Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Roma eanzisha ono hilo, nayo Roma inafunuliwa katika “wakati” wake. Hii ni kauli ya Dada White ambamo anasema kile kinachopaswa kueleweka kuwa wazi kabisa:

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Ukuvunulwa yincwadi etywiniweyo, kodwa ikwayincwadi evuliweyo. Ibhala iziganeko ezimangalisayo eziza kwenzeka ngemihla yokugqibela yembali yalo mhlaba. Iimfundiso zale ncwadi zicacile, azingezizo ezemfihlakalo nezingaqondakaliyo. Kuyo kuthatyathwa kwaloo mgca mnye wesiprofeto njengakuDaniyeli. Ezinye iziprofeto uThixo uziphindile, ngaloo ndlela ebonisa ukuba kufuneka zinikwe ukubaluleka. INkosi ayiziphindi izinto ezingenamphumo mkhulu.” Manuscript Releases, umqulu 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Muene kakeshi kulanda bintu bia kuikala kabiyi ne mushinga munene to,” ne “bikhathi” bikumbana ne Loma bilulangulwamo cyakabidi ne cyakabidi. Kudi “mushinga munene” wa kuumvwa “bikhathi” bikumbana ne Loma, pantu ebi ebi bidi bimweka Loma bu mutwe wa mambu udi ujadika kimweno. Inshita mutekete, bidimu cinunu kimwe ne nkama ibidi ne makumi mutanda bia bukalenge bua paapa byavulukwa buludile mu Daniele ne mu Kusololwa.

And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

Ane mbwinaamba makulu kulwana na Oyo Ali Wuluukide kapati, kandi akanyonganya basantu ba Oyo Ali Wuluukide kapati, kandi akayeeya kupatulula bikhathi ne mizhilo: kabi bakapelwa mu janza lyandi kufika ku kimye, ne bikhathi, ne kitupa kya kimye. Daniele 7:25.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Ndzi twa wanuna loyi a ambaleke nguvu ya linyeni, loyi a a ri ehenhla ka mati ya nambu, loko a tlakusa voko ra yena ra xinene ni voko ra yena ra ximatsi ku ya etilweni, a hlambanya hi Loyi a hanyaka hilaha ku nga heriki leswaku swi ta va nkarhi, minkarhi, ni hafu ya nkarhi; naswona loko a ta va a hetisisile ku hangalasa matimba ya vanhu vo kwetsima, swilo leswi hinkwaswo swi ta hetiseka. Daniel 12:7.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Lakini ua ulio nje ya hekalu uuache nje, wala usiupime; kwa maana umepewa Mataifa; nao wataukanyaga mji mtakatifu kwa miezi arobaini na miwili. Ufunuo 11:2.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

Ngámono nkapesha nguzu kuhweji vakwitnessi vami vavali, kaha navakahanjika upolofweto myaka yamakumbi eyite likumi na avali na makumi atanu na limwe, vafwalile vilapi vya majilo. Kusoloka 11:3.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Na mukaji akatizila mu cipánga, apo ali na ncende yakwe yakwekelwa na Leza, ukuti bamusungeko kulya imyaka umulongo umo na myanda ibili na makumi mutanda. Ukusokolola 12:6.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Na mwanamke akapewa mabawa mawili ya tai mkubwa, ili aruke aende nyikani, mahali pake, ambako analishwa kwa wakati mmoja, na nyakati, na nusu ya wakati, mbali na uso wa yule nyoka. Ufunuo 12:14.

And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

Kandi apa mundu ka kwambila bipangilo bikulu ne bya kufinga; ne bululami bwamupwekelelwa bwa kutwalilapo myeshi amakumi yane na ibili. Kusokolola 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Ibi byerekezo birindwi bitaziguye bigaragaza imiterere yihariye inyuranye y’ubuhanuzi bwa Roma. Ni muri iyo mirongo aho Roma ihishurwa. Mushiki wacu White yongeyeho ko ibyo bihe na byo bigaragazwa nk’“imyaka itatu n’igice cyangwa iminsi 1260.” Nta hantu usanga muri Bibiliya haba “imyaka itatu n’igice” cyangwa “iminsi igihumbi na magana abiri na mirongo itandatu.” Mushiki wacu White arimo gusa gukoresha ibarurishamibare ry’izo nyandiko ndwi uko bikwiye.

“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

Mu sũra ya 13 (mĩstari ya 1–10) nĩ kũrondedwo nyamũ ĩngĩ, “ĩhana ta ngũi,” iyo ndamathia aheire “hinya wake, na gĩtĩ gĩake, na wathani mũnene.” Kĩmenyithia gĩkĩ, o ta ũrĩa Athiomi a Kiprotestanti aingĩ metikĩtie, nĩ gĩkĩriria upapa, ũrĩa wanyitire hinya na gĩtĩ na wathani ũrĩa warĩ wa ũthamaki wa Roma wa tene. Kũhĩndũka nyamũ ĩyo ĩhanaga ta ngũi nĩ kwarĩrwo atĩrĩ: “Nĩ yaheanĩtwo kanua ga kwaria maũndũ manene na makũmenyithia…. Nayo igĩkĩhumbũra kanua kayo na gũtuka Ngai, gũtuka rĩĩtwa rĩake, na hema yake, na arĩa matũũraga igũrũ. Nayo nĩ yaheanĩtwo gũthiĩ na mbaara na athuuri atheru, na kũmahotithia: nayo nĩ yaheanĩtwo wathani igũrũ rĩa mĩhĩrĩga yothe, na thiomi, na ndũmĩrĩri, na ndũrĩri.” Ũhoro ũyũ wa ũrathi, ũrĩa waigana hĩhĩ na mũhianano wa ihembe rĩrĩa iniini rĩa Danieli 7, hatarĩ nganja ũrĩa ũngĩ, ũrĩkĩra upapa.

“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

“‘Bulegen wa miya iye kwon maratara akina rebo iri mbanare nte taara nte.’ Nera, mambu mwene utanga, ‘Nami niwona omotwe kumwi kwabo anga okotemwa nkoro igocha.’ Kandi ringi: ‘Oyo oyeka abandi mu buja, na we alagenda mu buja: oyo oyita n’efumo, n’efumo ni ngombwa yitibwe.’ Ayo mezi mirongo ine n’ebiri ni yo amwe n’‘ebiro n’ebiro n’ekitundu ky’ebiro,’ emyaka esatu n’ekitundu, oba ennaku 1260, ebya Danieli 7—ekiseera papasi yayali alinyigirizamu abantu ba Ruhanga. Eki kiseera, nk’uko kyavuzibwe mu ssuula ezibanza, kyatandikire n’obukuru bwa papasi, mu mwaka gwa Mukama 538, kandi kyahereire mu 1798. Mu kiseera ekyo papa yakwatibwa amagye g’Abafalansa, obushobozi bwa papasi bwafuna ekikomere eky’okufa, kandi obunnabbi bwatuukirizibwa, ‘Oyo oyeka abandi mu buja, na we alagenda mu buja.’” Intambara Enene, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Na mamlaka ya uvuvio ya kutazama pia miaka mitatu na nusu kuwa “wakati” unao “funua” Roma, marejeo mengine ya kibiblia kuhusu Roma hujitokeza.

But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

Lê ez bi rastî ji we re dibêjim ku, di rojên Elyas de li Israêlê gelek jinebî hebûn, dema ku ezman sê sal û şeş mehan hatibû girtin, dema ku birçîbûnek mezin li ser tevahiya welatê bû. Lûqa 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Imyaka itatu n’igice ya Eliya ihuza icyo gihe na Yezebeli, akaba ari ikimenyetso cya Roma ya gipapa mu itorero rya Tiyatira.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

N’obstant que ningi na bintu bikele biakunfinguna, pakubamba nge wavumizha mwanamukazhi awu Yezabele, udi udiitakula nge ngumuprofeteshi, kulongesha ne kulombolwela basadidi bami kuwenza buzhimbi, ne kuja bintu biapelelu ku bishima. Ne namupele tshikondo tsha kulapulula pa buzhimbi bwandi; kadi kayi kulapulula to. Kusokolola 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

“Wakati” uliopewa kanisa la nne, linalowakilishwa na Yezebeli, pia ni “nafasi.”

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

Eliya alikuwa mwanadamu mwenye tabia zilezile kama sisi, naye akaomba kwa bidii kwamba mvua isinyeshe; nayo mvua haikunyesha juu ya nchi muda wa miaka mitatu na miezi sita. Yakobo 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Di derbarê vê yekê de ku çil û du meh heman in bi hezar û du sed û şêst rojan re, Xwişka White wê demê wekî “ew roj” nas dike, yên ku Mesîh behsa wan kir.

“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

Apa here kĩrĩa igwetwo—“mieri mirongo ĩna na ĩiri,” na “matu ma ngiri imwe magana ma ĩiri na mirongo ithatu”—ni o kimwe; ciothe cigeretie ihinda rĩrĩa kanitha wa Kristũ aarĩ agũrũkĩrwo na kũnyariirwo nĩ Roma. Mĩaka 1260 ya wĩtongi wa upapa yambĩrĩirie mwaka-inĩ wa A.D. 538, na nĩ ũndũ ũcio yagĩrĩirwo nĩ gũthira mwaka-inĩ wa 1798. Ihinda-inĩ rĩu, mbũrũri ya mbaara ya Ufaransa yakingirire Roma, ikĩmũhũthira papa na ikĩmũtua mũkomboi, na agĩkua arĩ kũraya. O na though papa ũngĩ nĩathuurirwo hĩndĩ ĩyo itarĩ kũrigana, wĩtongi wa upapa tiwagĩa wonge kũruta hinya ũrĩa warĩ nawo mbere.

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

“Ishami ry’Itorero ntiryakomereje mu gihe cyose cy’imyaka 1260. Imana, mu mbabazi zayo ku bwoko bwayo, yagabanyije igihe cy’igeragezwa ryabo ryaka umuriro. Mu kuvuga mbere y’igihe iby’‘amakuba akomeye’ yari kuzagwira Itorero, Umukiza yaravuze ati: ‘Iyo iyo minsi itagabanyizwa, nta muntu n’umwe wari kurokoka: ariko ku bw’abatoranyijwe iyo minsi izagabanywa.’ Matayo 24:22. Binyuze mu ngaruka z’Ubugorozi, ishami ryarahagaritswe mbere ya 1798.” Intambara Ikomeye, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Klisto na Dada White banatambulisha usemi wa “siku zile” kuwa ni “wakati,” ambao huitambulisha Roma ya kipapa. Danieli anaposema juu ya mateso yaliyofuata kusimikwa kwa upapa juu ya kiti cha enzi cha dunia katika aya ya thelathini na moja ya sura ya kumi na moja, huiita hiyo wakati wa mateso kuwa ni “siku nyingi.”

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

Na mikono ya jeshi itasimama upande wake, nayo itatia unajisi patakatifu pa nguvu, nayo itaondoa sadaka ya kila siku, nao wataweka chukizo lifanyalo ukiwa. Na wale watendao maovu juu ya agano atawapotosha kwa maneno ya kujipendekeza; lakini watu wamjuuo Mungu wao watakuwa hodari, nao watatenda makuu. Na wao walio na ufahamu miongoni mwa watu watawafundisha wengi; walakini wataanguka kwa upanga, na kwa moto, na kwa uhamisho, na kwa nyara, siku nyingi. Danieli 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Рим өзіне байланысты пайғамбарлық уақытпен байланыста ашылады; сондықтан Пауыл күнә адамы «өз уақытында» ашылады дейді. Егер біз оны білмесек, құритын аянды Римнің орнықтыратыны, сол пайғамбарлық уақыттың неге соншалықты жиі әрі сонша көп түрде бейнеленетінін айқындайды; өйткені Құдай «зор маңызы жоқ нәрселерді қайталамайды». Алдыңғы аяттарда да осы уақыт кезеңінің соңы белгіленген.

And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

Na hagati ya watu wale wenye ufahamu watawafundisha wengi; lakini wataanguka kwa upanga, na kwa moto, na kwa utumwa, na kwa kuporwa, siku nyingi. Basi watakapokuwa wakianguka, watasaidiwa kwa msaada mdogo; lakini wengi watajiunga nao kwa maneno ya kujipendekeza. Na baadhi yao wenye ufahamu wataanguka, ili kuwajaribu, na kuwasafisha, na kuwafanya kuwa weupe, hata wakati wa mwisho; kwa maana bado ni kwa wakati uliowekwa. Danieli 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“अन्त्यकाल” “अझै तोकिएको समयकै निम्ति हो।” “तोकिएको” भन्ने हिब्रू शब्द “मोएद” हो, र यसको अर्थ निश्चित समय वा नियुक्त अवसर हुन्छ। दानियलको पुस्तकमा “तोकिएको समय” को भविष्यवाणीसम्बन्धी सान्दर्भिकता र महत्त्व त्यसलाई कति पटक उल्लेख गरिएको छ भन्ने कुराबाट चिनिन्छ। यदि कोही छन् भने पनि, लाॊदिकेयाका एडभेन्टिस्टहरूमध्ये अत्यन्त थोरैले 1989 लाई “अन्त्यकाल” थियो भनेर चिन्छन्, र त्यसकारण 1989 एक तोकिएको समय थियो। त्यो परमेश्वरद्वारा निर्धारित एक नियुक्त अवसर थियो, जब उहाँले एक लाख चवालीस हजारको आन्दोलनका निम्ति ज्ञानको मोहोर खोल्नुहुनेथियो। यसै कारण, दानियलको पुस्तकले “तोकिएको समय” ले “अन्त्यकाल” को आगमनलाई सूचित गर्दछ भन्ने तथ्यका साक्षीहरू प्रदान गर्दछ। दानियल आठमा, यो भविष्यसूचक प्रतीक प्रस्तुत गरिएको छ।

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

Nuko numvise ijwi ry’umuntu hagati y’inkombe z’Ulayi, rihamagara, riti: Gaburiyeli, menyesha uyu muntu ibyo yeretswe. Nuko aza hafi y’aho nari mpagaze; ageze hafi, ndatinya, nikubita hasi nubamye; ariko arambwira ati: Sobanukirwa, wa mwana w’umuntu we; kuko ibyahishuwe bireba igihe cy’iherezo. Ariko akivugana nanjye, nari nkiri mu bitotsi byinshi nubamye, nubitse umutwe hasi; maze ankora ho, anshyira mpagarara. Aravuga ati: Dore, ngiye kukumenyesha ibizabaho ku iherezo ry’uburakari; kuko iherezo rizaba mu gihe cyagenwe. Daniyeli 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Kifwani na sura ya kumi na moja, neno “mwisho” katika “wakati wa mwisho” katika aya hizi ni neno la Kiebrania tofauti na lile lililotafsiriwa kuwa “uliowekwa.” Wakati wa mwisho unawakilisha kipindi kinachoanza katika wakati uliowekwa. “Wakati uliowekwa” (moed) ni miadi, na wakati wa mwisho (neno la Kiebrania “gets”) ni kipindi cha wakati kinachoanza katika wakati uliowekwa. Ni huo “wakati” unaoifunua Roma, na “wakati” huo ni wa muhimu sana kiasi kwamba mwisho wa kipindi hicho cha wakati, na kipindi kinachofuata baada ya mwisho wa wakati huo, vinawakilishwa na mashahidi kadhaa. Katika aya ya ishirini na nne ya sura ya kumi na moja ya Danieli, Roma ya kipagani inatambulishwa kuwa inautawala ulimwengu kwa “wakati.”

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

کاتێکی نمادین، سێسەد و شەست ساڵە، چونکە لە ساڵێکی کتێبی پیرۆزدا سێسەد و شەست ڕۆژ هەیە. ڕۆمای بەتەپەرست بۆ «کاتێک» فەرمانڕەوایی کرد، و ڕۆمای پاپایی بۆ «کاتێک، کاتانێک و نیوەی کاتێک» فەرمانڕەوایی کرد. ڕۆمای نوێ بۆ «کاتژمێرێکی» نمادین، یان «چل و دوو مانگێکی» نمادین فەرمانڕەوایی دەکات. دوای 1844 هیچ کاتی پێشبینیکراو نییە، بۆیە «کاتژمێرەکە» و «چل و دوو مانگەکە» ماوەیەکن لە یاسای یەکشەممەی نزیکهاتووەوە هەتا داخستنی تاقیکردنەوەی مرۆڤ. بەڵام ڕۆمای بەتەپەرست بە شێوەی سەرەکی لە شەڕی ئەکتیۆم لە ساڵی 31 پ.ز لەژێر دەسەڵاتدا بوو، هەتا کۆنستانتین پایتەختی ئیمپراتۆریەتی بۆ کۆنستانتینوپۆڵ لە ساڵی 330 گواستەوە. ئێمە دەزانین ئەو ئایەتانەی خوارەوە باس لە ڕۆمای بەتەپەرست دەکەن، چونکە مەسیح وەک «میرەی پەیمانەکە» نیشان دراوە کە «دەشکێندرێت» کاتێک لە خاچ درا. ئەو هێزەی لەو کاتەدا فەرمانڕەوا بوو ڕۆمای بەتەپەرست بوو، بۆیە ئەو ئایەتانەی ئێستا دەڕوانینێتەوە ڕۆمای بەتەپەرست دەناسێنن.

And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

Na mahali pake atasimama mtu duni, ambaye hawatampa heshima ya ufalme; lakini atakuja kwa amani, na kuupata ufalme kwa maneno ya kujipendekeza. Na kwa mikono ya gharika watafurikwa kutoka mbele yake, nao watavunjwa; naam, pia mkuu wa agano. Na baada ya maagano kufanywa pamoja naye atatenda kwa hila; kwa maana atapanda juu, naye atakuwa hodari kwa watu wachache. Ataingia kwa amani hata katika mahali penye neema nyingi zaidi ya jimbo; naye atafanya jambo ambalo baba zake hawakufanya, wala baba za baba zake; atawatawanya kati yao mateka, na nyara, na mali; naam, atafikiri mashauri yake juu ya ngome, hata kwa muda. Danieli 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Mwingilo “against” mu cilumbululo ca kulekelesha ca mivese iyi, mu cishinka cayo cilepilibula “from,” kabili vesi iyi ilelanda ukuti Roma ya bupagani ikateeka (ukulanganila ifyakucita fyayo) “ukufuma” ku cikoti cabo (Umusumba wa Roma) imyaka imyanda itatu na makumi mutanda.

“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

“‘VERSE 24. Akezamo kwa amani hata katika sehemu zilizo nono sana za jimbo; naye atafanya yale ambayo baba zake hawakuyafanya, wala baba za baba zake; atawatawanyia mateka, na nyara, na mali; naam, atapanga hila zake dhidi ya ngome, hata kwa muda.’”

“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

“ڕێگای باوی کە نەتەوەکان، پێش ڕۆژگارانی ڕۆما، بەهۆی ئەوەوە دەچوونە ناو پارێزگاکانی بەهادار و خاکە دەوڵەمەندەکان، جەنگ و داگیرکردن بوو. ئێستا ڕۆما دەبوو ئەوە بکات کە نە باوباپیران و نە باوباپیرانی باوباپیران کردبوویان؛ واتە، ئەم دەستکەوتانە بە ڕێگای ئاشتییانە وەربگرێت. نەریتێک کە پێشتر هەرگیز نەبیسترابوو، ئێستا دەستی پێ کرا، کە پاشاکان بە میرات شانشینەکانی خۆیان بۆ ڕۆمییەکان جێدەهێڵان. ڕۆما بەم شێوەیە دەستی بەسەر پارێزگاکی زۆر گەورەدا گرت.”

“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

“Na abo, böö lɔmɛ Roma fɛɛlɛ wóó, bá yíí faida dɔ́gɔ nà. A bé bá la ɲuman ni sùnɔya kàn. A tún kɛ i n’a fɔ sɛ̀gɛ ni fanga-fɛnw ye bɔ́ kà tàra bá cɛ. A tún bɛ́ bá mara bá juguw la, ani bá tún ségin hɛrɛ ni kɛnɛya kònɔ, Roma fanga jaŋa kúrùn na.”

“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

“Ngxenye yakamuva yale vesi, uMbhishobhi Newton unikeza umqondo wokubikezela amaqhinga kusukela ezinqabeni eziqinileyo, kunokuba amelane nazo. AmaRoma akwenzile lokhu esekusinqaba esiqinileyo somuzi wawo onezintaba eziyisikhombisa. ‘Yebo kuze kube yisikhathi;’ ngokungangabazeki isikhathi sesiprofetho, iminyaka engu-360. Kusukela kuliphi iphuzu le minyaka kufanele ibalwe? Mhlawumbe kusukela esehlakalweni esivezwa evesini elilandelayo.

“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

“‘IVESE 25. Kandi akaselemuna bulume bwe n’obuvumu bwe okulumba kabaka ow’obukiikaddyo n’eggye ddene; ne kabaka ow’obukiikaddyo alisikirizibwa okulwana n’eggye linene nnyo era ery’amaanyi; naye taliyimirira: kubanga balimukolera enkwe.’”

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

“Kwa mafungu ya 23 na 24 tunaletwa mpaka upande huu wa mapatano kati ya Wayahudi na Warumi, K.K. 161, hadi wakati ambapo Rumi ilikuwa imepata utawala wa ulimwengu wote. Fungu lililo mbele yetu sasa latuonyesha mashambulizi makali dhidi ya mfalme wa kusini, Misri, na kutukia kwa vita vya kutambulika kati ya majeshi makubwa na yenye nguvu. Je, matukio kama hayo yalitokea katika historia ya Rumi karibu na wakati huu?—Naam, yalitokea. Vita hivyo vilikuwa vita kati ya Misri na Rumi; nayo mapambano hayo yalikuwa vita vya Actium. Hebu tuyatazame kwa ufupi mazingira yaliyoongoza kwenye mgogoro huu.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

다음 구절들에서 다니엘은 정한 때와 그 끝을 다시 언급한다.

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

Û ew dê bi hêza xwe û bi cesaretê xwe li dijî padîşahê başûr bi artêşek mezin rabike; û padîşahê başûr dê ji bo şer bi artêşek pir mezin û bihêz were hejandin; lê ew nikare bisekine, çimkî dê li dijî wî plan û hîleyan çêkin. Belê, yên ku ji parê xwarina wî dixwin, ewê wî têk bibin; û artêşa wî dê bilêje; û gelek dê ketin kuştî. Û dilê van her du padîşahan dê li ser kirina xerabiyê be, û ew dê li ser yek maseyê derewan bibêjin; lê ewê sernekeve, çimkî dawî hîn jî di dema tayînkirî de ye. Paşê ew dê bi dewlemendiyek mezin vegere welatê xwe; û dilê wî dê li dijî peymana pîroz be; û ew dê karên mezin bike, û vegere welatê xwe. Di dema tayînkirî de ew dê dîsa vegere, û ber bi başûr ve were; lê ewê ne wekî ya yekem be, ne jî wekî ya dawî. Daniel 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Mu mulyango gwa munaana, Gabulyeri yategeeza nti “chazon,” okwolesebwa okw’emyaka enkumi bbiri mu bitaano mu abiri, kwandikomye ku biro ebyategekebwa, era oluvannyuma ekiseera ekikiikirirwa “ekiseera eky’enkomerero” kyanditandise. Mu kitundu kino, ebiro ebyategekebwa kye nkomerero y’emyaka ebikumi bisatu mu nkaaga Rooma eky’obupagaani gye yandifugidde ensi mu buyinza obusingayo. Mu kitundu kino temuli “kiseera kya nkomerero,” kubanga tewaali kirala kyonna ekyali kisibiddwa ekyalina okusumululwa ku nkomerero y’ekiseera ekyo eky’ebyafaayo.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Daniele kapitulo eit, ti visión del “di último fin” del indignación, kual ta e dos mil sinkuenta i binti aña ku a kaba na e mesun tempu ku e dos mil tresientos aña, tabata selá pa e “tempu di fin”; pasobra na 1844, ku tabata e tempu señalá di tur dos visiónnan, e lus di e di tres ángel a keda deselá. Den Daniel diesun, versíkulonan trinta te ku trinta-i-seis, na fin di e “promé indignación” na 1798, mester tabatin un período representá komo e “tempu di fin”, ora ku e lus di e promé ángel a keda deselá. P’esei, e profesía di tempu tokante Roma pagano no tabatin un tempu di fin, sino solamente un tempu señalá, identifikando ora e tresientos sesenta aña a kaba; pero e tempu señalá na 1798, i e tempu señalá na 1844, tur dos a deselá un mensahe ku mester tabata komprendé den e período representá komo e “tempu di fin”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Rooma okufunuliwa jinsi ilivyowakilishwa kiunabii ndani ya wakati wake wa kinabii. “Wakati, nyakati na nusu ya wakati”, “miezi arobaini na miwili”, “siku elfu moja mia mbili sitini”, na “miaka mitatu na nusu” ni baadhi ya alama mbalimbali zinazowakilisha kipindi ambacho upapa ulitawala wakati wa Enzi za Giza. Kipindi cha wakati kinachounganisha harakati ya Wamileriti na harakati ya wale mia moja arobaini na nne elfu ni miaka mia moja ishirini na sita. Mia moja ishirini na sita pia ni ishara ya siku elfu moja mia mbili sitini, kwa maana ni zaka au sehemu ya kumi ya idadi hiyo. Miaka mia moja ishirini na sita tangu uasi wa mwaka 1863, hata kufikia wakati uliowekwa mwaka 1989, hutambulisha mwaka 1989 kuwa ni miadi ya Mungu na watu Wake wa siku za mwisho.

We will continue this study in the next article.

Tukwendelea na uchunguzi huu katika makala inayofuata.

“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

“ꞌAñi kachitiki ña eꞌa Ndyu? ¿A kachindee ndo yutya ndoctrina ña taꞌan taꞌan, te saꞌa ka kotoꞌo ndo ña ndiꞌi Escritura kuvi jantaꞌvi xini ixi opinión ña sañaꞌa ndo, o ¿a kunuꞌu ndo ixi idea noꞌo ndo jiin modo ña kuona ndo ña eꞌa Ndyu, te kachiyee ndo teoría noꞌo ndo ndiꞌi lado ixi Escritura yoo ña ndija? Kuaꞌa ñayivi ña ka kaꞌvi, te hasta ka skuaꞌa Biblia, tu ka jakuꞌuni siki ndija kuati ña ka skuaꞌa o ka chitiki. Ñayivi ka ndakani error, maski ndija yaa kachituꞌun vaa; te núu ni kuu ni kunuꞌu de doctrina de ña palabra Ndyu, te ma ka kaꞌvi de palabra Ndyu ixi luz doctrina de, para kuu kuvi ndee ña idea de kuenda ndija, ma kaxika de nuu nee te nuu cuaa, ni ma ka jito de error. Kuaꞌa ka saꞌa ña tuꞌun Escritura kuuni saꞌa ña kundaꞌa jiin opinión maa de, te ka ndakuee maa de te ka sataꞌvi inga ñayivi ixi interpretación ña tu ndija siki palabra Ndyu. Ora kachiꞌin ndo chitiki palabra Ndyu, yovi saꞌa ndo ixi anima ndaꞌvi. Ndiꞌi egoísmo, ndiꞌi kuvuꞌu siki originalidad, yo vaa xitaꞌan. Opinión ña iyo xini yachi kuaꞌa tiempo, ma yovi kuvi ndee ña ña ndija ni ma kuu ndavi. Tu ni kachiꞌin judíos tyaꞌa ña ma kuuni de xndoo tradición de ña iyo desde ni kii, yukan kuu ña ni saꞌa xini de. De ni kavaꞌa xini de ña ma kuona de ni peteĩ falta nuu opinión maa de ni nuu exposición de siki Escritura; káni, maski na saa kuaꞌa tiempo ñayivi ni jito de ciertos puntos de vista, núu tu kachituꞌun vaa ixi palabra tiso, yovi xndoo i.”

“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

“Abali abenda n’ukuri babikuye ku mutima ntibazazuyaza kugaragaza ku mugaragaro imyanya yabo ngo isuzumwe kandi inengwe, kandi ntibazarakazwa n’uko ibitekerezo n’imyumvire byabo bivuguruzwa. Uwo ni wo mwuka warangwaga muri twe imyaka mirongo ine ishize. Twajyaga guteranira hamwe imitima iremerewe, dusenga kugira ngo tube umwe mu kwizera no mu nyigisho; kuko twari tuzi ko Kristo atagabanyijemo ibice. Ingingo imwe imwe ni yo yakorwaga ho ubushakashatsi. Uburemere bwera ni bwo bwarangaga izo nama z’ubushakashatsi. Ibyanditswe byafungurwaga twubashye cyane. Kenshi twiyirizaga kurya, kugira ngo turusheho kubonerwa ubushobozi bwo gusobanukirwa ukuri. Nyuma yo gusenga dushyizeho umwete, iyo hari ingingo itarasobanuka, yaraganirwagaho, kandi buri wese agatanga igitekerezo cye mu bwisanzure; hanyuma tukongera gupfukama mu isengesho, maze kwinginga gukomeye kukazamuka kukagera mu ijuru, dusaba ko Imana yadufasha kugira umutima umwe mu byo tureba, kugira ngo tube umwe, nk’uko Kristo na Data ari umwe. Amarira menshi yaramenetse. Iyo umwe mu bavandimwe yahwituraga undi amuhora ko atumva vuba, kuko atasobanukiwe umurongo runaka nk’uko we yawusobanukiwe, uwari uhwituwe nyuma yaho yajyaga gufata umuvandimwe we ukuboko, akavuga ati: ‘Ntitugateranye agahinda Umwuka Wera w’Imana. Yesu ari kumwe natwe; nimureke tugumane umutima wicisha bugufi kandi wemera kwigishwa;’ maze uwo babwiraga akavuga ati: ‘Mbabarira, muvandimwe, nagukoreye akarengane.’ Hanyuma twongeye gupfukama mu kindi gihe cy’isengesho. Twamaraga amasaha menshi muri ubwo buryo. Muri rusange ntitwajyaga twigira hamwe amasaha arenga ane icyarimwe, nyamara rimwe na rimwe ijoro ryose ryaramaraga mu bushakashatsi bw’Ibyanditswe bukomeye kandi bwuzuye uburemere, kugira ngo dusobanukirwe ukuri kw’igihe cyacu. Hari ibihe bimwe na bimwe Umwuka w’Imana yazaga kunzaho, maze ibice bikomeye bigasobanuka binyuze mu nzira Imana yatoranije, maze hakabaho ubwumvikane bwuzuye. Twese twari dufite umutima umwe n’Umwuka umwe.”

“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

“Twatondile nangu lukakamyo ukuti Amiñolo yatiyulwa ku kwafwilisha mafwafwo ya muntu uli onse. Twesekelepo ukucitila ukuti ukupusana kwesu kube kunono nganshi, pa kusabankanya pa fyebo ifyo fyali fya butantiko ubunono, apo pashali amafwo yafya pusana. Lelo umutolo wa mutima wa muntu onse wali wa kuleta imibele pakati ka ba munyina iyo yalayasuka ku mupelo wa kwa Kristu ukuti abasambi bakwe babe umo nga filya ena na Wishi bali umo. Inshita shimo umo nangu babili aba munyina balekaka imitima yabo ukulwa ne cilembo ico capelwe, kabili balecita ifyo ifisakamana fya mutima wa mubili filetelela; lelo ilyo uyu musango wa mibele waonekela, twalekesha ukupenyesha kwesu no kufumya ulupwa lwesu, ukuti muntu onse abe no mwanya wa kuya kuli Lesa mu mupelo, kabili, ukwabula ukulanda na bambi, asome pamo apo twapusene, alelomba ulubuto ukufuma ku mulu. Mu myebo ya bupole twalekana, ukuti twakumane na kabili bwangu-bwangu pa kupenyesha nakabili. Inshita shimo amaka ya kwa Lesa yaleshika pali ifwe mu musango uwamoneka bwino, kabili ilyo ulubuto ulusokolola bwino ifingi fya cine, twalililanga no kusekelela capamo. Twali temwa Yesu; twali temwa na bambi.”

“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

“Mu misi iyo, Nzambi wakusalilá beto, mpe solo ezalaki ya motuya mingi mpo na mioyo na beto. Esengeli ete bomoko na beto lelo ezala ya lolenge oyo ekokoka kotelema na komekama ya komekama. Tozali awa na eteyelo ya Nkolo, mpo ete bábongisa biso mpo na eteyelo ya likoló. Tosengeli koyekola komema mpasi ya kozanga kokokisama na lolenge ya boklisto ya Klisto, mpe liteya oyo yango eteyaka ekozala na ntina monene mpo na biso.”

“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

“Tufunzirye byinshi cyane, kandi byinshi, byinshi cyane tugomba kubyibagirwa. Imana n’ijuru byonyine ni byo bitabeshya. Abatekereza ko batazigera basabwa kureka igitekerezo bakunze cyane, ko batazigera bagira impamvu yo guhindura igitekerezo runaka, bazatenguhwa. Igihe cyose twizirika ku bitekerezo n’imyumvire byacu bwite dushikamye tudatezuka, ntidushobora kugira ubumwe Kristo yasabiye.” Review and Herald, July 26, 1892.