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.
Danieri sapta ya mbere, iyo ishyizwe hamwe na Danieri sapta ya kane, igaragaza amateka y’abamarayika ba mbere n’uwa kabiri, kuva mu 1798 kugeza mu 1844. Muri ayo mateka igitabo cya Danieri cyarafunguwe, kandi igice cyafunguwe ni sapta za karindwi, iya munani n’iya cyenda. “Umurongo ku murongo,” sapta ya mbere, iya kane, hanyuma iza karindwi kugeza ku ya cyenda, zigaragaza amateka y’umuryango wa Millerite w’umumarayika wa mbere.
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.
Nal yoesnaka (1798 kubok 1844), Adventijim-gi yumdol-gi tatoba chingyasing asengba leirammi, aduga mahakki chingyasing adu phangthokpa matamda 1843-gi pioneer chart-ta lakpada phang-i. Daniel-gi saruk ani-gi Nebuchadnezzar-gi murtigi adu chart-ta lei. Daniel-gi saruk taret amasung nippa-gi drishyasing adu chart-ta lei. Saruk nippa-gi “the daily” adu phang-i, aduga Leviticus saruk 26-gi “seven times” adusu adum oirabadi phang-i. Revelation-gi saruk mapan-gi Islam-gi Woe ahum adu mapham aduda lei. Mapu-na makhoigi yumdol-gi chingyasing adu thokhallaga chatnaba ngamgani haibadu makhal ama ama oina maram khanghanba pumnamakta haikhi.
“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.
“Bila ku li ser dîwarên Siyonê wek çavdêrên Xwedê radiwestin, bila ew mirov bin ku karibin xetaran berî gel bibînin,—mirovên ku dikarin cûdahiya di navbera rastiyê û şaşiyê de, dadperweriyê û nedadperweriyê de nas bikin.
“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.
ማስጠንቀቂያው መጥቶአል፤ ከ1842፣ 1843 እና 1844 ጀምሮ መልእክቱ ከመጣ በኋላ እኛ ስንገነባበት የቆየነውን የእምነት መሠረት የሚያናውጥ ማንኛውም ነገር እንዲገባ መፍቀድ የለበትም። እኔ በዚህ መልእክት ውስጥ ነበርሁ፤ ከዚያም ጀምሮ እግዚአብሔር የሰጠንን ብርሃን በታማኝነት ጠብቄ በዓለም ፊት ቆሜ ነበርሁ። ቀን በቀን ጌታን በቅን ጸሎት እየፈለግን፣ ብርሃንን እየሻትን፣ እግሮቻችን በተቀመጡበት መድረክ ላይ ከዚያ እንውረድ ዘንድ አንፈልግም። እግዚአብሔር የሰጠኝን ብርሃን እተወዋለሁ ብላችሁ ታስባላችሁን? ይህ እንደ ዘላለማዊ ዓለት ሊሆን ይገባዋል። ከተሰጠኝም ጀምሮ ዘወትር እየመራኝ ነው።” 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.
Ndimo ya munthu wa burashi wa dothi, imene iyenera kukwaniritsidwa mwa kutengapo mbali kwa anthu a Mulungu a masiku otsiriza, ikuyimiridwanso ndi Yesaya, pamene adziwitsa anthu a masiku otsiriza ndi ntchito imene aitanidwa kuchita; pakuti maziko anayenera kuikidwa m’manda ndi cholakwa masiku otsiriza asanafike.
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.
Na abo abali abaawe balizimba amatongo ag’ekyera; olidda obulamu emisingi egy’emirembe mingi; era olibulwa, Omunoonyi w’ebbanga, Omuzaawo w’amakubo ag’okutuulamu. Isaaya 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.
“Ziwaste zya kale,” zivwila ku mbulikilo zya mbimbiliya zikwatane na maka yombi ga kuhalanga, ubupagani no upapa. Ukuba ayo maka yombi ga kuhalanga ga bupagani gakulondwa no upapa ni vyo William Miller akolesye ngo mupango wakwe wa buvwi bwonse ubwo apeleka.
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.
Na watajenga mahali pa zamani palipoharibika, watainua maangamizo ya kwanza, nao wataikarabati miji iliyo ukiwa, maangamizo ya vizazi vingi. Isaya 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 msingi, ni historia na uhusiano wa mamlaka hizo mbili. Kurejesha “njia za kukaliwa,” ni urejesho wa msingi wa Miller, ambao uliwakilishwa katika ndoto yake na kazi ya yule mtu wa brashi ya kufagia vumbi. Isaya alitumia mfano wa historia ya Ezra na wale waliorudi kutoka Babeli na kuikarabati Yerusalemu, ili kutambulisha urejesho wa 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.
Kalana mumasiku ga bashifwe twakale mu mulandu mukalabana ukufika na lelo; kabili pa maka ya bubi bwesu, ifwe, ne mfumu shesu, na ba shimapepo besu, twapelwe mu kuboko kwa shamfumu sha mu fyalo, ku lupanga, na ku butekwa, na ku kupokonywa ifintu, na ku nsoni ya pa menso, ngefyo cili ne lelo. Kabili nomba pa kanono fye uluse lwalangishiwa ukufuma kuli Yehova Lesa wesu, ukutushila abasheleko abakapona, no kutupela umusumali mu ncende yakwe iya mushilo, pakutila Lesa wesu aombolole amenso yesu, no kutupela ukupwililako kunono mu buteko bwesu. Pantu twali bapika; nangu kunjalo Lesa wesu tatulekile mu buteko bwesu, lelo atambalike uluse kuli ifwe pa menso ya shamfumu sha ku Peresia, ukutupela ukupwililako, ukushimika inzu yakwe Lesa wesu, no kulongosa amatongo yakwe, no kutupela ububumba mu Yuda na mu Yerusalemu. 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.
Ezra ne Yerusalemi walioshiriki kuijenga upya wanawakilisha “mabaki,” ambao ndio warejeshaji wa njia za kukaliwa ndani yake, nao ndio wale wanaoitimiza kazi hiyo katika muktadha wa maombi ya Mambo ya Walawi ishirini na sita, ambayo Ezra anayarejelea kwa kusema kwamba, “tangu siku za baba zetu tumekuwa katika kosa kuu hata siku hii ya leo; na kwa ajili ya maovu yetu sisi, wafalme wetu, na makuhani wetu tumetiwa katika mkono wa wafalme wa nchi mbalimbali, kwa upanga, kwa uhamisho, kwa unyang’anyi, na kwa aibu ya uso.” “Siku” anayoirejelea ni ile “siku” ambayo “mabaki” ya siku za mwisho wanazirejesha njia za kukaliwa ndani yake.
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.
Ezra makaya yasigara ni bo bahe buhamya babiri bazurwa ku iherezo ry’iminsi itatu n’igice, kandi basohoza isengesho ryo muri Abalewi makumyabiri na gatandatu nk’uko ryagaragajwe na Daniyeli mu gice cya cyenda. Igihe Ezra na bagenzi be b’imirimo bagarukaga bavuye mu bunyage maze bakongera kubaka Yerusalemu, bashushanyaga umurimo wo kugarura amabuye y’agaciro ya Miller, ari wo murimo wo kugarura ukuri shingiro kwa Miller. Kubera iyo mpamvu, gusobanukirwa urwego rw’umurimo wa Miller ni ngombwa.
“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.
“Mitume walijenga juu ya msingi ulio imara, yaani, Mwamba wa Milele. Juu ya msingi huo walileta mawe waliyoyachonga kutoka ulimwenguni. Wajenzi hawakufanya kazi bila vizuizi. Kazi yao ilifanywa kuwa ngumu sana kwa upinzani wa adui za Kristo. Iliwapasa kushindana na ushupavu wa kidini, chuki ya upendeleo, na uadui wa wale waliokuwa wakijenga juu ya msingi wa uongo. Wengi waliotenda kazi kama wajenzi wa kanisa wangeweza kulinganishwa na wajenzi wa ukuta katika siku za Nehemia, ambao juu yao imeandikwa: ‘Nao walioijenga ukuta, na wale waliochukua mizigo, pamoja na wale waliopakia, kila mmoja kwa mkono mmoja alifanya kazi hiyo, na kwa mkono mwingine alishika silaha.’ Nehemia 4:17.” Matendo ya Mitume, 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.”
Ase ni a tuha tuka e rua o Isaiah, a ngaue ko e fokotuʻu hake ʻa e ngaahi tuʻunga fakavaʻe mo e ngaahi fakaʻauha ʻo e ngaahi toʻutangata lahi. ʻOku fakahaaʻi ʻe Isaiah ha ngaue fakalaumālie ʻa ia naʻe fakatātāʻi ʻe he ngaue fakasino moʻoni. Naʻe totonu ke maluʻi ʻa e ngaahi tuʻunga fakavaʻe, ka ʻi hono fetongi, naʻe iku ʻo ʻufiʻufi kakato kinautolu ʻe ha tuʻunga fakavaʻe loi ʻo e ngaahi maka mahuʻinga fakapikopiko. ʻOku toe fakafoki mai ʻe kinautolu ʻoku fakahingoaʻi ʻe Isaiah ʻa e ngaahi moʻoni tuʻunga fakavaʻe ʻa e kau Millerite, kae ʻikai ko e ngaahi piliki mo e ngaahi maka moʻoni. Ko e fakaʻilonga ʻo e ngaahi moʻoni ko ia ko e faʻunga ʻa Miller ki he ngaahi mālohi fakaʻauha ʻe ua naʻa na laiki hifo ʻa e potu toputapu mo e kautau ʻi he “fitu taimi.”
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.
그 회복의 일은 “기초들”과 “많은 세대의 황폐함들”을 일으켜 세우는 것으로 표상되며, 여기 조금 저기 조금 하는 방식으로 예언 위에 예언을 더하는 방법론을 통하여 근본 진리들을 회복하는 예언적 사업을 나타낸다. 기초들과 황폐함들을 다시 세우는 일은 하박국 2장의 두 판인 1843년과 1850년의 개척자 도표들 위에 제시된 원래의 진리들을 제시하고 변호하는 일이다. 그리고 그 일은 “줄에 줄을 더하는” 늦은 비의 방법론으로 성취된다. 그것은 밀러의 꿈의 거짓 보석들로 표상된 바와 같이, 위조된 기초를 옹호하고자 하는 자들과의 논쟁 가운데서 예레미야의 옛 길로 돌아가는 일이다.
“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.
“Umwanzi ari kurondera kuyovya ivyiyumviro vy’abavukanyi n’abavukanyikazi bacu, ngo ave ku gikorwa co gutegurira abantu guhagarara muri iyi misi y’iherezo. Ubuhinga bwiwe bw’ububeshi bwagenewe kuyobagiza ivyiyumviro, bikava ku kaga no ku mabanga y’iki gihe. Babona ko umuco Kristo yavuye mw’ijuru azanira Yohana ku bw’abantu biwe ata co umaze. Bigisha yuko ivyabaye biri imbere yacu cane bitari ngirakamaro bihagije ngo bihabwe ukwitegerezwa kudasanzwe. Bahindura ukuri kwavuye mw’ijuru ukutagira ico gukora, bakambura abantu b’Imana ivyo baciyemwo kera, bakabasubiriza siyanse y’ikinyoma.
“‘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.
“‘Naditu hiti Yehova: Nimuhagarare mu nzira, murebe, mubaze inzira za kera, aho inzira nziza iri, maze muyigenderemo.’ Yeremiya 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.
“Ntanduŋa ônse kána ateme kutuuvula mafûku aa lwitabilo lwesu—mafûku aaakandikwa ku ntendekelo wa mulimo wesu ku lufundilo lwa Lizwi olwa ku lilomba ne ku busokololi. Pamusoro pa mafûku aa twali twakula ku myâka makumi ataanu ya kulekelela. Bantu bânga kudhania nti basanga nzila ipya era nti bânga kuteka efûku erikakasa okukira eryo eryaatikibwa. Nanso eci ni bukumpi bunene. Taku muntu uukolá kuteka efûku limbi okutoolako eryo eryaatikibwa.”
“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.
“Mu bihe byahise, benshi bagerageje kubaka ukwizera gushya no gushyiraho amahame mashya. Ariko se inyubako yabo yamaze igihe kingana iki ihagaze? Yahise isenyuka vuba, kuko itari yubatswe ku Rutare.
“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.
“Nzambi yina ve balongoki ya ntete basengelaki kukutana ti mambu ya bantu? Basengelaki ve kuwa mabanza ya luvunu, mpe na manima ya kusala nyonso, kutelama ngwi, na kutubaka ete: ‘Muntu mosi ve lenda kutula ntuadisi yankaka kuluta yina me tulama dezia’? 1 Bakorinto 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.
“Basi twapaswa kuushikilia mwanzo wa tumaini letu kwa uthabiti hata mwisho. Maneno ya uwezo yametumwa na Mungu na kwa Kristo kwa watu hawa, yakiwatoa kutoka ulimwenguni, hatua kwa hatua, na kuwaleta katika nuru iliyo wazi ya kweli ya wakati huu. Kwa midomo iliyoguswa na moto mtakatifu, watumishi wa Mungu wametangaza ujumbe. Tamko la kimungu limeweka muhuri wake juu ya uhalisi wa kweli iliyotangazwa.” Testimonies, gombo la 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.
“අවසාන දවස්වල ස්ථිරව සිටීමට ජනතාවක් සූදානම් කිරීමේ කාර්යය” යනු, එසකියෙල්ගේ තිස් හත්වන පරිච්ඡේදයේ තිබෙන අනාවැකි දෙක සමඟ සම්බන්ධ වූ කාර්යයයි. යෙසායාගේ කාන්තාරයේ හඬ මඟින් පණිවුඩයක් ප්රකාශ කරනු ලබන අතර, එසකියෙල්ගේ පළමු පණිවුඩය සොදොම් සහ මිසර නගරයේ වීථියේ දින තුනහමාරක් මළව සිටි අය එක්රැස් කරයි. එවිට ඔවුහු දස කන්යාවන්ගේ උපමාවේ මතෙව් සඳහන් කළ ප්රමාද කාලයේ තමන් සිටි බව හඳුනාගනිති. ඉන්පසු ඔවුහු, ආපසු පැමිණීමට කැමති නම්, වටිනා දේ නරක දේවලින් වෙන් කරන ලෙස යෙරෙමියාට දෙන ලද හඬගැන්වීම අසති. තවද ඔවුහු දානියෙල්ගේ නවවන පරිච්ඡේදයේ යාච්ඤාව වර්තමාන සත්යය ලෙසද හඳුනාගනිති. එබැවින්, සුභාරංචියේ කොන්දේසි පිළිගෙන ඒවා ඉටු කරමින් ආපසු පැමිණීමට ඔවුන් තෝරාගන්නේ නම් හා එසේ කරන විට, ඔවුහු එසකියෙල්ගේ දෙවන පණිවුඩය ලබා, මහත් සේනාවක් ලෙස තම පාද මත නැගී සිටිති.
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.
“Emê amadekirina gelê ku di rojên dawî de bisekinin” bi rêbaza barana paşîn ya “rêz li ser rêz” tê bi cih anîn. Ew kar, karekî vegerandina rastiyên Milleriteyê tê de heye, yên ku di ser nexşeyên pêşeng 1843 û 1850 de hatine nîşandan. Ev her du nexşe du tabloyên Habakkuk in, û divê yek li ser yekî din bên danîn (rêz li ser rêz); û bi vî awayî, her du nexşe ew rastiyên bingehîn temsîl dikin ku divê di rojên dawî de ji aliyê zilamê firçeya axê ve bên vegerandin.
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.
Eka bahi rūkamba hamwe, omurongo aha murongo, biranga ekikuzo ekyari kiri omu karita ya 1843, ekyahindwirweho hanyuma omu karita ya 1850. Biri kushwijumwa nk’emeza emwe (omurongo aha murongo), nubwo biragambirira embaganiza y’abantu ba Ruhanga hamwe n’ebyafaayo ebyeserekire eby’emitwe mushanju, ahabw’okuba hamwe birangirira okushoberwa okw’okubanza, obwire bw’okulindiriramu, Okurira kwa Hagati y’Ekiro, na Okitoba 22, 1844, hamwe n’okushoberwa kukuru.
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.
Eri ibanze, Okubaza okw’Ekiro Kyaakati, n’eri ibanze ery’amaani ni byo byafaayo ebihishire eby’emitwe musanvu. Eki ni kiringo ky’amazima, kubanga amazima gashingiire ku kuba enyuguta ey’okubanza n’ey’enkomerero ey’ekigambo ky’Ekiheburayo “amazima” ziri zimwe, nk’oku n’okubanza n’enkomerero y’okubonabona okw’omu byafaayo ebyo biri bwe ziri. Enyuguta ey’omu makkati, era ey’ekkumi n’esatu, kabonero ka bujeemu, nga bwe kiragibwa abo abagaana obubaka bw’Okubaza okw’Ekiro Kyaakati. Ebisate ebyo bibiri bwe bikuŋŋaanyizibwa awamu, bikuwa abajulirwa babiri eri amazima ag’obunnabbi ag’Abamilleri agalina okuzzaawo omusajja ow’akakunku k’enfuufu, naye era biraga n’obumanyirivu obufaananya obumanyirivu bw’abo emitwalo kikumi mu enkumi n’enkumi n’ena.
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.
Abo bahamagariwe kuba ikimenyetso (igihumbi ijana na mirongo ine na bine) bahuye no gucika intege kwabo kwa mbere ku wa 18 Nyakanga 2020, hanyuma muri Nyakanga 2023 bagezwaho ubutumwa buvuye ku ijwi rirangurura mu butayu. Iryo jwi ryabahamagazaga kugaruka.
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.
Esi wakati huu katika historia iliyofichika ya ngurumo saba ndipo uasi utafunuliwa, kwa maana alama ya njia inayofuata ni pale mtu wa ufagio wa vumbi anapokusanya vito na kuvitupa ndani ya sanduku. Kisha vinang’aa mara kumi zaidi. Wakati huo Miller aliamshwa. Mabikira (Miller) wanapoamka, huwa tayari ni kuchelewa. Urejesho wa mahali palipofanywa ukiwa pa vizazi vingi ni kazi ambayo mashahidi wawili hawana budi kushiriki ndani yake. Kazi hiyo sasa inatekelezwa.
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”.
וויליאַם מיללערס מסגרת פֿון די נבואות, ווי זי ווערט פֿאָרגעשטעלט אין דער חזון בײַם טײַך אוּלַי, אין דניאל קאַפּיטלען זיבן, אַכט און ניין, איז געווען די צוויי פֿאַרוווּסטנדיקע כּוחות פֿון פּאַגאַניזם און פּאַפּאַליזם; און די מסגרת פֿאַר Future for America איז פּאַגאַניזם (דער דראַקאָן), נאָכגעפֿאָלגט פֿון פּאַפּאַליזם (די חיה) און אַפּאָסטאַטישן פּראָטעסטאַנטיזם (דער פֿאַלשער נביא). דער שליסל וואָס באַגרינדעט ביידע מסגרות איז די שריפֿטן פֿון דעם שליח פּאַולוס. דער שליח פּאַולוס איז געווען די נבואישע שטים וואָס האָט פֿאַרבונדן אַלטן ישׂראל מיט רוחניקן ישׂראל. פֿאַר זײַן גיור האָט פּאַולוס געהייסן שָׁאוּל, וואָס מיינט „אויסדערוויילט“ אָדער „פֿאָרגעשטעלט“.
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.
Paulo akachaguliwa (akateuliwa) kuwa mtume kwa Mataifa, naye alichaguliwa, miongoni mwa mambo mengine, kwa sababu ya uelewa wake wa Agano la Kale. Akiandika sehemu kubwa ya Agano Jipya, hakuna mwingine miongoni mwa waandishi wa Agano Jipya aliyekuwa na uelewa wa Agano la Kale kama alivyokuwa nao Paulo. Alichaguliwa kuongoza katika kuwasilisha injili kwa Mataifa, lakini pia alichaguliwa kuthibitisha uhusiano wa historia za kinabii za Agano la Kale na historia ya kinabii iliyofuata kipindi cha msalaba. Bila ushuhuda wa Paulo, uelewa wa kinabii wa Wamilleri, na ule wa Future for America, usingekuwapo kabisa. Katika historia ileile ambayo Israeli halisi iliachwa kwa talaka kama watu wateule wa Mungu, Paulo alichaguliwa kubainisha kwamba Israeli wa kale, ingawa wakati huo alikuwa ameachwa na Mungu kwa talaka, alikuwa ishara ya historia ya kinabii ya Israeli wa kiroho. Kanuni za lazima za kinabii kwa ajili ya harakati za malaika wa kwanza na wa tatu zinategemea hasa maandishi ya mtume Paulo.
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.
Uvo twafwana ko, tukalolela pamo amafunde yamo ya buprofita ayo Paulo amwenepo, ayakosele ubusolwelo bwa baMillerite, ubwasuminwe mu mwingilo wa maka yabili ayakonaula; kabili mu kucita ifyo, tukalolela na fimbi ifyo ayo mafunde yakoselamo pa mwingilo wa maka yatatu ayakonaula.
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.
Na zaidi, ndugu zangu, sipendi ninyi mkae katika ujinga juu ya jambo hili, ya kuwa baba zetu wote walikuwa chini ya lile wingu, na wote wakapita katika bahari; nao wote wakabatizwa kwa Musa katika lile wingu na katika bahari; nao wote wakala chakula kile kile cha rohoni; nao wote wakanywa kinywaji kile kile cha rohoni; kwa maana walikunywa katika ule Mwamba wa rohoni uliowafuata; na ule Mwamba ulikuwa Kristo. Lakini wengi wao Mungu hakupendezwa nao; kwa maana waliangamizwa jangwani. Basi mambo hayo yalikuwa mifano yetu, kusudi tusitamani mambo mabaya, kama wao nao walivyotamani. Wala msiwe waabudu sanamu, kama baadhi yao walivyokuwa; kama ilivyoandikwa, Watu waliketi kula na kunywa, kisha wakainuka kucheza. Wala tusizini, kama baadhi yao walivyozini, wakaanguka siku moja watu ishirini na tatu elfu. Wala tusimjaribu Kristo, kama baadhi yao nao walivyomjaribu, wakaangamizwa na nyoka. Wala msinung’unike, kama baadhi yao nao walivyonung’unika, wakaangamizwa na mharibu. Basi mambo hayo yote yaliwapata wao kwa jinsi ya vielelezo; tena yaliandikwa ili kutuonya sisi, ambao mwisho wa nyakati umetufikia. 1 Wakorintho 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.
Mumavhesi gumi, Paulo wa sumbula leswaku mukhuva wa babatiso a wu fanekisiwe eku tsemakanyeni ka Lwandle ro Tshwuka, leswaku Ribye leri a ri landzela Vaisrayele va khale a ri ri “Ribye ra moya,” naswona a ri ri Kriste. U kombisa leswaku Vaisrayele va khale a va ri xikombiso xa lava hanyaka emasikwini yo hetelela. Xivulwa lexi i xilemukiso, naswona xivulwa lexi i mhaka ya mphikizano exikarhi ka lava seketelaka ntiyiso ni lava kanetaka ntiyiso. Vatheolojiya va Vaadiventa va dyondzisa leswaku Paulo a a kombisa ntsena leswaku matimu ya Vaisrayele va khale a ma kombisa tidyondzo ta mahanyelo leti a ti fanele ku twisisiwa hi lava hanyaka emasikwini yo hetelela, kambe va sindzisa leswaku Paulo a nga kombisanga leswaku matimu ya Israele wa xiviri a ma fanele ku tlhela ma endleka hakunene eka Israele wa moya. Makwerhu wa xisati White u tala ku tirhisa xivulwa lexi ku tiyisisa swona leswi Paulo a a swi vula.
“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. . . .
“هر یەک لە پێغەمبەرە کۆنەکان کەمتر بۆ سەردەمی خۆیان قسەیان کردووە و زیاتر بۆ سەردەمی ئێمە، بۆیە پێشبینیکردنیان بۆ ئێمە کارپێدەکات. ‘ئەم هەموو شتانەش بۆیان ڕوویدا وەک نموونە؛ و نووسراون بۆ ئاگادارکردنەوەی ئێمە، ئەوانەی کۆتاییەکانی جیهان گەیشتوونەتە سەریان.’ 1 Corinthians 10:11. ‘نە بۆ خۆیان، بەڵکو بۆ ئێمە ئەو شتانەیان خزمەت دەکرد، کە ئێستا لەلایەن ئەوانەی ئینجیلیان بۆتان ڕاگەیاندووە بە ڕۆحی پیرۆز کە لە ئاسمانەوە نێردراوە، پێتان ڕاپۆرت دەکرێن؛ ئەو شتانەی فریشتەکان ئارەزووی تەماشاکردنیان دەکەن.’ 1 Peter 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.
“Biblia yikusanyije kandi ihuriza hamwe ubutunzi bwayo bwose ku bw’iki gisekuru cya nyuma. Ibyabaye byose bikomeye n’ibikorwa byose bikomeye by’amateka yo mu Isezerano rya Kera byarabaye, kandi biracyisubiramo, mu itorero muri iyi minsi y’imperuka.” Selected Messages, igitabo cya 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.
“Agorondera ganene na emikoro egy’ obutiikirivu eby’omu byafaayo by’Endagaano Enkadde byabaddenga era birina okweyongera okuddiŋŋanibwa mu kkanisa mu nnaku zino ez’oluvannyuma,” bwe Sister White afunze amakulu ga Pawulo mu nnyiriri ezo. Mu kugezaako okumenya Pawulo bwe yategeeza nti Isiraeri ow’edda yalaga mu ngeri ey’obubonero ebyafaayo bya Isiraeri ow’enjawulo ow’amazima, Sitaani aleeseewo obulumbaganyi bubiri obukulu eri omusingi guno ogw’obunnabbi. Obulumbaganyi obusooka, bwe nnamaze dda okwogerako, kye kigambo nti Pawulo yali amanyisa bukkiriza nti ebyafaayo ebyo byali biraga misomo gya mpisa. Enjigiriza eyo ey’obulimba kitundu kya mazima, era kitundu kya mazima si mazima n’akatono. Kituufu nti emisomo gy’empisa egiyinza okufunibwa mu byafaayo bya Isiraeri ow’edda giri lwa mugaso gw’abo abali abalamu mu nnaku ez’oluvannyuma; naye bwe kikozesebwa okwegaana nti ebyafaayo ebyo era kifaananyi ky’ebigambo ebigenda okuddiŋŋanibwa, olwo kifuuka kitundu kya mazima, ekyategekebwa okwegaana amazima.
“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.
“Ukuwawisya kana ikilapho lino lili pano pa ŵandu ŵa Leza—ukuwawisya usange ŵafuma mu charu na kupatulika, na kwenda mu nthowa ya kupulikira mwakujipepeska; ndipo ikilapho usange ŵakukolerana na ŵakusopa vikozgo, awo ŵakunyapira ivyo kuchanya kukupempha mwakukwezgeka. Zakwananga na uheni wa Israyeli wakugaluka zalembeka, ndipo chithuzithuzi ichi chikuŵikika panthazi pithu kuŵa chenjezgo chakuti usange tikukopera chiyelezgero chawo cha kwananga na kuleka Leza, tiwenge pasi nadi umo nawo ŵakawira. ‘Sono vinthu vyose ivi vikachitika kwa iwo kuŵa vyakuyeruzgirapo: ndipo vikalembeka kuti vitichenjezge ise, awo umaliro wa charu wafika pa ise.’” 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.
Û rastiyekê divê ne ji bo înkarkirina rastiyeka din were bikaranîn, çimkî gava ew wisa tê kirin, rastiya Xwedê dibe derew.
“One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.
“Փրկչի մեկ խոսքը չպետք է գործածվի՝ մյուսը անվավեր դարձնելու համար”։ Մեծ պայքար, 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.
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.
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.
Mhigo mungine mkuu dhidi ya kanuni kwamba historia ya Israeli ya kale hufananisha historia ya Israeli ya kisasa ulitungwa na Wajesuiti katika kipindi cha historia ya Matengenezo ya kupinga, nao unajumuisha kukubaliana na wazo kwamba historia ya Israeli ya kale inarudiwa. Uongo wa Kijesuiti ni kwamba historia hiyo inarudiwa kwa uhalisia, si kwa jinsi ya kiroho. Uongo huo ulitungwa kama njia ya kuzuia uelewa kwamba papa wa Roma ndiye mpinga-Kristo wa unabii wa Biblia, kwa maana fundisho hilo linakubali ukweli kwamba yuko mpinga-Kristo katika siku za mwisho, lakini linashikilia kwamba mpinga-Kristo huyo anawakilishwa na mamlaka halisi, wala si mamlaka ya kiroho. Basi yule kahaba wa Ufunuo kumi na saba, aliyeandikwa katika kipaji cha uso wake, Siri, Babeli Mkuu, angekuwa ni kahaba anayeinuka katika nchi halisi ya Babeli, ambayo leo ni Iraq.
“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.
“Bane aba bateshinkana mu kumvya Ijambo, kandi ntibabone insobanuro ya antikristo, ata kabuza bazishyira ku ruhande rwa antikristo.” 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.
Pope ni mutu wa hakika, akiwakilisha mamlaka ya hakika (Kanisa Katoliki), lakini yeye na shirika lake wametambuliwa kiunabii kwa Babeli halisi, na wanaweza kutambuliwa kwa usahihi tu wakati suala la mpinga-Kristo linapowekwa wazi kama utimilifu wa kiroho wa mfano halisi. Paulo alitambulisha kwamba Israeli halisi ni kielelezo cha Israeli wa kiroho, lakini huo haukuwa ukweli mpya wa kinabii aliouwasilisha, kwa maana ufahamu wake ulikuwa kwa jumla umejengwa juu ya Agano la Kale, na hapo ndipo ushuhuda wake umeegemezwa.
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.
Boye Yehova, Mfalme wa Israeli, na Mkombozi wake, Yehova wa majeshi: Mimi ni wa kwanza, nami ni wa mwisho; wala mbali nami hapana Mungu. Na ni nani, kama mimi, atakayeita, naye atayatangaza, na kuyaweka kwa utaratibu mbele yangu, tangu nilipowaweka watu wa kale? Na mambo yanayokuja, na yatakayokuwa, na wayawaonyeshe. Msiogope, wala msifadhaike; je, sikukuambia tangu wakati huo, na kuyatangaza? Ninyi ndio mashahidi wangu. Je! Yuko Mungu mwingine zaidi yangu? Naam, hapana Mwamba; mimi simjui mwingine awaye yote. Isaya 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.
Tuha nawa tumina Kristus, ndembua Paulo, tii Alpha na Omega wamukosa sha, hana Isuraeli wa kale vene, mwanda naantu owa kale wa mu Biblia viikalo vyaushilo vya kumonika “vinthu vyatiiza,” haantuava ve nawa mamiu a kuhela. Paulo waali muhingi mukatampe wa Testamente ya Kale, na waatumine kuikala mukokelo wa upolofita wa kwikatanisha pakati ka mpangilo wa Isuraeli wa vene na wa kumhepo. Mibhalo yakwe ndiyo yalongozha ava vaumvwine kuyengetela kwa kuyuka mwiita wa kuhela mu 1798, na kabidi mu 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).
بابلِ کهڤنهی ڕاستەقینه، منداڵانی کهڤنهی ڕۆژهەڵات، میسرِ کهڤنه، یۆنانِ کهڤنه، و ئیمپراتۆریەتی کهڤنهی مادی-فارسی، هێمای هێزە ڕۆحانییەکانن لە کۆتایی جیهاندا. ئەو هێما کهڤنانە ئەو ڕاستەقینەن کە پێشتر دێت، و نوێنەرایەتی ئەو ڕۆحانییە دەکات کە دوای ئەودا دێت. پاوڵۆس تا ئەو ئاستە دەچێت کە ناساندنی ئەوە دەکات کە ئادەمی ڕاستەقینه هێمای ئادەمی ڕۆحانی بوو (کە مەسیحە).
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.
Na kwa hiyo imeandikwa, Mtu wa kwanza, Adamu, alifanywa nafsi iliyo hai; Adamu wa mwisho alifanywa roho ihuishayo. Lakini si kile kilicho cha rohoni kilichokuwa cha kwanza, bali kile kilicho cha asili; na baadaye kile kilicho cha rohoni. Mtu wa kwanza ametoka katika nchi, ni wa nchi; mtu wa pili ni Bwana kutoka mbinguni. Kama alivyo yeye aliye wa nchi, ndivyo walivyo nao walio wa nchi; na kama alivyo yeye aliye wa mbinguni, ndivyo walivyo nao walio wa mbinguni. Na kama tulivyoichukua sura yake aliye wa nchi, vivyo hivyo tutaichukua sura yake aliye wa mbinguni. 1 Wakorintho 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.”
Pawulo ari kwigisha amasomo amwe yimbitse cyane yerekeye Adamu wa mbere n’uwa nyuma, ariko hano turimo gusa kugaragaza ihame ashyira ahagaragara mu buryo busobanutse cyane muri uwo murongo, aho avuga ati: “Icyabanjirije si icy’umwuka, ahubwo ni icy’umubiri; hanyuma hakaza icy’umwuka.” Icy’ukuri nyakuri, Pawulo aha yita “icy’umubiri,” ni cyo kibanza, naho icy’umwuka kikaza nyuma. Isirayeli ya nyakuri yabanjeho, kandi yari iy’umubiri, 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.
Babulo ya halisi yatangulia Babulo ya kiroho. Hoja inayofuata iliyo ya muhimu inayokaziwa katika maandiko ya Paulo ni ile hatua ya kihistoria ambayo mabadiliko kutoka kwa halisi kwenda kwa kiroho yapaswa kutumiwa. Ni kipindi cha msalaba ambapo mabadiliko ya kinabii kutoka kwa halisi kwenda kwa kiroho hutambulishwa.
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.
Nuk nyi khyo shü Christ Jesus la dad-pa gyis phab-pai mingdu, khyod-rang thams-cad ni dkon-mchog gi bu tsho yin. Khyod-rang nang-na Christ la khrus gsol byas-pa gang yin-pa de thams-cad kyis Christ gos-su gsol to. De-na, Yuda-pa dang Girik-pa gnyis kyi bar med; bran dang rang-dbang-can gnyis kyi bar med; pho dang mo gnyis kyi bar med; ci’i phyir zhe-na, khyod-rang thams-cad Christ Jesus nang gcig pu yin no. Gal te khyod-rang ni Christ kyi yin na, de-tshe khyod-rang ni Abraham gyi rigs-su gyur, zhal-ches dang mthun-pa’i nor-skal-can yin no. Galatians 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.
ئەگەر ميراتى لەدایکبوونت هەرچییەک بێت، ئەوە گرنگ نییە؛ کاتێک و ئەگەر مەسیح وەربگریت، ئەوسا تۆ دەبیتە نەوەی ئیبراهیم. تۆ ئیسرائیلی ڕاستەقینە نیت؛ تۆ ئیسرائیلی ڕۆحانییت. گواستنەوەکە لە ئیسرائیلی ڕاستەقینە بۆ ئیسرائیلی ڕۆحانی، خاچ بوو. پۆڵس مرۆڤایەتی دابەش دەکات بە دوو پۆل. هەر پۆلەکەیان پەیمانی خۆی هەیە، هەریەکەیان لە نەوەی ئیبراهیمن. هەر یەکەیان شارێکی هەیە کە خێزان و پەیمانەکەیان نمایندگی دەکات. هەر یەکەیان یان کوڕی ئادەمی ڕاستەقینەن 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.
Ndzi leswi ku tsariweke: Abrahama a a ri ni vana vambirhi va xinuna, un’we hi nandza wa xisati, un’wana hi wansati la ntshunxekeke. Kambe loyi a a huma eka nandza wa xisati u tswariwe hi tlhelo ra nyama; kasi loyi a a huma eka la ntshunxekeke u tswariwe hi xitshembiso. Swilo leswi i xifananiso: hikuva lava i mintwanano yimbirhi; wun’wana wu huma entshaveni ya Sinayi, wu tswalela evuhlongeni, wona i Hagara. Hikuva Hagara loyi i ntshava ya Sinayi eArabya, naswona u ringana na Yerusalema wa sweswi, hikuva yena ni vana vakwe va le vuhlongeni. Kambe Yerusalema wa le henhla u ntshunxekile, naswona hi yena manana wa hina hinkwerhu. Hikuva ku tsariwile ku te: Tsaka, wena mhika leyi nga tswaliki; handzuka u huwelela, wena loyi u nga vavisekiki hi ku veleka; hikuva loyi a nga ri na nuna u ni vana vo tala ngopfu ku tlula loyi a nga ni nuna. Kutani hina, vamakwerhu, hilaha Isaka a a ri hakona, hi vana va xitshembiso. Kambe hilaha hi nkarhi wolowo loyi a tswariweke hi tlhelo ra nyama a xanisa loyi a tswariweke hi tlhelo ra Moya, swa fana ni sweswi. Hambiswiritano, Matsalwa ma ri yini? Hlongola nandza wa xisati ni n’wana wakwe; hikuva n’wana wa nandza wa xisati a nge ka a nga vi mudyandzhaka swin’we ni n’wana wa la ntshunxekeke. Hikwalaho ke, vamakwerhu, a hi vana va nandza wa xisati, kambe hi va la ntshunxekeke. Vagalatiya 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.
Mu gihe cy’umusaraba, ibyari bisanzwe bya kera mu buryo bw’inyuguti byahindutse ibimenyetso by’ibya none byo mu buryo bw’umwuka. Intumwa Pawulo yasobanuye ayo kuri kw’ingenzi y’ubuhanuzi, ari yo yemereye William Miller gushyiraho urwego rw’ububasha bubiri buteza umusaka, ari bwo yashingiyeho imyanzuro ye yose y’ubuhanuzi. Kandi umurimo nk’uwo wakozwe n’intumwa Pawulo ni wo ugaragaza ububasha butatu buteza umusaka, ari bwo rwego rushingirwaho imyanzuro yose y’ubuhanuzi ya 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.
ꞌKuulikana ku Miller kwaongezeka kwa maarifa kulikowakilishwa na njozi ya Mto Ulai ya sura ya saba, nane, na tisa kulitegemea ugunduzi wake kwamba “ya kila siku” katika kitabu cha Danieli iliwakilisha Rumi ya kipagani. Alifanya ugunduzi huo katika waraka wa pili wa Paulo kwa Wathesalonike. Ufahamu huo ndio ukweli wa msingi unaotambuliwa kuhusiana na “uongo” wa kinabii, unaosababisha upotovu mkuu uwajie Waadventista Wasabato katika siku za mwisho.
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.
Em ê gotara pêşve li xwendina me ya zêdebûna zanînê ku di rûyadîtiya Çemê Ulai de hatî nîşandan, di gotara paşîn de bi nirxandina tiştê ku Miller di nameya Pawlos de nas kir, berdewam bikin.
“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.
“Yeye aonaye chini ya uso wa mambo, asomaye mioyo ya wanadamu wote, asema juu ya wale waliokuwa na nuru kuu: ‘Hawateseki wala kushangazwa kwa sababu ya hali yao ya kimaadili na ya kiroho.’ Naam, wamejichagulia njia zao wenyewe, na nafsi yao yafurahia machukizo yao. Mimi nami nitachagua upotovu wao, na nitaleta hofu zao juu yao; kwa sababu nilipoita, hakuna aliyeitikia; niliponena, hawakusikia; bali walitenda yaliyo maovu machoni Pangu, na kuchagua yale nisiyoyafurahia.’ ‘Mungu atawaletea upotevu wenye nguvu, hata wauamini uongo,’ kwa sababu hawakupokea kuipenda kweli ili wapate kuokolewa, ‘bali walifurahia udhalimu.’ Isaya 66:3, 4; 2 Wathesalonike 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.
“Omwechisya wa Mwigulu wabuzya ati: ‘Busena nzi obwabuzyi obukomezi obwakwesa kuleng’anya amano kuliko kweyelesya kuti mwakula pa musingi wolondokede era kuti Ruhanga akkiriza emirimo yammwe, so ng’amazima gali nti mukola ebintu bingi okusinziira ku nkola z’ensi era musobya eri Yakuwa? Ai, buno buyitirivu obunene, obubuzyi obusikiriza, obufuga amano g’abantu, abantu abo abamaze okumanya amazima bwe balowooza ekifaananyi ky’okutya Ruhanga okuba omwoyo n’amaani gaakyo; bwe balowooza nti bakaggawale era beeyongeddeko ebintu era tebeetaaga kintu kyonna, ate ng’amazima gali nti beetaaga buli kintu kyonna.’” Testimonies, volume 8, 249, 250.