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

Roma inosimbisa chiratidzo, uye Roma inozarurwa mu“nguva” yayo. Ichi chirevo chaSista White umo vanotaura zvinofanira kunzwisiswa sezviri pachena:

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

“Chivumbulutso ndi buku losindikizidwa, koma ndi bukulinso lotsegulidwa. Limalemba zochitika zodabwitsa zimene zidzachitike m’masiku otsiriza a mbiri ya dziko lapansi lino. Ziphunzitso za bukuli ndi zomveka bwino, osati zachinsinsi ndi zosamvetsetseka. M’menemo mzere womwewo wa ulosi umatengedwanso monga mwa Danieli. Maulosi ena Mulungu wawabwereza, motero kusonyeza kuti ayenera kuikidwa pamtima chifukwa ndi ofunika. Ambuye sabwereza zinthu zopanda kufunika kwakukulu.” Manuscript Releases, voliyumu 9, 8.

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

“ထာဝရဘုရားသည် အရေးမကြီးသော အရာများကို ထပ်ခါတလဲလဲ မိန့်တော်မမူ” သကဲ့သို့၊ ရောမနှင့် ဆက်နွယ်သော “ကာလများ” ကိုလည်း အကြိမ်ကြိမ် ထပ်မံဖော်ပြထားသည်။ ရောမနှင့် ဆက်နွယ်သော “ကာလ” ကို နားလည်သဘောပေါက်ခြင်းသည် “အလွန်အရေးကြီးသော” အရာဖြစ်သည်။ အကြောင်းမှာ ထိုကာလပင် ရောမကို ရူပါရုံကို သတ်မှတ်တည်ထောင်သော အကြောင်းအရာအဖြစ် ဖော်ထုတ်ပြသသောကြောင့် ဖြစ်သည်။ ပုပ်ရဟန်းမင်းအာဏာ အုပ်စိုးမှု၏ တစ်ထောင့်နှစ်ရာခြောက်ဆယ်နှစ်ကာလကို ဒံယေလကျမ်းနှင့် ဗျာဒိတ်ကျမ်းတို့၌ တိုက်ရိုက် ရည်ညွှန်းဖော်ပြထားသည်မှာ ခုနစ်ကြိမ်တိုင်တိုင် ဖြစ်သည်။

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

Uye achataura mashoko makuru achipikisa Wekumusorosoro-soro, uye achamanikidza vatsvene vaWekumusorosoro-soro, uye achafunga kushandura nguva nemitemo; uye vachaiswa muruoko rwake kusvikira nguva, nenguva mbiri, nehafu yenguva. Danieri 7:25.

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

Ipapo ndakanzwa murume akanga akapfeka micheka yerineni, akanga ari pamusoro pemvura yorwizi, paakasimudza ruoko rwake rworudyi noruoko rwake rworuboshwe kudenga, akapika naiye anorarama nokusingaperi kuti zvichava zvenguva, nedzimwe nguva, nehafu yenguva; uye kana apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedzwa. Danieri 12:7.

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

Asi ruvazhe rwokunze rwetemberi urusiye kunze, uye usaruyeresa; nokuti rwakapihwa kuvaHedheni; uye guta dzvene vacharitsika-tsika netsoka kwemwedzi makumi mana nemiviri. Zvakazarurwa 11:2.

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

Ngizakupha emandla ofakazi bami ababili, futhi bayakuprofetha izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, bembethe amasaka. Isambulo 11:3.

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

Na wansati a balekela hi le mananga, laha a nga ni ndhawu leyi lunghiseleriweke hi Xikwembu, leswaku va ta n’wi wundla kona masiku ya gidi rin’we ni madzana mambirhi ni makume tsevu. Nhlavutelo 12:6.

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

Uye mukadzi wakapiwa mapapiro maviri egondo guru, kuti abhururukire kurenje, kunzvimbo yake, kwaanodyiswa kwenguva, nenguva, nehafu yenguva, kubva pachiso chenyoka. Zvakazarurwa 12:14.

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

A siyanike enwa nsango ya koloba makambo minene mpe kofinga Nzambe; mpe apesamaki bokonzi ya kosala mikolo ntuku minei na mibale. Emoniseli 13:5.

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

Aya mareferensi manomwe akananga anoratidza hunhu hwakasiyana-siyana chaihwo hwechiporofita hweRoma. Mune ndima idzodzo ndimo munozarurwa Roma. Sister White anowedzera kuti nguva idzi dzinomirirwawo se“makore matatu nehafu kana mazuva 1260.” Hamuwani muBhaibheri mashoko okuti “makore matatu nehafu” kana “mazuva ane chiuru nemazana maviri namakumi matanhatu.” Sister White ari kungoshandisa kuverengwa kwemareferensi manomwe iwayo maererano nazvo.

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

“Muchitsauko 13 (ndima 1–10) munotsanangurwa chimwe chikara, ‘chakafanana nembada,’ icho dhiragoni yakapa ‘simba rayo, nechigaro charo choumambo, nesimba guru.’ Chiratidzo ichi, sezvakagamuchirwa navazhinji vavaPurotesitendi, chinomirira hupapa, hwakatsiva simba nechigaro choumambo nechiremera zvaimbova zveumambo hweRoma hwekare. Pamusoro pechikara chakafanana nembada panonzi: ‘Ikapihwa muromo unotaura zvinhu zvikuru nokumhura…. Ikashamisa muromo wayo mukumhura Mwari, kuti imhure zita ravo, netabhenakeri yavo, navo vagere kudenga. Ikapihwawo kuita hondo navatsvene, nokuvakunda; ikapiwawo simba pamusoro pamarudzi ose, nendimi, nendudzi, nenyika.’ Chiporofita ichi, chinenge chakangofanana netsananguro yenyanga duku yaDanieri 7, pasina mubvunzo chinonongedzera kuhupapa.”

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

“‘Akapiwa simba kuti arambe achiita kwemwedzi makumi mana nemiviri.’ Uye, anodaro muporofita, ‘Ndakaona rimwe remisoro yacho richinzi rakakuvadzwa kusvika parufu.’ Uyezve: ‘Anotapa vanhu kuenda muutapwa, iye achaendawo muutapwa; anouraya nebakatwa, anofanira kuurayiwa nebakatwa.’ Mwedzi makumi mana nemiviri iyi ndiyo yakafanana ne‘nguva nenguva nenguva yakaganhurwa,’ makore matatu nehafu, kana mazuva 1260, eDanieri 7—nguva iyo simba rehupapa raifanira kudzvinyirira vanhu vaMwari. Nguva iyi, sezvakataurwa muzvitsauko zvakapfuura, yakatanga nokukwirira kwehupapa, muna A.D. 538, ikaguma muna 1798. Panguva iyoyo papa akaitwa musungwa neuto reFrance, simba rehupapa rikagamuchira ronda raro rinouraya, uye chiporofita chikazadziswa, ‘Anotapa vanhu kuenda muutapwa, iye achaendawo muutapwa.’” The Great Controversy, 439.

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

Pasi nesimba yakafemerwa yokutorawo makore matatu nehafu se“nguva” iyo “inoratidza” Roma, dzimwe ndima dzeBhaibheri dzinoreva Roma dzinobuda pachena.

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

Asi ndinokuudzai zvamazvirokwazvo kuti: chirikadzi zhinji dzaivapo muIsraeri pamazuva aEriya, denga parakavharwa makore matatu nemwedzi mitanhatu, nzara huru payakanga iri munyika yose. Ruka 4:25.

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

Leminyaka lemitsatfu nencenye ya-Eliya ihlanganisa leso sikhatsi naJezebeli, lophawu lweRoma yebupapa ebandleni laseThiyathira.

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

Asi ndine zvinhu zvishoma zvandinokupomera nazvo, nokuti unobvumira mukadzi uyo Jezebheri, anozviti muporofitakadzi, kuti adzidzise nokunyengera varanda vangu kuti vaite upombwe nokudya zvakabayirwa kuzvifananidzo. Uye ndakamupa nguva yokuti apfidze paupombwe hwake; asi haana kupfidza. Zvakazarurwa 2:20, 21.

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

“Nguva” yakapiwa kereke yechina, inomiririrwa naJezebheri, i“nzvimbo”wo futi.

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

Eriya akanga ari munhu ane ndangariro nezvido zvakafanana nezvatinazvo isu; akanyengetera zvikuru kuti mvura irege kunaya; uye mvura haina kunaya panyika kwemakore matatu nemwedzi mitanhatu. Jakobo 5:17.

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

Achitsanangura kuti mwedzi makumi mana nemiviri yakafanana namazuva ane chiuru chimwe namazana maviri namakumi matanhatu, Hanzvadzi White inoratidza nguva iyoyo se“mazuva iwayo,” ayo akarehwa naKristu.

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

“Ehitiko ebivugwa wano—‘ameezi makumi ana n’abiri,’ ne ‘ennaku lukumi mu bibiri mu nkaaga’—bimu, byombi nga bikiikirira ekiseera ekkanisa ya Kristo kye yali erina okubonaabona olw’okunyigirizibwa okuva e Rooma. Emyaka 1260 egy’obufuzi obw’obwa papa gyatandika mu A.D. 538, era kyandibadde kikoma mu 1798. Mu kiseera ekyo eggye lya Bufalansa lyayingira e Rooma ne likwata papa ng’omusibe, era n’afiira mu buwanganguse. Newaakubadde nga papa omulala yalondebwa mangu oluvannyuma lw’ekyo, ensengeka y’obukulembeze obwa papa teyasobola nate okuvannyuma okweyambisa buyinza bwe yali erina edda.”

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

“Kuteswa kwa kanisa hakukuendelea katika kipindi chote cha miaka 1260. Mungu, kwa rehema zake kwa watu Wake, alipunguza muda wa jaribu lao la moto. Alipotabiri ‘dhiki kuu’ ambayo ingelipata kanisa, Mwokozi alisema: ‘Kama siku hizo zisingalifupizwa, asingeokoka mwenye mwili wo wote; lakini kwa ajili ya wateule siku hizo zitafupizwa.’ Mathayo 24:22. Kwa ushawishi wa Matengenezo, mateso hayo yalikomeshwa kabla ya mwaka 1798.” Pambano Kuu, 266.

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

Kristo na Dada White wanautambulisha usemi wa “siku hizo” kuwa ni “wakati,” ambao hutambulisha Roma ya kipapa. Danieli anaponena juu ya mateso yaliyofuatia kuwekwa kwa upapa juu ya kiti cha enzi cha dunia katika aya ya thelathini na moja ya sura ya kumi na moja, anauzungumzia wakati huo wa mateso kuwa ni “siku nyingi.”

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

“Uye maoko achasimuka ari kudivi rake, uye achasvibisa nzvimbo tsvene yesimba, uye achabvisa chibayiro chezuva nezuva, uye vachaisa chinonyangadza chinoparadza. Uye avo vanoita zvakaipa vachipesana nesungano achavakanganisa nokubata kumeso; asi vanhu vanoziva Mwari wavo vachava nesimba, uye vachaita mabasa makuru. Uye avo vane njere pakati pavanhu vachadzidzisa vazhinji; kunyange zvakadaro vachawa nomunondo, nomurazvo womoto, nokutapwa, nokupambwa, mazuva mazhinji.” Danieri 11:31–33.

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

IRoma yembulwa mayelana nesikhathi sesiprofetho esihlotshaniswa nayo; yingakho uPawulu ethi umuntu wesono uyokwambulwa “ngesikhathi sakhe.” Iqiniso lokuthi iRoma iyamisa umbono, okuthi uma singawazi sibhubhe, lichaza ukuthi kungani leso sikhathi sesiprofetho simelwa kaningi kangaka, nangezindlela eziningi kangaka, ngokuba uNkulunkulu “akaziphindi izinto ezingabalulekile kakhulu.” Emavesini angaphambilini, ukuphela kwaleso sikhathi nakho kuyaphawulwa.

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

Naivo vane njere pakati pavanhu vachadzidzisa vazhinji; asi vachawira nomunondo, nomurazvo womoto, nokutapwa, nokupambwa, kwamazuva mazhinji. Zvino kana vachiwira, vachabatsirwa norubatsiro ruduku; asi vazhinji vachanamatira kwavari namashoko okunyengetedza. Uye vamwe vavo vane njere vachawira, kuti vaedzwe, uye kuti vacheneswe, uye kuti vachenerutswe, kusvikira panguva yokuguma; nokuti zvichiri zvenguva yakatarwa. Dhanieri 11:33–35.

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

“ముగింపు కాలము” “ఇంకను నియమింపబడిన కాలమునకై యున్నది.” “నియమింపబడిన” అనే హీబ్రూ పదము “మోయేద్,” దాని అర్థము నిర్ణయింపబడిన కాలము గాని, నియామకము గాని. దానియేలు గ్రంథములో “నియమింపబడిన కాలము” యొక్క ప్రవచన సంబంధిత ప్రాసంగికత మరియు ప్రాముఖ్యత, అది ఎన్ని సార్లు సూచించబడిందో దానివలన స్పష్టమగుచున్నది. లవొదికయ సంఘస్థులైన అడ్వెంటిస్టులలో అత్యల్పులు గానీ, ఎవరైనా గానీ, 1989 సంవత్సరం ఒక “ముగింపు కాలము” అని గ్రహించరు; అందువలన 1989 ఒక నియమింపబడిన కాలమై యున్నది. అది దేవుడు నిర్ణయించిన నియామక కాలము; ఆ కాలమున ఆయన నూట నలుబది నాలుగు వేలమంది ఉద్యమమునకు జ్ఞానమును ముద్రవిమోచనము చేయు చుండెను. ఈ కారణముచేత, “నియమింపబడిన కాలము” “ముగింపు కాలము” యొక్క ఆగమనమును సూచించునని దానియేలు గ్రంథము సాక్ష్యములను సమకూర్చుచున్నది. దానియేలు ఎనిమిదవ అధ్యాయమందు ఈ ప్రవచన చిహ్నము ప్రతిపాదింపబడినది.

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

Ndakanzwa inzwi romunhu pakati pemahombekombe eUrayi, rakadanidzira richiti, Gabhurieri, nzwisisa munhu uyu chiratidzo. Naizvozvo akaswedera pandakanga ndimire; uye paakasvika, ndakatya, ndikawira nechiso changu pasi; asi akati kwandiri, Nzwisisa, iwe mwanakomana womunhu; nokuti chiratidzo ndechenguva yokupedzisira. Zvino paakanga achitaura neni, ndakabatwa nehope huru ndakavata nechiso changu chakatarira pasi; asi akandibata, akandimisa ndakatwasuka. Akati, Tarira, ndichakuzivisa zvichavapo pakuguma kwokupedzisira kwehasha; nokuti pakusvika kwenguva yakatarwa, kuguma kuchavapo. Danieri 8:16–19.

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

Sezvakaita muchitsauko chegumi nerimwe, shoko rokuti “kuguma,” riri mumashoko anoti “nguva yokuguma” mumavhesi aya, ishoko rechiHebheru rakasiyana nerinoshandurwa richinzi “rakatarwa.” Nguva yokuguma inomirira nguva yakati inotanga panguva yakatarwa. “Nguva yakatarwa” (moed) kugadzwa kwenguva, uye nguva yokuguma (shoko rechiHebheru rokuti “gets”) inguva yakati, inotanga panguva yakatarwa. Ndiyo “nguva” inozarura Roma, uye “nguva” iyoyo inokosha zvikuru zvokuti kuguma kwenguva iyoyo, pamwe nenguva inotevera pashure pokuguma kwenguva iyoyo, zvinomiririrwa nezvapupu zvinoverengeka. Muvhesi makumi maviri namana wechitsauko chegumi nerimwe chaDhanieri, Roma yechihedheni inozivikanwa seyaitonga nyika “kwenguva.”

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

“കാലം” എന്ന പ്രതീകാത്മക അളവ് മുന്നൂറ് അറുപത് വർഷങ്ങളാകുന്നു; കാരണം ബൈബിളിലെ ഒരു വർഷത്തിൽ മുന്നൂറ് അറുപത് ദിവസങ്ങൾ ഉണ്ട്. ജാതീയ റോം ഒരു “കാലം” ഭരിച്ചു; പാപ്പീയ റോം “ഒരു കാലം, കാലങ്ങൾ, അരകാലം” ഭരിച്ചു. ആധുനിക റോം ഒരു പ്രതീകാത്മക “മണിക്കൂർ,” അഥവാ ഒരു പ്രതീകാത്മക “നാല്പത്തിരണ്ട് മാസം,” ഭരിക്കുന്നു. 1844-നുശേഷം പ്രവാചകകാലമൊന്നുമില്ല; അതിനാൽ “മണിക്കൂർ”യും “നാല്പത്തിരണ്ട് മാസം”യും ഉടൻ വരുവാനുള്ള ഞായറാഴ്ചാനിയമത്തിൽ നിന്ന് മനുഷ്യന്റെ കൃപാകാലം അവസാനിക്കുന്നതു വരെയുള്ള കാലഘട്ടമാണ്. എന്നാൽ ജാതീയ റോം ക്രി.മു. 31-ലെ ആക്ടിയം യുദ്ധത്തിൽ നിന്ന് ക്രി.വ. 330-ൽ കോൺസ്റ്റന്റൈൻ സാമ്രാജ്യത്തിന്റെ തലസ്ഥാനം കോൺസ്റ്റാന്റിനോപ്പിളിലേക്കു മാറ്റിയതു വരെ പരമാധികാരത്തോടെ ഭരിച്ചു. താഴെ പറയുന്ന വാക്യങ്ങൾ ജാതീയ റോമിനെക്കുറിച്ചാണ് സംസാരിക്കുന്നതെന്ന് നമുക്കറിയാം; കാരണം ക്രിസ്തുവിനെ ക്രൂശിക്കപ്പെട്ടപ്പോൾ “ഒടിക്കപ്പെടേണ്ട” “ഉടമ്പടിയുടെ പ്രഭു” ആയി പ്രതിനിധീകരിച്ചിരിക്കുന്നു. അന്ന് ഭരിച്ചിരുന്ന അധികാരം ജാതീയ റോമായിരുന്നു; അതിനാൽ ഇപ്പോൾ നാം പരിശോധിക്കാനിരിക്കുന്ന വാക്യങ്ങൾ ജാതീയ റോമിനെ തിരിച്ചറിയിക്കുന്നു.

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

Uye pachinzvimbo chake pachasimuka munhu anoshoreka, wavasingazomupi kukudzwa kwoumambo; asi achauya norugare, akawana umambo nokubata kumeso. Uye namauto anofanana namafashamo vachakukurwa pamberi pake, uye vachaputswa; hongu, kunyange nomuchinda wesungano. Uye pashure pesungano yakaitwa naye, achaita nounyengeri; nokuti achasimuka, uye achava nesimba navanhu vashoma. Achapinda norugare kunyange panzvimbo dzakakora dzenyika; uye achaita izvo zvisina kumboitwa namadzibaba ake, kana namadzibaba amadzibaba ake; achavagovera zvakapambwa, nezvakatorwa, nepfuma; hongu, acharonga mano ake pamusoro penhare dzakasimba, kunyange kusvikira panguva. Danieri 11:21–24.

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

Izraz “against” u posljednjoj sintagmi ovih stihova zapravo znači “iz,” i stih kazuje da će poganski Rim vladati (unaprijed objavljivati svoje naume) “iz” svoje utvrde (grada Rima) tri stotine i šezdeset godina.

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

“‘VERSE 24. Iye achapinda norugare kunyange munzvimbo dzakakora kwazvo dzedunhu; uye achaita zvisina kuitwa namadzibaba ake, kana namadzibaba amadzibaba ake; achavaparadzirira zvakapambwa, nezvakatorwa muhondo, nepfuma; hongu, acharonga mano ake pamusoro penhare, kunyange kusvikira panguva yakati.’”

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

“Nzira yaigara ichiitwa nendudzi, mazuva eRoma asati asvika, pakupinda mumatunhu aikosha nenyika dzakapfuma, yakanga iri yehondo nokukunda. Zvino Roma yakanga yava kuzoita chinhu chakanga chisina kumboitwa namadzibaba kana madzibaba amadzibaba avo; ndiko kuti, kugamuchira izvi zvaiwanikwa nenzira yorugare. Tsika iyi, yakanga isati yambonzwika kare, yakabva yatangwa, yokuti madzimambo vasiye noupfu hwenhaka umambo hwavo kuvaRoma. Roma yakasvika pakutora matunhu makuru nenzira iyi.

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

“Uye avo vakadaro vakapinda pasi pehutongi hweRoma vakawana kubatsirwa kukuru kubva mazviri. Vakabatwa netsitsi uye nokunzwira munyoro. Zvakanga zvakaita sokunge mhuka yakabatwa nehondo nezvakapambwa zvagoverwa pakati pavo. Vakadzivirirwa kuvavengi vavo, uye vakazorora murugare nokuchengeteka pasi pedziviriro yesimba reRoma.

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

“Pamusoro pechikamu chokupedzisira chendima iyi, Bishop Newton anopa pfungwa yokufanotaura zvirongwa kubva munhare dzakasimba, panzvimbo pokuzviita dzichinangana nadzo. Izvi ndizvo zvakaitwa navaRoma kubva panhare yakasimba yeguta ravo rine zvikomo zvinomwe. ‘Kunyange kwenguva yakati;’ pasina mubvunzo nguva yechiporofita, makore 360. Makore aya anofanira kutangwa kubva papi? Zvichida kubva pachiitiko chinoratidzwa mundima inotevera.

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

“‘NDIMA 25. Uye achasimudza simba rake noushingi hwake kuzorwa namambo wokumaodzanyemba neuto guru; uye mambo wokumaodzanyemba achamutswa kuhondo neuto guru kwazvo rine simba; asi haangamiri, nokuti vachamurongera mano okumukuvadza.’”

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

“ଖଣ୍ଡ 23 ଓ 24 ଦ୍ୱାରା ଆମେ ଯିହୂଦୀମାନଙ୍କ ଓ ରୋମୀୟମାନଙ୍କ ମଧ୍ୟରେ ବନ୍ଧୁତା-ଚୁକ୍ତି, ଖ୍ରୀ. ପୂ. 161, ପରବର୍ତ୍ତୀ ସମୟକୁ ନେଇଯାଯାଉଛୁ, ସେହି ସମୟକୁ ଯେତେବେଳେ ରୋମ ସାର୍ବଭୌମ ଆଧିପତ୍ୟ ଅର୍ଜନ କରିଥିଲା। ବର୍ତ୍ତମାନ ଆମ ସମ୍ମୁଖରେ ଥିବା ଏହି ଖଣ୍ଡ ଦକ୍ଷିଣର ରାଜା, ମିଶର, ବିରୁଦ୍ଧରେ ଏକ ପ୍ରବଳ ଅଭିଯାନକୁ ଦୃଶ୍ୟମାନ କରେ, ଏବଂ ବଡ଼ ଓ ପ୍ରବଳ ସେନାବଳମାନଙ୍କ ମଧ୍ୟରେ ଘଟିଥିବା ଏକ ଉଲ୍ଲେଖନୀୟ ଯୁଦ୍ଧକୁ ମଧ୍ୟ ପ୍ରକାଶ କରେ। ଏହିପରି ଘଟଣାମାନେ କି ଏହି ସମୟରେ ରୋମର ଇତିହାସରେ ଘଟିଥିଲେ?—ନିଶ୍ଚୟ, ଘଟିଥିଲେ। ସେହି ଯୁଦ୍ଧ ଥିଲା ମିଶର ଓ ରୋମଙ୍କ ମଧ୍ୟରେ ହୋଇଥିବା ଯୁଦ୍ଧ; ଏବଂ ସେହି ସମର ଥିଲା ଏକ୍ଟିୟମର ସମର। ଏହି ସଂଘର୍ଷକୁ ନେଇଯାଇଥିବା ପରିସ୍ଥିତିମାନଙ୍କୁ ଆସନ୍ତୁ, ସଂକ୍ଷେପରେ ଅବଲୋକନ କରିବା।” Uriah Smith, Daniel and the Revelation, 271–273.

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

Mumavhesi anotevera, Dhanieri anotaurazve nguva yakatarwa nemagumo.

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

Na u ta pfuxa matimba ya yena ni xivindzi xa yena ku lwa ni hosi ya le dzongeni hi vuthu lerikulu; kutani hosi ya le dzongeni yi ta hlohloteriwa ku ya enyimpini hi vuthu lerikulu ngopfu ni ra matimba; kambe a yi nge yimi; hikuva va ta kunguhata maqhinga ku lwa na yena. Ina, lava dlayiwaka hi xiphemu xa swakudya swa yena va ta n’wi lovisa, naswona vuthu ra yena ri ta khapakhapa; kutani vo tala va ta wa va dlayiwile. Kutani timbilu ta tihosi leti timbirhi ti ta va to endla vubihi, naswona va ta vulavula mavunwa etafoleni rin’we; kambe a swi nge humeleli, hikuva makumu ma ha ri enkarhini lowu vekiweke. Kutani u ta tlhelela etikweni ra yena a ri ni rifuwo lerikulu; naswona mbilu ya yena yi ta lwisana ni ntwanano lowo kwetsima; kutani u ta endla swiendlakalo, a tlhela a tlhelela etikweni ra yena. Enkarhini lowu vekiweke u ta tlhela, a ta nghena a kongoma etlhelo ra dzonga; kambe a swi nge vi kufana ni le ku sunguleni, hambi ku ri le ku heteleleni. Daniel 11:25–29.

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

Muchitsauko chechisere, Gabhuriyeri akazivisa kuti “chazoni,” chiratidzo chemakore zviuru zviviri namazana mashanu namakumi maviri, chaizoguma panguva yakatarwa, uye ipapo nguva inomiririrwa na “nguva yokuguma” yaizotanga. Muchikamu chino, nguva yakatarwa ndiyo kuguma kwamakore mazana matatu namakumi matanhatu ayo Roma yechihedheni yaizotonga nyika nesimba guru zvikuru. Muchikamu chino hamuna “nguva yokuguma,” nokuti pakanga pasina chinhu chakanga chakasimbiswa chisimbiso chaifanira kuzosunungurwa pakuguma kwenguva iyoyo yenhoroondo.

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

Muna Danieri chitsauko 8, chiratidzo che“kuguma kwokupedzisira” kwehasha, idzo dzaiva makore zviuru zviviri namazana mashanu nemakumi maviri zvakaguma panguva imwe cheteyo nemakore zviuru zviviri namazana matatu, chakaiswa chisimbiso kusvikira ku“nguva yokuguma”; nokuti muna 1844, iyo yakanga iri nguva yakatarwa yezviratidzo zvose zviri zviviri, chiedza chomutumwa wechitatu chakazarurwa. Muna Danieri 11, ndima 30 kusvika 36, pakuguma kwe“hasha dzokutanga” muna 1798, paifanira kuva nenguva inomiririrwa se“nguva yokuguma,” apo chiedza chomutumwa wokutanga chakazarurwa. Naizvozvo, chiporofita chenguva cheRoma yechihedheni hachina kuva nenguva yokuguma, asi chete nguva yakatarwa, inoratidza nguva yakaguma makore mazana matatu nemakumi matanhatu; asi nguva yakatarwa muna 1798, nenguva yakatarwa muna 1844, zvose zviri zviviri zvakazarura shoko raifanira kunzwisiswa munguva inomiririrwa se“nguva yokuguma”.

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

Roma inoziviswa sezvainomiririrwa nenzira youporofita mukati menguva yayo youporofita. “Nguva, nenguva, nehafu yenguva”, “mwedzi makumi mana nemiviri”, “mazuva ane chiuru chimwe namazana maviri namakumi matanhatu”, uye “makore matatu nehafu” ndizvo zvimwe zvezviratidzo zvakasiyana zvinomiririra nguva iyo upapa hwakatonga mukati meNguva dzeRima. Nguva inobatanidza kufamba kwevaMillerite nekufamba kwezana rimwe namakumi mana nezvina zvine chiuru imakore zana namakumi maviri namatanhatu. Zana namakumi maviri namatanhatu chiriwo chiratidzo chemazuva ane chiuru chimwe namazana maviri namakumi matanhatu, nokuti chigumi cheuwandu ihwohwo. Makore zana namakumi maviri namatanhatu kubva pakupanduka kwa1863 kusvikira kunguva yakatarwa muna 1989, anoratidza 1989 sechigadzwa chaMwari nevanhu Vake vemazuva okupedzisira.

We will continue this study in the next article.

ང་ཚོས་དཔྱད་གཞི་འདི་རྗེས་ཀྱི་རྩོམ་ཡིག་ནང་དུ་མུ་མཐུད་དེ་བསྐྱར་ཞིབ་བྱ་རྒྱུ་ཡིན།

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

“Tingatsvaka sei Magwaro? Ko, ticharoverera mbambo dzedu dzedzidziso imwe pashure peimwe, tozoedza kuti Rugwaro rwose ruenderane nemaonero atakatogadza here? Kana kuti tichaunza pfungwa dzedu nemaonero edu kuMagwaro, toyeresa dzidziso dzedu kumativi ose neMagwaro echokwadi here? Vazhinji vanoverenga Bhaibheri uye vanoridzidzisawo, havanzwisisi chokwadi chinokosha chavari kudzidzisa kana kudzidza. Vanhu vanobata kukanganisa, kunyange chokwadi chichinge chakaratidzwa pachena; uye dai chete vaiunza dzidziso dzavo kuShoko raMwari, vasingaverengi Shoko raMwari muchiedza chedzidziso dzavo kuti varatidze kuti pfungwa dzavo ndedzechokwadi, vaisazofamba murima noupofu, kana kuchengetedza kukanganisa. Vazhinji vanopa mashoko eRugwaro dudziro inoenderana nemaonero avo pachavo, uye nokududzira kwavo zvisiri izvo Shoko raMwari vanozvitsausa ivo pachavo nokunyengera vamwe. Patinotanga kudzidza Shoko raMwari, tinofanira kuzviita nemwoyo inozvininipisa. Kuzvida kwose, norudo rwose rwekuda kuva nepfungwa dzitsva, zvinofanira kuiswa parutivi. Maonero akachengetwa kwenguva refu haafaniri kutorwa seasina kukanganisa. Kusada kweVaJudha kusiya tsika dzavo dzakanga dzagara dzakasimbiswa ndiko kwakava kuparara kwavo. Vakanga vatsunga kusawona chero kukanganisa mumaonero avo pachavo kana mududzirwo yavo yeMagwaro; asi zvisinei nokuti vanhu vangava vakabata maonero akati kwenguva yakareba sei, kana asina kutsigirwa zvakajeka neShoko rakanyorwa, anofanira kuraswa.

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

“Avo vanoshuvira chokwadi nomwoyo wose havazokanganisi kuvhura pachena zvavanomira kuti zviongororwe uye zvishoropodzwe, uye havazotsamwi kana maonero avo nemifungo yavo zvichipesaniswa. Ndiwo mweya waichengetwa pakati pedu makore makumi mana apfuura. Taiungana mweya yedu yakaremerwa, tichinyengetera kuti tive vamwe pakutenda napadzidziso; nokuti taiziva kuti Kristu haana kukamukana. Nyaya imwe panguva ndiyo yaiitwa musoro wokunzverwa. Kuremekedza kukuru nezvakadzama ndizvo zvaionekwa pamisangano iyi yokunzvera. Magwaro aizarurwa nekunzwa kwokutya kutsvene. Kazhinji taitsiya kudya, kuti tikwanise zviri nani kunzwisisa chokwadi. Pashure pomunyengetero wakasimba, kana pane imwe nyaya yaisanzwisiswa, yaikurukurwa, uye mumwe nomumwe aitaura pfungwa dzake akasununguka; ipapo taizopfugama zvakare mumunyengetero, uye minyengetero yakasimba yaikwira kudenga kuti Mwari atibatsire kuona chinhu chimwe chete, kuti tive vamwe, saKristu naBaba vari vamwe. Misodzi mizhinji yakateurwa. Kana mumwe hama aitsiura mumwe nokuda kwokunonoka kwake kunzwisisa, nokusanzwisisa ndima sezvaainge achiinzwisisa iye, uya aitsiurwa aibva azobata hama yake ruoko, oti, ‘Ngatiregei kushungurudza Mweya Mutsvene waMwari. Jesu ari nesu; ngatichengetei mweya wokuzvininipisa nowokudzidzisika;’ uye hama yaitaurwa nayo yaizoti, ‘Ndikanganwirei, hama, ndakakuitirai zvisina kururama.’ Ipapo taizopfugama zvakare muchimwe chinguva chomunyengetero. Taipedza maawa mazhinji nenzira iyi. Kazhinji taisadzidza pamwe chete kupfuura maawa mana panguva imwe, asi dzimwe nguva usiku hwose hwaipedzwa mukunzvera Magwaro kwakadzama nokune rukudzo, kuti tinzwisise chokwadi chenguva yedu. Pane dzimwe nguva Mweya waMwari waiuya pamusoro pangu, uye zvikamu zvakaoma zvaiitwa zvakajeka nenzira yakatarwa naMwari, uye ipapo pakava nokuwirirana kwakakwana. Tose taiva nomurangariro mumwe chete noMweya mumwe chete.

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

“ພວກເຮົາໄດ້ສະແຫວງຫາຢ່າງສຸດໃຈ ເພື່ອບໍ່ໃຫ້ພຣະຄຳພີຖືກບິດເບືອນໃຫ້ເຂົ້າກັບຄວາມຄິດເຫັນຂອງຜູ້ໃດຜູ້ໜຶ່ງ. ພວກເຮົາພະຍາຍາມເຮັດໃຫ້ຄວາມແຕກຕ່າງຂອງພວກເຮົານ້ອຍທີ່ສຸດ ໂດຍບໍ່ຈົດຈໍ່ຢູ່ກັບປະເດັນທີ່ມີຄວາມສຳຄັນຮອງລົງໄປ ຊຶ່ງໃນເລື່ອງເຫຼົ່ານັ້ນມີຄວາມຄິດເຫັນທີ່ແຕກຕ່າງກັນ. ແຕ່ພາລະໃນໃຈຂອງທຸກດວງວິນຍານຄືການນຳໃຫ້ເກີດສະພາບການໜຶ່ງໃນທ່າມກາງພີ່ນ້ອງ ທີ່ຈະສອດຄ່ອງກັບຄຳອະທິຖານຂອງພຣະຄຣິດ ທີ່ວ່າສາວົກຂອງພຣະອົງຈະເປັນໜຶ່ງດຽວກັນ ດັ່ງທີ່ພຣະອົງແລະພຣະບິດາເປັນໜຶ່ງດຽວກັນ. ບາງຄັ້ງພີ່ນ້ອງບາງຄົນໜຶ່ງຫຼືສອງຄົນຈະຕັ້ງຕົນຂັດຂືນຕໍ່ທັດສະນະທີ່ໄດ້ນຳສະເໜີຢ່າງດື້ດຶງ ແລະຈະສະແດງອອກຕາມຄວາມຮູ້ສຶກຕາມທຳມະຊາດຂອງໃຈ; ແຕ່ເມື່ອອຸປນິສັຍເຊັ່ນນີ້ປາກົດຂຶ້ນ ພວກເຮົາກໍຢຸດການຄົ້ນຄວ້າຂອງພວກເຮົາໄວ້ ແລະເລື່ອນການປະຊຸມອອກໄປ ເພື່ອໃຫ້ແຕ່ລະຄົນມີໂອກາດໄປຫາພຣະເຈົ້າໃນການອະທິຖານ ແລະໂດຍບໍ່ມີການສົນທະນາກັບຜູ້ອື່ນ ຈຶ່ງສຶກສາປະເດັນທີ່ແຕກຕ່າງນັ້ນ ໂດຍທູນຂໍຄວາມສະຫວ່າງຈາກສະຫວັນ. ດ້ວຍຖ້ອຍຄຳແຫ່ງມິດຕະພາບ ພວກເຮົາແຍກຈາກກັນໄປ ເພື່ອຈະມາພົບກັນອີກໃນເວລາອັນໄວທີ່ສຸດ ສຳລັບການຄົ້ນຄວ້າຕໍ່ໄປ. ບາງຄັ້ງລິດເດດຂອງພຣະເຈົ້າກໍສະຖິດເໜືອພວກເຮົາຢ່າງເດັ່ນຊັດ ແລະເມື່ອຄວາມສະຫວ່າງອັນແຈ້ງຊັດເປີດເຜີຍປະເດັນຂອງຄວາມຈິງ ພວກເຮົາກໍຮ້ອງໄຫ້ແລະຊື່ນຊົມຍິນດີຮ່ວມກັນ. ພວກເຮົາຮັກພຣະເຢຊູ; ພວກເຮົາຮັກກັນແລະກັນ.”

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

“Mumazuva iwayo Mwari akatishandira, uye chokwadi chakanga chakakosha kumweya yedu. Zvakafanira kuti kubatana kwedu nhasi kuve kwemhando inozotsungirira muyedzo wokuedzwa. Tiri muchikoro chaTenzi pano, kuti tidzidziswe chikoro chokumusoro. Tinofanira kudzidza kutsungirira kuodzwa mwoyo nenzira yaKristu, uye chidzidzo chinodzidziswa neizvi chichava chine kukosha kukuru kwatiri.

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

“Re tshwanetse go ithuta dithuto di le dintsi, gape le go lebala dilo di le dintsi thata tse re neng re di ithutile. Ke Modimo le legodimo fela tse di sa palelweng. Ba ba akanyang gore ga ba kitla ba tlhoka go tlogela pono nngwe e ba e ratang thata, le gore ga ba kitla ba nna le lebaka la go fetola kakanyo nngwe, ba tla swabisiwa. Fa fela re santse re ngaparetse megopolo le dikakanyo tsa rona ka go gagamalela mo go sa kgaotseng, re ka se kgone go nna le bongwe jo Keresete a bo rapeletseng.” Review and Herald, July 26, 1892.