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# Rome Establishes the Vision - Number Eleven

ਰੋਮ ਦਰਸ਼ਨ ਨੂੰ ਸਥਾਪਿਤ ਕਰਦਾ ਹੈ — ਨੰਬਰ ਗਿਆਰਾਂ

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Kumvwisisa Kushandiswa Kutatu kweChiporofita: Gunyana 11, 2001, uye Maitiro Okupedzisira Okuedzwa kweAdhiventizimu yeRaodhikia

Author

Jeff Pippenger

Published

August 30, 2024

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Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Sezvo zvakafanana nekuti 11 Nyamavhuvhu, 1840, yakasimbisa mitemo yakagamuchirwa naMiller, mushure ma11 Gunyana, 2001, zvakaonekwa navaya vakanga vachida kuona, kuti nheyo dzechiporofita dzakagamuchirwa neFuture for America ndiyo yakanga iri nzira yechokwadi yebhaibheri yechinaya chokupedzisira, sezvazvinoratidzwa muna Isaya chitsauko makumi maviri nesere. Kushandiswa kwetambo yokuvandudzwa pamusoro petambo yokuvandudzwa, sezvazvinoratidzwa munhoroondo tsvene, kwakasimbisa kuti 11 Gunyana, 2001, kwaiva kudzokororwa kwa11 Nyamavhuvhu, 1840.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Ivo vakaona kuti sezvo ngirozi ine simba yaZvakazarurwa gumi yakaburuka muna 1840, yakafananidzira kuburuka kwayo muna 2001. Ngirozi dzose dziri mbiri dzakaburuka apo chiporofita cheIslam chakanga chazadzikiswa. Sangano iroro rakazokura sezvo varume navakadzi vakapindura kushanda kwemaitiro acho. Hutungamiri hweAdventism yeLaodhikea yeZuva rechinomwe hwakapfuurwa panguva yokuguma muna 1989, uye zvino chechi iyoyo yakapinda muhurongwa hwayo hwokupedzisira hwokuedzwa, Ishe pavakatanga kusarudza sangano rengirozi yechitatu kuti rive vatauriri Vake vemazuva okupedzisira.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Mutemo mukuru pakati pemitemo yakapiwa nokuda kwamazuva okupedzisira waive kushandiswa katatu kwechiporofita. Zvikuru panguva iyoyo kwaiva kushandiswa katatu kwenhamo nhatu, uko kwakatsigira zvakajeka chiitiko chaSeptember 11, 2001. Apo chokwadi ichocho chakanyatsoongororwa nomwoyo yakatendeseka, avo panguva iyoyo vakanga vachitungamirirwa ku“nzira dzekare” dzaJeremia, nemwoyo yaitsvaka chokwadi, kuzadzika kwechiporofita, pamwe chete nokusimbiswa kwemitemo yokududzira zviporofita yakagamuchirwa nesangano remutumwa wechitatu.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

Zvaionekwa kuti kunzwisisa kwakarurama kwevapiyona pamusoro penhoroondo yenhamo yokutanga yaZvakazarurwa chitsauko 9 kwaimiririra ChiIslam. Muporofita wenhema Mohammed akaonekwa kuva mambo wenhoroondo iyoyo. Munhoroondo iyoyo ChiIslam chaizorwisa Humambo hweRoma, uye nzira yacho yehondo yakanyatsotsanangurwa sokurova kamwe-kamwe uye zvisingatarisirwi. Panyaya iyoyo zvakanzwisiswa kuti nzira chaiyo yehondo yeChiIslam ndiyo yakapa midzi yeetimoroji yeshoko rokuti “assassin.” Munhoroondo iyoyo ChiIslam chaizokuvadza mauto eRoma, uye nguva iyoyo yakaguma pasi pemutsetse wechiporofita chenguva chemakore zana namakumi mashanu. Apo chiporofita ichocho chenguva chakapera musi wa27 Chikunguru, 1449, chiporofita chenguva nenhoroondo yenhamo yechipiri zvakatanga.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Yakatanga zvakare chiporofita chenguva chemakore mazana matatu nemakumi mapfumbamwe nerimwe nemazuva gumi namashanu, chakaguma musi wa11 Nyamavhuvhu, 1840. Munhoroondo iyoyo mutongi aimiririra basa rechiporofita rechiIslamu aiva Ottman, uyo akanga afananidzirwa naMohammed munhoroondo yenhamo yokutanga. Chitsauko chechipfumbamwe chinotaura kuti munhoroondo yenhamo yechipiri, chiIslamu chaizouraya mauto eRoma. Vaizoramba vachishandisa nzira iyoyo yehondo, yokurwisa pakarepo uye zvisingatarisirwi, asi munhoroondo iyoyo pfuti yehupfu yakatanga kuwanikwa nokushandiswa; saka nhamo yechipiri yakamiririra nzira yehondo inofananidzirwa nokurwisa kwekamwe-kamwe kwemuurayi, uyezve yaisanganisirawo zvinoputika.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

Pa Seputembala 11, 2001, tsoka yechitatu yeIslamu yakabva yarova mauto emweya eRoma nezvinoputika. Chiitiko ichocho chakacherechedza kutanga kwemitsara yakati wandei yechokwadi chechiporofita, asi zvakanga zvanyatsosimbiswa pamusoro pezvapupu zviviri zvakapfuura zvetyisidziro yekutanga neyechipiri. Chiitiko ichocho chakanyatsoratidza kuti, sezvakaita kusimbiswa kwenhoroondo yeMillerite yaNyamavhuvhu 11, 1840, apo chiporofita cheIslamu chetyisidziro yechipiri chakazadzikiswa uye mutumwa waZvakazarurwa gumi akaburuka, saizvozvowo apo chiporofita cheIslamu chetyisidziro yechitatu chakasvika, chakacherechedza kuburuka kwemutumwa waZvakazarurwa gumi nesere pazuva irocho.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Va je, da sem razglasila, da bo New York odplaknjen s plimskim valom? Tega nisem nikoli rekla. Rekla sem, ko sem gledala velike stavbe, ki so tam rastle, nadstropje za nadstropjem: ‚Kakšni strašni prizori se bodo odvijali, ko bo Gospod vstal, da silno strese zemljo! Tedaj se bodo izpolnile besede Razodetja 18,1–3.‘ Vse osemnajsto poglavje Razodetja je opozorilo o tem, kar prihaja nad zemljo. Vendar nimam posebne luči glede tega, kaj prihaja nad New York, razen tega, da vem, da bodo nekega dne tamkajšnje velike stavbe porušene zaradi obračanja in preobračanja Božje moči. Iz luči, ki mi je bila dana, vem, da je uničenje v svetu. Ena beseda od Gospoda, en dotik njegove mogočne moči, in te masivne zgradbe bodo padle. Odvijali se bodo prizori, katerih grozovitosti si ne moremo predstavljati.” Review and Herald, 5. julij 1906.

The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

Kufamba kweFuture for America kwakabva kwaonekwa, navaya vakanga vachida kuona, sokufanana nekufamba kweMillerite. ChiIslamu chedambudziko rechitatu chakava chinhu chikuru chemharidzo kubva panguva iyoyo zvichienda mberi. Kufemerwa kwakadzidzisa pachena kuti kana mutumwa waZvakazarurwa akaburuka, mvura yekupedzisira yaizosvika.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Mvura yokupedzisira inofanira kudururirwa pamusoro pevanhu vaMwari. Mutumwa ane simba achaburuka achibva kudenga, uye nyika yose ichavhenekerwa nokubwinya kwake.” Review and Herald, April 21, 1891.

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

Mupi wa dzinza ra Yuda paakatanga kuzarura kunzwisisa kwakafara pamusoro pemvura yokupedzisira, akatungamirira vanhu vake kubhuku raJoeri, iro riri nzvimbo huru yokunongedzera panyaya yemvura yokupedzisira. Panguva iyoyo vamwe vevarume avo vakanga vapinda mubato mushure maGunyana 11, 2001, vakagumisa kuti zvipembenene zvaJoeri zvinoparadza muzambiringa waMwari, zvichitungamirira kusvikira pakumuka kweMhere yoUsiku hwapakati, zvaimiririra ChiIslamu. Havana kukwanisa kana kuti havana kuda kuona kuti zvipembenene zvaimiririra Roma.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Kujulikana kwa matumizi matatu ya unabii kuhusu mikosi mitatu kulileta nuru yenye nguvu, nayo ikaongeza tegemeo la kimantiki lisilotakaswa kwa dai lao kwamba wale wadudu walimwakilisha Uislamu. Kama ilivyo daima, mara tu tafsiri ya binafsi inapokubaliwa, kupotosha Maandiko hutokea kwa jitihada ya kuitegemeza dhana hiyo ya uongo. Katika kazi yao ya kuthibitisha mtazamo wao walionyesha kwamba hawakuielewa kanuni ya mfano na utimilifu wake.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

Muzvidzidzo zvezvefundo yebhaibheri nedzidziso yezvouMwari, mazwi anoti “type” ne“antitype” anoshandiswa kutsanangura ukama huripo pakati pezvinhu zviviri, apo chimwe chinomiririra kana kufanoratidza chimwe. Pfungwa iyi inowanzowira pasi pemapoka akafara anoti “mumvuri” ne“chinhu chaicho.”

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Mfananidzo i chiitiko, munhu, kana sangano riri muTestamende Yekare rinotangidzira kana kufanoratidza chiitiko, munhu, kana sangano rinoenderana naro muTestamende Itsva. Rinoshanda sechiratidzo chinotangira. Chinozadzisa mfananidzo ndicho kuzadzikiswa kana kuitika chaiko kwemfananidzo wacho. Ndicho chokwadi chaicho chakanga chafananotaurwa nemfananidzo. Pfungwa ye“mumvuri” ne“chinhu chaicho” inoenderana noukama huripo pakati pemfananidzo nechinozadzisa mfananidzo. “Mumvuri” unomirira (mfananidzo), asi “chinhu chaicho” chinomirira (chinozadzisa mfananidzo).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Naizvozvo, ngakurege kuva nomunhu anokutongai pamusoro pezvokudya kana zvokunwa, kana pamusoro pemutambo mutsvene, kana wokugara kwemwedzi, kana maSabata; izvo zviri mumvuri wezvinhu zvichauya; asi muviri ndewaKristu. VaKorose 2:16, 17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> Ka nawuwa yi ni nduli nke ihe ọma ndị ga-abịa, ma ọ bụghị onyinyo kpọmkwem nke ihe ndị ahụ, ọ gaghị enwe ike mgbe ọ bụla, site n’àjà ndị ahụ ha na-achụ kwa afọ na-enweghị ịkwụsị, ime ka ndị na-abịakwute ya zuo oke. Ndị Hibru 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

Mumakakatanwa akatevera September 11, 2001 pamusoro paJoere, uye kuzivikanwa kwakarurama kweRoma yepapa sekufananidzirwa nezvipembenene zvina, zvichidaro zvichiratidza kuparadzwa kunoenderera mberi kweAdevhentizimu yeRaodhikia, avo vakapikisa vachiti zvipembenene zvaiva ChiIslam, havana kungoisa kusimbisa kusina kutsveneswa pakushandiswa katatu kwematambudziko matatu chete, asi vakaratidzawo mifananidzo yaireva antitype yeRoma, vakazoti mifananidzo iyoyo ndiyo yaizivisa ChiIslam. Pakuita kudaro, vakapa humbowo hwokuti vangangodaro vaisanyatsonzwisisa chokwadi chemusimboti werudzi neantitype, kana kuti vaitenda kuti kumiririra zvisiri izvo marudzi kwaiva nzira yakakodzera yokururamisa mugumo.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

Mumakakatanwa aripo zvino pamusoro peRoma, panezve humbowo hunoratidza kuti avo vanobatirira pafungiro isina kururama yokuti “makororo” aDanieri chitsauko chegumi nerimwe, ndima yegumi neina, iUnited States, havanzwisisi nenzira yakarurama kushandiswa katatu kwechiporofita, kana nheyo yomufananidzo nechakafananidzirwa nawo.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Avo vanobata maonero okuti “makororo” iUnited States pavanotsvaka kutsigira chinzvimbo chavo, vanoshandisa mashandisirwo emashandisirwo akapetwa katatu eRoma nhatu, kuti vanonzi varatidze kuti Roma yemazuva ano, kuonekwa kwechitatu kweRoma, iUnited States. Tichivimba kuti havasi kupupura nhema nemaune, uye kuti vari kungoratidza kusaziva kwakapofumadza kwemitemo yekushandiswa kwakapetwa katatu kwechiporofita, vanoshandisa chimiro chechiporofita cheRoma mbiri dzokutanga, vozoti chimiro chenhoroondo yeRoma ndicho chinozivisa Roma yemazuva ano.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

Roma yechihedheni ndiyoyo yokutanga pakuzadzisika kutatu kwechiporofita kweRoma. Muna Danieri chitsauko 8, Roma yechihedheni ndiyo runyanga ruduku rwechirume. Muchitsauko 2, Roma yechihedheni ihurumende yenyika. Muna Danieri 7, Roma yechihedheni inopatsanuka kuva umambo hwakakamurwa kuita zvikamu gumi.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Kujitokeza kwa pili kwa Rumi ni Rumi ya upapa, ambaye katika sura ya nane ni ile pembe ndogo ya kike, na ambaye ni ujanja wa kanisa katika sura ya pili, na ambaye ni ile pembe inenayo makufuru na kung’oa pembe tatu katika sura ya saba. Rumi ya kipagani ni nguvu moja ya pekee, lakini Rumi ya upapa ni nguvu ya namna mbili, ikiuwakilisha mkanisa wa kipapa ukitawala juu ya ujanja wa dola wa miundo ya kisiasa iliyotangulia ya Rumi ya kipagani. Katika mwaka 1798, nguvu ya kipapa ilipata jeraha lake la mauti, lakini haikuacha kuwa kanisa; iliacha tu kuwa mnyama wa unabii wa Biblia, kwa maana nguvu ya kiraia ambayo hapo awali ilikuwa imeitawala iliondolewa.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

Roma ya chipiri ndi Roma ya upapa, ndipo inangogwira ntchito monga mphamvu (chilombo) ya uneneri wa m’Baibulo pamene inali ndi kuthekera kolamulira mphamvu ya boma kuti ikwaniritse zolinga zake zonyoza Mulungu. Roma yoyamba inali mphamvu imodzi yokha, Roma ya chipiri inali mphamvu ya mbali ziwiri, ndipo Roma yachitatu ndi mphamvu ya mbali zitatu. Mawonetseredwe atatu a Roma amayendetsedwa ndi mfundo zomwezo monga momwe zilili pa kugwiritsiridwa ntchito kulikonse kwa uneneri katatu. Mwa uneneri muli matsoka atatu, Babulo atatu, ma Roma atatu, ndi ma Eliya atatu. Potengera fanizo ndi kukwaniritsidwa kwake, mawonetseredwe awiri oyamba a kugwiritsiridwa ntchito kulikonse katatu ndi mafanizo amene amapereka mthunzi wa kukwaniritsidwa kwachitatu, kumene kuli chitsanzo chenicheni ndi thupi lenileni la kugwiritsiridwa ntchito katatu kwa uneneri.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

Na Roma, sifa za Roma mbili za kwanza zinatambulisha kwamba Roma ya kipagani na Roma ya kipapa zilimpa mtawala wao cheo cha Pontifex Maximus. Kwa hiyo, cheo cha mtawala wa Roma ya kisasa kingekuwa Pontifex Maximus, cheo ambacho hakijawahi kamwe kuhusishwa na rais yeyote wa Marekani. Roma mbili za kwanza zingeushinda vizuizi vitatu vya kijiografia ili kuimarisha mamlaka juu ya kiti cha enzi katika kipindi chao mahsusi cha historia. Hakuna ushahidi wa kwamba Marekani ilishinda vizuizi vitatu vya kijiografia kuelekea mwaka 1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

Roma mbili za kwanza zilikuwa na kipindi maalumu cha wakati kilichotajwa ambacho zingeitawala kwa ukuu mkuu. Katika aya ya ishirini na nne ya Danieli kumi na moja, Roma ya kipagani inatambulishwa kuwa ikitawala kwa “wakati,” yaani miaka mia tatu na sitini, jambo ambalo ilifanya tangu Vita vya Actium mwaka 31 KK, hadi mwaka 330 BK. Mara kwa mara, Roma ya kipapa inatambulishwa kuwa ikitawala kwa miaka elfu moja mia mbili na sitini baada ya pembe tatu kuondolewa, kuanzia 538 hadi 1798. Katika Isaya sura ya ishirini na tatu, Marekani inatambulishwa kuwa ikitawala kwa miaka sabini ya kiishara, kama siku za mfalme mmoja, lakini kamwe haikuondoa vizuizi vitatu vya kijiografia kabla ya kutawala kwake kwa miaka sabini ya kiishara.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

IRoma yesimanje imelwe njengonqoba izithiyo ezintathu zendawo zenkosi yaseningizimu, izwe elikhazimulayo, kanye neGibhithe kuDaniyeli isahluko 11, amavesi 40 kuya ku-42; futhi lapho lezo zithiyo ezintathu sezinqotshiwe futhi zilethwe ngaphansi kokuzithoba kweRoma, khona-ke zenza ubunye obuphindwe kathathu besilo esikhulu, besilo, kanye nomprofethi wamanga. UJohane futhi uyasazisa ukuthi inxeba elibulalayo lesilo sobupapa liyaphola, nokuthi bese sibusa izinyanga ezingamashumi amane nambili ezingokomfanekiso.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Ndikaona imwe yemisoro yayo yakanga yakaita sokunge yarohwa kusvika parufu; asi ronda rayo rinouraya rakaporeswa; nyika yose ikashamiswa ikatevera chikara. Uye vakanamata shato yakanga yapa simba kuchikara; vakanamatawo chikara, vachiti, Ndiani akafanana nechikara? ndiani angagona kurwa nacho? Uye chakapiwa muromo unotaura zvinhu zvikuru nemhuro; chikapiwawo simba rokuti chirambe chiripo mwedzi makumi mana nemiviri. Zvakazarurwa 13:3–5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Chikara chinotonga kwamwedzi makumi mana nemiviri yokufananidzira mushure mokunge ronda racho runouraya raporeswa isimba reRoma.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Uprofita beSambulo 13 bunikela ukuba umbuso omelwe yisilo esinezimpondo ezinjengezewundlu uyakwenza ukuba “umhlaba nabahlala kuwo” bakhonze ubuPapa—lapho obufanekiselwa yileso “silo esinjengehlosi.” ... Emhlabeni Omdala naseMhlabeni Omusha, ubuPapa buyakwamukela ukuhlonishwa ekudunyisweni okunikezwa isikhungo seSonto, esekelwe kuphela phezu kwegunya leBandla laseRoma.” The Great Controversy, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Heðingna, hitt fyrra Rómaveldi, ríkti með æðsta valdi í þrjú hundruð og sextíu ár, í uppfyllingu Daníelsbókar ellefta kafla, tuttugasta og fjórða vers, og það gjörði það eftir að það hafði fjarlægt þrjár landfræðilegar hindranir, í uppfyllingu Daníelsbókar áttunda kafla, níunda vers.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

Upapa, Roma ya pili, ilitawala kwa ukuu mkuu kwa muda wa miaka elfu moja mia mbili na sitini kwa utimilifu wa vifungu kadhaa vya Maandiko, nayo ilifanya hivyo baada ya kuondoa vikwazo vitatu vya kijiografia kwa utimilifu wa Danieli sura ya saba, aya ya nane na ya ishirini.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

Roma ya kisasa humshinda mfalme wa kusini katika aya ya arobaini ya Danieli kumi na moja, kisha katika aya ya arobaini na moja huishinda nchi ya utukufu, na katika aya ya arobaini na mbili huishinda Misri. Roma ya kisasa ndiye mfalme wa kaskazini wa Danieli sura ya kumi na moja.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

Roma yebatendi, yokutanga, yaiva simba rinotambudza; uye Roma yapapa, yechipiri, yaiva simba rinotambudzawo; naizvozvo Roma yemazuva ano ichava simba rinotambudza.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

ಯುನೈಟೆಡ್ ಸ್ಟೇಟ್ಸ್‌ ಆಧುನಿಕ ರೋಮಿನಿಂದ ನೆರವೇರಿಸಲ್ಪಡುವ ಮೂರನೇ ಹಿಂಸಾಚಾರದಲ್ಲಿ ಪಾಲ್ಗೊಳ್ಳುವುದು; ಆದರೆ ಇದರಿಂದ ಯುನೈಟೆಡ್ ಸ್ಟೇಟ್ಸ್‌ ಪಾಪಾಲಯದ ಅಧಿಕಾರವೇ ಎಂದು ಗುರುತಿಸಲಾಗುವುದಿಲ್ಲ; ಬದಲಾಗಿ, ಇದು ಅಂತ್ಯದ ದಿನಗಳಲ್ಲಿ ಪಾಪಾಲಯದ ಅಧಿಕಾರದೊಂದಿಗೆ ಯುನೈಟೆಡ್ ಸ್ಟೇಟ್ಸ್‌ಗೆ ಇರುವ ಸಂಬಂಧದ ಒಂದು ಲಕ್ಷಣವನ್ನು ಮಾತ್ರ ಸೂಚಿಸುತ್ತದೆ.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Avo vanoda kupikisa vachiti United States ndiyo “vaporofita vanhu vako” mumazuva okupedzisira vanoshandisa kushandiswazve katatu kweRoma nhatu kuti vazivise zvisiri izvo United States. Nzira isina kururama yavanoshandisa mumamiriro okushandiswazve katatu iyi yakavakirwa pakuzivisa chimiro cheRoma mbiri dzokutanga, vozomanikidza kuti chimiro chouprofita cheRoma, kwete Roma pachayo, ndicho Roma yechitatu.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Ivo vanonongedzera mutemo wokutanga wenhoroondo weSvondo waConstantine muna AD 321, vozotevera mutemo weSvondo weRoma yepapa muna AD 538, kuti vati mutemo weSvondo uri kuuya nokukurumidza muUnited States ndiwo unotsanangura United States seRoma yemazuva ano; uyezve vanosanganisa kushandiswa kwavo kwakakanganisika nokubatanidza yambiro yaJesu yokuti vatize kana “zvinonyangadza zvinoparadza” zvakataurwa naDanieri zvaonekwa, vachiti ndiwo mutemo weSvondo. “Chinonyangadza chinoparadza” chakataurwa naJesu chinonongedzera kumitemo miviri yeSvondo mumazuva okupedzisira, asi chiratidzo chacho chakasiyana kwazvo pakuti iyambiro yokutiza, kwete iyambiro yokunzvenga mucherechedzo wechikara. Pfungwa yavo yakakanganisika haitombobatiwo chokwadi chokuti mumazuva okupedzisira mune mitemo miviri yeSvondo yakanyatsotsanangurwa.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Naizvozvo, kana muchiona chinonyangadza chinoparadza, chakataurwa nomuporofita Dhanyeri, chimire panzvimbo tsvene, (anoverenga, ngaazvinzwisise:) ipapo vari muJudhea ngavatizire kumakomo; ari pamusoro pedenga reimba ngaarege kuburuka kundotora chinhu chiri mumba make; uye ari kumunda ngaarege kudzokera shure kundotora nguvo dzake. Asi vane pamuviri, navanoyamwisa, vane nhamo mumazuva iwayo! Asi nyengeterai kuti kutiza kwenyu kurege kuva muchando, kana nezuva resabata. Mateo 24:15–20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Ubusozi bw’amatongo, bwavuzwe n’umuhanuzi Daniyeli,” bwari ikimenyetso Yesu yahaye ubwoko Bwe cyabamenyeshaga igihe bagombaga guhunga kurimbuka kwari kuza kuri Yerusalemu, igihe Roma ya gipagani yayigotaga, hanyuma ikarimbura ubuturo bwera n’umujyi kuva mu mwaka wa 66 kugeza mu mwaka wa 70 nyuma ya Kristo.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> “Jesu akazivisa kuvadzidzi vakanga vakateerera mitongo yaizowira Israeri yakatsauka, uye zvikurukuru kutsiva kwokururamisira kwaizovawira nokuda kwokuramba kwavo nokuroverera kwavo Mesia pamuchinjikwa. Zviratidzo zvisingakanganisiki zvaizotangira mhedziso inotyisa iyo. Nguva yaityiwa yaizosvika pakarepo uye nokukurumidza. Uye Muponesi akayambira vateveri vake achiti: ‘Naizvozvo kana muchiona chinonyangadza chinoparadza, chakarehwa nomuporofita Danieri, chimire panzvimbo tsvene, (anoverenga, ngaanzwisise:) ipapo vari muJudhea ngavatizire kumakomo.’ Mateo 24:15, 16; Ruka 21:20, 21. Apo mireza yevaRoma yokunamata zvifananidzo yaizomiswa panzvimbo tsvene, yaitambanuka mafurongo mashomanana kunze kwamasvingo eguta, ipapo vateveri vaKristu vaifanira kuwana kuchengeteka mukutiza. Kana chiratidzo chokuyambira chikaonekwa, avo vaizopunyuka havafaniri kunonoka zvachose....”

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.

> “Akuna hata Mkristo mmoja aliyeangamia katika maangamizi ya Yerusalemu. Kristo alikuwa amewapa wanafunzi Wake onyo, na wote walioyaamini maneno Yake waliikesha wakitazamia ishara ile walioahidiwa.... Bila kukawia walikimbilia mahali pa usalama—mji wa Pella, katika nchi ya Perea, ng’ambo ya Yordani.” The Great Controversy, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Sezvo gore ra538 zvaiswedera, vaKristu venguva iyoyo vakaziva kuti kereke yakanga yashatiswa nokuwirirana nechitendero chechihedheni, uye zvichibva payambiro yaKristu, pamwe chete nechiedza chakapiwa kubudikidza neuchapupu hwomuapostora Pauro muna VaTesaronika veChipiri chitsauko 2, vakatizira murenje rwechiporofita rwemakore ane chiuru namazana maviri namakumi matanhatu.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> “Asi Kristu asati auya, kwaiva nezviitiko zvikuru munyika yezvechitendero zvaifanira kuitika, zvakafanotaurwa muuporofita. Muapostora akati: ‘Musakurumidza kuzununguswa mupfungwa, kana kutambudzika, kunyange nomweya, kana neshoko, kana netsamba sokunge inobva kwatiri, sokuti zuva raKristu rasvika. Ngakurege kuva nomunhu anokunyengedzai nenzira ipi zvayo: nokuti zuva iro haringauyi, kusati kwatanga kuuya kuwira pakutenda, uye munhu wechivi asati azarurwa, mwanakomana wokuparara; iye anopikisa uye anozvikudza pamusoro pezvose zvinonzi Mwari, kana zvinonamatwa; zvokuti iye saMwari anogara mutemberi yaMwari, achizviratidza kuti ndiye Mwari.’”

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> “Mazwi a Paulo hayakupaswa kufasiriwa vibaya. Haikupaswa kufundishwa kwamba yeye, kwa ufunuo wa pekee, alikuwa amewaonya Wathesalonike juu ya kuja kwa Kristo kulikokuwa karibu mara hiyo. Msimamo wa namna hiyo ungesababisha machafuko ya imani; kwa maana mara nyingi kukatishwa tamaa huzaa kutokuamini. Kwa hiyo mtume aliwaonya ndugu wasipokee ujumbe wowote wa jinsi hiyo kana kwamba umetoka kwake, naye akaendelea kusisitiza ukweli kwamba mamlaka ya kipapa, iliyoelezwa wazi sana na nabii Danieli, ilikuwa bado kuinuka na kufanya vita dhidi ya watu wa Mungu. Hadi mamlaka hii itakapokuwa imeitimiza kazi yake ya mauti na ya kufuru, kanisa lingekuwa likitazamia bure kuja kwa Bwana wao. ‘Hamkumbuki?’ Paulo akauliza, ‘ya kwamba, nilipokuwa bado pamoja nanyi, naliwaambia mambo haya?’”

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> “Maedzo aityisa aizorwa kereke yechokwadi. Kunyange panguva iyo muapostora akanga achinyora, ‘chakavanzika chokusarurama’ chakanga chatotanga kushanda. Zvaizozobuda mune ramangwana zvaifanira kuva ‘maererano nokubata kwaSatani nesimba rose nezviratidzo nezvishamiso zvenhema, uye nokunyengera kwose kwokusarurama muna avo vanoparara.’”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> “विशेष रूपमा गम्भीर छ प्रेरितको त्यो कथन, ती व्यक्तिहरूका सम्बन्धमा जसले ‘सत्यको प्रेम’ ग्रहण गर्न अस्वीकार गर्नेछन्। ‘यसै कारण,’ सत्यका सन्देशहरूलाई जानाजानी अस्वीकार गर्ने सबैका विषयमा उनले घोषणा गरे, ‘परमेश्वरले तिनीहरूलाई बलियो भ्रममा पारिदिनुहुनेछ, ताकि तिनीहरूले झूटलाई विश्वास गरून्: र सत्यमा विश्वास नगरी अधर्ममा आनन्द मान्ने तिनीहरू सबै दण्डित होऊन्।’ मानिसहरूले परमेश्वरले आफ्नो कृपामा पठाउनुहुने चेतावनीहरूलाई दण्डविहीन रूपमा अस्वीकार गर्न सक्दैनन्। जो यी चेतावनीहरूबाट विमुख भइरहनामा अडिग रहन्छन्, परमेश्वरले तिनीहरूबाट आफ्नो आत्मा फिर्ता लिनुहुन्छ, र तिनीहरूलाई तिनीहरूले प्रेम गरेका छलहरूकै अधीनमा छोडिदिनुहुन्छ।” प्रेरितहरूका काम, २६५, २६६।

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Ukuyekelela phakathi kobuhedeni nebandla kwakuwuphawu lwesixwayiso olwaholela amaKristu aleso sikhathi ukuba azihlukanise neRoma yobupapa, kodwa kufanele kuqashelwe ukuthi ukukhanya uPawulu akuletha esixwayisweni sikaJesu sokubaleka, yileso siqephu esifanayo uWilliam Miller afika waqonda ngaso ukuthi “imihla ngemihla” yencwadi kaDaniyeli imele iRoma yobuqaba. Ubudlelwane besiprofetho phakathi kweRoma yobuqaba evimba, bese isuka endleleni ukuze iRoma yobupapa inyukele esihlalweni sobukhosi, babuyiqiniso okumelwe liqondwe; ngokuba imiphumela yokungaluqapheli lobo budlelwane besiprofetho yayizoletha ukukhohliswa okunamandla phezu kwalabo ababengalithandi lelo qiniso. USister White ukhuluma ngalo kanye lolo mlando:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “Kwakada hondo yokuzvimanikidza zvikuru kuti avo vaida kuramba vakatendeka vamire vakasimba vachirwisana nokunyengera nezvinonyangadza zvakanga zvakafukidzwa nenguo dzoupristi uye zvakapinzwamo muchechi. Bhaibheri harina kugamuchirwa sechiyero chokutenda. Dzidziso yorusununguko rwechitendero yainzi kupanduka, uye avo vaiitsigira vaivengwa uye vairambidzwa.”

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> “Mushure mehondo refu uye yakasimba, vashoma vakatendeka vakafunga kugumisa kubatana kwose nechechi yakatsauka kana yakaramba ichiramba kuzvisunungura kubva kunhema nokunamata zvifananidzo. Vakaona kuti kupatsanuka kwaiva kudikanwa kusingadzivisiki kana vaida kuteerera shoko raMwari. Havana kuzoshinga kushivirira dzidziso dzakatsauka dzinourayisa mweya yavo pachavo, uye nokudaro vopa muenzaniso waizoisa pangozi kutenda kwevana vavo nevana vavana vavo. Kuti vawane rugare nokubatana vakanga vakagadzirira kuita chibvumirano chipi nechipi chainoenderana nokutendeka kuna Mwari; asi vakanzwa kuti kunyange rugare rwacho rwaizodhura zvikuru kana rwawanikwa nokubayira nheyo. Kana kubatana kwaingowanikwa chete nokukanganisa chokwadi nokururama, naizvozvo ngakuve nekusiyana, kunyange nehondo.” The Great Controversy, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

Ulwalamano lwesiprofetho phakathi kwe-United States nobupapa ezinsukwini zokugcina lufanekisiwe, futhi lwagcizelelwa, ngokuthi uPawulu akhombe ulwalamano phakathi kweRoma yobuqaba neRoma yobupapa oluholela ku-538 AD. Ekusebenziseni kathathu iRoma, iRoma yobuqaba yagcwalisa amazwi kaJesu akhomba isinengiso sencithakalo njengophawu lokubaleka, futhi neRoma yobupapa yagcwalisa amazwi kaJesu. USister White ukhomba okunye ukugcwaliseka kwamazwi kaKristu.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “አሁን የእግዚአብሔር ሕዝብ ፍቅራቸውን በዓለም ላይ የሚያስቀምጡበት ወይም መዝገባቸውን በዚያ የሚያከማቹበት ጊዜ አይደለም። እንደ መጀመሪያዎቹ ደቀ መዛሙርት እኛም በባድማና በብቸኛ ስፍራዎች መጠለያ ለመፈለግ እንገደድ ዘንድ ያ ጊዜ እጅግ ሩቅ አይደለም። በሮማውያን ሠራዊት የኢየሩሳሌም ከበባ ለይሁዳ ያሉ ክርስቲያኖች ለመሸሽ ምልክት እንደ ነበረ፣ እንዲሁም የጳጳሳዊውን ሰንበት የሚያስፈጽም አዋጅ በማውጣት በአገራችን በኩል ሥልጣን መውሰድ ለእኛ ማስጠንቀቂያ ይሆናል። በዚያን ጊዜ ታላላቅ ከተሞችን መተው፣ ከዚያም ትንንሽ ከተሞችን ትተን በተራሮች መካከል ባሉ ገለልተኛ ስፍራዎች ውስጥ ወደ የተሰወሩ መኖሪያዎች ለመሄድ መሰናዳት የሚገባን ጊዜ ይሆናል።” Testimonies, volume 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

Ku Vakreste va nkarhi wa Kreste xilemukiso xi kombise nkarhi lowu va faneleke ku baleka Yerusalema. Eka malembe ya vuntlhanu ni ya vunharhu wa madzana, xilemukiso xa Vakreste xi va kongomisile ku balekela emananga.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> Na mwanamke akakimbilia nyikani, ambako ana mahali palipotengenezwa na Mungu, ili wamlishe huko siku elfu moja mia mbili na sitini.... Naye mwanamke akapewa mabawa mawili ya tai mkubwa, ili aruke aende nyikani, mahali pake, ambako hulishwa kwa wakati, na nyakati, na nusu ya wakati, mbali na uso wa yule nyoka. Naye yule nyoka akatoa katika kinywa chake nyuma ya mwanamke maji kama mto wa gharika, ili amchukue na kumpeleka kwa nguvu ya maji hayo. Nayo nchi ikamsaidia mwanamke; nayo nchi ikafungua kinywa chake, ikaumeza huo mto wa gharika alioutapika yule joka kutoka kinywani mwake. Yule joka akamkasirikia mwanamke, akaenda zake afanye vita na wazao wake waliosalia, wazishikao amri za Mungu, na kuwa na ushuhuda wa Yesu Kristo. Ufunuo 12:6, 15–17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo hilo, kwa maana Yeye ndiye Alfa na Omega. Onyo la chukizo la uharibifu katika historia ya Roma ya kipapa lilitambuliwa wakati mamlaka ya kipapa ilipotambuliwa kuwa imesimama mahali patakatifu.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

Yambiro iyi yakanyorwa naMateu, Mako, naRuka, uye chirevo chimwe nechimwe chine mutsauko muduku wamashoko. Mateu anoti, “Naizvozvo kana muchizoona chinyangadzo chinoparadza, chakataurwa naDhanieri muporofita, chakamira panzvimbo tsvene,” uye Mako anoti, “kana muchizoona chinyangadzo chinoparadza, chakataurwa naDhanieri muporofita, chakamira panzvimbo chaisingafaniri kuva.” Ruka anoti, “kana muchizoona Jerusarema rakakombwa namauto, ipapo zivai kuti kuparadzwa kwaro kwava pedyo. Ipapo vari muJudhea ngavatizire kumakomo.”

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Ushuhuda wote watatu unatumika kwa pamoja. Nina matumizi mahususi zaidi. Rejeo la Luka kuhusu Yerusalemu kuzingirwa na majeshi linatambulisha onyo kwamba wakati Rumi ya kipagani ilipoanza kuuzingira Yerusalemu katika mwaka wa 66 BK, Wakristo waliokuwa bado Yerusalemu walipaswa kukimbia mara moja. Rejeo la Mathayo la “mahali patakatifu” linalingana na Paulo kumtambulisha “mtu wa dhambi” ambaye “huketi katika hekalu la Mungu, akijionyesha mwenyewe kana kwamba yeye ni Mungu,” hivyo likiwakilisha utimilifu wa kipapa wa “chukizo la uharibifu.” Marko anatambulisha chukizo la uharibifu likisimama pasipostahili, nalo linalingana na onyo la kukimbia lililopewa Waadventista katika siku za mwisho. Mawili ya maonyo hayo yanahusishwa na amri kwamba yeyote anayelisoma onyo hilo anapaswa kufahamu, nayo yote yanashughulikia ishara ambayo ilipaswa kuwajulisha Wakristo wa enzi hiyo wakimbie.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

E kyerekyere a ɛnteɛ a wɔde di dwuma wɔ nneɛma abiɛsa mu, na wɔn a wɔka sɛ “wo nkurɔfo mu awifodefo” no yɛ United States no de ato nkyɛn, kyerɛ sɛ bere a “amammɔe a ɛde ɔsɛe ba” no ba mu wɔ Kwasida mmara no mu wɔ United States no, saa Kwasida mmara a wɔhyɛ mu den saa bere no na ɛda no adi sɛ United States no ne Roma Foforo, efisɛ Roma abosonsomfo ne papafo Roma nyinaa nso dii kan hyɛɛ Kwasida mmara mu den.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Dambudziko riri mukushandisa kwakakanganisika ikoko nderekuti mutemo weSvondo weRoma yechihedheni wakaitika mugore ra321 AD, asi kuzadzikiswa kwe“chinyangadzo chinoparadza” neRoma yechihedheni kwakatozadzikiswa mugore ra66 AD, makore 255 mutemo weSvondo wa321 AD usati wavapo. Saizvozvowo, kupesana kwakabereka “munhu wechivi” kwakanga kwatotanga munguva yaPauro, uyo akati, “chakavanzika chokusateerera chatotanga kushanda,” asi mutemo weSvondo wapapa wakazouya anopfuura mazana mana amakore gare gare. Zvapupu zviviri zvokutanga mukushandiswa katatu kwechiporofita zvinomisikidza hunhu hwokuzadzikiswa kwechitatu hwamazuva okupedzisira. “Chinyangadzo chinoparadza” mumazuva okupedzisira, pamusoro pezvapupu zviviri zvenhoroondo, uye zvinyorwa zvitatu zveBhaibheri zvemashoko aKristu, chinomirira yambiro yokutiza, kwete kumanikidzirwa kwomutemo weSvondo.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

Mubhuku rinotevera tichatsanangura zvakadzama kuti nei mashandisirwo acho akakanganisika maererano nemitemo yakasimbiswa ine chokuita nekushandiswa katatu kwechiporofita, uye kuti nei kuzivikanwa kwemutemo weSvondo mukati mechirevo chenyevero yakapiwa naKristu kuri kumiririra zvisiri izvo nhoroondo yechiporofita.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> “Ukuvumelana phakathi kobuhedeni nobuKristu kwaholela ekuthuthukisweni ‘komuntu wesono’ owabikezelwa esiprofethweni njengomelene noNkulunkulu futhi eziphakamisa ngaphezu kukaNkulunkulu. Lolo hlelo olukhulu lwenkolo yamanga luyingcweti yamandla kaSathane—isikhumbuzo semizamo yakhe yokuzibeka esihlalweni sobukhosi ukuze abuse umhlaba ngokwentando yakhe.” The Great Controversy, 50.

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