And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ati pandanda idzozvo vazhinji vachamukira mambo wokumaodzanyemba; navapambi vavanhu vako vachazvisimudzawo kuti vasimbise chiratidzo; asi vachawa. Danieri 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Kuzivikanwa nemazvo kwesimba remazuva okupedzisira rinomiririrwa seRoma Yemazuva Ano, uye nokudaro simba “rinosimbisa chiratidzo,” chinhu chinokosha uye chine chekuita noruponeso. Rinoratidza chimwe chikamu chemuitiro wokuedzwa wokupedzisira wezana namakumi mana nezvina ezviuru. Shoko rokuti “chiratidzo” mundima iyi ndiro shoko rimwe chetero rechiHebheru rakasarudzwa naSoromoni paakatsanangura chikonzero nei vanhu vaMwari vachiparara.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Pasingina chiratidzo, vanhu vanoparara; asi anochengeta murayiro, anofara iye. Zvirevo 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Vaporofita vose zviri kutaura zvakananga zvikuru pamusoro pamazuva okupedzisira kupfuura chero imwe nguva ipi zvayo munhoroondo inoera, uye yambiro yaSoromoni pamusoro pokudiwa kwokuva ne“chiono” inyaya youpenyu norufu. Chokwadi chinogara chichiparadzanisa uye chichibudisa mapoka maviri avanamati. Mundima iyi mune boka rinoparara uye boka rinofara richichengeta murayiro. Zvisinei, zvinofanira kucherechedzwa kuti zano raSoromoni rakaiswa mumamiriro enharo pamusoro pe“chokwadi.” Ririwo mumamiriro emufananidzo wemhandara gumi, nokuti mufananidzo wemhandara gumi ndiwo mufananidzo mukuru unorondedzera chiitiko chavanhu vaMwari mumazuva okupedzisira.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Benzi hunobudisa zviri mumwoyo make zvose; asi munhu akachenjera anozvibata kusvikira pashure. Kana mutongi akateerera nhema, varanda vake vose vanoita vakaipa. Murombo nomunhu anonyengera vanosangana pamwe chete; Jehovha ndiye anovhenekera meso avo vari vaviri. Mambo anotonga varombo nokutendeka, chigaro chake choushe chichasimbiswa nokusingaperi. Tsvimbo nokutsiura zvinopa uchenjeri; asi mwana anosiyiwa achizviitira zvaanoda anonyadzisa mai vake. Kana vakaipa vachiwanda, kudarika kunowandawo; asi vakarurama vachaona kuwa kwavo. Ranga mwanakomana wako, uye achakupa zororo; zvirokwazvo, achafadza mweya wako. Pasina chiratidzo, vanhu vanoparara; asi anochengeta murayiro, anofara iye. Zvirevo 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Sikutegemei kuelekeza kidole kwa wale ambao huenda wanashikilia uelewa tofauti wa Roma ya Kisasa kuliko nilio nao mimi. Kusudi langu ni kuonyesha kwamba Sulemani anazungumzia makundi mawili ya waabudu, ambayo anayataja kuwa ni “mtu mwenye hekima” na “mpumbavu.” “Mpumbavu” huyo pia anatambuliwa kuwa ndiye “mwovu.” Wanawali wenye hekima na wapumbavu wa mfano huo pia wanatambuliwa katika mstari wa unabii wa Danieli sura ya kumi na mbili kuwa ni wenye hekima na waovu.
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 12:10.
Vazhinji vachacheneswa, uye vachaitwa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hapana kana mumwe wevakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
Sulemani na Danieli wanapatana wao kwa wao, kwa maana ushuhuda wote wa kinabii unaafikiana katika siku za mwisho. Wenye hekima wanaelewa “kuongezeka kwa maarifa.”
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 12:3, 4.
Avo vane uchenjeri vachapenya sekupenya kwedenga; uye avo vanotendeudzira vazhinji kukururama vachapenya senyeredzi nokusingaperi-peri. Asi iwe, haiwa Danieri, vharira mashoko aya, unamate bhuku iri chisimbiso, kusvikira kunguva yokupedzisira: vazhinji vachamhanya vachienda nokudzoka, uye zivo ichawedzerwa. Danieri 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Nkhani ya khumi ikudziwitsa njira ya mayeso a magawo atatu yomwe imasefa anamwali, amene ayitanidwa kukhala m’gulu la anthu zikwi zana limodzi ndi makumi anayi ndi zinayi. M’zochitika zonsezi, njira ya kusefa ndi kuyesa imakhazikika pa funso lakuti kodi anamwaliwo amamvetsa kuchuluka kwa chidziwitso (masomphenya) komwe kunatsegulidwa pa nthawi ya mapeto mu 1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
“වසාන කාලය” යනුවෙන් සඳහන් කරනු ලබන අවසාන දිනයන්හි කාලය 1989 වසරයි; එවිට දානියෙල් 11 වන පරිච්ඡේදයේ 40 සිට 45 දක්වා පද අනාවරණය කරන ලදී. එවිට එම පදවල විෂය වන්නේ උතුරු රජුගේ අවසාන උද්ගතවීම සහ පතනය බව ස්ථිර කරනු ලැබීය. එවිට එම පදවල උතුරු රජු යනු අවසාන දිනයන්හි පාප්ප බලය බවද ස්ථිර කරනු ලැබීය. දේවප්රේරණය කිසිවිටෙකත් “Modern Rome” යන ප්රකාශය භාවිත නොකරයි. එම ප්රකාශය නිර්මාණය කළේ මා විසිනි; එය අවසාන දිනයන්හි පාප්ප බලය නියෝජනය කිරීම සඳහාය, මන්ද අනාවැකිමය වශයෙන් “modern” යන්න අවසාන දිනයන් නියෝජනය කරන බැවිනි. Ellen White කිසිවිටෙකත් “Modern Rome” යන ප්රකාශය භාවිත නොකළාය.
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
Paŋaniso panonyepa maererano nokuti mambo wokumusoro anomirirei mundima nhanhatu dzekupedzisira dzaDhanieri gumi neimwe, asi kunongova nokunzwisisa kumwe chete kwakarurama. Kunzwisisa kunoti mambo wokumusoro mundima idzodzo isimba repapa kwakabva kuzvapupu zvizhinji zvouporofita. Ndima makumi mana inotanga nokuratidza upapa huchigamuchira ronda runouraya muna 1798, zvino ndima makumi mana neimwe kusvikira kumakumi mana nenhatu dzinoratidza masimba anobatanidzwa mukuporeswa kweronda runouraya. Ndima makumi mana nenhatu inotsanangura shoko rinotsamwisa upapa uye rinotungamirira kuna ndima makumi mana neshanu apo simba repapa rinosvika kumugumo waro wokupedzisira uye wakazara. Chiratidzo chakazarurwa muna 1989 ndicho chiratidzo chokusimuka nokudonha kwekupedzisira kwesimba repapa mumazuva okupedzisira. Chiratidzo ichocho ndicho kuwedzera kwezivo kunobereka nokuratidza mapoka maviri avanonamata, zvichibva pakugamuchira kwavo kana kuramba kwavo zivo iri mundima idzodzo.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
根据那同一章——知识的增长于1989年被开启之处——“你本国的强暴人”这等“自高自大”而终必“败亡”的，正是那立定“异象”的表号。在最后的筛选中，第一个试验性的问题乃是：谁被表征为“你本国的强暴人”？因为他们就是那立定“异象”的预言性表号。强暴人是教皇权势，还是美国呢？
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Mabhuku a Danieri na Chizaruro ibhuku rimwe chetero, achimiririra zvapupu zviviri zvemutsara mumwe chete weuporofita. Danieri ndiwo mavambo uye Chizaruro ndiwo magumo, uye pamwe chete zvinomiririra zvapupu zviviri zvechokwadi chinobviswa chisimbiso panguva yekuguma muna 1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
Daniyeli anafafanua mchakato wa utakaso uliotokea wakati Simba wa kabila la Yuda alipofungua muhuri wa aya arobaini hadi arobaini na tano mwaka 1989. Wakati huo mchakato wa kujaribiwa ulianza ili kubainisha na kudhihirisha ni nani watakaokuwa “makuhani” wanaounda watu wa agano, yaani wale mia moja na arobaini na nne elfu katika siku za mwisho. Hosea anaongeza kwamba wale wanaokataa kuongezeka kwa maarifa ya siku za mwisho hawatakuwa miongoni mwa makuhani wanaounda wale mia moja na arobaini na nne elfu.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Vanhu vangu vari kuparadzwa nokushaiwa ruzivo; nokuti iwe waramba ruzivo, neniwo ndichakuramba, kuti urege kuva muprista kwandiri; sezvo wakanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako. Hosiya 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Bhuku ḽa Nzumbululo ḽi sumbedza uri nḓivho ine ya pfulululwa nahone ya landulwa nga tshigwada tshiṅwe i khunyeledza u landulwa havho hu sa athu valwa tshifhinga tsha tshenzhelo.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Zvino akati kwandiri, Usanamatidza mashoko okuprofita kwebhuku iri chisimbiso; nokuti nguva yaswedera. Uyo asina kururama, ngaaenderere mberi asingavi akarurama; naiye akasviba, ngaaenderere mberi ari mutsvina yake; naiye akarurama, ngaaenderere mberi pakururama; naiye mutsvene, ngaaenderere mberi ari mutsvene. Zvakazarurwa 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
Mbiri ya aMillerite ikuwonetsa mbiri ya zikwi zana limodzi ndi makumi anayi ndi zinayi, ndipo pamodzi aMillerite ndi zikwi zana limodzi ndi makumi anayi ndi zinayi akuimira chiyambi ndi mapeto a uthenga ndi ntchito ya angelo atatu a mu Chivumbulutso chaputala 14. Mbiri zofananazo zimazindikiritsa zochitika zogwirizana ndi kutsekedwa kwa nthawi ya chisomo. Ntchito ya mbiri ziwirizi yakhala ikuyimiridwa mwa Eliya ndi Yohane M’batizi.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.
“Na ku tetemeka, William Miller u sungule ku paluxa ka vanhu swihundla swa mfumo wa Xikwembu, a fambisa lava a n’wi yingisela hi ku tirhisa vuprofeta ku ya fika eka ku vuya ka vumbirhi ka Kriste. Hi matshalatshala hinkwawo lawa a ma endla, u kumile matimba. Kukotisa leswi Yohane Mubabatisi a twariseke ku ta ko sungula ka Yesu a tlhela a lunghiselela ndlela ya ku ta ka Yena, na yena William Miller ni lava va hlanganeke na yena va twarise ku vuya ka vumbirhi ka N’wana wa Xikwembu.” Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Ujumbe wa Wamilleri ulitambua “matukio” yanayohusiana na kufungwa kwa muda wa rehema, kama yalivyowakilishwa na Eliya na Yohana Mbatizaji.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Kwaiva kuri madikanwa kuti vanhu vamutseke kuziva njodzi yavo; kuti vakurudzirwe kuzvigadzirira zviitiko zvinorema zvakabatana nekuguma kwenguva yenyasha.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
Muna 1989, pamwe chete nokuwa kweSoviet Union, chikamu chebhuku raDanieri chaiva nechokuita nemazuva okupedzisira chakazarurwa, uye nzira yokuedzwa yakatanga. Kuedzwa uku kwakanga kwakavakirwa pakukwanisa kana kusakwanisa kwevanhu vaMwari kunzwisisa kana kuramba kuwedzera kwezivo kunomiririrwa mundima nhanhatu dzokupedzisira dzechitsauko chegumi nerimwe chaDanieri; ndima dzinotungamirira kundima yokutanga yechitsauko chegumi nembiri, inoratidza “kuvharwa kwenguva yenyasha.” Shoko re“zviitiko zvine chokuita nokuvharwa kwenguva yenyasha” rakabva razarurwa, uye basa revaya vakanga vari vakwikwidzi vokuva “vaprista” vevana zana namakumi mana nezvina vakatanga. Basa ravo raiva rokuti “vanzwisise” uye vazivise shoko rinomiririrwa mundima iyoyo. Shoko iri nebasa revana zana namakumi mana nezvina, zvaiva zvokuratidza shoko rakazarurwa kuitira kuti vamutse vanhu “kugadzirira zviitiko zvinorema zvine chokuita nokuvharwa kwenguva yenyasha.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
“Nhasi, mumweya nesimba raEria neraJohani Mubhabhatidzi, nhume dzakagadzwa naMwari dziri kukwevera kutariswa kwenyika yakatarisana nekutongwa kuzviitiko zvinotyisa zvava pedyo kuitika maererano nemaawa okupedzisira emukana wenyasha uye nekuonekwa kwaKristu Jesu saMambo wemadzimambo naIshe wamadzishe. Nenguva isipi munhu mumwe nomumwe achatongwa pamusoro pezviito zvakaitwa ari mumuviri. Nguva yokutonga kwaMwari yasvika, uye pamusoro penhengo dzechechi Yake panyika pane mutoro unorema uye unoyera wokupa yambiro kuna avo vakamira sokunge vari pamuromo chaipo pekuparara kusingaperi. Kumunhu wose pasi rose achateerera kunofanira kujekeswa pachena misimboti iri panjodzi mukurwisana kukuru kuri kurwiwa, misimboti iyo magumo avanhu vose akarembera pairi.” Prophets and Kings, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Nhoroondo yaJohani Mubhabhatidzi naKristu, pamwe chete nenhoroondo yavaMillerite, zvinoratidza shoko nebasa revane zana namakumi mana nezvina zvuru. Vose Johani naKristu vakanzwisisa shoko ravo seraimirira kuvharwa kwenguva yenyasha.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Asi paakaona vazhinji veVaFarisi neVaSadhusi vachiuya kurubhabhatidzo rwake, akati kwavari, Imi rudzi rwenyoka dzine uturu, ndiani akakunyeverai kuti mutize kutsamwa kunouya? Mateo 3:7.
Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Kristu akamiririra kuparadzwa kweJerusarema, iko kuparadzwa kumwe chete kwakanga kwatoyambirwa naJohani kuvaJudha vaipopotedzana sokuri kuuya. Jesu akashandisa kuparadzwa uku sechiratidzo che“hasha” dzinotanga paanomuka iye, saMikaeri, muna Danieri chitsauko chegumi nembiri, ndima yekutanga.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
“ခရစ်တော်သည် ယေရုရှလင်မြို့၌ မယုံကြည်ခြင်းနှင့် ပုန်ကန်တော်လှန်ခြင်းအတွင်း ခိုင်မာတင်းကြပ်သွားကာ ဘုရားသခင်၏ အပြစ်တရားအတွက် ပြန်လည်ဒဏ်ခတ်တရားစီရင်ခြင်းများကို ရင်ဆိုင်တွေ့ဆုံရန် အလျင်အမြန်ဦးတည်နေသော လောက၏ သင်္ကေတကို မြင်တော်မူ၏။ လဲကျသွားသော လူမျိုးနွယ်၏ ဒုက္ခဝေဒနာများသည် ကိုယ်တော်၏ စိတ်ဝိညာဉ်အပေါ် ဖိစီးလျက်၊ အလွန်အမင်း ခါးသီးသော ထိုငိုကြွေးခြင်းကို ကိုယ်တော်၏ နှုတ်ခမ်းမှ ပေါက်ဖွားစေခဲ့သည်။ လူသားတို့၏ ဒုက္ခဆင်းရဲခြင်း၊ မျက်ရည်နှင့် သွေးအတွင်း အပြစ်၏ မှတ်တမ်းကို ကိုယ်တော် မြင်တော်မူ၏။ မြေကြီးပေါ်ရှိ ဒုက္ခခံရသူများနှင့် နာကျင်ဆင်းရဲနေသူများအပေါ် ကိုယ်တော်၏ စိတ်နှလုံးသည် အကန့်အသတ်မရှိသော ကရုဏာဖြင့် လှုပ်ရှားတော်မူ၏။ ကိုယ်တော်သည် သူတို့အားလုံးကို သက်သာပျောက်ကင်းစေရန် အလွန်တောင့်တတော်မူ၏။ သို့ရာတွင် လူသားဒုက္ခ၏ လှိုင်းရေကို ကိုယ်တော်၏ လက်တော်ပင်လျှင် နောက်ပြန်မလှန်နိုင်ခဲ့။ သူတို့၏ တစ်ခုတည်းသော အကူအညီရင်းမြစ်ကို ရှာဖွေမည့်သူ အနည်းငယ်သာ ရှိမည်ဖြစ်သည်။ ကယ်တင်ခြင်းကို သူတို့လက်လှမ်းမီနိုင်သည့် အနီးအနားသို့ ဆောင်ကြဉ်းပေးရန် ကိုယ်တော်သည် မိမိ၏ စိတ်ဝိညာဉ်ကို သေခြင်းတိုင်အောင် သွန်းလောင်းပေးရန် အလိုရှိတော်မူ၏။ သို့သော် အသက်ကို ရရှိစေခြင်းငှာ ကိုယ်တော်ထံသို့ လာမည့်သူ အနည်းငယ်သာ ရှိမည်ဖြစ်သည်။”
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Ubukhosi bezulu bunezinyembezi! iNdodana kaNkulunkulu ongenasiphelo ikhathazekile emoyeni, ikhothamiswe usizi olukhulu! Leso senzakalo sagcwalisa lonke izulu ngokumangala. Leso senzakalo sisambulela ububi obedlulele besono; sibonisa ukuthi kunzima kangakanani, ngisho nakuMandla Angenasiphelo, ukusindisa abanecala emiphumeleni yokweqa umthetho kaNkulunkulu. UJesu, ebheka phansi esizukulwaneni sokugcina, wabona umhlaba ubanjwe yinkohliso efana naleyo eyabangela ukubhujiswa kweJerusalema. Isono esikhulu samaJuda kwakuwukulahla kwawo uKristu; isono esikhulu sezwe lobuKristu siyoba ukwenqaba kwalo umthetho kaNkulunkulu, oyisisekelo sokubusa Kwakhe ezulwini nasemhlabeni. Iziqondiso zikaJehova ziyodelelwa futhi zibenjwe njengezingelutho. Izigidi eziboshwe yisono, izigqila zikaSathane, ezimiselwe ukuhlupheka ukufa kwesibili, ziyokwenqaba ukulalela amazwi eqiniso ngosuku lokuvakashelwa kwazo. Ubumpumputhe obesabekayo! ukudideka okumangalisayo!” The Great Controversy, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Mharidzo yeyambiro yakaparidzwa naJohane Mubhabhatidzi uye zvakare naKristu yakanga iri mharidzo imwe chete yeyambiro, sezvakangodaro mharidzo yeyambiro yavaMillerite yaiva mharidzo imwe chete inoratidza zviitiko zvine chekuita nekuvharwa kwenguva yenyasha iyo zviuru zana nemakumi mana nezvina zvichaparidza. Zvapupu zvitatu; Johane Mubhabhatidzi, Kristu, navaMillerite, zvinopupura kuti basa nemharidzo yezviuru zana nemakumi mana nezvina inzira yokuedzwa inobata upenyu kana rufu, inoitwa nokuwedzerwa kwezivo kwakazarurwa muna 1989. Mharidzo yakazarurwa panguva iyoyo ndiyo chiratidzo chezuva rokupedzisira chinofanira kunzwisiswa navakachenjera kana vachizova “vaprista” vanoumba zviuru zana nemakumi mana nezvina. Kana vakwikwidzi ivavo vasinganzwisisi chiratidzo ichocho, vanozivikanwa sevakaipa, kana kuti semapenzi, uye vanoparara. Ivo navana vavo vanorambwa maererano nokuramba kwavo chiratidzo ichocho, icho chiri kuwedzerwa kwezivo.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Shoko raMwari rinoratidza kuti Roma ndiro simba rinokwidziridza iro pacharo, rinotorera vanhu vaMwari, uye zvino rinowa richisimbisa chiratidzo. Mubvunzo wokuti Roma yemazuva ano isimba roupapa here kana kuti United States ndiwo muedzo unoratidza kuti vanhu ivavo vanokwikwidza vangava mhandara dzakangwara kana kuti mhandara dzoupenzi. Muedzo uyu muedzo wechiporofita unobva mubhuku raDanieri, uyo unozosimbiswa uye wounzwa pakukwana mubhuku raZvakazarurwa. Nyaya yaRoma yemazuva ano haisi kungova kusarudza pakati pesimba roupapa kana kuti United States chete; ndiwo muedzo wokupedzisira wevane zana namakumi mana nezvina ezviuru. Muedzo wechiporofita, uye kana uchinzwisiswa nemazvo unobatanidza mumiririro yose yegadziriro yokupedzisira yokuedzwa yakaiswa mukati meuchapupu hwakasanctifaidzwa hwechiporofita hwaMwari.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Kuyedza kwenguva yaJohane Mubhabhatidzi naKristu kwakabva mubhuku raDhanieri, sezvakangoitawo kuyedza kwenguva yevaMillerite. Semuyedzo wechiporofita, nzira inoshandiswa kusimbisa chokwadi inokosha zvakafanana kuti vaya vari kuedzwa vaishandise nenzira yakarurama, sezvakangokoshawo kungobatirira pamaonero akarurama ekuti ndiani Roma yemazuva ano. Kungava kuzivikanwa kwakarurama kweRoma yemazuva ano, kana kushandiswa kwenzira yakarurama, zvinhu zviviri izvi zvemuyedzo zvakaiswa mubhuku raDhanieri. Muna Dhanieri chitsauko 1, Dhanieri akafamba nomuyedzo wematanho matatu, uchitanga nezvokudya, wobva wateverwa nomuyedzo unooneka, zvichizoteverwa nomuyedzo wakaitwa naNebhukadhinezari, chiratidzo cheBhaibheri chaMambo woKumusoro, simba rehupapa hwemazuva okupedzisira.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Kana zviri pamusoro pevana ava vana, Mwari akavapa ruzivo nounyanzvi pakudzidza kwose nouchenjeri; uye Danieri akanga ane kunzwisisa pazviono zvose nezviroto. Zvino pakupera kwamazuva akanga ataurwa namambo kuti vauyiswe pamberi pake, mukuru wavachengeti vakuru akavauyisa pamberi paNebhukadhinezari. Mambo akataurirana navo; uye pakati pavo vose hapana akawanikwa akaita saDanieri, Hanania, Mishaeri, naAzaria; naizvozvo vakamira pamberi pamambo. Uye pazvinhu zvose zvouchenjeri nokunzwisisa, zvamambo zvaakavabvunza, akavawana vari nani kagumi kupfuura n’anga dzose navavuki venyeredzi vaiva muumambo hwake hwose. Danieri 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
“Pamaniso pa masiku,” umene mwaulosi uli masiku otsiriza pamene anthu zikwi zana limodzi ndi makumi anayi ndi anayi ayesedwa, Danieli ndi anzake atatu odziŵika anapezedwa kuti anali “abwino kuŵirikiza khumi kuposa amatsenga onse ndi okhulupirira nyenyezi amene anali m’ufumu wake wonse,” ndipo Danieli anali ndi “kuzindikira m’masomphenya onse ndi maloto.” Danieli akuimira anthu zikwi zana limodzi ndi makumi anayi ndi anayi, amene m’masiku otsiriza amamvetsa kuchuluka kwa chidziŵitso kumene kunafika pamene Khristu, monga Mkango wa fuko la Yuda, anachotsa chisindikizo pa “gawo la bukhu la Danieli limene linkakhudzana ndi masiku otsiriza,” mu 1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
Daniel haana kungoziva kupfuura vamwe pamusoro pezviroto nezvakaratidzwa, asi aiva ne“kunzwisisa muzvakaratidzwa zvose nezviroto.” Anomiririra avo vanoshandisa nzira yomutsetse pamusoro pomutsetse, nokuti nzira iyoyo inounza “zvakaratidzwa zvose nezviroto” pamwe chete kuva shoko rimwe rakabatana. Shoko rinobatanidza zviroto zvose nezvakaratidzwa zvose mumutsetse mumwe wouporofita rinoratidza “zviitiko zvine chokuita nokuvharwa kwemukana wokunzwirwa nyasha.” Shoko iroro rinosimbiswa nechiratidzo chouporofita chinova Roma yazvino uno, simba rinozvikudza, rinotorera vanhu vaMwari, uye rinowira pasi.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Eyo simba rinogona kungosimbiswa chete nokushandisa nzira chaiyo. Vazhinji vanoti vanodzidza Bhaibheri vanoramba nzira yokuti mutsara pamusoro pomutsara, uye vamwe vanoti vanoishandisa, asi vanokanganisa kushandisa mitemo inoumba nzira iyoyo yomutsara pamusoro pomutsara. Mitemo iyoyo yakatanga kuiswa pachena muzvinyorwa neverudzi raMiller, uye vanhu vaMwari vemazuva okupedzisira vakatoyambirwa kuti avo vari chaizvo vatumwa vomutumwa wechitatu vachange vachishandisa mitemo yaWilliam Miller yokududzira uporofita.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“អស់អ្នកដែលកំពុងចូលរួមក្នុងការប្រកាសសាររបស់ទេវតាទីបី កំពុងស្វែងរកព្រះគម្ពីរ តាមផែនការដដែលដែលលោកបិតា មីឡែរ បានទទួលយក។” Review and Herald, November 25, 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.
William Miller akamiririra kutanga kwengirozi nhatu dzaZvakazarurwa 14, uye akafananidzirwa naJohani Mubhabhatidzi, uyo akanga ari kutanga kweshoko iro Kristu akava magumo aro. Sista White anonyatsobatanidza nzira yokuedzwa yaJohani Mubhabhatidzi kuna Kristu nenzira yokuedzwa yengirozi nhatu. Johani akatanga shoko iri, uye hazvina kuitika kusvikira nguva yakanga yava pedyo zvikuru nomuchinjikwa, apo Kristu akanga atora vadzidzi vake akaenda kuKesaria Firipi, ndipo pakazowedzerwa naJesu humbowo hweshoko rakanga ratangwa naJohani. Chokwadi chokutanga (kutanga) chakazivikanwa naJohani paakaona Kristu chaiva chokuzivisa Kristu seGwayana raMwari rinobvisa zvivi zvenyika.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
Izvi zvinhu zvakaitirwa paBhetabhara mhiri kwaJorodhani, kwaibhabhatidzira Johane. Zvino nezuva rakatevera Johane akaona Jesu achiuya kwaari, akati, Tarirai, Gwayana raMwari, rinobvisa chivi chenyika. Uyu ndiye wandakataura pamusoro pake ndichiti, Shure kwangu kunouya murume wakandipfuura, nokuti wakanga aripo ini ndisati ndavapo. Johane 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Ipapo yakatanga nguva iya yokuedzwa yemakore matatu nehafu, iyo yakagumira pamuchinjikwa. Johane paakaurayiwa nguva pfupi muchinjikwa usati wauya, Jesu akabva atanga kutsanangura chirevo ichocho chokutanga chaJohane.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Jesu paakauya kumiganhu yeKesariya Firipi, akabvunza vadzidzi vake, achiti, Vanhu vanoti ini Mwanakomana womunhu ndini ani? Vakati, Vamwe vanoti muri Johani Mubhabhatidzi; vamwe, Eria; uye vamwe, Jeremia, kana mumwe wavaprofita. Akati kwavari, Asi imi munoti ndini ani? Simoni Petro akapindura akati, Ndiwe Kristu, Mwanakomana waMwari mupenyu. Jesu akapindura akati kwaari, Wakaropafadzwa iwe, Simoni Bhariyona; nokuti nyama neropa hazvina kukuzivisa izvi, asi Baba vangu vari kudenga. Neniwo ndinoti kwauri, Iwe uri Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangaiti nesimba pamusoro payo. Uye ndichakupa kiyi dzoumambo hwokudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga. Ipapo akaraira vadzidzi vake kuti varege kuudza munhu kuti iye akanga ari Jesu Kristu. Kubvira panguva iyo Jesu akatanga kuratidza kuvadzidzi vake kuti aifanira kuenda kuJerusarema, nokutambudzika zvinhu zvizhinji kuvakuru, navaprista vakuru, navanyori, nokuurawa, nokumutswa zvakare nezuva rechitatu. Mateo 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
Kesaria Filipi ndiro zita rePaniumi panguva yaKristu, uye Paniumi inozivikanwa mundima inotevera ndima yechina negumi yaDanieri gumi neimwe, apo vanopamba vanhu vako, vanozvikudza, asi vachiwira pasi, vanounzwa. Shoko raJohani Mubhabhatidzi, rakafuridzirwa uye rakakwana, ndiro rakanga riri shoko pakutanga rainomiririra shoko reMillerite, rakanga ramiswa pamusoro pemitemo yaMiller. Shoko raKristu pakupedzisira, rakavakirwa pamusoro peshoko raJohani uye richiriwedzera, uye rakafananidzira shoko pakupedzisira reavatumwa vatatu, iro rakavakirwa pamitemo yaMiller uye pazvinhu zvinowedzerwa pashoko raMiller apo nzira yemutsara pamusoro pemutsara inosvika pakupedzisira.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
Kusvika pakunzwisisa kusiri kwechokwadi kwechiratidzo chinobatanidza chiono nechiratidzo cheRoma Yemazuva Ano kunoenzaniswa nevaya vari munhoroondo yaKristu vakaramba shoko remuchinjikwa. Tinoudzwa kuti vaJudha vakaramba shoko raJohani Mubhabhatidzi havana kukwanisa kubatsirwa nedzidziso dzaJesu, uye kuti nhoroondo yevaJudha vakaita chinhu ichocho inomirira avo vakaramba shoko rengirozi yokutanga. VaMillerite vakazivisa vapambi vavanhu vako, vandakazoti gare gare nemashoko okuti, “Roma Yemazuva Ano,” sesimba rehupapa.
We will continue these considerations in the next article.
Tichaenderera mberi nepfungwa idzi muchinyorwa chinotevera.