Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Avo vakadanwa kuti vave pakati pezana rimwe namakumi mana nezviuru zvina, zvino vari mukusefwa kwavo kwekupedzisira, uye nzira iyi inzira yokuedzwa yakavakirwa pakuumbwa komufananidzo wechikara. Nzira yokuedzwa inotanga neimba yaMwari, nokuti kutonga kunogara kuchitangira paimba yaMwari; uye shure kwaizvozvo rimwe boka raMwari rinotarisana nenzira iyoyo yokuedzwa yakafanana chose. Zvichida chimiro chouporofita chinokosha zvikuru uye chine uremu hukuru pakuumbwa komufananidzo wechikara ndechokuti chinoitika kaviri: kutanga muUnited States, zvinozotevera munyika yose. Muuporofita izvi zvinoreva kuti mufananidzo wechikara munyika ndiyo kuratidzwa kwekupedzisira komufananidzo wechikara; naizvozvo, chero mufananidzo wokufananidzira womufananidzo wechikara wakauya usati wauya mufananidzo wechikara munyika, wakanga uchingova mumvuri waifananidzira chinhu chaicho.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Urongwa rwakatangira paimba yaMwari musi wa11 Gunyana 2001. Zuva iroro rakanga rafananidzirwa na11 Nyamavhuvhu 1840, apo mutumwa waZvakazarurwa chitsauko chegumi akaburuka aine kabhuku kaduku kakazaruka muruoko rwake. Mutumwa wechitsauko chegumi paakaburuka akazivisa kuti kutongwa kwechiPurotesitendi kwakanga kwatotanga. Ani naani anotongwa naMwari, anotanga ayambirwa mberi Naye, uye kusimbiswa kwenzira yaMiller pakuronga nguva kwakawedzera uremu pakuverenga kwake pamusoro pekutongwa kweKuuya Kwechipiri. Kuedzwa kwevaPurotesitendi kwakanga kwatotanga kubva pa11 Nyamavhuvhu 1840, uye pakazosvika 1844 vaPurotesitendi vakanga vava vanasikana veRoma. Nguva ya1840 kusvika 1844 inofananidzira nguva ya11 Gunyana 2001, kusvikira kumutemo weSvondo uri kuuya nokukurumidza.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
Iyo mizinga miviri yenguva yakamirirwawo kubva parubhabhatidzo rwaJesu apo Mweya Mutsvene wakaburuka kusvikira pamuchinjikwa. Iyo mizinga mitatu yenguva yose yakafananidzirwawo nemakore zana nemakumi maviri akapiwa nyika yakanga iripo Mafashamo asati auya, achitungamirira kuMafashamo. Nguva dzose panowanikwa shoko renyevero rinoratidza kutongwa kwenhoroondo iyoyo chaiyo. Kune zvakare nhoroondo dzinoyera dzinobata nguva iyi chaiyo mumazuva okupedzisira.
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
Nowa akaparidza kwamakore zana namakumi maviri, ipapo kutonga kwemafashamo kukasvika. Kristu akaparidza kwamazuva ane chiuru namazana maviri namakumi matanhatu, ipapo kukauya kutonga kwemuchinjikwa. Shoko reyambiro raJohani Mubhabhatidzi rakapiwa simba parubhabhatidzo rwaKristu, uye ipapo Jesu akatungamirirwa murenje kwamazuva makumi mana. Mazuva iwayo makumi mana, pamwe chete nemiedzo mitatu yakatevera pakuguma kwamazuva makumi mana iwayo, zvinodzidzisa kuti kana shoko rapiwa simba, sezvinoratidzwa nokuburuka kwechiratidzo chitsvene, chakadai soMweya Mutsvene parubhabhatidzo Rwake, uye kuburuka kwengirozi dzose dziri mbiri dzaZvakazarurwa zvitsauko gumi negumi nesere—nzira yokuedzwa inenge yatanga. Kana chiratidzo chokudenga chaburuka, shoko rokutonga rinoparidzwa kuna avo vanenge vava ivo vari kutongwa rinopiwa simba, uye boka chairo riri kutongwa rinobva rapinda munguva yakatarwa iyo inongopera chete pakuvharwa kwenguva yavo yenyasha.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Mutsara waJesu unoratidza nguva mbiri dzekupupura. Yokutanga yakanga iri kupupura kwake pachake kwemazuva ane chiuru chimwe namazana maviri namakumi matanhatu, uyezve kupupura kwake ari pamberi pevadzidzi vake kwemamwe mazuva ane chiuru chimwe namazana maviri namakumi matanhatu kusvikira Stefano atakwa nematombo.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Nakon toga,” reče anđeo, „utvrdiće savez s mnogima za jednu sedmicu [sedam godina].” Tokom sedam godina nakon što je Spasitelj započeo svoju službu, evanđelje je trebalo da se propovijeda naročito Jevrejima; tri i po godine od samoga Hrista, a potom od apostola. „A usred sedmice ukinuće žrtvu i prinos.” Danilo 9:27. U proljeće 31. godine po Kr., Hristos, istinska žrtva, bio je prinesen na Golgoti. Tada se hramski zastor razdera napola, pokazujući da su svetost i značaj žrtvene službe iščezli. Došlo je vrijeme da prestanu zemaljska žrtva i prinos.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Vhiki imwe—makore manomwe—yakaguma muna A.D. 34. Ipapo, nokutakwa kwaStefano nematombo, vaJudha vakazosimbisa zvachose kuramba kwavo vhangeri; vadzidzi vakapararira nokuda kwokutambudzwa “vakapota pose vachiparidza shoko” (Mabasa 8:4); uye nguva pfupi shure kwaizvozvo, Sauro mutambudzi akatendeuka, akava Pauro, muapostora kuvaHedheni.” The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Mutsara waNoa, waKristu, weMillerites, uye wezana ramakumi mana nezvina zvuru, zvose zvinopa uchapupu hwenguva umo vanhu vakanangwa chaivo vanoedzwa neshoko reyambiro. Kusimbiswa kweshoko kunoratidza kutanga kwenguva yokuedzwa, iyo inozoguma nekuvharwa kwenguva yenyasha dzevanhu ivavo vakanangwa. Mumutsara wouporofita waJesu munozivikanwa nguva mbiri dzokupupura. Nguva mbiri idzodzo dzokupupura dzinomiririra mashoko maviri eyambiro anomiririrwa nengirozi yakaburuka musi wa11 Gunyana 2001, iyo yakazadzisa Zvakazarurwa 18:1–3, uye iyo yakazoteverwa nezwi rechipiri rendima 4 zvichienda mberi muchitsauko chegumi nesere.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Saka basi, katika kazi ya mwisho ya kuionya dunia, miito miwili iliyo tofauti inatolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Umeanguka, umeanguka Babeli, mji ule mkuu, kwa sababu amewanywesha mataifa yote mvinyo ya ghadhabu ya uasherati wake.’ Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, ‘Tokeni kwake, enyi watu wangu.’” Review and Herald, December 6, 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
Nthaŵi yakwamba ni chiweruzo icho chikwamba na nyumba ya Chiuta, ndipo pamanyuma pa dango la Sabata la pa Sande ilo lili pafupi kwiza, nthaŵi yachiŵiri ya chiweruzo yikwamba na chenjezgo lakuti ŵafume mu Babuloni. Mzere wa Khristu kufuma pa ubatizo Wake m’paka pa mphinjika ukuimira nyengo kufuma pa Seputembala 11, 2001 kufika ku dango la pa Sande mu United States, ndipo nyengo yakufuma pa dango la pa Sande mu United States m’paka pa malo apo mtundu uliwose ukukakamizgika kuzomera Sande nga ni Zuŵa la Kusopa la pa Charu Chose ni nthaŵi iyo yikumalira para mtundu waumaliro chomene wajilambika.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Nguva iyi inotanga nomurayiro weSvondo muUnited States uye inopera apo rudzi rwokupedzisira runokotamira simba roupapa. Kutanga kwenguva yechipiri kunoratidza kuguma kwenguva yokutanga, uye zvose zviri zviviri zvine mitemo yeSvondo yakanga yatoratidzwa kare muchapupu cheRoma. Murayiro wokutanga weSvondo mugore ra321 wakaunzwa nesimba reRoma yechihedheni. Murayiro weSvondo wakaunzwa nesimba rechechi youpapa unomiririrwa negore ra538. Murayiro weSvondo muUnited States ndiwo 321, uye murayiro weSvondo unosundirwa parudzi rwokupedzisira ndiwo 538. Murayiro weSvondo muUnited States unoratidza kusvika kweshoko reyambiro iro rinobva raziviswa nechiratidzo chakaumbwa navakadzingwa vaIsraeri.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Chiratidzo ichocho chegwara igore ra321, uye chinoratidza kutanga kwenguva yokuedzwa kworudzi rumwe norumwe pamusoro penyaya yeSvondo. Nguva iyoyo inopera apo rudzi rwokupedzisira runokotamira Roma, uye chiitiko ichocho chakafananidzirwa nechiratidzo chegwara chegore ra538. Nguva inobva muna 321 kusvikira kuna 538 yakafananidzirwa nenguva inobva pamuchinjikwa kusvikira pakutakwa kwaStefani namabwe. Stefani paakanga achitakwa namabwe akaona Kristu amire munzvimbo tsvene yokudenga, zvichifananidzira nguva iyo Mikaeri anosimuka pakuguma kwenguva yokuedzwa kwavanhu.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
Septemba 11, 2001 inoratidza kusvika kweyambiro yendima nhatu dzokutanga dzechitsauko chegumi nesere, uye yakasimbiswa nechirevo chakaiswa pachena nomuporofitakadzi Ellen White, uyo akati kana zvivako zvikuru zveGuta reNew York zvikawiswa pasi nokubata kwaMwari, ipapo ndidzo ndima nhatu idzodzo dzaizozadzikiswa. Yakaratidzwawo nePatriot Act, icho chaiva chiratidzo kuna avo vakanga vachida kuona; kuti nheyo yomutemo weChirungu inoti munhu haana mhosva kusvikira aratidzwa kuva ane mhosva, yakaiswa parutivi nokuda kwomutemo weRoma, unoti munhu ane mhosva, kusvikira aratidzwa kuva asina mhosva.
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
Patriot Act yakaratidza kutanga kwekutongwa kweAdventizimu yeSeventh-day yeRaodhikia. Nguva iyoyo inoguma pamutemo weSvondo muUnited States. VaAdventisti veSeventh-day veRaodhikia avo vanobudirira kupfuura nenguva iyoyo yekusefa, vachazopa shoko reyambiro riri mundima yechina yechitsauko chegumi nesere, iro rinopera norudzi rwokupedzisira runopfugamira Roma. Nguva iyoyo inotanga nemutemo weSvondo muUnited States uye inoguma nomutemo wokupedzisira weSvondo.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
Kana tikasanzwisisa chokwadi chokuti kune mifananidzo miviri yechikara inosimbiswa nezvapupu zvinopfuura zviviri, ipapo tichasanzwisisa basa rinomiririrwa nendima nhatu dzokutanga dzaZvakazarurwa chitsauko gumi nesere rakatanga muna 2001, pamwe chete nebasa rinotanga mundima yechina yechitsauko gumi nesere.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Patinoshandisa kuzivikanwa kwakananga kwaSista White kwekudzika kwengirozi yaZvakazarurwa gumi nesere muna 1888, pamwe nekuisa kwake ngirozi imwe cheteyo munguva inouya, tinoona kuti 1888 inomiririra 2001. Ngirozi yaZvakazarurwa, inovhenekera nyika nekubwinya kwayo, yakaburuka pamisangano yeMinneapolis muna 1888, uye yakazviitawo zvakare apo zvivakwa zvikuru zveGuta reNew York zvakawira pasi.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Nguva kubva pakubhabhatidzwa kwaKristu kusvikira pamuchinjikwa, nenguva kubva pana 11 Nyamavhuvhu 1840 kusvikira pana 22 Gumiguru 1844, pamwe nenguva yemakore zana nemakumi maviri aNoa, zvinopa zvapupu zvitatu zvenguva yekutongwa. Gore ra1888 rinopa chapupu chekuratidzwa kwekumukira kwakanyorwa pamisangano yeMinneapolis, uye Noa anoratidza kubviswa kweMweya Mutsvene kubva kune avo vakaramba shoko. Kumukira kwevanhu vekare vasati vafukidzwa nemafashamo, pamwe chete nekumukira kwevatungamiri vekereke muna 1888, zvose zvinoenderana nenhoroondo yaKora, Dhatani naAbhiramu munhoroondo yaMosesi, iyo mutumwa akaudza Hanzvadzi White kuti yakanga ichidzokororwa muMinneapolis.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Kubva paMutemo wePatriot kusvika pamutemo weSvondo muUnited States kunomiririra nguva yokuedzwa kweLaodicean Seventh-day Adventism. Kupandukira shoko reyambiro rinoparidza kutongwa kwavo kunoratidza kubviswa kweMweya Mutsvene, uye nokudaro kudururwa kwekunyengedzwa kune simba pamusoro pevasakarurama, mhandara mapenzi, venhoroondo iyoyo. Chisimbiso chokupandukira chiri panhume yakasarudzwa, sezvinomiririrwa naNoa, Mozisi, Vakuru Jones naWaggoner, uye zvechokwadi Sista White. Kupandukira shoko reyambiro uye mutumwa wenhoroondo iyoyo kwakavakirwa pa“mafuta” ari munhoroondo yomufananidzo wemhandara gumi.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Avo vanopa shoko reyambiro vanozviita nokuti vane “mafuta,” ayo ariwo shoko reyambiro iroro. Naizvozvo, kusiyaniswa kwemapoka maviri aya kunokonzerwa nokushandiswa kwakarurama kwemitemo yekududzira zviporofita yakagamuchirwa navaya vaive mubato rengirozi yokutanga neyechipiri, inomiririrwa semitemo yaMiller yokududzira, uyewo nemitemo yekududzira zviporofita yakagamuchirwa nebato rengirozi yechitatu.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic word.
ហេតុនេះ ការសាកល្បងដែលត្រូវបានតំណាងថាជា «ការបង្កើតរូបសត្វតិរច្ឆាន» នោះ ត្រូវតែជាការសាកល្បងដែលពាក់ព័ន្ធនឹងរបៀបដែលរូបសត្វតិរច្ឆានត្រូវបានបង្កើតឡើងនៅក្នុងព្រះបន្ទូលទំនាយរបស់ព្រះ។
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
Kubva paPatriot Act muna 2001, iyo yakafananidzirwa neBlair Bill muna 1888, iyo yakafananidzirwa neDeclaration of Independence muna 1776, iyo yakafananidzirwa nerubhabhatidzo rwaKristu, urwo rwakafananidzira Nyamavhuvhu 11, 1840, zvose zvinotsigira chokwadi chokuti nzira yokuedzwa yokutonga inotanga neshoko reyambiro rakapiwa simba rinofanira kutorwa muruoko rwengirozi, uyezve rodiwa.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Fundiso yechiporofita inozivisa United States se“vapambi vevanhu vako” inovhiringidza pfungwa dzinoverengeka maererano nemafungiro ayo, uye pfungwa idzodzo kazhinji ndidzo humbowo hweMagwaro hwakananga zvikuru pakusimbisa zvikamu zvekuumbwa kwemufananidzo wechikara. Nzira yokuratidza nayo chokwadi chokuti muedzo uyu ndewechimiro chechiporofita ndeyokushandisa mitemo yakakosha yechiporofita kuratidza chokwadi chinongonzwisiswa chete kana ukagamuchira Roma sechiratidzo chinomiririrwa ne“vapambi vevanhu vako.”
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Mufananidzo uyu wakatorwa mumitsara mishanu yenhoroondo iri mukati meAdventism, umo makaitika gakava pamusoro peRoma sechiratidzo. Zvino tiri munhoroondo yekupedzisira, kana kuti yechitanhatu, pakati penhoroondo idzi dzine gakava, uye gakava riripo zvino rakafanana chaizvo negakava rinomiririrwa pachati ya1843.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
Zviri nyore kuona chokwadi ichi kana ukashandisa nemazvo mitemo yechiporofita. Mutemo wechiporofita unofanira kushandiswa ndewokuti zviratidzo zvine zvinorehwa zvinopfuura chimwe, uye zvinorehwa zvazvinoshandisa mundima zvinofanira kusimbiswa nendima yacho pachayo. Mambo weSiria, Antiochus III Magnus, akazadzisa hondo yendima yegumi yechitsauko chegumi nerimwe chaDhanieri, uye akazadzisa hondo yeRaphia mundima dzegumi neimwe negumi nembiri, uye akazadzisa hondo yePanium mundima yegumi neshanu. Gakava rechiMillerite rakamirwa pachati ya1843 raiva rokuti maonero enhema echiPurotesitendi aiti “makororo” aiva Antiochus Epiphanes, panguva imwe chete richitsigira chokwadi chokuti “makororo” akanga ari chiratidzo cheRoma.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Mavhesi egumi kusvika pagumi neshanu akatanga kuzadziswa munhoroondo yaAntiochus III Magnus; naizvozvo mavhesi iwayo, pamwe nekudzokororwa kwawo kwakazotevera munhoroondo, zvinopa zvapupu zviviri zvekuzadziswa kwemavhesi iwayo mumazuva okupedzisira, nokuti vaporofita vose vakataura zvakanangana zvikuru nemazuva okupedzisira kupfuura mazuva avairarama maari.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Pamwe chete nemurau wakasimbiswa pamusoro pokuti uchapupu hwomuporofita hunofanira kushandisirwa kupi, tinewo Hanzvadzi White uyo akanyora zvakananga kuti “nhoroondo zhinji dzakaitika mukuzadziswa kwechiporofita ichi [Danieri chitsauko chegumi nerimwe] dzichadzokororwa.” Antiochus III Magnus anomiririra United States sehondo inomiririra Roma yepapa. MaPurotesitendi akapikisa kuti vapambi vakanga vafananidzira mumwe Antiochus, asi vaMillerite vaiziva kuti yaiva Roma. Parizvino rimwe divi rinoratidza United States sevapambi, uye rimwe divi rinobatirira pachokwadi chokutanga.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Kana mutemo unorondedzera kuti zviratidzo zvine zvinoreva zvinopfuura chimwe, uye kuti zvinoreva zvacho zvinofanira kutsamira pamamiriro azvinoshandiswamo, zvino kuzivisa United States sevapambi kunoenderana nekuzivisa kwakaita maPurotesitendi Antiochus sevapambi; asi zvino Antiochus chiratidzo cheUnited States mumazuva okupedzisira.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Muktadha wa kifungu hicho unalishughulikia moja kwa moja swali la ni mamlaka gani hujiinua ili kuithibitisha njozi; hivyo basi, kuweka mkazo juu ya ukweli huu kunastahili. Kunastahili kwa ushuhuda wa mashahidi wengi, kwa maana mistari mingine ya kihistoria ya pambano kuhusu Rumi kama ishara hutambulisha ukweli huohuo. Ukweli huo ni kwamba wale walio upande usio sahihi wa suala hili, bila kukosa, huiweka Marekani mahali pa Rumi. Lakini ikiwa huna nia ya kukubali kwamba alama zina maana zaidi ya moja, au ikiwa unaamini hivyo ndivyo zilivyo, lakini hujazoea vya kutosha kuwa na imani kamili katika kanuni hiyo, basi itakuwa karibu haiwezekani kwako kufuatilia mantiki ambayo sasa itawekwa katika matumizi.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Mphamvu iliyonse ya nyanga ziwiri imayimira United States m’masiku otsiriza. France ndi mphamvu ya mbali ziwiri yoyimiridwa ndi Sodomu ndi Aigupto. Chisilamu nachonso chimayimira United States, pakuti United States ndi mneneri wonyenga poyerekeza ndi mphamvu ya upapa amene ali Jezebeli. United States ndi Salome wogonjera Herodiya. Balaamu nayenso ndi chizindikiro cha mneneri wonyenga, ngakhale kuti nkhani yake ndi yovuta kuposa kungokhala mneneri wonyenga basi.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Unabii wa Balaamu, ambao uliandikwa baada ya kuibariki Israeli mara tatu, unahusishwa na Uislamu kwa njia mbalimbali. Punda ni ishara ya Uislamu, wala huwezi kumwondoa punda aliyenena katika simulizi la Balaamu. Mamajusi kutoka mashariki waliokuja kumsujudia mtoto Yesu waliongozwa na unabii wa Balaamu. Uislamu wa ole tatu za Ufunuo sura ya tisa humwakilisha nabii wa uongo Mohammed.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Kana muchinzwisisa kuti zviratidzo zvine zvazvinoreva zvinopfuura chimwe, ipapo zvirokwazvo muchanzwisisawo kuti zvokwadi zhinji dzakakosha zvikuru zvokuti dzinomiririrwa nezviratidzo zvakasiyana-siyana. Chiratidzo chinosimbisa chiono chiratidzo cheRoma, naizvozvo zviri pachena kuti Roma yaizova dingindira guru mukati meuprofita hweBhaibheri hwose. Chimwe chiratidzo chekare, chinozivikanwa uye chakasimbiswa cheRoma ndimambo wokumusoro muna Dhanieri chitsauko chegumi nerimwe. Mambo wokumusoro anosvika kumugumo wake asina anomubatsira isimba rouPapa, kereke yeRoma, papa weRoma, munhu wechivi.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
Mu mimpaka ya Uriah Smith, havhi zvakadanwa kuti mambo wokumusoro mundima ye makumi matatu nenhanhatu aiva France, uye mambo wokumusoro mundima ye makumi mana aiva Turkey. Zvose France neTurkey zviratidzo zveUnited States mumamiriro akasiyana, asi sezvakaita maProtestanti, uye sezvazvakaita nanhasi, mukupokana kwaSmith akaramba chokwadi chokuti mambo wokumusoro chiratidzo cheRoma Yemazuva Ano, ndokuti chiratidzo cheRoma chaimiririrwa nechiratidzo cheUnited States murudzi rweFrance, uye zvakare kuti chiratidzo cheRoma chaiva chiratidzo cheUnited States sezvakamiririrwa murudzi rweTurkey.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Muktadha parizvino ine mitsetse mitatu; nhoroondo yeMillerite, nhoroondo yaUriah Smith, nezviri pano zvino. Mune imwe neimwe yemienzaniso iyoyo mune gakava pamusoro pechiratidzo cheRoma, chinonyanyisa kushandiswa zvisizvo nokuda kwekusanzwisisa Roma sechiratidzo cheUnited States.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Mstari wa mabishano kuhusu “sadaka ya kila siku” katika kitabu cha Danieli unadumisha mkazo huohuo kabisa wa kupinga ukweli kuhusu ishara ya Roma, ingawa katika historia hii kuna baadhi ya tofauti muhimu za kimaana.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
Ukuthethwa komfanekiso wesiprofetho sika-Uriah Smith kwaholela abalandeli bakhe ekusebenziseni ngokungafanele inhlupho yesithupha esahlukweni seshumi nesithupha seSambulo. Inkinga enkulu ekusetshenzisweni kukaSmith kwesahluko seshumi nesithupha, ngaphandle komzamo wakhe wokusebenzisa konke ngokwezwi nezwi, ngesikhathi lapho konke kufanele kusetshenziswe ngokomoya, kwaba ukwehluleka kwakhe ukubona ukwakheka okuqondile kwenhlangano ehlanganisa kathathu udrako, isilo, nomprofethi wamanga. Ngokufaka esikhundleni sencazelo yeqiniso yezimpawu izincazelo ezivela ekuhumusheni komuntu siqu, ukucabanga kukaSmith kuvala amandla okubona ukuthi le nhlangano ephindwe kathathu yakhiwa kanjani; futhi indlela eyakhiwa ngayo “iyisivivinyo esikhulu sabantu bakaNkulunkulu okuyokwahlulelwa ngaso insindiso yabo yaphakade.”
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
Ukuhle kusetjentiswa kabi kwetifanekiselo teRoma kuyimizamo yaSathane yekuvimbela bantfu baNkulunkulu bemalanga ekugcina kutsi babone hhayi iRoma yesimanjemanje kuphela, kodvwa nendlela iRoma yesimanjemanje lehlanganiswe ngayo. Sidzingo sekubona timphawu tesiprofetho letihambisana nekuhlanganiswa kweNhlangano Yetive, emandla obupapa, ne-United States siphetse imiphumela yaphakadze.
In the book of Daniel there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied Second Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in Second Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
Mubhuku raDanieri mune muedzo wakasarudzika unosimbisa kukosha kwekuziva hukama huripo pakati pemasimba matatu aya, uye mune rimwe bhuku raZvakazarurwa mune mumwewo muedzo wakasarudzika unosimbisa pfungwa idzodzo dzimwe chete. “Zvezuva nezuva” mubhuku raDanieri zvakanzwisiswa kuti zvaimirira Roma yechihedheni naWilliam Miller paaidzidza VaTesaronika Wechipiri. Miller akanzwisisa kubva mutsananguro yehukama hwechiporofita pakati peRoma yechihedheni neRoma yepapa iri muna VaTesaronika Wechipiri kuti shoko rokuti, “zvezuva nezuva,” raiva chiratidzo cheRoma yechihedheni, uye saka chinonyangadza chinoparadza chaizova Roma yepapa.
The point we are underscoring though is that in Second Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Zvisinei zvatiri kusimbisa ndezvekuti muna VaTesaronika Wechipiri ukama huripo pakati peRoma yechihedheni neRoma yepapa hunoiswa mumamiriro ezvinhu anodzidzisa kuti kana ukasanzwisisa ukama hwemasimba iwayo maviri, unogamuchira kunyengerwa kukuru, uye unorasika nokusingaperi.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Ichi ndicho chenjedzo chimozve chedenda rechitanhatu, umo musingaonekwi dhiragoni chete, iro raiva Roma yechihedheni muna VaTesaronika Wechipiri, nechikara, icho chaiva “munhu wechivi” mundima iyoyo, asiwo muchitsauko chegumi nenhanhatu mune muporofita wenhema. Ndima iyi iri kusimbisa kukosha kwekuziva hukama hwemasimba anoumba mubatanidzwa une zvikamu zvitatu weRoma yazvino uno, iro zvakare riri Bhabhironi razvino.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
Nkhani ya mphambano pa “ya tsiku ndi tsiku” ikukhudza mphambano yomweyo ya masiku otsiriza, koma imakulitsa kuzindikiritsa mphambanoyo mwa kuwonjezera kufunika kwa kumvetsa ubale wa mphamvu zitatu zimene zimapanga Roma Yamakono. Kukana kuona choonadi chimenechi, ndiko kudzitsimikizira kuti mphotho yanu idzakhala chinyengo champhamvu.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
Mupikano yava kuramba uriko, avo vanozivisa United States sevapambi vanoratidzika sokuti havatombokwanisi kunyange kubvuma kunzwisisa kuti nei zvichikosha kuti United States inomiririrwa kakawanda seiri pasi pesimba roupapa, panzvimbo pokuva iro simba roupapa pacharo. Njere dzomuzvarirwo dzinobvuma kuti simba rinodzora ukama mune zvematongerwo enyika, munhoroondo, muwanano, uye muuprofita hweBhaibheri, ndiro rinorangarirwa semusoro; uye musoro ndiwo unozvikudza kuti usimbise chiratidzo, wobva wawira.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
Mantiki inotara United States sembavha haigoni kushandisa nhoroondo yakamirisirwa, uye yakazozadzikiswa, kubva muna 321 kusvika muna 538. Chiratidzo cheUnited States chinofanira kutanga chawa chisati chazarurwa “munhu wechivi.” “Munhu wechivi” anozarurwazve mumazuva okupedzisira, uye asati azviita, United States inofanira kutanga yawa.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
Mutemo weSabata muUnited States haurati kuti United States iRoma yemazuva ano, asi hunoratidza kuti kuparara kwenyika kwasvika, uye kuti United States yabatana zvachose kubva pakururama. Roma yemazuva ano inoziviswa apo United States inowira pakusiya kwayo paMutemo weSabata isimba repapa, iro ipapo ipapo rinenge rangokunda shamwari yarwo, muporofita wenhema.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from Second Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
“Mazuva ose” ari mubhuku raDanieri uye hukama hwawo neshoko raWilliam Miller, pamwe chete nekukosha kwekunzwisisa kwaMiller kwakatorwa muna 2 VaTesaronika chitsauko 2, uye yambiro yokuchengeta nguo dzako mudenda rechitanhatu, zvose zvinoratidza zvinhu zvinobva mumakakatanwa iwayo zvinobata nyaya dziripo zvino.
The warning of Second Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
Yambiro yeTsamba yechipiri yaVaTesaronika, chitsauko chechipiri, pamusoro pamazuva okupedzisira, inoreva boka rinotora United States sechiratidzo, asi richiramba kutungamirirwa nechiedza chinotaura nezvehukama hweUnited States neRoma yepapa. Mukuita izvi vachazoona ukama husingori hweRoma yepapa neUnited States chete, asiwo hweUnited Nations, simba reshato reZvakazarurwa chitsauko chegumi nenhanhatu.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic word in its elaboration of the relationship of these three powers in the last days.
Saka zvinoitawo kuna Uriah Smith, A.G. Daniells, naW.W. Prescott, avo Sister White vakaratidza kuti vakanga vasingagoni kufunga vachibva pachikonzero vachisvika pamhedzisiro, ndizvo zvazvakaitawo kuna avo vanoramba kutungamirirwa negwara reshoko raMwari rechiporofita mukutsanangura kwaro ukama hwemasimba matatu aya mumazuva okupedzisira.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in Second Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristic of the United States that would expose their erroneous concept, and possibly bring them to the light.
Sengezvokutanga, razvino, uye dzokupikisana kwaUriah Smith, kupokana pamusoro pehukama hwemasimba matatu sezvaanomiririrwa muna 2 VaTesaronika uye padenda rechitanhatu kunoratidza dudziro yomunhu oga inonongedzera kuUnited States, asi ichiramba kuona humwe hunhu hwouporofita hweUnited States hwaizofumura pfungwa yavo yakarasika, uye pamwe nokuvatungamirira kuchiedza.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
Septemba 11, 2001 yati yapita, kukanganisana pamusoro pezvipembenene zvina zvaJoeri kwakamuka. Chokwadi ndechokuti zvipembenene izvozvo zvaimirira kuderera kwemweya kwaifambira mberi kwekereke yeLaodikia yeSeventh-day Adventist, kubudikidza nekupinzwa kwedzidziso yeKaturike neyePurotesitendi vakatsauka. Zvakare, kushandiswa kwakarurama kwezvipembenene zvina ndiko Roma, asi dudziro yomunhu oga yakati yaiva Islam, iyo iri chiratidzo chomuporofita wenhema, uye naizvozvo chiratidzo cheUnited States. Mutsara pamusoro pomutsara, makakatanwa anobva munhoroondo yeAdvent atangobva kutariswa nesu, ose anotaura kuchokwadi kumwe chete.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Upande usio sahihi, kwa mashahidi wanne, unawatambulisha wanyang’anyi kuwa ni Marekani, na kwa mashahidi wawili ufahamu wa upande usio sahihi kuhusu Marekani kama ishara si sahihi. Wagombea wa siku za mwisho wa Mungu wa kuwa miongoni mwa wale mia moja arobaini na nne elfu sasa wako katika jaribu la kinabii. Hili si jaribu linalotimizwa kwa kupiga kura yako tu kwa upande huu au kwa upande ule. Ni jaribu linaloweza tu kwa kweli kupitiwa kwa usahihi ikiwa sheria za kinabii zitatumiwa kwa usahihi. Ili Simba wa kabila la Yuda awaamshe watu Wake wa siku za mwisho kwa ukweli kwamba hawasomi kwa kina vya kutosha, aliruhusu mafundisho ya uzushi kuingizwa.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Ukuthi kwavela imbuka phakathi kwale nhlangano kuveza ukuthi amandla ethu siqu maqondana nemithetho yokuhumusha isiprofetho abuthakathaka kunalokho obekufanele abe yikho. IRoma imisa umbono, futhi umbono wezinsuku zokugcina uwukuphakama nokuwiswa kokugcina kwenkosi yasenyakatho. Leyo “nkosi” futhi “ingumuntu wesono”, futhi “umuntu wesono” “uyimfihlakalo yobubi,” kanye nalowo “omubi.” Ungumphikukristu, ufanekiselwa ngokuthi “abaphangi babantu bakho,” futhi “uyinhloko” yeRoma Yesimanje.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Avo vanovhiringidzika mukunzwisisa kwavo kweshoko, vanokundikana kuona zvinorehwa naantikristu, zvirokwazvo vachazviisa parutivi rwaantikristu. Hapachina nguva zvino yokuti tiwirirane nenyika. Danieri amire pamugove wake nepanzvimbo yake. Zviporofita zvaDanieri nezvaJohane zvinofanira kunzwisiswa. Izvozvo zvinodudzirana. Zvinopa kunyika zvokwadi idzo munhu wose anofanira kunzwisisa. Zviporofita izvi zvinofanira kuva uchapupu munyika. Nokuzadzika kwazvo mumazuva ano okupedzisira, zvichazvitsanangura pachazvo.” Kress Collection, 105.