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 surasi bir bilan Daniel surasi to‘rt ustma-ust qo‘yib ko‘rilganda, u 1798 yildan 1844 yilgacha bo‘lgan birinchi va ikkinchi farishtalarning tarixini ifodalaydi. O‘sha tarixda Doniyor kitobi muhrdan yechildi, va muhrdan yechilgan qism yettinchi, sakkizinchi hamda to‘qqizinchi boblar edi. “Satr ustiga satr” tamoyiliga ko‘ra, birinchi, to‘rtinchi va so‘ng yettinchi-to‘qqizinchi boblar birinchi farishtaning Millerit harakati tarixini tasvirlaydi.
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.
Dans cette histoire (1798 à 1844), les vérités fondamentales de l’adventisme furent établies, et ces vérités furent finalement représentées sur la carte pionnière de 1843. L’image de Nebucadnetsar de Daniel, chapitre deux, se trouve sur la carte. Les visions de Daniel sept et huit s’y trouvent. Le « continuel » du chapitre huit y est représenté, de même que les « sept temps » de Lévitique vingt-six. Les trois Malheurs de l’islam, tels qu’ils sont présentés dans l’Apocalypse, chapitre neuf, y figurent. Dieu avertit à maintes reprises que ces vérités fondamentales seraient attaquées.
“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.
« Que ceux qui se tiennent comme sentinelles de Dieu sur les murailles de Sion soient des hommes capables de discerner les dangers avant le peuple, — des hommes capables de distinguer entre la vérité et l’erreur, la justice et l’injustice. »
“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.
«Il est venu un avertissement : rien ne doit être admis qui puisse ébranler le fondement de la foi sur lequel nous bâtissons depuis que le message est venu en 1842, 1843 et 1844. J’étais dans ce message, et depuis lors je me tiens devant le monde, fidèle à la lumière que Dieu nous a donnée. Nous n’avons nullement l’intention de retirer nos pieds de la plateforme sur laquelle ils ont été placés, tandis que, jour après jour, nous cherchions le Seigneur par une prière fervente, en quête de lumière. Pensez-vous que je pourrais renoncer à la lumière que Dieu m’a donnée ? Elle doit être comme le Rocher des siècles. Elle me guide depuis le moment où elle m’a été donnée. » Review and Herald, 14 avril 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.
L’ouvrage de l’homme à la brosse de poussière, qui doit être accompli avec la participation du peuple de Dieu des derniers jours, est aussi représenté par Ésaïe, lorsqu’il identifie le peuple des derniers jours et l’œuvre à laquelle il est appelé; car les fondements étaient destinés à être ensevelis sous l’erreur avant l’arrivée des derniers jours.
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.
Et ceux qui sortiront de toi rebâtiront les ruines antiques; tu relèveras les fondements de nombreuses générations; et l’on t’appellera: Celui qui répare la brèche, Celui qui restaure les sentiers pour qu’on y habite. Ésaïe 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.
«Боронғо емерек урындар» мәжүсилек һәм папалыҡ тигән ике бөлгөнлөк килтереүсе көс менән бәйле булған доктриналь хәҡиҡәттәрҙе аңлата. Мәжүсилектең ике бөлгөнлөк килтереүсе көсө артынан папалыҡ килеүе — Уильям Миллер үҙе тәҡдим иткән һәр пәйғәмбәрлек өсөн нигеҙ итеп ҡулланған ҡоролма ине.
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.
Et ils rebâtiront les ruines anciennes, ils relèveront les dévastations d’autrefois, et ils restaureront les villes ruinées, les désolations de nombreuses générations. Ésaïe 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.
Muundo wa unabii unaowakilishwa kama mfumo wa kimsingi ni historia na uhusiano wa yale mamlaka mawili. Kurejesha “njia za kukaliwa,” ni kurejeshwa kwa mfumo wa Miller, ambao uliwakilishwa katika ndoto yake kwa kazi ya yule mtu wa brashi ya vumbi. Isaya alitumia mfano wa historia ya Ezra na wale waliorudi kutoka Babeli na kuikarabati Yerusalemu, ili kutambulisha kurejeshwa kwa ukiwa wa zamani.
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.
Oo desde os dias de nossos pais até este dia temos estado em grande transgressão; e, por causa das nossas iniquidades, fomos entregues, nós, os nossos reis e os nossos sacerdotes, nas mãos dos reis das terras, à espada, ao cativeiro, ao saque e à confusão do rosto, como hoje se vê. E agora, por um breve momento, se nos mostrou graça da parte do Senhor nosso Deus, para nos deixar um remanescente que escapasse e para nos dar um prego no seu santo lugar, para que o nosso Deus alumie os nossos olhos e nos dê um pouco de refrigério na nossa servidão. Porque éramos servos; contudo, o nosso Deus não nos desamparou na nossa servidão; antes, estendeu sobre nós a sua misericórdia perante os reis da Pérsia, para nos dar um refrigério, para levantar a casa do nosso Deus, para reparar as suas assolações e para nos dar um muro em Judá e em Jerusalém. Esdras 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.
ایزرا اور یروشلیم کی مرمت کرنے والے اُن “بقیہ” کی نمائندگی کرتے ہیں جو رہنے کے لیے راستوں کو بحال کرنے والے ہیں، اور وہی ہیں جو احبار چھبیس کی دعا کے سیاق میں یہ کام انجام دے رہے ہیں، جس کا حوالہ ایزرا اس طرح دیتا ہے کہ “اپنے باپ دادا کے زمانہ سے لے کر آج کے دن تک ہم بڑے قصور میں مبتلا رہے ہیں؛ اور اپنی بداعمالیوں کے سبب ہم، ہمارے بادشاہ، اور ہمارے کاہن، ملکوں کے بادشاہوں کے ہاتھ میں تلوار، اسیری، لوٹ، اور رُسوائی کے سپرد کیے گئے ہیں۔” وہ “دن” جس کی طرف وہ اشارہ کرتا ہے، وہی “دن” ہے جب آخری ایام کا “بقیہ” رہنے کے لیے راستوں کو بحال کرتا ہے۔
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.
बइबल के एज्रा के बचे-खुचे लोग वही दू गवाह हउअन जे साढ़े तीन दिन के अंत में जी उठा देहल जालन, अउर लैव्यव्यवस्था छब्बीस के प्रार्थना के पूरा करेलन, जइसन कि दानिय्येल नौवाँ अध्याय में देखवले बाड़ें। जब एज्रा अउर उनकर सहकर्मी निर्वासन से लौट के यरूशलेम के फेर से बनवले, त उ लोग मिल्लर के गहना के बहाल करे के काम के प्रतिरूप ठहरलें, जे मिल्लर के बुनियादी सत्यों के बहाल करे के काम ह। एही कारण से, मिल्लर के काम के ढाँचा के समझल अत्यन्त आवश्यक बा।
“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.
「使徒たちは、確かな土台、すなわち永遠の岩の上に築いた。この土台の上に、彼らは世から切り出した石を運んで来た。建築者たちが労したのは、妨げなくしてではなかった。彼らの働きは、キリストの敵たちの反対によって、きわめて困難なものとされた。彼らは、偽りの土台の上に築いている者たちの偏狭、偏見、そして憎悪と戦わなければならなかった。教会の建築者として働いた多くの者は、ネヘミヤの時代の城壁を築いた者たちになぞらえることができる。彼らについては、次のように記されている。『城壁を築く者、荷を負う者、および積み荷を運ぶ者は、みな一方の手で工事に従事し、他方の手には武器を持っていた。』ネヘミヤ記 4:17。」『患難から栄光へ』596頁。
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.”
Dans les deux passages d’Ésaïe, l’œuvre consiste à relever les fondements et les ruines de nombreuses générations. Ésaïe identifie une œuvre spirituelle illustrée par l’œuvre littérale. Les fondements devaient être gardés, mais ils furent finalement entièrement recouverts par un faux fondement de joyaux contrefaits. Ceux qu’Ésaïe désigne restaurent les vérités fondamentales des millérites, et non des briques et des pierres littérales. Le symbole de ces vérités est la charpente interprétative de Miller relative aux deux puissances dévastatrices qui ont foulé aux pieds le sanctuaire et l’armée pendant « sept temps ».
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.
તે પુનઃસ્થાપનનું કાર્ય “પાયાઓ” અને “ઘણી પેઢીઓની ઉજાડીઓ”ને ફરી ઊભું કરવાની રૂપક દ્વારા દર્શાવવામાં આવ્યું છે, અને તે અહીં થોડું અને ત્યાં થોડું એમ પ્રત્યેક ભવિષ્યવાણી પર બીજી ભવિષ્યવાણી ગોઠવતી પદ્ધતિ દ્વારા મૂળભૂત સત્યોને પુનઃસ્થાપિત કરવાના પ્રેરિત કાર્યને સૂચવે છે. પાયાઓ અને ઉજાડીઓને ફરી સ્થિર કરવાની ક્રિયા હબક્કૂક અધ્યાય બેની બે પાટિયાંરૂપ 1843 અને 1850ની પાયોનિયર ચાર્ટ્સ પર દર્શાવવામાં આવેલા મૂળ સત્યોને રજૂ કરવાની અને તેમનું સમર્થન કરવાની ક્રિયા છે. અને આ કાર્ય “પંક્તિ પર પંક્તિ” એવી પાછળના વરસાદની પદ્ધતિ દ્વારા પૂર્ણ થાય છે. આ યિરમિયાના જૂના માર્ગોમાં પાછા ફરવાનું કાર્ય છે, એવા લોકો સાથેના વિવાદમાં, જેઓ મિલરના સ્વપ્નના ખોટા રત્નો દ્વારા દર્શાવાયેલ નકલી પાયાને જાળવી રાખવા ઇચ્છે છે.
“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.
“L’ennemi cherche à détourner l’esprit de nos frères et de nos sœurs de l’œuvre qui consiste à préparer un peuple à subsister en ces derniers jours. Ses sophismes sont destinés à éloigner les esprits des périls et des devoirs de l’heure présente. Ils tiennent pour rien la lumière que Christ est venu du ciel donner à Jean pour son peuple. Ils enseignent que les scènes qui sont juste devant nous ne sont pas d’une importance suffisante pour recevoir une attention particulière. Ils annulent la vérité d’origine céleste et dépouillent le peuple de Dieu de son expérience passée, en lui donnant à la place une fausse science.
“‘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.
«Каза Господ: Застанете по пътищата и вижте, и попитайте за древните пътеки, де е добрият път, и ходете по него.» Еремия 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.
“Que personne ne cherche à arracher les fondements de notre foi — les fondements qui furent posés au commencement de notre œuvre par l’étude fervente de la Parole et par la révélation. Sur ces fondements, nous bâtissons depuis cinquante ans. Des hommes peuvent s’imaginer qu’ils ont trouvé une voie nouvelle et qu’ils peuvent poser un fondement plus solide que celui qui a été posé. Mais c’est là une grande séduction. Car personne ne peut poser un autre fondement que celui qui a été posé. »
“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.
«Дар гузашта бисёриҳо ба бунёд кардани имони нав, ба барқарор намудани усулҳои нав даст задаанд. Аммо бинои онҳо то кай устувор монд? Он ба зудӣ фурӯ рехт, зеро бар Рок бунёд наёфта буд.
“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.
« Les premiers disciples n’ont-ils pas dû faire face aux paroles des hommes ? N’ont-ils pas dû écouter de fausses théories, puis, après avoir tout accompli, demeurer fermes, en disant : “Car personne ne peut poser un autre fondement que celui qui a été posé.” 1 Corinthiens 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.
« C’est pourquoi nous devons retenir fermement jusqu’à la fin le commencement de notre assurance. Des paroles de puissance ont été envoyées par Dieu et par le Christ à ce peuple, le faisant sortir du monde, point par point, pour l’amener dans la claire lumière de la vérité présente. Avec des lèvres touchées par le feu sacré, les serviteurs de Dieu ont proclamé le message. La déclaration divine a apposé son sceau à l’authenticité de la vérité proclamée. » 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.
“کارِ مهیا ساختنِ قومی تا در ایّام آخر استوار بایستند،” همان کاری است که با دو نبوّتِ حزقیال در فصل سیوهفتم مرتبط است. پیامی بهوسیلهٔ صدای اشعیا در بیابان ابلاغ میشود، و پیامِ نخستِ حزقیال کسانی را که سه روز و نیم در کوچهٔ شهرِ سدوم و مصر مرده بودهاند، با هم گرد میآورد. سپس درمییابند که در زمانِ درنگِ متی در مَثَلِ ده باکره بودهاند. آنگاه ندایی را که به ارمیا داده شد میشنوند تا اگر میخواهند بازگردند، گرانبها را از پَست جدا سازند. همچنین دعای دانیال در فصل نهم را بهعنوان حقیقتِ حاضر تشخیص میدهند. ازاینرو، اگر و هنگامی که بازگشتن را برگزینند، با پذیرفتن و بهانجام رساندنِ شرایطِ انجیل، آنگاه پیامِ دومِ حزقیال را دریافت میکنند و بر پاهای خویش میایستند، لشکری عظیم.
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.
Ang “gawain ng paghahanda ng isang bayan upang makatayo sa mga huling araw” ay natutupad sa pamamagitan ng pamamaraang ulan sa huling panahon na “taludtod sa taludtod.” Kabilang sa gawaing iyon ang gawain ng pagpapanumbalik ng mga katotohanang Millerita na inilalarawan sa mga pioneer chart ng 1843 at 1850. Ang dalawang chart na iyon ang dalawang tapyas ni Habakuk at ang mga iyon ay dapat ilapat na isa sa ibabaw ng isa pa (taludtod sa taludtod), at sa paggawa nito, ang dalawang chart ay kumakatawan sa mga saligang katotohanan na dapat panumbalikin sa mga huling araw ng taong may pangkaskas ng dumi.
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.
Iyo bishyizwe hamwe, umurongo ku wundi, bigaragaza ikosa ryari ku mbonerahamwe yo mu 1843, nyuma rikaza gukosorwa ku mbonerahamwe yo mu 1850. Iyo bifashwe nk’imbonerahamwe imwe (umurongo ku wundi), biba bihagarariye icyarimwe ubunararibonye bw’ubwoko bw’Imana n’amateka ahishwe y’inkuba ndwi, kuko hamwe byerekana ugutenguha kwa mbere, igihe cyo gutinda, Induru yo mu Gicuku, n’itariki ya 22 Ukwakira 1844, hamwe n’ugutenguha gukomeye.
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.
Je to prvé sklamanie, Polnočný výkrik a veľké sklamanie, čo predstavuje skryté dejiny siedmich hromov. Je to stavba pravdy, lebo pravda je založená na tom, že prvé a posledné písmeno hebrejského slova „pravda“ sú totožné, tak ako sú totožné aj prvé a posledné sklamanie týchto dejín. Prostredné, trináste písmeno je symbolom vzbury, ako to predstavujú tí, ktorí odmietajú posolstvo Polnočného výkriku. Dve tabuľe, keď sa spoja, poskytujú dvoch svedkov o prorockých pravdách mileritov, ktoré majú byť obnovené mužom so štetcom na nečistotu, no zároveň určujú aj skúsenosť, ktorá je predobrazom skúsenosti sto štyridsaťštyritisíc.
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.
Wale walioitwa kuwa bendera (wale mia moja arobaini na nne elfu) walikabiliwa na huzuni yao ya kwanza mnamo Julai 18, 2020, na kisha mnamo Julai ya 2023, waliwekewa mbele ujumbe kutoka kwa sauti iliyo ikilia nyikani. Sauti hiyo ilikuwa ikiwaita warudi.
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.
C’est à ce moment précis, dans l’histoire cachée des sept tonnerres, que la rébellion sera manifestée, car le waymark suivant est celui où l’homme au balai ramasse les joyaux et les jette dans le coffret. Ils brillent alors dix fois plus intensément. À ce moment-là, Miller fut réveillé. Lorsque les vierges (Miller) s’éveillent, il est trop tard. La restauration des désolations de nombreuses générations est une œuvre à laquelle les deux témoins doivent participer. Cette œuvre s’accomplit maintenant.
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”.
Le cadre prophétique de William Miller, représenté par la vision du fleuve d’Ulai, dans Daniel chapitres sept, huit et neuf, était celui des deux puissances dévastatrices que sont le paganisme et la papauté; et le cadre de Future for America est le paganisme (le dragon), suivi de la papauté (la bête) et du protestantisme apostat (le faux prophète). La clé qui établit ces deux cadres se trouve dans les écrits de l’apôtre Paul. L’apôtre Paul était la voix prophétique qui reliait l’ancien Israël à l’Israël spirituel. Avant sa conversion, Paul s’appelait Saul, nom qui signifie « choisi » ou « mis en avant ».
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.
Paulus var utvald att vara apostel för hedningarna, och han var bland annat utvald för sin förståelse av Gamla testamentet. Som författare till huvuddelen av Nya testamentet fanns det ingen annan av Nya testamentets författare som ägde en sådan förståelse av Gamla testamentet som Paulus. Han var utvald att gå i spetsen för förkunnelsen av evangeliet till hedningarna, men han var också utvald att fastställa förhållandet mellan Gamla testamentets profetiska historier och den profetiska historia som följde efter korsets tidsperiod. Utan Paulus vittnesbörd skulle milleriternas profetiska förståelse, liksom Future for Americas, vara obefintlig. I just den historia där det bokstavliga Israel blev förskjutet som Guds utvalda folk, blev Paulus utvald att påvisa att det forntida Israel, fastän det då var skilt från Gud, var symbolen för den profetiska historien om det andliga Israel. De nödvändiga profetiska reglerna för den första och den tredje ängelns rörelser bygger huvudsakligen på aposteln Paulus skrifter.
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.
Pour cette raison, nous examinerons quelques-uns des principes prophétiques identifiés par Paul, qui ont influencé le message des millérites, lequel s’inscrivait dans le cadre de deux puissances dévastatrices; ce faisant, nous examinerons également comment ces principes influent sur le cadre de trois puissances dévastatrices.
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.
Ankoatra, ry rahalahy, tsy tiako tsy ho fantatrareo fa ny razantsika rehetra dia teo ambanin’ny rahona, ary izy rehetra dia namaky ny ranomasina; ary izy rehetra dia natao batisa ho an’i Mosesy tao amin’ny rahona sy tao amin’ny ranomasina; ary izy rehetra dia nihinana ny hanina ara-panahy iray ihany; ary izy rehetra dia nisotro ny fisotro ara-panahy iray ihany; fa nisotro tamin’ilay Vatolampy ara-panahy izay nanaraka azy ireo izy; ary Kristy izany Vatolampy izany. Nefa tamin’ny maro tamin’izy ireo dia tsy sitrak’Andriamanitra; fa dia ringana tany an-efitra izy ireo. Ary izany zavatra izany dia tonga fanoharana ho antsika, mba tsy hitsiriritantsika zava-dratsy, tahaka ny nitsiriritan’ireo koa. Ary aza mety ho mpanompo sampy ianareo, tahaka ny sasany tamin’izy ireo; araka ny voasoratra hoe: “Nipetraka hihinana sy hisotro ny olona, ary nitsangana hilalao.” Ary aza aoka isika hijangajanga, tahaka ny nijangajangan’ny sasany tamin’izy ireo, ka lavo tao anatin’ny indray andro ny telo arivo amby roa alina. Ary aza aoka isika haka fanahy an’i Kristy, tahaka ny nakàn’ny sasany tamin’izy ireo fanahy Azy koa, ka nolevonin’ny menarana izy. Ary aza mimonomonona ianareo, tahaka ny nimonomononan’ny sasany tamin’izy ireo koa, ka ringanin’ilay mpandrava izy. Ary izany rehetra izany dia nanjo azy ho fanoharana; ary voasoratra izany ho fananarana antsika, izay niharan’ny faran’izao tontolo izao. 1 Korintiana 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.
ក្នុងខគម្ពីរខ្លីដប់ខនេះ ប៉ូលបញ្ជាក់ថា ពិធីបុណ្យជ្រមុជទឹក ត្រូវបានប្រៀបប្រដូចទុកមុននៅក្នុងការឆ្លងកាត់សមុទ្រក្រហម ថា ថ្មដាដែលបានតាមអ៊ីស្រាអែលបុរាណនោះ គឺជា «ថ្មដាខាងវិញ្ញាណ» ហើយថ្មដានោះគឺជាព្រះគ្រីស្ទ។ លោកបញ្ជាក់ថា អ៊ីស្រាអែលបុរាណគឺជាគំរូសម្រាប់អ្នកដែលរស់នៅក្នុងថ្ងៃចុងក្រោយ។ អត្ថបទនេះជាការព្រមាន ហើយក៏ជាចំណុចនៃការចម្រូងចម្រាសរវាងអ្នកដែលកាន់ខ្ជាប់សេចក្ដីពិត និងអ្នកដែលប្រឆាំងនឹងសេចក្ដីពិតផងដែរ។ អ្នកទេវវិទូអាដវិនទីស្ទ បង្រៀនថា ប៉ូលគ្រាន់តែកំពុងបញ្ជាក់ថា ប្រវត្តិនានារបស់អ៊ីស្រាអែលបុរាណបានបង្ហាញមេរៀនខាងសីលធម៌ ដែលអ្នករស់នៅក្នុងថ្ងៃចុងក្រោយត្រូវយល់ប៉ុណ្ណោះ ប៉ុន្តែពួកគេទទូចថា ប៉ូលមិនបានបញ្ជាក់ថា ប្រវត្តិរបស់អ៊ីស្រាអែលតាមអក្សរ ត្រូវតែត្រូវបានធ្វើឡើងវិញដោយអ៊ីស្រាអែលខាងវិញ្ញាណពិតប្រាកដនោះទេ។ បងស្រី វ៉ាយត៍ ជាញឹកញាប់ប្រើអត្ថបទនេះ ដើម្បីបញ្ជាក់អំពីអ្វីដែលប៉ូលមានន័យយ៉ាងច្បាស់លាស់។
“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. . . .
« Chacun des anciens prophètes a parlé moins pour son propre temps que pour le nôtre, de sorte que leurs prophéties sont en vigueur pour nous. “Or toutes ces choses leur arrivaient pour servir d’exemples; et elles ont été écrites pour notre instruction, à nous pour qui la fin des siècles est arrivée.” 1 Corinthiens 10:11. “Ce n’est pas pour eux-mêmes, mais pour nous, qu’ils étaient les dispensateurs de ces choses, qui vous ont maintenant été annoncées par ceux qui vous ont prêché l’Évangile par le Saint-Esprit envoyé du ciel; choses dans lesquelles les anges désirent plonger leurs regards.” 1 Pierre 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.
«La Bible a accumulé et rassemblé ses trésors pour cette dernière génération. Tous les grands événements et les transactions solennelles de l’histoire de l’Ancien Testament se sont répétés, et se répètent, dans l’Église en ces derniers jours.» Messages choisis, livre 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.
„Marele evenimente și solemnele desfășurări ale istoriei Vechiului Testament s-au repetat și se repetă în biserică în aceste ultime zile” — astfel rezumă Soră White sensul lui Pavel în acele versete. În încercarea de a submina identificarea făcută de Pavel, potrivit căreia Israelul din vechime ilustrează simbolic istoria Israelului literal, Satana a lansat două atacuri principale împotriva acestui principiu profetic. Primul, pe care l-am menționat deja, este susținerea că Pavel ar fi arătat doar că acele istorii reprezentau lecții morale. Acea învățătură falsă este un adevăr pe jumătate, iar un adevăr pe jumătate nu este deloc adevăr. Este adevărat că lecțiile morale care pot fi desprinse din istoria Israelului din vechime sunt spre folosul celor care trăiesc în ultimele zile; dar când aceasta este folosită pentru a nega faptul că acele istorii sunt și o ilustrare a unor evenimente care se vor repeta, ea devine un adevăr pe jumătate, menit să tăgăduiască adevărul.
“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.
«Барокад ё як лаънат ҳоло пеши қавми Худо гузошта шудааст — барокад, агар онҳо аз ҷаҳон берун оянд, ҷудо бошанд ва дар роҳи итоати фурӯтанона роҳ раванд; ва лаънат, агар бо бутпарастон муттаҳид шаванд, ки даъвоҳои волои осмонро поймол мекунанд. Гуноҳҳо ва бадкориҳои Исроили исёнгар сабт шудаанд, ва ин манзара ҳамчун ҳушдор пеши назари мо гузошта шудааст, то агар мо намунаи таҷовузи онҳоро тақлид кунем ва аз Худо рӯй гардонем, ҳатман фурӯ хоҳем афтод, чунон ки онҳо афтоданд. “Акнун ҳамаи ин чизҳо бар онҳо ҳамчун намунаҳо воқеъ шуданд; ва онҳо барои насиҳати мо навишта шудаанд, ки бар мо охирҳои ҷаҳон расидааст.” 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.
Une vérité ne doit pas être utilisée pour en nier une autre; car, lorsqu’elle l’est, elle transforme la vérité de Dieu en mensonge.
“One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.
«Для того щоб не зруйнувати один вислів Спасителя, не слід використовувати інший». 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.
Thutlelo ea gore hisetori ya Iseraele ya bogologolo e emela fela dithuto tsa maitsholo, gantsi e dirisiwa ke boratheoloji ba Baadventiste go senya Lefoko la boporofeti la Modimo; mme ke nngwe ya dintlha tse e leng boammaaruri ka sephatlo tse di tsentsweng mo sejaneng sa dianekwane se se baakantsweng go tsietsa batho ba Modimo gore ba amogele leaka, mme leaka le ba le amogelang le supiwa mo dikwalong tsa moaposetoloi Paulo.
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.
L’autre principale attaque contre le principe selon lequel l’histoire de l’ancien Israël illustre l’histoire de l’Israël moderne fut inventée par les jésuites au cours de la Contre-Réforme, et elle consiste à admettre l’idée que l’histoire de l’ancien Israël se répète. Le mensonge jésuite est que l’histoire se répète littéralement, et non spirituellement. Ce mensonge fut inventé afin d’empêcher que l’on comprenne que le pape de Rome est l’antéchrist de la prophétie biblique, car cet enseignement reconnaît la vérité qu’il y a un antéchrist dans les derniers jours, mais il soutient que l’antéchrist est représenté par une puissance littérale, et non par une puissance spirituelle. La prostituée d’Apocalypse dix-sept, qui a écrit sur le front : mystère, Babylone, serait alors une prostituée qui surgit dans le pays littéral de Babylone, lequel est aujourd’hui l’Irak.
“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.
« Ceux qui deviennent confus dans leur compréhension de la parole, qui ne discernent pas la signification de l’antichrist, se placeront assurément du côté de l’antichrist. » 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.
پاپ شخصی واقعی است که نمایانگر قدرتی واقعی (کلیسای کاتولیک) میباشد؛ اما او و سازمانش بهطور نبوی بهوسیلهٔ بابلِ واقعی معرفی شدهاند، و تنها هنگامی میتوان آنان را بهدرستی شناسایی کرد که موضوع ضدمسیح بهعنوان تحقق روحانیِ یک نمونهٔ واقعی مطرح گردد. پولُس بیان کرد که اسرائیلِ واقعی، اسرائیلِ روحانی را به تصویر میکشد؛ اما این حقیقتی نبوی و تازه نبود که او عرضه کرد، زیرا فهم او عموماً بر عهد عتیق استوار بود، و شهادت او نیز در همانجا ریشه دارد.
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.
Ainsi parle l’Éternel, le Roi d’Israël, et son rédempteur, l’Éternel des armées : Je suis le premier, et je suis le dernier ; et hors de moi il n’y a point de Dieu. Et qui, comme moi, appellera, le déclarera, et me l’exposera en ordre, depuis que j’ai établi le peuple ancien ? Et les choses qui viennent, et qui arriveront, qu’ils les leur annoncent. Ne craignez point, et ne soyez point effrayés : ne te l’ai-je pas fait entendre dès ce temps-là, et ne l’ai-je pas déclaré ? Vous êtes même mes témoins. Y a-t-il un Dieu hors de moi ? Oui, il n’y a point de Rocher ; je n’en connais aucun. Ésaïe 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.
Wir sollen Christi Zeugen sein, wie Paulus es war: dass das Alpha und das Omega nicht nur das alte Israel, sondern alle biblischen Völker der Vorzeit als Sinnbilder bestimmt hat, um denen, die in den letzten Tagen leben, „die kommenden Dinge“ vor Augen zu führen. Paulus war ein Kenner des Alten Testaments, und er wurde dazu erweckt, das prophetische Verbindungsglied zwischen der Heilszeit des buchstäblichen und des geistlichen Israel zu sein. Es waren seine Schriften, die jene leiteten, welche die Zunahme der Erkenntnis zur Zeit des Endes im Jahre 1798 und ebenso im Jahre 1989 verstanden.
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).
L’ancienne Babylone littérale, les anciens fils de l’Orient, l’ancienne Égypte, l’ancienne Grèce et l’ancien empire médo-perse sont des symboles de puissances spirituelles à la fin du monde. Les anciens symboles sont le littéral qui précède et représentent le spirituel qui suit. Paul va jusqu’à identifier qu’Adam littéral symbolisait l’Adam spirituel (qui est le Christ).
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.
Ainsi qu’il est écrit : Le premier homme, Adam, devint une âme vivante ; le dernier Adam est devenu un esprit vivifiant. Mais ce qui est spirituel n’est pas le premier ; c’est ce qui est naturel ; ensuite vient ce qui est spirituel. Le premier homme, tiré de la terre, est terrestre ; le second homme est le Seigneur venu du ciel. Tel est le terrestre, tels sont aussi ceux qui sont terrestres ; et tel est le céleste, tels sont aussi ceux qui sont célestes. Et de même que nous avons porté l’image du terrestre, nous porterons aussi l’image du céleste. 1 Corinthiens 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.”
Abanyamasomo yimbitse cyane Pawulo yigisha yerekeye Adamu wa mbere n’uwa nyuma, ariko twebwe turi kumenya gusa ihame ashyira ahagaragara mu buryo busobanutse cyane muri uwo murongo, igihe avuga ati: “Icyari icya mbere si icy’umwuka, ahubwo ni icy’akaremere; hanyuma hakaza icy’umwuka.” Icy’ukuri gufatika, Pawulo aha yita “icy’akaremere,” ni cyo kibanza, naho icy’umwuka kikaza nyuma. Isirayeli ya nyakuri yabanje kubaho, kandi yari iy’akaremere, naho Isirayeli y’umwuka iza “hanyuma.”
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.
Babiloni halisi hutangulia Babeli ya kiroho. Jambo linalofuata la muhimu linalokaziwa katika maandiko ya Paulo ni hatua ya kihistoria ambapo badiliko kutoka kwa halisi kwenda kwa kiroho linapaswa kutumika. Ni kipindi cha msalaba ambapo badiliko la kinabii kutoka kwa halisi kwenda kwa kiroho linatambulishwa.
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.
Car vous êtes tous enfants de Dieu par la foi en Jésus-Christ. Car vous tous qui avez été baptisés en Christ, vous avez revêtu Christ. Il n’y a plus ni Juif ni Grec, il n’y a plus ni esclave ni libre, il n’y a plus ni homme ni femme; car vous êtes tous un en Jésus-Christ. Et si vous êtes à Christ, vous êtes donc la postérité d’Abraham, héritiers selon la promesse. Galates 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.
Abin da ya shafi haƙƙin haihuwarka ba shi da wani tasiri; idan kuma sa’ad da ka karɓi Almasihu, a lokacin ne ka zama zuriyar Ibrahim. Kai ba Isra’ila ta zahiri ba ne; kai Isra’ila ta ruhaniya ce. Gicciye ne ya kasance juyin daga zahiri zuwa ruhaniya. Bulus ya raba ’yan Adam zuwa rukuni biyu. Kowane rukuni yana da alkawarinsa, kowanne kuma zuriyar Ibrahim ne. Kowanne yana da birni da yake wakiltar iyalinsa da alkawarinsa. Kowanne ko dai ɗan Adamu na zahiri ne ko kuma ɗan Adamu na ruhaniya.
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.
Koska on kirjoitettu, että Abrahamilla oli kaksi poikaa, toinen orjattaresta, toinen vapaasta naisesta. Mutta orjattaresta syntynyt oli syntynyt lihan mukaan, vapaan naisen poika taas lupauksen kautta. Tällä on vertauskuvallinen merkitys: nämä naiset tarkoittavat kahta liittoa; toinen on Sinain vuorelta, synnyttäen orjuuteen, ja se on Hagar. Sillä tämä Hagar on Sinain vuori Arabiassa, ja vastaa nykyistä Jerusalemia, joka on orjuudessa lastensa kanssa. Mutta ylhäällä oleva Jerusalem on vapaa, ja se on meidän kaikkien äiti. Sillä on kirjoitettu: Iloitse, sinä hedelmätön, joka et synnytä; puhkea riemuun ja huuda, sinä, jolla ei ole synnytystuskia; sillä hylätyllä on paljon enemmän lapsia kuin sillä, jolla on mies. Mutta me olemme, veljet, Iisakin tavoin lupauksen lapsia. Mutta niin kuin silloin lihan mukaan syntynyt vainosi Hengen mukaan syntynyttä, samoin on nytkin. Mutta mitä sanoo Raamattu? Aja pois orjatar ja hänen poikansa; sillä orjattaren poika ei ole perivä yhdessä vapaan naisen pojan kanssa. Niinpä siis, veljet, emme ole orjattaren lapsia, vaan vapaan. Galatalaiskirje 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.
Mungu wa wakati wa msalaba, mambo ya kale ya halisi yakawa alama za kiroho za kisasa. Mtume Paulo alifafanua kweli hizi za msingi za kinabii zilizomruhusu William Miller kuweka mfumo wa mamlaka mbili ziletazo ukiwa, ambao juu yake aliweka hitimisho zake zote za kinabii. Kazi hiyohiyo iliyotimizwa na mtume Paulo ndiyo inayotambua mamlaka tatu ziletazo ukiwa, ambazo ndizo mfumo wa hitimisho zote za kinabii za 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.
Cadre de la compréhension qu’avait Miller de l’accroissement de la connaissance, représenté par la vision du fleuve d’Ulai aux chapitres sept, huit et neuf, reposait sur sa découverte que « le continuel » dans le livre de Daniel représentait la Rome païenne. Il fit cette découverte dans la seconde épître de Paul aux Thessaloniciens. Cette compréhension est la vérité principale identifiée en association avec le « mensonge » prophétique, lequel fait venir un puissant égarement sur les Adventistes du Septième Jour dans les derniers jours.
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.
Nous poursuivrons dans le prochain article notre étude de l’accroissement de la connaissance représenté par la vision du fleuve d’Ulai, en examinant ce que Miller a reconnu dans la lettre de Paul.
“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.
«Celui qui voit au-delà des apparences, qui lit dans le cœur de tous les hommes, dit de ceux qui ont reçu une grande lumière : “Ils ne sont ni affligés ni saisis d’étonnement à cause de leur condition morale et spirituelle.” Oui, ils ont choisi leurs propres voies, et leur âme se complaît dans leurs abominations. Moi aussi, je choisirai leurs égarements, et je ferai venir sur eux ce qu’ils redoutent ; parce que, quand j’ai appelé, nul n’a répondu ; quand j’ai parlé, ils n’ont pas écouté ; mais ils ont fait ce qui est mal à mes yeux, et ils ont choisi ce en quoi je ne prenais point plaisir.” “Dieu leur enverra une puissance d’égarement, pour qu’ils croient au mensonge”, parce qu’ils n’ont pas reçu l’amour de la vérité pour être sauvés, “mais ont pris plaisir à l’injustice.” Ésaïe 66:3, 4 ; 2 Thessaloniciens 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.
“दिव्य शिक्षक ने पूछा: ‘उस भ्रम से बढ़कर कौन-सा प्रबल छल मन को बहका सकता है कि तुम यह दिखावा करो कि तुम सही नींव पर निर्माण कर रहे हो और परमेश्वर तुम्हारे कार्यों को स्वीकार करता है, जबकि वास्तव में तुम बहुत-सी बातें सांसारिक नीति के अनुसार कर रहे हो और यहोवा के विरुद्ध पाप कर रहे हो? ओह, यह एक महान धोखा है, एक मोहक भ्रांति, जो मनों पर अधिकार कर लेती है, जब वे लोग जिन्होंने कभी सत्य को जाना था, भक्ति के रूप को उसके आत्मा और सामर्थ्य समझ बैठते हैं; जब वे यह मान लेते हैं कि वे धनी हैं, संपत्ति से बढ़ गए हैं, और उन्हें किसी बात की आवश्यकता नहीं, जबकि वास्तव में उन्हें सब कुछ की आवश्यकता है।’” Testimonies, volume 8, 249, 250.