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# The Book of Daniel - Number Forty

Buku Daniel - Angka Empat Puluh

Paul

Paulo

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Jeff Pippenger

Published

January 4, 2024

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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 tsaolo ya ntlha, fa e bapisiwa le Daniel tsaolo ya bone, e emela hisetori ya baengele ba ntlha le ba bobedi, go simologa ka 1798 go ya go 1844. Mo hisetorining eo buka ya Daniel e ne ya bulwa, mme karolo e e neng ya bulwa e ne e le ditsaolo tsa bosupa, borobedi le borobongwe. “Mola godimo ga mola,” ditsaolo tsa ntlha, tsa bone, mme morago ga moo tsa bosupa go fitlha go tsa borobongwe, di supa hisetori ya mokgatlho wa Bamillerite wa moengele wa ntlha.

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.

ꞌNtɔn yi mu (1798 kosi 1844 no), wɔde Adventism nokwasɛm a ɛyɛ fapem no sii hɔ, na awiei koraa no wɔdaa saa nokwasɛm no adi wɔ 1843 akwampaefoɔ mfonini no so. Nebukadnessar honi a ɛwɔ Daniel ti 2 mu no wɔ mfonini no so. Anisoadehunu a ɛwɔ Daniel 7 ne 8 no wɔ mfonini no so. “Daa afɔrebɔ” a ɛwɔ ti 8 no wɔhyerɛn so, sɛnea “mfirihyia ason” a ɛwɔ Lewifoɔ 26 mu no nso te. Nnome mmiɛnsa a ɛfa Islam ho, sɛnea wɔda no adi wɔ Adiyisɛm ti 9 mu no, wɔ hɔ. Onyankopɔn bɔɔ kɔkɔ bio ne bio sɛ wɔbɛtow ahyɛ saa nokwasɛm a ɛyɛ fapem no so.

> “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.

> “Biar orang-orang yang berdiri sebagai pengawal Allah di atas tembok Sion itu menjadi orang yang dapat melihat bahaya-bahaya sebelum sampai kepada umat,—orang-orang yang dapat membezakan antara kebenaran dan kesesatan, antara kebenaran dan ketidakbenaran.

> “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.

> “Peringatan itu telah datang: Jangan dibiarkan apa pun masuk yang akan menggoncangkan dasar iman yang di atasnya kita telah membangun sejak pekabaran itu datang pada tahun 1842, 1843, dan 1844. Aku berada di dalam pekabaran ini, dan sejak saat itu aku telah berdiri di hadapan dunia, setia kepada terang yang telah Allah berikan kepada kita. Kita tidak bermaksud mengangkat kaki kita dari landasan tempat kaki itu diletakkan, sementara hari demi hari kita mencari Tuhan dengan doa yang sungguh-sungguh, sambil mencari terang. Apakah kamu berpikir bahwa aku dapat melepaskan terang yang telah Allah berikan kepadaku? Terang itu harus menjadi seperti Gunung Batu Segala Zaman. Terang itu telah menuntun aku sejak saat terang itu diberikan.” Review and Herald, 14 April 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.

Tiro ya munu wa nsukidi, yina fwete kusalama na kuvukana ya bantu ya Nzambi ya bilumbu ya nsuka, kele mpi kumonisama na Yezaya, ntangu yandi ke zaba bantu ya bilumbu ya nsuka mpe kisalu yina bo me bokila bo na kusala, samu bifundisu vandaka ya kusosama na nsi ya luvunu na ntwala bilumbu ya nsuka kukuma.

> 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.

> “Ba ba tswang mo go wena ba tla aga mafelo a bogologolo a a neng a swafetse; o tla tsosa metheo ya dikokomana di le dintsi; mme o tla bidiwa, Mofokisi wa sekgeo, Motsosolosi wa ditsela tse go ka nnwang mo go tsone.” Isaia 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.

“Tempat-tempat reruntuhan yang lama” merujuk kepada kebenaran-kebenaran doktrinal yang berkaitan dengan dua kuasa pembinasa, iaitu paganisme dan kepausan. Dua kuasa pembinasa, iaitu paganisme yang kemudian diikuti oleh kepausan, merupakan kerangka yang digunakan oleh William Miller bagi setiap nubuatan yang dikemukakannya.

> 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.

> እነርሱም የቀድሞውን ፍርስራሾች ይሠራሉ፤ የቀድሞውንም ጥፋቶች ያቆማሉ፤ የፈረሱትንም ከተሞች፣ የብዙ ትውልዶችን ጥፋቶች ይጠግናሉ። ኢሳይያስ 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.

Struktur nubuat yang dilambangkan sebagai kerangka itu ialah sejarah dan hubungan antara kedua-dua kuasa tersebut. Memulihkan “jalan-jalan untuk didiami” ialah pemulihan kerangka Miller, yang telah dilambangkan dalam mimpinya oleh pekerjaan orang yang memegang berus penyapu debu. Yesaya menggunakan gambaran sejarah Ezra dan mereka yang kembali dari Babilon lalu membaiki Yerusalem, untuk mengenal pasti pemulihan kebinasaan-kebinasaan yang dahulu.

> 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.

> Tiga ti masa apai moyang kami, kami udah idup dalam penyalah ti besai nyentuk ngagai hari tu; lalu laban penyalah kami, kami, raja-raja kami, enggau imam-imam kami, udah diserahka ngagai jari raja-raja menua, ngagai pedang, ngagai penanggul, ngagai perampas, enggau ngagai pemalu mua, baka ti dipeda diatu. Tang diatu, kena seketat timpuh aja, pengasih udah dipandangka ari Tuhan Allah kami, ngambika ninggalka kitai semina orang selebih ti ulih lepas, lalu meri ngagai kitai siti paku di endur kudus Iya, ngambika Allah kami meri penampak ngagai mata kitai, lalu meri kitai agi seketat pengidup baru dalam pengabang kitai. Laban kami tu orang ulun; tang taja pia, Allah kami enda ninggalka kami dalam pengabang kami, tang Iya udah ngeluaska pengasih ngagai kami di mua raja-raja Persia, ngambika meri kitai pengidup baru, ngirika rumah Allah kami, lalu ngibaiki pemansang iya ti udah rusak, sereta meri kitai pengeliling di Judah enggau di Jerusalem. 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.

Esra bersama mereka yang membaiki Yerusalem melambangkan “baki” yang menjadi pemulih jalan-jalan untuk didiami, dan merekalah yang melaksanakan pekerjaan itu dalam konteks doa Imamat dua puluh enam, yang dirujuk oleh Esra: “sejak zaman nenek moyang kami sampai hari ini kami telah berada dalam pelanggaran yang besar; dan kerana kesalahan-kesalahan kami, kami, raja-raja kami, dan imam-imam kami, telah diserahkan ke dalam tangan raja-raja negeri-negeri, kepada pedang, kepada penawanan, kepada perampasan, dan kepada kekeliruan wajah.” “Hari” yang dirujukkannya ialah “hari” ketika “baki” pada akhir zaman memulihkan jalan-jalan untuk didiami.

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.

남은 자인 에스라의 백성은 삼 일 반이 끝날 때에 부활하는 두 증인이며, 다니엘이 제9장에서 보여 준 바와 같이 레위기 26장의 기도를 성취한다. 에스라와 그의 동역자들이 포로 생활에서 돌아와 예루살렘을 재건하였을 때, 그들은 밀러의 보석들을 회복하는 사업을 예표하였으니, 이는 곧 밀러의 기초 진리들을 회복하는 사업이다. 그러므로 밀러의 사업의 틀을 이해하는 것은 필수적이다.

> “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.

> “Rasul-rasul membina di atas suatu dasar yang teguh, iaitu Gunung Batu yang Kekal. Kepada dasar ini mereka membawa batu-batu yang mereka gali dari dunia. Para pembina itu tidak bekerja tanpa halangan. Pekerjaan mereka menjadi amat sukar oleh tentangan musuh-musuh Kristus. Mereka terpaksa berjuang melawan kefanatikan, prasangka, dan kebencian mereka yang sedang membina di atas dasar yang palsu. Ramai antara mereka yang bekerja sebagai pembina jemaat dapat diumpamakan seperti para pembina tembok pada zaman Nehemia, tentang siapa telah tertulis: ‘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.

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.”

Dalam kedua-dua petikan Yesaya itu, pekerjaan yang harus dilakukan ialah membangkitkan asas-asas dan tempat-tempat tandus banyak generasi. Yesaya sedang mengenal pasti suatu pekerjaan rohani yang telah digambarkan melalui pekerjaan harfiah itu. Asas-asas itu sepatutnya dipelihara, namun sebaliknya akhirnya tertutup sama sekali oleh suatu asas palsu daripada permata-permata tiruan. Mereka yang dikenal pasti oleh Yesaya sedang memulihkan kebenaran-kebenaran asas golongan Millerite, bukannya bata dan batu secara harfiah. Lambang bagi kebenaran-kebenaran itu ialah kerangka Miller mengenai dua kuasa pembinasa yang memijak-mijak tempat kudus dan bala tentera selama “tujuh masa.”

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.

Pekerjaan pemulihan itu digambarkan sebagai membangunkan “asas-asas” dan “tempat-tempat yang sunyi sepi turun-temurun,” dan melambangkan pekerjaan nubuat untuk memulihkan kebenaran-kebenaran asas melalui metodologi yang membawa garis nubuat demi garis nubuat, sedikit di sini dan sedikit di sana. Pekerjaan menegakkan semula asas-asas dan tempat-tempat yang sunyi sepi itu ialah pekerjaan membentangkan dan mempertahankan kebenaran-kebenaran asal yang dilambangkan pada carta-carta perintis 1843 dan 1850, yang merupakan dua loh dalam Habakuk fasal dua. Dan pekerjaan itu diselesaikan dengan metodologi hujan akhir, iaitu “garis demi garis”. Itulah pekerjaan kembali kepada jalan-jalan purba Yeremia dalam pertikaian dengan mereka yang ingin menegakkan suatu asas palsu, sebagaimana dilambangkan oleh permata-permata palsu dalam mimpi Miller.

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

> “Setshaba se batla go faposa megopolo ya bakaulengwe le bokgaitsadi ba rona mo tirong ya go baakanyetsa setšhaba go ema mo malatsing ano a bofelo. Ditsietso tsa gagwe di diretswe go gogela megopolo kgakala le dikotsi le maikarabelo a ura eno. Ba tsaya e se sepe lesedi le Keresete a tswang legodimong go le neela Johane gore e nne la batho ba Gagwe. Ba ruta gore ditiragalo tse di leng fa pele ga rona ga di botlhokwa mo go lekaneng gore di newe tlhokomelo e e kgethegileng. Ba dira gore boammaaruri jwa semelo sa legodimo bo se ka jwa nna le maatla, mme ba thopela batho ba Modimo maitemogelo a bone a nako e e fetileng, ba ba naya mo boemong jwa one saense ya maaka.

> “‘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.

> “‘Tuhan befirman begini, Berdirilah di jalan-jalan, dan lihatlah, dan tanyakanlah akan jalan-jalan yang lama, di manakah jalan yang baik itu, dan berjalanlah di dalamnya.’ Yeremia 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.

> “Do se kwabe ma nnipa mfa wɔn ho nhwehwɛ sɛ wɔbɛtetew yɛn gyidi fapem no agu—fapem a wɔde too yɛn adwuma mfiase no mu denam Asɛm no ho adesua a wɔde mpaebɔ yɛe ne adiyisɛm so. Saa fapem yi so na yɛasi ade mfe aduonum a atwam no nyinaa. Ebetumi ayɛ sɛ nnipa bɛsusu sɛ wɔahu ɔkwan foforo, na wɔbɛtumi ato fapem a ɛyɛ den sen nea wɔatow dedaw no. Nanso eyi yɛ nnaadaa kɛse. Obiara rentumi nto fapem foforo biara ka nea wɔatow dedaw no ho.”

> “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.

> “U ntete, van’wana vo tala va ringetile ku aka ripfumelo lerintshwa, ku simeka milawu leyintshwa. Kambe ku aka ka vona ku yime nkarhi wo tanihi kwihi? Ku hatlise ku wa, hikuva a ku nga akiwanga ehenhla ka Ribye.

> “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.

> “Adakah murid-murid yang pertama itu tidak perlu berhadapan dengan kata-kata manusia? Bukankah mereka harus mendengarkan teori-teori palsu, lalu, sesudah melakukan segala sesuatu, tetap berdiri teguh sambil berkata: ‘Karena tidak ada seorang pun yang dapat meletakkan dasar lain daripada dasar yang telah diletakkan itu’? 1 Korintus 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.

> “Jadi, kita harus berpegang teguh pada permulaan keyakinan kita sampai kepada akhirnya. Firman-firman yang penuh kuasa telah diutus oleh Allah dan oleh Kristus kepada umat ini, membawa mereka keluar dari dunia, langkah demi langkah, ke dalam terang yang jernih dari kebenaran masa kini. Dengan bibir yang telah dijamah oleh api yang kudus, hamba-hamba Allah telah memaklumkan pekabaran itu. Ucapan ilahi telah membubuhkan meterainya atas keaslian kebenaran yang telah diberitakan.” Testimonies, jilid 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.

“လုပ်ငန်းတော်တစ်ရပ်ဖြစ်သော နောက်ဆုံးသောနေ့ရက်များ၌ ရပ်တည်နိုင်မည့် လူမျိုးတစ်မျိုးကို ပြင်ဆင်ခြင်း” သည် Ezekiel အခန်း သုံးဆယ့်ခုနစ်တွင်ရှိသော ပရောဖက်ပြုချက် နှစ်ရပ်နှင့် ဆက်စပ်နေသော အလုပ်တော်ဖြစ်သည်။ တောကန္တာရ၌ ဟောပြောသော Isaiah ၏အသံအားဖြင့် သတင်းစကားတစ်ရပ်ကို ပို့ကြားလျက်၊ Ezekiel ၏ ပထမသတင်းစကားသည် Sodom နှင့် Egypt ဟုခေါ်သော မြို့၏လမ်းမပေါ်၌ သုံးရက်ခွဲကြာ သေဆုံးနေခဲ့သူတို့ကို အတူတကွ စုဝေးစေသည်။ ထို့နောက် သူတို့သည် မိမိတို့သည် သမီးကညာဆယ်ယောက်၏ ဥပမာ၌ Matthew ဖော်ပြထားသော စောင့်ဆိုင်းရသောအချိန်အတွင်း ရှိနေခဲ့ကြသည်ကို သိမြင်လာကြသည်။ ထို့နောက် သူတို့သည် ပြန်လာလိုလျှင် အဖိုးတန်သောအရာကို ယုတ်ညံ့သောအရာမှ ခွဲထုတ်ရမည်ဟု Jeremiah အား ပေးထားသော ခေါ်သံကို ကြားနာကြသည်။ ထို့ပြင် Daniel အခန်း ကိုး၌ရှိသော ဆုတောင်းခြင်းကိုလည်း present truth အဖြစ် သူတို့ သိမှတ်ကြသည်။ ထို့ကြောင့် သူတို့သည် ဧဝံဂေလိတရား၏ အခြေအနေသတ်မှတ်ချက်များကို လက်ခံ၍ ပြည့်စုံစွာ ဆောင်ရွက်ခြင်းအားဖြင့် ပြန်လာရန် ရွေးချယ်ကြသည့်အခါနှင့် ရွေးချယ်လျှင်၊ သူတို့သည် Ezekiel ၏ ဒုတိယသတင်းစကားကို လက်ခံရရှိကြပြီး မိမိတို့၏ခြေထောက်ပေါ်၌ ရပ်တည်လျက် အလွန်ခိုင်မာသော စစ်တပ်ကြီးတစ်ရပ် ဖြစ်လာကြသည်။

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.

“موره اوکاررو ماشی کوتلوم ایزی اواژا اوک هورو کومورو هانی هورون” اکا، “هوریوم سوتا هوریوم” یولی توغون نا اوک هانی اکا لاتر رین میتودولوجی دا اوتشور اکو. ا موره، 1843 نا 1850 پایونیر چارت‌لالدا نمایندگی قیلیگن میلرایت حاقیقتلرنی تیگلش موره‌سنی اوز ایچیگا آلادو. اوشو ایکی چارت، حبقوق‌نینگ ایکی جدولیدور، و اولار بیر-بیرینیگ اوستیگا قویلیشی کریک (“هوریوم سوتا هوریوم”)، شو تاریقه بیلن، اوشو ایکی چارت، آخیری کونلرده “درت براش من” طمونیدن تیگلنیشی لازیم بولگن اساسلی حاقیقتلرنی نمایندگی قیلادو.

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.

Seoš sešupaditšwe, mothaladi godimo ga mothaladi, di lemoga phošo yeo e lego mo tšhateng ya 1843, yeo ka morago e ilego ya lokišwa mo tšhateng ya 1850. Ge di elwa hloko bjalo ka tafola e tee (mothaladi godimo ga mothaladi), gona di emela bobedi maitemogelo a batho ba Modimo le histori e utilwego ya medumo e šupago ya maru a legodimo, gobane mmogo di bontšha go nyama ga mathomo, nako ya go diega, Sello sa Gare ga Bošego, le 22 Oktober 1844, le go nyama mo gogolo.

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.

Ia adalah kekecewaan pertama, Seruan Tengah Malam dan kekecewaan besar yang merupakan sejarah tersembunyi dari ketujuh guruh itu. Inilah struktur kebenaran, sebab kebenaran didasarkan pada huruf pertama dan huruf terakhir dari kata Ibrani “kebenaran” yang sama dengan kekecewaan pertama dan kekecewaan terakhir dari sejarah itu. Huruf yang di tengah, yaitu huruf ketiga belas, adalah lambang pemberontakan sebagaimana diwakili oleh mereka yang menolak pekabaran Seruan Tengah Malam. Kedua bagan itu, ketika dipadukan, memberikan dua saksi bagi kebenaran-kebenaran nubuatan kaum Millerit yang harus dipulihkan oleh pria penyapu debu itu, tetapi keduanya juga mengidentifikasi pengalaman yang melambangkan pengalaman seratus empat puluh empat ribu.

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.

Mereka yang dipanggil untuk menjadi panji (seratus empat puluh empat ribu) telah berhadapan dengan kekecewaan pertama mereka pada 18 Juli 2020, dan kemudian pada bulan Juli 2023, mereka pun dihadapkan kepada sebuah pekabaran dari suatu suara yang berseru-seru di padang gurun. Suara itu memanggil mereka untuk kembali.

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.

Binhan a iti nalimed a pakasaritaan dagiti pito a tonnerro a maiparangarang ti panagsukir, ta ti sumaruno a waymark ket inton ti dirt brush man urnongenna dagiti alahas ket ibellengna ida iti casket. Kalpasanna, agsilnagda iti sangapulo a daras a nalatak. Iti dayta a punto, ni Miller napukaw. No agriing dagiti birhen (Miller), naladawen unayen. Ti panangisubli kadagiti pannakadadael dagiti adu a kaputotan ket maysa a trabaho a masapul a pasetanna dagiti dua a saksi. Dayta a trabaho ket mapasamak itan.

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”.

Mokgwa wa boporofeti wa William Miller, bjalo ka ge o emetšwe ke pono ya Noka ya Ulai, ya Daniele dikgaolo tša šupa, seswai le senyane, e be e le mebušo ye mebedi ya tshenyego ya boheitene le bopapa; gomme mokgwa wa Future for America ke boheitene (drakone), gwa latela bopapa (sebata) le Boprotestanta bjo bo apostatago (moporofeta wa maaka). Senotlelo seo se theago mekgwa ye ka bobedi ke dingwalwa tša moapostola Paulo. Moapostola Paulo e bile lentšu la boporofeta leo le gokagantšego Israele ya bogologolo le Israele ya semoya. Pele ga tšhologelo ya gagwe, leina la Paulo e be e le Saulo, leo le bolelago “mokgethwa” goba “yo a beilwego pele”.

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 telah dipilih (dipilih secara khusus) untuk menjadi rasul bagi bangsa-bangsa bukan Yahudi, dan ia dipilih, antara lain, karena pengertiannya akan Perjanjian Lama. Sebagai penulis sebagian besar Perjanjian Baru, tidak ada penulis Perjanjian Baru lainnya yang memiliki pengertian akan Perjanjian Lama seperti Paulus. Ia dipilih untuk memimpin dalam menyampaikan Injil kepada bangsa-bangsa bukan Yahudi, tetapi ia juga dipilih untuk menetapkan hubungan antara sejarah-sejarah nubuatan dalam Perjanjian Lama dengan sejarah nubuatan yang menyusul sesudah jangka waktu salib. Tanpa kesaksian Paulus, pemahaman nubuatan kaum Millerit, maupun Future for America, tidak akan ada. Dalam sejarah yang sama ketika Israel literal diceraikan sebagai umat pilihan Allah, Paulus dipilih untuk mengidentifikasi bahwa Israel purba itu, meskipun pada waktu itu telah diceraikan dari Allah, adalah lambang dari sejarah nubuatan Israel rohani. Kaidah-kaidah nubuatan yang diperlukan bagi pergerakan malaikat pertama dan ketiga terutama didasarkan pada tulisan-tulisan rasul Paulus.

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.

Ka bynta kane ka daw, ngin sa pyrkhat ia katto katne na ki nongrim jingïathuhlypa kiba la kdew da u Paul kiba la ktah ia ka khubor jong ki Millerite, kaba la buh hapoh ka jingkhang jong ar tylli ki bor pynjot, bad haba ngi leh kumta ngin sa pyrkhat ruh kumno kita ki nongrim ki ktah halor ka jingkhang jong lai tylli ki bor pynjot.

> 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.

> Le gona, bana bešo, ga ke rate gore le hloke tsebo ka taba ye, gore borakgolokhukhu ba rena ka moka ba be ba le ka tlase ga leru, gomme ka moka ba feta lewatleng; gomme ka moka ba kolobetšwa go Moše lerung le lewatleng; gomme ka moka ba ja dijo tšeo di swanago tša moya; gomme ka moka ba nwa seno seo se swanago sa moya; gobane ba be ba nwa Leswikeng leo la moya leo le bego le ba latela; gomme Leswika leo e be e le Kriste. Eupša Modimo ga se a ka a kgahlišwa ke bontši bja bona; gobane ba ile ba fedišwa lešokeng. Bjale dilo tše e bile mehlala go rena, gore re se ke ra kganyoga dilo tše mpe, bjalo ka ge le bona ba ile ba di kganyoga. Le gona le se ke la ba barapedi ba medimo ya diswantšho, bjalo ka ge ba bangwe ba bona ba be ba le bjalo; bjalo ka ge go ngwadilwe gwa thwe, Setšhaba se ile sa dula fase sa ja le go nwa, gomme sa tsoga sa bapala. Le gona a re se keng ra dira bootswa, bjalo ka ge ba bangwe ba bona ba ile ba bo dira, gomme ka letšatši letee gwa wa ba dikete tše masome a mabedi-tharo. Le gona a re se keng ra leka Kriste, bjalo ka ge ba bangwe ba bona le bona ba ile ba mo leka, gomme ba fedišwa ke dinoga. Le gona le se ke la ngongorega, bjalo ka ge ba bangwe ba bona le bona ba ile ba ngongorega, gomme ba fedišwa ke mosenyi. Bjale dilo tše ka moka di ile tša ba diragalela e le mehlala; gomme di ngwadilwe go re lemoša rena, bao mafelelo a lefase a re fihletšego. 1 Bakorinthe 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.

Ko ditemana di lekgolo tše lesome tše kopana, Paulo o bontšha gore tirelo ya kolobetšo e be e emetšwe pele go putlaganya Lewatle le Lehwibidu, gore Leswika leo le bego le latela Isiraele ya bogologolo e be e le “Leswika la semoya,” le gore e be e le Kriste. O bontšha gape gore Isiraele ya bogologolo e be e le mohlala go bao ba phelago mehleng ya bofelo. Karolo ye ke temošo, gomme karolo ye ke lefelo la ngangisano magareng ga bao ba thekgago therešo le bao ba ganetšago therešo. Ditsebi tša thutamodimo tša Adventist di ruta gore Paulo o be a no bontšha fela gore ditiragalo tša histori tša Isiraele ya bogologolo di be di swantšha dithuto tša boitshwaro tšeo di bego di swanetše go kwešišwa ke bao ba phelago mehleng ya bofelo, eupša di gatelela gore Paulo o be a sa bontšhe gore histori ya Isiraele ya mmeleng e be e swanetše ka nnete go boelediwa ke Isiraele ya semoya. Kgaetšedi White gantši o šomiša karolo ye go netefatša gabotse seo Paulo a bego a se ra.

> “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. . . .

> “Setiap nabi pada zaman dahulu berbicara bukan terutama untuk zaman mereka sendiri, melainkan untuk zaman kita, sehingga nubuat mereka berlaku bagi kita. ‘Semuanya ini telah menimpa mereka sebagai teladan, dan dituliskan untuk menjadi peringatan bagi kita, yang hidup pada waktu, di mana zaman akhir telah tiba.’ 1 Korintus 10:11. ‘Mereka telah menyelidiki bahwa bukan untuk diri mereka sendiri, tetapi untuk kita mereka melayani segala sesuatu yang kini diberitakan kepada kamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus, yang diutus dari sorga; hal-hal itu ingin diketahui oleh malaikat-malaikat.’ 1 Petrus 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.

> “Библия е натрупала и събрала заедно своите съкровища за това последно поколение. Всички великите събития и тържествени действия от историята на Стария завет са се повтаряли и се повтарят в църквата в тези последни дни.” Selected Messages, book 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.

“ပဋိညာဉ်ဟောင်းသမိုင်း၏ ကြီးမားသောအဖြစ်အပျက်များနှင့် အလွန်သမ္မတရားပြုသော အရေးကြီးသည့် ဆောင်ရွက်ချက်များသည် ဤနောက်ဆုံးသောနေ့ရက်များတွင် အသင်းတော်အတွင်း၌ ထပ်မံဖြစ်ပေါ်နေကြပြီး၊ ထပ်မံဖြစ်ပေါ်လျက်လည်း ရှိကြသည်” ဟု Sister White သည် ထိုကျမ်းချက်များတွင် ပေါလု၏ အဓိပ္ပာယ်ကို အနှစ်ချုပ်ဖော်ပြထားသည်။ ရှေးဣသရေလကို အနာဂတ္တိသဘောအရ အနက်ရှိသော ပုံဆောင်ချက်တစ်ရပ်အဖြစ် သုံး၍ အမှန်တကယ်ရှိသော ဣသရေလ၏ သမိုင်းကို ပုံဖော်ပြသခဲ့သည်ဟူသော ပေါလု၏ သတ်မှတ်ချက်ကို လျော့နည်းအောင်ပြုရန် စာတန်သည် ဤအနာဂတ္တိဆိုင်ရာ နိယာမအပေါ် အဓိကတိုက်ခိုက်ချက် နှစ်ရပ်ကို တင်သွင်းခဲ့သည်။ ပထမတစ်ရပ်မှာ၊ ကျွန်ုပ် ယခင်က ဖော်ပြခဲ့ပြီးဖြစ်သကဲ့သို့၊ ပေါလုသည် ထိုသမိုင်းများက ကိုယ်ကျင့်တရားဆိုင်ရာ သင်ခန်းစာများကိုသာ ကိုယ်စားပြုသည်ဟု ဆိုခဲ့ခြင်းဖြစ်သည်ဟူသော အခိုင်အမာပြောဆိုချက်ဖြစ်သည်။ ထိုအယူမှားသင်ခန်းစာသည် အမှန်တရားတစ်ဝက်မျှသာဖြစ်ပြီး၊ အမှန်တရားတစ်ဝက်သည် အမှန်တရားလုံးဝမဟုတ်ပေ။ ရှေးဣသရေလ၏ သမိုင်းမှ ထုတ်ယူနိုင်သော ကိုယ်ကျင့်တရားဆိုင်ရာ သင်ခန်းစာများသည် နောက်ဆုံးသောနေ့ရက်များတွင် အသက်ရှင်နေသူတို့၏ အကျိုးအတွက် ဖြစ်သည်ဟူသည်မှာ မှန်ကန်သော်လည်း၊ ထိုအချက်ကို အသုံးချ၍ ထိုသမိုင်းများသည် ထပ်မံဖြစ်ပေါ်မည့် အဖြစ်အပျက်များ၏ ပုံဖော်ပြချက်လည်း ဖြစ်ကြောင်းကို ငြင်းပယ်ရန် အသုံးပြုသောအခါ၊ ထိုအရာသည် အမှန်တရားကို ငြင်းဆိုရန် ရည်ရွယ်ထားသော အမှန်တရားတစ်ဝက်သာ ဖြစ်လာသည်။

> “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.

> “तियानपुई मिपुइते हमा thlawknak asilole thimnak kha Pathian mi pawl hmaiah a awm tawh—khawvel atanga an chhuak a, an inthliar a, inngaitlawm taka thu an awihna kawngah an kal chuan thlawknak a ni ang; mahse milim biakna neiho, vanramin a ngen sang takte an hnehchhiat tute nen an inpawlh chuan thimnak a ni ang. Hel Israel thu awih lohna sual leh dik lohnate chu ziah felin a awm a, anmahni lemchan pawh kan hmaiah vaukhannak atan dah a ni; an bawhchhiatna entawn chu kan zui a, Pathian hnen atanga kan pempilh chuan an tluk ang bawkin kan tlu ngei ang. ‘Tuahsiak, heng zawng zawng hi entawn atan an chungah a thleng a: khawvel tawpte a lo thleng ta kanmahni vaukhannak atan ziah an ni.’ 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.

'Ngoepe e tee ga se šomišwe go ganetša therešo ye nngwe, gobane ge se šomišwa ka tsela yeo, se fetola therešo ya Modimo maaka.

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

> “Lingaan laa ndimiki inkanela ikangʼaata esina oo Laitoriani.” 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.

A thuhilhna pawh hmasâia Israelte chanchin hi thil zirtîrna moral chauh a entîr tih thu hi, Adventist theologian-te’n Pathian thu hril lâwkna a tihchhiat nân an hman ṭhin a ni; hei hi Pathian mite tihthlêm nân, dâwt an pawm theih nân, fâwl hlum an buatsaih chhûnga tel hmun khat, a nihna hmanhlâ tak mai chu a ni a; dâwt an pawm chu tirhkoh Paul lehkhabute-ah hriat chianin a lo ni.

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.

Serangan utama yang lain terhadap prinsip bahawa sejarah Israel purba melambangkan sejarah Israel moden telah direka oleh golongan Jesuit pada zaman Kontra-Reformasi, dan serangan itu terdiri daripada persetujuan terhadap gagasan bahawa sejarah Israel purba diulangi. Dusta Jesuit itu ialah bahawa sejarah itu diulangi secara harfiah, bukan diulangi secara rohani. Dusta itu direka sebagai suatu cara untuk menghalang pemahaman bahawa paus di Roma ialah antikristus dalam nubuat Alkitab, kerana ajaran itu mengakui kebenaran bahawa terdapat seorang antikristus pada akhir zaman, tetapi berhujah bahawa antikristus itu dilambangkan oleh suatu kuasa harfiah, bukan suatu kuasa rohani. Dengan demikian, perempuan sundal dalam Wahyu tujuh belas, yang pada dahinya tertulis misteri, Babel, ialah seorang perempuan sundal yang bangkit di negeri Babel yang harfiah, yang pada hari ini ialah 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.

> “Bao ba tsenang mo tlhakatlhakanong mo kutlwisising ga bone ga lefoko, ba ba palelwang ke go bona bokao jwa moganetsi wa ga Keresete, ruri ba tla ipeya ka fa letlhakoreng la moganetsi wa ga Keresete.” 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.

ਪੋਪ ਇੱਕ ਅਸਲ ਵਿਅਕਤੀ ਹੈ, ਜੋ ਇੱਕ ਅਸਲ ਸ਼ਕਤੀ (ਕੈਥੋਲਿਕ ਚਰਚ) ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦਾ ਹੈ; ਪਰੰਤੂ ਭਵਿੱਖਬਾਣੀ ਅਨੁਸਾਰ ਉਸ ਅਤੇ ਉਸ ਦੀ ਸੰਸਥਾ ਦੀ ਪਛਾਣ ਅਸਲ ਬਾਬਲੋਨ ਦੇ ਰੂਪ ਵਿੱਚ ਕੀਤੀ ਗਈ ਹੈ, ਅਤੇ ਉਨ੍ਹਾਂ ਦੀ ਸਹੀ ਪਛਾਣ ਤਦ ਹੀ ਹੋ ਸਕਦੀ ਹੈ ਜਦੋਂ ਵਿਰੋਧੀ-ਮਸੀਹ ਦੇ ਵਿਸ਼ੇ ਨੂੰ ਇੱਕ ਅਸਲ ਉਦਾਹਰਨ ਦੀ ਆਤਮਿਕ ਪੂਰਤੀ ਵਜੋਂ ਪੇਸ਼ ਕੀਤਾ ਜਾਵੇ। ਪੌਲੁਸ ਨੇ ਦਰਸਾਇਆ ਕਿ ਅਸਲ ਇਸਰਾਏਲ ਆਤਮਿਕ ਇਸਰਾਏਲ ਦੀ ਉਦਾਹਰਨ ਹੈ, ਪਰ ਇਹ ਕੋਈ ਨਵਾਂ ਭਵਿੱਖਬਾਣੀਕ ਸੱਚ ਨਹੀਂ ਸੀ ਜੋ ਉਸ ਨੇ ਪੇਸ਼ ਕੀਤਾ, ਕਿਉਂਕਿ ਉਸ ਦੀ ਸਮਝ ਆਮ ਤੌਰ 'ਤੇ ਪੁਰਾਣੇ ਨੇਮ ਉੱਤੇ ਆਧਾਰਿਤ ਸੀ, ਅਤੇ ਉਸ ਦੀ ਗਵਾਹੀ ਵੀ ਉੱਥੇ ਹੀ ਆਧਾਰਿਤ ਹੈ।

> 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.

> Beginne lê Jehofa, die Koning van Israel, en sy Verlosser, Jehofa van die leërskare: Ek is die eerste, en Ek is die laaste; en buiten My is daar geen God nie. En wie kan, soos Ek, roep, en dit verkondig, en dit vir My in orde stel, sedert Ek die volk van ouds aangestel het? En laat hulle aan hulle toon die dinge wat kom, en wat sal gebeur. Wees nie bevrees nie, en moenie bang wees nie: het Ek dit nie van daardie tyd af aan jou laat hoor en verkondig nie? Julle is inderdaad my getuies. Is daar ’n God buiten My? Ja, daar is geen God nie; Ek ken geeneen. Jesaja 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.

Kita harus menjadi saksi-saksi Kristus, sebagaimana Paulus, bahwa Alfa dan Omega telah menetapkan bukan hanya Israel purba, melainkan seluruh bangsa-bangsa purba dalam Alkitab sebagai lambang-lambang untuk menunjukkan “hal-hal yang akan datang” atas mereka yang hidup pada hari-hari terakhir. Paulus adalah seorang ahli dalam Perjanjian Lama, dan ia dibangkitkan untuk menjadi mata rantai penghubung kenabian antara dispensasi Israel harfiah dan Israel rohani. Tulisan-tulisannyalah yang menuntun mereka yang memahami pertambahan pengetahuan pada waktu kesudahan pada tahun 1798, dan juga pada tahun 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).

Babilon purba secara harfiah, anak-anak timur purba, Mesir purba, Yunani purba, dan kerajaan Media-Persia purba ialah lambang kuasa-kuasa rohani pada akhir dunia. Lambang-lambang purba itu ialah yang harfiah yang mendahului, dan melambangkan, yang rohani yang menyusul. Paulus bahkan melangkah sejauh mengenal pasti bahawa Adam yang harfiah melambangkan Adam yang rohani (iaitu Kristus).

> 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.

> Dzanje ndi momwe kwalembedwera, Munthu woyamba Adamu anakhala moyo wamoyo; Adamu wotsiriza anakhala mzimu wopatsa moyo. Koma choyamba sichinali chauzimu, koma chachibadwidwe; ndipo pambuyo pake chija chauzimu. Munthu woyamba ndi wa dziko lapansi, wa fumbi: munthu wachiwiri ndi Ambuye wochokera kumwamba. Monga alili wa fumbi, oteronso ali a fumbiwo: ndipo monga alili wa kumwamba, oteronso ali a kumwambawo. Ndipo monga tavala chifanizo cha wa fumbi, tidzavalanso chifanizo cha wa kumwamba. 1 Akorinto 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.”

ရှင်ပေါလုသည် ပထမ အာဒံနှင့် နောက်ဆုံး အာဒံအကြောင်း၌ အလွန်နက်နဲသော သင်ခန်းစာအချို့ကို သင်ကြားပေးလျက်ရှိသည်။ သို့ရာတွင် ကျွန်ုပ်တို့သည် သူက ထိုကျမ်းပိုဒ်တွင် အလွန်ရှင်းလင်းစွာ ဖော်ပြထားသော မူဝါဒတစ်ရပ်ကိုသာ သတ်မှတ်ဖော်ထုတ်နေခြင်းဖြစ်သည်။ သူက “ဝိညာဉ်ဆိုင်ရာသောအရာသည် ပထမမဟုတ်၊ သဘာဝဆိုင်ရာသောအရာသာ ပထမဖြစ်၏။ ထို့နောက်မှ ဝိညာဉ်ဆိုင်ရာသောအရာ ဖြစ်၏” ဟု ဆိုသောအခါ၊ ထိုမူကို တင်ပြထားသည်။ ဤနေရာ၌ ပေါလုက “သဘာဝဆိုင်ရာ” ဟု သတ်မှတ်ထားသော အက္ခရာအရ အဓိပ္ပာယ်သည် ပထမဖြစ်ပြီး၊ ဝိညာဉ်ဆိုင်ရာ အဓိပ္ပာယ်သည် နောက်ဆုံးဖြစ်သည်။ အက္ခရာအရ ဣသရေလသည် ပထမဖြစ်ပြီး သဘာဝဆိုင်ရာဖြစ်ကာ၊ ဝိညာဉ်ဆိုင်ရာ ဣသရေလသည် “ထို့နောက်” လာသည်။

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

Babylon halak i hudaŋ ni Babel i kꞌumaŋ. Paul ki oyeŋgunŋi i mesok i hiŋma-atiŋ aloŋ ejeneneŋ ma, doŋ ejeniŋ ki, idien sisca i yayayak i hudaŋ ni yayayak i yespiritiŋ ni, idaŋ te i kam taŋtayaŋ ejen. Ni kross i sesaŋ, yaŋ prophecy i hudaŋ ni yespiritiŋ ni i lilak ni, ni i poŋ ejen.

> 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.

> Kerana kamu semua ialah anak-anak Tuhan oleh iman dalam Kristus Yesus. Kerana semua kamu yang telah dibaptis ke dalam Kristus telah mengenakan Kristus. Dalam hal ini tidak ada orang Yahudi atau orang Yunani, tidak ada hamba atau orang merdeka, tidak ada laki-laki atau perempuan; kerana kamu semua adalah satu dalam Kristus Yesus. Dan jika kamu milik Kristus, maka kamu ialah benih Abraham dan ahli waris menurut janji itu. Galatia 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.

A sa tsotellehe hore tokelo ea hao ea tsoalo e ka ba efe, haeba le ha u amohela Kreste, ka nako eo u fetoha peō ea Abrahama. Ha u Iseraele ea sebele ka nama; u Iseraele ea moea. Phetoho ho tloha ho ea sebele ka nama ho ea ho ea moea e bile sefapano. Pauluse o arola moloko oa batho ka lihlopha tse peli. Sehlopha ka seng se na le selekane sa sona, ’me ka seng ke litloholo tsa Abrahama. Se seng le se seng se na le motse o emelang lelapa la sona le selekane sa sona. E mong le e mong ke mora oa Adama oa sebele ka nama kapa oa Adama oa moea.

> 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.

> ဖြစ်၍ ရေးထားသည်မှာ အာဗြဟံ၌ သားနှစ်ယောက်ရှိ၍၊ တစ်ယောက်သည် ကျွန်မိန်းမမှ၊ တစ်ယောက်သည် လွတ်လပ်သော မိန်းမမှ ဖြစ်သည်။ သို့ရာတွင် ကျွန်မိန်းမမှ ဖြစ်သောသူသည် ဇာတိပကတိအတိုင်း မွေးဖွားခြင်းခံရ၏။ လွတ်လပ်သော မိန်းမမှ ဖြစ်သောသူမူကား ကတိတော်အားဖြင့် ဖြစ်၏။ ဤအရာတို့သည် ဥပမာအနက်ရှိသော အရာများဖြစ်ကြ၏။ အကြောင်းမူကား ဤမိန်းမနှစ်ဦးသည် ပဋိညာဉ်နှစ်ပါးကို ဆိုလိုကြ၏။ တစ်ပါးသည် စိနာတောင်မှ ဖြစ်၍ ကျွန်ဘဝသို့ မွေးဖွားစေသော ပဋိညာဉ်ဖြစ်၏။ ထိုသူသည် အာဂါဖြစ်၏။ အကြောင်းမူကား ဤအာဂါသည် အာရေဗျပြည်ရှိ စိနာတောင်ကို ဆိုလိုပြီး ယခုရှိသော ယေရုရှလင်မြို့နှင့် ကိုက်ညီ၏။ အဘယ်ကြောင့်ဆိုသော် ယင်းမြို့သည် မိမိ၏ သားသမီးတို့နှင့်အတူ ကျွန်ဘဝ၌ ရှိသောကြောင့် ဖြစ်၏။ သို့ရာတွင် အထက်မှရှိသော ယေရုရှလင်မြို့မူကား လွတ်လပ်၏။ ထိုမြို့သည် ငါတို့အားလုံး၏ မိခင်ဖြစ်၏။ အကြောင်းမူကား ရေးထားသည်မှာ၊ “မမွေးဖွားသော သန္ဓေမရှိသော မိန်းမ၊ ဝမ်းမြောက်လော့။ သားဖွားဝေဒနာမခံရသော မိန်းမ၊ ပေါက်ကွဲ၍ အော်ဟစ်လော့။ အကြောင်းမူကား စွန့်ပစ်ခံရသော မိန်းမသည် လင်ရှိသော မိန်းမထက် သားသမီး ပို၍များ၏” ဟူ၍ ဖြစ်၏။ ညီအစ်ကိုတို့၊ ယခု ငါတို့သည် ဣဇာက်ကဲ့သို့ ကတိတော်၏ သားသမီးများ ဖြစ်ကြ၏။ သို့ရာတွင် ထိုအခါ ဇာတိပကတိအတိုင်း မွေးဖွားသောသူသည် ဝိညာဉ်တော်အတိုင်း မွေးဖွားသောသူကို ညှဉ်းဆဲသကဲ့သို့ ယခုလည်း ထိုနည်းတူ ဖြစ်၏။ သို့သော် ကျမ်းစာသည် အဘယ်သို့ ဆိုသနည်း။ “ကျွန်မိန်းမနှင့် သူ၏သားကို နှင်ထုတ်လော့။ အကြောင်းမူကား ကျွန်မိန်းမ၏သားသည် လွတ်လပ်သော မိန်းမ၏သားနှင့်အတူ အမွေမခံရ” ဟု ဆို၏။ ထို့ကြောင့် ညီအစ်ကိုတို့၊ ငါတို့သည် ကျွန်မိန်းမ၏ သားသမီးများ မဟုတ်၊ လွတ်လပ်သော မိန်းမ၏ သားသမီးများ ဖြစ်ကြ၏။ ဂလာတိ ၄:၂၂–၃၀။

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.

Masa dalam periode salib, hal-hal harfiah purba menjadi lambang bagi yang rohani pada zaman modern. Rasul Paulus menjelaskan kebenaran-kebenaran nubuat yang esensial ini, yang memungkinkan William Miller menetapkan kerangka dua kuasa pembinasa, yang di atasnya ia mendasarkan semua kesimpulan kenabiannya. Pekerjaan yang sama yang dilaksanakan oleh rasul Paulus itulah yang mengidentifikasi tiga kuasa pembinasa yang menjadi kerangka bagi semua kesimpulan kenabian 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.

संख्यात्मक वृद्धि के ज्ञान के विषय में मिलर की समझ की रूपरेखा, जो अध्याय सात, आठ और नौ के उलै नदी के दर्शन द्वारा निरूपित है, उसकी उस खोज पर आधारित थी कि दानिय्येल की पुस्तक में “the daily” मूर्तिपूजक रोम का प्रतिनिधित्व करता है। उसने यह खोज पौलुस के थिस्सलुनीकियों के नाम दूसरे पत्र में की। यही समझ वह प्रमुख सत्य है, जिसकी पहचान भविष्यवाणी संबंधी “lie” के साथ जुड़ी हुई है, जो अन्तिम दिनों में सेवेंथ-डे एडवेंटिस्टों पर प्रबल भ्रम ले आती है।

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.

Re tla tswela pele ka thuto ya rona ya keketsego ya tsebo e emetsweng ke pono ya Noka ya Ulai sehloohong se latelang ka ho ela hloko seo Miller a ileng a se lemoha lengolong la Pauluse.

> “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.

> “Yang melihat di balik permukaan, yang membaca hati semua manusia, berfirman tentang mereka yang telah menerima terang yang besar: ‘Mereka tidak tertimpa penderitaan dan keheranan karena keadaan moral dan rohani mereka.’ Ya, mereka telah memilih jalan mereka sendiri, dan jiwa mereka berkenan kepada kekejian-kekejian mereka. Aku pun akan memilih kesesatan mereka, dan akan mendatangkan apa yang mereka takuti atas mereka; sebab ketika Aku memanggil, tidak seorang pun menjawab; ketika Aku berfirman, mereka tidak mendengar; melainkan mereka melakukan apa yang jahat di hadapan mata-Ku, dan memilih apa yang tidak Kukenan.’ ‘Allah akan mengirimkan kepada mereka kesesatan yang kuat, sehingga mereka percaya kepada dusta,’ karena mereka tidak menerima kasih akan kebenaran, supaya mereka diselamatkan,’ ‘melainkan berkenan kepada kelaliman.’ Yesaya 66:3, 4; 2 Tesalonika 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.

> “Guru syurgawi itu bertanya: ‘Apakah penipuan yang lebih kuat yang dapat memperdayakan fikiran daripada kepura-puraan bahawa kamu sedang membina di atas dasar yang benar dan bahawa Tuhan menerima pekerjaanmu, sedangkan pada hakikatnya kamu sedang melaksanakan banyak perkara menurut dasar duniawi dan sedang berdosa terhadap Yehovah? Oh, betapa besarnya penipuan itu, suatu khayalan yang mempesonakan, yang menguasai fikiran apabila orang-orang yang pernah mengenal kebenaran, menyangka bentuk kesalehan sebagai roh dan kuasanya; apabila mereka menganggap bahawa mereka kaya dan bertambah harta serta tidak memerlukan apa-apa, padahal sebenarnya mereka memerlukan segala-galanya.’” Testimonies, jilid 8, 249, 250.

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