And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Na tiemponan ey, adu la riribuk no umalsa a maibusor ya no ari no abagatan; tan pati siakaman so saralak nen totoom no managpaltog no karawtan iray a mangitandoro ed sirmata, balet agda ontuloy. Daniel 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Ang pulong nga “doktrina” sa konteksto sa Kristiyanidad nagrepresentar sa natukod nga mga kamatuoran sa Biblia. Ang nagkalainlaing mga organisasyong nagaangkon nga Kristiyano adunay nagkalainlaing hugpong sa ilang gihubit nga mga doktrinang biblikal, apan usa lamang ang Kamatuoran. Ang kalainan tali sa “hingpit nga kamatuoran” ug “pluralismo” usa ka hilisgutan nga gawas sa atong pagatugotan karong higayona.

Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

پِیلاطُس نے اُس سے کہا، پس کیا تُو بادشاہ ہے؟ یسوع نے جواب دیا، تُو خود کہتا ہے کہ مَیں بادشاہ ہوں۔ مَیں اِسی لیے پیدا ہوا، اور اِسی سبب سے دنیا میں آیا، تاکہ حق کی گواہی دوں۔ ہر وہ شخص جو حق کی طرف سے ہے، میری آواز سنتا ہے۔ پِیلاطُس نے اُس سے کہا، حق کیا ہے؟ اور یہ کہہ کر وہ پھر یہودیوں کے پاس باہر گیا، اور اُن سے کہا، مَیں اُس میں کچھ بھی قصور نہیں پاتا۔ یوحنا 18:37، 38۔

Truth is God’s Word; it is His voice and it is Christ Himself.

Асахьақиқәт — Анцәа Иажәа ауп; уи Иара Ибжьы ауп, иара убас Христос Иара ихаҭа ауп.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

“ܙܕܩ ܠܢ ܕܢܕܥ ܒܢܦܫܢ ܡܢܐ ܗܘ ܕܡܫܬܡܠܐ ܒܟܪܣܛܝܢܘܬܐ، ܡܢܐ ܗܝ ܫܪܪܐ، ܡܢܐ ܗܝ ܗܝܡܢܘܬܐ ܕܩܒܠܢ، ܘܡܢܐ ܐܢܘܢ ܢܡܘ̈ܣܐ ܕܟܬܒܐ ܩܕܝܫܐ—ܢܡܘ̈ܣܐ ܕܐܬܝܗܒܘ ܠܢ ܡܢ ܫܘܠܛܢܐ ܥܠܝܐ ܡܟܠ. ܣܓܝ̈ܐܐ ܐܝܬ ܕܡܗܝܡܢܝܢ ܕܠܐ ܥܠܬܐ ܕܢܣܡܟܘܢ ܥܠܝܗ̇ ܗܝܡܢܘܬܗܘܢ، ܘܕܠܐ ܣܗܕܘ̈ܬܐ ܡܣܦܩ̈ܢܝܬܐ ܥܠ ܫܪܪܗ̇ ܕܡܠܬܐ. ܐܢ ܡܬܩܪܒܐ ܪܥܝܢܐ ܕܡܫܬܘܐ ܥܡ ܚܘ̈ܫܒܝܗܘܢ ܕܡܢ ܩܕܝܡ، ܡܛܝܒܝܢ ܐܢܘܢ ܟܠܗܘܢ ܕܢܩܒܠܘܢܗ̇. ܠܐ ܡܣܬܟܠܝܢ ܡܢ ܥܠܬܐ ܠܬܘܠܕܬܐ؛ ܗܝܡܢܘܬܗܘܢ ܠܝܬ ܠܗ̇ ܫܬܐܣܬܐ ܫܪܝܪܬܐ، ܘܒܙܒܢܐ ܕܢܣܝܘܢܐ ܢܫܟܚܘܢ ܕܒܢܘ ܥܠ ܚܠܐ.”

“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

«Koĩva oñembohyru ha ovyʼa hag̃ua ijehegui koʼág̃a oguerekóva kuatiakuéra marangatu rehegua arandu ndaiporãmbáivante rehe, ha opensáva upéva hague iporãva isalvasiónrã, oĩ hína peteĩ jejavy vaietereívape opytuʼúva. Heta oĩ ndojejapopáiva hag̃ua argumento Escritura-pegua rehe, ikatu hag̃uáicha ohechakuaa jejavy, ha ombojevypa hag̃ua opa tradición ha superstición oñembohasáva añeteguáramo. Satanás omoingéma hembiapo rehegua apytuʼũrã Tupã ñemombaʼérape, omongyʼa hag̃ua pe evangelio Cristo rehegua isãsópe. Hetaite umi heʼíva ogueroviaha pe añetegua koʼág̃agua, ndoikuaái mbaʼépa omoheñói pe jerovia yma oñemeʼẽ vaʼekue umi santo-kuérape—Cristo pende pype, pe gloria jeroviaha. Haʼekuéra opensa odefendeha umi ypykue techaukaha, ha katu hakuʼỹ ha ndoguerekói interés. Ndoikuaái mbaʼéichapa oñembojoaju vaʼerã ijehasápe ha oguereko hag̃ua pe mborayhu ha jerovia rekopotĩ añetéva. Ndahaʼéi hikuái estudiante Biblia rehegua hiʼaguĩva, síno iñateʼỹ ha ndojesarekóiva. Oñepyrũ vove iñambue jey hag̃ua opina umi pasaje Escritura-pegua rehe, koʼãva, noñemoarandúiva peteĩ propósito rehehápe ha ndojekuaáiva porã mbaʼépa oguerovia, ojei pe añeteguágui. Jaikuaauka vaʼerã opavavépe tekotevẽha ohekakuaa kyreʼỹme pe añetegua Tupãguiúva, oikuaa hag̃ua añetehápe haʼeha oikuaáva mbaʼépa hína pe añetegua. Oĩ heʼíva oguerekoha heta arandu, ha ovyʼáva ijestado rehe, ndaipóri jave hesekuéra tembiaporã rehe kyreʼỹve, ndaipóri jave mborayhu hakuvéva Tupã rehe, ni umi ánga Cristo omano hague rehehápe, umi arakaʼeve ndoikuaáirõ guare Tupãicha. Haʼekuéra nomoñeʼẽi la Biblia [ikatu hag̃uáicha] omoingekuaa iñanga pype pe ikaraku ha hykue porã. Nohendúi hikuái upéva haʼeha Tupã ñeʼẽ oñeʼẽva chupekuéra. Péro, jajapose hag̃ua ñantende pe tape salvación rehegua, jahechase hag̃ua pe kuarahy tekojoja rehegua rendy osẽva, tekotevẽ ñahesaʼỹijo Escritura-kuéra peteĩ propósito rehehápe, umi promesa ha profecía Biblia-pegua omimbi porãgui gloria reheve pe Tupã rembiaporã guasu ñepysyrõ rehegua ári, koʼã añetegua tuicháva noñentendeporãi gueteri hag̃ua». The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Bize, bu öğretilerin neler olduğunu ve bu gerçekleri nasıl sunacağımızı, temellendireceğimizi ve savunacağımızı bilmek zorunludur.

“It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

“Vakatahili kwetu hivi sasa kwamba yeyote atalazimika kusimama peke yake; lakini ikiwa Mungu amewahi kunena kwa kinywa changu, wakati utakuja tutakapofikishwa mbele ya mabaraza na mbele ya maelfu kwa ajili ya jina lake, na kila mmoja atalazimika kutoa sababu ya imani yake. Ndipo ukosoaji mkali kabisa utakuja juu ya kila msimamo ambao umechukuliwa kwa ajili ya kweli. Basi yatupasa kulisoma Neno la Mungu, ili tupate kujua kwa nini tunaamini mafundisho tunayoyatetea. Imetupasa kuzichunguza kwa makini sana kauli zilizo hai za Yehova.” Review and Herald, December 18, 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Agar “minglab odamlar” huzuriga olib chiqiladigan bo‘lsalar, so‘nggi kunlarda haqiqat himoyachilarining ayrimlari televizion yoki veb-efirlar kabi vositalarda haqiqatni himoya qilishga majbur bo‘lishlari ayon. Aks holda, yuz qirq to‘rt mingning bergan guvohligiga minglab odamlar qanday guvoh bo‘la olardi? Biz targ‘ib qilayotgan ta’limotlar e’tiqodimizning asosini belgilab beradi.

“The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

“Gerejaning a’zolari yakka tartibda sinovdan o‘tkazilib, sinaladilar. Ular shunday vaziyatlarga qo‘yiladilarki, ularda haqiqatga guvohlik berishga majbur bo‘ladilar. Ko‘plar kengashlar oldida va sudlarda, ehtimol alohida va yolg‘iz holda, so‘zlashga chaqiriladilar. Bu tang holatda ularga yordam bergan bo‘lar edi bo‘lgan tajribani ular qo‘lga kiritishni e’tiborsiz qoldirdilar, va ularning jonlari boy berilgan imkoniyatlar hamda e’tiborsiz qoldirilgan imtiyozlar uchun pushaymonlik bilan yuklangan.” Testimonies, 5-jild, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what we believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Aŋmaren Saŋsãa mɛ nɛ pɛrrak yel kà, n kaŋa, tɛrɛ nɛn nàaŋa mɛ kaŋa nàaŋi nàaŋa tɔgɔr nà nàaŋi 144,000 la, n yaa nàŋa bɛ n tɛrɛ nɛŋ mɛ nɛ mɛrɛ bɛrɛn nɛn kà aŋmaren Saŋsãa kà nɛŋa. Tɔŋɔr mɛ nàaŋa bɛrɛ bɛrɛ kà aŋmaren nɛŋa nàaŋi nàaŋa yìlɛ nɛmɛn bɛrɛ mɛ nɛ nɛŋa tɛrɛ bɛrɛ la, Aŋmaren mɛ yɔɔr mɛrɛrɛr bɛrɛ bɛ nɛŋa nàaŋi nɛrɛrɛr aŋmaren Saŋsãa mɛ.

“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

“خداس وارگاں امُک نانجا بحث يا اٿل-پٿل ناهئ هجڻ، اینہ کنہ قطعی ثبوت سمجهڻ نَه گهرجي تہ هو سالم عقيدي تي مضبوطي سان قائم آهن. ڈڄڻ جو سبب آهي تہ شايد هو سچ ۽ خطا جي وچ ۾ چٽي تمیز نٿا ڪن. جڏهن ڪتابِ مقدس جي جاچ پڙتال سان ڪو نئون سوال پيدا نٿو ٿئي، جڏهن راءِ جو ڪو اختلاف اٿي نٿو، جيڪو ماڻهن کي پاڻ لاءِ بائبل ڳولهڻ تي آمادہ ڪري، تہ جيئن پڪ ڪن تہ سچ انهن وٽ ئي آهي، تڏهن اڄ بہ، جيئن قديم زماني ۾ هو، گهڻا ماڻهو روايت کي پڪڙي ويهندا ۽ ان جي پرستش ڪندا جنهن کي هو ڄاڻندا ئي ناهن.”

“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

«Мага ушул көрсөтүлдү: азыркы чындыкты билебиз деп ырастаган көптөр өздөрү эмнеге ишенерин билишпейт. Алар өз ишениминин далилдерин түшүнүшпөйт. Алар азыркы учур үчүн аткарылып жаткан иштин маанисин туура баалашпайт. Сыноо убагы келгенде, азыр башкаларга насаат айтып жүргөн кээ бир адамдар өздөрү карманган көз караштарды текшерип көрүп, көп нерселер боюнча канааттандырарлык себеп келтире албастыгын табышат. Ушундай сындан өтмөйүнчө, алар өздөрүнүн канчалык чоң сабатсыз экенин билишкен эмес. Ошондой эле жыйында да өздөрү эмнеге ишенерин түшүнөбүз деп жөн эле болжоп жүргөндөр көп; бирок талаш-тартыш чыкмайынча, алар өздөрүнүн алсыздыгын билишпейт. Өздөрү сыяктуу ишенимдегилерден бөлүнүп, өз ишенимин түшүндүрүү үчүн жалгыз жана өз алдынча турууга мажбур болушканда, алар чындык катары кабыл алган нерселер тууралуу түшүнүктөрү канчалык чаташ экенин көрүп, таң калышат. Чындыгында, биздин арабызда тирүү Кудайдан алыстоo болуп, адамдарга бурулуу, Кудайдын даанышмандыгынын ордуна адамдык даанышмандыкты коюу орун алган.»

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

«እግዚአብሔር ሕዝቡን ያነሣሣል፤ ሌሎች መንገዶች ካልተሳኩ ግን መናፍቃን በመካከላቸው ይገባሉ፣ እነርሱም ገለባውን ከስንዴው በመለየት ይነጥሯቸዋል። ጌታ ቃሉን የሚያምኑ ሁሉ ከእንቅልፍ እንዲነቁ ይጠራል። ለዚህ ዘመን የሚስማማ ውድ ብርሃን መጥቶአል። ይህም በላያችን በቅርብ የተደረቡትን አደጋዎች የሚያሳይ የመጽሐፍ ቅዱስ እውነት ነው። ይህ ብርሃን መጽሐፍ ቅዱሳትን በትጋት እንድናጠና እና የምንይዛቸውን አቋሞች እጅግ በጥልቅ እንድንመረምር ሊመራን ይገባል። እግዚአብሔር የእውነት ገጽታዎችና አቋሞች ሁሉ በጸሎትና በጾም በተሞላ ሁኔታ ፈጽሞ እና በጽናት እንዲመረመሩ ይፈልጋል። አማኞች እውነትን የሚያቋቁመው ምን እንደሆነ በግምትና በግልጽ ባልሆኑ ሐሳቦች ላይ ሊያርፉ አይገባቸውም። እምነታቸው በእግዚአብሔር ቃል ላይ ጽኑ መሠረት ሊኖረው ይገባል፥ እንዲሁም የፈተናው ጊዜ ሲመጣ እና ስለ እምነታቸው መልስ እንዲሰጡ በሸንጎዎች ፊት ሲቀርቡ፣ በእነርሱ ውስጥ ስላለችው ተስፋ ምክንያት በትሕትናና በፍርሃት ማቅረብ እንዲችሉ።»

“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

“जागृत करो, जागृत करो, जागृत करो। जो विषय हम संसार के सामने प्रस्तुत करते हैं, वे हमारे लिए जीवित वास्तविकता होने चाहिए। यह महत्वपूर्ण है कि जिन सिद्धांतों को हम विश्वास के मूलभूत अनुच्छेद मानते हैं, उनकी रक्षा करते समय हम अपने को कभी ऐसे तर्कों का उपयोग करने न दें जो पूर्णतः सुदृढ़ न हों। ऐसे तर्क विरोधी को चुप कराने में सफल हो सकते हैं, परंतु वे सत्य का आदर नहीं करते। हमें सुदृढ़ तर्क प्रस्तुत करने चाहिए, जो न केवल हमारे विरोधियों को निःशब्द कर दें, बल्कि अत्यंत निकट और कठोरतम परीक्षण को भी सह सकें। जो लोग अपने को वाद-विवाद करनेवाले के रूप में शिक्षित कर चुके हैं, उनके विषय में यह बड़ा खतरा है कि वे परमेश्वर के वचन का निष्पक्षता के साथ व्यवहार न करें। किसी विरोधी का सामना करते समय हमारा गंभीर प्रयत्न यह होना चाहिए कि हम विषयों को ऐसी रीति से प्रस्तुत करें कि उसके मन में दृढ़ विश्वास उत्पन्न हो, न कि केवल विश्वासी को आश्वस्त करने का प्रयत्न करें।”

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

«Що б не становив собою інтелектуальний поступ людини, нехай вона ні на мить не думає, що немає потреби в ґрунтовному й безперервному дослідженні Писань задля більшого світла. Як народ, ми покликані кожен зокрема бути дослідниками пророцтва. Ми повинні пильнувати з ревністю, щоб розпізнати будь-який промінь світла, який Бог відкриє нам. Ми маємо вловлювати перші проблиски істини; і через молитовне дослідження може бути здобуте ясніше світло, яке можна представити іншим». Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

Aykachi rimay yachaqkuna nisqakuna, qhipakamaypi pachak chusku chunka tawa waranqa runakunaman tukukuqkunaqa, kay allpapi kamachiq atiykunawan tinkunakusqankumanta ñawpaqta, sapa sapankuta “pruebapi churakusaq, qawachikusaq” kanku; chay allpapi kamachiqkunaqa manaqa aswan pisiña hamuq domingo kamachiy sasachakuyta hinaspa qatiykachayta apamunku. Ñawpaqtaqa, Diosmi cheqaqkuna­ta “rikcharichinqa.” Puñuq ñust’akunaqa suyay unaychakusqan pachapi urmasqanku puñuymanta “rikcharichisqa” kanqaku. Sichus mana rikcharinqakuchu, Diospa 2023 watapa julio killamantapacha qelqasqa artikulokunawan rikuchisqan willakuywan, chayqa Diosqa “qhencha yachachikuykunata” “paykuna ukhupi yaykunanpaq” saqinqa; chaymi trigo hinaspa cizaña t’aqanakuyta tukuchinqa, huk sifting nisqa ch’uyanchay rurayninwan. Kunanqa chay sifting nisqa ch’uyanchay ruraypiñam kashanchik.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

आधुनिक रोम की सही पहचान के विषय में विवाद का अनुसरण करने वालों के सामने तीन विकल्प उपलब्ध हैं। एक विकल्प यह है कि संयुक्त राज्य अमेरिका ही आधुनिक रोम है; दूसरा यह है कि पोपीय शक्ति ही आधुनिक रोम है; और तीसरा विकल्प यह है कि उपर्युक्त दोनों मत असत्य हैं, और दानिय्येल अध्याय ग्यारह के पद चौदह में दर्शन को स्थिर करने के लिए अपने को ऊँचा उठाने वाले, गिर पड़ने वाले, और दानिय्येल की प्रजा के लुटेरों द्वारा किसी अन्य शक्ति का प्रतिनिधित्व किया गया है।

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic Word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic Word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

دیڤم که دابەشبوونەوەکە لەبارەی ئەوەی کە «ڕۆمای مۆدێرن» هێزی پاپایەتییە یان ویلایەتە یەکگرتووەکانی ئەمریکا، ڕێگەی پێدراوە بۆ ئەوەی لەناو ئەم بزوتنەوەیەدا بهێندرێتە ناو، بە مەبەستی ئەوەی گەلەکەی ناچار بکات وشەی پێشبینیی خۆی بخوێننەوە و لێبکۆڵنەوە. خودا ئەم ناکۆکییەی هێناوەتە ئاراوە وەک دەربڕینێک لە میهرەبانیی خۆی. دیڤم کە ئەم جیاوازییە زیاتر پەیوەندیدارە بە ئامادەکردنی گەلەکەی بۆ قەیرانی داهاتوو، نەک تەنها بە ناساندنی ئەوەی کێ ڕاستە و کێ هەڵەیە سەبارەت بە «ڕۆمای مۆدێرن». ئەم ناکۆکییە ڕێگەی پێدرا و لەلایەن خوداوە داڕێژرا، بۆ ئەوەی بۆ هەر کەسێک کە بیەوێت ببینێت، ڕوون بکاتەوە کە تێگەیشتنی کەسیی خۆیان لە وشەی پێشبینیی ئەو ناتەواوە یان هەڵەیە. بۆیە ئەم ناکۆکییە بەڵگەیەکە لەسەر میهرەبانیی خودا.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

ᏗᏓᏂᏴᏫᏯᏍᏗ ᎥᏝ ᎤᏩᏒ ᎤᏓᏙᎴᎰᏒ ᎾᏍᎩ ᎦᎪ ᎠᏍᎦᏂᎩ ᎤᏂᏴᏫ ᎨᏒ ᎤᏂᏤᎵᎦ ᎤᏂᎦᏘᏱ ᎤᏂᏚᎾᏓᏂᎪᎯᎯᏍᎩ ᎤᏂᎪᏩᏘᏍᎬ ᎾᏍᎩ ᎬᏂᏛ ᎨᏒᎢ, ᎠᏎᏃ ᎾᏍᏉ ᎯᎠ ᎤᏍᏗ ᎢᎬᏱᏍᏗ ᎢᏳᏍᏗ ᎾᏍᎩ “ᎤᏪᏥ ᎦᎵᏉᎩ ᏧᏕᏲᏗ, ᎤᏪᏥ ᎦᎵᏉᎩ ᏧᏕᏲᏗ” ᎠᏉᏯ ᎢᎦᏛ ᎢᏧᎳ ᎠᏂᏍᏓᏱᏗᏍᎬ ᎤᏂᏲᎯᏎᎲ ᏚᏳᎪᏛ ᎠᏥᏍᏆᎸᎡᎭ ᏱᎩ. ᎤᏙᎯᏳᎯ ᎠᏙᎴᎰᏍᎩ ᏗᎦᏘᏯ ᎾᏍᎩ “ᎤᏪᏥ ᎦᎵᏉᎩ ᏧᏕᏲᏗ, ᎤᏪᏥ ᎦᎵᏉᎩ ᏧᏕᏲᏗ” ᎠᏉᏯ ᎤᏠᏯᏍᏗᎭ ᎤᏍᏗ ᎤᏓᏙᎴᎰᏍᎬ ᎠᎵᏍᏕᎸᏙᏗ ᎠᎴ ᏗᎾᏍᎩ ᎠᏎᎲ ᎤᏰᎸᏛ ᏓᎪᏩᏘᏍᎬ ᎠᏥᏩᏛᎯᏙᏗ ᎾᏍᎩ ᎤᎾᏓᏔᎯᏍᎬ ᎤᏣᎳᎩ ᎠᎴ ᎠᏥᏃᎯᏰᏍᎬ. ᏦᎢ ᎤᏓᏑᏴᎢ ᎾᏍᎩ “ᎤᏪᏥ ᎦᎵᏉᎩ ᏧᏕᏲᏗ” ᎠᏉᏯ ᎠᏆᏛᏂᏍᎬ ᎠᏎ ᏚᏳᎪᏗ ᏂᎨᏒ ᏥᏰᎵ ᎬᏁᎭ ᎯᎠ ᎪᎯ ᎢᎦ ᏗᏓᏂᏴᏫᏯᏍᏗ ᎠᏓᏡᎬᎢ ᎾᏍᎩ ᎨᏒ ᎦᎶᏁᏛ ᎾᏍᎩ ᎤᏙᎯᏳᎯ, ᎠᎴ ᎦᎶᏁᏛ ᎾᏍᎩ ᎠᎵᏉᎩᏍᎩ ᎠᎴ ᎠᎵᏍᎪᎸᏗ, ᎠᎴ ᏦᎢ ᎢᏳᏍᏗ ᎠᏙᎴᎰᏍᎬ ᎠᏓᏁᎸᎢ.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

Ñe'ẽrã pahápe umi oguerekóva peteĩ entendimiento vai versículo catorce Daniel once-pegua rehegua ojehechakuaáta omopyenda hague iposición doctrinal peteĩ interpretación privada ári.

We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

Ñuqanchikpas aswan cheqaq profeciapa siminta charinchik; chayman uyarispa allinta ruwankichik, tutayasqa cheqapi k’anchay hina lliphichiqman hina, p’unchay paqarinankama, ch’aska qhuyllur sonqoykichikpi lluqsinankama: Ñawpaqta kayta yachaspaykichik, Qellqapi ima profeciapas mana pichus sapallan tantiyasqanman hinachu. Profeciaqa manam runapa munayninmantachu ñawpa p’unchawkunapi hamurqa; astawankari Diospa ch’uya runankuna Rimayta rimarqanku Santo Espíritu pusasqan kaspa. 2 Pedro 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

Sa kontrobersiya bahin sa bersikulo katorse, usa ka pananglitan sa akong nasabtan nga “kinaugalingong paghubad” makita diha sa The Great Controversy.

“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

«Քանի որ շաբաթը ողջ քրիստոնեական աշխարհում դարձել է վեճի առանձնահատուկ կետ, և կրոնական ու աշխարհիկ իշխանությունները միավորվել են կիրակիի պահպանումը պարտադրելու համար, ապա մի փոքր փոքրամասնության համառ մերժումը՝ տեղի տալու ժողովրդական պահանջին, նրանց կդարձնի համընդհանուր անեծքի առարկա։ Կպնդվի, թե այն քչերը, որոնք կանգնում են եկեղեցու հաստատության և պետության օրենքի դեմ, չպետք է հանդուրժվեն, և թե ավելի լավ է, որ նրանք տառապեն, քան թե ամբողջ ազգերը մատնվեն խառնակության ու անօրենության։ Նույն այս փաստարկը շատ դարեր առաջ Քրիստոսի դեմ առաջ քաշեցին «ժողովրդի իշխանավորները»։ «Մեզ համար օգտակար է,— ասաց խորամանկ Կայիափան,— որ մեկ մարդ մեռնի ժողովրդի համար, և որ ամբողջ ազգը չկորչի»։ Հովհաննես 11:50։ Այս փաստարկը վճռական կթվա, և ի վերջո հրամանագիր կարձակվի չորրորդ պատվիրանի շաբաթը սրբագործողների դեմ՝ նրանց հռչակելով ամենածանր պատժին արժանի և ժողովրդին որոշ ժամանակ անց ազատություն տալով նրանց մահվան մատնելու։ Հին Աշխարհում հռոմեականությունը և Նոր Աշխարհում հավատուրաց բողոքականությունը նման ընթացք կորդեգրեն նրանց նկատմամբ, ովքեր պատվում են բոլոր աստվածային պատվիրանները»։ Մեծ պայքար, 615։

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White, Europe is identified as the Old World and the Americas are the New World.

«Քրիստոնեական աշխարհը» ներկայացնում է քրիստոնյաների համաշխարհային համայնքը կամ քրիստոնեական մեծամասնություն ունեցող երկրների և մշակույթների հավաքական ամբողջությունը։ Այս տերմինը հաճախ գործածվում է նշելու աշխարհի այն հատվածները, որտեղ քրիստոնեությունը գերակշռող կրոնն է և նշանակալի կերպով ազդել է մշակույթի, օրենքների և հասարակական նորմերի վրա։ Քրիստոնեական աշխարհը ներառում է քրիստոնեության համաշխարհային տարածումը՝ իր հետևորդների, մշակութային ազդեցության և պատմական նշանակության առումով։ Առանց հեռացնելու այն կրկնությունները, որոնք առկա են Ellen White CD-ROM-ում, «Քրիստոնեական աշխարհ» բառը հանդիպում է հարյուր յոթանասունվեց անգամ։ Աշխարհագրական առումով Քույր Ուայթը ցույց է տալիս, որ քրիստոնեական աշխարհն ընդհանուր առմամբ ներկայացնում է Եվրոպան և Ամերիկաները։ Քույր Ուայթի համատեքստում Եվրոպան նույնացվում է որպես Հին աշխարհ, իսկ Ամերիկաները՝ Նոր աշխարհ։

“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

“Алам сыҳти мӕргъути қъӕлӕсӕнтӕй æвдисæг уыд ‘зæххылæй кæнынмæ.’ Æндæр хæстытæ æмбæртæнæй бацæуын нæй, фæлæ æнæвдисæг æмвæзад, мӕнæ фыдӕлдæр æвдисгæуæг бæстæй æрцæуын хъуыддæр уæд царддзы, æмæ аккагæй æмæ тыныгъæй рæвдз уæд. Уæдæй, уый не ‘Иуырæссы дунейы’ къахдзæф, фыддæр кæнынц, бæркад æмæ тохы нæцæйты астæу уырныну нæй — уыцы тæрхонæй, ‘адæмты, æмæ бирæгъты, æмæ бæстытæ, æмæ æвзæгты’ хъæздыг морæй. Уый хъæуыд уæд Кæсæг континентæй агурын.”

“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

«1798-ին Նոր աշխարհի ո՞ր ազգն էր բարձրանում ի զորություն՝ ուժի և մեծության խոստում տալով և գրավելով աշխարհի ուշադրությունը։ Խորհրդանիշի կիրառությունը հարցի տեղ չի թողնում։ Մի ազգ, և միայն մեկը, համապատասխանում է այս մարգարեության բնութագրերին. այն անվրեպ կերպով մատնանշում է Ամերիկայի Միացյալ Նահանգները»։ The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

ဝေဖန်သုံးသပ်လျက်ရှိသော စာပိုဒ်အတွင်းရှိ နောက်ဆုံးဝါကျကို “ကမ္ဘာဟောင်း၌ ရောမကက်သလစ်ဝါဒနှင့် ကမ္ဘာသစ်၌ ဖောက်ပြန်သွားသော ပရိုတက်စတင့်ဝါဒ” ဟူသော စကားရပ်သည် “ကမ္ဘာဟောင်း၏ ရောမကက်သလစ်ဝါဒ” ကို အမှောင်ခေတ်အတွင်းရှိ ပာပါစီအား ညွှန်ပြခြင်းဖြစ်ပြီး၊ “ကမ္ဘာသစ်၌ ဖောက်ပြန်သွားသော ပရိုတက်စတင့်ဝါဒ” ဟူသော စကားရပ်ဖြင့် ကိုယ်စားပြုထားသည့် ခေတ်သစ်ရောမအဖြစ် အမေရိကန်ပြည်ထောင်စု (ဖောက်ပြန်သွားသော ပရိုတက်စတင့်ဝါဒ) ကို သတ်မှတ်ဖော်ပြနေသည်ဟု အကြံပြုရန် အသုံးပြုလာခဲ့ကြသည်။ “ဟောင်း” ကို အတိတ်သမိုင်းဟု သတ်မှတ်ကြပြီး၊ “သစ်” ကို မော်ဒန် သို့မဟုတ် လက်ရှိသမိုင်းဟု သတ်မှတ်ကြသည်။ ထိုသို့ အသုံးချဖော်ပြခြင်းသည် ခရစ်ယာန်လောကနှင့် ကမ္ဘာဟောင်းနှင့် ကမ္ဘာသစ်တို့အပေါ် Sister White ၏ တည်ငြိမ်စွာ ထူထောင်ထားသော နားလည်ချက်ကို လွဲချော်ကွေ့ကောက်စေသည်။

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

A loske kay a mangusar iti sasao kas maipapan iti napalabas ken masakbayan a pakasaritaan, mangtedda iti “maysa a naisina a panangipatarus” a situtulnog a mangsungbat iti kayat a sawen ni Sister White. Ti ibagbaga ket ti “Daan a Lubong” ket itakderna ti napalabas a pakasaritaan ken ti “Baro” ket itakderna ti moderno wenno agdama a pakasaritaan (Baro).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

अंश में कहा गया है, “पछ्याउदै जानेछ।” रोमनवाद र धर्मत्यागी प्रोटेस्टेन्टवादले “ती सबै दैवी आज्ञाहरूलाई आदर गर्नेहरूप्रति समान मार्ग पछ्याउनेछन्।” उक्त अंशमा पुरानो संसार युरोप हो र नयाँ संसार अमेरिकाहरू हुन्। सिस्टर ह्वाइटले शिक्षा दिनुहुन्छ कि सम्पूर्ण संसार आइतबारको व्यवस्थाको परीक्षासँग सामना गर्नुपर्नेछ, र युरोपमा हुने सतावटहरूमा रोमनवादले अगुवाइ गर्नेछ तथा अमेरिकाहरूमा हुने सतावटहरूमा धर्मत्यागी प्रोटेस्टेन्टवादले अगुवाइ गर्नेछ। अमेरिकाहरू र युरोप नै “ख्रीष्टेण्डम” भनेर परिभाषित गरिएका हुन्। रोमनवाद र धर्मत्यागी प्रोटेस्टेन्टवाद दुवैले “ती सबै दैवी आज्ञाहरूलाई आदर गर्नेहरूप्रति समान मार्ग पछ्याउनेछन्।”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

«ها نَتْبُع» لامعنا مستقبلي عملين قوه‌ين، ونحويًّا مستحيل اقتراح إنّ الرومانيّة من العالم القديم هي القوّة البابويّة تاعت العصور المظلمة. الاضطهاد لي تديرو الزوز قوى هو بصيغة المستقبل. تعريف العبارة هو «ها نَتْبُع»، ومعناها يتبع أو يلاحق حاجة بنيّة تحقيقها أو بلوغها. وتوحي بعمل مستقبلي يكون فيه فرد ولا مجموعة ملتزمين بالسعي النشيط وراء غاية ولا هدف.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

साकेयांश केँ विभिन्न सन्दर्भसभमे लागू कएल जा सकैत अछि: “She will pursue a career in medicine,” अर्थात् ओ चिकित्सा-क्षेत्रमे एकटा व्यावसायिक विशेषज्ञ बनबाक दिस प्रयास करबाक योजना रखैत अछि। “He will pursue a degree in engineering,” एहि बातक संकेत दैत अछि जे ओ उच्च शैक्षिक संस्थानमे अभियांत्रिकी विषयमे अध्ययन करबाक अभिप्राय रखैत अछि। “The team will pursue the project until completion,” एहि सँ ई सूचित होइत अछि जे दल परियोजनापर ताबत् काज करैत रहत, जाबत ओ पूर्ण नहि भऽ जाइत। “They will pursue legal action against the company,” अर्थात् हुनका लोकनि कोनो शिकायतक समाधान करबाक अथवा न्याय प्राप्त करबाक उद्देश्यसँ कम्पनीक विरुद्ध विधिसम्मत कदम उठेबाक अभिप्राय रखैत छथि। समग्र रूपेँ, “will pursue” भविष्यमे कोनो विशिष्ट लक्ष्य अथवा परिणाम प्राप्त करबाक लेल दृढ़संकल्प, प्रतिबद्धता, आ स्पष्ट अभिप्रायकेँ सूचित करैत अछि।

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Ñi chumgelu fütra adkintun, ñi kelluai tañi kimeltuwün mew fey ta Romanismo mew Küme Fücha Mapu mew müley füta küpan nütram ka müten, fey tüfa müleluwün mew mütrümtungey kiñe tablón reke ñi küme witralngeal kiñe weda apolikan tripel aplikasion prophecy ñi. Feypi ta tripel aplikasion Roma ñi rupan pagano Roma, feymew papal Roma, ka feychi Estados Unidos kom ta küla Roma ñi külafüchagechi küme. Kiñe müte niey tañi ka feypilu weda apolikan tüfachi müley shortly after September 11, 2001, müten mew kiñe trokiñ trürürpüyi ta movimiento mew Joel libro ñi fütra.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

꧋ꦥꦼꦫ꧀ꦠꦼꦤ꧀ꦠꦁꦔꦤ꧀ ꦲꦶꦏꦸ ꦏꦼꦩꦸꦢꦶꦪꦤ꧀ ꦩꦸꦭꦻ ꦲꦶꦁ ꦱꦸꦱꦸꦫꦸꦔꦤ꧀ ꦏꦼꦩ꧀ꦥ꧀ ꦲꦶꦁ ꦏꦤꦢꦃ, ꦲꦤ꧀ꦢꦲꦶ ꦥꦼꦤꦼꦫꦥꦤ꧀ ꦠꦼꦭꦸ ꦥꦶꦁ ꦲꦶꦁ ꦠꦼꦭꦸ ꦕꦼꦠꦲ꧀ ꦲꦶꦏꦸ ꦢꦶꦒꦧꦸꦁꦏꦺ ꦗꦼꦫꦺꦴ ꦧꦸꦏꦸ ꦪꦺꦴꦌꦭ꧀ ꦏꦁꦒꦺ ꦲꦶꦚ꧀ꦱꦁꦏꦼꦤ꧀ ꦮꦺꦴꦤ꧀ꦠꦼꦤ꧀ ꦆꦱ꧀ꦭꦩ꧀ ꦲꦶꦁ ꦕꦼꦠꦲ꧀ ꦏꦠꦶꦒ ꦲꦶꦏꦸ ꦥꦸꦤꦶꦏ ꦧꦁꦱ ꦏꦁ ꦢꦠꦼꦁ ꦩꦼꦭꦮꦤ꧀ ꦠꦤꦃ ꦲꦶꦁ ꦄꦪꦠ꧀ ꦲꦼꦤꦼꦩ꧀ ꦧꦁꦱ꧀ ꦲꦶꦏꦸ ꦥꦥꦭ꧀ ꦫꦺꦴꦩ, ꦤꦩꦸꦁ ꦱꦮꦶꦗꦶꦤꦶꦁ ꦥꦿꦠꦺꦭ ꦥꦿꦶꦧꦢꦶ ꦢꦶꦥꦿꦮꦺꦲꦏꦺ, ꦏꦁ ꦔꦏꦸ ꦮꦺꦴꦤ꧀ꦠꦼꦤ꧀ ꦧꦁꦱ ꦲꦶꦏꦸ ꦆꦱ꧀ꦭꦩ꧀꧉ ꦥꦼꦤꦼꦫꦥꦤ꧀ ꦠꦼꦭꦸ ꦥꦶꦁ ꦠꦼꦭꦸ ꦕꦼꦠꦲ꧀ ꦲꦶꦏꦸ ꦏꦃ ꦔꦸꦒꦸꦃꦏꦺ ꦆꦱ꧀ꦭꦩ꧀ ꦱꦼꦧꦒꦻ ꦏꦼꦏꦸꦮꦠꦤ꧀ ꦠꦁꦒꦭ꧀ 11 ꦱꦼꦥ꧀ꦠꦺꦩ꧀ꦧꦼꦂ 2001, ꦭꦤ꧀ ꦥꦿꦠꦺꦭ ꦥꦿꦶꦧꦢꦶ ꦲꦤ꧀ꦪꦂ ꦲꦶꦏꦸ ꦠꦼꦒꦸꦃ ꦩꦼꦏ꧀ꦱꦏꦺ ꦲꦤꦺꦴꦏꦺ ꦏꦼꦏꦸꦮꦠꦤ꧀ ꦥꦥꦭ꧀ ꦲꦶꦁ ꦪꦺꦴꦌꦭ꧀ ꦧꦁꦱ꧀ ꦲꦺꦴꦤꦺ ꦱꦼꦠꦸꦤꦼ ꦆꦱ꧀ꦭꦩ꧀꧉ ꦱꦮꦶꦗꦶꦤꦶꦁ ꦥꦿꦠꦺꦭ ꦥꦿꦶꦧꦢꦶ ꦏꦁ ꦤꦺꦴꦭꦏ꧀ ꦥꦼꦔꦼꦤꦭꦤ꧀ ꦏꦁ ꦧꦼꦤꦼꦂ ꦊꦏꦼꦱꦤ꧀ ꦥꦥꦭ꧀ ꦲꦶꦁ ꦧꦸꦏꦸ ꦪꦺꦴꦌꦭ꧀ ꦢꦶꦏꦸꦮꦠ꧀ꦏꦺ ꦢꦺꦤꦶꦁ ꦥꦼꦤꦼꦫꦥꦤ꧀ ꦏꦁ ꦏꦭꦶꦫꦸ ꦲꦶꦁ ꦠꦼꦭꦸ ꦕꦼꦠꦲ꧀꧉ ꦱꦏꦶꦤꦶ, ꦱꦮꦶꦗꦶꦤꦶꦁ ꦥꦿꦠꦺꦭ ꦥꦿꦶꦧꦢꦶ ꦏꦁ ꦩꦶꦁꦒꦶꦂꦏꦺ ꦏꦼꦏꦸꦮꦠꦤ꧀ ꦥꦥꦭ꧀ ꦏꦁꦒꦺ ꦄꦩꦼꦫꦶꦏ ꦱꦼꦫꦶꦏꦠ꧀ ꦱꦼꦢꦁ ꦢꦶꦥꦿꦮꦺꦲꦏꦺ꧉

The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

هغه څه چې شوي دي، هماغه دي چې به وشي؛ او هغه څه چې ترسره شوي دي، هماغه دي چې به ترسره شي؛ او د لمر لاندې هېڅ نوی شی نشته. آیا داسې څه شته چې د هغه په اړه وویل شي: وګوره، دا نوی دی؟ دا له پخوا زمانو راهیسې لا موجود و، هغه چې زموږ نه مخکې و. واعظ ۱:۹، ۱۰

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

اعتراضاتِ ایامِ آخر شاملِ تکرارِ اعتراضاتِ کهن است، و در بابِ یازدهمِ دانیال، منازعۀ اوریاه اسمیت وجود دارد که تفسیرِ شخصیِ خود را بر نمادِ پادشاهِ شمال تحمیل کرد. او بدین‌سان برداشتی از بابِ یازدهمِ دانیال ساخت که جز تاریکی ثمری نداشت. در این ایامِ آخر، اعتراضاتی که تکرار می‌شوند، به‌ویژه ثمرۀ به‌کار بستنِ تفسیرهای شخصی بر حقیقتِ استوار را آشکار می‌سازند. این همان کاری است که اسمیت در کتابِ خود، دانیال و مکاشفه، انجام داد. این همان چیزی است که در منازعۀ مربوط به کتابِ یوئیل انجام شد، و همین پویایی‌ها نیز به کار گرفته می‌شود هنگامی که یک بند از کشمکش عظیم از تعریفِ موجود در جهان و نیز در نوشته‌های الن وایت دربارهٔ این‌که «مسیحیت» نمایندۀ چیست، اجتناب می‌کند، همراه با ردِّ قواعدِ بنیادینِ دستورِ زبان که نشان می‌دهند عبارتِ «تعقیب خواهد کرد» بیانگرِ رویدادی در آینده است. از آن نقطۀ ارجاع، سپس مفهومِ معیوبِ این‌که «جهانِ کهن» تاریخِ قدرتِ پاپی از 538 تا 1798 است، به کار گرفته می‌شود تا بر ضدِّ فهمِ تثبیت‌شدۀ تعریفِ کاربردِ سه‌گانۀ نبوت استدلال شود.

“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

“Taŋaza ciri koju Allah ya bayyana a cikin tarihin annabci cewa za ta cika a da, ta cika; kuma duk abin da har yanzu yake zuwa a tsarinsa zai kasance. Daniyel, annabin Allah, yana tsaye a matsayinsa. Yahaya yana tsaye a matsayinsa. A cikin Wahayin Yahaya, Zakin kabilar Yahuza ya buɗe wa masu nazarin annabci littafin Daniyel, kuma ta haka Daniyel yana tsaye a matsayinsa. Yana ba da shaidarsa, wato abin da Ubangiji ya bayyana masa cikin wahayi game da manyan al’amura masu ban tsoro da ɗaukaka waɗanda dole ne mu sani yayin da muke tsaye a kan ainihin ƙofar cikarsu.”

“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.

«Տարեգրության և մարգարեության մեջ Աստծո Խոսքը ներկայացնում է ճշմարտության և մոլորության միջև երկարատև հակամարտությունը։ Այդ հակամարտությունը դեռևս շարունակվում է։ Այն բաները, որ եղել են, պիտի կրկնվեն։ Հին վեճերը պիտի վերակենդանանան, և նոր տեսություններ պիտի անընդհատ առաջ գան։ Բայց Աստծո ժողովուրդը, որ իր հավատքով և մարգարեության կատարման մեջ իր դերն է ունեցել առաջին, երկրորդ և երրորդ հրեշտակների պատգամների հռչակման գործում, գիտի, թե որտեղ է կանգնած։ Նրանք ունեն մի փորձառություն, որ ավելի թանկարժեք է, քան ընտիր ոսկին։ Նրանք պիտի կանգնեն ժայռի պես հաստատ՝ իրենց վստահության սկզբը մինչև վերջ անսասան պահելով»։ Selected Messages, գիրք 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Siostra White z łatwością wykazuje, że Pawłowy „początek ich ufności” oznacza podstawowe prawdy adwentyzmu. Milleryci nauczali, że „zbójcy twego ludu” byli mocarstwem papieskim, a od roku 1989 ruch stu czterdziestu czterech tysięcy wielokrotnie wskazywał to samo rozumienie tego symbolu, jakie mieli milleryci. Obecnie istnieje „nowa teoria” co do tego, kim są „zbójcy twego ludu”, i odnowiła ona dawny spór w tym sensie, że posługuje się błędną identyfikacją utrwalonego symbolu proroczego, aby zbudować model proroczy wzniesiony na piasku. Czy była to prywatna interpretacja Smitha, czy fałszywe zastosowanie narodu w pierwszym rozdziale Joela, czy utożsamienie Stanów Zjednoczonych z Nowożytnym Rzymem — wszystkie te trzy błędy godzą w prawidłowe rozumienie papieskiego Rzymu w dniach ostatecznych, a czyniąc to, godzą w symbol, który ustanawia proroczą wizję określającą, czy lud Boży zginie, czy będzie żył.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

Ыропаҿы аԥеиԥштә Романизм, Амերիկақәа рҿы апостазиазтә Протестантизмгьы, «ишьҭашәарыцалоит» Саббат ныҟәызгоцәеи ирышьҭоу аԥсажәара, аиԥшьоу аҭоурых зегьы иалагӡаны ишыҟалаз еиԥш.

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

“Alua verup amukuk iner akanu i kótye nga ilot-En; ya ke bukur akwapengakan kaija, heresies ikadukokin akipi oni, na abu silt-em, na akelakar chaff kotere wheat. Ekalesia akuwarito ngin kangina atupit akiro-En ebe epedori akijul akipi konyek. Eceset ngolo kitela etyang ngakipi, ngolo egelegela ngesi nguna ngina. Ece Bible truth, na ikanyit nguna perils ngulu iyokino ngolo iponi akipi. Eceset ngesi ekotere ngina kede adakatar akiyeng ngakiro nu Ekripchan, ka akitejen ebe ngina most critical nguna positions ngulu ikotoma. Alua edolita ebe ngulu bearings ka positions nu truth ikisiliget akimorikina ka akiyeng ngolo adolokin, kede aisis na fasting. Ngulu believers emamei ajokan itunganan nguna suppositions ka ideas ngulu ilodiar ebe aneni ngina truth.” Gospel Workers, 299.

We will continue these thoughts in the next article.

Waɗannan tunane-tunane za mu ci gaba da su a talifi na gaba.