In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.

Muujeelo ibiri egyaayita ezikwata ku kunnyonnyola okw’obuntu okugamba nti Amerika eyanjulwa mu kifaananyi ky’“abanyazi b’abantu bo” “abanyweza okwolesebwa” mu Danyeri essuula eya kkumi n’emu olunyiriri olw’ekkumi n’ennya, twajuliza ekitundu okuva mu buwandiike bwa Ellen White ekyagamba nti, “Abamemba b’ekkanisa buli omu ku bubwe balikemebwa era balikakasibwa.” Enkola eyo ey’okukakasa, ey’okugezesa, n’ey’okusunsulamu, eragiddwa ng’Omubaka w’Endagaano mu Malaki essuula esatu, ng’alongoosa ffeeza ne zaabu, kati egenda mu maaso. Mu Malaki essuula esatu, kiraga okulongoosebwa.

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Na ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itakapompendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

ئەوانەی پابەندن بەو بۆچوونەی کە ویلایەتە یەکگرتووەکان هێمای ئەوەیە کە بینینەکە دادەمەزرێنێت، نەیانتوانیوە یان نەیانویستووە تێبگەن کە ئەو پەیامەی لە تەممووزی ٢٠٢٣ کراوەوە، ئەوەیە کە ئەو ئەندامە نامزەدانە پاکدەکاتەوە بۆ ئەوەی لە نێو سەد و چل و چوار هەزارەکە بن. لە کنیسەی کەفەرناحومدا پاککردنەوەی کۆتایی سەد و چل و چوار هەزارەکە وەک نموونە پیشان درا.

“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

Yesu akawaambia waziwazi, “Wapo baadhi yenu wasioamini;” naye akaongeza, “Kwa hiyo naliwaambia ya kwamba hakuna mtu awezaye kuja Kwangu, asipopewa na Baba Yangu.” Alitaka waelewe ya kwamba ikiwa hawakuvutwa Kwake, ilikuwa ni kwa sababu mioyo yao haikuwa wazi kwa Roho Mtakatifu. “Mtu wa asili hayapokei mambo ya Roho wa Mungu; maana kwake ni upuzi; wala hawezi kuyajua, kwa kuwa hutambulikana kwa jinsi ya rohoni.” 1 Wakorintho 2:14. Ni kwa imani ndipo nafsi hutazama utukufu wa Yesu. Utukufu huu umefichwa, hata, kwa njia ya Roho Mtakatifu, imani inapowashwa ndani ya nafsi.

“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

“Nire babo kutakikila upagani wao hadharani, hawa wanafunzi walizidi kutengwa mbali na Yesu. Walichukizwa sana, na kwa kutaka kumuumiza Mwokozi na kuridhisha uovu wa Mafarisayo, walimpa kisogo, wakamwacha kwa dharau. Walikuwa wamefanya uchaguzi wao,—walikuwa wamechukua umbo lisilo na roho, ganda lisilo na kiini. Uamuzi wao haukubadilishwa tena baadaye; kwa maana hawakuendelea tena kutembea pamoja na Yesu.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘ئەو کۆڵانەی لە دەستی خۆیدایە، و هەموو جۆگەکەی بە تەواوی پاک دەکاتەوە، و گەنمەکەی لە ئەنباری خۆی کۆ دەکاتەوە.’ مەتا 3:12. ئەمە یەکێک بوو لە کاتەکانی پاککردنەوە. بە وشەکانی ڕاستی، پووکەڵە لە گەنم جیا دەکرایەوە. چونکە زۆر کەس زۆر لە خۆیان باییان دەهات و خۆڕاستپندار بوون بۆ ئەوەی سەرزەنشت وەربگرن، و زۆر دنیاخواز بوون بۆ ئەوەی ژیانیەکی خاکسار بپەسەنن، زۆریان لە عیسا دوور کەوتنەوە. ئێستا هێشتا زۆر کەس هەمان شت دەکەن. ئەمڕۆ ڕۆحەکان تاقی دەکرێن، هەروەک ئەو قوتابیانە لە کەنیشتەکەی کەفەرناحوم تاقی کران. کاتێک ڕاستی دەگاتە دڵ، دەبینن کە ژیانیان لەگەڵ خواستی خودا یەکناگرێتەوە. دەبینن کە پێویستیان بە گۆڕانکارییەکی تەواو لە خۆیاندا هەیە؛ بەڵام ئامادە نین کاری خۆنکوژانە هەڵبگرن. بۆیە کاتێک گوناهەکانیان ئاشکرا دەبن، تووڕە دەبن. بە بێزاربوون دەڕۆن، هەروەک ئەو قوتابیانەی عیسا بەجێهێشت، لەناخەوە دەڵێن، ‘ئەم قسەیە گرانە؛ کێ دەتوانێت گوێی لێ بگرێت؟’” ئارەزووی سەردەمیەکان، 392.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

Ni “amagambo y’ukuri” hagaragajwe izahabu n’ifeza byo mu kigereranyo cya Malaki cyerekeye kwezwa kwa nyuma kw’urusengero kw’abihumbi ijana na mirongo ine na bine.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.

Laba, nzotuma intumwa yanjye, kandi izantegurira inzira imbere yanjye; kandi Umwami mushaka azahita aza mu rusengero rwe, ari we Ntumwa y’isezerano, uwo mwishimira: dore, araza, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde uzihanganira umunsi wo kuza kwe? kandi ni nde uzahagarara ubwo azaba agaragaye? kuko ameze nk’umuriro w’umucuzi utunganya ibyuma, kandi ameze nk’isabune y’abameshi. Malaki 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “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.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “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,” they “must study the Scriptures for a purpose.”

بەموو پێغەمبەران، مالاکیش لەگەڵیان، کۆتایی ڕۆژان نیشان دەدەن. لە یەکەمی ئەم وتارانەدا کە ئێمە ئاماژەمان پێدا، *The 1888 Materials*، لاپەڕە 403، پێمان دەگوترێت: «ئەوەی بە زانیاریی ناتەواوی ئێستای خۆی لە نووسراوە پیرۆزەکاندا دڵخۆش بێت و وای دابنێت کە ئەوە بۆ ڕزگاریی خۆی بەسە، لە هەڵەیەکی کوشندەدا پشوو دەدات. زۆر کەس هەن کە بە بەڵگە نووسراوییە پیرۆزەکان بە تەواوی ئامادە نەکراون، تاکو بتوانن هەڵە بناسنەوە و هەموو ئەو نەریت و خۆرافاتە مەحکوم بکەن کە وەک ڕاستییان بەسەردا سەپێنراوە.» ئەوانەی لە هەمان دەقەدا دیاری کراون «خوێنەرانێکی ورد و نزیکی کتێبی پیرۆز نین»، ئەوانەی «بە مەبەست نەخوێندووە» ئەو «بەشەکانی نووسراوە پیرۆزەکان» کە لەوێدا «جیاوازیی بۆچوون» هەیە. ئەوانەی قسەیان بۆ دەکرێت «کتێبی پیرۆز ناخوێنن [بۆ ئەوەی] ئێسک و چەوریی ئەوە بۆ گیانی خۆیان بەدەست بهێنن. هەست ناکەن کە ئەوە دەنگی خودایە کە قسەیان لەگەڵ دەکات. بەڵام، ئەگەر ئێمە ڕێگای ڕزگاری تێبگەین، ئەگەر بتواین تیشکەکانی خۆری ڕاستودروستی ببینین،» ئەوان «دەبێت نووسراوە پیرۆزەکان بە مەبەست بخوێنن.»

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “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. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “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.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

ចំណុចទីមួយបានកំណត់ថា មួយក្នុងចំណោមផ្នែកនានានៃគំរូទំនាយខុសឆ្គងរបស់ពួកគេ គឺអត្ថបទពី​សៀវភៅ The Great Controversy ដែលកត់ត្រាថា៖ «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. ការបកស្រាយឯកជនរបស់ពួកគេអះអាងថា ប្រយោគនេះកំពុងកំណត់ «Romanism» ជាប្រវត្តិសាស្ត្រអតីតកាល និង «apostate Protestantism» ជាពិភពសម័យទំនើប។ បន្ទាប់ពីភស្តុតាងខាងវេយ្យាករណ៍បានបង្ហាញថា ការអនុវត្តដែលពួកគេធ្វើចំពោះប្រយោគនេះ ត្រូវបានបង្វែរចេញពីន័យត្រឹមត្រូវរបស់វា ពួកគេមិនបានបង្ហាញការដកថយជាសាធារណៈណាមួយចំពោះការអនុវត្តខុសនោះឡើយ។ តាមពិតទៅ ពួកគេបានប្រើអត្ថបទដដែលនោះ ដើម្បីផ្សព្វផ្សាយការប្រជុំ Zoom លើកបន្ទាប់របស់ពួកគេ។ ទោះជាយ៉ាងណា យើងត្រូវបានជូនដំណឹងថា «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.» មិនមានការខិតខំណាមួយដើម្បីដកថយការអះអាងមិនពិតនោះឡើយ ដែលហាក់បីដូចជាភស្តុតាងបង្ហាញថា អ្នកដែលកំពុងលើកស្ទួយការអនុវត្តខុសនេះ មិនកំពុង «inquiring diligently» ដើម្បី «know what is truth» នោះទេ។

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Kufuma mu ntandiko y’iyi mpaka, twayiyegereje nk’aho yari ikirenze gusa ukutumvikana hagati y’ukuri n’ikinyoma ku byerekeye abo “abajura b’ubwoko bwawe” bahagarariye, kandi n’ubu ndacyakomeje guhagarara kuri uwo mwanya. Inyandiko zivuga ku gitabo cya Daniyeli zari zigeze ku ngingo, ku nimero magana abiri, aho ubusobanuro bw’imirongo cumi na gatatu kugeza kuri cumi na gatanu bya Daniyeli cumi na rimwe bwari bwaramaze kugaragazwa neza. Iyo mirongo ihagarariye amateka kuva mu wa 1989 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba riboneka mu murongo wa mirongo ine wa Daniyeli cumi na rimwe.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Tukaba twamanye kumenya ko iyo mateka ari yo mateka ahishwe y’umurongo wa mirongo ine. Kandi twanamanye ko igihe Mushiki wa White avuga ati: “igitabo cyari gifunzwe si Ibyahishuwe, ahubwo ni cya gice cy’ubuhanuzi bwa Daniyeli kijyanye n’iminsi y’imperuka,” ko amateka ahishwe ya Daniyeli igice cya cumi na kimwe umurongo wa mirongo ine ari “icyo gice cy’ubuhanuzi bwa Daniyeli.” Imirongo ya cumi na gatatu kugeza kuri cumi na gatanu igereranya ukuri kw’ubuhanuzi guhishurwa mu minsi y’imperuka. Bityo rero, iyo mirongo uko ari itatu na yo igereranywa kimwe n’“Ibyahishuwe bya Yesu Kristo” ndetse n’“Inkuba Ndwi” byo mu gitabo cy’Ibyahishuwe gihishurwa mbere gato y’isozwa ry’igihe cy’imbabazi. Igihe Mushiki wa White yerekeza kuri “icyo gice cy’igitabo cya Daniyeli,” aho ayo magambo aherereye havuga hati:

“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

“Ussí ákɨ́ba amáa anya, usí ikpàḿ idíɔk m̀mɛ̀ kè usị̀ñ ikònó ínséhe ke Revelation, ádiwóñọ̄ ke edi ónyóñ idia ke mmọ̀ ányé əsio isọk nte ǹkpọ idíhe m̀mɛ̀ ezi-okwu emi edide ke esit uwem idoho. Kiet, emi ọtọn̄ọde ndomokiet m̀mɛ̀ emi nte John, eyekeme ndinyene nte ubọk-ikọ̀ñ iso ezi-okwu, udeme iso ke m̀mɛ̀ owo enyene ndinam mfịn̄ eke heaven. Mmụọ́ñ emi esit mmọ̀ edidemme nte ndinam ezi-okwu, eyekeme ndinam mmọ̀ nte edikem ndidọhọ nte nkuzi esie, emi eyekeme ndinam mmọ̀ enyene usọsọ̄ emi ediwakde nte mmọ̀ emi ‘esiók mkpọrọ́ okwu amụma emi, edi esịnehe m̀mɛ̀ idide ke esit esie.’”

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

“Mu Ibyahishuwe ni ho ibitabo byose bya Bibiliya bihurira kandi birangirira. Aha ni ho huzuza igitabo cya Daniyeli. Kimwe ni ubuhanuzi; ikindi ni uguhishurirwa. Igitabo cyashyizweho ikimenyetso ntikiri Ibyahishuwe, ahubwo ni cya gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka. Marayika yarategetse ati: ‘Ariko wowe, Daniyeli, uhishe ayo magambo, kandi ushire ikimenyetso ku gitabo, kugeza igihe cy’imperuka.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

“Complement” izwi rinoreva kuunza chinhu pakukwana kwacho. Chikamu chebhuku raDanieri chine chokuita namazuva okupedzisira, chinobviswa chisimbiso panguva yokuguma, chinoitwa chakakwana kana chabatanidzwa, “mutsara pamusoro pomutsara,” ne “Zvakazarurwa zvaJesu Kristu,” uye “Ngurumo Nomwe.” Zviratidzo izvozvo zvitatu ndiwo mashoko anobviswa chisimbiso, uye naizvozvo anomirira “mashoko echokwadi” anoshandiswa “kuchenesa” vane zana namakumi mana nezvina zvuru mukucheneswa kwokupedzisira kwetembere kwaMaraki, sezvinomiririrwa mundima dzegumi netatu kusvika gumi neshanu dzaDanieri gumi neimwe. Ndima iri pakati ndiyo ndima inomiririrwa mairi gakava riripo zvino, uye saizvozvo inomirira gakava rimwe chetero rakatarisana nevaMillerite munhoroondo yavo youprofita.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

Verse fourteen-mu “miithy hachonga” kutendela nĩ Amerika ya United States nĩ kũgĩa na mũhianano mũkamilifu na ũrĩa A-Protestanti a rũgano rwa Millerite maathoomeire atĩ aharĩa ahongi nĩwe Antiochus Epiphanes. Ngũgĩ ĩyo nĩĩgatwahiria ithanga kuuma thahabu-inĩ na fedha-inĩ, no jambo rĩrĩa rĩrĩ na ũhoro mũnene makĩria nĩ atĩ ngũgĩ ĩyo nĩĩrekeretwo igũrũke arĩa makĩrĩrĩrio nĩ A-Lawi a Malaki gatũmĩ gatatũ magĩthiĩ kũruta wendo wa kwĩruta na kwĩruta mũno gũkĩra tene mbere ya Kiugo kĩa ũhoro wa mbere kĩa Ngai. “Mũndũ wa gũthua irũrĩ” wa kĩroto kĩa William Miller rĩu nĩarĩra kwĩhũthia mũciĩ-inĩ mbeca cia maheeni hamwe na marũũri ma maheeni, mbere ya wĩra wake wa gũcookanĩrĩria marũũri ma ma kuuma hamwe kũingĩra mũtugo mũkamilifu ũrĩa ũkengarĩra maita ikũmi gũkĩra riũa.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “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.”

Ekinyomo ekyo kyakkirizibwa okubaawo okusobola okutuukiriza omulimu gwennyini ogwo, kubanga twategeezebwa nti, “Katonda alizuukusa abantu Be; singa enkola endala ziremererwa, obukyamu obw’ensomesa buliyingira mu bo, obulibaseesa, nga bwawula ebisusunku ku ngaano. Mukama ayita bonna abakkiriza ekigambo Kye okuzuukuka okuva mu tulo. Omusana ogw’omuwendo gujje, ogusaanira ekiseera kino. Guno ge mazima ag’omu Bayibuli, nga galaga obulabe obutuli kumpi ddala naffe. Omusana guno gulina okutukulembera mu kusoma Ebyawandiikibwa n’obunyiikivu era ne mu kwekenneenya okw’obwegendereza ennyo ennyo endowooza ze twesigamyeko. Katonda ayagala engeri zonna n’emyifo gyonna eby’amazima binoonyebwezebwe mu bujjuvu era n’okugumiikiriza, nga waliwo okusaba n’okusiiba. Abakkiriza tebateekwa kuwummulira ku kulowooza kwokka n’endowooza ezitategeerekeka bulungi ku ekyo ekikola amazima.”

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

“Rastbûnên” ku Ew destûr dide û bi kar tîne da ku pîrozên Xwe yên razayî şiyar bike, “nîqaşên kevnar” in.

“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 byafa bya nsi ne mu bunabbi, Ekigambo kya Katonda kiraga olutalo oluwanvu era olutagenda kukoma wakati w’amazima n’obulimba. Olutalo olwo lukyagenda mu maaso. Ebyo ebyaliwo biriddamu okubaawo. Enkaayana ez’edda zirizzibwawo nate, era enjigiriza empya zijja kuba nga zeyongera okugolokoka obutasalako. Naye abantu ba Katonda, abaakola omugabo mu kulangirira obubaka bwa bamalayika abaasooka, owookubiri, n’owookusatu, mu kukkiriza kwabwe ne mu kutuukirizibwa kw’obunabbi, bamanyi we bayimiridde. Balina obumanyirivu obusinga zaabu ennungi obuwendo. Balina okuyimirira nga olwazi, nga bakwata ennyo okutandika kw’obwesige bwabwe nga bunywevu okutuusa ku nkomerero.” Selected Messages, ekitabo 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

“Mutwe vanyibísha vaantu voobe” kutwaná kwa kale okufuma mu mbandu ya baMillerite, iko “kuanda kwa kushintamana kwaabo” kwabo bebalekwa kukwata “bakaká kufika ku mpelo.” “Kuanda kwa” “kushintamana” kwa bantu baliya lukama umo na makumi ana na bane ni mashinda a ntendekelo aaimerwe pa mapu aa bapayoniya aa 1843 ne aa 1850.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

“Umwanzi ari kurondera guhindira ivyiyumviro vya benewacu na bashikewacu kure y’igikorwa co gutegurira abantu guhagarara muri iyi misi y’iherezo. Ubwenge bwiwe bw’ubuhendanyi bugenewe gukwegera ivyiyumviro kure y’akaga n’inshingano vy’iki gihe. Babona nk’itari ikintu na kimwe umuco Kristo yavuye mw’ijuru azaniye Yohana ku bw’ubwoko bwiwe. Bigisha ko ibiboneka biri imbere yacu bitihagije mu kamaro ngo bihabwe ukwitabwaho kudasanzwe. Bahindura ukuri kwavuye mw’ijuru ukutagira ico kumaze, kandi bakambura ubwoko bw’Imana ivyabashikiye kera, babisubiriza ubumenyi bw’ikinyoma.”

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

“‘Bwana asema hivi, Simameni katika njia, mkaone, mkaulizie njia za kale, iliyo njia njema ni ipi, mkatembee ndani yake.’”

“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

“Kwabule muntu n’umwe ushaka kusandura imishinge y’ukwizera kwacu,—iyo mishinge yashinzwe mu ntangiriro y’umurimo wacu, binyuze mu kwiga Ijambo dusenga no mu buhishurirwa. Kuri iyo mishinge ni ho tumaze imyaka mirongo itanu twubakaho. Abantu bashobora kwibwira ko babonye inzira nshya, kandi ko bashobora gushyiraho umusingi ukomeye kurusha uwamaze gushyirwaho. Ariko ibi ni ubuyobe bukomeye. Nta wundi musingi umuntu ashobora gushyiraho keretse uwamaze gushyirwaho.”

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

“Daha dahulu abaningi baye bazama ukwakha ukholo olusha, ukumisa izimiso ezintsha. Kodwa isakhiwo sabo sahlala isikhathi esingakanani?—Sawa masinyane; ngokuba sasingasekelwanga phezu kweDwala.

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

“Banafunzi ba kwanza tibafwete kulangana na mambu ga bantu? Kanti tibafwete kupwikana na mafundisho ga bulebe, kandi hanyuma ya kukwiza byoso, kuhagarara badatsota, bavuga nti: ‘Nta musingi undi umuntu ashobora gushyiraho uretse uwashyizweho’?”

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

“Bwe rero dukwiriye gukomeza tudahungabana ibyiringiro byacu by’itangiriro kugeza ku mperuka. Amagambo y’ubushobozi yatumwe n’Imana kandi n’Umukristo kuri ubu bwoko, abayakura mu isi, intambwe ku yindi, abayinjiza mu mucyo usobanutse w’ukuri kw’iki gihe. N’iminwa yakojweho umuriro wera, abagaragu b’Imana batangaje ubutumwa. Ijambo ry’ubumana ryashyizeho ikimenyetso cyaryo ku kuri kwatangajwe, rihamya ko ari ukuri nyakuri.” Review and Herald, March 3, 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

“Nzila za kala” za Yeremia, ni “misingi iliwekwa mwanzoni mwa kazi yetu.” Kweli hizo ziliwekwa msingi “juu ya Mwamba,” na katika historia ya Wamileri kweli hizo za msingi zilikuwa ujumbe wa “kweli ya wakati huu” uliotangazwa katika 1842, 1843, na 1844.

“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

“Ngai akutethye mũkwatĩĩe meeno maũndũ ma niĩ ndamwĩtie. Arĩa marũngamĩrĩra ta arangĩri a Ngai thĩinĩ wa kĩhingo kĩa Sayuni marĩe andũ arĩa mangĩona ngari mbere ya andũ,—andũ arĩa mangĩtandũkanĩria hagati ya ũhoro wa ma, na ũhoro wa maheeni, kĩhooto na ũrĩa wa ũrĩa.”

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

“ꯋꯥꯔꯟꯅꯤꯡ ꯑꯗꯨ ꯂꯥꯛꯈ꯭ꯔꯦ: 1842, 1843, ꯑꯃꯁꯨꯡ 1844ꯒꯤ ꯄꯥꯎꯗꯝ ꯂꯥꯛꯂꯛꯄꯗꯒꯤ ꯍꯧꯖꯤꯛ ꯑꯩꯈꯣꯏꯅ ꯁꯥꯟꯅꯕꯤꯌꯨꯅꯥ ꯂꯥꯛꯂꯛꯄ ꯄꯤꯁ꯭ꯇꯦꯡꯒꯤ ꯑꯌꯥꯝꯕꯥ ꯌꯨꯝꯐꯝ ꯑꯗꯨ ꯑꯁꯧꯕ ꯉꯝꯍꯜꯂꯤꯕ ꯃꯇꯝ ꯑꯃꯠꯇꯥ ꯍꯥꯏꯅ ꯆꯪꯕ ꯍꯪꯗꯣꯛꯄ ꯉꯝꯗꯦ. ꯑꯩ ꯄꯥꯎꯗꯝ ꯑꯁꯤꯗ ꯂꯩꯔꯝꯃꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛ ꯂꯥꯛꯂꯛꯄ ꯃꯇꯨꯡ ꯏꯟꯅꯥ ꯑꯩ ꯑꯩꯈꯣꯏꯗ ꯗꯤꯕꯦꯟ ꯄꯤꯔꯤꯕ ꯃꯥꯌꯊꯣꯡ ꯑꯗꯨꯗ ꯑꯃꯨꯛ ꯌꯥꯎꯅꯥ, ꯃꯥꯂꯦꯝ ꯃꯄꯥꯟꯗ ꯂꯩꯔꯤ. ꯅꯨꯃꯤꯠ ꯈꯨꯗꯤꯡꯒꯤ ꯃꯇꯝꯗ ꯑꯩꯈꯣꯏꯅ ꯇꯥꯅ ꯃꯥꯔꯝ ꯆꯥꯕ ꯄ꯭ꯔꯦꯌꯔꯗꯨꯅ ꯃꯄꯨ ꯊꯤꯔꯒꯥ, ꯃꯥꯌꯊꯣꯡ ꯍꯣꯠꯅꯔꯒꯥ, ꯑꯩꯈꯣꯏꯒꯤ ꯈꯨꯔꯨꯝ ꯃꯍꯥꯛꯅ ꯊꯝꯂꯛꯄ ꯄ꯭ꯂꯦꯠꯐꯣꯔꯝ ꯑꯗꯨꯗꯒꯤ ꯑꯩꯈꯣꯏꯒꯤ ꯈꯣꯡ ꯂꯧꯊꯣꯛꯄꯅ ꯍꯧꯖꯤꯛ ꯑꯩꯈꯣꯏ ꯄꯥꯝꯗꯦ. ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯣꯢꯅ, ꯑꯩꯅ ꯈꯟꯅꯕꯥ, ꯗꯤꯕꯦꯟꯅ ꯑꯩꯗ ꯄꯤꯔꯤꯕ ꯃꯥꯌꯊꯣꯡ ꯑꯗꯨ ꯑꯩꯅ ꯊꯥꯗꯣꯛꯀꯅꯤ ꯍꯥꯌꯅ ꯅꯍꯥꯛꯅ ꯈꯜꯂꯤꯕ꯭ꯔꯥ? ꯃꯍꯥꯛ ꯑꯁꯤ “Rock of Ages” ꯒꯨꯝꯅ ꯑꯣꯏꯒꯅꯤ. ꯃꯍꯥꯛ ꯄꯤꯔꯤꯕ ꯃꯇꯝ ꯑꯗꯨꯗꯒꯤ ꯍꯧꯖꯤꯛ ꯑꯩꯕꯨ ꯂꯝꯅꯥ ꯆꯥꯎꯈꯠꯂꯤ. ꯑꯆꯧꯕ ꯄꯨꯈ꯭ꯔꯦꯡꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯏꯆꯦ ꯏꯄꯥꯎꯁꯤꯡ, ꯗꯤꯕꯦꯟ ꯍꯤꯡꯉꯤ ꯑꯃꯁꯨꯡ ꯎꯥꯔꯤ; ꯃꯍꯥꯛ ꯉꯁꯨ ꯊꯕꯛ ꯇꯧꯔꯤ. ꯃꯍꯥꯛꯀꯤ ꯈꯨꯠ ꯑꯁꯤ ꯆꯥꯔꯛꯀꯤ ꯍꯦꯟꯗꯜꯗ ꯂꯩ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯄ꯭ꯔꯣꯚꯤꯗꯦꯟꯁꯇ ꯃꯍꯥꯛꯀꯤ ꯃꯐꯝ ꯑꯗꯨꯒꯨꯝꯅꯥ ꯆꯥꯔꯛ ꯑꯗꯨ ꯑꯣꯏꯕꯥ ꯇꯥꯏ. ꯃꯤꯁꯤꯡꯅ ꯗꯣꯀ꯭ꯌꯨꯃꯦꯟꯁꯤꯡꯗ ꯃꯈꯣꯏꯅ ꯃꯈꯣꯏꯃꯛ ꯐꯥꯁꯇꯟ ꯇꯧꯅꯨ, “ꯃꯈꯣꯏꯅ ꯀꯔꯝꯅꯥ ꯇꯧꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯀꯔꯝꯅꯥ ꯇꯧꯒꯅꯤꯗꯕꯅꯤ” ꯍꯥꯏꯅ ꯍꯥꯏꯔꯒꯥ. ꯃꯈꯣꯏꯅ ꯁ꯭ꯋꯔꯒꯒꯤ ꯄ꯭ꯔꯚꯨ ꯗꯤꯕꯦꯟꯗ ꯃꯈꯣꯏꯃꯛ ꯐꯥꯁꯇꯟ ꯇꯧꯅꯨ. ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡꯗ ꯁ꯭ꯋꯔꯒꯒꯤ ꯃꯥꯌꯊꯣꯡꯅ ꯊꯧꯃꯤ ꯌꯨꯝꯗ ꯉꯥꯡꯕ ꯍꯟꯒꯠꯀꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯩꯈꯣꯏꯅ ꯗꯤꯕꯦꯟꯒꯤ ꯁꯦꯜꯚꯦꯁꯟ ꯎꯕ ꯐꯪꯒꯅꯤ.” Review and Herald, April 14, 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

پیامی که «در سال‌های 1842، 1843، و 1844» اعلام شد، همان پیامی است که بر روی جدول پیشگامانِ 1843 نمود یافته است. در ماه مهِ 1842، سیصد نسخه از جدول 1843 چاپ شد. الن وایت و همهٔ پیشگامان شهادت دادند که آن جدول تحقق فرمانِ باب دومِ حبقوق بود که می‌گوید رؤیا را بنویس و آن را بر لوح‌ها روشن و آشکار ساز. در همان تاریخ، سیصد واعظِ میلری وجود داشتند، و تاریخ‌نگارانِ SDA بر این واقعیت شهادت می‌دهند که همگی از جدول 1843 استفاده می‌کردند.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Ni igiki cyatuma umuntu avuga ko kumenyekanisha kw’abapayoniya kuri Roma nk’abambuzi b’ubwoko bwawe, nk’uko byagaragajwe ku mbonerahamwe, ari ukwibeshya? Ni igiki cyatuma umuntu yemera iyo mvugo? Nyamara se, ni igiki gituma bamwe muri twe bavuga ko bemera uko abapayoniya basobanukiwe ko Roma ishushanywa n’imvugo ngo, “abambuzi b’ubwoko bwawe,” nyamara mu by’ukuri ntibabone ubushobozi bwo kurwanirira ubwabo uko gusobanukirwa?

In the first article we cited the following passage:

Mu kipande cya mbere twasubiyemwo iki gice gikurikira:

“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.” Testimonies, volume 5, 708.

“Bi qasî pêşketina zîhnî ya mirov hebe jî, bila ew ji bo yek çirkeyek jî wisa nefikire ku hewce nebe bi lêgerîna kûr û berdewam a Nivîsarên Pîroz ji bo ronahiyek mezintir. Em wek gel têne gazî kirin ku her yek bi awayekî ferdî xwendekarên pêxemberiyê bin. Divê em bi cidiyetê şiyar bimînin da ku em her tîrêjeka ronahiyê ya ku Xwedê dê pêşkêşî me bike, bibînin.” Testimonies, cilda 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Ndzi vula leswaku “ku vonakala loku Xikwembu” xi ku nyikaka “hina” sweswi hi leswaku a hi si pfuka hi helela hi lemuka vutihlamuleri bya hina byo twisisa hi voxe tindzimana ta khume na ntlhanu to sungula ta Daniele 11, naswona a hi si twisisa leswaku tindzimana ta khume na nharhu ku fikela eka ta khume na ntlhanu ta ndzima yoleyo ti yimela ntiyiso lowu endlaka ku basisiwa ko hetelela ni ku pfariwa ka lava dzana na mune wa makume mune wa magidi. Loko a ku nga ri na tidyondzo ta mavunwa leti nghenisiweke eka matimu lawa hi byoxe, sweswo a swi ta va vumbhoni bya leswaku hi pfukile hi veka tihlo hinkwaro. Kambe mphikizano lowu wu kombisa leswaku a swi tano.

“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. . ..

“Bila miongoni mwa watu wa Mungu hamna mashindano wala msukosuko, jambo hilo halipaswi kuhesabiwa kuwa ushahidi wa mwisho kwamba wanashikilia kwa uthabiti mafundisho yaliyo sahihi. Kuna sababu ya kuogopa kwamba huenda hawatofautishi kwa uwazi kati ya kweli na kosa. Wakati hakuna maswali mapya yanayozushwa kwa uchunguzi wa Maandiko, wakati hakuna tofauti ya maoni inayotokea ambayo itawafanya watu kulichunguza Biblia kwa ajili yao wenyewe ili kuhakikisha kwamba wana kweli, basi kutakuwa na wengi sasa, kama ilivyokuwa katika nyakati za kale, watakaoshikamana na mapokeo na kuabudu wasichokijua....”

“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.

“Nzambi neá kuninisa bantu ba Yandi; kana banzila yankaka nyonso zikondwa, bidimbu-bikete ya malongi ya luvunu bikota na kati na bo, biwuta ku sefa bo, ku kabula matiti ya mpamba na blé. Mfumu ke bingila bantu nyonso yina ke kwikila ndinga na Yandi ete balamuka na pongi. Nsemo ya ntalu me kwisa, yina me fwana mpenza na ntangu yayi. Yayi kele Kieleka ya Biblia, yina ke monisa makama yina me kuma pene-pene mpenza na beto. Nsemo yayi fwana kutwadisa beto na kulonguka Masonuku na ngolo nyonso mpe na kutala na bosikisiki ya kuluta bifuani nyonso bisika yina beto ke simba. Nzambi zola ete matadi nyonso mpe bisika nyonso ya Kieleka lusosa na mozindo mpe na kukanga ntima, na bisambu mpe na kukila madia. Bakwikidi fwana ve kupema na bima ya ku banza kaka mpe na makanisi yina me tendama mbote ve ya yina ke salaka Kieleka. Lukwikilu na bo fwana kutelama ngolo na Ndinga ya Nzambi, sambu nde, ntangu ya mimekamu kana ekwisa mpe bo mema bo na ntwala ya balukutakanu ya bakonzi sambu na kupesa mvutu na zulu ya lukwikilu na bo, bo zaba kupesa ntendula ya kivuvu yina kele na kati na bo, na malembe mpe na boma.”

“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.” Testimonies, volume 5, 708.

“Tiitisa, tiitisa, tiitisa. Ebyo bye tureetera ensi biteekwa kuba gye tuli amazima agalamu. Kikulu nti mu kulwanirira enjigiriza ze tutwala ng’ensonga ez’omusingi ez’okukkiriza kwaffe tetulina na lumu kwekkiriza kukozesa birowoozo ebitali bituufu ddala.” Testimonies, volume 5, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

ꯑꯩখোয়না ঈশ্বরগী মীওইশিংগী লম্মবা-শিংগী মখা তাখিবা অসি মখা চত্থরিবা মতুংদা, Daniel 11গী verse fourteenগী ওপরদা Protestant-শিং অমসুং Millerite-শিংগী মরক্তা লৈরিবা খন্নবা অদু, Rome নত্ত্রগা United States-না দৰ্শন অদু থম্লি হায়বা অনৌবা অমসুং প্রাইভেট interpretation-গী মরক্তা লৈরিবা খন্নবা অদুগা এক্কোই। The Great Controversy-না “old world” হায়বা expression-অসিনা মমাংগী ইতিহাস খুদিংমক খঙহল্লিবা মতামদা শিজিন্নবা ওইরে হায়বা ফিবম অদু “supposition and ill-defined idea” অমনি, অমসুং মসি “argument that is not wholly sound” হায়বা অমগী উদাহরণনি।

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Abaakoresheje uwo murongo kugira ngo bashigikire igitekerezo cyabo cy’uko Abamillerite bibeshye igihe bamenyaga ko Roma ari bo “abanyazi b’ubwoko bwawe,” bakwiriye gusohoza inshingano yabo ya Gikristo maze bakisubiraho ku mugaragaro ku byo bavuze, kuko ibyo bavuga bidashobora guhagarara haba mu kibonezamvugo no mu mateka. Naho abicaye ku ruhande muri iyi mpaka, mufite inshingano yo kugabanya neza ijambo ry’ukuri, kuko mwahamagariwe kuba umuntu ku giti cye wiga ubuhanuzi, atari umukurikiye w’igitekerezo cy’umuntu.

Men wrest the Scriptures to their own destruction.

Abasajja bakyamya Ebyawandiikibwa okuleeta okuzikirira kwabwe bo bennyini.

And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

Nge account account kwamba uvumilivu mwingi wa Bwana wetu ni wokovu; kama vile ndugu yetu mpendwa Paulo naye pia, kwa kadiri ya hekima aliyopewa, alivyowaandikia; kama vile pia katika nyaraka zake zote, akinena humo juu ya mambo hayo; ambamo mna mambo kadha wa kadha yaliyo magumu kueleweka, ambayo watu wasio na elimu na wasio imara huyapotosha, kama wavipotoshavyo na Maandiko mengine pia, kwa maangamizi yao wenyewe. Basi ninyi, wapenzi, mkijua hayo kabla, jihadharini, msije nanyi mkachukuliwa na kosa la hao waovu, mkaanguka kutoka katika uthabiti wenu wenyewe. Lakini kueni katika neema, na katika kumjua Bwana wetu na Mwokozi Yesu Kristo. Utukufu una yeye sasa na hata milele. Amina. 2 Petro 3:15–18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

پەترۆس دەڵێت ئەوانەی «فێرنەبوو و جێگیرنەبوو»ن کە «نووسراوە پیرۆزەکان دەپیچنەوە» «بۆ لەناوبردنی خۆیان». لەگەڵ ئەو ڕاستییە یەکدەنگە کە خوشک وایت بەردەوام ئاگاداریمان دەکاتەوە کە بۆ خۆمان بخوێنینەوە و لێبکۆڵینەوە. ئەگەر ئێمە بەرپرسیارێتی خۆمان بەجێ نەهێنین و خوێندکاری پێشبینی نەبین، ئەوا خۆمان چارەنووسی لەناوچوونی خۆمان دیاری دەکەین.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Abantu bakwe nibabbi niibo abamya okwolesebwa, era Sulemaani agamba nti awatali kwolesebwa abantu bazikirira.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Izango ritari, abantu barahona; ariko uwitondera amategeko, arahirwa. Imigani 29:18.

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

“Kuangamia” maana yake moja ni kufanywa uchi. Mahali palipo na uelewa usio sahihi wa njozi, msingi wake huwa ni kwamba ishara inayothibitisha njozi hiyo haijaeleweka, au imeeleweka vibaya. Kuwa miongoni mwa hao wanaoangamia katika onyo la Sulemani ni kujipatia ule uchi unaowakilishwa na Walaodikia wanaotapikwa kutoka katika kinywa cha Bwana katika sheria ya Jumapili iliyo karibu kuja. Kwa nini tukubali wazo linalopotosha maana iliyo wazi ya maelezo ya Sister White kuhusu ulimwengu wa kale na ulimwengu mpya, na linalokataa utambulisho wa Wamilleriti kwamba ni Roma inayothibitisha njozi, jambo lililowakilishwa moja kwa moja katika chati ya 1843, ambayo inawakilisha kweli za msingi za Uadventista, na ambayo ni Kristo, Mwamba wa Milele, anayewakilishwa na kila kielelezo kitakatifu cha misingi?

“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

“لې ھەر بنایەک کە لەسەر بنەمایەکی تر جگە لە وشەی خودا بنیات بنرێت، دەڕووخێت. ئەوەی وەک جولەکەکان لە ڕۆژگاری مەسیحدا، لەسەر بنەمای بیرۆکە و بۆچوونە مرۆییەکان، و لەسەر شێوە و ڕێوڕەسمەکانی داهێنانی مرۆڤ، یان لەسەر هەر کارێک کە بتوانێت بەبێ نیعمەتی مەسیح ئەنجامی بدات بنیات دەنێت، ئامرازەکەی کەسایەتیی خۆی لەسەر لمی گۆڕاو بنیات دەنێت. زریانە توندەکانی هەڵخڵەتاندن ئەو بنەمای لەمییە دەباتەوە و ماڵەکەی وەک وێرانەیەک لە کەناراوەکانی کات جێدەهێڵێت.”

“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.

“‘“ਹੇਠ ਲਿਖਿਆ ਪ੍ਰਭੂ ਯਹੋਵਾਹ ਇਸ ਪ੍ਰਕਾਰ ਆਖਦਾ ਹੈ, … ਨਿਆਂ ਨੂੰ ਮੈਂ ਮਾਪ ਦੀ ਡੋਰ ਉੱਤੇ ਰੱਖਾਂਗਾ, ਅਤੇ ਧਰਮ ਨੂੰ ਸਾਹੁਲ ਨਾਲ; ਅਤੇ ਓਲੇ ਝੂਠ ਦੀ ਸ਼ਰਣ ਨੂੰ ਬਹਾ ਲੈ ਜਾਣਗੇ, ਅਤੇ ਪਾਣੀਆਂ ਲੁਕਣ ਦੀ ਥਾਂ ਉੱਤੇ ਚੜ੍ਹ ਆਉਣਗੇ।” ਯਸਾਯਾਹ 28:16, 17.

“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

“ஆனால் இன்று கிருபை பாவியிடத்தில் மன்றாடுகிறது. ‘நான் ஜீவிக்கிறேனென்று கர்த்தராகிய ஆண்டவர் சொல்லுகிறார்; துன்மார்க்கன் சாகிறதிலே எனக்கு பிரியம் இல்லை; துன்மார்க்கன் தன் வழியை விட்டு திரும்பி உயிரோடிருப்பதிலேதான் எனக்கு பிரியம் உண்டு; திரும்புங்கள், திரும்புங்கள் உங்கள் பொல்லாத வழிகளை விட்டு; நீங்கள் ஏன் சாவீர்கள்?’ எசேக்கியேல் 33:11. இன்று மனந்திரும்பாதவர்களிடம் பேசுகிற குரல், தம் அன்பின் நகரத்தை நோக்கி இருதய வேதனையோடு, ‘எருசலேமே, எருசலேமே, தீர்க்கதரிசிகளை கொன்று, உன்னிடத்துக்கு அனுப்பப்பட்டவர்களைக் கல்லெறிகிறவளே! கோழி தன் குஞ்சுகளைத் தன் சிறகுகளின்கீழ் சேர்த்துக்கொள்ளுகிறதுபோல, எத்தனை தடவையோ நான் உன் பிள்ளைகளைச் சேர்த்துக்கொள்ள விரும்பினேன்; நீங்கள் விரும்பவில்லை! இதோ, உங்கள் வீடு உங்களுக்குப் பாழாக்கப்பட்டதாக விடப்படுகிறது’ என்று உரத்துக் கூறினவருடைய குரலே ஆகும்.” லூக்கா 13:34, 35, R.V. எருசலேமில், தம்முடைய கிருபையை நிராகரித்து இகழ்ந்த உலகத்தின் ஒரு அடையாளத்தை இயேசு கண்டார். ஓ பிடிவாதமுள்ள இருதயமே, அவர் உனக்காக அழுதார்! இயேசுவின் கண்ணீர் மலையின் மேல் சிந்தப்பட்டிருந்த போதிலும், எருசலேம் இன்னும் மனந்திரும்பி, தன் நியமிக்கப்பட்ட அழிவிலிருந்து தப்பியிருக்க முடிந்தது. இன்னும் சிறிதுகாலம் பரலோகத்தின் வரம் அவள் ஏற்றுக்கொள்ளுதலைக் காத்திருந்தது. அதுபோலவே, ஓ இருதயமே, கிறிஸ்து இன்னும் அன்பின் நயமான சொற்களால் உன்னிடத்தில் பேசுகிறார்: ‘இதோ, வாசலின்மேல் நின்று தட்டுகிறேன்; யாராவது என் சத்தத்தைக் கேட்டு வாசலைத் திறந்தால், நான் அவனிடத்தில் பிரவேசித்து, அவனோடே போஜனம் பண்ணுவேன், அவனும் என்னோடே பண்ணுவான்.’ ‘இதோ, இப்பொழுதே அனுகிரக காலம்; இதோ, இப்பொழுதே இரட்சிப்பின் நாள்.’ வெளிப்படுத்தின விசேஷம் 3:20; 2 கொரிந்தியர் 6:2.

“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

“Wĩrĩa mũgĩkĩra kĩhooto kĩanyu harĩ inyuĩ a mwene mũrĩ gwaka igũrũ rĩa mũũthĩ. No gũtirĩ mũgambo mũrĩa mũkĩhenia; gũtiĩ na ihinda rĩa kũhũga ũũru ũrĩa wendete gũkinya. Mbere ya gĩtonga kũhuruka, tieni mũthiĩ kũrĩ mũtĩĩrĩri ũrĩa mũhũthĩru. ‘Ũguo nĩguo Mwathani NGai ekuuga atĩrĩ, Ta rora, ndĩrĩkĩra thĩinĩ wa Zioni ihiga rĩa mũtĩĩrĩri, ihiga rĩarĩa rĩgerio, rĩa goro, ihiga rĩa ngoro ya nyumba, rĩrĩ na mũtĩĩrĩri wa ma; ũrĩa witĩkĩtie ndakĩhũrũka.’ ‘Nĩmũndoragĩrĩre, na mũhonoke, inyuĩ mũthenya mothe ma thĩ; nĩgũkorwo Niĩ nĩ Niĩ NGai, na gũtirĩ ũngĩ.’ ‘Ndũgatinye; nĩgũkorwo ndĩ hamwe nawe: ndũkagia; nĩgũkorwo Niĩ nĩ Niĩ NGai waku: ndĩgũkũhe hinya; ee, ndĩgũgũteithia; ee, ndĩgũgũkĩrĩra na guoko kwa ũthingu wakwa.’ ‘Mũtigakashonoka kana gũconoogwo tene na tene.’ Isaia 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

We will continue this study in the next article.

Tukalutwala uluyi luno mu ciyandiko cikwabo.