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.
Atëherë, në ato kohë, shumë do të ngrihen kundër mbretit të jugut; edhe grabitqarët e popullit tënd do të lartësohen për të vendosur vegimin; por ata do të rrëzohen. 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.
Kata “doktrin” dalam konteks Kekristenan merujuk kepada kebenaran-kebenaran yang telah ditegakkan dalam Alkitab. Berbagai organisasi yang mengaku Kristen memiliki seperangkat ajaran yang berbeda-beda yang mereka tetapkan sebagai doktrin alkitabiah, namun hanya ada satu Kebenaran. Pembedaan antara “kebenaran mutlak” dan “pluralisme” merupakan pokok bahasan di luar pertimbangan kita pada saat ini.
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.
Maka Pilatus berkata kepada-Nya, “Kalau demikian, Engkau adalah raja?” Yesus menjawab, “Engkau mengatakan bahwa Aku adalah raja. Untuk itulah Aku dilahirkan, dan untuk itulah Aku datang ke dalam dunia ini, supaya Aku memberi kesaksian tentang kebenaran. Setiap orang yang berasal dari kebenaran mendengarkan suara-Ku.” Pilatus berkata kepada-Nya, “Apakah kebenaran itu?” Dan sesudah ia mengatakan hal itu, ia keluar lagi mendapatkan orang-orang Yahudi, lalu berkata kepada mereka, “Aku tidak mendapati kesalahan apa pun pada-Nya.” Yohanes 18:37, 38.
Truth is God’s Word; it is His voice and it is Christ Himself.
Лааи ке Ублеӈ; у ктиенг jong U, hynrei u dei hi u Khrist.
“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.
“Kita harus mengetahui sendiri apa yang menjadi Kekristenan, apa itu kebenaran, apa iman yang telah kita terima, apa peraturan-peraturan Alkitab—peraturan-peraturan yang diberikan kepada kita dari otoritas yang tertinggi. Ada banyak orang yang percaya tanpa suatu alasan yang menjadi dasar iman mereka, tanpa bukti yang memadai mengenai kebenaran perkara itu. Jika suatu gagasan dikemukakan yang selaras dengan pendapat-pendapat mereka yang telah terbentuk sebelumnya, mereka segera siap menerimanya. Mereka tidak bernalar dari sebab kepada akibat, iman mereka tidak mempunyai dasar yang sejati, dan pada waktu pencobaan mereka akan mendapati bahwa mereka telah membangun di atas pasir.
“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.
“Okwaeɛ a ɔhome gyina ne Kyerɛwnsɛm ho nimdeɛ a ɔwɔ mprempren a ennyɛ pɛ so, na ɔdwene sɛ eyi dɔɔso ma ne nkwagye no, ɔregyina nnaadaa a ɛyɛ hu so. Bebree wɔ hɔ a wɔnho nsiesie wɔn yiye wɔ Kyerɛwnsɛm mu adanse ahorow mu, na ama wɔatumi ahu mfomso, na wɔabu amanne ne asumansɛm nyinaa a wɔde ada no adi sɛ nokware no fɔ. Satan de n’ankasa adwene ahorow aba Onyankopɔn som mu, sɛnea ɛbɛyɛ a obɛsɛe Kristo asɛmpa no mu mmerɛwyɛ no. Nnipa dodow kɛse a wɔka sɛ wogye nokware a ɛwɔ hɔ mprempren di no nnim nea ɛma gyidi a wɔde maa ahotefo no pɛnkoro no yɛ—Kristo mo mu, anuonyam ho anidaso no. Wɔsusu sɛ wɔrebɔ tete hyeɛnsode no ho ban, nanso wɔyɛ hyewhyew na wɔn ani nnye ho. Wonnim nea ɛkyerɛ sɛ wɔde ɔdɔ ne gyidi tumi ankasa no bɛfra wɔn suahu mu na wɔanya bi. Wɔnyɛ wɔn a wɔsua Bible yiye pɛpɛɛpɛ, na mmom wɔyɛ aniberefo na wɔn ani nna hɔ. Sɛ adwene mu nsonsonoe sɔre wɔ Kyerɛwnsɛm mu nsɛm bi ho a, eyinom a wɔansua da no so amma atirimpɔw bi na wɔnyɛ den wɔ nea wogye di ho no, fi nokware no ho. Ɛsɛ sɛ yɛma obiara adwene si hia a ɛwɔ so sɛ wɔbɛhwehwɛ ɔsoro nokware no mu dennen, na ama wɔahu sɛ wohu nea ɛyɛ nokware ampa. Ebinom ka nimdeɛ bebree ho asɛm, na wɔte nka sɛ wɔn tebea no yɛ yiye, bere a wɔnni nsi bio mma adwuma no, wɔnni ɔdɔ a ɛhyɛ mu bio mma Onyankopɔn ne akra a Kristo wu maa wɔn no, sen sɛnea anka wɔamfa wɔn ho nhyiaa Onyankopɔn da. Wɔnkenkan Bible no [sɛnea ɛbɛyɛ a] wɔde emu muhonam ne ne srade no bɛyɛ wɔn ankasa akra dea. Wɔnte nka sɛ ɛyɛ Onyankopɔn nne a ɛrekasa akyerɛ wɔn. Nanso, sɛ yɛpɛ sɛ yɛte nkwagye kwan no ase, sɛ yɛpɛ sɛ yehu trenee Owia no hann nsensan no a, ɛsɛ sɛ yesua Kyerɛwnsɛm no wɔ atirimpɔw bi mu, efisɛ Bible no mu bɔhyɛ ne nkɔmhyɛ no hwie anuonyam hann a emu da hɔ gu agyede ho nhyehyɛe kronkron no so, na saa nokware akɛse yi nte ase yiye. The 1888 Materials, 403.”
We are required to know what those doctrines are, and how to present, establish and defend those truths.
Re tshwanetse go itse gore dithuto tseo ke dife, le gore re ka di tlhagisa, ra di tiisa, ra ba ra sireletsa boammaaruri joo jang.
“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.
“Sekarang tampaknya tidak mungkin bagi kita bahawa sesiapa pun harus berdiri seorang diri; tetapi jika Allah pernah berfirman melalui saya, waktunya akan tiba apabila kita akan dibawa menghadap majlis-majlis dan di hadapan ribuan orang demi nama-Nya, dan setiap seorang harus memberikan alasan bagi imannya. Pada waktu itulah akan datang kritikan yang paling keras terhadap setiap pendirian yang telah diambil demi kebenaran. Maka, kita perlu menyelidiki firman Allah, supaya kita mengetahui mengapa kita mempercayai ajaran-ajaran yang kita pertahankan. Kita mesti menyelidiki dengan teliti firman-firman hidup Yehova.” Review and Herald, 18 Disember 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.
Supaya dapat dibawa ke hadapan “ribuan-ribuan,” jelas bahawa beberapa pembela kebenaran pada akhir zaman akan dipaksa mempertahankan kebenaran melalui suatu media seperti televisyen atau siaran web. Jika tidak demikian, bagaimanakah ribuan-ribuan dapat menyaksikan kesaksian yang diberikan oleh seratus empat puluh empat ribu itu? Doktrin-doktrin yang kita perjuangkan mengenal pasti dasar iman kita.
“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.
“Ahali gereja masing-masing akan diuji dan dibuktikan. Mereka akan ditempatkan dalam keadaan-keadaan di mana mereka akan dipaksa untuk memberikan kesaksian bagi kebenaran. Banyak orang akan dipanggil untuk berbicara di hadapan majelis-majelis dan di pengadilan-pengadilan, mungkin secara terpisah dan seorang diri. Pengalaman yang seharusnya menolong mereka dalam keadaan darurat ini telah mereka lalaikan untuk memperolehnya, dan jiwa mereka dibebani oleh penyesalan karena kesempatan-kesempatan yang disia-siakan dan hak-hak istimewa yang diabaikan.” 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.
Firman Allah tidak pernah gagal, dan oleh sebab itu, jika kita hendak terhitung dalam kelompok seratus empat puluh empat ribu, kita harus mengetahui apa yang kita percayai berdasarkan apa yang tertulis dalam Firman Allah. Sebelum masa ujian tiba, ketika umat Allah dipaksa untuk menjelaskan doktrin-doktrin yang mereka percayai, Allah mengizinkan kesalahan-kesalahan diperkenalkan agar memaksa umat-Nya menyelidiki Firman-Nya dengan saksama.
“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.
“Hakikat bahawa tiada pertikaian atau kegelisahan dalam kalangan umat Tuhan tidak seharusnya dianggap sebagai bukti muktamad bahawa mereka sedang berpegang teguh pada doktrin yang benar. Ada alasan untuk bimbang bahawa mereka mungkin tidak dapat membezakan dengan jelas antara kebenaran dan kesesatan. Apabila tiada persoalan baharu dibangkitkan melalui penyelidikan Kitab Suci, apabila tiada perbezaan pendapat timbul yang akan mendorong orang untuk menyelidiki Alkitab bagi diri mereka sendiri supaya memastikan bahawa mereka memiliki kebenaran, maka akan ada banyak orang sekarang, sebagaimana pada zaman dahulu, yang akan berpegang pada tradisi dan menyembah tanpa mengetahui apa yang mereka sembah.
“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.
“Ndzi kombisiwile leswaku vo tala lava tivulaka leswaku va ni vutivi bya ntiyiso wa nkarhi wa sweswi a va swi tivi leswi va swi pfumelaka. A va byi twisisi vumbhoni bya ripfumelo ra vona. A va na ku tlangela loku faneleke ka ntirho wa nkarhi wa sweswi. Loko nkarhi wa ku ringiwa wu ta fika, ku ni vavanuna lava sweswi va chumayelaka van’wana lava, loko va kambisisa swiyimo leswi va swi khomeke, va nga ta kuma leswaku ku ni swilo swo tala leswi va nga riki na xivangelo lexi enerisaka xo swi nyika. Ku fikela loko va ringiwile hi ndlela yoleyo, a va nga swi tivi ku kala ka vona lokukulu ka vutivi. Naswona ku ni vo tala evandlheni lava tekaka onge va twisisa leswi va swi pfumelaka; kambe, ku fikela loko ku pfuka mpfilumpfilu, a va byi tivi ku tsana ka vona. Loko va hambanisiwa ni lava va ripfumelo ro fana naswona va sindzisiwa ku yima hi voxe, va ri voxe ntsena, leswaku va hlamusela ripfumelo ra vona, va ta hlamala ku vona leswaku miehleketo ya vona yi pfilunganyekile ngopfu malunghana ni leswi a va swi amukerile tanihi ntiyiso. I ntiyiso lowu tiyeke leswaku exikarhi ka hina ku ve ni ku suka eka Xikwembu lexi hanyaka ni ku hundzukela eka vanhu, hi veka vutlhari bya munhu exivandleni xa vutlhari bya Xikwembu.
“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.
“Құдай Өз халқын оятады; егер өзге амалдар нәтиже бермесе, олардың арасына жат ілімдер кіреді, әрі солар оларды електен өткізіп, сабанды бидайдан айырады. Жаратқан Ие Өз сөзіне сенетіндердің бәрін ұйқыдан оянуға шақырады. Осы уақытқа лайық қымбат нұр келді. Бұл — дәл іргемізде тұрған қауіптерді көрсететін Киелі кітап ақиқаты. Осы нұр бізді Жазбаларды ыждағатпен зерттеуге және ұстанып жүрген ұстанымдарымызды аса мұқият тексеруге жетелеуі тиіс. Құдай ақиқаттың барлық қырлары мен қағидаларының дұғамен және оразамен толық әрі табандылықпен зерттелуін қалайды. Сенушілер ақиқаттың не екенін құрайтын жорамалдар мен айқындалмаған түсініктерге сүйеніп тынышталмауға тиіс. Олардың сенімі Құдай сөзіне берік негізделуі керек, сонда сынақ уақыты келгенде және олар өз сенімдері үшін кеңестердің алдына жауап беруге әкелінгенде, өздеріндегі үміттің себебін ілтипатпен және қорқынышпен айта алатын болады.
“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.
“កូរឲ្យភ្ញាក់ កូរឲ្យភ្ញាក់ កូរឲ្យភ្ញាក់។ ប្រធានបទទាំងឡាយដែលយើងនាំមកបង្ហាញដល់ពិភពលោក ត្រូវតែជាសេចក្ដីពិតដ៏មានជីវិតសម្រាប់យើង។ វាសំខាន់ណាស់ថា ក្នុងការការពារគោលលទ្ធិទាំងឡាយដែលយើងចាត់ទុកថាជាអត្ថបទមូលដ្ឋាននៃជំនឿ យើងមិនគួរអនុញ្ញាតឲ្យខ្លួនយើងប្រើអាគុយម៉ង់ដែលមិនត្រឹមត្រូវពេញលេញឡើយ។ អាគុយម៉ង់បែបនោះអាចមានប្រសិទ្ធិភាពក្នុងការបំបិទមាត់អ្នកប្រឆាំងម្នាក់ ប៉ុន្តែវាមិនលើកតម្កើងសេចក្ដីពិតទេ។ យើងគួរបង្ហាញអាគុយម៉ង់ដ៏ត្រឹមត្រូវ ដែលមិនត្រឹមតែអាចបំបិទមាត់អ្នកប្រឆាំងរបស់យើងប៉ុណ្ណោះទេ ប៉ុន្តែអាចទ្រាំទ្រការពិនិត្យស៊ើបអង្កេតយ៉ាងជិតស្និទ្ធ និងយ៉ាងមុតមាំបំផុតផងដែរ។ ចំពោះអ្នកទាំងឡាយដែលបានបណ្តុះបណ្តាលខ្លួនឯងជាអ្នកជជែកដេញដោល មានគ្រោះថ្នាក់យ៉ាងខ្លាំងថា ពួកគេនឹងមិនចាត់ចែងព្រះបន្ទូលរបស់ព្រះដោយយុត្តិធម៌ឡើយ។ ក្នុងការជួបប្រឈមនឹងអ្នកប្រឆាំងម្នាក់ កិច្ចខិតខំដ៏ស្មោះអស់ពីចិត្តរបស់យើងគួរតែជាការបង្ហាញប្រធានបទទាំងឡាយដោយរបៀបមួយ ដែលអាចដាស់ឲ្យមានការជឿជាក់ក្នុងចិត្តរបស់គាត់ ជាជាងស្វែងរកតែការផ្តល់ទំនុកចិត្តដល់អ្នកជឿប៉ុណ្ណោះ។”
“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.
“Apa pun kemajuan intelektual manusia, janganlah ia sekali pun berpikir bahwa tidak ada kebutuhan akan penyelidikan Kitab Suci yang mendalam dan terus-menerus demi terang yang lebih besar. Sebagai suatu umat kita dipanggil, masing-masing secara pribadi, untuk menjadi pelajar nubuatan. Kita harus berjaga-jaga dengan kesungguhan agar dapat membedakan setiap sinar terang yang akan Allah nyatakan kepada kita. Kita harus menangkap kilasan-kilasan pertama kebenaran; dan melalui pembelajaran yang disertai doa, terang yang lebih jelas dapat diperoleh, yang dapat dibentangkan di hadapan orang lain.” 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.
“nît hmuhtûmnak lam thûk” an la awm tawh a, a hnuhnûng berah mi sang zakhat leh sawmli pahnih leh pali chu “mi mal tinte’n fiah leh endik an ni ang,” khawvêl thuneitute an hmachhawn hmaah, chûngte chuan lo kal dhâwn Sunday dân buaina leh tihduhdahna an thlen dawn si a. Rinawmte chu a hmasa berin Pathianin “a harh ang.” Nula sawmte chu an ngâihhah hun chhûnga an tlu tawhna mûtthlûk atangin “an harh ang.” July 2023 atanga thuziak chhuahte hmanga Pathianin a lo hlan tawh thuchah avângin an harh duh lo anih chuan, chumi hmunah Pathianin “zirtîrna dik lo” te chu “an zînga lût tûrin” a phal ang; chûngte chuan hnahthialna kalpuiin buh leh hlo a then hrang zawhna chu an ti tawh ang. Tûnah hian chû hnahthialna kalpui chhûngah kan awm mêk a ni.
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.
Go na le dikgetho tše tharo tše di lego gona go bao ba bego ba latela ngangišano mabapi le go hlaolwa ka nepo ga Roma ya Mehleng ya Bjale. Kgetho e nngwe ke gore United States ke Roma ya Mehleng ya Bjale; e nngwe ke gore maatla a bopapa ke Roma ya Mehleng ya Bjale; gomme kgetho ya boraro ke gore maemo a mabedi a fetilego ga se a nepagala, gomme maatla a mangwe a emelwa ke bahlakodi ba setšhaba sa Daniele bao ba ikgodišago, ba wa, gomme ba tiiša pono temaneng ya lesomenne ya Daniele kgaolo ya lesometee.
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.
Ndzi vula leswaku ku nga twanani loku nge, xana Rhoma ya Manguva lawa i matimba ya vupapa kumbe i United States, ku pfumeleriwile ku nghenisiwa eka nhlangano lowu hi xikongomelo xo susumetela vanhu va Yena ku dyondza Rito ra Yena ra vuprofeta. Xikwembu xi tise mhaka leyi ya mphikizano hi ku komba tintswalo ta Xona. Ndzi vula leswaku ku nga twanani loku ngopfu-ngopfu ku khumba ku lunghiselela vanhu va Yena eka xiphiqo lexi taka ku tlula ku kombisa ntsena leswaku i mani loyi a nga lulama ni loyi a hoxeke malunghana na Rhoma ya Manguva lawa. Ku nga twanani loku ku pfumeleriwile naswona ku kunguhiwile hi Xikwembu leswaku ku kombisa, eka mani na mani loyi a navelaka ku vona, leswaku ku twisisa ka yena hi yexe ka Rito ra Yena ra vuprofeta a ku helelanga kumbe ku hoxekile. Hikwalaho, mphikizano lowu i vumbhoni bya tintswalo ta Xikwembu.
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.
Tshifhinga a si faneli mbilu kha u talutshedzwa ha uri ndi nnyi maanḓa a imiwaho nga “vhaphangi vha vhathu vhau,” fhedzi na kha uri nḓila ya “mitaladzi nga mitaladzi,” ine matungo ombeli a tshifhinga a amba uri a i tikedza, i khou shumiswa nga nḓila yo teaho naa. Milayo ya vhuporofita i elanaho na nḓila ya “mitaladzi nga mitaladzi” i katela maitele a vhuporofita a khethekanyo ane a ḓo vha tshipiḓa tsha mushumo wa u sefa goroi na muthavha. Zwipiḓa zwiraru zwa nḓila ya “mitaladzi nga mitaladzi” zwine nda khou amba uri zwi khou pfesesea nga nḓila i si yone kha heyi tshifhinga ya tshifhinga ndi Kristo sa Ngoho, na Kristo sa Alfa na Omega, na kushumiselo katharu kwa vhuporofita.
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.
Qetellong, bao ba tšoarelang kutloisiso e fosahetseng ea temana ea leshome le metso e mene ea Daniele 11 ba tla fumanoa ba thehile boemo ba bona ba thuto holim’a tlhaloso ea bona ka boinotšing.
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.
Kita pun memiliki firman nubuat yang lebih teguh; dan kamu berbuat baik jika memperhatikannya seperti kepada pelita yang bercahaya di tempat yang gelap, sampai fajar menyingsing dan bintang timur terbit di dalam hatimu: Ketahuilah terlebih dahulu bahwa tidak ada satu pun nubuat Kitab Suci yang berasal dari penafsiran pribadi. Sebab nubuat tidak pernah datang pada zaman dahulu oleh kehendak manusia, melainkan orang-orang kudus Allah berbicara sebagaimana mereka digerakkan oleh Roh Kudus. 2 Petrus 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.
Dalam perdebatan mengenai ayat empat belas, satu contoh tentang apa yang saya fahami sebagai “tafsiran peribadi” terdapat dalam The Great Controversy.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Sabata telah menjadi titik pertikaian yang khusus di seluruh dunia Kristian, dan pihak berkuasa agama serta duniawi telah bergabung untuk menguatkuasakan pemeliharaan hari Ahad; penolakan yang berterusan oleh satu golongan minoriti yang kecil untuk tunduk kepada tuntutan umum akan menjadikan mereka sasaran kutukan sejagat. Akan ditegaskan bahawa mereka yang sedikit bilangannya itu, yang berdiri menentang suatu institusi gereja dan suatu undang-undang negara, tidak patut dibiarkan; bahawa adalah lebih baik bagi mereka untuk menderita daripada seluruh bangsa dicampakkan ke dalam kekacauan dan tanpa undang-undang. Hujah yang sama, berabad-abad yang lalu, telah dikemukakan terhadap Kristus oleh ‘pemimpin-pemimpin bangsa itu.’ ‘Adalah lebih berfaedah bagi kita,’ kata Kayafas yang licik itu, ‘bahawa seorang mati untuk bangsa ini, dan jangan seluruh bangsa binasa.’ Yohanes 11:50. Hujah ini akan kelihatan meyakinkan; dan akhirnya suatu dekri akan dikeluarkan terhadap mereka yang menguduskan Sabat menurut hukum yang keempat, dengan mengecam mereka sebagai layak menerima hukuman yang paling berat dan memberikan kebebasan kepada orang ramai, sesudah suatu jangka waktu tertentu, untuk membunuh mereka. Romanisme di Dunia Lama dan Protestantisme murtad di Dunia Baru akan menempuh haluan yang serupa terhadap mereka yang menghormati semua ajaran ilahi.” 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.
“ਕ੍ਰਿਸਟੈਂਡਮ” ਸੰਸਾਰ-ਪੱਧਰੀ ਮਸੀਹੀਆਂ ਦੀ ਭਾਈਚਾਰਕ ਮੰਡਲੀ ਜਾਂ ਮਸੀਹੀ-ਬਹੁਗਿਣਤੀ ਦੇਸ਼ਾਂ ਅਤੇ ਸਭਿਆਚਾਰਾਂ ਦੇ ਸਮੂਹਕ ਸਰੀਰ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ। ਇਹ ਸ਼ਬਦ ਅਕਸਰ ਸੰਸਾਰ ਦੇ ਉਹਨਾਂ ਭਾਗਾਂ ਨੂੰ ਦਰਸਾਉਣ ਲਈ ਵਰਤਿਆ ਜਾਂਦਾ ਹੈ ਜਿੱਥੇ ਮਸੀਹੀ ਧਰਮ ਪ੍ਰਮੁੱਖ ਧਰਮ ਹੈ ਅਤੇ ਜਿਸ ਨੇ ਸਭਿਆਚਾਰ, ਕਾਨੂੰਨਾਂ ਅਤੇ ਸਮਾਜਿਕ ਮਾਪਦੰਡਾਂ ਉੱਤੇ ਗਹਿਰਾ ਪ੍ਰਭਾਵ ਪਾਇਆ ਹੈ। ਕ੍ਰਿਸਟੈਂਡਮ ਆਪਣੇ ਅਨੁਯਾਈਆਂ, ਸਭਿਆਚਾਰਕ ਪ੍ਰਭਾਵ ਅਤੇ ਇਤਿਹਾਸਕ ਮਹੱਤਤਾ ਦੇ ਪੱਖ ਤੋਂ ਮਸੀਹੀ ਧਰਮ ਦੇ ਵਿਸ਼ਵਵਿਆਪੀ ਵਿਸਤਾਰ ਨੂੰ ਆਪਣੇ ਅੰਦਰ ਸਮੇਟਦਾ ਹੈ। Ellen White CD-ROM ਵਿੱਚ ਮੌਜੂਦ ਦੁਹਰਾਵੇ ਨੂੰ ਹਟਾਏ ਬਿਨਾ, “ਕ੍ਰਿਸਟੈਂਡਮ” ਸ਼ਬਦ ਇੱਕ ਸੌ ਛਿਹੱਤਰ ਵਾਰ ਆਉਂਦਾ ਹੈ। ਭੂਗੋਲਕ ਰੂਪ ਵਿੱਚ ਸਿਸਟਰ ਵ੍ਹਾਈਟ ਦਰਸਾਉਂਦੀ ਹੈ ਕਿ ਆਮ ਤੌਰ ਤੇ ਕ੍ਰਿਸਟੈਂਡਮ ਯੂਰਪ ਅਤੇ ਅਮਰੀਕਾਵਾਂ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦਾ ਹੈ। ਸਿਸਟਰ ਵ੍ਹਾਈਟ ਦੇ ਸੰਦਰਭ ਵਿੱਚ, ਯੂਰਪ ਨੂੰ ਪੁਰਾਣੀ ਦੁਨੀਆ ਅਤੇ ਅਮਰੀਕਾਵਾਂ ਨੂੰ ਨਵੀਂ ਦੁਨੀਆ ਵਜੋਂ ਪਛਾਣਿਆ ਗਿਆ ਹੈ।
“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.
“Namun binatang yang bertanduk seperti anak domba itu terlihat ‘muncul dari bumi.’ Alih-alih menumbangkan kuasa-kuasa lain untuk menegakkan dirinya, bangsa yang dilambangkan demikian harus bangkit di wilayah yang sebelumnya tidak diduduki dan bertumbuh secara bertahap serta damai. Jadi, bangsa itu tidak mungkin muncul di tengah kebangsaan-kebangsaan Dunia Lama yang padat dan saling bergumul—lautan bergelora dari ‘bangsa-bangsa, dan orang banyak, dan kaum, dan bahasa.’ Bangsa itu harus dicari di Benua Barat.
“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.
“Bangsa manakah di Dunia Baharu yang pada tahun 1798 sedang bangkit menjadi kuasa, menunjukkan janji kekuatan dan kebesaran, serta menarik perhatian dunia? Penerapan simbol itu tidak menimbulkan sebarang persoalan. Satu bangsa, dan hanya satu, memenuhi ciri-ciri nubuat ini; ia dengan tidak dapat disangkal menunjuk kepada Amerika Syarikat.” 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.
Kalimat terakhir dalam perenggan yang sedang kita pertimbangkan telah digunakan untuk mencadangkan bahawa “Romanisme di Dunia Lama dan Protestantisme murtad di Dunia Baru” sedang mengenal pasti “Romanisme di Dunia Lama” sebagai kepausan pada Zaman Kegelapan, dan Amerika Syarikat (Protestantisme murtad) sebagai Rom Moden, yang diwakili oleh frasa “Protestantisme murtad di Dunia Baru.” “Lama” ditakrifkan sebagai sejarah lampau, dan “Baru” ditakrifkan sebagai sejarah moden atau semasa. Penerapan itu memutarbelitkan pemahaman yang telah ditegakkan oleh Sister White tentang kedua-dua Dunia Kristian serta Dunia Lama dan Dunia Baru.
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).
Ba ba dirisa polelo eo go ya ka hisetori ya bogologolo le ya isagwe, ba supa “tlhaloso ya sephiri” ka go ganetsana ka tlhamalalo le bokao jo Kgaitsadi White a neng a bo ikaelela. Kgang e e tlhomamisiwang ke gore “Lefatshe la Kgale” le emela hisetori ya bogologolo, mme “le Lefsa” le emela hisetori ya segompieno kgotsa ya jaanong (Lefsa).
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.”
Petikan itu menyatakan, “akan mengejar.” Romanisme dan Protestantisme murtad “akan menempuh haluan yang serupa terhadap mereka yang menghormati semua perintah ilahi.” Dunia Lama dalam petikan itu ialah Eropah dan Dunia Baru ialah benua Amerika. Sister White mengajarkan bahawa seluruh dunia akan dihadapkan dengan ujian undang-undang Ahad, dan bahawa Romanisme akan memimpin dalam penganiayaan di Eropah dan Protestantisme murtad akan memimpin dalam penganiayaan di benua Amerika. Benua Amerika dan Eropah adalah apa yang ditakrifkan sebagai “Kekristianan.” Baik Romanisme mahupun Protestantisme murtad “akan menempuh haluan yang serupa terhadap mereka yang menghormati semua perintah ilahi.”
“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.
“Vai perseguir” identifica uma ação futura de ambos os poderes, e é gramaticalmente impossível sugerir que o romanismo do Velho Mundo seja o poder papal da Idade das Trevas. A perseguição levada a cabo por ambos os poderes está no tempo futuro. A definição da expressão é “vai perseguir”, e significa seguir ou ir no encalço de algo com a intenção de o alcançar ou obter. Implica uma ação futura em que um indivíduo ou grupo está empenhado em buscar ativamente uma meta ou objetivo.
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.
Frasa ini dapat diterapkan dalam pelbagai konteks: “Dia akan menceburi kerjaya dalam bidang perubatan,” yang bererti bahawa dia merancang untuk berusaha ke arah menjadi seorang profesional perubatan. “Dia akan mengikuti ijazah dalam bidang kejuruteraan,” yang menunjukkan bahawa dia berhasrat untuk mempelajari kejuruteraan di sebuah institusi pengajian tinggi. “Pasukan itu akan meneruskan projek tersebut sehingga selesai,” yang mencadangkan bahawa pasukan itu akan terus mengusahakan projek itu sehingga ia disempurnakan. “Mereka akan mengambil tindakan undang-undang terhadap syarikat itu,” yang bererti bahawa mereka berhasrat untuk mengambil langkah-langkah perundangan bagi menangani suatu rungutan atau menuntut keadilan. Secara keseluruhannya, “akan meneruskan” membayangkan keazaman, komitmen, dan niat yang jelas untuk mencapai suatu matlamat atau hasil tertentu pada masa hadapan.
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.
Taithutselh le minik a hman a ni a, khawvel hlui lama Romanism chu hun kal ta tawh a ni tih zirtîr nân; chu hnuah chuan, hrilhlâwkna hi vawi thum hmangin a dik lo anga hman a nihna chhawm zui tûrin plank angin a hman leh a ni. Chumiin Rome hi vawi thum hmanga hman a ni a ti a; Rome ringlote chu a hmasa ber, chu zawhah papal Rome, tin, Rome pathum zînga a pathumna atan United States a ni a ti. He dik lo taka hman dan hi September 11, 2001 hnu lawkah pawh a hman tawh a; chutah chuan mi inzawmkhâwm pakhatin Joel lehkhabu avângin hrilhthlakna atangin an inthliar ta a ni.
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.
Kaadongani kabpebetaian nunto i camp meeting di Canada, id sa triple application sa tulo a woes inikorpora ko idtú sa libro ni Joel agud itudlo a i Islam, ka ikatolo a woe, io i nasud a minggulasad kontra sa tanà id bersikulo sais kang kapitulo uno. Kanto a nasud iyo i papal a Roma, ugaling may inpasolod a private interpretation a nagaangkon a kanto a nasud iyo i Islam. I triple application sa tulo a woes nakapahamutang kon Islam bilang gahum kang Setyembre 11, 2001, kag i bag-o a private interpretation nagpamilit a i papal a gahum sa Joel kapitulo uno iyo gid man i Islam. I private interpretation a nagsikway sa husto a pagkilala sa papal a gahum sa libro ni Joel pinabakod paagi sa sayop a aplikasyon sa tulo a woes. Nyan may ginapasulod naman a private interpretation a nagasikway sa papal a gahum pabor sa Estados Unidos.
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.
Nnyɛɛma a ɛaba dedaw no, ɛno ara na ɛbɛba; na nea wɔayɛ no, ɛno ara na wɔbɛyɛ bio; na ade foforo biara nni owia no ase. So ade bi wɔ hɔ a wobetumi aka ho sɛ, Hwɛ, eyi yɛ foforo? Na akyɛ dedaw, bere a atwam no mu, ansa na yɛn reba. Ɔsɛnkafo 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.
ឥតម្លោះទាំងឡាយនៃថ្ងៃចុងក្រោយ រួមមានការកើតឡើងវិញនៃឥតម្លោះចាស់ៗ ហើយដានីយ៉ែល ជំពូក ១១ មានឥតម្លោះរបស់ Uriah Smith ដែលបានដាក់ការបកស្រាយឯកជនរបស់ខ្លួនលើនិមិត្តសញ្ញានៃស្តេចខាងជើង។ ដោយធ្វើដូច្នេះ គាត់បានបង្កើតការយល់ដឹងមួយអំពីដានីយ៉ែល ជំពូក ១១ ដែលបានបង្កើតតែសេចក្តីងងឹតប៉ុណ្ណោះ។ នៅថ្ងៃចុងក្រោយទាំងនេះ ឥតម្លោះដែលត្រូវបានធ្វើឡើងវិញ គឺជាពិសេសការកំណត់អត្តសញ្ញាណផលផ្លែនៃការអនុវត្តការបកស្រាយឯកជនទៅលើសេចក្តីពិតដែលបានបង្កើតរួចហើយ។ នេះហើយជាអ្វីដែល Smith បានធ្វើនៅក្នុងសៀវភៅរបស់គាត់ Daniel and the Revelation។ នេះហើយជាអ្វីដែលត្រូវបានធ្វើនៅក្នុងឥតម្លោះក្នុងសៀវភៅយ៉ូអែល ហើយវាក៏ជាថាមវន្តដូចគ្នាដែលកំពុងត្រូវបានប្រើ នៅពេលដែលកថាខណ្ឌមួយពី The Great Controversy គេចវេសពីនិយមន័យទាំងក្នុងពិភពលោក និងក្នុងសំណេររបស់ Ellen White អំពីអ្វីដែល “Christendom” តំណាងឲ្យ ព្រមទាំងការបដិសេធច្បាប់មូលដ្ឋាននៃវេយ្យាករណ៍ដែលបញ្ជាក់ថា ឃ្លា “will pursue” កំណត់អត្តសញ្ញាណព្រឹត្តិការណ៍មួយនៅពេលអនាគត។ ចាប់ពីចំណុចយោងនោះមក គំនិតខុសឆ្គងដែលថា “Old World” គឺជាប្រវត្តិសាស្ត្រនៃអំណាចសម្តេចប៉ាប ចាប់ពីឆ្នាំ 538 ដល់ 1798 បន្ទាប់មកត្រូវបានប្រើដើម្បីជជែកប្រឆាំងនឹងការយល់ដឹងដែលបានបង្កើតរួចហើយ អំពីនិយមន័យនៃការអនុវត្តបីជាន់នៃព្យាករណ៍។
“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.
“वाङ् देवान् भविष्यवाणीको इतिहासमा अतीतमा पूरा हुने भनी निर्दिष्ट गर्नुभएको छ, ती सबै पूरा भइसकेका छन्, र जो-जो अझै आफ्नो क्रमअनुसार आउन बाँकी छन्, तिनीहरू पनि पूरा हुनेछन्। परमेश्वरका अगमवक्ता दानिएल आफ्नो स्थानमा उभिएका छन्। यूहन्ना आफ्नो स्थानमा उभिएका छन्। प्रकाशको पुस्तकमा यहूदाको कुलको सिंहले भविष्यवाणीका विद्यार्थीहरूका लागि दानिएलको पुस्तक खोलेका छन्, र यसरी दानिएल आफ्नो स्थानमा उभिएका छन्। उनले आफ्नो गवाही दिन्छन्—त्यो, जुन प्रभुले उनलाई दर्शनमा ती महान् र गम्भीर घटनाहरूका विषयमा प्रकट गर्नुभयो, जसको पूरा हुने अवस्थाको एकदमै देहलीजमा उभिँदा हामीले अवश्य जान्नुपर्छ।”
“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.
“Dalam sejarah dan nubuat, Firman Allah menggambarkan pertentangan yang telah berlangsung lama antara kebenaran dan kesesatan. Pertentangan itu masih terus berlangsung. Hal-hal yang telah terjadi akan terulang kembali. Pertikaian-pertikaian lama akan dihidupkan kembali, dan teori-teori baru akan terus-menerus bermunculan. Tetapi umat Allah, yang dalam kepercayaan mereka dan penggenapan nubuat telah mengambil bagian dalam pemberitaan pekabaran malaikat pertama, kedua, dan ketiga, mengetahui di mana mereka berdiri. Mereka memiliki suatu pengalaman yang lebih berharga daripada emas murni. Mereka harus berdiri teguh seperti batu karang, sambil berpegang pada permulaan keyakinan mereka dengan teguh sampai kepada akhirnya.” Selected Messages, buku 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.
쉽게 입증될 수 있듯이, 화잇 자매는 바울이 말한 “너희 확신의 시작”을 재림신앙의 기초 진리들로 동일시한다. 밀러파는 “네 백성 중 강포한 자들”을 교황권 세력으로 가르쳤으며, 1989년 이후로 십사만 사천의 운동은 그 상징에 대한 동일한 이해를 밀러파와 같이 거듭 확인해 왔다. 이제 “네 백성 중 강포한 자들”이 누구인가에 관한 하나의 “새 이론”이 나타났으며, 그것은 이미 확립된 예언적 상징을 잘못 동일시하여 모래 위에 세운 예언적 모형을 구축한다는 점에서 옛 논쟁을 다시 불러일으켰다. 그것이 스미스의 사적 해석이든, 요엘 1장의 나라에 대한 그릇된 적용이든, 혹은 미국을 현대 로마로 동일시하는 것이든, 이 세 가지 오류는 모두 마지막 날들의 교황 로마에 대한 올바른 이해를 공격하며, 그렇게 함으로 하나님의 백성이 멸망하는지 혹은 사는지를 식별하게 하는 예언적 이상을 확립하는 그 상징을 공격한다.
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.
Ka metlheng e e tlang, Bokatoliki jwa Roma kwa Yuropa le Boprotestanta jo bo suleng tumelong kwa Amerika “di tla baakanyetsa” pogiso ya ba ba bolokang Sabata, jaaka go dirilwe mo hisitoring yotlhe e e boitshepo.
“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.
“Nzambé akosekwisa bato na Ye; soki mayele mosusu elongi te, mateya ya lokuta ekokɔta na kati na bango, oyo ekopɛtola bango, ekokabola matiti ya mpamba na blé. Nkolo azali kobenga bato nyonso oyo bandimaka liloba na Ye bálamuka na pongi. Pole ya motuya eyei, oyo ebongi mpo na ntango oyo. Ezali solo ya Biblia, oyo ezali kolakisa makama oyo ezali mpenza pene na biso. Pole oyo esengeli komema biso na boyekoli ya makasi ya Makomi mpe na botali ya mpenza makasi ya bindimeli oyo tozali kosimba. Nzambé alingi ete mimpanzi nyonso mpe bindimeli nyonso ya solo etalisama malamu mpe na molende nyonso, elongo na losambo mpe kokila bilei. Bandimi basengeli te kopema na makanisi ya kokanisa kaka mpe na makanisi oyo elimbolami malamu te na oyo etali nini ezali kosala solo.” Gospel Workers, 299.
We will continue these thoughts in the next article.
ᱱᱤᱡ ᱚᱞᱮᱠᱷ ᱨᱮ ᱱᱮᱭᱟ ᱵᱷᱟᱵᱱᱟᱠᱚ ᱞᱟᱦᱟᱜᱤᱫ ᱞᱮ ᱪᱟᱞᱟᱣ ᱟᱭᱟ᱾