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.

Et en ce temps-là, plusieurs s’élèveront contre le roi du midi; et des hommes violents de ton peuple se soulèveront pour accomplir la vision; mais ils tomberont. 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.

Mot « doctrine » nan kontèks Krisyanis la reprezante verite tabli Bib la. Divès òganizasyon ki pwoklame tèt yo kretyen genyen diferan ansanm sa yo defini kòm doktrin biblik, men gen yon sèl Verite. Distenksyon ki genyen ant « verite absoli » ak « pliralism » se yon sijè ki pa antre nan konsiderasyon nou nan moman sa a.

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.

فَقَالَ لَهُ بِيلاَطُسُ: أَفَأَنْتَ إِذًا مَلِكٌ؟ أَجَابَ يَسُوعُ: أَنْتَ تَقُولُ: إِنِّي مَلِكٌ. لِهذَا قَدْ وُلِدْتُ أَنَا، وَلِهذَا قَدْ أَتَيْتُ إِلَى الْعَالَمِ، لأَشْهَدَ لِلْحَقِّ. كُلُّ مَنْ هُوَ مِنَ الْحَقِّ يَسْمَعُ صَوْتِي. قَالَ لَهُ بِيلاَطُسُ: مَا هُوَ الْحَقُّ؟ وَلَمَّا قَالَ هذَا خَرَجَ أَيْضًا إِلَى الْيَهُودِ وَقَالَ لَهُمْ: أَنَا لَسْتُ أَجِدُ فِيهِ عِلَّةً وَاحِدَةً. يوحنا 18: 37، 38.

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

La vérité est la Parole de Dieu ; elle est Sa voix, et elle est le Christ Lui-même.

“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.

“Bi tew xam sunu bopp li di gëmkat gu dëgg, lan mooy dëgg, lan mooy ngëm gi nu jot, lan mooy yooni Biibël yi—yoon yi nu joxee ci kawe gi gën a màgg. Am na ñu bare ñiy gëm te amuñ benn sabab bu ñuy sàmme seen ngëm, te amuñ it ay firnde yu doy ci mbirum dëgg gi. Su ñu leen jëfee benn xalaat buy déggoo ak seen xel yu ñu njëkk a def, daldiñu ko nangu ci saa si. Duñu xalaat ci sabab ba ba ci njeexital li, seen ngëm amul benn fondemaŋ bu dëggu, te bu jamono ju nattu jotee, dinañu gis ne tabax nañu ci suuf su ndox di yóbbu.”

“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.

“သူသည် မိမိ၏ လက်ရှိမပြည့်စုံသေးသော သမ္မာကျမ်းစာအသိပညာကို မိမိကယ်တင်ခြင်းအတွက် လုံလောက်သည်ဟု ယူဆကာ ထိုအရာ၌သာ ကျေနပ်စွာ အနားယူနေသူသည် သေစေတတ်သော လှည့်ဖြားမှုတစ်ရပ်အပေါ် အနားယူနေခြင်းပင် ဖြစ်သည်။ အမှားကို ခွဲခြားသိမြင်နိုင်ရန်နှင့် အမှန်တရားအဖြစ် လှည့်စားတင်ပြထားသော ရိုးရာဓလေ့နှင့် အယူမှားယုံကြည်မှု အမျိုးမျိုးကို ရှုတ်ချနိုင်ရန်အတွက် သမ္မာကျမ်းစာဆိုင်ရာ အကြောင်းပြချက်များဖြင့် ပြည့်စုံစွာ ပြင်ဆင်ထားခြင်းမရှိသေးသော လူများ များစွာရှိကြသည်။ ခရစ်တော်၏ ဧဝံဂေလိတရား၏ ရိုးရှင်းမှုကို ဖောက်ပြန်စေခြင်းငှာ စာတန်သည် ဘုရားသခင်၏ ဝတ်ပြုခြင်းထဲသို့ မိမိ၏ အကြံအစည်များကို ထည့်သွင်းခဲ့သည်။ လက်ရှိအမှန်တရားကို ယုံကြည်သည်ဟု ဆိုသော လူအများအပြားတို့သည် သန့်ရှင်းသူများထံ တစ်ကြိမ်တည်းပေးအပ်ခဲ့သော ယုံကြည်ခြင်း၏ အနှစ်သာရ—“ခရစ်တော်သည် သင်တို့အထဲ၌ ရှိတော်မူခြင်း၊ ဘုန်းအသရေကို မျှော်လင့်ခြင်း” ကို မသိကြပေ။ သူတို့သည် ရှေးဟောင်းနယ်မှတ်များကို ကာကွယ်နေကြသည်ဟု ထင်မြင်ကြသော်လည်း သူတို့သည် ပူနွေးရုံသာဖြစ်၍ စိတ်မဝင်စားဘဲ လျစ်လျူရှုနေကြသည်။ ချစ်ခြင်းနှင့် ယုံကြည်ခြင်း၏ စစ်မှန်သော အာနိသင်ကို မိမိတို့၏ အတွေ့အကြုံအတွင်း ယက်သွင်းယူကာ ပိုင်ဆိုင်ရခြင်းဆိုသည်မှာ အဘယ်သို့ဖြစ်သည်ကို သူတို့ မသိကြ။ သူတို့သည် သမ္မာကျမ်းစာကို နီးကပ်စွာ လေ့လာသောသူများ မဟုတ်ကြဘဲ ပျင်းရိ၍ သတိမထားမိသူများ ဖြစ်ကြသည်။ သမ္မာကျမ်းစာပိုဒ်များအပေါ် အမြင်မတူမှုများ ပေါ်ပေါက်လာသောအခါ၊ ရည်ရွယ်ချက်ရှိရှိ မလေ့လာခဲ့သူများနှင့် မိမိတို့ ယုံကြည်သည်မှာ အဘယ်အရာဖြစ်သည်ကို တိတိကျကျ မဆုံးဖြတ်ထားသူများသည် အမှန်တရားမှ လွဲကျသွားကြသည်။ လူတိုင်းအပေါ်၌ ဘုရားသခင်၏ အမှန်တရားကို သေချာကျကျ စူးစမ်းရှာဖွေရန် လိုအပ်ကြောင်းကို ကျွန်ုပ်တို့ အလေးအနက် ထားရမည်၊ ထိုသို့အားဖြင့် သူတို့သည် အမှန်တရားသည် အဘယ်အရာဖြစ်သည်ကို အမှန်တကယ် သိကြောင်း သိနိုင်ကြမည်။ အချို့သောသူတို့သည် ဗဟုသုတ များစွာရှိသည်ဟု ဆိုကာ မိမိတို့၏ အခြေအနေအပေါ် ကျေနပ်နေကြသော်လည်း၊ သူတို့၌ အမှုတော်အတွက် ပိုမိုသော စိတ်အားထက်သန်မှု မရှိ၊ ဘုရားသခင်အတွက်လည်းကောင်း၊ ခရစ်တော် အသေခံတော်မူခဲ့သော ဝိညာဉ်များအတွက်လည်းကောင်း ပိုမိုပြင်းပြသော ချစ်ခြင်းမရှိကြ; ထိုအခြေအနေသည် သူတို့ ဘုရားသခင်ကို မသိခဲ့ဖူးသကဲ့သို့ပင် ဖြစ်သည်။ သူတို့သည် မိမိတို့၏ ဝိညာဉ်များအတွက် အရိုးချဉ်နှင့် ဆီဥကို ကိုယ်ပိုင်အဖြစ် လက်ခံရယူနိုင်ရန် သမ္မာကျမ်းစာကို မဖတ်ကြ။ သူတို့ထံသို့ ပြောနေသော ဘုရားသခင်၏ အသံတော်ဖြစ်သည်ဟုလည်း မခံစားကြ။ သို့သော် ကယ်တင်ခြင်းလမ်းကို ကျွန်ုပ်တို့ နားလည်လိုလျှင်၊ ဖြောင့်မတ်ခြင်း၏ နေမင်း၏ ရောင်ခြည်များကို ကျွန်ုပ်တို့ မြင်လိုလျှင်၊ ရည်ရွယ်ချက်ရှိရှိ သမ္မာကျမ်းစာကို လေ့လာရမည်; အကြောင်းမူကား သမ္မာကျမ်းစာ၏ ကတိတော်များနှင့် ပရောဖက်ပြုချက်များသည် ဘုရားသခင်၏ ရွေးနုတ်ကယ်တင်ခြင်း အစီအစဉ်အပေါ် ဘုန်းအသရေ၏ တောက်ပသော ရောင်ခြည်များကို ဖြာထွက်စေကြပြီး၊ ထိုကြီးမြတ်သော အမှန်တရားများကို လူတို့သည် ရှင်းလင်းစွာ နားမလည်ကြသေးသောကြောင့် ဖြစ်သည်။” The 1888 Materials, 403.

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

Nyenzi ko tumenya ayo mahame ayo ari yo, kandi n’ingene twoyashikiriza, tukayashinga intahe, tukongera tukayakingira.

“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.

“Maintenant, il ne nous semble pas possible que quiconque doive se tenir seul; mais si Dieu a jamais parlé par moi, le temps viendra où nous serons traduits devant des conseils et devant des milliers à cause de son nom, et chacun devra rendre raison de sa foi. Alors s’exercera la critique la plus sévère sur chaque position qui aura été prise pour la vérité. Il nous faut donc étudier la parole de Dieu, afin que nous sachions pourquoi nous croyons aux doctrines que nous défendons. Nous devons sonder avec un esprit critique les oracles vivants de Jéhovah.” Review and Herald, 18 décembre 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.

Ili da se bude izvedeno pred „tisuće“, očito je da će neki od branitelja istine u posljednjim danima biti prisiljeni braniti istinu putem medija kao što su televizija ili internetski prijenosi. Kako bi inače tisuće mogle pratiti svjedočanstvo koje daje sto četrdeset i četiri tisuće? Nauci koje zastupamo određuju temelj naše vjere.

“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.

« Les membres de l’Église seront éprouvés et mis à l’épreuve individuellement. Ils seront placés dans des circonstances où ils seront contraints de rendre témoignage à la vérité. Beaucoup seront appelés à parler devant des conseils et devant des tribunaux, peut-être séparément et seuls. L’expérience qui les aurait aidés dans cette situation critique, ils ont négligé de l’acquérir, et leurs âmes sont accablées de remords pour les occasions perdues et les privilèges négligés. » Testimonies, volume 5, 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.

La Parole de Dieu ne fait jamais défaut; c’est pourquoi, si nous devons être comptés parmi les cent quarante-quatre mille, nous devons savoir ce que nous croyons, en nous fondant sur ce qui est écrit dans la Parole de Dieu. Avant que n’arrive le temps de l’épreuve où le peuple de Dieu sera contraint d’expliquer les doctrines qu’il croit, Dieu permet que des erreurs soient introduites afin de contraindre son peuple à étudier sa Parole avec un esprit critique.

“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.

“Le fait qu’il n’existe ni controverse ni agitation parmi le peuple de Dieu ne doit pas être considéré comme une preuve concluante qu’il demeure fermement attaché à la saine doctrine. Il y a lieu de craindre qu’il ne distingue pas clairement entre la vérité et l’erreur. Lorsque l’étude des Écritures ne soulève aucune question nouvelle, lorsqu’aucune divergence d’opinion ne surgit pour amener les hommes à sonder eux-mêmes la Bible afin de s’assurer qu’ils possèdent la vérité, il s’en trouvera beaucoup aujourd’hui, comme dans les temps anciens, qui s’attacheront à la tradition et adoreront sans savoir quoi.”

“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.

« On m’a montré que beaucoup de ceux qui professent connaître la vérité présente ne savent pas ce qu’ils croient. Ils ne comprennent pas les preuves de leur foi. Ils n’ont pas une juste appréciation de l’œuvre pour le temps présent. Lorsque le temps de l’épreuve viendra, il y a des hommes qui prêchent maintenant aux autres et qui découvriront, en examinant les positions qu’ils soutiennent, qu’il y a bien des choses pour lesquelles ils ne peuvent donner aucune raison satisfaisante. Jusqu’à ce qu’ils soient ainsi éprouvés, ils ne connaissaient pas leur grande ignorance. Et il y en a beaucoup dans l’Église qui tiennent pour acquis qu’ils comprennent ce qu’ils croient ; mais, jusqu’à ce que la controverse surgisse, ils ne connaissent pas leur propre faiblesse. Lorsqu’ils seront séparés de ceux qui partagent la même foi et contraints de se tenir isolément et seuls pour expliquer leur croyance, ils seront surpris de voir combien confuses sont leurs idées au sujet de ce qu’ils avaient accepté comme vérité. Il est certain qu’il y a eu parmi nous un éloignement du Dieu vivant et un retour vers les hommes, substituant l’humain à la sagesse divine. »

“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.

“Béni so Oe Pep; si lezot mwayin pa reyisi, bann erezi pou antre parmi zot, e sa pou tamiz zot, an separ labal avek ble. Senyer pe apel tou bann ki krwar So Parol pou leve depi somèy. Enn lalimier presye inn vini, apropriye pou sa letan-la. Se laverite Biblik, ki montre bann danze ki pe deza lor nou. Sa lalimier-la bizin amenn nou pou etidie Lekritir avek dilizans ek pou fer enn lexaminasion pli rigouré bann pozision ki nou pe tini. Bondie ti pou krwar ki tou bann faset ek pozision laverite bizin examine an profonder ek avek perseverans, avek lapriyer ek zenn. Bann krwaran pa bizin repoze lor bann sipozision ek bann lide konfiz lor seki fer laverite. Zot lafwa bizin fermman fonde lor Parol Bondie, pou ki, kan letan leprev pou vini e zot pou amenn devan bann konsey pou rann kont zot lafwa, zot kapav donn rezon pou lesperans ki dan zot, avek douser ek lakrint.

“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.

«Fikilet, fikilet, fikilet. Ni mambo mamene tunaleta kwa walimwengu sharti yawe kwetu uhalisi ulio hai. Ni muhimu kwamba, katika kuitetea mafundisho tunayoyaona kuwa ni vipengele vya msingi vya imani, kamwe tusijiruhusu kutumia hoja ambazo si sahihi kabisa. Hizo zaweza kufaa kumnyamazisha mpinzani, lakini haziliheshimu kweli. Yapasa tuwasilishe hoja zilizo imara, ambazo si tu zitawanyamazisha wapinzani wetu, bali pia zitastahimili uchunguzi wa karibu sana na wa kina kabisa. Kwa wale waliojifunza kujielimisha kama wabishani, ipo hatari kubwa kwamba hawatalishughulikia Neno la Mungu kwa haki. Katika kukutana na mpinzani, yapasa juhudi yetu ya dhati iwe kuwasilisha mambo kwa namna itakayozindua msadikisho akilini mwake, badala ya kutafuta tu kumpa mwaminio uhakika.»

“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.

«Quel que soit le progrès intellectuel de l’homme, qu’il ne pense pas un seul instant qu’il n’y ait pas nécessité d’une étude approfondie et constante des Écritures afin d’obtenir une plus grande lumière. En tant que peuple, nous sommes appelés, individuellement, à être des étudiants de la prophétie. Nous devons veiller avec ferveur afin de discerner tout rayon de lumière que Dieu nous présentera. Nous devons saisir les premières lueurs de la vérité; et, par une étude accompagnée de prière, une lumière plus claire peut être obtenue, laquelle peut être présentée aux autres.» 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.

Da öğrencar peygamberî yengî çûkan keskinliğini ahırda oluşturan bir yüz kırk dört bin kişi, yakında gelecek Pazar yasası krizi ve zulmü meydana getiren yeryüzü güçleriyle karşılaşmalarından önce, “tek tek sınanacak ve kanıtlanacaktır.” Sadık olanlar önce Tanrı tarafından “uyandırılacaktır.” Uyuyan kızlar, gecikme zamanı sırasında içine düştükleri uykudan “uyandırılacaktır.” Eğer Tanrı’nın 2023 yılının Temmuz ayından beri gönderilmiş olan makaleler aracılığıyla sunduğu mesajla uyanmazlarsa, o zaman Tanrı “sapkınlıkların” “aralarına girmesine” izin verecek; bu da buğdayla deliceleri eleme süreci aracılığıyla ayrılışı tamamlayacaktır. Şimdi biz o eleme sürecinin içindeyiz.

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.

Waxa jira saddex ikhtiyaar oo u furan kuwa daba socday muranka ku saabsan aqoonsiga saxda ah ee Rooma Casriga ah. Ikhtiyaarka koowaad waa in Maraykanku yahay Rooma Casriga ah; kan labaadna waa in awoodda baadariga ay tahay Rooma Casriga ah; ikhtiyaarka saddexaadna waa in labadii mawqif ee horeba ay khaldan yihiin, oo awood kale ay tahay tan ay matalaan tuugta dadka Daanyeel, kuwaas oo isa sarraysiiya, dhacaya, oo adkeeya waxyiga ku jira aayadda afar iyo tobnaad ee Daanyeel cutubka kow iyo tobnaad.

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.

Je soutiens que le désaccord quant à savoir si la Rome moderne est la puissance papale ou les États-Unis a été permis au sein de ce mouvement afin de contraindre Son peuple à étudier Sa Parole prophétique. Dieu a suscité cette controverse comme une manifestation de Sa miséricorde. Je soutiens que ce désaccord vise davantage à préparer Son peuple pour la crise à venir qu’à simplement déterminer qui a raison et qui a tort au sujet de la Rome moderne. Ce désaccord a été permis et voulu par Dieu pour démontrer, à quiconque désire le voir, que leur compréhension personnelle de Sa Parole prophétique est incomplète ou erronée. La controverse est donc une preuve de la miséricorde de Dieu.

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.

Rimayoxo mi kha se ntsena hi ku kombisa leswaku i mani matimba lawa ma yimeleriwaka hi vayivi va vanhu va wena, kambe ni leswaku ndlela ya “ntila ehenhla ka ntila” leyi matlhelo hamambirhi ya mpfilumpfilu lowu ma vulaka leswaku ma yi seketela yi tlhela yi tirhisiwa hi mfanelo kumbe e-e. Milawu ya vuporofeta leyi fambelanaka ni ndlela ya “ntila ehenhla ka ntila” yi katsa milawu yo hlawuleka ya vuporofeta leyi nga ta va xiphemu xa endlelo ro hlimberiwa ka koro ni mfava. Swiphemu swinharhu swa ndlela ya “ntila ehenhla ka ntila” leswi ndzi vulaka leswaku swi twisisiwa hi ndlela yo hoxeka eka mpfilumpfilu lowu wa sweswi hi leswi: Kreste tanihi Ntiyiso, na Kreste tanihi Alfa na Omega, ni ku tirhisiwa ka vuporofeta hi minkarhi minharhu.

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.

W końcu okaże się, że ci, którzy trzymają się błędnego rozumienia czternastego wersetu jedenastego rozdziału Księgi Daniela, opierają swoje stanowisko doktrynalne na prywatnej interpretacji.

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.

Nous avons aussi la parole prophétique rendue plus certaine, à laquelle vous faites bien de prêter attention, comme à une lampe qui brille dans un lieu obscur, jusqu’à ce que le jour vienne à paraître et que l’étoile du matin se lève dans vos cœurs ; sachant tout d’abord qu’aucune prophétie de l’Écriture ne procède d’une interprétation particulière. Car ce n’est pas par une volonté d’homme qu’une prophétie a jamais été apportée autrefois ; mais c’est poussés par le Saint-Esprit que des hommes saints de Dieu ont parlé. 2 Pierre 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.

Katika mabishano kuhusu aya ya kumi na nne, mfano wa kile ninachoelewa kuwa “tafsiri ya binafsi” unapatikana katika Pambano Kuu.

“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.

“សប្បត្តិបានក្លាយជា​ចំណុចពិសេស​នៃការប្រទូស្តរាយ​ទូទាំងគ្រីស្ទសាសនិកលោក​ទាំងមូល ហើយអំណាចសាសនា និងអំណាច世俗បានរួមគ្នា​បង្ខំឲ្យគោរពការរក្សាថ្ងៃអាទិត្យ ការបដិសេធ​យ៉ាងខ្ជាប់ខ្ជួន​របស់ជនភាគតិច​មួយក្រុមតូច​មិនព្រមចុះចូលតាមសំណូមពរដែលប្រជាជនទូទៅទាមទារ នឹងធ្វើឲ្យពួកគេក្លាយជា​វត្ថុនៃការស្អប់ខ្ពើមជាសកល។ គេនឹងអះអាងថា មនុស្សតិចតួចដែលឈរប្រឆាំងនឹងស្ថាប័នមួយ​របស់ព្រះវិហារ និងច្បាប់មួយ​របស់រដ្ឋ មិនគួរឲ្យអត់ឱនឡើយ; ថា ឲ្យពួកគេរងទុក្ខ​វេទនា ប្រសើរជាងឲ្យប្រជាជាតិទាំងមូល​ត្រូវធ្លាក់ទៅក្នុងភាពច្របូកច្របល់ និងអនាធិបតេយ្យ។ អំណះអំណាងដដែលនេះ ត្រូវបានលើកឡើងប្រឆាំងនឹងព្រះគ្រីស្ទ​ដោយ ‘មេដឹកនាំរបស់ប្រជាជន’ កាលពីច្រើនសតវត្សរ៍មុន។ កៃផាស​ដ៏ចេះល្បិចបាននិយាយថា ‘វាសមគួរសម្រាប់យើង ដែលមនុស្សម្នាក់ស្លាប់ជំនួសប្រជាជន ដើម្បីកុំឲ្យជាតិទាំងមូលវិនាស។’ យ៉ូហាន 11:50។ អំណះអំណាងនេះ​នឹងមើលទៅដូចជាមានភាពជាក់ច្បាស់ចុងក្រោយ; ហើយនៅទីបំផុត ក្រឹត្យមួយនឹងត្រូវចេញប្រឆាំងនឹងអ្នកដែលញែកសប្បត្តិនៃបញ្ញត្តិទីបួនឲ្យបរិសុទ្ធ ដោយប្រកាសថាពួកគេសមនឹងទទួលទណ្ឌកម្មដ៏ធ្ងន់ធ្ងរបំផុត ហើយផ្តល់សេរីភាពដល់ប្រជាជន បន្ទាប់ពីរយៈពេលកំណត់មួយ ឲ្យសម្លាប់ពួកគេបាន។ រ៉ូម៉ាំងកាតូលិកនៅលោកចាស់ និងប្រូតេស្តង់ក្បត់ជំនឿនៅលោកថ្មី នឹងដើរតាមផ្លូវស្រដៀងគ្នានេះ ចំពោះអ្នកដែលគោរពបញ្ញត្តិទាំងអស់របស់ព្រះ។” The Great Controversy, 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.

“Kristiyano” inarrepresenta ti sangalubongan a komunidad dagiti Cristiano wenno ti kolektibo a bagi dagiti pagilian ken kultura a kadawyanan ti kina-Cristiano. Ti balikas ket masansan nga us-usaren a mangipakita kadagiti paset ti lubong a ti kina-Cristiano ti nangato a relihion ken nakapabigbig unay iti kultura, linteg, ken kadagiti pagalagadan ti kagimongan. Ti Kristiyano sakupenna ti sangalubongan a panakaipannakel ti kina-Cristiano maipapan kadagiti sumursurotna, ti epektoda iti kultura, ken ti kinapategna iti pakasaritaan. No saan a maikkat ti panagulit a masarakan iti Ellen White CD-ROM, ti sao a Kristiyano ket agparang iti sangagasut ken pitopulo ket innem a daras. Iti geograpiko a pannakailasin, ipakdaar ni Sister White a ti Kristiyano iti gagangay ket mangirepresentar iti Europa ken kadagiti Amerika. Iti konteksto ni Sister White, ti Europa ket maibilang a Daan a Lubong ken dagiti Amerika ket ti Baro a Lubong.

“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.

“Mais la bête aux cornes semblables à celles d’un agneau fut vue ‘montant de la terre’. Au lieu de renverser d’autres puissances pour s’établir, la nation ainsi représentée devait surgir sur un territoire auparavant inoccupé et se développer graduellement et paisiblement. Elle ne pouvait donc pas apparaître au milieu des nationalités pressées et en lutte de l’Ancien Monde, cette mer agitée de ‘peuples, et de multitudes, et de nations, et de langues’. Il faut la chercher sur le continent occidental.

“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.

«Ինչ նորաշխարհյան ազգ էր, որ 1798 թվականին բարձրանում էր իշխանության, խոստում տալով զորության և մեծության, և գրավելով աշխարհի ուշադրությունը։ Խորհրդանիշի կիրառությունը հարցականի տեղ չի թողնում։ Մի ազգ, և միայն մեկը, համապատասխանում է այս մարգարեության բնութագրին. այն անսխալ 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.

Ekte nou lav i stap long paragraf we yumi stap tingbaot i bin yusum blong talem se “Romanism long Olfala Wol mo apostate Protestantism long Niu” i stap makemaot “Romanism blong Olfala Wol” olsem papasi long taem blong Tudak Ejis, mo Yunaeted Stets (apostate Protestantism) olsem Morden Rom, we tok “apostate Protestantism long Niu” i stap ripresentem. “Old” oli save talem se hem i histri blong bifo, mo “New” oli save talem se hem i morden no histri blong tede. Kaen aplikesen ya i twistim save we Sister White i bin stanemap finis long saed blong tufala Kristin wol mo Olfala mo Niu Wol.

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).

Te, kas šo izteikumu attiecina uz pagātnes un nākotnes vēsturi, piešķir vārdkopai “privāta izskaidrošana” tādu nozīmi, kas ir tiešā pretrunā ar māsas Vaitas iecerēto nozīmi. Tiek apgalvots, ka “Vecā pasaule” apzīmē pagātnes vēsturi, bet “Jaunā” apzīmē moderno jeb tagadējo vēsturi (Jauno).

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.”

この一節には、「追い迫るであろう」と記されている。ローマ教と背教したプロテスタント教は、「神のすべての戒めを尊ぶ者たちに対して、同様の道を追うであろう」。この一節における旧世界とはヨーロッパであり、新世界とはアメリカ大陸である。シスター・ホワイトは、全世界が日曜日法の試みに直面すること、そしてヨーロッパにおける迫害においてはローマ教が先導し、アメリカ大陸における迫害においては背教したプロテスタント教が先導することを教えている。アメリカ大陸とヨーロッパは、「キリスト教世界」と規定されるものである。ローマ教も背教したプロテスタント教も、「神のすべての戒めを尊ぶ者たちに対して、同様の道を追うであろう」。

“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.

« Poursuivra » désigne une action future de la part des deux puissances, et il est grammaticalement impossible de prétendre que le romanisme de l’Ancien Monde soit la puissance papale du Moyen Âge obscur. La persécution exercée par les deux puissances est au futur. La définition de l’expression est « poursuivra », et elle signifie suivre ou rechercher quelque chose avec l’intention de l’accomplir ou de l’atteindre. Elle implique une action future dans laquelle un individu ou un groupe s’engage à rechercher activement un but ou un objectif.

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.

ይህ ሐረግ በተለያዩ አውዶች ውስጥ ሊተገበር ይችላል፦ “እርሷ በሕክምና ዘርፍ ሙያ ትከተላለች” ማለት፣ የሕክምና ባለሙያ ለመሆን እንድትሠራ እቅድ እንዳላት ያመለክታል። “እርሱ በምህንድስና ዲግሪ ይከተላል” ማለት፣ በከፍተኛ ትምህርት ተቋም ውስጥ ምህንድስናን ለማጥናት እንዳሰበ ያመለክታል። “ቡድኑ ፕሮጀክቱን እስኪጠናቀቅ ድረስ ይከተላል” ማለት፣ ቡድኑ ፕሮጀክቱ እስኪጠናቀቅ ድረስ በእርሱ ላይ መሥራቱን እንደሚቀጥል ይጠቁማል። “እነርሱ በኩባንያው ላይ ሕጋዊ እርምጃ ይወስዳሉ” ማለት፣ ቅሬታን ለማስተካከል ወይም ፍትሕን ለመሻት ሕጋዊ እርምጃዎችን ለመውሰድ እንዳሰቡ ያመለክታል። በአጠቃላይ፣ “ይከተላል” የሚለው ቃል ቁርጠኝነትን፣ ተስፋ አልባ ቁርጠኝነትን፣ እና ወደፊት የተወሰነ ግብ ወይም ውጤት ለማሳካት ያለ ግልጽ ዓላማን ያመለክታል።

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.

Zìtulwâina bwevamukwisi obutûmilu bwa Romani bwa mu Nsi ya Kale bwasigalile mu bya kalekale, n’oluusi bubeera omuti oguwagirira okukozesa okutali kutuufu okw’okukozesebwa okw’emirundi esatu okw’obunnabbi. Buwaanya nti okukozesebwa kwa Rooma okw’emirundi esatu kikiikirira Rooma ey’obupagaani, ne kiddirirwa Rooma ey’obupapa, oluvannyuma ne Amerika nga ye Rooma ey’okusatu ku Rooma esatu. Enkozesa endala enfaananako bwe etyo era ey’obuwufu yakozesebwa mangu ddala oluvannyuma lwa September 11, 2001, ekibiina bwe kyawukana ku nkola eno olw’ekitabo kya Yoeri.

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.

그러므로 그 논쟁은 캐나다의 한 야영 집회에서 시작되었는데, 그곳에서 세 화(禍)의 삼중 적용이 요엘서에 도입되어, 셋째 화의 이슬람이 제1장 6절에서 그 땅을 치러 올라온 민족이라고 가르쳤다. 그러나 그 민족은 교황권 로마이며, 그 민족이 이슬람이라고 주장하는 사적 해석이 도입되었다. 세 화의 삼중 적용은 2001년 9월 11일의 세력으로서 이슬람을 확립하였고, 그 새로운 사적 해석은 요엘서 제1장의 교황권 세력이 실제로는 이슬람이라고 주장하였다. 요엘서에서 교황권 세력에 대한 올바른 식별을 거부하는 한 사적 해석은 세 화에 대한 잘못된 적용으로 지지를 받았다. 이제 교황권 세력을 제쳐 두고 미국을 내세우는 또 다른 사적 해석이 도입되고 있다.

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.

គ្រាដែលបានកើតមានហើយ នោះឯងជាអ្វីដែលនឹងកើតមាន; ហើយអ្វីដែលបានប្រព្រឹត្តរួចហើយ នោះឯងជាអ្វីដែលនឹងត្រូវប្រព្រឹត្តទៀត; ហើយក្រោមព្រះអាទិត្យ គ្មានអ្វីថ្មីសោះ។ តើមានអ្វីមួយដែលអាចនិយាយអំពីវាថា៖ មើល៍ នេះជារបស់ថ្មីឬ? វាមានរួចមកហើយតាំងពីសម័យបុរាណ ដែលមានមុនយើងមក។ សាស្តា 1:9, 10.

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.

Þa síðustu daga deilurnar fela í sér endurtekningu eldri deilna, og í ellefta kafla Daníelsbókar er sú deila að Uriah Smith lagði sína eigin túlkun á tákn norðurkonungsins. Með því mótaði hann skilning á ellefta kafla Daníelsbókar sem einungis leiddi af sér myrkur. Á þessum síðustu dögum snúast þær deilur sem endurteknar eru einkum um að bera kennsl á ávöxt þess að beita einkatúlkunum á staðfestan sannleika. Þetta er það sem Smith gerði í bók sinni, Daniel and the Revelation. Þetta er það sem var gert í deilunni um Jóelsbókina, og það eru sömu aflfræðin sem eru beitt þegar ein málsgrein úr The Great Controversy sneiðir hjá þeirri skilgreiningu, bæði í heiminum og í ritum Ellen White, á því hvað „kristindómurinn“ táknar, ásamt höfnun grundvallarreglna málfræðinnar sem sýna að orðasambandið „mun sækjast eftir“ vísar til atburðar í framtíðinni. Frá þeim viðmiðunarpunkti er síðan hin gallaða hugmynd, að „Gamli heimurinn“ sé saga páfavaldsins frá 538 til 1798, notuð til að færa rök gegn hinum staðfesta skilningi á skilgreiningu þríþættrar beitingar spádóms.

“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.

«Tout ce que Dieu, dans l’histoire prophétique, a désigné comme devant s’accomplir dans le passé, s’est accompli, et tout ce qui doit encore venir en son ordre s’accomplira. Daniel, prophète de Dieu, se tient à sa place. Jean se tient à sa place. Dans l’Apocalypse, le Lion de la tribu de Juda a ouvert aux étudiants de la prophétie le livre de Daniel, et ainsi Daniel se tient à sa place. Il rend son témoignage, celui que le Seigneur lui révéla en vision concernant les événements grands et solennels que nous devons connaître alors que nous nous tenons sur le seuil même de leur accomplissement. »

“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.

«ក្នុងប្រវត្តិសាស្ត្រ និងទំនាយ ព្រះបន្ទូលរបស់ព្រះបានបង្ហាញអំពីជម្លោះដ៏អូសបន្លាយរវាងសេចក្តីពិត និងសេចក្តីខុសឆ្គង។ ជម្លោះនោះនៅតែបន្តដំណើរទៅមុខរហូតមកដល់សព្វថ្ងៃ។ អ្វីៗដែលបានកើតមានរួចហើយ នឹងត្រូវកើតឡើងម្តងទៀត។ ការឈ្លោះប្រកែកចាស់ៗនឹងត្រូវបានលើកឡើងវិញ ហើយទ្រឹស្តីថ្មីៗនឹងកើតមានឡើងជានិច្ច។ ប៉ុន្តែ ប្រជារាស្ត្ររបស់ព្រះ ដែលក្នុងជំនឿ និងក្នុងការបំពេញទំនាយរបស់ពួកគេ បានដើរតួនាទីមួយក្នុងការប្រកាសសាររបស់ទេវតាទីមួយ ទីពីរ និងទីបី នោះ ដឹងច្បាស់ថាពួកគេឈរនៅទីណា។ ពួកគេមានបទពិសោធន៍មួយដែលមានតម្លៃលើសជាងមាសសុទ្ធ។ ពួកគេត្រូវឈរយ៉ាងមាំមួនដូចថ្មដា ដោយកាន់ខ្ជាប់ការចាប់ផ្តើមនៃសេចក្តីទុកចិត្តរបស់ពួកគេឲ្យខ្ជាប់ខ្ជួនរហូតដល់ទីបញ្ចប់»។ Selected Messages, book 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.

Waxaa si sahlan loo caddayn karaa in Walaashii White ay “bilowgii kalsoonidooda” ee Bawlos ku tilmaamayso inuu yahay runnada aasaasiga ah ee Adventism-ka. Milleriyiintu waxay bareen in “dhacayaasha dadkaaga” ay tahay awoodda papal-ka, waxaana laga soo bilaabo 1989 iyo wixii ka dambeeyey dhaqdhaqaaqa boqol iyo afartan iyo afarta kun si isdaba joog ah u aqoonsaday isla fahamka astaanta sidii Milleriyiintu u aqoonsadeen. Hadda waxaa jira “aragti cusub” oo ku saabsan cidda “dhacayaasha dadkaaga” yihiin, waxayna soo nooleysay muran hore iyadoo macnahaas loo adeegsanayo aqoonsi khaldan oo astaam nebiyeed hore loo dhisay si loogu dhiso hannaan nebiyeed oo ku taagan ciid. Haddii ay ahayd fasiraaddii gaarka ahayd ee Smith, ama adeegsiga qaldan ee quruunta ku jirta Yoo’eel cutubka koowaad, ama aqoonsiga Maraykanka inuu yahay Rooma Casri ah; dhammaan saddexdaas qalad waxay weeraraan fahamka saxda ah ee Rooma papal-ka ee maalmaha ugu dambeeya, sidaas darteedna waxay weeraraan astaanta dejinaysa muujinta nebiyeed ee aqoonsanaysa in dadka Ilaah halligmayaan iyo in kale ay noolaadaan.

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.

Die toekomstige Roomsheid in Europa en afvallige Protestantisme in die Amerikas “sal die vervolging” van Sabbatonderhouers voortsit, soos dit deur die hele heilige geskiedenis heen gedoen is.

“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.

“ঈশ্বৰ নিজৰ লোকসকলক জাগ্ৰত কৰিব; যদি আন উপায় ব্যর্থ হয়, তেন্তে তেওঁলোকৰ মাজত বিভ্ৰান্ত মতবাদসমূহ প্ৰৱেশ কৰিব, যিবোৰে তেওঁলোকক চালনি কৰিব, খৰকুটাক গমৰ পৰা পৃথক কৰি। প্ৰভুৱে তেওঁৰ বাক্যত বিশ্বাস কৰা সকলোকে নিদ্ৰাৰ পৰা জাগি উঠিবলৈ আহ্বান জনায়। অতি মূল্যবান আলো আহিছে, এই সময়ৰ উপযুক্ত আলো। ই বাইবেলৰ সত্য, যিয়ে আমালৈ একেবাৰে সন্মুখত থকা বিপদসমূহ দেখুৱায়। এই আলোয়ে আমাক শাস্ত্ৰসমূহৰ অধ্যৱসায়ী অধ্যয়নলৈ আৰু আমি ধৰি ৰখা মতসমূহৰ অতি সূক্ষ্ম পৰীক্ষালৈ লৈ যোৱা উচিত। ঈশ্বৰে বিচাৰে যে সত্যৰ সকলো দিশ আৰু মত সুগভীৰভাৱে আৰু অধ্যৱসায়ে, প্ৰাৰ্থনা আৰু উপবাসসহ, অনুসন্ধান কৰা হওক। বিশ্বাসীসকলে সত্য কি বস্তু, সেই বিষয়ে অনুমান আৰু অস্পষ্ট ধাৰণাৰ ওপৰত স্থিৰ হৈ নাথাকিব।” Gospel Workers, 299.

We will continue these thoughts in the next article.

Nous poursuivrons ces réflexions dans le prochain article.