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# The Book of Daniel - Number Forty

Kitabu cha Danieli - Namba Arobaini

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.

Sura ya kwanza ya Danieli, inapowekwa sambamba na sura ya nne ya Danieli, inawakilisha historia ya malaika wa kwanza na wa pili, kuanzia 1798 hadi 1844. Katika historia hiyo kitabu cha Danieli kiliondolewa muhuri wake, na sehemu iliyofunguliwa muhuri ilikuwa sura ya saba, ya nane na ya tisa. "Mstari juu ya mstari": sura ya kwanza, ya nne, kisha ya saba hadi ya tisa, zinaonyesha historia ya harakati za Wamillerite za malaika wa kwanza.

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.

Katika historia hiyo (1798 hadi 1844), kweli za msingi za Uadventista zilianzishwa, na kweli hizo hatimaye ziliwakilishwa kwenye chati ya waanzilishi ya mwaka 1843. Sanamu ya Nebukadneza ya Danieli sura ya pili iko kwenye chati. Maono ya Danieli sura ya saba na nane yamo kwenye chati. "Kila siku" ya sura ya nane imewakilishwa, kama ilivyo "mara saba" ya Mambo ya Walawi sura ya ishirini na sita. Ole tatu za Uislamu, kama zinavyowakilishwa katika Ufunuo sura ya tisa, zipo pale. Mungu alionya mapema mara kwa mara kwamba hizo kweli za msingi zingeshambuliwa.

> “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.

> Wale wanaosimama kama walinzi wa Mungu kwenye kuta za Sayuni wawe watu wanaoweza kuona hatari zilizo mbele ya watu, watu wanaoweza kutofautisha kati ya kweli na upotovu, haki na udhalimu.

> “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.

> Onyo limekuja: Hakuna chochote kitakachoruhusiwa kuingia ambacho kitavuruga msingi wa imani ambao juu yake tumekuwa tukijenga tangu ujumbe ulipokuja mwaka 1842, 1843, na 1844. Nilikuwa katika ujumbe huu, na tangu hapo nimeendelea kusimama mbele ya ulimwengu, mwaminifu kwa nuru ambayo Mungu ametupa. Hatuna kusudio la kuondoa miguu yetu kutoka kwenye jukwaa ambalo miguu yetu iliwekwa siku baada ya siku tulipomtafuta Bwana kwa maombi ya bidii, tukitafuta nuru. Je, unadhani kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Nuru hiyo imekuwa ikiniongoza tangu ilipotolewa. Review and Herald, Aprili 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.

Kazi ya mtu wa brashi ya uchafu, ambayo inapaswa kutimizwa kwa ushiriki wa watu wa Mungu wa siku za mwisho, pia inaonyeshwa na Isaya, anapowatambua watu wa siku za mwisho na kazi waliyoitwa kuifanya, kwa kuwa misingi ilikusudiwa kuzikwa chini ya upotovu kabla ya siku za mwisho kuwadia.

> 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.

> Nao watakao toka kwako watajenga mahali palipoharibika pa zamani; utainua misingi ya vizazi vingi; nawe utaitwa, Mjenzi wa mahali palipobomoka, Mrejesha njia za kukaa. 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.

"Mahame ya kale," hurejelea kweli za mafundisho zinazohusishwa na nguvu mbili zinazotia ukiwa za upagani na upapa. Nguvu hizi mbili zinazotia ukiwa—upagani ukifuatiwa na upapa—ndizo William Miller alizotumia kama muundo wa kila unabii aliouwasilisha.

> 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.

> Nao watajenga mahame ya kale; watafufua ukiwa wa zamani; nao watajenga upya miji iliyokuwa magofu kwa vizazi vingi. Isaya 61:4.

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

Muundo wa unabii unaowakilishwa kama kiunzi, ni historia na uhusiano wa nguvu mbili hizo. Kurejesha "njia za kukaliwa," ni kurejesha kiunzi cha Miller, ambacho katika ndoto yake kiliwakilishwa na kazi ya yule mtu wa brashi ya vumbi. Isaya alitumia mfano wa historia ya Ezra na wale waliorejea kutoka Babeli na kuijenga upya Yerusalemu, ili kubainisha urejesho wa mahame ya zamani.

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

> Tangu siku za baba zetu hata leo tumekuwa na kosa kuu; na kwa sababu ya maovu yetu sisi, na wafalme wetu, na makuhani wetu, tumetiwa mikononi mwa wafalme wa nchi, kwa upanga, kwa mateka, na kwa kunyang’anywa, na kwa aibu ya nyuso, kama ilivyo leo. Na sasa, kwa kitambo kidogo, neema imetoka kwa Bwana Mungu wetu, atuachie mabaki ya kuokoka, na kutupa msumari katika patakatifu pake, ili Mungu wetu atutie nuru machoni, na atupatie kuhuishwa kidogo katika utumwa wetu. Kwa maana tulikuwa watumwa; lakini Mungu wetu hakutuacha katika utumwa wetu, bali ametupatia rehema mbele ya wafalme wa Uajemi, ili atupatie kuhuishwa, kuisimamisha nyumba ya Mungu wetu, na kutengeneza magofu yake, na kutupa ukuta katika Yuda na Yerusalemu. Ezra 9:7-9.

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

Ezra na wale waliorejesha Yerusalemu wanawakilisha “mabaki” ambao ni warejeshaji wa njia za kukaa, nao ndio wanaotekeleza kazi hiyo katika muktadha wa sala ya Walawi ishirini na sita, ambayo Ezra anaitaja akisema, “Tangu siku za baba zetu hata leo tumekuwa katika kosa kuu; na kwa sababu ya maovu yetu sisi, wafalme wetu, na makuhani wetu tumetiwa mikononi mwa wafalme wa nchi, kwa upanga, kwa utekwa, kwa kuporwa, na kwa fedheha ya nyuso.” “Siku” anayorejelea ni “siku” ambayo “mabaki” wa siku za mwisho wanarejesha njia za kukaa.

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.

Mabaki ya Ezra ni wale mashahidi wawili ambao hufufuliwa mwishoni mwa siku tatu na nusu, na hutimiza sala ya Walawi ishirini na sita kama ilivyoonyeshwa na Danieli katika sura ya tisa. Wakati Ezra na wafanyakazi wenzake waliporudi kutoka uhamishoni na kuijenga upya Yerusalemu, walikuwa mfano wa kazi ya kurejesha vito vya Miller, ambayo ni kazi ya kurejesha kweli za msingi za Miller. Kwa sababu hii, kuelewa mfumo wa kazi ya Miller ni muhimu.

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

> Mitume walijenga juu ya msingi thabiti, hata Mwamba wa Enzi. Kwa msingi huu walileta mawe waliyoyachimba kutoka ulimwenguni. Wajenzi hawakufanya kazi bila vikwazo. Kazi yao ilifanywa kuwa ngumu sana na upinzani wa maadui wa Kristo. Walilazimika kupambana na udini, ubaguzi, na chuki ya wale waliokuwa wakijenga juu ya msingi wa uongo. Wengi waliotenda kazi kama wajenzi wa kanisa wangefananishwa na wajenzi wa ukuta katika siku za Nehemia, ambao juu yao imeandikwa: “Wale waliokuwa wakijenga ukutani, na wale waliobeba mizigo, pamoja na wale waliokuwa wakipakia, kila mmoja, kwa mkono mmoja alifanya kazi, na kwa mkono mwingine alishika silaha.” Nehemia 4:17. Matendo ya Mitume, 596.

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

Katika vifungu vyote viwili vya Isaya, kazi ni kuinua misingi na hali za ukiwa za vizazi vingi. Isaya anatambua kazi ya kiroho iliyodhihirishwa kwa kazi ya kimwili. Misingi ilipaswa kulindwa, lakini badala yake hatimaye ilifunikwa kabisa na msingi wa uongo wa vito bandia. Wale anaowatambua Isaya wanarejesha kweli za msingi za wafuasi wa Miller, si matofali na mawe halisi. Ishara ya hizo kweli ni mfumo wa Miller wa mamlaka mbili za kuharibu ambazo zilikanyaga mahali patakatifu na jeshi kwa "mara saba."

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.

Kazi hiyo ya urejesho inaonyeshwa kama kuinua “misingi” na “mahame ya vizazi vingi,” na inawakilisha kazi ya kinabii ya kurejesha kweli za msingi kwa kutumia mbinu inayoweka mstari wa kinabii juu ya mstari wa kinabii, hapa kidogo na pale kidogo. Kazi ya kurejesha misingi na mahame ni kazi ya kuwasilisha na kutetea kweli za asili zilizoonyeshwa kwenye chati za waasisi za 1843 na 1850, ambazo ni meza mbili za Habakuki sura ya pili. Na kazi hiyo inatimizwa kwa mbinu ya mvua ya mwisho ya “mstari juu ya mstari”. Ni kazi ya kurudi kwenye njia za kale za Yeremia katika mzozo na wale wanaotaka kudumisha msingi bandia, kama inavyowakilishwa na vito vya uongo vya ndoto ya 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.

> Adui anatafuta kugeuza mawazo ya kaka na dada zetu kutoka katika kazi ya kuandaa watu ili wasimame katika siku hizi za mwisho. Ujanja wake wa hoja za uwongo umekusudiwa kuyaongoza mawazo mbali na hatari na wajibu wa wakati huu. Wanauhesabu kuwa si kitu ule mwanga ambao Kristo alikuja kutoka mbinguni kumpa Yohana kwa ajili ya watu Wake. Wanafundisha kwamba matukio yaliyo mbele yetu hayana umuhimu wa kutosha kustahili kupewa uangalizi maalum. Wanabatilisha kweli yenye asili ya mbinguni na kuwanyang’anya watu wa Mungu uzoefu wao wa zamani, wakiwapa badala yake sayansi ya uongo.

> “‘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.

> 'Hivi asema Bwana, simameni njiani, tazameni, na ulizeni habari za mapito ya zamani, palipo njia njema, nanyi mtembee humo.' 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.

> Mtu yeyote asitafute kung’oa misingi ya imani yetu—misingi iliyowekwa mwanzoni mwa kazi yetu kwa kusoma Neno kwa maombi na kwa ufunuo. Juu ya misingi hii tumekuwa tukijenga kwa miaka hamsini iliyopita. Watu wanaweza kudhani kwamba wamepata njia mpya na kwamba wanaweza kuweka msingi imara zaidi kuliko ule uliowekwa. Lakini huu ni udanganyifu mkubwa. Hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa.

> “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.

> Hapo zamani, wengi walijitosa kujenga imani mpya na kuanzisha kanuni mpya. Lakini jengo lao lilidumu kwa muda gani? Lilianguka upesi, kwa kuwa halikuwa limejengwa juu ya Mwamba.

> “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.

> Je, wanafunzi wa kwanza hawakulazimika kukabiliana na kauli za wanadamu? Je, hawakulazimika kusikiliza nadharia za uongo, kisha, baada ya kufanya yote, kusimama imara, wakisema: 'Hakuna mtu awezaye kuweka msingi mwingine kuliko ule uliowekwa'? 1 Wakorintho 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.

> "Hivyo inatupasa kushikilia kwa uthabiti ule mwanzo wa tumaini letu mpaka mwisho. Maneno yenye nguvu yamepelekwa na Mungu na Kristo kwa watu hawa, yakiwatoa kutoka ulimwenguni, kipengele kwa kipengele, hadi katika nuru iliyo dhahiri ya kweli ya sasa. Kwa midomo iliyoguswa na moto mtakatifu, watumishi wa Mungu wametangaza ujumbe huo. Tamko la kimungu limeweka muhuri wake juu ya uhalisi wa ile kweli iliyotangazwa." Ushuhuda, juzuu ya 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.

"Kazi ya kuandaa watu kusimama katika siku za mwisho," ni kazi inayohusishwa na unabii miwili wa Ezekieli katika sura ya thelathini na saba. Ujumbe unaletwa na sauti ya Isaya jangwani, na ujumbe wa kwanza wa Ezekieli huwaleta pamoja wale ambao wamekuwa wafu katika mtaa wa mji wa Sodoma na Misri kwa siku tatu na nusu. Kisha wanatambua kwamba wamekuwa katika wakati wa kusubiri wa Mathayo wa mfano wa wanawali kumi. Kisha wanasikia wito uliotolewa kwa Yeremia wa kutenganisha kilicho cha thamani na kisicho na thamani ikiwa wanataka kurudi. Wanatambua pia kwamba maombi ya Danieli katika sura ya tisa ni kweli ya wakati huu. Kwa hiyo, iwapo watachagua kurudi kwa kukubali na kutimiza masharti ya injili, ndipo wanapokea ujumbe wa pili wa Ezekieli na kusimama juu ya miguu yao kama jeshi lenye nguvu.

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.

“Kazi ya kuandaa watu wasimame katika siku za mwisho” hutimizwa kupitia mbinu ya mvua ya mwisho ya “mstari juu ya mstari.” Kazi hiyo inajumuisha kurejesha kweli za Wamilerite zilizowakilishwa kwenye chati za watangulizi za 1843 na 1850. Chati hizo mbili ni meza mbili za Habakuki, na zinapaswa kuwekwa moja juu ya nyingine (mstari juu ya mstari), na kwa kufanya hivyo chati hizo mbili zinawakilisha kweli za msingi ambazo zinapaswa kurejeshwa katika siku za mwisho na yule mtu mwenye fagio la uchafu.

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.

Zinapowekwa pamoja, mstari juu ya mstari, zinabainisha kosa katika chati ya 1843, ambalo baadaye lilirekebishwa kwenye chati ya 1850. Zinapozingatiwa kama jedwali moja (mstari juu ya mstari) basi zinawakilisha uzoefu wa watu wa Mungu pamoja na historia iliyofichwa ya radi saba, kwa kuwa pamoja zinaonyesha kukatishwa tamaa ya kwanza, muda wa kusubiri, Mwito wa Usiku wa Manane, na Oktoba 22, 1844, na Kukatishwa Tamaa Kubwa.

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.

Kukatishwa tamaa ya kwanza, Mwito wa Usiku wa Manane, na kukatishwa tamaa kuu ndiko kunalounda historia iliyofichwa ya ngurumo saba. Huo ndio muundo wa ukweli, kwa maana ukweli umejengeka juu ya kwamba herufi ya kwanza na ya mwisho ya neno la Kiebrania “ukweli” ni sawa, kama ilivyo kwa tukio la kwanza na la mwisho la kukatishwa tamaa katika historia hiyo. Herufi ya katikati, ambayo pia ni ya kumi na tatu, ni ishara ya uasi kama inavyoakilishwa na wale wanaoukataa ujumbe wa Mwito wa Usiku wa Manane. Chati hizo mbili, zinapounganishwa pamoja, hutoa mashahidi wawili wa kweli za kinabii za Wamileraiti zitakazorejeshwa na yule mtu wa ufagio wa vumbi, lakini pia zinatambua uzoefu unaowakilisha uzoefu wa elfu mia arobaini na nne.

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.

Waliyoitwa kuwa ishara (elfu mia moja na arobaini na nne) walivunjika moyo kwa mara ya kwanza tarehe 18 Julai 2020, na kisha mnamo Julai 2023, waliwasilishwa ujumbe kutoka kwa sauti ya mtu aliaye nyikani. Sauti hiyo ilikuwa ikiwaita warudi.

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

Ni katika hatua hii katika historia iliyofichwa ya ngurumo saba kwamba uasi utadhihirishwa, kwa maana alama ya njia inayofuata ni wakati mtu wa ufagio wa uchafu anakusanya vito na kuvitupa katika kisanduku. Kisha vinang'aa mara kumi zaidi. Wakati huo Miller aliamshwa. Wanawali (Miller) wanapoamka, tayari kumechelewa. Kujenga upya mahame ya vizazi vingi ni kazi ambayo mashahidi wawili lazima washiriki. Kazi hiyo sasa inatekelezwa.

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

Muundo wa William Miller kuhusu unabii unaowakilishwa na maono ya Mto Ulai, katika Danieli sura ya saba, nane na tisa, ulikuwa nguvu mbili za uharibifu: upagani na upapa; na muundo wa Future for America ni upagani (joka), ukifuatiwa na upapa (mnyama) na Uprotestanti ulioasi (nabii wa uongo). Ufunguo unaothibitisha miundo yote miwili ni maandishi ya mtume Paulo. Mtume Paulo alikuwa sauti ya kinabii iliyounganisha Israeli ya kale na Israeli ya kiroho. Kabla ya kuongoka kwake, jina la Paulo lilikuwa Sauli, ambalo linamaanisha “aliyeteuliwa” au “aliyewekwa mbele”.

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

Paulo alichaguliwa (kuteuliwa) kuwa mtume kwa Mataifa, na alichaguliwa, miongoni mwa mambo mengine, kwa ajili ya uelewa wake wa Agano la Kale. Akiwa ameandika sehemu kubwa ya Agano Jipya, hakuna mwandishi mwingine wa Agano Jipya aliyekuwa na uelewa wa Agano la Kale kama Paulo. Alichaguliwa kuongoza katika kuwasilisha injili kwa Mataifa, lakini pia alichaguliwa kuanzisha uhusiano kati ya historia za kinabii za Agano la Kale na historia ya kinabii iliyofuatia kipindi cha msalaba. Bila ushuhuda wa Paulo, uelewa wa kinabii wa Millerites, na ule wa Future for America usingekuwapo. Katika historia ileile ambamo Israeli ya kimwili ilipewa talaka kama watu wa Mungu waliochaguliwa, Paulo alichaguliwa kubainisha kwamba Israeli ya kale, ijapokuwa wakati huo ilikuwa imepewa talaka na Mungu, ilikuwa ishara ya historia ya kinabii ya Israeli ya kiroho. Kanuni za lazima za kinabii kwa ajili ya harakati za malaika wa kwanza na wa tatu zinategemea kimsingi maandiko ya mtume Paulo.

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

Kwa sababu hii, tutaangalia baadhi ya kanuni za kinabii zilizotambuliwa na Paulo ambazo ziliathiri ujumbe wa Wamileraiti, uliowekwa ndani ya mfumo wa nguvu mbili za kuleta ukiwa, na kwa kufanya hivyo tutaangalia pia jinsi kanuni hizo zinavyoathiri mfumo wa nguvu tatu za kuleta ukiwa.

> 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.

> Zaidi ya hayo, ndugu zangu, sitaki mkose kujua ya kwamba baba zetu wote walikuwa chini ya wingu, na wote wakapita baharini; nao wote wakabatizwa kwa Musa katika lile wingu na katika ile bahari; nao wote wakala chakula kilekile cha kiroho; nao wote wakanywa kinywaji kilekile cha kiroho; kwa maana walikunywa kutoka kwenye ule Mwamba wa kiroho uliowafuata; na Mwamba ule ulikuwa Kristo. Lakini Mungu hakupendezwa na wengi wao; kwa maana waliangamizwa jangwani. Basi mambo hayo yalikuwa mifano kwetu, ili tusitamani vitu viovu, kama wao walivyovitamani. Wala msiwe waabudu sanamu, kama wengine wao walivyokuwa; kama ilivyoandikwa, Watu waliketi kula na kunywa, wakaondoka kucheza. Wala tusitende uasherati, kama wengine wao walivyotenda, wakaanguka siku moja watu elfu ishirini na tatu. Wala tusimjaribu Kristo, kama wengine wao walivyomjaribu, wakaangamizwa na nyoka. Wala msinung'unike, kama wengine wao walivyonung'unika, wakaangamizwa na mwangamizi. Basi mambo haya yote yaliwapata kwa mfano; nayo yameandikwa kwa ajili ya onyo letu, sisi ambao miisho ya ulimwengu imewadia. 1 Wakorintho 10:1-10.

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

Katika aya kumi fupi, Paulo anabainisha kwamba tendo la ubatizo lilitolewa kwa mfano katika uvukaji wa Bahari ya Shamu, kwamba Mwamba uliowafuata Waisraeli wa kale ulikuwa “Mwamba wa kiroho,” na kwamba ulikuwa Kristo. Anaonyesha kwamba Israeli ya kale ilikuwa kielelezo kwa wale wanaoishi katika siku za mwisho. Kifungu hiki ni onyo, na pia ni kiini cha mabishano kati ya wanaoshikilia ukweli na wanaoupinga. Wanatheolojia Waadventista hufundisha kwamba Paulo alikuwa tu anaonyesha kwamba historia za Israeli ya kale zilikuwa zikionyesha masomo ya maadili yaliyopaswa kueleweka na wale wanaoishi katika siku za mwisho, lakini wanasisitiza kwamba Paulo hakuwa anaonyesha kwamba historia za Israeli ya asili kwa kweli zilipaswa kurudiwa na Israeli ya kiroho. Dada White mara nyingi hutumia kifungu hiki kuthibitisha kile hasa Paulo alichomaanisha.

> “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. . . .

> “Kila mmoja wa manabii wa kale hakunena sana kwa ajili ya wakati wao wenyewe kama kwa ajili ya wakati wetu, hivi kwamba unabii wao una nguvu kwetu. ‘Basi mambo hayo yote yaliwapata wao kwa jinsi ya mifano; tena yakaandikwa ili kutuonya sisi, ambao mwisho wa dunia umetufikia.’ 1 Wakorintho 10:11. ‘Wakafunuliwa ya kuwa si kwa ajili ya nafsi zao wenyewe, bali kwa ajili yenu walihudumu katika hayo mambo, ambayo sasa mmehubiriwa na wale waliowahubiria injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo hayo malaika wanatamani kuyachungulia.’ 1 Petro 1:12....”

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

> “Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na bado yanajirudia, katika kanisa katika siku hizi za mwisho.” Ujumbe Teule, kitabu cha 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.

"Matukio makuu na matendo ya taadhima ya historia ya Agano la Kale yamekuwa, na bado yanaendelea, kujirudia kanisani katika siku hizi za mwisho," ndivyo Dada White anavyofupisha maana ya Paulo katika mistari hiyo. Katika jaribio la kudhoofisha utambulisho wa Paulo kwamba Israeli ya kale, kwa njia ya mfano, inaonyesha historia ya Israeli halisi, Shetani amezua mashambulizi mawili makuu dhidi ya kanuni hii ya kinabii. La kwanza, ambalo tayari nimetaja, ni dai kwamba Paulo alikuwa akibainisha tu kwamba historia hizo zilikuwa zinawakilisha mafunzo ya kimaadili. Mafundisho hayo ya uongo ni nusu-kweli, na nusu-kweli si kweli hata kidogo. Ni kweli kwamba mafunzo ya kimaadili yanayoweza kupatikana kutoka katika historia ya Israeli ya kale ni kwa manufaa ya wale wanaoishi katika siku za mwisho, lakini yanapotumiwa kukataa kwamba historia hizo pia ni mfano wa matukio yatakayorudiwa, yanakuwa nusu-kweli, iliyoundwa ili kuikataa kweli.

> “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.

> Baraka au laana sasa iko mbele ya watu wa Mungu—baraka ikiwa watatoka ulimwenguni na kujitenga, na kutembea katika njia ya utii wa unyenyekevu; na laana ikiwa wataungana na waabudu sanamu, wanaokanyaga madai makuu ya mbinguni. Dhambi na maovu ya Israeli waasi yameandikwa, na picha imewasilishwa mbele yetu kama onyo kwamba tukiiga mfano wao wa maasi na kumwacha Mungu, tutaanguka kwa hakika kama walivyoanguka wao. ‘Sasa mambo haya yote yaliwapata wao kuwa mifano; nayo yameandikwa ili kutuonya sisi, ambao miisho ya dunia imetufikia.’ Testimonies, juzuu ya 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.

Ukweli mmoja haupaswi kutumiwa kukanusha ukweli mwingine, maana ukitumika hivyo, hugeuza ukweli wa Mungu kuwa uongo.

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

> "Kauli moja ya Mwokozi haipaswi kutumiwa kubatilisha nyingine." Mzozo Mkubwa, 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.

Mafundisho kwamba historia ya Israeli ya kale ni masomo ya maadili tu, hutumiwa mara nyingi na wanatheolojia Waadventista kuharibu Neno la kinabii la Mungu, na ni mojawapo ya nusu-ukweli uliojumuishwa katika sahani ya hadithi za uongo iliyotayarishwa kuwadanganya watu wa Mungu ili wakubali uongo, na uongo wanaoukubali umebainishwa katika maandiko ya mtume Paulo.

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

Shambulio kuu lingine dhidi ya kanuni kwamba historia ya Israel ya kale inaonyesha historia ya Israel ya kisasa lilibuniwa na Wajesuiti katika enzi za Mageuzi ya Kupinga, nalo linahusisha kukubali wazo kwamba historia ya Israel ya kale inajirudia. Uongo wa Wajesuiti ni kwamba historia inarudiwa kihalisia, si kiroho. Uongo huo ulitungwa kama njia ya kuzuia uelewa kwamba papa wa Roma ndiye Mpinga Kristo wa unabii wa Biblia, kwa kuwa mafundisho hayo yanakubali ukweli kwamba kuna Mpinga Kristo katika siku za mwisho, lakini yanadai kwamba Mpinga Kristo anawakilishwa na mamlaka halisi, si mamlaka ya kiroho. Kahaba katika Ufunuo kumi na saba, ambaye ana maneno "Babeli ya siri" yaliyoandikwa kwenye paji la uso wake, basi angekuwa kahaba anayejitokeza 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.

> "Wale wanaochanganyikiwa katika uelewa wao wa neno, ambao wanashindwa kuona maana ya mpinga Kristo, bila shaka watajiweka upande wa mpinga Kristo." 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.

Papa ni mtu halisi, anayewakilisha mamlaka halisi (Kanisa Katoliki), lakini yeye na shirika lake wametambuliwa kinabii kama Babeli halisi, na wanaweza kutambulika kwa usahihi tu wakati mada ya mpinga Kristo inawekwa wazi kama utimilifu wa kiroho wa mfano halisi. Paulo alibainisha kwamba Israeli halisi inaonyesha Israeli ya kiroho, lakini haikuwa kweli mpya ya kinabii aliyowasilisha, kwa kuwa ufahamu wake kwa ujumla ulitegemea Agano la Kale, na ndiko ushuhuda wake umetiwa msingi.

> 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.

> Hivi asema Bwana, Mfalme wa Israeli, na Mkombozi wake, Bwana wa majeshi: Mimi ni wa kwanza, nami ni wa mwisho; wala pasipo mimi hakuna Mungu. Naye ni nani aliye kama mimi, aite, atangaze, na ayapange kwa ajili yangu, tangu nilipowaweka watu wa kale? Na mambo yanayokuja, naam, yatakayokuja, na waonyeshe hayo kwao. Msiogope, wala msihofu: je, sikuwaambia tangu wakati huo, na kuyatangaza? Ninyi ndio mashahidi wangu. Je, kuna Mungu kando nami? Hapana; hakuna Mungu; simjui hata mmoja. Isaya 44:6-8.

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

Tunapaswa kuwa mashahidi wa Kristo, kama alivyokuwa Paulo, kwamba Alfa na Omega aliteua si Israeli ya kale tu, bali pia watu wote wa kale wa kibiblia kuwa alama za kuonyesha "mambo yanayokuja" juu ya wale wanaoishi katika siku za mwisho. Paulo alikuwa mtaalamu wa Agano la Kale, naye aliinuliwa kuwa kiungo cha kinabii kati ya enzi ya Israeli halisi na ya Israeli wa kiroho. Ilikuwa ni maandiko yake yaliyowaongoza wale walioelewa ongezeko la maarifa wakati wa mwisho mnamo 1798, na pia mnamo 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).

Babeli halisi ya kale, wana wa mashariki wa kale, Misri ya kale, Ugiriki wa kale, na dola la Umedi na Uajemi la kale ni ishara za nguvu za kiroho mwishoni mwa dunia. Ishara za kale ni za kihalisia zinazotangulia, na zinawakilisha kile cha kiroho kinachofuatia. Paulo anafikia hata kusema kwamba Adamu halisi alikuwa ishara ya Adamu wa kiroho (ambaye ni Kristo).

> 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 hivyo imeandikwa, Mtu wa kwanza, Adamu, akawa nafsi hai; Adamu wa mwisho, Roho yaihuishayo. Lakini si kile cha kiroho kilichokuwa cha kwanza, bali kile cha asili; kisha ndipo kile cha kiroho. Mtu wa kwanza ni wa nchi, wa udongo; mtu wa pili ni Bwana atokaye mbinguni. Kama alivyo yule wa udongo, ndivyo walivyo walio wa udongo; na kama alivyo yule wa mbinguni, ndivyo walivyo walio wa mbinguni. Na kama tulivyochukua sura ya yule wa udongo, vivyo hivyo tutaichukua sura ya yule wa mbinguni. 1 Wakorintho 15:45-49.

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

Kuna mafunzo ya kina sana ambayo Paulo anafundisha kuhusu Adamu wa kwanza na wa mwisho, lakini sisi tunabainisha tu kanuni ambayo anaiweka wazi sana katika kifungu, anaposema, "si cha kwanza kilicho cha rohoni, bali kilicho cha asili; na baadaye kilicho cha rohoni." Cha kihalisi, ambacho Paulo hapa anakitambulisha kama "cha asili," ndicho cha kwanza, na cha rohoni ndicho cha mwisho. Israeli ya kihalisi ilikuwa ya kwanza, na ya asili, na Israeli ya rohoni huja "baadaye."

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.

Babeli halisi inatangulia Babeli ya kiroho. Hoja muhimu inayofuata inayosisitizwa katika maandiko ya Paulo ni wakati katika historia ambapo mabadiliko kutoka halisi kwenda kiroho yanapaswa kutumika. Ni kipindi cha msalaba ambapo mabadiliko ya kinabii kutoka halisi kwenda kiroho yanabainishwa.

> 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.

> Kwa maana ninyi nyote ni watoto wa Mungu kwa imani katika Kristo Yesu. Kwa kuwa wote miongoni mwenu mliobatizwa katika Kristo mmemvaa Kristo. Hakuna Myahudi wala Mgiriki, hakuna mtumwa wala huru, hakuna mwanamume wala mwanamke; kwa maana ninyi nyote ni mmoja katika Kristo Yesu. Na ikiwa ninyi ni wa Kristo, basi ninyi ni uzao wa Ibrahimu, warithi kulingana na ahadi. Wagalatia 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.

Haijalishi haki yako ya kuzaliwa ni ipi, ukimkubali Kristo, basi unakuwa uzao wa Ibrahimu. Wewe si Israeli halisi; wewe ni Israeli wa kiroho. Mpito kutoka kwa halisi kwenda wa kiroho ulikuwa msalaba. Paulo anagawanya wanadamu katika makundi mawili. Kila kundi lina agano lake; wote ni wazao wa Ibrahimu. Kila kundi kina mji unaowakilisha familia yake na agano lake. Kila mmoja ni ama mwana wa Adamu halisi au mwana wa Adamu wa kiroho.

> 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.

> Kwa maana imeandikwa, kwamba Ibrahimu alikuwa na wana wawili, mmoja kwa mwanamke mtumwa, na mwingine kwa mwanamke huru. Lakini yule wa mwanamke mtumwa alizaliwa kwa jinsi ya mwili; bali yule wa mwanamke huru kwa ahadi. Na mambo haya ni mfano; maana haya ni maagano mawili; moja kutoka Mlima Sinai, huzaa utumwa, ambalo ni Hagara. Kwa maana Hagara hii ni Mlima Sinai katika Arabia, na inalingana na Yerusalemu ya sasa, iliyo utumwani pamoja na watoto wake. Bali Yerusalemu iliyo juu ni huru, naye ndiye mama yetu sote. Kwa maana imeandikwa, Furahi, ewe tasa usiyezaa; paza sauti na ulie, wewe usiyeona utungu; kwa kuwa aliye mkiwa ana watoto wengi zaidi kuliko yeye aliye na mume. Basi sisi, ndugu, kama Isaka alivyo, tu watoto wa ahadi. Lakini kama vile wakati ule yule aliyezaliwa kwa jinsi ya mwili alimtesa yule aliyezaliwa kwa Roho, vivyo hivyo ilivyo sasa. Walakini, Maandiko yasemaje? Mfukuze mwanamke mtumwa pamoja na mwanawe; kwa kuwa mwana wa mwanamke mtumwa hatarithi pamoja na mwana wa mwanamke huru. Basi, ndugu, sisi si watoto wa mwanamke mtumwa, bali wa yule aliye huru. Wagalatia 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.

Katika kipindi cha msalaba, mambo ya kale halisi yakawa ishara za mambo ya kisasa ya kiroho. Mtume Paulo alifafanua kweli hizi muhimu za kinabii zilizomwezesha William Miller kuweka mfumo wa mamlaka mbili za uharibifu, ambao juu yake alijenga mahitimisho yake yote ya kinabii. Kazi ile ile iliyotekelezwa na mtume Paulo ndiyo inayobainisha mamlaka tatu za uharibifu, ambazo ndizo mfumo wa msingi wa mahitimisho yote ya kinabii ya Future for America.

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

Mfumo wa uelewa wa Miller kuhusu kuongezeka kwa maarifa kunakowakilishwa na maono ya Mto Ulai ya sura ya saba, nane na tisa, ulitegemea ugunduzi wake kwamba "the daily" katika kitabu cha Danieli iliwakilisha Roma ya kipagani. Alipata ugunduzi huo katika Waraka wa pili wa Paulo kwa Wathesalonike. Uelewa huo ndio kweli ya msingi iliyotambuliwa ikihusishwa na "uongo" wa kinabii, unaosababisha udanganyifu mkubwa kuwapata Waadventista wa Sabato katika siku za mwisho.

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

Tutaendelea na uchunguzi wetu kuhusu ongezeko la maarifa, kama linavyowakilishwa na maono ya Mto Ulai, katika makala ijayo kwa kuzingatia kile ambacho Miller alitambua katika waraka wa Paulo.

> “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 aonae yaliyomo ndani, asomaye mioyo ya watu wote, asema juu ya wale waliopokea nuru kuu: 'Hawahuzuniki wala kustaajabu kwa sababu ya hali yao ya maadili na kiroho.' Naam, wamechagua njia zao wenyewe, na nafsi yao yafurahia machukizo yao. Mimi nami nitachagua udanganyifu wao, nami nitaleta hofu zao juu yao; kwa sababu nilipoita, hakuna aliyenjibu; niliposema, hawakusikia; bali walitenda uovu mbele ya macho Yangu, na wakachagua kile nisichokipendezewa.' 'Mungu atawapelekea upotevu wenye nguvu, ili waamini uongo,' kwa sababu hawakupokea pendo la kweli, ili wapate kuokolewa,' 'bali walipendezwa na 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.

> Mwalimu wa mbinguni akauliza: "Ni udanganyifu gani wenye nguvu zaidi unaweza kuihadaa akili kuliko kujifanya kwamba unajenga juu ya msingi ulio sahihi na kwamba Mungu anakubali matendo yako, ilhali kwa kweli unafanya mambo mengi kulingana na sera za kidunia na unatenda dhambi dhidi ya Yehova? Ee, huu ni udanganyifu mkubwa, hadaa ya kuvutia, inayoteka akili za watu wakati ambapo wale waliowahi kuijua kweli huudhania mfano wa utauwa kuwa ndiyo roho na nguvu yake; wanapodhani kwamba ni matajiri na wameongezewa mali na hawahitaji chochote, ilhali kwa kweli wanahitaji kila kitu." Ushuhuda, juzuu ya 8, 249, 250.

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