ দেখতে পারে,—এমন মানুষ, যারা সত্য ও ভ্রান্তি, ধার্মিকতা ও অধার্মিকতার মধ্যে পার্থক্য নির্ণয় করতে সক্ষম।”

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Abiso no aba: Mairõ oiko hag̃ua mba’eve omoingétava jerovia pyenda, hi’ári ñamopu’ã hague ñande rembiapo marandu ou guive ary 1842, 1843 ha 1844-pe. Che aime va’ekue ko marandúpe, ha upé guive añembo’y meme va’ekue yvy ape ári, ajerovia hag̃ua tesakãre Tupã ome’ẽ va’ekue oréve. Ndorojaposéi roipe’a ore py umi tenda yvategui, upépe oñemoĩ haguéicha ára ha ára roheka aja Ñandejárape ñembo’e kyre’ỹme, roheka hag̃ua tesakã. Peẽ piko peimo’ã ikatu hag̃uáicha aheja rei pe tesakã Tupã ome’ẽ va’ekue chéve? Upéva opytava’erã Ita Aréicha. Upéva che mboguata hína va’ekue ome’ẽ guive chéve.” Review and Herald, April 14, 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Obra omului cu peria de praf, care urmează să fie împlinită cu participarea poporului lui Dumnezeu din zilele de pe urmă, este de asemenea reprezentată de Isaia atunci când el identifică poporul din zilele de pe urmă și lucrarea pe care sunt chemați să o facă, căci temeliile erau sortite să fie îngropate sub rătăcire înainte ca zilele de pe urmă să sosească.

And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

Ane ineku iwe vane vachavaka nzvimbo dzakare dzakaparadzwa; uchamutsazve nheyo dzamarudzi mazhinji; uye uchanzi, Muvaki womukaha, Mudzoreri wenzira dzokugaramo. Isaya 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

꧋ꦠꦼꦩ꧀ꦥꦠ꧀‑ꦠꦼꦩ꧀ꦥꦠ꧀ ꦏꦺꦴꦠꦺꦂ ꦊꦩꦃ꧍ “old waste places,” ꦲꦶꦏꦸ ꦔꦫꦸꦗꦸꦏ꧀ ꦏꦁꦒꦺ ꦏꦏꦠꦺꦤ꧀‑ꦏꦏꦠꦺꦤ꧀ ꦢꦺꦴꦏ꧀ꦠꦿꦶꦤꦭ꧀ ꦏꦁ ꦲꦤꦁꦏꦸꦠ꧀ ꦏꦫꦺꦴ ꦏꦭꦶꦃ ꦏꦏꦸꦮꦠꦤ꧀ ꦥꦼꦫꦸꦱꦏ꧀, ꦲꦶꦪꦏꦸ ꦥꦒꦤꦶꦱ꧀ꦩꦺ lan ꦥꦥꦭꦶꦱ꧀ꦩꦺ. ꦏꦭꦶꦃ ꦏꦏꦸꦮꦠꦤ꧀ ꦥꦼꦫꦸꦱꦏ꧀ ꦏꦁ ꦥꦒꦤꦶꦱ꧀ꦩꦺ, ꦏꦁ banjur ꦧꦶꦤ꧀ꦕꦶꦃ déning ꦥꦥꦭꦶꦱ꧀ꦩꦺ, ꦲꦶꦤꦏꦸ ꦠꦿꦁꦏꦃ ꦏꦁ dipun-ginakaken déning William Miller dados ꦏꦼꦫꦁꦏ ꦧꦗꦁꦏꦤ꧀ saben ꦥꦿꦺꦴꦥꦼꦱꦶ ꦏꦁ piyambakipun aturaken.

And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

Кыыллэ кэлбит буолбут сирдэрин уларытан тутуохтара, былыргы харам буолбуттарын өрүтүөхтэрэ, хойуттан харам буолбут куораттарны, элбэх үйэлэргэ харам буолбуттарын, өнөрүөхтэрэ. Исаия 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

פּראָפֿעסיע־סטרוקטור וואָס ווערט פֿאָרגעשטעלט ווי דער ראַם, איז די געשיכטע און די באַציִונג פֿון יענע צוויי כּוחות. צוריקצושטעלן „די וועגען צו וווינען אין,“ איז די צוריקשטעלונג פֿון מילערס ראַם, וואָס איז אין זײַן חלום פֿאָרגעשטעלט געוואָרן דורך דער אַרבעט פֿון דעם מענטש מיטן שמוץ־באַרשט. ישעיהו האָט גענוצט די אילוסטראַציע פֿון דער געשיכטע פֿון עזרא און יענע וואָס זײַנען צוריקגעקומען פֿון בבל און האָבן פֿאַרריכט ירושלים, כּדי צו באַצייכענען די צוריקשטעלונג פֿון די פֿריִערדיקע חרבנות.

Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

Atatöreñgüniñ künlerinän bügünki künge qädär ulı bir yazıqlılıq içinde boldıq; yazıqlarımız sebäpli biz, padışahlarımız hem ruhaniylerimiz yerlerdiñ padışahlarınıñ qolına berildik: qılışqa, əsirlikke, talanğa hem bügünki künde bolğanı kibi yüz qızarışına. Ämdi ise, az bir waqıtlıq, Hudayımız Reb tarapyndan bizge iltipat körsetildi: bizge qutulıp qalğan bir qaldıq qaldırmaq hem bizge Öz muqaddes yerinde bir mıx bermek üçün; ta ki Hudayımız közlerimizi jarıqlandırıp, qulluq halımızda bizge biraz tirişlik bersin. Çünki biz qulduq; emma Hudayımız qulluq halımızda bizni taşlap qoymadı, belki Pars padışahlarınıñ köz aldında bizge merhemet uzattı: bizge tirişlik bermek, Hudayımıznıñ evini qayta tiklemek, onıñ harabalıqlarını oñarmak hem Yahudada ve Yeruşalimde bizge bir divar bermek üçün. Ezra 9:7–9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

एज्रा और वे जो यरूशलेम की मरम्मत कर रहे थे, उस “शेष बचे हुए जन” का प्रतिनिधित्व करते हैं जो बसने योग्य पथों के पुनर्स्थापक हैं; और वे ही हैं जो लैव्यव्यवस्था छब्बीस की प्रार्थना के संदर्भ में उस कार्य को पूरा कर रहे हैं, जिसका उल्लेख एज्रा इस प्रकार करता है कि “हम अपने पितरों के दिनों से लेकर आज के दिन तक बड़े अपराध में पड़े रहे हैं; और अपने अधर्मों के कारण हम, हमारे राजा, और हमारे याजक, देशों के राजाओं के हाथ में तलवार, बन्धुआई, लूट, और मुख की लज्जा के लिये सौंप दिए गए हैं।” जिस “दिन” की वह ओर संकेत कर रहा है, वह वही “दिन” है जब अन्तिम दिनों का “शेष बचे हुए जन” बसने योग्य पथों को पुनर्स्थापित करता है।

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

ئېزرانىڭ قالدۇق خەلقى ئۈچ يېرىم كۈننىڭ ئاخىرىدا تىرىلدۈرۈلىدىغان ۋە دانييال توققۇزىنچى بابتا كۆرسەتكەندەك لاۋىيلار يىگىرمە ئالتىنچى بابتىكى دۇئانى ئەمەلگە ئاشۇرىدىغان ئىككى گۇۋاھچىدۇر. ئېزرا ۋە ئۇنىڭ خىزمەتداشلىرى سۈرگۈنلۈكتىن قايتىپ كېلىپ يېرۇسالېمنى قايتا قۇرغاندا، ئۇلار مىللېرنىڭ گۆھەرلىرىنى ئەسلىگە كەلتۈرۈش خىزمىتىنىڭ تىپى بولدى؛ بۇ بولسا مىللېرنىڭ ئاساس سالغۇچى ھەقىقەتلىرىنى ئەسلىگە كەلتۈرۈش خىزمىتىدۇر. شۇنىڭ ئۈچۈن، مىللېر خىزمىتىنىڭ قۇرۇلما رامكىسىنى چۈشىنىش ئىنتايىن زۆرۈردۇر.

“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

“Հավատաքյալները կառուցեցին հաստատ հիմքի վրա՝ Հավիտենության Վեմի վրա։ Այդ հիմքին նրանք բերեցին այն քարերը, որ հանեցին աշխարհից։ Շինարարները չաշխատեցին առանց խոչընդոտների։ Նրանց գործը չափազանց դժվարացվում էր Քրիստոսի թշնամիների ընդդիմությամբ։ Նրանք ստիպված էին պայքարել այն մարդկանց մոլեռանդության, նախապաշարմունքի և ատելության դեմ, ովքեր կառուցում էին կեղծ հիմքի վրա։ Շատերը, որ աշխատում էին որպես եկեղեցու շինարարներ, կարող էին նմանեցվել Նեեմիայի օրերի պարիսպը կառուցողներին, որոնց մասին գրված է. «Պարիսպը շինողները, բեռներ կրողները և բարձողները՝ ամեն մեկը մի ձեռքով գործն էր անում, իսկ մյուս ձեռքով զենք էր բռնում»։ Նեեմիա 4:17” Գործք Առաքելոց, 596։

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

Isaya kitabının hər iki hissəsində iş çox nəsillərin bünövrələrini və viranəliklərini bərpa etməkdir. Isaya, zahiri işlə təsvir olunmuş ruhani bir işi müəyyən edir. Bünövrələr qorunmalı idi, lakin bunun əvəzinə onlar nəhayət saxta daş-qaşlardan ibarət yalançı bir bünövrə ilə tamamilə ört-basdır edildi. Isayanın müəyyən etdiyi kəslər hərfi kərpic və daşları deyil, Millerçilərin təməl həqiqətlərini bərpa edirlər. Həmin həqiqətlərin rəmzi Millerin “yeddi vaxt” ərzində müqəddəs məkanı və qoşunu tapdalayan iki viranə qoyan qüvvə haqqında çərçivəsidir.

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

A obrâ de restauraçon e representâda como alçant “li fundamentos” y “li desolaçones de muitas geraçones”, y representa la obrâ profética de restaurar las verdades fundamentales por meio de la metodología que trae línia sobre línia profética, d’aquí un poco y d’allí un poco. La obrâ de restabelecer li fundamentos y li desolaçones e la obrâ de presentar y defender las verdades originales representadas en los mapas pioneros de 1843 y 1850, que son las dos tablas de Habacuc capítulo dos. Y la obrâ e cumplida con la metodología de la lluvia tardía de “línia sobre línia”. E la obrâ de retornar a las sendas antiguas de Jeremías en la controversia con aquellos que desean sostener un fundamento falsificado, como e representado por las falsas joyas del sueño de Miller.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

“نارازیل دازم دەرین ره‌من ئو خوارین شوژمنانان امه‌ن ئاواج بدات ژ دەسته‌کاری ئاڤا مردمانێك هازربكەن بۆ هەلسەنگاندن لە ئه‌م ڕۆژانەی دوایی‌دا. سۆفیسترییەکانی وەی بۆ ئەوە دانراون کە هەزرەکان لە مەترسییەکان و ئەركەکانی ئەم کاتە لا ببات. ئەوان ئەو ڕووناکییە بە هیچ دادەنرێن کە مەسیح لە ئاسمانەوە هات بۆ ئەوەی بە یوحەنا بدات بۆ گەلەکەی خۆی. ئەوان فێر دەکەن کە ئەو دیمەنانەی کە پێش چاومانن، شایستەی ئەوە نین گرنگییەکی تایبەتیان پێ بدرێت. ئەوان ڕاستییەکی خاستگای ئاسمانی بێ‌کاری دەکەن و گەلی خودا لە ئەزموونی ڕابردوویان تاڵان دەکەن، و لە جیاتی ئەوە زانستێکی درۆیان پێ دەدەن.

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

«Munay Tat Dios, Ñankunapi sayaripxam, uñxatapxam, ukat nayra thakinakat jisktʼapxam, kawkhans suma thakix ukxa, ukat uka thakin sarapxam» (Jeremías 6:16).

“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

“မိမိတို့ယုံကြည်ခြင်း၏အခြေခံအုတ်မြစ်များကို မည်သူမျှ ဖြုတ်ချဖျက်ဆီးရန် မကြိုးစားကြစေနှင့်—ဤအုတ်မြစ်များသည် ကျွန်ုပ်တို့၏အမှုတော်အစပြုချိန်၌ ဆုတောင်းလျက် နှုတ်ကပတ်တော်ကို လေ့လာစူးစမ်းခြင်းနှင့် ဗျာဒိတ်တော်အားဖြင့် ချထားခဲ့သောအရာများ ဖြစ်ကြသည်။ ဤအုတ်မြစ်များပေါ်တွင် ကျွန်ုပ်တို့သည် လွန်ခဲ့သော ငါးဆယ်နှစ်ကာလပတ်လုံး တည်ဆောက်လာခဲ့ကြသည်။ လူတို့သည် မိမိတို့က လမ်းသစ်တစ်ရပ်ကို တွေ့ရှိပြီး၊ ချထားပြီးသော အုတ်မြစ်ထက် ပိုမိုခိုင်မာသော အုတ်မြစ်ကို ချနိုင်သည်ဟု ထင်မှတ်ကြလိမ့်မည်။ သို့ရာတွင် ဤအရာသည် ကြီးမားသော လှည့်ဖြားမှုတစ်ရပ် ဖြစ်သည်။ ချထားပြီးသောအုတ်မြစ်မှတစ်ပါး အခြားအုတ်မြစ်ကို မည်သူမျှ မချနိုင်।”

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

«В старину многие принимались за созидание новой веры, за утверждение новых начал. Но долго ли стояло их строение? Вскоре оно пало, ибо не было основано на Скале.

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

“პირველ მოწაფეებს განა არ უწევდათ ადამიანთა გამონათქვამებთან შეხვედრა? განა მათ არ უწევდათ ცრუ თეორიების მოსმენა და შემდეგ, ყოველივე აღსრულების შემდეგ, მტკიცედ დგომა და თქმა: ‘ვერავინ დადებს სხვა საფუძველს, გარდა იმისა, რომელიც უკვე დადებულია’? 1 კორინთელთა 3:11.

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

“لہٰذا ہم پر لازم ہے کہ اپنے اعتماد کے آغاز کو انتہا تک مضبوطی سے تھامے رکھیں۔ خدا اور مسیح کی جانب سے قدرت کے کلمات اس قوم کے پاس بھیجے گئے ہیں، جو انہیں نکتہ بہ نکتہ دنیا سے نکال کر موجودہ حق کے صاف نور میں لے آئے ہیں۔ ان لبوں کے ساتھ جنہیں مقدس آگ نے چھوا ہے، خدا کے خادموں نے یہ پیغام سنایا ہے۔ الٰہی کلام نے اعلان کردہ سچائی کی اصالت پر اپنی مہر ثبت کر دی ہے۔” Testimonies, volume 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

«Դարերու վերջին օրերուն կանգնելու համար ժողովուրդ մը պատրաստելու գործը» կը կապուի Եզեկիէլի երեսունեօթներորդ գլխուն մէջ գտնուող երկու մարգարէութիւններուն հետ։ Եսայիայի ձայնը անապատին մէջ ուղերձ մը կը հաղորդէ, եւ Եզեկիէլի առաջին լուրը մէկտեղ կը բերէ անոնք, որոնք երեքուկէս օր մեռած եղած էին Սոդոմի եւ Եգիպտոսի քաղաքին փողոցին մէջ։ Այն ատեն անոնք կը գիտակցին, թէ եղած են Մատթէոսի՝ տասը կոյսերու առակին ուշացման ժամանակին մէջ։ Ապա կը լսեն այն կոչը, որ տրուած էր Երեմիայի՝ թանկագինն անարժանէն զատելու, եթէ կ՚ուզեն վերադառնալ։ Անոնք նաեւ կը ճանաչնան, թէ Դանիէլի իններորդ գլխուն աղօթքը ներկայ ճշմարտութիւն է։ Ուստի, եթէ եւ երբ ընտրեն վերադառնալ՝ ընդունելով եւ կատարելով աւետարանի պայմանները, այն ատեն կը ստանան Եզեկիէլի երկրորդ լուրը եւ իրենց ոտքերուն վրայ կը կանգնին՝ իբրեւ մեծազօր բանակ մը։

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

“Waxa diyaarinta dad u istaaga maalmaha ugu dambeeya” waxaa lagu dhammaystiraa habraaca roobka dambe ee “xarriiq korkeed xarriiq.” Shaqadaasu waxay ku lug leedahay hawsha soo celinta runooyinka Millerite-ka ee lagu matalay jaantusyadii hormuudka ahaa ee 1843 iyo 1850. Labadaas jaantus waa labada loox ee Xabaquuq, waana in midba midka kale la dul saaraa (xarriiq korkeed xarriiq), sidaas yeelkeedna labada jaantus waxay matalaan runooyinka aasaasiga ah ee ay tahay in maalmaha ugu dambeeya uu soo celiyo ninka burushka wasakhda.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Ап суырык суырыкпын кӱргӱстӱрӱлгенде, олар 1843-деги картадағы қатаны айқындайды, ол кейін 1850-дегі картада түзетілді. Олар бір кесте ретінде (суырык суырыкпын) қарастырылғанда, онда Құдай халқының тәжірибесін де, жеті күркіректің жасырын тарихын да бейнелейді; өйткені олар бірге алғашқы түңілуді, кідіріс уақытын, Түн ортасындағы Айқайды, 1844 жылғы 22 қазанды және ұлы түңілуді көрсетеді.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

၎င်းသည် ပထမစိတ်ပျက်ခြင်း၊ သန်းခေါင်ယံအော်ဟစ်ကြွေးကြော်ချက်နှင့် ကြီးမားသောစိတ်ပျက်ခြင်းတို့ဖြစ်ပြီး၊ ယင်းတို့ပင် ခုနှစ်မိုးကြိုးတို့၏ လျှို့ဝှက်သမိုင်းဖြစ်သည်။ ၎င်းသည် သမ္မာတရား၏ ဖွဲ့စည်းတည်ဆောက်ပုံဖြစ်၏၊ အကြောင်းမှာ “truth” ဟူသော ဟီဘရူးစကားလုံး၏ ပထမအက္ခရာနှင့် နောက်ဆုံးအက္ခရာသည် တူညီသကဲ့သို့၊ ထိုသမိုင်း၏ ပထမစိတ်ပျက်ခြင်းနှင့် နောက်ဆုံးစိတ်ပျက်ခြင်းလည်း ထိုနည်းတူပင်ဖြစ်သောကြောင့် ဖြစ်သည်။ အလယ်အက္ခရာဖြစ်သော တစ်ဆယ့်သုံးမြောက်အက္ခရာသည် ပုန်ကန်မှု၏ သင်္ကေတဖြစ်ပြီး၊ ယင်းကို သန်းခေါင်ယံအော်ဟစ်ကြွေးကြော်ချက်၏ သတင်းစကားကို ပယ်ချသူများအားဖြင့် ကိုယ်စားပြုဖော်ပြထားသည်။ ဇယားနှစ်ခုကို အတူတကွ ယှဉ်တွဲယူလာသည့်အခါ၊ ၎င်းတို့သည် မြေမှုန့်တံမြက်ကိုင်သူအားဖြင့် ပြန်လည်ထူထောင်ရမည့် မီလာရေးတို့၏ ပရောဖက်ပြုသမ္မာတရားများအတွက် သက်သေခံနှစ်ပါးကို ပေးသကဲ့သို့၊ တစ်ရာလေးဆယ့်လေးထောင်တို့၏ အတွေ့အကြုံကို နမူနာပြုသော အတွေ့အကြုံကိုလည်း ဖော်ထုတ်ပြသကြသည်။

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Ті, кого було покликано бути знаменом (сто сорок чотири тисячі), зіткнулися зі своїм першим розчаруванням 18 липня 2020 року, а потім, у липні 2023 року, їм було звіщено вістку від голосу, що кличе в пустелі. Той голос закликав їх повернутися.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

سات گرجانن جي ڳجهي تاريخ جي هن نقطي تي بغاوت ظاهر ٿيندي، ڇاڪاڻ⁠تہ ايندڙ واي‌مارڪ اهو آهي جڏهن مٽيءَ جو برش کڻندڙ ماڻهو جواهر گڏ ڪري کين صندوقچي ۾ اڇلائي ٿو. پوءِ اهي ڏهه ڀيرا وڌيڪ روشن چمڪن ٿا. انهيءَ موقعي تي ملر جاڳايو ويو. جڏهن ڪنوارين (ملر) جاڳن ٿيون، تڏهن تمام دير ٿي چڪي هوندي آهي. ڪيترين نسلن جي ويرانين جي بحالي هڪ اهڙو ڪم آهي جنهن ۾ ٻن شاهدن کي شريڪ ٿيڻ لازمي آهي. اهو ڪم هاڻي سرانجام ڏنو پيو وڃي.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

აიულის მდინარის ხილვით წარმოდგენილ დანიელის მეშვიდე, მერვე და მეცხრე თავების წინასწარმეტყველებათა უილიამ მილერისეული ჩარჩო იყო წარმართობისა და პაპიზმის, როგორც ორ გამაპარტახებელ ძალათა, ჩარჩო; ხოლო Future for America-ს ჩარჩოა წარმართობა (დრაკონი), მის შემდეგ პაპიზმი (მხეცი) და განდგომილი პროტესტანტიზმი (ცრუ წინასწარმეტყველი). გასაღები, რომელიც ამ ორივე ჩარჩოს ამყარებს, მოციქულ პავლეს წერილებია. მოციქული პავლე იყო ის წინასწარმეტყველური ხმა, რომელმაც ძველი ისრაელი სულიერ ისრაელთან დააკავშირა. მოქცევამდე პავლეს ერქვა საული, რაც ნიშნავს „არჩეულს“ ან „დადგენილს“.

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

پولُس برگزیده شد (انتخاب گردید) تا رسولِ امّت‌ها باشد، و او، از جمله، به سبب درکِ خود از عهدِ عتیق برگزیده شد. چون بخشِ اعظمِ عهدِ جدید را نوشت، در میان نویسندگانِ عهدِ جدید هیچ‌کس دیگر آن فهمِ عهدِ عتیق را که پولُس داشت، دارا نبود. او برگزیده شد تا در ارائهٔ انجیل به امّت‌ها پیشگام باشد، امّا همچنین برگزیده شد تا رابطهٔ تاریخ‌های نبویِ عهدِ عتیق را با تاریخِ نبوی‌ای که پس از دورهٔ زمانیِ صلیب پدید آمد، برقرار سازد. بدون شهادتِ پولُس، فهمِ نبویِ میلری‌ها، و نیز فهمِ Future for America، وجود نمی‌داشت. در همان تاریخی که در آن اسرائیلِ تحت‌اللفظی به‌عنوان قومِ برگزیدهٔ خدا طلاق داده شد، پولُس برگزیده شد تا مشخص سازد که آن اسرائیلِ باستانی، هرچند در آن زمان از خدا طلاق داده شده بود، نمادِ تاریخِ نبویِ اسرائیلِ روحانی است. قواعدِ ضروریِ نبوی برای جنبش‌های فرشتهٔ اول و سوم، اساساً بر نوشته‌های رسول پولُس مبتنی است.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Gha’n en chey-fa, nee goh ghoaill rish paart dy ny bun-ocklyn phadeyragh ta Paul er n’enmys, va cur streeu er skeeal ny Milleriteyn, va soit ayns frammaght daa phooar ta jannoo traartys, as liorish shen nee shin myrgeddin goaill tastey da kys ta ny bun-ocklyn shen cur streeu er y frammaght jeh three phooar ta jannoo traartys.

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

इसके अतिरिक्त, हे भाइयो, मैं नहीं चाहता कि तुम इस बात से अनभिज्ञ रहो कि हमारे सब पूर्वज बादल के नीचे थे, और सब के सब समुद्र में से होकर पार हुए; और सब ने बादल में और समुद्र में मूसा के लिये बपतिस्मा लिया; और सब ने वही आत्मिक भोजन किया; और सब ने वही आत्मिक पेय पिया; क्योंकि वे उस आत्मिक चट्टान में से पीते थे जो उनके साथ-साथ चलती थी; और वह चट्टान मसीह था। परन्तु उनमें से बहुतों से परमेश्वर प्रसन्न न हुआ; क्योंकि वे जंगल में नाश किए गए। अब ये बातें हमारे लिये दृष्टान्त ठहरीं, ताकि हम बुरी वस्तुओं की लालसा न करें, जैसा उन्होंने भी लालसा की। और न तुम मूर्तिपूजक बनो, जैसे उनमें से कुछ थे; जैसा लिखा है, “लोग खाने-पीने को बैठ गए, और खेलने-कूदने को उठ खड़े हुए।” और न हम व्यभिचार करें, जैसा उनमें से कितनों ने किया, और एक ही दिन में तेईस हजार गिर पड़े। और न हम मसीह की परीक्षा लें, जैसा उनमें से कुछ ने परीक्षा ली, और साँपों के द्वारा नष्ट किए गए। और न तुम कुड़कुड़ाओ, जैसा उनमें से कुछ ने भी कुड़कुड़ाया, और विनाशक के द्वारा नष्ट किए गए। अब ये सब बातें उन पर उदाहरण के रूप में घटीं; और वे हमारी चेतावनी के लिये लिखी गईं, जिन पर युगों का अन्त आ पहुँचा है। 1 कुरिन्थियों 10:1–10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

ئڑہ کڑِس آیات منٛز، پولُس وُچھناون چھُو کہ بپتسمہٕ ہُنٛد رِسمٕس رۄدٕ سمندرِس ہُنٛد پار کرنہٕ منٛز پیشگی نمونہٕ دِیُن مت؛ تہٕ یہ کہ وہ چَٹان یِم پرٛانِی اسرائیلَس پَتہٕ پَتہٕ گٔے، اَکھ “روحانی چَٹان” آسو؛ تہٕ سُہ مسیح آسو۔ سُہ وُچھناون چھُو کہ پرٛانِی اسرائیل یِمَن خٲطرٕ مثال آسو یِم آخری دۄہَن منٛز زِندٕ چھِ۔ یہ عبارت اَکھ اِنذار چھُ، تہٕ یہ عبارت سچٕے قایم تھاون والٮ۪ن تہٕ سچٕے مخالفت کران والٮ۪ن درمیان اَکھ نِزاعی نکتہٕ چھُ۔ ایڈونٹسٹ الٰہیات دان چھِ یہ تعلیم دِوان کہ پولُس صرف یہ وُچھناون آسو کہ پرٛانِی اسرائیل ہِنٛد تاریخ چھِ اَخلاقی سبقَن ہُنٛد مظاہرہٕ کران، یِم آخری دۄہَن منٛز زِندٕ آسان والٮ۪ن خٲطرٕ سمجھُن ضروری آسو؛ مگر تِم زور دِن چھِ کہ پولُس یہ وُچھناون نہٕ آسو کہ لفظی اسرائیل ہِنٛد تاریخ چھِ حقیقتس منٛز روحانی اسرائیلَس ذریعٕ دُہرانہٕ گژھن۔ سِسٹر وائٹ اَکثر یہ عبارت اِستعمال کران چھِ بالکُل وُچھناوُن خٲطرٕ کہ پولُسٕس کیا معنیٰ مراد آسو۔

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

«እያንዳንዱ ከጥንት ዘመን ነቢያት ለራሳቸው ዘመን ከተናገሩት ይልቅ ለእኛ ዘመን ነው የተናገሩት፤ ስለዚህ ትንቢታቸው ለእኛ ኃይል ያለው ነው። ‘እነዚህም ሁሉ ለምሳሌ ሆነው ተከሰቱባቸው፤ የዘመናትም ፍጻሜ የደረሰብን ለእኛ ለማስጠንቀቅ ተጽፈዋል።’ 1 ቆሮንቶስ 10፥11። ‘ለእነርሱ ሳይሆን ለእኛ እነዚህን ነገሮች እንዲያገለግሉ ተገለጠላቸው፤ እነዚህም አሁን ከሰማይ በተላከ በመንፈስ ቅዱስ በወንጌል ለሰበኩላችሁ ሰዎች በኩል ለእናንተ ተነግረዋል፤ መላእክትም እነዚህን ነገሮች ለማየት ይመኛሉ።’ 1 ጴጥሮስ 1፥12....»

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bibliya nataqipxäna ukhamaraki mäkipayaña qamir yänakap aka qhipa generaciónatakixa. Nayra Testamento sat historiankir taqi jach’a luräwinakasa ukhamaraki taqi ajjsarkaña luräwinakasa, ukanakax nayratpachänwa, jichhürunakansti mayampi phuqhasiskakiwa iglesianxa aka qhipa urunakanxa.” Selected Messages, libro 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

«Կտակարանի Հին պատմության «մեծ իրադարձություններն ու հանդիսավոր գործողությունները եղել են և այժմ կրկնվում են եկեղեցում այս վերջին օրերին»»․ այսպես է Քույր Ուայթը ամփոփում այդ համարներում Պողոսի միտքը։ Փորձելով խաթարել Պողոսի այն նույնականացումը, ըստ որի հին Իսրայելը խորհրդանշական կերպով պատկերում էր բառացի Իսրայելի պատմությունը, սատանան այս մարգարեական սկզբունքի դեմ առաջ է քաշել երկու գլխավոր հարձակում։ Առաջինը, որ ես արդեն հիշատակեցի, այն պնդումն է, թե Պողոսը պարզապես նշում էր, որ այդ պատմությունները ներկայացնում էին բարոյական դասեր։ Այդ կեղծ ուսմունքը կիսաճշմարտություն է, իսկ կիսաճշմարտությունն ամենևին ճշմարտություն չէ։ Ճիշտ է, որ այն բարոյական դասերը, որոնք կարելի է քաղել հին Իսրայելի պատմությունից, օգտակար են վերջին օրերում ապրողների համար, բայց երբ դա գործածվում է ժխտելու համար, որ այդ պատմությունները նաև այն իրադարձությունների պատկերացումն են, որոնք կրկնվելու են, այն դառնում է կիսաճշմարտություն, որը նախատեսված է ճշմարտությունը ժխտելու համար։

“A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

“مردمِ خدا کے سامنے اب ایک برکت یا ایک لعنت رکھی گئی ہے—برکت، اگر وہ دنیا سے نکل آئیں اور الگ رہیں، اور فروتن فرمانبرداری کی راہ پر چلیں؛ اور لعنت، اگر وہ بت‌پرستوں کے ساتھ مل جائیں، جو آسمان کے بلند مطالبات کو پامال کرتے ہیں۔ سرکش اسرائیل کے گناہ اور بداعمالیاں قلم بند کی گئی ہیں، اور یہ منظر ہمارے سامنے بطورِ تنبیہ پیش کیا گیا ہے کہ اگر ہم ان کی سرکشی کی مثال کی پیروی کریں اور خدا سے دور ہو جائیں، تو ہم بھی یقیناً اسی طرح گِر پڑیں گے جیسے وہ گرے تھے۔ ‘अब ये सब बातें उन पर मिसाल के तौर पर वाक़े हुईं; और हमारी नसीहत के लिए लिखी गईं, जिन पर ज़मानों का अंजाम आ पहुँचा है।’ Testimonies, volume 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

حقێکی یەک نابێت بۆ ئینکارکردنی حقێکی تر بەکاربهێندرێت، چونکە کاتێک ئەوە دەکرێت، حقەکەی خودا دەگۆڕێت بۆ درۆ.

“One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

«Ni ọrọ kan ti Olugbala sọ ni a kò gbọ́dọ̀ jẹ́ kí ó pa omiiran run.» The Great Controversy, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Nánnook eet yee áyá yaa kudneeyí áa káa x̱at sitee yá ancient Israel áwé a yóotx̱ la.átgi yáa áwé hás dux̱ x̱ánt ḵa moral lessons tsu tleixʼ yéi x̱at sitee, yáa yoo x̱ʼéik hás Adventist theologians jee has duwasáakw yéi x̱at sitee God wooshjínxʼi yá prophetic Word áwé has du jee awdlig̱énk, ḵa yáa áwé half-truths naltseenxʼi tleixʼ áyá a yáx̱ yéi x̱at sitee dish of fables has adaa yéi has awushaał, Godʼs people has adaa has awsiḵáaḵ wé lie has woo.aat, ḵa wé lie has woo.aat áwé apostle Paul a x̱ʼéik has du jee yá writings kát yéi aawasháa.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Atacul principal celălalt împotriva principiului că istoria Israelului antic ilustrează istoria Israelului modern a fost născocit de iezuiți în timpul istoriei Contrareformei și constă în acceptarea ideii că istoria Israelului antic se repetă. Minciuna iezuită este că istoria se repetă în mod literal, nu în mod spiritual. Minciuna a fost născocită ca mijloc de a împiedica înțelegerea faptului că papa de la Roma este antihristul profeției biblice, căci această învățătură consimte la adevărul că există un antihrist în zilele din urmă, însă susține că antihristul este reprezentat de o putere literală, nu de o putere spirituală. Curva din Apocalipsa șaptesprezece, care are scris pe frunte taină, Babilonul, ar fi atunci o curvă care se ridică în țara literală a Babilonului, care astăzi este Irakul.

“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.” Kress Collection, 105.

«Ажь аҿахәама аилкаараҿы ихьшәашәахо, антихрист иҵакы зымбо, шәарахәарада антихрист иганахьала рхы ықәыргылоит». Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

洛马教皇乃是一个实在的人物，代表着一个实在的势力（天主教会）；然而，他和他的组织在预言上乃是借着实在的巴比伦而被指明的，只有当敌基督这一题目被阐明为一个实在范例之属灵应验时，才能对其作出正确的辨识。保罗指出，实在的以色列乃是属灵以色列的预表；但这并不是他所提出的一项新的预言真理，因为他的理解大体上是建立在旧约之上的，而他的见证也正是立基于此。

Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

𐩫𐩣 𐩥𐩱𐩤 𐩬𐩴𐩧 𐩬𐩴𐩬 𐩫𐩣 𐩣𐩫𐩫 𐩱𐩪𐩧𐩺𐩡، 𐩥𐩬𐩴𐩤𐩣 𐩧𐩬 𐩬𐩴𐩬 𐩣𐩡𐩺 𐩱𐩭𐩥𐩩؛ 𐩱𐩬𐩠 𐩬𐩠 𐩱𐩥𐩡، 𐩥𐩱𐩬𐩠 𐩬𐩠 𐩱𐩠𐩺𐩧؛ 𐩥𐩣𐩬 𐩧𐩺𐩯𐩺 𐩱𐩡𐩠 𐩡𐩺𐩪 𐩱𐩡𐩠. 𐩥𐩣𐩬، 𐩫𐩣𐩠 𐩱𐩬𐩠، 𐩺𐩵𐩧𐩥، 𐩥𐩺𐩭𐩡𐩬 𐩱𐩺𐩠، 𐩥𐩺𐩴𐩧𐩥𐩬 𐩡𐩠 𐩧𐩺 𐩬𐩣𐩠𐩡 𐩡𐩺، 𐩣𐩬𐩧 𐩱𐩬 𐩬𐩥𐩡𐩺𐩬 𐩱𐩡𐩴𐩣 𐩱𐩡𐩫𐩵𐩺𐩣؟ 𐩥𐩱𐩡𐩱𐩣𐩥𐩧 𐩱𐩡𐩵𐩠𐩫𐩺𐩩، 𐩥𐩣𐩠 𐩪𐩺𐩠𐩴𐩺، 𐩡𐩺𐩭𐩡𐩬𐩥𐩠 𐩡𐩠𐩣. 𐩡𐩠 𐩴𐩭𐩠𐩥𐩠، 𐩥𐩡𐩠 𐩴𐩧𐩥𐩩𐩥𐩠؛ 𐩱𐩡𐩺𐩪 𐩵𐩧 𐩱𐩭𐩨𐩧𐩴𐩫 𐩣𐩬 𐩹𐩡𐩫 𐩱𐩡𐩥𐩤𐩩، 𐩥𐩱𐩵𐩡𐩬𐩴؟ 𐩱𐩬𐩴𐩣 𐩱𐩺𐩹𐩠 𐩱𐩡𐩩𐩠𐩠 𐩪𐩠𐩠𐩯. 𐩠𐩡 𐩬𐩠𐩫 𐩱𐩡𐩠 𐩣𐩬 𐩧𐩺𐩯𐩺؟ 𐩬𐩵𐩣، 𐩡𐩠 𐩠𐩡𐩠؛ 𐩡𐩠 𐩱𐩵𐩧𐩩 𐩱𐩡𐩺 𐩥𐩠𐩵𐩧𐩠. إشعياء 44:6–8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

Nu a fi marturii lui Hristos, așa cum a fost Pavel, că Alfa și Omega a rânduit nu numai Israelul din vechime, ci pe toate popoarele biblice din antichitate ca simboluri pentru a arăta „lucrurile care vor veni” peste cei ce trăiesc în zilele de pe urmă. Pavel era un cunoscător desăvârșit al Vechiului Testament și a fost ridicat ca veriga profetică de legătură între dispensațiunea lui Israel literal și a lui Israel spiritual. Scrierile lui au fost acelea care i-au călăuzit pe cei ce au înțeles sporirea cunoștinței la vremea sfârșitului în 1798 și, de asemenea, în 1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Babilonia e vjetër e mirëfilltë, bijtë e lashtë të lindjes, Egjipti i lashtë, Greqia e lashtë dhe perandoria e lashtë medo-persiane janë simbole të fuqive shpirtërore në fundin e botës. Simbolet e lashta janë ajo e mirëfillta që i paraprin, dhe përfaqësojnë, atë shpirtërore që pason. Pali shkon aq larg sa të pohojë se Adami i mirëfilltë simbolizonte Adamin shpirtëror (i cili është Krishti).

And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

Ukanti kubhaliwe ukuthi, Umuntu wokuqala, u-Adamu, wenziwa umphefumulo ophilayo; u-Adamu wokugcina wenziwa umoya ophilisayo. Nokho okungokomoya akusikho okwafika kuqala, kodwa yilokho okungokwemvelo; emva kwalokho sekulandele okungokomoya. Umuntu wokuqala ungowomhlaba, ungowothuli; umuntu wesibili uyiNkosi evela ezulwini. Njengoba enjalo ongowothuli, banjalo nabo abangabothuli; futhi njengoba enjalo owasezulwini, banjalo nabo abangabasezulwini. Njengalokhu sithwele umfanekiso wongowothuli, siyakuthwala futhi umfanekiso wowasezulwini. 1 Korinte 15:45–49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Kai makwaal aduŋe dɔɔr Paawul bɛ tɔ̈ɔ̈c ku piny në wɛt ë tɔ̈ɔ̈r ku Adam raan parëu ku Adam raan kɔc, nhom ba ye ke yïn ci kuɔny ku pɛi ba tɔ̈ɔ̈c ye bïk looi në thokëc kënë, në ka cïï ke lueel thïïn ba, “yen cïï bɛr tënë yen ye yic ku dïït, aci yen ye tënë tɔ̈k ku piny; ku dhëëŋ tënë yen ye yic ku dïït.” Yen ye tënë nyuɔth, yen cïï Paawul jam de “tɔ̈k ku piny,” ee ye bɛr; ku yen ye yic ku dïït ee ye kɔc. Israel në nyuɔth ee ye bɛr, ku ee ye tɔ̈k ku piny, ku Israel ye yic ku dïït ee bï ya “dhëëŋ.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Babylon literal ojepytawo Babylon espiritual. Noké punto importante etáva oñemomba’eguasu hag̃ua Pablo jehaípe ha’e pe punto histórico oje’aplikáva hag̃ua pe ñemoambue literal-gui espiritual-pe. Ha’e pe período pe kurusúpe oikóva, upépe ojehechauka pe ñemoambue profético literal-gui espiritual-pe.

For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

ایمە جملەتان بە باوەڕ لە مەسیحی عیسا منداڵانی خودان. چونکە هەموو ئەوانەی کە لە مەسیح هەڵکێشران، مەسیحتان لەبەرکردووە. نە جوولەکە هەیە و نە یۆنانی، نە کۆیلە هەیە و نە ئازاد، نە نێر هەیە و نە مێ؛ چونکە هەمووتان لە مەسیحی عیسا یەکن. جا ئەگەر هی مەسیحن، ئەوا تۆوی ئەبراهیم و بەگوێرەی بەڵێن میراتگرن. گەلاتیا 3:26–29

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

تەنانەت ئەگەر حەقّی میراتی لەدایکبوونت هەر چییەک بێت، کاتێک و ئەگەر مەسیح وەردەگریت، ئەوا تۆ دەرخستەی ئیبراهیم دەبیت. تۆ ئیسرائیلی ڕاستەقینە نیت؛ تۆ ئیسرائیلی ڕۆحانییت. گواستنەوەکە لە ڕاستەقینەوە بۆ ڕۆحانی، خاچ بوو. پۆڵەس مرۆڤایەتی بۆ دوو پۆل دابەش دەکات. هەر پۆلەیەک پەیمانی خۆی هەیە، هەردووکیان نەوەی ئیبراهیمن. هەر یەکەیان شارێکی هەیە کە خێزان و پەیمانیان نوێنەرایەتی دەکات. هەر یەکێک یان کوڕی ئادەمی ڕاستەقینەیە یان ئادەمی ڕۆحانی.

For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

چۈنكى يېزىلغاندەك، ئىبراھىمنىڭ ئىككى ئوغلى بار ئىدى؛ بىرى قۇل خوتۇندىن، يەنە بىرى ئەركىن خوتۇندىن ئىدى. ئەمما قۇل خوتۇندىن بولغانى جىسمانىي يول بىلەن تۇغۇلغان؛ ئەركىن خوتۇندىن بولغانى بولسا ۋەدە بويىچە ئىدى. بۇ ئىشلار مەجازىي مەنىگە ئىگە؛ چۈنكى بۇلار ئىككى ئەھدىدۇر: بىرى سىناي تېغىدىن بولۇپ، قۇللۇققا تۇغدۇرىدۇ، بۇ ھەجەردۇر. چۈنكى بۇ ھەجەر ئەرەبىستاندىكى سىناي تېغىدۇر، ۋە ھازىرقى يېرۇسالېمغا ماس كېلىدۇ؛ ئۇ ئۆز بالىلىرى بىلەن بىللە قۇللۇقتا تۇرىدۇ. ئەمما يۇقىرىدىكى يېرۇسالېم ئەركىندۇر، ئۇ ھەممىمىزنىڭ ئانىسىدۇر. چۈنكى يېزىلغاندەك: «خۇشال بول، ئەي تۇغمايدىغان قىسىر؛ ئاۋاز چىقىرىپ نىدا قىل، ئەي تولغاق تارتمايدىغان؛ چۈنكى تاشلىنىپ قالغاننىڭ بالىلىرى ئېرى بار بولغان ئايالنىڭكىدىن كۆپرەكتۇر». ئەمدى بىز، قېرىنداشلار، ئىسھاقتەك ۋەدىنىڭ بالىلىرىدۇرمىز. ئەمما ئۇ ۋاقىتتا جىسمانىي يول بىلەن تۇغۇلغان روھ بويىچە تۇغۇلغاننى زىيانكەشلىك قىلغاندەك، ھازىرمۇ شۇنداق. لېكىن مۇقەددەس يازما نېمە دەيدۇ؟ «قۇل خوتۇن بىلەن ئۇنىڭ ئوغلىنى ھەيدەپ چىقارغىن؛ چۈنكى قۇل خوتۇننىڭ ئوغلى ئەركىن خوتۇننىڭ ئوغلى بىلەن بىللە مىراسخور بولمايدۇ». شۇنداق ئىكەن، قېرىنداشلار، بىز قۇل خوتۇننىڭ بالىلىرى ئەمەس، بەلكى ئەركىن خوتۇننىڭ بالىلىرىدۇرمىز. گالاتىيالىقلار 4:22–30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

En el período de tiempo de la cruz, las antiguas realidades literales llegaron a ser símbolos de las realidades espirituales modernas. El apóstol Pablo esclareció estas verdades proféticas esenciales que permitieron a William Miller establecer el marco de dos poderes desoladores, sobre el cual basó todas sus conclusiones proféticas. La misma obra realizada por el apóstol Pablo es la que identifica los tres poderes desoladores que constituyen el marco de todas las conclusiones proféticas de Future for America.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

इ उलाई नदी क दर्शन, जे अध्याय सात, आठ अउ नौ मं पाय जाथे, ओकर माध्यम ले ज्ञान क बढ़ोत्तरी संबंधी मिलर क समझ क ढाँचा, ए खोज ऊपर आधारित रहिस कि दानिय्येल क किताब मं “नित्य” क अर्थ मूर्तिपूजक रोम आय। ओहा ए खोज पौलुस क थिस्सलुनीकियों बर लिखे दूसर पत्री मं पाइस। ए समझ, ओ प्रमुख सत्य आय जेला भविष्यद्वाणी संबंधी “झूठ” के संग जोड़े जाथे, अऊ जे आखिरी दिनों मं सातवें-दिन क एडवेंटिस्ट मन ऊपर प्रबल भरम ला ले आवथे।

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Ñuqanchikqa qatiqllataqmi yachaypa yapakuyninmanta yachayninchikta, Ulai Mayu rikch’aypi rikuchisqa kaqta, hamuq qillqapi, imatachus Miller riqsirqan Pabloq cartanpi chayta qhawarispa.

“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

«ላይኛውን ገጽታ ብቻ ሳይሆን ከታች ያለውን የሚያይ፣ የሰው ሁሉንም ልብ የሚያነብ እርሱ፣ ታላቅ ብርሃን ስለተቀበሉ ሰዎች እንዲህ ይላል፦ ‘በሥነ-ምግባራዊና በመንፈሳዊ ሁኔታቸው ምክንያት አልተጨነቁም፣ አልደነገጡምም።’ አዎን፣ የገዛ መንገዳቸውን መርጠዋል፣ ነፍሳቸውም በአስጸያፊ ነገሮቻቸው ደስ ትላለች። እኔም ደግሞ ማታለያቸውን እመርጣለሁ፣ የሚፈሩትንም በላያቸው አመጣለሁ፤ ምክንያቱም ጠራሁ ጊዜ ማንም አልመለሰም፤ ተናገርሁም ጊዜ አልሰሙም፤ ነገር ግን በዓይኖቼ ፊት ክፉ አደረጉ፣ እኔም ያልደሰትሁበትን መረጡ።’ ‘እውነትን የሚወዱትን ፍቅር አልተቀበሉምና እንዲድኑ፣’ ‘ነገር ግን በዓመፃ ደስ አላቸውና፣’ ‘እግዚአብሔር ውሸትን እንዲያምኑ ጽኑ ማታለያ ይልክባቸዋል።’ ኢሳይያስ 66:3, 4፤ 2 ተሰሎንቄ 2:11, 10, 12።

“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

“ܡܠܦܢܐ ܫܡܝܢܐ ܫܐܠ: ‘ܐܝܢܐ ܗܘ ܛܥܝܘܬܐ ܕܝܬܝܪ ܚܙܩܐ ܕܡܛܥܝܐ ܠܗ ܠܪܥܝܢܐ ܡܢ ܗܢܐ ܕܡܕܡܝܢ ܐܢܬܘܢ ܕܒܢܝܢ ܐܢܬܘܢ ܥܠ ܫܬܐܣܬܐ ܫܪܝܪܬܐ ܘܕܐܠܗܐ ܩܒܠ ܥܒܕܝܟܘܢ، ܟܕ ܒܫܪܪܐ ܣܓܝ̈ܐܬܐ ܥܒܕܝܢ ܐܢܬܘܢ ܐܝܟ ܦܘܠܝܣܝܐ ܕܥܠܡܐ ܘܚܛܝܢ ܐܢܬܘܢ ܠܘܩܒܠ ܝܗܘܐ؟ ܐܘܗ، ܪܒܬܐ ܗܝ ܗܕܐ ܛܥܝܘܬܐ، ܘܡܕܠܝܬܐ ܡܫܬܒܝܬܐ، ܕܐܚܕܐ ܠܗܘܢ ܠܪ̈ܥܝܢܐ، ܟܕ ܓܒܪ̈ܐ ܗܢܘܢ ܕܡܢ ܩܕܝܡ ܝܕܥܘ ܠܫܪܪܐ، ܛܥܝܢ ܠܗ ܠܙܝܘܐ ܕܕܚܠܬ ܐܠܗܐ ܚܠܦ ܪܘܚܐ ܘܚܝܠܐ ܕܝܠܗ؛ ܘܟܕ ܣܒܪܝܢ ܐܢܘܢ ܕܥܬܝܪ̈ܐ ܐܢܘܢ ܘܐܬܬܘܣܦܘ ܠܗܘܢ ܩܢ̈ܝܢܐ ܘܠܡܕܡ ܠܐ ܣܢܝܩܝܢ، ܟܕ ܒܫܪܪܐ ܣܢܝܩܝܢ ܐܢܘܢ ܠܟܠܡܕܡ.’” Testimonies, volume 8, 249, 250.