We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.
Tiri kubata nokufananidzana kuri pakati pekufamba kwengirozi yokutanga neyechitatu, kuti tinzwisise zviri nani zvinomirirwa nechiratidzo chokuwedzera kwezivo apo chinosunungurwa panguva yokuguma. Tiri kuedza kuratidza kuti chinomirira kuwedzera kwechokwadi kunozosvika pachisumo chako chokupedzisira semvura yokupedzisira, inova shoko reMidnight Cry. Sechiratidzo, “kuwedzera kwezivo” kunobva mubhuku raDanieri, uye ikoko kunozivikanwa sezivo youprofita inoedza nokubudisa mapoka maviri avanamati.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Uye akati, Enda hako, Dhanyeri; nokuti mashoko aya akavharwa uye akasimbiswa nechisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, nokuitwa vachena, nokuedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kuna vakaipa vachanzwisisa; asi vakachenjera vachanzwisisa. Dhanyeri 12:9, 10.
In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”
Muna 1989, “kuwedzera kwezivo” kwakazarurwa uko pakupedzisira kucharatidza mapoka maviri avanamati. Mapoka iwayo maviri anoratidzwa muchimiro chekuti anobatana sei neshoko remvura yokunaya yokupedzisira. Vakaipa havazivi kana kugamuchira mvura yokunaya yokupedzisira, asi vakachenjera vanoiziva uye vanoiigamuchira. Naizvozvo vakaipa havaoni nguva inotanga kunaya mvura yokunaya yokupedzisira, uye yakatanga kunaya apo ndudzi dzakatsamwa musi wa11 Gunyana, 2001. Tave tichitaura nehutungamiri hweAdventism yeRaodhikia sezvainomiririrwa muna Ezekieri zvitsauko zvisere nezvipfumbamwe, uyewo muna Isaya chitsauko makumi maviri nesere. Muna Isaya, “varume vanozvidza” “vakaita nhema” “hutiziro” hwavo uye “vakazvivanza” “pasi penhema.”
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.
Naizvozvo inzwai shoko raJehovha, imi vanhu vanozvidza, munotonga vanhu ava vari muJerusarema. Nokuti mati, Takaita sungano norufu, uye negehena tiri pakuwirirana; kana denda rinofashukira rikapfuura, haringasviki kwatiri; nokuti takaita nhema utiziro hwedu, uye pasi penhema takazvivanza. Isaya 28:14, 15.
The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.
Varume vekare veJerusarema vemazuva okupedzisira vanokundikana pamuedzo we“zororo nokuzorodzwa” unomiririrwa nenzira ye“mutsetse pamusoro pomutsetse,” iyo inobvumira vakachenjera kuti vazive mvura yokupedzisira yemazuva okupedzisira, kubudikidza nomufananidzo wenhoroondo wemvura yokupedzisira munhoroondo yeMillerite. Chiratidzo chouporofita che“varume vanozvidza” chinosimbiswa naIsaya mundima iyi inyaya yenhema nokunyengera zvavakahwanda pasi pazvo uye zvavakaita hutiziro hwavo. Naizvozvo, maererano nomuedzo weshoko remvura yokupedzisira (“zororo nokuzorodzwa” zvavasina kuda kunzwa), varume vekare veJerusarema vakagamuchira nhema.
The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.
Mharidzo yemvura yokupedzisira inosvika iine gakava, sezvinomiririrwa muna Habakuki chitsauko chechipiri, apo murindi ari ipapo anobvunza Mwari kuti anofanira kupindura sei mu“gakava” renhoroondo yake, nokuti shoko rokuti “akarangwa” mundima yokutanga yechitsauko chechipiri rinoreva kuti “akaitwa nharo naye”.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ndzi ta yima exivandleni xanga xo rindza, ndzi titshamisela exihondzweni, ndzi langutisisa ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuki 2:1.
The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.
Abahlakaniphileyo ngesikhathi sengxoxo ngemvula yamuva baveza amaqiniso amelwe njengamatshe ayigugu kaMiller, okuyiwona futhi amaqiniso ayisisekelo abonwa, amiswa, futhi avezwa ngamaMillerite. Lawo maqiniso amelwe njengoKristu, iDwala laphakade.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Vare vanomira savakamira vaMwari vari pamadziro eZioni vave vanhu vanokwanisa kuona ngozi dzisati dzasvika kuvanhu,—vanhu vanokwanisa kusiyanisa pakati pechokwadi nechikanganiso, kururama nokusarurama.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“ଏହି ସତର୍କବାଣୀ ଆସିଛି: 1842, 1843, ଏବଂ 1844 ମସିହାରେ ବାର୍ତ୍ତା ଆସିଥିବା ସମୟରୁ ଆମେ ଯେ ବିଶ୍ୱାସର ଭିତି ଉପରେ ନିର୍ମାଣ କରୁଛୁ, ତାହାକୁ ବିଚଳିତ କରିବା ପାଇଁ କୌଣସି କଥାକୁ ପ୍ରବେଶ କରିବାକୁ ଦିଆଯିବ ନାହିଁ। ମୁଁ ଏହି ବାର୍ତ୍ତାରେ ଥିଲି, ଏବଂ ସେଥିଠାରୁ ଆଜିପର୍ଯ୍ୟନ୍ତ ମୁଁ ପୃଥିବୀ ସମ୍ମୁଖରେ ଦଣ୍ଡାୟମାନ ରହିଛି, ପରମେଶ୍ୱର ଆମକୁ ଯେ ଆଲୋକ ଦେଇଛନ୍ତି, ତାହା ପ୍ରତି ସତ୍ୟନିଷ୍ଠ ରହି। ଆମେ ଆମ ପାଦକୁ ସେହି ମଞ୍ଚରୁ ହଟାଇବାକୁ ଚାହୁଁନାହୁଁ, ଯାହା ଉପରେ ସେଗୁଡ଼ିକୁ ରଖାଯାଇଥିଲା, ଯେତେବେଳେ ଦିନକୁ ଦିନ ଆମେ ଗଭୀର ପ୍ରାର୍ଥନାସହିତ ପ୍ରଭୁଙ୍କୁ ଖୋଜୁଥିଲୁ, ଆଲୋକର ସନ୍ଧାନ କରୁଥିଲୁ। ତୁମେ କି ଭାବୁଛ କି ମୁଁ ପରମେଶ୍ୱର ମୋତେ ଯେ ଆଲୋକ ଦେଇଛନ୍ତି, ତାହାକୁ ତ୍ୟାଗ କରିପାରିବି? ସେହି ଆଲୋକ ଯୁଗଯୁଗାନ୍ତର ଶିଳା ସଦୃଶ ହେବ। ଯେତେବେଳେ ଏହା ମୋତେ ଦିଆଗଲା, ସେଥିଠାରୁ ଏହା ମୋତେ ପଥପ୍ରଦର୍ଶନ କରୁଛି।” Review and Herald, April 14, 1903.
The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”
Varume vekare vanopa shoko renhema remvura yokupedzisira, iro rinomiririrwa naIsaya se“nhema” nechisiri chokwadi. Muna Ezekieri chitsauko 8, munowanikwa nhoroondo inoratidza nguva iyo varume vekare veJerusarema vakanga vachikotamira zuva, uye vanosiyaniswa nevaya vanogamuchira chisimbiso chaMwari muchitsauko chinotevera. Chinonyangadza chechitatu (chizvarwa), chinomiririra shoko renhema remvura yokupedzisira, sezvinomiririrwa ne“kuchemera Tamuzi.” Muchizvarwa chechitatu cheAdventism, chakatanga muna 1919, “nhema” yakapinzwa maererano neevhangeri yenhema yakaparidzirwa pachena naW. W. Prescott pa1919 Bible Conference. Iyo “nhema” inyaya chaiyo yechizvarwa chechitatu, uye “nhema” ndiyo hwaro hwenhema hweshoko renhema remvura yokupedzisira, rinomiririrwa ne“kuchemera Tamuzi.”
It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.
Ni vya muhimu kutumia wakati kubainisha “uongo” katika unabii, kwa maana “uongo” huo ndio sababu kuu inayofanya Uadventista wa Laodikia wasiweze kuona kuongezeka kwa maarifa mwaka 1989. “Uongo” huo ni kwamba “ya daima” katika kitabu cha Danieli inawakilisha huduma ya Kristo katika patakatifu. Kuitumia “ya daima” kinabii kama huduma ya Kristo katika patakatifu ni matumizi ya unabii ya uongo na yasiyo sahihi, lakini “uongo” huo si tu kubainisha utambulisho huo wa uongo wa “ya daima” kama ishara ya unabii; bali pia unawakilisha “uongo” unaodai kwamba Sister White alikubaliana na matumizi hayo ya uongo, na kisha kutumia uongo huo kuimarisha matumizi hayo yasiyo sahihi kana kwamba ni kweli iliyothibitishwa.
The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”
Kunzwisisa kwakaringana kwendima nhanhatu dzokupedzisira dzaDanieri gumi nechimwe kwakafananidzirwa nendima makumi matatu kusvika makumi matatu nenhanhatu; uye apo Hanzvadzi White vanotsanangura kuzadzika kwakazara kwechitsauko chegumi nechimwe chaDanieri, vanoti “zviitiko zvakafanana nezvakatsanangurwa” mundima makumi matatu kusvika makumi matatu nenhanhatu “zvichadzokororwa.”
Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.
Kushandisa dudziro yenhema ye“chezuva nezuva” kunoburitsa chimiro chenhema chenhoroondo. Nhoroondo inomiririrwa muna Danieri chitsauko 11, ndima 30 kusvika 36, inosanganisira kubviswa kwe“chezuva nezuva.” “Chezuva nezuva” chingava chishandiso chevaMillerite, kana chishandiso chaPrescott naDaniells. Zvichienderana nokuti ndechipi chishandiso chasarudzwa, zvimiro zviviri zvakasiyana zvenhoroondo zvichabuda.
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. Daniel 11:31.
Nemauto dzichamumukira dzichamira parutivi rwake, uye dzichasvibisa nzvimbo tsvene yesimba, uye dzichabvisa chipiriso chezuva nezuva, uye dzichaisa chinyangadzo chinoparadza. Danieri 11:31.
According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.
Kulingana na uvuvio, historia ya kinabii inayowakilishwa katika fungu hili, ikijumuisha aya ya thelathini, na aya ya thelathini na mbili hadi ya thelathini na sita, inapaswa kurudiwa katika aya ya arobaini hadi ya arobaini na tano ya Danieli kumi na moja.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]
“Chiporofita chiri muchitsauko chegumi nerimwe chaDanieri chava kusvika pedyo zvikuru nokuzadziswa kwacho kwakakwana. Zvakawanda zvenhoroondo zvakatoitika mukuzadziswa kwechiporofita ichi zvichadzokororwa. Mundima yemakumi matatu panotaurwa nezvesimba richati ‘richashungurudzika, [Danieri 11:30–36 yanokorwa.]”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Zviratidzo zvakafanana nezvakatsanangurwa mumashoko aya zvichaitika.” Manuscript Releases, nhamba 13, 394.
The verse where we find “the daily,” is verse thirty-one.
Vhesi ratinowana “zva zuva nezuva,” ndiro vhesi remakumi matatu nerimwe.
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. Daniel 11:31.
Uye maoko ehondo achasimuka parutivi rwake, uye achasvibisa nzvimbo tsvene yesimba, uye achabvisa chipiriso chezuva nezuva, uye achamisa chinonyangadza chinoparadza. Danieri 11:31.
The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.
“Mikono” iliyo katika aya hiyo inasimama “kwa upande wake.” “Mikono” ni mamlaka, kama alivyo huyo anayesimamiwa nayo. Ni “mikono” iliyo katika aya hiyo ndiyo “inasimama kwa upande wake,” na “mikono” ndiyo “inayonajisi patakatifu pa nguvu,” na “mikono” ndiyo “inayoondoa sadaka ya daima,” na pia ni “mikono” ndiyo “inayoweka chukizo la uharibifu.” Katika Ufunuo sura ya kumi na tatu, joka, yaani Rumi ya kipagani, huipa upapa vitu vitatu.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Uye chikara chandakaona chakanga chakafanana nembada, netsoka dzacho dzakanga dzakaita setsoka dzebheya, nomuromo wadzo wakanga wakaita somuromo weshumba; zvino shato yakachipa simba rayo, nechigaro chayo choushe, nesimba guru. Zvakazarurwa 13:2.
The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.
Chikara chakafanana nembada chinozivikanwa naHanzvadzi White seupapa, uye muchitsauko chegumi nembiri Hanzvadzi White vanoratidza kuti shato ndiSatani, uyewo Roma yechihedheni.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Baada ya hivyo, ingawa yule joka, kimsingi, humwakilisha Shetani, kwa maana ya pili ni ishara ya Roma ya kipagani.” Pambano Kuu, 439.
In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.
Mu ndime ya vhuvhili ya Nzumbululo ndima ya fumi na thararu, Roma ya vhuhedeni yoṋetshedza vupfumo hayo ha nndwa, “mavoko” ayo, kha vhupapa, zwa thoma nga Klowis khosi ya Vhafuranga (France), nga ṅwaha wa 496. Roma ya vhuhedeni yoṋea Roma ya vhupapa khuluṋoni yayo ya maanḓa nga ṅwaha wa 330, musi muvhusi Constantine a tshi ṱutshela muḓi wa Roma nahone a sudzulusa muḓi muhulwane wa Roma ya vhuhosi a u isa muḓini wa Constantinople. Roma ya vhuhedeni yoṋea vhupapa maanḓa a sivhili nga ṅwaha wa 533, musi Justinian a tshi bvisa ndaela ine ya ṱalusa vhupapa sa ṱhoho ya zwivhidzo zwoṱhe, na mululamisi wa vhahedeni.
In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.
Mu vhesi ya makumi mararu na imwe, “maoko” anomuka, ndiwo masimba ehondo eRoma yechihedheni, ayo akasimukira achitsigira upapa kutanga naClovis mugore ra496. Nokuda kwechiito ichi, upapa hunozivisa France se“dangwe reChechi yeKatorike,” uye dzimwe nguva se“mwanasikana mukuru weChechi yeKatorike.” Mu vhesi ya makumi mararu na imwe, mushure mokunge Constantine aisa mutemo weSvondo mugore ra321, uyezve akatamisa guta guru kubva muguta reRoma kuenda kuguta reConstantinople mugore ra330, humambo hwaimbove husingakundiki hwakatanga kuputsika, sezvo masimba mana okutanga eMabhosvo eZvakazarurwa chitsauko 8 akatanga hondo inoenderera mberi ichirwisana nehumambo hweRoma. Chinangwa chikuru chekurwiswa kwakaitwa navaBarbarian naGenseric chakanga chakanangidzirwa kuguta reRoma, iro gore ra330 risati rasvika, rakanga riri “nzvimbo tsvene yesimba” yehumambo hweRoma. Kubva mugore ra330 zvichienda mberi hondo dzokupamba dzevaBarbarian dzaizofanira “kusvibisa nzvimbo tsvene yesimba,” kusvikira “maoko” eRoma yechihedheni asimukira achitsigira upapa, kutanga mugore ra496.
Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.
Haisi tu kwamba Rumi ya kipagani iliupatia mamlaka ya upapa mambo matatu kwa kuikabidhi uwezo wa kijeshi, mamlaka ya kiraia, na kiti cha mji wa Rumi, bali pia iliing’oa pembe tatu kwa ajili ya Rumi ya kipapa.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Ndzi te ndzi anakanya hi timhondzo leti, kutani waswivo, ku huma exikarhi ka tona mhumba yin’wana leyitsongo; emahlweni ka yona timhondzo tinharhu ta leti to sungula ti susiwile hi mitsu. Kutani waswivo, eka mhumba leyi a ku ri ni mahlo yo fana ni mahlo ya munhu, ni nomu lowu vulavulaka swilo leswikulu. Daniyele 7:8.
The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.
Pembe tatu zilizopaswa “kung’olewa” katika Danieli sura ya saba, ziliwakilisha mamlaka kuu tatu zilizokuwa zikizuia kuinuka kwa upapa katika mamlaka. Ya mwisho kati ya pembe hizo tatu iliondolewa wakati Wagothi walipofukuzwa kutoka mji wa Roma katika mwaka 538. Walifukuzwa kutoka mjini humo na “mikono” ya Roma ya kipagani, kwa maana “mikono” hiyo ilipaswa kumweka upapa (chukizo la uharibifu) juu ya kiti cha enzi cha ulimwengu uliojulikana wakati huo katika mwaka 538.
Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”
Ndime 31 ya Danieli 11 inatambua mambo manne ambayo “mikono” (Roma ya kipagani) ilipaswa kufanya. Ilipaswa “kusimama” kwa ajili ya upapa, kama ilivyofanya katika mwaka 496. Ilipaswa kuichafua “patakatifu pa nguvu,” kama inavyowakilishwa na mapambano ya kijeshi yaliyofanywa juu ya mji wa Roma kwa takribani karne mbili. Ilipaswa “kuuweka” upapa juu ya kiti cha enzi cha dunia katika mwaka 538, na pia ilipaswa “kuondoa ya daima.”
The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.
Izwi rechiHebheru rakashandurwa richinzi “kubvisa” mundima iyi (sur), rinoreva “kubvisa”. Pakazosvika gore ra508, kupikisa kwakanga kuripo kubva muchihedheni muhumambo hweRoma, kwainge kuchishanda kudzivisa kusimuka kwoupapa kuenda pasimba, kwakanga kwatounzwa zvizere pasi pokutongwa kana kubviswa.
To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.
Kuzivisa “zvezuva nezuva” sebasa raKristu repanzvimbo tsvene kushandisa zvisiri izvo, asi basa chairo rakaitwa munhoroondo yeAdventist yeLaodhikia iro rakazivisa kushandiswa kwenhema sokunge ndicho chokwadi, rakanga rakavakirwa pa“nhema” yakati yakaitika muchizvarwa chechitatu chechiAdventist. Kurayira kwaSista White kuti nhoroondo yendima makumi matatu kusvika makumi matatu nenhanhatu ichadzokororwa mukuzadzikiswa kwekupedzisira kwaDanieri gumi neimwe, kwakaita kuti “varume vanozvidza” vanotonga Jerusarema vatadze kuisa dudziro pandima makumi matatu neimwe vasina panguva imwe chete vachiramba Mweya weChiporofita.
The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”
“Vanhu vanozvidza” vanodzidzisa kuti upapa hwakabvisa kunzwisisa kwechokwadi kwebasa raKristu reshumiro yenzvimbo tsvene, kubudikidza nokuunzwa kweMisa yeupapa, inova yekunyepera yebasa raKristu munzvimbo tsvene yokudenga. Kana ichi chiri icho chaizvo chinorehwa ne“chezuva nezuva,” ipapo “maoko” akasimuka mundima yetatu namakumi matatu nechimwe angava upapa, nokuti chimiro chegirama chendima yacho chinoraira kuti “maoko” ndiro simba rinobvisa “chezuva nezuva.”
In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?
Kuti vasimbaradze ndiro yavo yengano, vanopikisa vachiti hupapa (maoko) hwakasvibisa nzvimbo tsvene yokudenga yaKristu. Shoko rechiHebheru rakashandurwa kuti “nzvimbo tsvene (miqdash) yesimba” rinoreva kungava nzvimbo tsvene yechihedheni kana kuti nzvimbo tsvene yaMwari. Dai Danieri aida kuratidza kuti nzvimbo tsvene yaMwari yaizosvibiswa nehupapa, angadai akashandisa shoko rechiHebheru rokuti “qodesh”, rinogona kumirira chete nzvimbo tsvene yaMwari. Naizvozvo, zvakanyorwa kupi muBhaibheri kana muMweya Wouprofita kuti nzvimbo tsvene yokudenga yakambosvibiswa kana kuti ichazombosvibiswa nehupapa?
Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.
Zvirokwazvo, zvivi zvavaKristu zvinonyorwa mumabhuku eimba tsvene yokudenga, asi mufananidzo iwoyo haurevi kuti imba tsvene yaMwari yakasvibiswa. Kunatswa kweimba tsvene kwaimirira kunatswa kwamabhuku ezvinyorwa ari muimba tsvene. Uyezve, simba roupapa harina kumbova rechiKristu, saka harina kumbopinzwa mumabhuku okutongwa kwokunzvera. Kutongwa bedzi kunozivikanwa nokuda kwoupapa ndiko kutongwa kwokuitwa kwehasha dzaMwari.
The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?
“මැදිහත් හස්ත” ද “විනාශ කරවන පිළිකුල පිහිටුවන්නට” යුතු වූයේ, එය කුමන බලයක් වන්නේද? පාප් පදවිය පිහිටුවූයේ කුමන බලයක්ද? තවද, තිස්එකවන වාක්යයේ ආරම්භයෙහිම පාප් පදවිය උදෙසා නැගී සිටියේ කුමන බලයද?
The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.
Avasina kudzidza muAdventism yeLaodicea vakaisa upenyu hwavo husingaperi mumaoko avanhu vakatotaurwa kuti havagoni kuverenga bhuku rakaiswa chisimbiso, vangangonzwa vakasununguka nzeve dzavo dzinoda kunzwa zvinovafadza dzichinyaradzwawo nerudzi irworwo rwekushandisa Bhaibheri rwakashatiswa; asi zvinotonyanya kusekesa kuedza kutora nhoroondo yavanofanira kuzivisa kuti vatsigire kukanganisa kwavo, voiyananisa nendima nhanhatu dzekupedzisira dzaDanieri gumi nerimwe.
In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”
Munjodzi inotungamirira kukuputsika kweSoviet Union, uko kunogona kuratidzwa sekunomiririrwa saMambo wokumaodzanyemba mundima makumi mana yaDanieri gumi nerimwe, simba rehondo reUnited States rakasimudzira upapa, sezvo Ronald Reagan akaumba mubatanidzwa wakavanzika nomupikikristu wezviporofita zveBhaibheri. Nokuita kudaro, zvakaratidza kuti kupikisa kupi nokupi kwechiPurotesitendi kumuka kweupapa kwakanga kwadzorwazve muUnited States, sezvinofananidzirwa nokubviswa kwekupikisa kwechihedheni mugore ra508. Mambo wokumaodzanyemba (upapa) mundima iyi akatanga atsaira Soviet Union muna 1989, uye akazviita achibatana nengoro dzokurwa nehama, zvinomiririra simba rehondo reUnited States, uyewo nesimba rehupfumi reUnited States sezvinomiririrwa nezvikepe.
The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.
យូណៃធីដ్ ស្តេត គឺជា «ដៃទាំងពីរ» ដែលបានឈរឡើងគាំទ្រសាសនាប៉ាប។ ប្រូតេស្តង់តិ즘ត្រូវបានដកហូតចេញទៅ ដូចដែលការតស៊ូរបស់សាសនាពហុទេវនិយមត្រូវបានបង្ក្រាបនៅត្រឹមឆ្នាំ 508។ នៅក្នុងខ 41 យូណៃធីដ် ស្តេត នឹងត្រូវសាសនាប៉ាបយកឈ្នះ ហើយរដ្ឋធម្មនុញ្ញរបស់យូណៃធីដ် ស្តេត ដែលជាគេហដ្ឋានបរិសុទ្ធនៃកម្លាំងរបស់យូណៃធីដ် ស្តេត នឹងត្រូវបំផ្លាញ ដ្បិតយូណៃធីដ် ស្តេត ដំឡើងស្តេចខាងជើង (សាសនាប៉ាប) ឡើងលើបល្ល័ង្កនៃផែនដី ដូចដែលរ៉ូមបែបពហុទេវនិយមបានធ្វើនៅឆ្នាំ 538។ ប្រសិនបើអ្នកកំពុងអានអត្ថបទនៅលើគេហទំព័រនេះ នោះអ្នកអាចទាញយកទស្សនាវដ្តី The Time of the End ហើយអានការបកស្រាយដ៏ពិស្តារជាងនេះអំពីខប្រាំមួយចុងក្រោយនៃដានីយ៉ែល ១១ ប៉ុន្តែឥឡូវនេះ យើងគ្រាន់តែកំពុងកំណត់ឲ្យឃើញថា ការកំណត់អត្តសញ្ញាណ «the daily» ថាជាកិច្ចបម្រើក្នុងទីបរិសុទ្ធរបស់ព្រះគ្រីស្ទ គឺជាការអនុវត្តន៍និមិត្តសញ្ញាដោយខុសឆ្គង។ យើងកំពុងធ្វើដូច្នេះ ដើម្បីបង្ហាញថា ការអនុវត្តខុសឆ្គងនោះត្រូវបាននាំមកលើអាដវែនទីសនិយមឡាវឌីសេដោយការកុហកដែលបានធ្វើឡើងដោយចេតនា។
We will continue to consider the prophetic lie in the next article.
Ticharamba tichiongorora nhema yechiporofita muchinyorwa chinotevera.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Hatina nguva yokurasa. Nguva dzokutambudzika dziri mberi kwedu. Nyika yava kuvhundutswa nomweya wehondo. Nokukurumidza zviitiko zvokutambudzika zvakataurwa muzviporofita zvichaitika. Chiporofita chiri muchitsauko chegumi nerimwe chaDanieri chava pedyo nokuzadzikiswa kwacho kwakakwana. Zvakawanda zvenhoroondo zvakaitika mukuzadzikiswa kwechiporofita ichi zvichadzokororwa.”
“In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 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. 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. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Mundima rechi makumi matatu panotaurwa nezvesimba iro ‘richashungurudzika, rigodzoka, uye richava nehasha pamusoro pesungano tsvene; ndizvo zvarichaita; richatodzoka, richawirirana navaya vanorasa sungano tsvene. Uye mauto achamira parutivi rwaro, uye achasvibisa nzvimbo tsvene yesimba, uye achabvisa chipiriso chezuva nezuva, uye achaisa chinonyangadza chinoparadza. Uye avo vanoita zvakaipa pamusoro pesungano achavaodza mwoyo nokuvanyengera; asi vanhu vanoziva Mwari wavo vachava nesimba, uye vachaita mabasa makuru. Uye avo vane kunzwisisa pakati pavanhu vachadzidzisa vazhinji; kunyange zvakadaro vachawira nomunondo, nomurazvo womoto, nokutapwa, nokupambwa, mazuva mazhinji. Zvino kana vachiwira, vachabatsirwa norubatsiro ruduku; asi vazhinji vachanamatira kwavari nokuvanyengera. Uye vamwe vavo vane kunzwisisa vachawira, kuti vaedzwe, uye kuti vanatswe, uye kuti vacheneswe, kusvikira kunguva yokupedzisira: nokuti kuchiri kwenguva yakatarwa. Uye mambo achaita sezvaanoda; uye achazvikudza, uye achazvikurisa pamusoro pamwari mumwe nomumwe, uye achataura zvinhu zvinoshamisa pamusoro paMwari wavamwari, uye achabudirira kusvikira kutsamwa kwapera: nokuti zvakatarwa zvichaitwa.’ Danieri 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Maono yanayofanana na yale yaliyoelezwa katika maneno haya yatatukia. Tunaona ushahidi kwamba Shetani anapata upesi mamlaka juu ya akili za wanadamu wasio na kumcha Mungu mbele yao. Wote na wasome na kuelewa unabii wa kitabu hiki, kwa maana sasa tunaingia katika wakati wa taabu ulionenwa juu yake:
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘නියමිත කාලයේදී ඔබගේ ජනතාවගේ පුත්රයන් උදෙසා සිටින මහ ප්රධානියා වූ මිකායෙල් නැඟී සිටිනු ඇත. එවිට ජාතියක් ඇති වූ දා සිට ඒ කාලය දක්වා කිසිදා නොවූ පීඩාවේ කාලයක් ඇතිවනු ඇත. එහෙත් ඒ කාලයේදී පොතෙහි ලියා ඇති බවට සොයාගනු ලබන ඔබගේ ජනතාවගෙන් සෑම එකෙකුම ගළවනු ලබනු ඇත. භූමියේ දූළි තුළ නිදන අයගෙන් බොහෝ දෙනෙක් අවදිවනු ඇත; සමහරු සදාකාල ජීවනයටද, සමහරු ලජ්ජාවටත් සදාකාල නින්දාවටත්ය. ප්රඥාවන්තයෝ ආකාශ මණ්ඩලයේ ප්රභාව මෙන් බැබළෙති; බොහෝ දෙනා ධර්මිෂ්ඨකමට හැරවන්නෝ තාරකා මෙන් සදාකාලයටම බැබළෙති. එහෙත්, ඕ දානියෙල්, වචන වසා තබා, පොත අවසාන කාලය දක්වා මුද්රාකර තබන්න. බොහෝ දෙනෙක් මෙතැනින් එතැනට දිවයනු ඇත, දැනුම වැඩිවනු ඇත.’ දානියෙල් 12:1–4.” Manuscript Releases, අංක 13, 394.