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# The Book of Daniel - Number Forty

Bhuku ra Danieri – Namba Makumi Mana

Paul

Paulo

Author

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.

Dhanieri chitsauko chekutanga, kana chikafananidzirwa pamusoro peDhanieri chitsauko chechina, chinomiririra nhoroondo yengirozi yokutanga neyechipiri, kubva muna 1798 kusvika muna 1844. Munhoroondo iyoyo bhuku raDhanieri rakazarurwa, uye chikamu chakazarurwa chaiva zvitsauko zvinomwe, zvisere, nezvipfumbamwe. “Mutsetse pamusoro pomutsetse,” zvitsauko chekutanga, chechina, uyezve zvinomwe kusvika zvipfumbamwe, zvinoratidza nhoroondo yesangano raMillerite rengirozi yokutanga.

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.

Mukati menhoroondo iyoyo (1798 kusvika 1844), zvokwadi dzepasi dzinotsigira Adventismu dzakagadzwa, uye zvokwadi idzodzo dzakazomiririrwa pachati yevavambi ya1843. Chifananidzo chaNebhukadhinezari chiri muna Danieri chitsauko 2 chiri pachati yacho. Zviratidzo zvaDanieri 7 na8 zviri pachati yacho. “Chibayiro chezuva nezuva” chechitsauko 8 chakamirirwawo, sezvakaitwawo “nguva nomwe” dzaRevhitiko 26. Nhamo nhatu dzeIslamu, sezvadzinomiririrwa muna Zvakazarurwa chitsauko 9, dzirimo. Mwari akayambira pachine nguva kakawanda kuti zvokwadi idzodzo dzepasi dzaizorwiswa.

> “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.

> “Rega avo vanomira savarindi vaMwari parusvingo rweZioni vave vanhu vanokwanisa kuona njodzi dzisati dzasvika kuvanhu,—vanhu vanokwanisa kusiyanisa pakati pechokwadi nenhema, kururama nokusarurama.

> “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.

> “Yambiro yasvika: Hapana chinofanira kubvumidzwa kupinda chingavhiringidza hwaro hwerutendo hwatave tichivakira paruhwo kubvira pakauya shoko muna 1842, 1843, na1844. Ndakanga ndiri mushoko iri, uye kubvira ipapo ndagara ndakamira pamberi penyika, ndakatendeka kuchiedza chatakapiwa naMwari. Hatina chinangwa chokubvisa tsoka dzedu papuratifomu padzakaiswa apo zuva nezuva taitsvaka Ishe nomunyengetero wakasimba, tichitsvaka chiedza. Munofunga here kuti ndingasiya chiedza chandakapihwa naMwari? Chinofanira kuva seDombo reNguva Dzose. Changa chichinditungamirira kubvira panguva yachakapiwa.” 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.

Basa rinobatwa rebhurasho renyika, rinofanira kuzadzikiswa nekubatana kwevanhu vaMwari vemazuva okupedzisira, rinomirirwawo naIsaya paanotsanangura vanhu vemazuva okupedzisira nebasa ravakadanirwa kuita; nokuti nheyo dzakanga dzakatemerwa kuvigwa nokukanganisa mazuva okupedzisira asati asvika.

> 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.

> Avo vari vako vachabva kwauri vachavaka zvakare matongo ekare; uchasimudzazve nheyo dzamarudzi mazhinji; uye uchanzi, Mugadzirisi womukaha, Mudzoreri wenzira dzokugarwa nadzo. Isaya 58:12.

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

“Mabwinja akale,” amatanthauza zowonadi za chiphunzitso zogwirizana ndi maulamuliro awiri owononga a chikunja ndi upapa. Kuti maulamuliro awiri owononga a chikunja atsatiridwe ndi upapa ndiko kumene William Miller anagwiritsa ntchito monga chimango cha ulosi uliwonse umene anapereka.

> 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 watayajenga magofu ya kale, watayainua mahali palipokuwa ukiwa hapo kwanza, nao watarekebisha miji iliyoharibika, ukiwa wa 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.

Chimiro chechiporofita chinomiririrwa sechimiro chemavambo, inhoroondo noukama hwemasimba iwayo maviri. Kudzosazve “nzira dzokugaramo,” ndiko kudzorerwa kwechimiro chaMiller, chakanga chamiririrwa muchiroto chake nebasa romunhu aiva nebhurasho rokubvisa tsvina. Isaya akashandisa mufananidzo wenhoroondo yaEzra navaya vakadzoka kubva kuBhabhironi vakagadziridza Jerusarema, kuti aratidze kudzorerwa kwenzvimbo dzakapambwa kare.

> 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.

> Kubvira pamazuva amadzibaba edu kusvikira nanhasi takava mumhosva huru; uye nokuda kwezvakaipa zvedu isu, namadzimambo edu, navaprista vedu, takaiswa mumaoko amadzimambo enyika, kubakatwa, nokuutapwa, nokupambwa, nokunyadziswa kwechiso, sezvazviri nanhasi. Uye zvino, kwechinguvana chiduku, nyasha dzakaratidzwa kubva kuna Jehovha Mwari wedu, kuti atisiyire vakasara vapukunyuke, uye kuti atipe mbambo panzvimbo yake tsvene, kuti Mwari wedu avhenekere meso edu, uye atipe kusimudzirwa kuduku muuranda hwedu. Nokuti taiva varanda; kunyange zvakadaro Mwari wedu haana kutisiya muuranda hwedu, asi akatambanudzira nyasha kwauri pamberi pamadzimambo ePeresia, kuti atipe kusimudzirwa, kuti avake imba yaMwari wedu, nokugadzirisa matongo ayo, uye kuti atipe rusvingo muJudha nomuJerusarema. 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.

Esira navaya vakagadzirisa Jerusalema vanomirira “vakasara,” avo vari vadzoreri venzira dzokugarwa nadzo, uye ndivo vari kuita basa iri mukati mechimiro chomunyengetero waRevhitiko 26, uyo Esira anotaura mauri achiti, “kubva pamazuva amadzibaba edu takava mukudarika kukuru kusvikira zuva ranhasi; uye nokuda kwezvakaipa zvedu isu, namadzimambo edu, navaprista vedu, takaiswa mumaoko amadzimambo enyika, kumunondo, nokutapwa, nokupambwa, nokunyadziswa kwechiso.” “Zuva” raanoreva ndiro “zuva” iro “vakasara” vomumazuva okupedzisira vanodzorerazve nzira dzokugarwa nadzo.

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.

Maliŵa gha Ezra mbaŵakhalapo ni mboni ziwiri zira zikuŵuskika ku ŵakufwa pa umaliro wa mazuŵa ghatatu na hafu, ndipo zikufiska lurombo lwa Leviticus twente-sikisi nga ni umo Daniel wakalongolera mu mutu naini. Apo Ezra na ŵantchito ŵake ŵakawerako kufuma ku ukapolo na kuzenga so Yerusalemu, ŵakimira ntchito ya kuwezgereska vyakuzirwa vya Miller, iyo ni ntchito ya kuwezgereska unenesko wa pa maziko wa Miller. Pa chifukwa ichi, kupulikiska ndondomeko ya ntchito ya Miller nkhwakukhumbikwa chomene.

> “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.

> “Vaapostora vakavaka pamusoro penheyo yakasimba, iro Dombo reMazera. Pamusoro penheyo iyi vakauyisa mabwe avakachera kubva munyika. Vavaki havana kushanda vasina zvipingamupinyi. Basa ravo rakaitwa rakaoma zvikuru nokuda kokupikiswa navavengi vaKristu. Vaifanira kurwisana noukashu, rusaruro, noruvengo rweavo vakanga vachivaka pamusoro penheyo yenhema. Vazhinji vaishanda savavaki vechechi vaigona kufananidzwa navavaki vorusvingo mumazuva aNehemiya, pamusoro pavo pakanyorwa zvichinzi: ‘Vakanga vachivaka parusvingo, navaitakura mitoro, pamwe chete navairodha, mumwe nomumwe aibata basa norumwe ruoko rwake, uye norumwe ruoko akabata chombo.’ Nehemiya 4:17.” Mabasa avaApostora, 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.”

Muzvikamu zviviri izvi zvaIsaya, basa ndere kusimudza nheyo nezvaparadzwa zvemarudzi mazhinji. Isaya ari kuratidza basa romweya rakafananidzirwa nebasa rechokwadi. Nheyo dzaifanira kuchengetedzwa, asi panzvimbo pazvo dzakazopedzisira dzafukidzirwa chose nenheyo yenhema yematombo anokosha ekunyepedzera. Avo vanozivikanwa naIsaya vari kudzoreredza zvokwadi dzepanheyo dzevaMillerite, kwete zvidhinha nematombo chaiwo. Chiratidzo chezvokwadi izvozvo ndiwo marongerwo aMiller emasimba maviri anoparadza akatsika-tsika pasi nzvimbo tsvene neuto kwe“nguva nomwe.”

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.

Basa iri rebasa rokudzoreredza rinomiririrwa sekumutsazve “nheyo” uye “matongo amarudzi mazhinji,” uye rinomirira basa rechiporofita rokudzorera zvokwadi dzenheyo kubudikidza nenzira inounza mutsara pamusoro pomutsara wechiporofita, pano zvishoma nepapo zvishoma. Basa rokumisazve nheyo nematongo ibasa rokuburitsa nokudzivirira zvokwadi dzepakutanga dzinomiririrwa pamachati avapayona a1843 naa1850, ayo ari mahwendefa maviri eHabakuki chitsauko chechipiri. Uye basa iri rinopedzerwa nenzira yemvura yokupedzisira ye“mutsara pamusoro pomutsara.” Iri ibasa rokudzokera kunzira dzekare dzaJeremia mukukakavadzana navaya vanoda kutsigira nheyo yenhema, sezvinomiririrwa nezvishongo zvenhema zveroto raMiller.

> “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.

> “සතුරා අපගේ සහෝදර සහෝදරියන්ගේ මනස් මේ අන්තිම දිනවල ස්ථිරව සිටීමට සෙනඟක් සූදානම් කිරීමේ කාර්යයෙන් වෙනතකට යොමු කිරීමට උත්සාහ කරයි. ඔහුගේ කුතර්කයන් මේ කාලයේ අනතුරු සහ යුතුකම්වලින් මනස් ඉවතට ගෙන යෑම සඳහා සැලසුම් කර ඇත. ක්‍රිස්තුස් වහන්සේ තම සෙනඟට දෙනු පිණිස ස්වර්ගයෙන් යොහන් වෙත ගෙනා ආලෝකය ඔවුහු කිසිවක් නොවන්නාක් මෙන් ගණන් කරති. අප ඉදිරියේම පවතින දර්ශන විශේෂ අවධානය ලැබීමට ප්‍රමාණවත් වැදගත්කමක් නොමැති බව ඔවුහු උගන්වති. ස්වර්ගීය උත්පත්තියක් ඇති සත්‍යය බලරහිත කරමින්, දෙවියන්වහන්සේගේ ජනතාවගේ අතීත අත්දැකීම ඔවුහු ඔවුන්ගෙන් පැහැරගෙන, එයට බොරු විද්‍යාවක් ඔවුන්ට ලබා දෙති.”

> “‘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.

> “‘Zvanzi naJehovha, Mirai panzira, mutarire, mubvunze pamusoro penzira dzekare, kuti iri kupi nzira yakanaka, mufambe mairi.’ Jeremia 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.

> “Musarega munhu ngaaedze kubvisa nheyo dzerutendo rwedu—nheyo dzakaiswa pakutanga pebasa redu kubudikidza nokudzidza kweShoko kwakaitwa nomunyengetero uye nokuzarurirwa. Pamusoro penheyo idzi tanga tichivaka mumakore makumi mashanu apfuura. Vanhu vangafungidzira kuti vawana nzira itsva uye kuti vanogona kuisa nheyo yakasimba kupfuura iyo yakatoiswa. Asi uku kunyengera kukuru. Hakuna munhu angaisa imwe nheyo kunze kweiyo yakatoiswa.

> “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.

> “Kare murutivi vazhinji vakaedza kuvaka kutenda kutsva, nokumisikidza nheyo itsva. Asi kuvaka kwavo kwakamira kwenguva yakareba zvakadini? Kwakakurumidza kuparara, nokuti kwakanga kusina kuvambwa pamusoro peDombo.

> “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.

> “Ko vadzidzi vokutanga vasina here kusangana nezvakataurwa navanhu? Havana kufanira here kuteerera dzidziso dzenhema, uye ipapo, vaita zvose, kumira vakasimba, vachiti: ‘Nokuti hapana munhu angaisa mumwe nheyo kunze kweiyo yakatoiswa’? 1 VaKorinde 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.

> “Naiz dakle potrebno ništadźa početak našega pouzdanja čvrsto do samoga kraja. Bog i Hrist su ovomu narodu poslali riječi sile, izvodeći ga iz svijeta, tačku po tačku, u jasnu svjetlost sadašnje istine. Usnama dotaknutim svetim ognjem, Božje sluge objavile su poruku. Božanski izgovor stavio je svoj pečat na istinitost objavljene istine.” Testimonies, tom 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.

“kushanda kwekugadzirira vanhu kuti vamire mumazuva okupedzisira,” ndiko kushanda kwakabatana nezviporofita zviviri zvaEzekieri muchitsauko chemakumi matatu nezvinomwe. Shoko rinoparidzwa nenzwi raIsaya murenje, uye shoko rokutanga raEzekieri rinounganidza pamwe chete avo vakanga vafa mumugwagwa weguta reSodhoma neEgipita kwemazuva matatu nehafu. Ipapo vanobva vaziva kuti vakanga vari munguva yokunonoka yaMateo yomufananidzo wemhandara gumi. Vanobva vanzwa kudanwa kwakapiwa Jeremia kwokuti, kana vachida kudzoka, vanofanira kuparadzanisa chinokosha nechisina maturo. Vanobvumawo kuti munyengetero waDhanieri muchitsauko chepfumbamwe ichokwadi chiripo panguva iyoyo. Naizvozvo, kana uye pavanenge vasarudza kudzoka nokugamuchira nokuzadzisa zvinodiwa neevhangeri, vanobva vagamuchira shoko rechipiri raEzekieri uye vomira netsoka dzavo vari hondo huru kwazvo.

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.

“basa rokugadzirira vanhu kuti vamire mumazuva okupedzisira” rinoitwa nenzira yemvura yokupedzisira ye“mutsara pamusoro pomutsara.” Basa iroro rinosanganisira basa rokudzoreredza zvokwadi dzeMillerite dzinomiririrwa pamachati evapayona a1843 na1850. Machati iwayo maviri ndiwo matafura maviri aHabhakuki uye anofanira kuiswa rimwe pamusoro perimwe (mutsara pamusoro pomutsara), uye mukuita kudaro machati maviri aya anomiririra zvokwadi dzenheyo dzinofanira kudzoreredzwa mumazuva okupedzisira nomunhu webhurasho reguruva.

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.

Na hazi hizo zikiwekwa pamoja, mstari juu ya mstari, zinaonesha kosa lililokuwamo katika chati ya 1843, ambalo baadaye lilisahihishwa katika chati ya 1850. Zinapochukuliwa kama jedwali moja (mstari juu ya mstari), basi zinawakilisha pamoja uzoefu wa watu wa Mungu na historia iliyofichika ya ngurumo saba, kwa maana kwa pamoja zinaonesha kufadhaika kwa kwanza, wakati wa kukawia, Kilio cha Usiku wa Manane, na Oktoba 22, 1844, na kufadhaika kukuu.

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.

Ndi mbiri yobisika ya mabingu asanu ndi awiri imene ili mu kukhumudwa koyamba, Kulira kwa Pakati pa Usiku, ndi kukhumudwa kwakukulu. Ndiwo maziko a chowonadi, pakuti chowonadi chimakhazikika pa mfundo yakuti chilembo choyamba ndi chotsiriza cha liwu la Chiheberi loti “chowonadi” n’chofanana ndi kukhumudwa koyamba ndi komaliza kwa mbiriyo. Chilembo chapakati, chomwenso chili cha khumi ndi chitatu, ndi chizindikiro cha kupanduka, monga mwa iwo amene amakana uthenga wa Kulira kwa Pakati pa Usiku. Ma chart awiriwo, akaphatikizidwa pamodzi, amapereka mboni ziwiri za chowonadi cha uneneri cha a Millerite chimene chiyenera kubwezeretsedwa ndi munthu wa burashi ya dothi, koma komanso amasonyeza chokumana nacho chimene chili fanizo la chokumana nacho cha anthu zikwi zana limodzi makumi anayi ndi zinayi.

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.

Avo vakadanirwa kuti vave chiratidzo (zana ramazana namakumi mana nezvina ezviuru) vakasangana nokuora mwoyo kwavo kwokutanga musi wa18 Chikunguru 2020, uyezve muna Chikunguru 2023 vakazobudiswa pamberi pavo neshoko rakabva kuzwi rinodanidzira murenje. Izwi iri rakanga richivadaidza kuti vadzoke.

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.

Ku nhengo iyi ya nkoka eka matimu lama fihliweke ya mpfumawulo wa nkombo, hilaha ku pfukelaka ku ta vonakaliswa hakona; hikuva xikombiso lexi landzelaka xa ndlela i loko munhu wa borachi ro susa thyaka a hlengeleta swihlahla swa nkoka kutani a swi lahlela endzeni ka bokisi. Kutani swi hatima hi ku tlula ka khume. Eka nkarhi wolowo, Miller u pfuxiwile. Loko vanhwana va pfuka (Miller), se swi hundzile nkarhi. Ku pfuxeteriwa ka marumbi ya tinxaka to tala i ntirho lowu timbhoni timbirhi ti faneleke ku nghenela eka wona. Ntirho wolowo sweswi wa endliwa.

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”.

Mpweya wa William Miller wa maulosi, monga ukuimiridwa ndi masomphenya a pa mtsinje wa Ulai a mu Danieli chaputala 7, 8, ndi 9, unali wa maulamuliro awiri owononga a Chikunja ndi Upapa; ndipo mpweya wa Future for America ndi Chikunja (chinjoka), chotsatiridwa ndi Upapa (chirombo) ndi Chiprotestanti chopatuka (mneneri wonyenga). Chinsinsi chokhazikitsa mipweya yonseyi ndi zolemba za mtumwi Paulo. Mtumwi Paulo anali liwu laulosi limene linagwirizanitsa Israeli wakale ndi Israeli wauzimu. Asanatembenuke mtima, dzina la Paulo linali Saulo, lotanthauza “wosankhidwa” kapena “woikidwa patsogolo”.

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.

Paul akasarudzwa (akasanangurwa) kuti ave muapostora kuvaHedheni, uye akasarudzwawo, pakati pezvimwe zvinhu, nokuda kwokunzwisisa kwake Testamende Yekare. Nokunyora chikamu chikuru cheTestamende Itsva, hapana mumwe wevanyori veTestamende Itsva aiva nokunzwisisa kweTestamende Yekare kwakaita saPauro. Akasarudzwa kutungamirira mukusvitsa evhangeri kuvaHedheni, asi akasarudzwawo kuti asimbise ukama hwenhoroondo dzouprofita dzeTestamende Yekare nenhoroondo youprofita yakatevera nguva yomuchinjikwa. Pasina uchapupu hwaPauro, kunzwisisa kwouprofita kwevaMillerite, pamwe nokweFuture for America, kwaisazovapo. Munhoroondo chaiyo iyoyo umo Israeri wenyama akarambwa somunhu akasanangurwa waMwari, Pauro akasarudzwa kuratidza kuti Israeri wekare uyo, kunyange panguva iyoyo akarambwa naMwari, akanga ari chiratidzo chenhoroondo youprofita yaIsraeri womweya. Mitemo youprofita inodikanwa kumafambiro engirozi yokutanga neyechitatu yakavakirwa zvikuru pazvinyorwa zvomuapostora Pauro.

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.

Nokuda kwechikonzero ichi, tichaongorora mimwe yemisimboti yechiporofita yakatsanangurwa naPauro, iyo yakabata shoko revaMillerite, iro rakaiswa mukati mechimiro chesimba mbiri dzinoparadza; uye mukuita izvozvo tichatarisirawo kuti misimboti iyoyo inobata sei pamusoro pechimiro chesimba nhatu dzinoparadza.

> 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.

> Zvakare, hama, handidi kuti murege kuziva kuti madzibaba edu ose akanga ari pasi pegore, uye ose akayambuka gungwa; uye ose akabhabhatidzwa kuna Mozisi mugore nomugungwa; uye ose akadya zvokudya zvimwe chete zvomweya; uye ose akanwa chinwiwa chimwe chete chomweya; nokuti vakanwa paDombo romweya raivatevera; uye Dombo iro rakanga riri Kristu. Asi kuna vazhinji vavo Mwari haana kufara navo; nokuti vakaparadzwa murenje. Zvino zvinhu izvi zvakava mienzaniso kwatiri, kuti tirege kuchiva zvinhu zvakaipa, sezvavakachivawo ivo. Uye musava vanonamata zvifananidzo, sezvakanga zvakaita vamwe vavo; sezvazvakanyorwa zvichinzi: Vanhu vakagara pasi kuti vadye nokunwa, vakasimuka kuti vatambe. Uye ngatirege kuita upombwe, sezvakaita vamwe vavo, vakawira pazuva rimwe zviuru makumi maviri nezvitatu. Uye ngatirege kuidza Kristu, sezvakaita vamwe vavowo, vakaparadzwa nenyoka. Uye musanyunyuta, sezvakanyunyutawo vamwe vavo, vakaparadzwa nomuparadzi. Zvino zvinhu izvi zvose zvakavawira kuti zvive mienzaniso; uye zvakanyorwa kuti zvive yambiro kwatiri, isu tasvikirwa nokuguma kwenyika. 1 VaKorinte 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.

Mundime mavesi gumi mapfupi, Pauro anoratidza kuti tsika yerubhabhatidzo yakafananidzirwa pakuyambuka Gungwa Dzvuku, kuti Dombo rakatevera Israeri yekare raiva “Dombo remweya,” uye kuti raiva Kristu. Anoratidza kuti Israeri yekare yakanga iri muenzaniso kune avo vanorarama mumazuva okupedzisira. Ndima iyi iyambiro, uye ndima iyi inyaya inokakavara pakati peavo vanotsigira chokwadi navanopikisa chokwadi. Vadzidzi vezvouMwari veAdventist vanodzidzisa kuti Pauro aingoratidza chete kuti nhoroondo dzaIsraeri yekare dzaimiririra zvidzidzo zvetsika zvaifanira kunzwisiswa neavo vanorarama mumazuva okupedzisira, asi vanoramba vachisimbisa kuti Pauro akanga asiri kuratidza kuti nhoroondo dzaIsraeri chaiyo dzaifanira kudzokororwa zvechokwadi naIsraeri yemweya. Hanzvadzi White anowanzoshandisa ndima iyi kusimbisa chaizvoizvo zvairehwa naPauro.

> “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. . . .

> “වෙහෙසින් පැරණි අනාවැකිවන්තයන් එක් එක්කෙනා තමන්ගේ කාලය සඳහා කථා කළාට වඩා අපගේ කාලය සඳහා කථා කළෝය; එබැවින් ඔවුන්ගේ අනාවැකි ප්‍රකාශය අප සඳහා බලවත්ව පවතී. ‘දැන් මේ සියල්ල ඔවුන්ට සිදු වූයේ ආදර්ශයන් ලෙසය; ලෝකයේ අන්තය පැමිණ ඇති අපගේ අවවාදය සඳහා ඒවා ලියා තිබේ.’ 1 කොරින්ති 10:11. ‘ඔවුන් සේවය කළේ තමන්ට නොව, අපට බව ඔවුන්ට අනාවරණය කරන ලදී; ස්වර්ගයෙන් එවනු ලැබූ ශුද්ධාත්මයාණන් විසින් ඔබට සුබවංචා ප්‍රකාශ කළ අය විසින් දැන් ඔබට ප්‍රකාශ කරනු ලබන ඒ දේවල්ය; ඒ දේවල් දෙස බලන්න දූතයන් කැමති වෙති.’ 1 පේතෘස් 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.

> “IBhayibheli liqokelele laze lahlanganisa ndawonye ingcebo yalo ngenxa yalesi sizukulwane sokugcina. Zonke izehlakalo ezinkulu nezenzakalo ezibucayi zomlando weTestamente Elidala bezilokhu, futhi zisalokhu, ziphindaphindeka ebandleni kulezi zinsuku zokugcina.” Selected Messages, incwadi 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.

“Hetsika lehibe sy raharaha manetriketrika ao amin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverimberina ao amin’ny fiangonana amin’izao andro farany izao,” no fomba amintinan’i Sister White ny hevitr’i Paoly ao amin’ireo andininy ireo. Tamin’ny fiezahana hanohintohina ny fanondroan’i Paoly an’i Isiraely fahiny ho toy ny tandindona maneho ny tantaran’i Isiraely ara-bakiteny, dia nampiditra fanafihana lehibe roa hanohitra io foto-kevitra ara-paminaniana io Satana. Ny voalohany, izay efa noresahiko, dia ny filazana fa lesona ara-pitondrantena fotsiny no tian’i Paoly hambara fa asehon’ireo tantara ireo. Io fampianaran-diso io dia antsasaky ny marina, ary ny antsasaky ny marina dia tsy marina velively. Marina fa ny lesona ara-pitondrantena azo tsoahina avy amin’ny tantaran’i Isiraely fahiny dia natao ho tombontsoan’ireo velona amin’ny andro farany; nefa rehefa ampiasaina izany mba handavana fa ireo tantara ireo koa dia fanoharana momba ireo tranga izay mbola haverina indray, dia tonga antsasaky ny marina izany, izay natao handavana ny fahamarinana.

> “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.

> “Chikomborero kana chituko zvino chiri pamberi pavanhu vaMwari—chikomborero kana vakabuda munyika vakazviparadzanisa nayo, vachifamba munzira yokuteerera kwakazvininipisa; uye chituko kana vakabatana navanamati vezvifananidzo, vanotsika-tsika pamusoro pezvinorehwa zvikuru-zvikuru nezvokudenga. Zvivi nezvakashata zvaIsiraeri akapanduka zvakanyorwa, uye mufananidzo wacho wakaiswa pamberi pedu sokuyeuchidza kuti kana tikatevedzera muenzaniso wavo wokudarika murayiro uye tikatsauka kuna Mwari, tichawa zvirokwazvo sezvavakawa ivo. ‘Zvino zvinhu izvi zvose zvakavaitikira kuti zvive mienzaniso: uye zvakanyorwa kuti tive isu vanorayirwa nazvo, isu takasvikirwa nokuguma kwenyika.’” 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.

Chokwadi chimwe hachifaniri kushandiswa kuramba chimwe chokwadi, nokuti kana zvikadaro, chinoshandura chokwadi chaMwari chichiita nhema.

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

> “คำตรัสประการหนึ่งของพระผู้ช่วยให้รอดจะต้องไม่ถูกนำมาใช้เพื่อลบล้างอีกประการหนึ่ง” 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.

Dzidziso yokuti nhoroondo yaIsiraeri yekare inomirira zvidzidzo zvetsika chete, inowanzoshandiswa navadzidzi vezvouMwari veAdventist kuparadza Shoko raMwari rechiporofita, uye iyi ndiyo imwe yehafu-yezvokwadi dzinosanganisirwa mundiro yengano dzakagadzirirwa kunyengedza vanhu vaMwari kuti vagamuchire nhema, uye nhema yavanogamuchira inozivikanwa muzvinyorwa zvomuapostora Pauro.

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.

Shambulio jingine kuu dhidi ya kanuni kwamba historia ya Israeli ya kale inaonyesha historia ya Israeli ya kisasa lilibuniwa na Wajesuiti katika kipindi cha historia ya Matengenezo ya Kupinga, nalo linajumuisha kukubaliana na wazo kwamba historia ya Israeli ya kale inarudiwa. Uongo wa Kijesuiti ni kwamba historia hiyo inarudiwa kihalisi, wala si kiroho. Uongo huo ulibuniwa 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 linabisha kwamba mpinga-Kristo huyo anawakilishwa na mamlaka ya kihalisi, si mamlaka ya kiroho. Basi yule kahaba katika Ufunuo kumi na saba, aliye na maneno “Siri, Babeli Mkuu” yameandikwa juu ya kipaji cha uso wake, angekuwa 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.

> “වචනය පිළිබඳ තම අවබෝධයේ ව්‍යාකූලත්වයට පත්වන, ක්‍රිස්තු-විරෝධියාගේ අර්ථය දැක ගැනීමට අසමත් වන අය, නිසැකවම තමන්ම ක්‍රිස්තු-විරෝධියාගේ පැත්තෙහි තබාගනු ඇත.” 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.

upapa ngumuntu ongokoqobo, omele amandla angokoqobo (iBandla lamaKatolika), kodwa yena nenhlangano yakhe bakhonjiswe ngokwesiprofetho ngeBhabhiloni elingokoqobo, futhi bangahlonzwa ngokunembile kuphela lapho udaba lomphikukristu lubekwa njengokugcwaliseka ngokomoya kwesibonelo esingokoqobo. UPawulu wakhomba ukuthi u-Israyeli ongokoqobo uyisifaniso sika-Israyeli ongokomoya, kodwa lokhu kwakungelona iqiniso elisha lesiprofetho alilethayo, ngoba ukuqonda kwakhe kwakusekelwe ngokujwayelekile eTestamenteni Elidala, futhi kulapho ubufakazi bakhe bumiswe khona.

> 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.

> Isaya 44:6–8 “Ndivo zvinotaura Jehovha, Mambo waIsraeri, noMudzikinuri wake, Jehovha wehondo: Ndini wokutanga, uye ndini wokupedzisira; kunze kwangu hakuna Mwari. Uye ndianiko, akafanana neni, angadana, nokuzivisa izvozvo, nokuzvironga pamberi pangu, kubva panguva yandakagadza vanhu vekare? Uye zvinhu zviri kuuya, nezvichazouya, ngavazviratidze kwavari. Musatya, kana kuvhundutswa; handina kukuzivisai kubva panguva iyo here, nokuzviparidza? Imi muri zvapupu zvangu. Kune Mwari here kunze kwangu? Zvirokwazvo, hakuna Mwari; handizivi mumwe.”

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.

Tinofanira kuva zvapupu zvaKristu, sezvakanga zvakaita Pauro, kuti Arufa naOmega vakagadza kwete Israeri yekare chete, asi vanhu vose vekare veBhaibheri, kuti vave zviratidzo zvinoratidza “zvinhu zvichauya” pamusoro peavo vanorarama mumazuva okupedzisira. Pauro aiva nyanzvi yeTestamende Yekare, uye akasimudzirwa kuti ave chisungo chinobatanidza muchiprofita pakati penguva yokutongwa kwaIsraeri chaiyo neyaIsraeri yomweya. Ndizvo zvinyorwa zvake zvakatungamirira avo vakanzwisisa kuwedzera kwezivo panguva yokupedzisira muna 1798, uyewo muna 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).

Bhabhironi chaiyo yo kare, vana vekumabvazuva vekare, Ejipiti yekare, Girisi yekare, uye ushe hwekare hweMedhia nePezhiya zviratidzo zvemasimba omweya panguva yokuguma kwenyika. Zviratidzo zvekare ndizvo zvinooneka chaizvo zvinotanga kuuya, uye zvinomiririra izvo zvomweya zvinotevera. Pauro anotombosvika pakuratidza kuti Adhamu chaiye chaiye aimiririra Adhamu womweya (anonzi Kristu).

> 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 sa yo tusi, Munhu wekutanga, Adhamu, wakaitwa mweya mupenyu; Adhamu wokupedzisira wakaitwa mweya unopa upenyu. Asi chisati chava chokutanga hachisi icho chomweya, asi icho chokusikwa; uye pashure ndipo panouya icho chomweya. Munhu wekutanga unobva panyika, uri wevhu; munhu wechipiri ndiye Ishe anobva kudenga. Sezvakaita uyo wevhu, ndizvo zvakaitawo avo vari vevhu; uye sezvakaita uyo wokudenga, ndizvo zvakaitawo avo vari vokudenga. Uye sezvatakaita kutakura mufananidzo wouyo wevhu, saizvozvo tichatakurawo mufananidzo wouyo wokudenga. 1 VaKorinte 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.”

Pauro ari kudzidzisa zvidzidzo zvakadzama kwazvo pamusoro paAdhamu wokutanga nowokupedzisira, asi isu tiri kungoratidza musimboti waanoisa pachena kwazvo mundima iyi, paanoti, “hachisi icho chomweya chakatanga, asi icho chokuzvarwa nacho; zvino pashure pacho icho chomweya.” Izvo zviri pachena, izvo Pauro pano zvaanodoma se“zvokuzvarwa nacho,” ndizvo zvinotanga, uye zvomweya ndizvo zvinouya pakupedzisira. Israeri chaiyo yakatanga, uye yaiva yezvokuzvarwa nacho, uye Israeri yomweya inouya “pashure pacho.”

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.

IBhabhiloni elingokoqobo landulela iBhabhiloni elingokomoya. Iphuzu elilandelayo elibalulekile eligcizelelwa emibhalweni kaPawulu yisikhathi emlandweni lapho uguquko olusuka kokungokoqobo luye kokungokomoya kufanele lusetshenziswe khona. Yisikhathi sesiphambano lapho uguquko lwesiprofetho olusuka kokungokoqobo luye kokungokomoya lubonakaliswa khona.

> 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.

> Nokuti mose muri vana vaMwari nokutenda muna Kristu Jesu. Nokuti vose venyu vakabhabhatidzwa muna Kristu vakapfeka Kristu. Hakuchina muJudha kana muGiriki, hakuchina muranda kana wakasununguka, hakuchina murume kana mukadzi; nokuti mose muri vamwe muna Kristu Jesu. Uye kana muri vaKristu, ipapo muri mbeu yaAbrahama, uye vadyi venhaka maererano nechivimbiso. VaGaratiya 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.

Hazvina basa kuti kodzero yako yokuzvarwa ingangove iri yei; kana uye panguva yaunogamuchira Kristu, unobva wava mbeu yaAbrahama. Hausi Israeri chaiyo; uri Israeri yomweya. Shanduko kubva kune chaiyo kuenda kune yomweya yakaitwa pamuchinjikwa. Pauro anopatsanura vanhu muzvikwata zviviri. Chikwata chimwe nechimwe chine sungano yacho pachacho, uye chimwe nechimwe chizvarwa chaAbrahama. Chimwe nechimwe chine guta rinomiririra mhuri yacho nesungano yayo. Mumwe nomumwe angava mwanakomana waAdama chaiye kana waAdama womweya.

> 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.

> Nokuti kwakanyorwa kuti, Abhurahama wakava navanakomana vaviri, umwe kumurandakadzi, umwewo kumukadzi wakasununguka. Asi iye wakabva kumurandakadzi wakaberekwa maererano nenyama; asi iye wakabva kumukadzi wakasununguka wakaberekwa nechivimbiso. Zvinhu izvi mufananidzo wakadzama; nokuti ava ndizvo zvibvumirano zviviri; chimwe chinobva pagomo reSinai, chinobereka kuuranda, ndicho Hagari. Nokuti Hagari uyu igomo reSinai riri muArabhiya, uye rinofananidzwa neJerusarema riripo zvino, nokuti riri muuranda pamwe chete navana varo. Asi Jerusarema riri kumusoro rakasununguka, ndiro mai vedu tose. Nokuti kwakanyorwa kuchinzi, Fara, iwe wakanga usingabereki; pururudza uye udanidzire, iwe wakanga usingarwadzi pakusununguka; nokuti wakasiyiwa ane vana vazhinji kupfuura iye ane murume. Zvino isu, hama, saIsaka, tiri vana vechivimbiso. Asi sezvazvakanga zvakaita panguva iyo wakaberekwa maererano nenyama wakatambudza wakaberekwa maererano noMweya, ndizvo zvazviri zvino. Kunyange zvakadaro Rugwaro runoti kudii? Dzinga murandakadzi nomwanakomana wake; nokuti mwanakomana womurandakadzi haangatongovi mugari wenhaka pamwe chete nomwanakomana womukadzi wakasununguka. Naizvozvo, hama, hatisi vana vomurandakadzi, asi vomukadzi wakasununguka. VaGaratia 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.

Munguva yomuchinjikwa, zvinhu zvekare zvaionekwa chaizvo zvakava zviratidzo zvezvinhu zvemazuva ano zvomweya. Muapostora Pauro akatsanangura pachena chokwadi ichi chinokosha chechiporofita chakabvumira William Miller kusimbisa hwaro hwemasimba maviri anoparadza, iwo aakatsamira paari pakusvika pane mhedziso dzake dzose dzechiporofita. Basa rimwe chetero rakaitwa nomuapostora Pauro ndiro rinoratidza masimba matatu anoparadza, ari iwo hwaro hwemhedziso dzose dzechiporofita dzeFuture 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.

Gwara rekunzwisisa kwaMiller pamusoro pokuwedzera kwezivo kwakafananidzirwa nechiratidzo cherwizi rweUlai chiri muzvitsauko zvinomwe, zvisere, nezvipfumbamwe, kwakanga kwakavakirwa pamusoro pokuwanikwa kwake kuti “zvezuva nezuva” mubhuku raDanieri zvaimiririra Roma yechihedheni. Akawana kunzwisisa ikoko mutsamba yaPauro yechipiri kuvaTesaronika. Kunzwisisa ikoko ndiko chokwadi chikuru chinoratidzwa mukubatana ne“nhema” yechiporofita, inokonzeresa kunyengedzwa kwakasimba kuuya pamusoro pevaAdventista veZuva reChinomwe mumazuva okupedzisira.

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.

Muchinyorwa chinotevera ticharamba tichiongorora kuwedzera kwezivo kunomiririrwa nechiratidzo cheRwizi Ulai, nokutarisa izvo Miller akacherechedza mutsamba yaPauro.

> “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 yaliyo chini ya uso wa mambo, asomaye mioyo ya wanadamu wote, asema juu ya wale waliokuwa na nuru kubwa: ‘Hawajahuzunika wala kushangazwa kwa sababu ya hali yao ya maadili na ya kiroho.’ Naam, wamejichagulia njia zao wenyewe, na nafsi yao hufurahia machukizo yao. Mimi nami nitachagua upotovu wao, nami nitaleta juu yao mambo yale wanayoyaogopa; kwa sababu nilipoita, hapakuwa na aliyeitika; niliponena, hawakusikia; bali walitenda maovu mbele za macho Yangu, nao wakachagua yale nisiyoyafurahia.’ ‘Mungu atawapelekea upotevu wenye nguvu, wapate kuamini uongo,’ kwa sababu ‘hawakuipokea kuipenda ile kweli, wapate kuokolewa,’ ‘bali walijifurahisha katika 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.

> “Mudzidzisi wekudenga akabvunza achiti: ‘Kunyengera kupi kukuru kunganyengedze pfungwa kupfuura kunyepedzera kuti muri kuvaka panheyo yakarurama uye kuti Mwari anogamuchira mabasa enyu, asi muchokwadi muri kuita zvinhu zvizhinji maererano nehurongwa hwenyika uye muri kutadzira Jehovha? Haiwa, uku kunyengera kukuru, kunyengedzwa kunokwezva, kunobata pfungwa dzevanhu, apo vanhu vakambova vanoziva chokwadi vanokanganisa chimiro chekunamata vachichiti ndicho mweya nesimba racho; apo vanofunga kuti vakapfuma uye vawedzerwa nezvinhu uye havashayi chinhu, asi muchokwadi vanoshayiwa zvinhu zvose.’” Testimonies, volume 8, 249, 250.

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