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.

Lelo pa nyengo zimenezo ambiri adzaukirana ndi mfumu ya kumwera; komanso akuba a anthu a mtundu wako adzadzikweza kuti akhazikitse masomphenya; koma iwo adzagwa. Danieli 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.

Na kuumanya “doctrine” mu musingi gwa Obukristaayo kikiikirira amazima aganywevu ag’omu Bayibuli. Ebibiina eby’enjawulo ebyeyita Ebyobukristaayo birina enkuŋŋaana ez’enjawulo ez’ebyo bye binnyonnyola ng’enjigiriza za Bayibuli, naye waliwo Amazima gokka. Okwawula wakati wa “amazima agatali ga kuwugulukuka” ne “obungi bw’ebirowoozo” nsonga eri ebweru w’okulowoozebwako kwaffe mu kiseera kino.

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.

پيلاتۆس لەبەر ئەوە پێی وت: کەواتە تۆ پاشایەكیت؟ عیسا وەڵامی دایەوە: خۆت دەڵێیت کە من پاشایەکم. بۆ ئەم مەبەستە لەدایک بووم، و بۆ ئەم هۆیە هاتمە ناو جیهان، تاکو شایەتی بۆ ڕاستی بدەم. هەر یەکێک کە لە ڕاستییەوەیە، گوێ لە دەنگی من دەگرێت. پيلاتۆس پێی وت: ڕاستی چییە؟ و کاتێک ئەمەی وت، دیسان چووە دەرەوە بۆ لای جولەکەکان، و پێیانی وت: من هیچ تاوانێکی تێدا نادۆزم. یۆحەنا 18:37، 38.

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

Kuo a Binyə dze; kuo a ŋməgə a ŋguno, be kuo a Kristo ŋguno ba.

“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.

“Ibyotukwiriye kumenya ubwacu icyerekana Ubukristo icyo ari cyo, ukuri icyo ari cyo, ukwizera twakiriye uko ari ko, n’amategeko ya Bibiliya ayo ari yo—amategeko twahawe n’ubutware bwo hejuru kurusha ubundi bwose. Hari benshi bemera badafite impamvu bashingiraho ukwizera kwabo, badafite ibihamya bihagije byerekeye ukuri kw’icyo kibazo. Iyo igitekerezo kibagejejweho gihuje n’ibitekerezo byabo bari basanganywe, baba biteguye kugihita bemera. Ntibatekereza bahereye ku mpamvu bajya ku ngaruka; ukwizera kwabo nta shingiro nyakuri gufite, kandi mu gihe cy’igeragezwa bazasanga barubatse ku musenyi.”

“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.

“Munthu yula wakupumula mwakukhutika na umanyi wake wa sono, wambura kufikapo, wa Malemba, pakughanaghana kuti uwu ukukwana ku chiponosko chake, wakupumula mu kupusika kwakofya. Pali ŵanandi awo ŵandanozgekera chomene na mafumbo gha m’Malemba, mwakuti ŵaŵe ŵakumanya kupambaniska utesi, na kususka mwambo uliwose na usuperesitishoni uwo waperekeka mwa kunyenga nga ni unenesko. Satana wanjizga maghanoghano ghake yekha mu kusopa kwa Chiuta, kuti waŵazganiske kuŵeka pachoko kuphweka kwa uthenga uwemi wa Khristu. Ŵanandi chomene awo ŵakuti ŵakugomezga unenesko wa nyengo yino, ŵakumanya yayi icho chikupanga chipulikano icho chikapelekeka kamoza pera ku ŵatuŵa—Khristu mwa imwe, chigomezgo cha uchindami. Ŵakughanaghana kuti ŵakuvikilira vimanyikwiro vyakale, kweni mbakufunda ndipo ŵalije nkharo ya kupwerera. Ŵakumanya yayi umo vikaŵirenge kuluka mu vyakuchitika vyawo na kuŵa na nkhongono yeneco ya chitemwa na chipulikano. Iwo mbakusambira Baibolo yayi mwakunozga, kweni mbakukoma na mbambura kupwerera. Para mphambano za maghanoghano zakwiza pa mavesi gha Malemba, aŵa awo ŵandasambire mwakukhumba chakulinga ndipo ŵandakhazikike pa icho ŵakugomezga, ŵakuwa kufuma ku unenesko. Tikwenera kukhozga pa wose kukhumbikwa kwa kufumba mwakulimbikira za unenesko wa Uchiuta, mwakuti ŵamanye kuti ŵakumanyirathu icho chiri unenesko. Ŵanyake ŵakudzinenera umanyi unandi, ndipo ŵakukhutika na umo ŵaliri, apo ŵalije changu chinandi pa ntchito, ŵalije chitemwa chakugolera chomene pa Chiuta, na pa maumoyo agho Khristu wakafwira, kuluska usange ŵakamuŵa kuti ŵandamumanye Chiuta. Ŵakuŵazga yayi Baibolo [kuti] ŵajipature marrow na mafuta ghake ku mizimu yawo ŵekha. Ŵakupulika yayi kuti ni lizgu la Chiuta likuyowoya nawo. Kweni, usange tikukhumba kupulikiska nthowa ya chiponosko, usange tikukhumba kuwona mizere ya Dazi laurunji, tikwenera kusambira Malemba mwakulinga, pakuti malayizgo na mauchimi gha m’Baibolo ghakuŵara mizere yakuwala ya uchindami pa ndondomeko ya Uchiuta ya uwombozi, unenesko ukuru uwo ukupulikiskika makora yayi.” The 1888 Materials, 403.

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

Katuhitaji kujua mafundisho hayo ni yapi, na jinsi ya kuwasilisha, kuyathibitisha na kuyatetea kweli hizo.

“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.

“Mbongi lelu nanshi kutukalanga nge mundu nanshi alinga kwimana yeka; lelo inge Lesa atala alandile ukupitila muli ine, inshita ikesa ilyo tukaletwa ku makansolo na ku nkulungwa ya bantu pa mulandu wa ishina lyakwe, kabili onse akalazimwa ukupeleka icilondolwelwa ca cikonko cakwe. Elyo eko kukesa ukutungululwa ukwakosa nganshi pa cifulo conse ico cali cikatililwapo pa bwine. E ico tulekabila ukusambilila Ishiwi lya kwa Lesa, pakuti twingalanda icilenga twitabila amasambilisho ayo twasimikila. Tulelinga ukupenenga bwino no mutima onse ifyakwe Lesa Uwa mweo.” Review and Herald, December 18, 1888.

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

Kushoborwa imbere y’“ibihumbi” biragaragara ko bamwe mu barinzi b’ukuri bo mu minsi y’imperuka bazahatirwa kurwanirira ukuri mu buryo nk’amatangazo ya televiziyo cyangwa ibiganiro bitambutswa ku rubuga rwa interineti. Ni mu buhe buryo bundi se ibihumbi byashoboraga kureba ubuhamya butangwa n’abagize abo ijana na mirongo ine na bane? Inyigisho twamamaza zigaragaza urufatiro rw’ukwizera kwacu.

“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.

“Kanisa ya vifyo vĩke gĩkristo gaitũ gĩkagero na gĩkethibwa kimwe kimwe. Nĩmakũrũgwo mĩhianoinĩ iria mikehangeria kuhoya ũira wa ũhoro wa ma. Aingi nĩmakwĩtwo kwaria mbere ya mathugũri kana mbere ya ngoti cia watho, ahotete gũtiga ari o mũndũ umwe na wiki. Ũgwatĩro ũrĩa wangĩmahotithirie hingo ĩyo ya thĩna nĩmagũtanĩrĩire kũũgĩa, na ngoro ciao nĩikũremwo nĩ kĩeha nĩ ũndũ wa mĩhũthĩrĩre iria ciathirire hamwe na wega ũrĩa maganetwo.” 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.

Izwi rya Mungu ntiryigera rihungabana; ni cyo gituma, niba tugomba kubarirwa mu bihumbi ijana na mirongo ine na bine, tugomba kumenya ibyo twizera dushingiye ku byanditswe mu Ijambo rya Mungu. Mbere y’uko igihe cy’igeragezwa kigera, ubwo ubwoko bwa Mungu buzahatirwa gusobanura inyigisho bwizera, Mungu yemera ko amakosa yinjizwamo kugira ngo ahatire ubwoko bwe kwiga Ijambo rye mu buryo bunonosoye kandi busesenguye.

“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.

Armaniya ku di nav gelê Xwedê de tune ye, an jî tevger û hejandinek tune ye, divê wekî delîlek qet’î neyê qebûlkirin ku ew bi pevçûna hişk li ser aqîdeya rast radiwestin. Sedem heye ku mirov ji vê yekê bitirse ku dibe ku ew di navbera rastiyê û xeletiyê de bi awayekî zelal cudahiyê nekin. Gava ku bi lêkolîna Nivîsarên Pîroz pirsên nû nayên destpêkirin, gava ku cihêwaziyek di ramanan de dernakeve ku mirovan bixe ku ji bo xwe Mizgîniya Pîroz bigerin da ku piştrast bibin ku rastî li cem wan e, wê hingê gelek ji yên ku niha hene, mîna demên kevnar, li kevneşopiyê bimînin û ew ê ji tiştê ku nizanin çi ye re perestî bikin.

“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.

«من نیشان درام کە زۆرێک لەوانەی بانگەوازی ئەوە دەکەن کە ناسینێکیان بە ڕاستیی ئێستا هەیە، نازانن چی باوەڕ دەکەن. ئەوان بەڵگەکانی باوەڕی خۆیان تێناگەن. ئەوان هەڵسەنگاندنێکی دروستیان بۆ کاری ئەم کاتە نییە. کاتێک کاتی تاقیکردنەوە دێت، پیاوانێک هەن کە ئێستا بۆ خەڵکی تر موعیزە دەکەن کە، لە کاتی پشکنینی ئەو وەستانانەی کە دەگرنەبەر، دەبینن شتێکی زۆر هەیە کە ناتوانن هیچ هۆکارێکی قایلکەر بۆی بدەن. هەتا بەو شێوەیە تاقی نەکرابوونەوە، نەیانزانییە جەهلی گەورەیان. هەروەها زۆرێک لە کڵێسادا وای بۆ دەگرن کە تێدەگەن چی باوەڕ دەکەن؛ بەڵام هەتا ململانێ هەڵنەگیرسێت، لاوازیی خۆیان نازانن. کاتێک لەوانەی هاوباوەڕیان جیا دەکرێنەوە و ناچار دەبن بە تەنها و بە تاکەکەسی بوەستن و باوەڕی خۆیان ڕوون بکەنەوە، سەرسام دەبن کە ببینن بیرۆکەکانیان سەبارەت بەوەی وەک ڕاستی وەریانگرتبوو، چەندە شێواون. دڵنیایە کە لە ناوماندا دوورکەوتنەوەیەک لە خودای زیندوو هەبووە و ڕووکردنەوەیەک بۆ مرۆڤ، بە جێگرتنی مرۆیی لە شوێنی دانایی خودایی.»

“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.

"Xwedê gelê xwe şiyar bike; heke serişteyên din bêbandor bimînin, dê li nav wan de bidet derkevin, ku wê wan bişopînin, kerpûşk ji genimê cuda bikin. Xudan gazî hemû yên ku bi peyva Wî bawer dikin dike ku ji xew rabin. Ronahiyeke giranbiha hatiye, ku ji bo vî demî guncaw e. Ev rastiya Kitêbê Pîroz e, ku metirsiyên ku rasterast li ser me ne nîşan dide. Divê ev ronahî me bibe sedema xwendina bi hêvî ya Nivîsarên Pîroz û vekolîna herî hûrgulî ya helwestên ku em digirin. Xwedê dixwaze ku hemû alî û helwestên rastiyê bi temamî û bi domdarî, bi du‘a û roziyê, were lêkolîn kirin. Bawermend ne ku li ser gumanan û têgihiştinên nezelal ên ku rastî çi ye rawestin. Divê baweriya wan bi qewat li ser peyva Xwedê hate damezrandin, da ku gava dema ceribandinê were û ew ji bo bersivdana li ser baweriya xwe were anîn pêş meclîsan, bikaribin bi xweşmijarî û tirsê re sedemek ji bo hêviya ku di wan de ye bidin."

“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.

“Agitate, agitate, agitate. Ahi Falein Mau Ma’u \[ki Mundi] nga me’a ‘oku tau faka‘ali‘ali ki ai kuo pau ke nau hoko kiate kitautolu ko ha mo‘oni mo‘ui. ‘Oku mahu‘inga ke, ‘i he taimi ‘oku tau malu‘i ai ‘a e ngaahi tokāteline ‘oku tau lau ko e ngaahi kupu mahu‘inga mo fakava‘e ‘o e tui, ‘oua na‘a tau tuku ke tau ngāue‘aki ha ngaahi fakakaukau fakamo‘oni ‘oku ‘ikai ke kakato ‘enau totonu mo ‘enau mālohi. Mahalo te nau lava ‘o fakalongolongo‘i ha tokotaha fakafepaki, ka ‘oku ‘ikai te nau faka‘apa‘apa‘i ai ‘a e mo‘oni. Kuo pau ke tau fakahā ‘a e ngaahi fakakaukau fakamo‘oni mālohi mo totonu, ‘a ia ‘e ‘ikai ngata pē ‘i he‘enau fakalongolongo‘i ‘a hotau kau fakafepaki, ka te nau lava foki ‘o tuʻu ‘i he vakai ofi taha mo e sivi loloto taha. ‘Iate kinautolu kuo nau ako‘i kinautolu pē ko e kau fakafekikihi, ‘oku lahi ‘a e tu‘utāmaki te nau ‘ikai to‘o totonu mo faitotonu ‘a e Folofola ‘a e ‘Otua. ‘I he fetaulaki mo ha tokotaha fakafepaki, kuo pau ke hoko ko ‘etau feinga loto-mo‘oni ke fakahā ‘a e ngaahi kaveinga ‘i ha founga ‘e faka‘ā ai ‘a e fakamo‘oni‘i ‘i hono ‘atamai, kae ‘ikai ko e feinga pē ke foaki ‘a e loto-lahi ki he tokotaha tui.

“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.

“अन मांनुस मबबिवेन्‍दा लेक्को एत्तुन्ना, अम्मै ओक क्षणं कूडा इलांटि आलोचिञ्चकूडदु—एन्त अंटे, मरिकोन्त गोप्प वेलुगु कोसं लॊथैन, निरन्तरमैन वेदवाक्य परिशोधन अवसరं लेदनि. मेमु ओक प्रजगानु प्रत्येकंगा प्रवचनाल विद्यार्थुलमै उण्डुमनि पिलुवबडिनवारमु. देवुडु मनकु अन्दिञ्चु एदैना वेलुगु किरणानि मेमु गुरुतिञ्चगलुगुनट्टु, गांभीर्यमुतो जागरूकुलमै उण्डवलॆनु. सत्यमु योका मोदटि मेरुपुलनु मेमु पट्टुकोवलॆनु; अलाग़े प्रार्थनापूर्वक अध्ययनद्वारा इंक मरिंत स्पष्टरमैन वेलुगु सम्पादिञ्चबडगलदु, दानिनि इतरुल मुन्दु पेट्टगलमु.” 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.

دانش‌آمۆزانی «پێشبینی»یەکە، کە لە کۆتاییدا پێکدێنن لە سەد و چل و چوار هەزار، پێش ئەوەی ڕووبەڕووی دەسەڵاتە زەوی‌نشینەکان ببنەوە کە ئەو قەیرانە نزیک‌هاتووەی یاسای ڕۆژی یەکشەممە و چەوساندنەوە دەهێننە ئارا، «بە تاک‌وتەنها تاقی دەکرێنەوە و سەلمێنرێن». دڵسۆزان سەرەتا لەلایەن خوداوە «هەڵدەستێنرێن». پاکیزەکانی نووستوو «هەڵدەستێنرێن» لەو خەوەی تێیدا کەوتوون لە ماوەی دواخستنەکەدا. ئەگەر بەو پەیامەیە بیدار نەبن کە خودا لە ڕێگەی ئەو وتارانەوە پێشکەشی کردووە کە لە تەممووزی 2023ەوە بڵاو کراونەتەوە، ئەوا خودا ڕێگە دەدات «هەراسی»یان «بێنە ناویانەوە»، کە بە پرۆسەیەکی پاڵەپەستاندن تەواوکەری جیاکردنەوەی گەنم و گیای بێ‌بەها دەبێت. ئێمە ئێستا لەو پرۆسەی پاڵەپەستاندنەداین.

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.

Ezalaki na maponi misato mpo na baoyo bazali kolanda na ntembe ya koyeba na bosikisiki nani azali Roma ya Mikolo na Biso. Mpo ya liboso ezali ete Etazini ya Amerika nde ezali Roma ya Mikolo na Biso; mpo ya mibale ezali ete bokonzi ya bopapa nde ezali Roma ya Mikolo na Biso; mpe mpo ya misato ezali ete makanisi mibale ya liboso ezali nyonso mabe, mpe ete nguya mosusu nde emonisami na bapunzi ya bato ya Danieli oyo bamitomboli, bakwei, mpe batɛlɛmisi emonaneli yango na molongo ya zomi na minei ya mokapo ya zomi na moko ya Danieli.

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.

Ninadai kwamba kutokubaliana kuhusu kama Rumi ya Kisasa ni mamlaka ya kipapa au Marekani, kumeruhusiwa kuletwa ndani ya vuguvugu hili kwa kusudi la kuwalazimisha watu Wake kulisoma Neno Lake la kinabii. Mungu ameleta kuhusu ubishi huu kama udhihirisho wa rehema Yake. Ninadai kwamba kutokubaliana huku kunahusu zaidi kuwaandaa watu Wake kwa ajili ya msiba unaokuja kuliko kutambua tu ni nani aliye sahihi na ni nani aliye na makosa kuhusu Rumi ya Kisasa. Kutokubaliana huku kuliruhusiwa na kubuniwa na Mungu ili kuonyesha, kwa yeyote atakaye kuona, kwamba ufahamu wao binafsi wa Neno Lake la kinabii haujakamilika au si sahihi. Kwa hiyo, ubishi huu ni ushahidi wa rehema ya Mungu.

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.

Mbishano huo hauhusishi tu utambulisho wa yule aliye mamlaka inayowakilishwa na wanyang’anyi wa watu wako, bali pia kama mbinu ya mstari juu ya mstari, ambayo pande zote mbili za mbishano huu hudai kuishikilia, inatumika ipasavyo. Kanuni za kinabii zinazohusiana na mbinu ya mstari juu ya mstari zinajumuisha misingi maalumu ya kinabii ambayo itakuwa sehemu ya mchakato wa upepetaji wa ngano na magugu. Vipengele vitatu vya mbinu ya mstari juu ya mstari ambavyo ninasisitiza kuwa vinaeleweka vibaya katika mbishano huu wa sasa ni Kristo kama Kweli, na Kristo kama Alfa na Omega, na matumizi ya unabii mara tatu.

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.

لە کۆتاییدا، ئەوانەی پابەندن بە تێگەیشتنێکی هەڵە لە ئایەتی چواردەی بەشی یازدەی دانیال، دەرکەوتوو دەبن کە هەڵوێستی ئایدیۆلۆژیی باوەڕیان لەسەر لێکدانەوەیەکی تایبەتی بنیادنراوە.

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.

Herweha pêxemberiyê ya bêtir piştrast jî heye; baş e ku hûn guh bidin wê, wekî ronahiyekê ku li ciyekî tarî dişewite, heta ku roj bibêje û stêrka sibê di dilên we de rabê: Pêşî vê yekê bizanin, ku tu pêxemberiya Nivîsarê ji şîrovekirineke taybet nayê. Çimkî pêxemberî di demên kevnar de bi xwestina mirovan nehat; lê mirovên pîroz ên Xwedê, gava ku ji aliyê Ruhê Pîroz ve dihatin tevlêkirin, axivîn. 2 Petrûs 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.

Di gengeşiya li ser aya çardehan de, nimûneyek ji ya ku ez wê wekî “şîrovekirineke taybet” têdigihîjim, di The Great Controversy de tê dîtin.

“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.

“යුරෝපීය ක්‍රිස්තියානි ලෝකය පුරා සබත් දිනය විවාදාත්මක ප්‍රධාන කරුණ බවට පත්ව තිබෙන බැවින්, සහ ඉරිදා පිළිපැදීම බලෙන් ක්‍රියාත්මක කරවීම සඳහා ආගමික හා ලෞකික අධිකාරීන් එකමුතු වී තිබෙන බැවින්, ජනප්‍රිය ඉල්ලීමට යටත් වීමට නොනැමෙන සුළු සංඛ්‍යාතයක් දෙනා සර්වසාමාන්‍ය ද්වේෂයේ විෂයයන් බවට පත්වනු ඇත. සභාවේ ආයතනයකටත් රාජ්‍ය නීතියකටත් විරුද්ධව සිටින ඒ අතලොස්ස ඉවසනු නොලැබිය යුතු බව; සමස්ත ජාතීන් අවුල් සහ නීතිරහිතභාවයට ඇද වැටෙනවාට වඩා ඔවුන් දුක් විඳීම වඩා යහපත් බව තර්ක කරනු ඇත. ශතවර්ෂ ගණනාවකට පෙර ‘ජනතාවගේ පාලකයන්’ විසින් ක්‍රිස්තුස්වහන්සේට විරුද්ධවද මෙයම තර්කය ගෙන එනු ලැබීය. ‘අපට ප්‍රයෝජනවත් වන්නේ,’ යැයි කපටි කායෆාස් පැවසුවේ, ‘එක් මනුෂ්‍යයෙක් ජනතාව වෙනුවෙන් මැරෙන්නේද, සම්පූර්ණ ජාතිය විනාශ නොවන්නේද යන්නයි.’ යොහන් 11:50. මෙම තර්කය තීරණාත්මක ලෙස පෙනී යනු ඇත; අවසානයේ, සිව්වන ආඥාවේ සබත් දිනය පවිත්‍ර ලෙස රක්ෂා කරන අයවරුන්ට විරුද්ධව නියෝගයක් නිකුත් කරනු ලබන අතර, ඔවුන් ඉතාමත් දැඩි දඬුවමට සුදුස්සෝ ලෙස හෙළා දැක, නිශ්චිත කාලයකට පසු ඔවුන් මරණයට පත් කිරීමට ජනතාවට නිදහස දෙනු ඇත. පැරණි ලෝකයේ රෝමානු කතෝලිකවාදයත් නව ලෝකයේ අපස්ථාපිත ප්‍රොතෙස්තන්තවාදයත්, දෙවියන්වහන්සේගේ සියලු ආඥා ගරු කරන අය කෙරෙහි සමාන ක්‍රියාමාර්ගයක් අනුගමනය කරනු ඇත.” 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.

“Ukristo” huwakilisha jumuiya ya ulimwenguni pote ya Wakristo, au mwili wa pamoja wa nchi na tamaduni zenye Wakristo wengi. Neno hili hutumiwa mara nyingi kuashiria sehemu za dunia ambamo Ukristo ndiyo dini inayotawala na ambamo umeathiri kwa kiwango kikubwa utamaduni, sheria, na desturi za kijamii. Ukristo unajumuisha upana wa ulimwengu wa Ukristo kwa habari ya wafuasi wake, athari yake ya kitamaduni, na umuhimu wake wa kihistoria. Bila kuondoa urudiaji uliopo katika Ellen White CD-ROM, neno Ukristo linatokea mara mia moja sabini na sita. Kwa upande wa jiografia, Sister White hutambulisha kwamba Ukristo kwa ujumla huwakilisha Ulaya na Bara za Amerika. Katika muktadha wa Sister White, Ulaya hutambulishwa kuwa Ulimwengu wa Kale na Bara za Amerika kuwa Ulimwengu Mpya.

“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.

“ஆனால் ஆட்டுக்குட்டியைப் போன்ற கொம்புகளையுடைய மிருகம் ‘பூமியிலிருந்து மேலே வருவதாக’ காணப்பட்டது.” தன்னை நிலைநிறுத்துவதற்காக பிற அதிகாரங்களை கவிழ்த்தெறிவதற்குப் பதிலாக, இவ்வாறு சுட்டிக்காட்டப்படும் ஜனநாடு முன்பாக ஆக்கிரமிக்கப்படாத பிரதேசத்தில் எழுந்து, படிப்படியாகவும் சமாதானமாகவும் வளர்ந்து வரவேண்டும். ஆகையால் அது, ‘ஜனங்களும் திரள்களும் ஜாதிகளும் மொழிகளும்’ எனும் கலகமிக்க கடலான பழைய உலகத்தின் நெரிசலும் போராட்டமும் நிறைந்த ஜாதிகளின் நடுவில் எழுந்திருக்க முடியாது. அது மேற்குக் கண்டத்தில் தேடப்பட வேண்டும்.

“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.

“Mu 1798 ni igihugu ki cyo mu Isi Nshya cyari kirimo kuzamuka kigera ku butegetsi, kigaragaza isezerano ry’imbaraga n’ubukomere, kandi gikurura amaso y’isi? Gushyira iyi kimenyetso ku gihugu runaka ntibisiga ikibazo na kimwe. Igihugu kimwe, kandi kimwe gusa, ni cyo gihura n’ibisobanuro by’ubu buhanuzi; bwerekeza mu buryo budashidikanywaho kuri Leta Zunze Ubumwe z’Amerika.” 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.

Tegesho twafikiria, sentensi ya mwisho katika aya hiyo imetumiwa kupendekeza kwamba “Uroma katika Ulimwengu wa Kale na Uprotestanti ulioasi katika Ulimwengu Mpya” vinaitambulisha “Uroma wa Ulimwengu wa Kale” kuwa ni upapa katika enzi za Giza Kuu, na Marekani (Uprotestanti ulioasi) kuwa ni Roma ya Kisasa, inayowakilishwa na kifungu “Uprotestanti ulioasi katika Ulimwengu Mpya.” “Kale” hufafanuliwa kuwa ni historia iliyopita, na “Mpya” hufafanuliwa kuwa ni historia ya kisasa au ya sasa. Matumizi hayo hupotosha uelewa thabiti uliowekwa na Sister White kuhusu Ukristo wa ulimwengu na pia Ulimwengu wa Kale na Ulimwengu Mpya.

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).

Aba bali bopya etangilo yango na ndenge ya lisolo ya kala mpe ya mikolo ekoya, bazali komonisa “ndimbola ya moto ye moko” na kotelemela polele ndimbola oyo Sister White azalaki na yango. Likambo oyo bazali koloba ezali ete “Mokili ya Kala” ezali komonisa lisolo ya kala mpe “Mokili ya Sika” ezali komonisa lisolo ya mikolo oyo to ya lelo (Sika).

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.”

Ndimeŋge dìdi, “akàbòo.” Romanism ne Protestantism wa uvwi bwe ku apostasy “bakàbòo nzela yà mujìngà ne bôbò bàdì bàshìndika mikàndà yônsò yà bulelela bwà Nzambì.” “Old World” mu ndimeŋge awu m’Europu, ne “New World” m’Americas. Sister White ùlongesha ne buloba bujimà bùdi ne cyà kufìlà kàshidi kà mikenji yà Dyàlumingu, ne Romanism ne yôyì ìdi ne cyà kutangila ku ntu mu lunyànyà mu Europu, ne Protestantism wa uvwi bwe ku apostasy ne yôyì ìdi ne cyà kutangila ku ntu mu lunyànyà mu Americas. Americas ne Europu n’byô bìdì bìlongolola bu “Christendom.” Romanism ne Protestantism wa uvwi bwe ku apostasy, byônsò bibìdì, “bakàbòo nzela yà mujìngà ne bôbò bàdì bàshìndika mikàndà yônsò yà bulelela bwà Nzambì.”

“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.

“سەردان دەکات” کردارێکی داهاتوو ناساندنەوەیە لەلایەن هەردوو هێزەکەوە، و بە ڕێزمانەوە مەحاڵە ئەوە پێشنیار بکرێت کە ڕۆمانییەتی جیهانی کۆن هێزی پاپایەتیی سەردەمی تاریکییەکانە. ئەو چەوساندنەوەیەی کە لەلایەن هەردوو هێزەوە ئەنجام دەدرێت، لە کاتی داهاتوودایە. پێناسەی ئەم دەربڕینە “سەردان دەکات” ـە، و واتای ئەوەیە شوێن کەوتن یان بەدواداچوون بە شتێکدا بە مەبەستی بەدەستهێنان یان گەیشتن پێی. ئەمە کردارێکی داهاتوو دەگەیەنێت کە تێیدا تاک یان گرووپێک پابەندە بە چاڵاکانە داوای ئامانجێک یان مەبەستێک بکات.

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.

បរិយាយ​នេះ​អាច​អនុវត្ត​បាន​ក្នុង​បរិបទ​ផ្សេងៗ​គ្នា៖ «នាង​នឹង​បន្ត​ខិតខំ​ស្វែងរក​អាជីព​ក្នុង​វិស័យ​វេជ្ជសាស្ត្រ» មាន​ន័យ​ថា នាង​មាន​ផែនការ​ខិតខំ​ប្រឹងប្រែង​ដើម្បី​ក្លាយ​ជា​អ្នក​ជំនាញ​វេជ្ជសាស្ត្រ​ម្នាក់។ «គាត់​នឹង​បន្ត​សិក្សា​ដើម្បី​ទទួល​បាន​សញ្ញាបត្រ​ផ្នែក​វិស្វកម្ម» បង្ហាញ​ថា គាត់​មាន​បំណង​សិក្សា​វិស្វកម្ម​នៅ​គ្រឹះស្ថាន​អប់រំ​កម្រិត​ខ្ពស់​មួយ។ «ក្រុម​នេះ​នឹង​បន្ត​អនុវត្ត​គម្រោង​នេះ​រហូត​ដល់​បញ្ចប់» ស្នើ​ឲ្យ​ឃើញ​ថា ក្រុម​នេះ​នឹង​បន្ត​ធ្វើការ​លើ​គម្រោង​នោះ​រហូត​ដល់​វា​សម្រេច​រួចរាល់។ «ពួកគេ​នឹង​ចាត់​វិធានការ​ផ្លូវ​ច្បាប់​ប្រឆាំង​នឹង​ក្រុមហ៊ុន​នោះ» មាន​ន័យ​ថា ពួកគេ​មាន​បំណង​ចាត់​ជំហាន​ផ្លូវ​ច្បាប់​ដើម្បី​ដោះស្រាយ​បណ្តឹងទាស់ ឬ​ស្វែងរក​យុត្តិធម៌។ ជា​រួម «នឹង​បន្ត​ខិតខំ​ស្វែងរក» បង្កប់​ន័យ​អំពី​ការ​តាំងចិត្ត ការ​ប្តេជ្ញាចិត្ត និង​បំណង​ច្បាស់លាស់​ក្នុង​ការ​សម្រេច​គោលដៅ ឬ​លទ្ធផល​ជាក់លាក់​មួយ​នៅ​ពេល​អនាគត។

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.

تەفسیری تایبەت کە بەکاردێت بۆ ئەوەی بفێرێنێت کاتۆلیکیی ڕۆمیی جیهانی کۆن مێژوویەکی تێپەڕبووە، دواتر وەک تەختەیەک بەکاردێت بۆ پشتگیری لە جێبەجێکردنێکی هەڵەی سێ‌جارەیی پێشبینی. ئەم بۆچوونە دادەنێت کە ئەو سێ‌جارەییەی ڕۆم نوێنەرایەتیی ڕۆمی بەت‌پەرست دەکات، پاشان ڕۆمی پاپایی، و دوای ئەوە ویلایەتە یەکگرتووەکان وەک سێیەمین لەو سێ ڕۆمە. جێبەجێکردنێکی کەم‌وکوڕیی زۆر هاوشێوەش دوای 11ی ئەیلوولی 2001 بەکار هێنرا، کاتێک گرووپێک لە بزوتنەوەکە جیا بووەوە بەهۆی پەرتووکی یۆئیل.

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.

Hata ulianza basi katika mkutano wa kambini nchini Kanada, ambapo matumizi ya mara tatu ya maoleo matatu yaliingizwa katika kitabu cha Yoeli ili kufundisha kwamba Uislamu wa oleo la tatu ulikuwa taifa lililokuja dhidi ya nchi katika mstari wa sita wa sura ya kwanza. Taifa hilo ni Roma ya kipapa, lakini tafsiri ya binafsi iliingizwa ikidai kwamba taifa hilo lilikuwa Uislamu. Matumizi ya mara tatu ya maoleo matatu yalikuwa yameuthibitisha Uislamu kuwa nguvu ya Septemba 11, 2001, na tafsiri hiyo mpya ya binafsi ikasisitiza kwamba nguvu ya kipapa ya Yoeli sura ya kwanza kwa kweli ilikuwa Uislamu. Tafsiri ya binafsi iliyokataa utambulisho sahihi wa nguvu ya kipapa katika kitabu cha Yoeli iliimarishwa kwa matumizi yasiyo sahihi ya maoleo matatu. Sasa tafsiri ya binafsi inayoweka kando nguvu ya kipapa kwa ajili ya Marekani inaingizwa.

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.

Ekyo ekyabangawo, kye kiribaawo; era ekyakolebwa, kye kirikolebwa: so tewali kigya wansi w’enjuba. Waliwo ekintu kyonna ekiyinza okwogerwako nti, Laba, kino kipya? kyaliwo dda okuva mu biro eby’edda, ebyaliwo nga tetunnabaawo. Omubuulizi 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.

Siku za mwisho zinahusisha marudio ya mabishano ya kale, na Danieli sura ya kumi na moja ina pambano la Uriah Smith la kuweka tafsiri yake binafsi juu ya ishara ya mfalme wa kaskazini. Kwa kufanya hivyo alibuni uelewa wa Danieli sura ya kumi na moja ambao ulizaa giza tu. Katika siku hizi za mwisho, mabishano yanayorudiwa yanahusu hasa kutambua matunda ya kutumia tafsiri za binafsi juu ya kweli iliyoimarishwa. Hili ndilo Smith alilofanya katika kitabu chake, Daniel and the Revelation. Hili ndilo lililofanywa katika pambano lililo katika kitabu cha Yoeli, na ni mienendo iyo hiyo inayotumiwa wakati aya moja kutoka The Great Controversy inapuuza ufafanuzi uliomo ulimwenguni na katika maandishi ya Ellen White kuhusu kile “Christendom” inawakilisha, pamoja na kukataliwa kwa kanuni za msingi za sarufi zinazoonyesha kwamba kauli “will pursue” inatambulisha tukio la wakati ujao. Kutoka kwenye msingi huo wa marejeo, wazo lenye dosari kwamba “Old World” ni historia ya mamlaka ya upapa tangu 538 hadi 1798, ndipo hutumiwa kupinga uelewa uliothibitishwa wa ufafanuzi wa matumizi ya mara tatu ya unabii.

“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.

“Leho la Mungu alilolitaja katika historia ya unabii kuwa litimizwe zamani, limetimizwa; na lo lote ambalo bado linakuja kwa utaratibu wake litakuja. Danieli, nabii wa Mungu, amesimama mahali pake. Yohana amesimama mahali pake. Katika Ufunuo, Simba wa kabila la Yuda amewafunulia wanafunzi wa unabii kitabu cha Danieli, na hivyo Danieli anasimama mahali pake. Yeye anatoa ushuhuda wake, yaani, yale ambayo Bwana alimfunulia katika maono kuhusu matukio makuu na ya kutisha ambayo imetupasa kuyajua tunaposimama kwenye kizingiti chenyewe cha kutimizwa kwake.

“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.

“Mu mateka no mu buhanuzi, Ijambo ry’Imana rigaragaza urugamba rumaze igihe kirekire hagati y’ukuri n’ikinyoma. Urwo rugamba ruracyakomeje. Ibyabaye bizongera kuba. Impaka za kera zizongera kubyutswa, kandi inyigisho nshya zizahora zivuka. Ariko ubwoko bw’Imana, bwo mu kwizera kwabwo no mu gusohozwa k’ubuhanuzi bwagize uruhare mu gutangaza ubutumwa bw’abamarayika ba mbere, aba kabiri, n’aba gatatu, buzi aho buhagaze. Bufite ubunararibonye burusha izahabu inoze kugira igiciro. Bukwiriye guhagarara bushikamye nk’urutare, bugumya kugeza ku iherezo ibyiringiro byabwo bya mbere bidahungabana.” Selected Messages, igitabo cya 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.

Siister White akyoleka kwa ubwanguzi kwamba “mwanzo wa tumaini lao” wa Paulo ni kweli za msingi za Uadventista. Wamillerite walifundisha kwamba wanyang’anyi wa watu wako walikuwa ni mamlaka ya kipapa, na tangu 1989 na kuendelea, mwendo wa wale mia moja arobaini na nne elfu umetambua mara kwa mara uelewa huohuo wa ishara hiyo kama walivyofanya Wamillerite. Sasa kuna “nadharia mpya” kuhusu ni akina nani wanyang’anyi wa watu wako, nayo imefufua ubishi wa zamani kwa maana kwamba inatumia utambulisho usio sahihi wa ishara ya unabii iliyokwisha kuthibitishwa ili kujenga mfano wa unabii uliojengwa juu ya mchanga. Iwe ilikuwa tafsiri binafsi ya Smith, au matumizi ya uongo ya taifa katika Yoeli sura ya kwanza, au kuitambulisha Marekani kuwa Rumi ya Kisasa; makosa hayo yote matatu hushambulia uelewa sahihi wa Rumi ya kipapa katika siku za mwisho, na kwa kufanya hivyo hushambulia ishara ile inayoweka msingi wa njozi ya unabii inayotambulisha kama watu wa Mungu wanaangamia au wanaishi.

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.

Mu gihe kizaza, Ubukaturika bw’i Burayi n’Ubugiprotesitanti bw’ubuhakanyi muri Amerika “bizakurikiranira” abatunga Isabato kubatoteza, nk’uko byakozwe mu mateka yose yera.

“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.

“Unkulunkulu uyo vusa abantu baKhe; nxa ezinye izindlela zehluleka, izifundiso ezingamanga zizangena phakathi kwabo, ezizabahlunga, zihlukanise amakhoba lengqoloyi. INkosi ibiza bonke abakholwa ilizwi laYo ukuba bavuke ebuthongweni. Ukukhanya okuligugu sekufikile, okufaneleyo lesi sikhathi. Kuliqiniso leBhayibhili, eliveza ingozi esiseduze kanye lathi. Lokhu kukhanya kufanele kusiholele ekufundeni iMibhalo ngenkuthalo kanye lokuhlolisisa okuqotho kakhulu izikhundla esizibambileyo. UNkulunkulu ufuna ukuba zonke izinhlangothi lezikhundla zeqiniso zicwaningisiswe ngokupheleleyo langokuphikelela, ngomkhuleko langokuzila ukudla. Abakholwayo akumelanga baphumule emicabangweni nje lasezimbonweni ezingacacanga kahle zokuthi iqiniso liyini.” Gospel Workers, 299.

We will continue these thoughts in the next article.

ئەڤ بیرانینە د ناڤ گوتارێ پاش de emê bidomînin.