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# Rome Establishes the Vision - Number One

રോമાએ દર્શન સ્થાપિત કર્યું — નંબર એક

A Private Interpretation

Ena Tika Tika ni Veivakadewataki Vakaitaukei

Author

Jeff Pippenger

Published

June 28, 2024

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> 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.

> Ndipo m’masiku amenewo ambiri adzauka kudzatsutsana ndi mfumu ya kum’mwera; komanso achifwamba a anthu a mtundu wako adzadzikweza kuti akhazikitse masomphenya; koma adzagwa. Danieli 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Izwi rekuti “dzidziso” mumamiriro eChiKristu rinomirira zvokwadi dzakasimbiswa dzeBhaibheri. Masangano akasiyana-siyana anozviti eChiKristu ane mapoka akasiyana ezvaanotsanangura sedzidziso dzeBhaibheri, asi Chokwadi chiripo chimwe chete. Musiyano uripo pakati pe“chokwadi chizere” ne“uwandu hwemaonero” inyaya iri kunze kwekuongororwa kwedu panguva ino.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Naizvozvo Pirato akati kwaari, Saka iwe uri mambo here? Jesu akapindura akati, Iwe ndiwe unotaura kuti ndiri mambo. Ndakaberekerwa izvozvi, uye ndakauyira izvozvi munyika, kuti ndipupurire chokwadi. Mumwe nomumwe ari wechokwadi anonzwa inzwi rangu. Pirato akati kwaari, Chokwadi chii? Zvino wakati ataura izvozvo, akabudazve akaenda kuvaJudha, akati kwavari, Handiwani mhosva maari kunyange imwe zvayo. Johani 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Hakika ni Neno la Mungu; ni sauti Yake, na ni Kristo Mwenyewe.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Tinofanira kuzvizivira isu pachedu kuti chiKristu chii, kuti chokwadi chii, kuti kutenda kwatakagamuchira ndokupi, uye kuti mitemo yeBhaibheri ndeipi—mitemo yatakapihwa nesimba repamusoro-soro. Vazhinji varipo vanotenda vasina chikonzero chavangavakira kutenda kwavo, vasina umboo hwakakwana pamusoro pechokwadi chenyaya yacho. Kana pfungwa ikapiwa inoenderana nemaonero avakatotangira nawo, vanokurumidza kugamuchira iyo. Havafungi vachibva pachikonzero vachienda pamhedzisiro, kutenda kwavo hakuna hwaro hwechokwadi, uye panguva yokuidzwa vachazoona kuti vakavaka pamusoro pejecha.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “අද තමා සතු ශාස්ත්‍රයන් පිළිබඳ අසම්පූර්ණ දැනුමෙන් සෑහීමකට පත් වී, එය තමාගේ ගැළවීමට ප්‍රමාණවත් යැයි සිතමින් විශ්‍රාමගන්නා තැනැත්තා, මාරාන්තික මෝහයක විශ්‍රාමගනිමින් සිටී. ශාස්ත්‍රීය තර්කවලින් පූර්ණ ලෙස සන්නද්ධ නොවූ බොහෝ දෙනෙක් සිටිති; එසේ වීමෙන් ඔවුන්ට දෝෂය හඳුනාගැනීමටත්, සත්‍ය ලෙස පෙන්වා දී ඇති සියලු සම්ප්‍රදාය හා අන්ධවිශ්වාසය නින්දා කිරීමටත් හැකි වනු ඇත. සාතන්, ක්‍රිස්තුගේ සුභාරංචියේ සරලභාවය දූෂිත කරනු පිණිස, දෙවියන්වහන්සේගේ ආරాధනාව තුළට තමන්ගේම අදහස් ඇතුළත් කර ඇත. වර්තමාන සත්‍යය විශ්වාස කරන බව ප්‍රකාශ කරන විශාල පිරිසක්, වරක් ශුද්ධවන්තයන්ට භාර දෙන ලද ඇදහිල්ල කුමක්දැයි නොදනිති—ඔබ තුළ සිටින ක්‍රිස්තුස්වහන්සේ, මහිමයේ බලාපොරොත්තුවය. ඔවුන් සිතන්නේ තමන් පැරණි සීමා-ලකුණු ආරක්ෂා කරමින් සිටින බවය; එහෙත් ඔවුහු උණුසුමක් නැති, උදාසීන පිරිසකි. ප්‍රේමයේත් ඇදහිල්ලේත් සැබෑ ගුණය තම අත්දැකීම තුළට නූලා බැඳගෙන, එය සත්‍යයෙන් හිමිකරගැනීම යනු කුමක්දැයි ඔවුහු නොදනිති. ඔවුහු බයිබලය ආසන්නව අධ්‍යයනය කරන ශිෂ්‍යයෝ නොවෙති; ඔවුහු කම්මැලි සහ අවධානයෙන් තොරය. ශාස්ත්‍ර වාක්‍යයන් පිළිබඳ අදහස් භේද උද්ගත වන කල, අරමුණක් ඇතිව අධ්‍යයනය නොකළද, තමන් කුමක් විශ්වාස කරන්නේද යන්න පිළිබඳ ස්ථිර නොවූ මේ අය සත්‍යයෙන් වැටී යති. දෙවීය සත්‍යය පිළිබඳ උනන්දුවෙන් විමර්ශනය කිරීමේ අත්‍යවශ්‍යතාවය සෑම දෙනා මතම අපි බලවත් ලෙස මුද්‍රිත කළ යුතුය, ඔවුන් සත්‍යය කුමක්දැයි සැබැවින්ම දන්නා බව දැනගැනීම සඳහාය. ඇතැම් අය බොහෝ දැනුමක් ඇති බව කියා, තම තත්ත්වයෙන් සෑහීමකට පත්වෙති, එසේ වුවද, සේවයට තවදුරටත් කිසි උද්‍යෝගයක්ද, දෙවියන්වහන්සේටත්, ක්‍රිස්තුස්වහන්සේ මැරුණු ආත්මයන්ටත් කිසි උණුසුම් ප්‍රේමයක්ද ඔවුන් තුළ නැත; ඔවුන් දෙවියන්වහන්සේ කිසිදා දැන නොසිටි අය වූවාක් මෙනි. ඔවුහු බයිබලය කියවන්නේ එහි ඇටසාරය හා සාරවත්භාවය තමන්ගේම ආත්මයන්ට අත්පත් කරගැනීම සඳහා නොවේ. එය තමන්ට කතා කරන දෙවියන්වහන්සේගේ හඬ බව ඔවුහු හැඟෙන්නේ නැත. නමුත්, අපි ගැළවීමේ මාර්ගය අවබෝධ කරගැනීමට කැමති නම්, ධර්මිෂ්ඨකමේ සූර්යයාගේ කිරණ දකින්නට කැමති නම්, අපි ශාස්ත්‍රයන් අරමුණක් ඇතිව අධ්‍යයනය කළ යුතුය; මක්නිසාද බයිබලයේ පොරොන්දු සහ අනාගතවාක්‍ය, ගැළවීමේ දේවීය සැලැස්ම මත මහිමයේ පැහැදිලි කිරණ විහිදුවන අතර, එම මහත් සත්‍යයන් පැහැදිලි ලෙස අවබෝධ කරගෙන නොමැත.” The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Tinotarisirwa kuziva kuti dzidziso idzodzo ndedzipi, uye kuti tingaratidza, tisimbise, nokudzivirira sei chokwadi ichocho.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> “Hazvionekwi sezvinobvira kwatiri zvino kuti ani naani angazofanira kumira oga; asi kana Mwari akambotaura neni, nguva ichasvika yatichamiswa pamberi pemakurukota uye pamberi pezviuru nokuda kwezita rake, uye mumwe nomumwe achafanira kupa chikonzero chokutenda kwake. Ipapo kuchauya kuongororwa kwakaomarara zvikuru pamusoro pechinzvimbo chimwe nechimwe chakatorwa nokuda kwechokwadi. Naizvozvo tinofanira kudzidza Shoko raMwari, kuti tizive chikonzero nei tichitenda dzidziso dzatinotsigira. Tinofanira kunyatsotsvakurudza zvine mutsindo zvirevo zvipenyu zvaJehovha.” Review and Herald, December 18, 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Kuti vauyiswe pamberi pe“zviuru” zviri pachena kuti vamwe vevadziviriri vezvokwadi mumazuva okupedzisira vachamanikidzwa kudzivirira zvokwadi nenzira yakadai seterevhizheni kana nhepfenyuro dzeindaneti. Ko zvimwe zviuru zvaigona sei kuona uchapupu hunopiwa nezana namakumi mana nezvina zvuru? Dzidziso dzatinotsigira ndidzo dzinoratidza hwaro hwokutenda kwedu.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> “Nhengo dze kereke dzichaedzwa uye dzicharatidzwa mumwe nomumwe. Dzichaiswa mumamiriro ezvinhu umo dzichamanikidzwa kupupurira chokwadi. Vazhinji vachadanirwa kutaura pamberi pemakurukota uye mumatare edzimhosva, zvimwe vakaparadzana uye vari voga. Chiitiko chaizovabatsira panguva iyi yokukurumidzira havana kuwana nokuti vakachiregeredza, uye mweya yavo inoremedzwa nokuzvidemba pamusoro pemikana yakaparadzwa uye ropafadzo dzakaregeredzwa.” Testimonies, volume 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Izwi raMwari harimbokundikani, uye naizvozvo, kana tichizoverengerwa pakati pezana namakumi mana nezvina ezviuru, tinofanira kuziva zvatinotenda zvichibva pane zvakanyorwa muShoko raMwari. Nguva yokuedzwa isati yasvika, apo vanhu vaMwari vachamanikidzwa kutsanangura dzidziso dzavanotenda, Mwari anotendera kuti kukanganisa kupinzwe kuitira kumanikidza vanhu vake kuti vanyatsoongorora Shoko rake.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Lokuba tewali mpaka wadidi nanshi nangu ukusunkumana pakati ka bantu ba kwa Lesa, te kuti cikatwalwa ngo bucine bwakuti balekakatila kuli chisambililo icilungeme. Kwaliba umulandu wa kutina ukuti limbi tabalepatulula bwino bwino pakati ka cine ne mpela. Apo takutendeka ifipusho fipya mu kusontelela Amafunde, apo tapaba ukulekana kwa mano uko kungapekanya abantu ukufwaya mu Baibolo pa lwabo abene, ukuti baishibefye bwino ukuti balikwata icine, epo bengi nomba, nga mu nshita sha kale, bakalekakatila ku ntambi no kupepa ico tabaishibe.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Ndzi kombisiwile leswaku vo tala lava tivulaka leswaku va ni vutivi bya ntiyiso wa nkarhi wa sweswi a va swi tivi leswi va swi pfumelaka. A va byi twisisi vumbhoni bya ripfumelo ra vona. A va na ku tlangela loku faneleke ka ntirho wa nkarhi wa sweswi. Loko nkarhi wa ku ringiwa wu ta fika, ku ni vavanuna lava sweswi va chumayelaka van’wana lava, loko va kambela swiyimo leswi va swi khomeke, va nga ta kuma leswaku ku ni swilo swo tala leswi va nga kotiki ku nyika xivangelo lexi enerisaka hikwalaho ka swona. Ku kondza va ringiwa hi ndlela leyi, a va nga swi tivi ku kala ka vona lokukulu ka vutivi. Nakambe ku ni vo tala ekerekeni lava tekaka swona hi ku tiya leswaku va swi twisisa leswi va swi pfumelaka; kambe, ku kondza ku pfuka mphikizano, a va byi tivi ku tsana ka vona. Loko va hambanisiwa ni lava va pfumelaka swo fana na vona, kutani va sindzisiwa ku yima hi voxe, va ri voxe ntsena, leswaku va hlamusela ripfumelo ra vona, va ta hlamala ku vona leswaku miehleketo ya vona yi pfilunganyekile swinene malunghana ni leswi va swi amukeleke tanihi ntiyiso. Swi tiyisile leswaku exikarhi ka hina ku ve ni ku fularhela Xikwembu lexi hanyaka ni ku hundzukela eka vanhu, ku veka bya munhu exivandleni xa vutlhari bya Xikwembu.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Mwari achamutsa vanhu Vake; kana dzimwe nzira dzikakundikana, dzidziso dzinotsauka dzichapinda pakati pavo, dzichivasefa, dzichiparadzanisa hundi negorosi. Ishe vanodana vose vanotenda shoko ravo kuti vamuke kubva muhope. Chiedza chinokosha chauya, chakafanira nguva ino. Icho ichokwadi cheBhaibheri, chinoratidza njodzi dzava pedyo chaidzo nesu. Chiedza ichi chinofanira kutitungamirira kukudzidza Magwaro nesimba rose uye kukuongorora kwakanyatsojeka zvikuru kwezvatinomira nazvo. Mwari vanoda kuti mativi ose nezvimiro zvechokwadi zviongororwe zvakazara uye nokushingirira, pamwe chete nomunyengetero nokutsanya. Vatendi havafaniri kuzorora pamifungo yokungofungidzira uye pamazano asina kunyatsotsanangurika pamusoro pezvinoumba chokwadi. Kutenda kwavo kunofanira kuvakwa zvakasimba pashoko raMwari, kuti kana nguva yokuedzwa yasvika uye vounzwa pamberi pamakurukota kuti vapindure pamusoro pokutenda kwavo, vagone kupa chikonzero chetariro iri mavari, nounyoro nokutya.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Cukumutsani, cukumutsani, cukumutsani. Zvidzidzo zvatinopa kunyika zvinofanira kuva chokwadi chipenyu kwatiri. Zvinokosha kuti pakudzivirira dzidziso dzatinoti ndidzo nheyo dzekutenda tisatongobvumira kushandisa nharo dzisina kunyatsorurama zvizere. Idzi dzinogona kubatsira kunyaradza anopikisa, asi hadzikudzi chokwadi. Tinofanira kupa nharo dzakarurama, dzisingangonyaradzi vanotipikisa chete, asi dzinogonawo kumira pakuongororwa kwepedyo zvikuru nokunonyatsoongororwa kunopinda mukati. Kune avo vakazvidzidzisa kuva vapikisi venharo, pane ngozi huru yokuti havangabati Shoko raMwari nokururamisira. Pakusangana nomupikisi, kuedza kwedu kwechokwadi kunofanira kuva kwekupa zvidzidzo nenzira yokuti pfungwa yake ibatwe nechivimbo chemhosva, pane kungotsvaka kupa mutendi kusimbiswa chete.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

> “Chero hako kufambira mberi kwomunhu mundangariro, ngaarege kana kwechinguvana kufunga kuti hapana chikonzero chokunzvera Magwaro zvakadzama uye nguva dzose kuti awane chiedza chikuru. Isu, savanhu, takadanwa mumwe nomumwe oga kuti tive vadzidzi vouporofita. Tinofanira kurinda nokushingaira kukuru kuti tigone kuona chero mwaranzi yechiedza iyo Mwari yaachatiratidza. Tinofanira kubata kupenya kwokutanga kwechokwadi; uye kubudikidza nokudzidza kunoperekedzwa nomunyengetero chiedza chakajeka zvikuru chingawanikwa, icho chingaiswa pamberi pavamwe.” Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

“Wanafunzi wa unabii” ambao hatimaye wataunda wale mia na arobaini na nne elfu “watajaribiwa na kuthibitishwa mmoja mmoja,” kabla ya kukabiliana kwao na mamlaka za duniani zitakazoleta mgogoro wa sheria ya Jumapili unaokaribia upesi pamoja na mateso. Waaminifu kwanza “wataamshwa” na Mungu. Wanawali waliolala “wataamshwa” kutoka katika usingizi ambao wameangukia wakati wa kukawia. Ikiwa hawataamka kwa ujumbe ambao Mungu ameuwasilisha kupitia makala zilizotolewa tangu Julai 2023, basi Mungu ataruhusu “uzushi” “uingie miongoni mwao,” jambo ambalo litakamilisha utengano wa ngano na magugu kupitia mchakato wa mchujo. Sasa tuko katika huo mchakato wa mchujo.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Paamanyuma matatu kwa wale ambao wamekuwa wakifuatilia mabishano kuhusu utambulisho sahihi wa Roma ya Kisasa. Chaguo moja ni kwamba Marekani ndiyo Roma ya Kisasa; jingine ni kwamba mamlaka ya upapa ndiyo Roma ya Kisasa; na chaguo la tatu ni kwamba misimamo yote miwili iliyotangulia si sahihi, na kwamba mamlaka nyingine ndiyo inayowakilishwa na wanyang’anyi wa watu wa Danieli wanaojiinua, huanguka, na kuithibitisha njozi katika aya ya kumi na nne ya Danieli sura ya kumi na moja.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Ndinoti kupikisa kuti kusawirirana pamusoro pokuti Roma Yemazuva Ano isimba rapapa here kana kuti iUnited States, kwakabvumidzwa kupinzwa mukati mebato iri nechinangwa chokumanikidza vanhu Vake kuti vadzidze shoko Rake rechiporofita. Mwari ndivo vakaunza gakava iri sechiratidzo chetsitsi Dzavo. Ndinoti kusawirirana uku kune chokuita zvikuru nokugadzirira vanhu Vake dambudziko riri kuuya kupfuura kungozivisa kuti ndiani akarurama uye ndiani asina kururama pamusoro peRoma Yemazuva Ano. Kusawirirana uku kwakabvumidzwa uye kwakarongwa naMwari kuti kuratidze, kune ani naani anoda kuona, kuti kunzwisisa kwavo pachavo kweshoko Rake rechiporofita hakusati kwakwana kana kuti kwakanganisa. Naizvozvo, gakava iri humbowo hwetsitsi dzaMwari.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Makakatanwa haangobati chete kuzivikanwa kwesimba rinomiririrwa navapambi vevanhu vako, asiwo kuti nzira yomutsara pamusoro pomutsara, iyo mativi ose ari maviri emukakavadzano anoti anotsigira, iri kushandiswa zvakarurama here. Mitemo yechiporofita ine chokuita nenzira yomutsara pamusoro pomutsara inosanganisira misimboti yakasarudzika yechiporofita ichava chikamu chegadziriro yokusefa gorosi namasawi. Zvinhu zvitatu zvenzira yomutsara pamusoro pomutsara zvandinopikisa kuti zviri kunzwisiswa zvisizvo mumakakavadzano aripo zvino ndezvi: Kristu seChokwadi, naKristu saArfa naOmega, uye kushandiswa katatu kwechiporofita.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

Ekugcineni, labo labanamathela ekucondzeni lokungasiko kwevesi letine kaDanyela 11 bayawutfolakala basekela simo sabo semfundziso ekuhunyushweni lokuyimfihlo.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Tinewozvewo shoko rechiprofita rakanyanya kusimbiswa; uye munoita zvakanaka kuti murichenjerere, sechiedza chinopenya munzvimbo ine rima, kusvikira mambakwedza uye nyamasase yabuda mumwoyo yenyu; muchiziva kutanga ichi, kuti hapana chiprofita chiri muRugwaro chinobva pakududzirwa kwomunhu oga. Nokuti chiprofita hachina kuuya kare nokuda kwokuda kwomunhu; asi vanhu vatsvene vaMwari vakataura vachisundwa noMweya Mutsvene. 2 Petro 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

M’mikangano yokhudza vesi 14, chitsanzo cha chimene ndimvetsa kuti ndi “kumasulira kwa pawekha” chikupezeka m’buku lakuti The Great Controversy.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Mukadari Sabata rava poindi nyaya huru yekupokana kwakasiyana munyika yose yechiKristu, uye vakuru vezvitendero pamwe navakuru venyika vabatanidza simba ravo kuti vamanikidze kuchengetwa kweSvondo, kuramba kusingazungunuki kweboka duku richaramba kutendera zvinodiwa neveruzhinji kuchaita kuti vave vanhu vanosemwa pasi rose. Zvichataurwa kuti vashoma avo vanomira vachipikisa chisungo chechechi nomurayiro wenyika havafaniri kubvumirwa; kuti zviri nani kuti ivo vatambudzike pane kuti ndudzi dzose dzikandirwe mukuvhiringidzika nokusateerera mutemo. Nharo imwe cheteyo mazana amakore mazhinji akapfuura yakamutswawo ichipikisa Kristu navaya vainzi ‘vatongi vavanhu.’ ‘Zvinotibatsira,’ akadaro Kayafasi aive nouchenjeri hwokunyengera, ‘kuti munhu mumwe afe nokuda kwavanhu, uye kuti rudzi rwose rurege kuparara.’ Johane 11:50. Nharo iyi ichaonekwa seyakasimba chose; uye pakupedzisira chirevo chichabudiswa chichipikisa avo vanochengeta Sabata yomurayiro wechina, chichivati vakafanirwa nechirango chakakomba kupfuura zvose uye chichipa vanhu rusununguko, pashure penguva yakati, chokuvauraya. ChiRoma muNyika Yekare uye chiPurotesitendi chakatsauka muNyika Itsva zvichatevera nzira yakafanana kuna avo vanokudza mirayiro yose yaMwari.” The Great Controversy, 615.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.

“ଶ୍ରୀଷ୍ଟଧର୍ମୀ ଜଗତ” ବୋଲି କୁହିଲେ ସାରାବିଶ୍ୱର ଖ୍ରୀଷ୍ଟିୟମାନଙ୍କ ସମୁଦାୟ, କିମ୍ବା ଖ୍ରୀଷ୍ଟିୟ-ଅଧିକ୍ୟ ଦେଶମାନଙ୍କ ଓ ସଂସ୍କୃତିମାନଙ୍କ ସମିଷ୍ଟିକ ଗଠନକୁ ବୁଝାଯାଏ। ଏହି ପଦଟି ସାଧାରଣତଃ ସେହି ସମସ୍ତ ଭୂଭାଗକୁ ସୂଚିତ କରିବା ପାଇଁ ବ୍ୟବହୃତ ହୁଏ, ଯେଉଁଠାରେ ଖ୍ରୀଷ୍ଟଧର୍ମ ପ୍ରମୁଖ ଧର୍ମ ଅଟେ ଏବଂ ସଂସ୍କୃତି, ନିୟମ-କାନୁନ ଓ ସାମାଜିକ ପ୍ରଚଳନମାନଙ୍କ ଉପରେ ଗଭୀର ପ୍ରଭାବ ପକାଇଛି। “ଶ୍ରୀଷ୍ଟଧର୍ମୀ ଜଗତ” ତାହାର ଅନୁୟାୟୀମାନେ, ସାଂସ୍କୃତିକ ପ୍ରଭାବ, ଓ ଐତିହାସିକ ଗୁରୁତ୍ୱର ପରିପ୍ରେକ୍ଷ୍ୟରେ ଖ୍ରୀଷ୍ଟଧର୍ମର ବିଶ୍ୱବ୍ୟାପୀ ବିସ୍ତାରକୁ ଆବର୍ତ୍ତ କରେ। Ellen White CD-ROM ଭିତରେ ଯେପରି ପୁନରୁକ୍ତି ଅଛି, ତାହାକୁ ଅପସାରଣ କରିବା ବିନା, Christendom ଶବ୍ଦଟି ଏକ ଶତ ଛିଅତ୍ତରିଥର ଦେଖାଯାଏ। ଭୂଗୋଳିକ ଭାବେ Sister White ସାଧାରଣ ଅର୍ଥରେ Christendom କୁ ଇଉରୋପ ଏବଂ ଆମେରିକାମାନଙ୍କ ପ୍ରତିନିଧିତ୍ୱ କରେ ବୋଲି ଚିହ୍ନିତ କରନ୍ତି। Sister Whiteଙ୍କ ପରିପ୍ରେକ୍ଷ୍ୟରେ ଇଉରୋପକୁ Old World ଏବଂ ଆମେରିକାମାନଙ୍କୁ New World ବୋଲି ଚିହ୍ନିତ କରାଯାଇଛି।

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Asi chikara chaiva nenyanga dzakaita sedzegwayana chakaonekwa ‘chichibuda kubva panyika.’ Panzvimbo pokukunda nokupidigura mamwe masimba kuti chizvisimbise, rudzi rwakamiririrwa saizvozvo runofanira kumuka munzvimbo yakanga isati yagarwa, rwokura zvishoma nezvishoma uye norugare. Naizvozvo, harungagoni kumuka pakati pamarudzi akamanikana uye ari kurwirirana eNyika Yekare—gungwa iro rine mhirizhonga re‘vanhu, namapoka mazhinji, nendudzi, nendimi.’ Runofanira kutsvakwa muKondinendi yokuMadokero.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> “Ndi dziko liti la m’Dziko Latsopano limene mu 1798 linali likukwera kufika pa mphamvu, likusonyeza lonjezo la mphamvu ndi ukulu, ndipo likukopa chidwi cha dziko lapansi? Kugwiritsira ntchito chizindikirochi sikulola kukayika kulikonse. Dziko limodzi, ndipo limodzi lokha, limakwaniritsa zofotokozedwa za ulosi umenewu; mosakayikira limalozera ku United States of America.” The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

Ko ikpeazụ dị n’isiokwu anyị na-atụle ka e jiriwo ya kwado echiche na “Okpukpe Rom n’Ụwa Ochie na Protestantism dapụrụ n’ezi okwukwe n’Ụwa Ọhụrụ” na-akọwapụta “Okpukpe Rom nke Ụwa Ochie” dịka ọchịchị popu n’oge Ọchịchịrị, na United States (Protestantism dapụrụ n’ezi okwukwe) dịka Rom nke oge a, nke a na-anọchi anya ya site n’okwu ahụ bụ “Protestantism dapụrụ n’ezi okwukwe n’Ụwa Ọhụrụ.” A kọwara “Ochie” dịka akụkọ ihe mere eme gara aga, ma kọwaa “Ọhụrụ” dịka akụkọ ihe mere eme nke oge a ma ọ bụ nke ugbu a. Itinye ya n’ụzọ ahụ na-agbagọ nghọta Sister White guzobere nke ọma banyere ma Christendom ma Ụwa Ochie na Ụwa Ọhụrụ.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Avo vanoshandisa chirevo ichi vachichitarisa maererano nenhoroondo yekare neyeramangwana, vanopa “kududzirwa kwega” kunopesana zvakananga nezvairehwa naSista White. Chirevo chacho ndechekuti “Nyika Yekare” inomirira nhoroondo yakapfuura uye “Itsva” inomirira nhoroondo yemazuva ano kana yazvino (Itsva).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Ndimeyo inoti, “zvichatevera.” ChiRoma pamwe nechiPurotesitendi chakatsauka “zvichatevera nzira yakafanana kuna avo vanokudza zvirevo zvose zvaMwari.” Nyika Yekare iri mundima iyi iEurope, uye Nyika Itsva iAmerica. Hanzvadzi White iri kudzidzisa kuti nyika yose ichasangana nemuedzo womutemo weSvondo, uye kuti chiRoma chichatungamira mukutambudza muEurope, uye chiPurotesitendi chakatsauka chichatungamira mukutambudza muAmerica. America neEurope ndizvo zvinotsanangurwa se“chiKristudhomu.” Zvose chiRoma nechiPurotesitendi chakatsauka “zvichatevera nzira yakafanana kuna avo vanokudza zvirevo zvose zvaMwari.”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“Zichatevera” zviri kuratidza chiito chemunguva inouya chinoitwa nemasimba ose ari maviri, uye hazviiti zvachose maererano negirama kutaura kuti Romanism yeNyika Yekare ndiro simba reupapa reNguva dzeRima. Kutambudza kunoitwa nemasimba ose ari maviri kuri muchimiro chenguva inouya. Tsananguro yemutsara uyu inoti “zichatevera,” uye zvinoreva kutevera kana kudzingirira chimwe chinhu nechinangwa chokuchiwana kana kuchisvika. Zvinoreva chiito chemunguva inouya apo munhu kana boka rinenge rakazvipira kutsvaka zvine simba chinangwa kana zvarinovavarira.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Msemo huo unaweza kutumika katika miktadha mbalimbali: “Atafuatilia taaluma ya udaktari,” ikimaanisha kwamba anakusudia kujitahidi ili awe mtaalamu wa tiba. “Atafuatilia shahada ya uhandisi,” ikionyesha kwamba anakusudia kusoma uhandisi katika taasisi ya elimu ya juu. “Timu itafuatilia mradi huo hadi ukamilike,” ikidokeza kwamba timu itaendelea kuufanyia kazi mradi huo mpaka umalizike. “Watafuatilia hatua za kisheria dhidi ya kampuni,” ikimaanisha kwamba wanakusudia kuchukua hatua za kisheria ili kushughulikia malalamiko au kutafuta haki. Kwa jumla, “atafuatilia” hudokeza azimio, kujitoa, na nia iliyo wazi ya kufikia lengo mahsusi au matokeo fulani katika siku zijazo.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Kududzirwa kwemunhu pachake kunoshandiswa kudzidzisa kuti chiRoma cheNyika Yekare inhoroondo yakatopfuura, ndokuzoshandiswazve sechitsigiro chekusimbisa kushandiswa kusiri iko kwekushandiswa katatu kwechiporofita. Kunopikisa kuti kushandiswa katatu kweRoma kunomirira Roma yechihedheni, yozoteverwa neRoma youpapa, uye ipapo United States sechitatu pamaRoma matatu. Kushandiswa kwakafanana zvikuru uku kusina kururama kwakashandiswa nguva pfupi mushure maSeptember 11, 2001, apo boka rakazviparadzanisa nesangano pamusoro pebhuku raJoere.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

ଭିବାଦଟି ତାହାପରେ କାନାଡାର ଗୋଟିଏ ଶିବିର-ସଭାରେ ଆରମ୍ଭ ହେଲା, ଯେଉଁଠାରେ ତିନୋଟି “ହାୟ”ର ତ୍ରିଗୁଣ ପ୍ରୟୋଗକୁ ଯୋଏଲ ପୁସ୍ତକରେ ସମ୍ମିଳିତ କରାଯାଇ, ଏହା ଶିଖାଯାଇଥିଲା ଯେ ତୃତୀୟ “ହାୟ”ର ଇସ୍ଲାମ୍‌ ହେଉଛି ପ୍ରଥମ ଅଧ୍ୟାୟର ଛଠ ଶ୍ଲୋକରେ ଦେଶବିରୋଧରେ ଆସିଥିବା ସେଇ ଜାତି। ସେଇ ଜାତି ହେଉଛି ପାପାସ୍ତ୍ରୀୟ ରୋମ, କିନ୍ତୁ ଏକ ବ୍ୟକ୍ତିଗତ ବ୍ୟାଖ୍ୟା ପ୍ରବେଶ କରାଯାଇଲା ଯାହା ଦାବି କଲା ଯେ ସେଇ ଜାତି ହେଉଛି ଇସ୍ଲାମ୍‌। ତିନୋଟି “ହାୟ”ର ତ୍ରିଗୁଣ ପ୍ରୟୋଗ 11 ସେପ୍ଟେମ୍ବର 2001ର ଶକ୍ତି ଭାବେ ଇସ୍ଲାମ୍‌କୁ ସ୍ଥାପିତ କରିଥିଲା, ଏବଂ ଏହି ନୂତନ ବ୍ୟକ୍ତିଗତ ବ୍ୟାଖ୍ୟା ଜୋର ଦେଲା ଯେ ଯୋଏଲ ପ୍ରଥମ ଅଧ୍ୟାୟର ପାପାସ୍ତ୍ରୀୟ ଶକ୍ତି ବାସ୍ତବରେ ଇସ୍ଲାମ୍‌ ଅଟେ। ଯୋଏଲ ପୁସ୍ତକରେ ପାପାସ୍ତ୍ରୀୟ ଶକ୍ତିର ସଠିକ ପରିଚୟକୁ ଅସ୍ୱୀକାର କରୁଥିବା ଏକ ବ୍ୟକ୍ତିଗତ ବ୍ୟାଖ୍ୟାକୁ ତିନୋଟି “ହାୟ”ର ଏକ ଭୁଲ ପ୍ରୟୋଗ ଦ୍ୱାରା ଆହୁରି ସୁଦୃଢ଼ କରାଯାଇଥିଲା। ଏବେ, ପାପାସ୍ତ୍ରୀୟ ଶକ୍ତିକୁ ପାଶେରେ ରଖି ଯୁକ୍ତରାଷ୍ଟ୍ରକୁ ସ୍ଥାନ ଦେଉଥିବା ଆଉ ଗୋଟିଏ ବ୍ୟକ୍ତିଗତ ବ୍ୟାଖ୍ୟା ପ୍ରବେଶ କରାଯାଉଛି।

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Nchinthu icho chakhala, ndicho chidzakhala; ndipo icho chachitika, ndicho chidzachitikanso: ndipo palibe chinthu chatsopano pansi pa dzuwa. Kodi chilipo kanthu komwe kunganenedwe kuti, Tawonani, ichi ndi chatsopano? Chakhala kale m’nthawi zakale, zimene zinalipo ife tisanakhalepo. Mlaliki 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

मागिल्ला दिनका विवादहरूमा पुराना विवादहरूको पुनरावृत्ति समावेश छ, र दानिय्येल अध्याय ११ मा उरियाह स्मिथले उत्तरका राजाको प्रतीकमाथि आफ्नो निजी व्याख्या आरोपित गरेको विवाद पाइन्छ। यसो गर्दै उनले दानिय्येल अध्याय ११ को यस्तो बुझाइ निर्माण गरे जसले अन्धकार मात्र उत्पन्न गर्‍यो। यी अन्तिम दिनहरूमा पुनरावृत्त हुने विवादहरूले विशेष गरी स्थापित सत्यमा निजी व्याख्याहरू लागू गर्दा निस्कने फललाई चिनाउने काम गर्छन्। स्मिथले आफ्नो पुस्तक Daniel and the Revelation मा यही गरे। योएलको पुस्तकसम्बन्धी विवादमा पनि यही गरियो, र The Great Controversy को एउटा अनुच्छेद प्रयोग गर्दा “Christendom” ले के जनाउँछ भन्ने विषयमा संसारभित्र र Ellen White का लेखनहरूभित्र रहेको परिभाषालाई बेवास्ता गरिने, साथै “will pursue” भन्ने वाक्यांशले भविष्यको घटनालाई जनाउँछ भन्ने कुरा चिनाउने व्याकरणका आधारभूत नियमहरूलाई अस्वीकार गरिने—यिनै उही गतिशीलताहरू त्यहाँ पनि प्रयोग भइरहेका छन्। त्यस सन्दर्भबिन्दुबाट, “Old World” भनेको ५३८ देखि १७९८ सम्मको पोपसत्ताको इतिहास हो भन्ने त्रुटिपूर्ण अवधारणा स्थापित भविष्यवाणीको त्रिविध प्रयोगसम्बन्धी बुझाइको परिभाषाविरुद्ध तर्क गर्न प्रयोग गरिन्छ।

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “ආගමික ඉතිහාසයේදී අතීතයේ ඉටුවිය යුතු බව දෙවියන් විසින් විශේෂයෙන් නියම කර තිබූ සියල්ල ඉටුවී ඇත; තවද, තමන්ගේ අනුක්‍රමය අනුව තවම පැමිණීමට ඇති සියල්ලත් ඉටුවනු ඇත. දෙවියන්වහන්සේගේ අනාගතවක්තෘ දානියෙල් තම ස්ථානයෙහි සිටී. යොහන් තම ස්ථානයෙහි සිටී. එළිදරව් පොතෙහි යූදා ගෝත්‍රයේ සිංහයා අනාගතවාදය අධ්‍යයනය කරන සිසුන් හට දානියෙල්ගේ පොත විවෘත කර ඇත; එබැවින් දානියෙල් තම ස්ථානයෙහි සිටින්නේය. ඔහු තම සාක්ෂිය දරයි, එනම්, අප එහි ඉටුවීමේ අතිශය සීමාන්තය මත සිටින බැවින් අප විසින් දැනගත යුතු මහත් හා ගම්භීර සිදුවීම් පිළිබඳව ස්වාමීන්වහන්සේ දර්ශනයෙන් ඔහුට එළිදරව් කළ දේය.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “Mu nhoroondo nemuporofita, Shoko raMwari rinoratidza kurwisana kwagara kwenguva refu pakati pechokwadi nekukanganisa. Kurwisana ikoko kuchiri kuenderera mberi. Zvinhu zvakamboitika, zvichadzokororwa. Nharo dzekare dzichamutsidzwazve, uye dzidziso itsva dzicharamba dzichimuka nguva dzose. Asi vanhu vaMwari, avo mukutenda kwavo uye mukuzadzika kwechiporofita vakaita chikamu mukuzivisa mashoko engirozi yokutanga, yechipiri, neyechitatu, vanoziva pavakamira. Vane ruzivo rwakakosha kupfuura ndarama yakaisvonaka. Vanofanira kumira vakasimba sedombo, vachibatisisa kutanga kwokuvimba kwavo kwakasimba kusvikira kumugumo.” Selected Message, bhuku 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Zvinogona kuratidzwa zviri nyore kuti Hanzvadzi White vanotsanangura “kutanga kwekuvimba kwavo” kwaPauro semokwadi dzepakutanga dzinovamba Adventism. VaMillerite vakadzidzisa kuti “vapambi vavanhu vako” raiva simba reupapa, uye kubva muna 1989 zvichienda mberi sangano revanhu zana nemakumi mana nezvina rakaramba richizivisa nzwisiso imwecheteyo yechiratidzo sezvakaitwa nevaMillerite. Ikozvino kwava ne“dzidziso itsva” pamusoro pekuti vapambi vavanhu vako ndivanaani, uye yamutsidzira gakava rekare mupfungwa yokuti inoshandisa kuzivikanwa kusiri iko kwechiratidzo chechiporofita chakatosimbiswa kuti ivake muenzaniso wechiporofita wakavakirwa pamusoro pejecha. Kungava kuri kududzirwa kwega kwaSmith, kana kushandiswa zvisiri izvo kwerudzi rwakataurwa muna Joere chitsauko chokutanga, kana kuzivikanwa kweUnited States seRoma Yemazuva Ano; kukanganisa uku kutatu kunorwisa nzwisiso yakarurama yeRoma yeupapa mumazuva okupedzisira, uye pakudaro kunorwisa chiratidzo chinosimbisa chiono chechiporofita chinoratidza kana vanhu vaMwari vachiparara kana kuti vachirarama.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

M’tsogolo, Ukatolika wa ku Roma ku Ulaya ndi Upulotesitanti wopanduka ku maiko a ku America “udzachititsa” kuzunzidwa kwa osunga Sabata, monga kwachitikira m’mbiri yonse yopatulika.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

> “Mwari vachamutsa vanhu Vavo; kana dzimwe nzira dzikakundikana, dzidziso dzenhema dzichapinda pakati pavo, idzo dzichavasefa, dzichiparadzanisa hundi negorosi. Ishe vanodana vose vanotenda shoko ravo kuti vamuke kubva muhope. Chiedza chinokosha chauya, chakafanira nguva ino. Ichokwadi cheBhaibheri, chinoratidza njodzi dziri pamusoro pedu panguva ino chaiyo. Chiedza ichi chinofanira kutitungamirira kukudzidza Magwaro nokushingaira uye kukuongorora kwakanyatsopinza zvikuru kwenzvimbo dzatinobata. Mwari vanoda kuti mativi ose nenzvimbo dzose dzechokwadi zvinyatsotsvakurudzwa zvakazara uye nokutsungirira, pamwe nomunyengetero nokutsanya. Vatendi havafaniri kuzorora pazvinofungidzirwa chete napamafungiro asina kunyatsotsanangurika pamusoro pezvinoumba chokwadi.” Gospel Workers, 299.

We will continue these thoughts in the next article.

Titaenderera na mawazo haya katika makala inayofuata.

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