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# Bhuku ra Daniele — Nambala Imwe-Handiredhi na Sikisite Tuu

Wakati wa Kiunabii wa Roma: Kufunua Njozi

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Jeff Pippenger

Published

March 27, 2024

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Roma inosimbisa chiratidzo, uye Roma inozarurwa mu“nguva” yayo. Ichi chirevo chaSista White umo vanotaura zvinofanira kunzwisiswa sezviri pachena:

> “Chivumbulutso ndi buku losindikizidwa, koma ndi bukulinso lotsegulidwa. Limalemba zochitika zodabwitsa zimene zidzachitike m’masiku otsiriza a mbiri ya dziko lapansi lino. Ziphunzitso za bukuli ndi zomveka bwino, osati zachinsinsi ndi zosamvetsetseka. M’menemo mzere womwewo wa ulosi umatengedwanso monga mwa Danieli. Maulosi ena Mulungu wawabwereza, motero kusonyeza kuti ayenera kuikidwa pamtima chifukwa ndi ofunika. Ambuye sabwereza zinthu zopanda kufunika kwakukulu.” Manuscript Releases, voliyumu 9, 8.

“ထာဝရဘုရားသည် အရေးမကြီးသော အရာများကို ထပ်ခါတလဲလဲ မိန့်တော်မမူ” သကဲ့သို့၊ ရောမနှင့် ဆက်နွယ်သော “ကာလများ” ကိုလည်း အကြိမ်ကြိမ် ထပ်မံဖော်ပြထားသည်။ ရောမနှင့် ဆက်နွယ်သော “ကာလ” ကို နားလည်သဘောပေါက်ခြင်းသည် “အလွန်အရေးကြီးသော” အရာဖြစ်သည်။ အကြောင်းမှာ ထိုကာလပင် ရောမကို ရူပါရုံကို သတ်မှတ်တည်ထောင်သော အကြောင်းအရာအဖြစ် ဖော်ထုတ်ပြသသောကြောင့် ဖြစ်သည်။ ပုပ်ရဟန်းမင်းအာဏာ အုပ်စိုးမှု၏ တစ်ထောင့်နှစ်ရာခြောက်ဆယ်နှစ်ကာလကို ဒံယေလကျမ်းနှင့် ဗျာဒိတ်ကျမ်းတို့၌ တိုက်ရိုက် ရည်ညွှန်းဖော်ပြထားသည်မှာ ခုနစ်ကြိမ်တိုင်တိုင် ဖြစ်သည်။

> Uye achataura mashoko makuru achipikisa Wekumusorosoro-soro, uye achamanikidza vatsvene vaWekumusorosoro-soro, uye achafunga kushandura nguva nemitemo; uye vachaiswa muruoko rwake kusvikira nguva, nenguva mbiri, nehafu yenguva. Danieri 7:25.

> Ipapo ndakanzwa murume akanga akapfeka micheka yerineni, akanga ari pamusoro pemvura yorwizi, paakasimudza ruoko rwake rworudyi noruoko rwake rworuboshwe kudenga, akapika naiye anorarama nokusingaperi kuti zvichava zvenguva, nedzimwe nguva, nehafu yenguva; uye kana apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedzwa. Danieri 12:7.

> Asi ruvazhe rwokunze rwetemberi urusiye kunze, uye usaruyeresa; nokuti rwakapihwa kuvaHedheni; uye guta dzvene vacharitsika-tsika netsoka kwemwedzi makumi mana nemiviri. Zvakazarurwa 11:2.

> Ngizakupha emandla ofakazi bami ababili, futhi bayakuprofetha izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, bembethe amasaka. Isambulo 11:3.

> Na wansati a balekela hi le mananga, laha a nga ni ndhawu leyi lunghiseleriweke hi Xikwembu, leswaku va ta n’wi wundla kona masiku ya gidi rin’we ni madzana mambirhi ni makume tsevu. Nhlavutelo 12:6.

> Uye mukadzi wakapiwa mapapiro maviri egondo guru, kuti abhururukire kurenje, kunzvimbo yake, kwaanodyiswa kwenguva, nenguva, nehafu yenguva, kubva pachiso chenyoka. Zvakazarurwa 12:14.

> A siyanike enwa nsango ya koloba makambo minene mpe kofinga Nzambe; mpe apesamaki bokonzi ya kosala mikolo ntuku minei na mibale. Emoniseli 13:5.

Aya mareferensi manomwe akananga anoratidza hunhu hwakasiyana-siyana chaihwo hwechiporofita hweRoma. Mune ndima idzodzo ndimo munozarurwa Roma. Sister White anowedzera kuti nguva idzi dzinomirirwawo se“makore matatu nehafu kana mazuva 1260.” Hamuwani muBhaibheri mashoko okuti “makore matatu nehafu” kana “mazuva ane chiuru nemazana maviri namakumi matanhatu.” Sister White ari kungoshandisa kuverengwa kwemareferensi manomwe iwayo maererano nazvo.

> “Muchitsauko 13 (ndima 1–10) munotsanangurwa chimwe chikara, ‘chakafanana nembada,’ icho dhiragoni yakapa ‘simba rayo, nechigaro charo choumambo, nesimba guru.’ Chiratidzo ichi, sezvakagamuchirwa navazhinji vavaPurotesitendi, chinomirira hupapa, hwakatsiva simba nechigaro choumambo nechiremera zvaimbova zveumambo hweRoma hwekare. Pamusoro pechikara chakafanana nembada panonzi: ‘Ikapihwa muromo unotaura zvinhu zvikuru nokumhura…. Ikashamisa muromo wayo mukumhura Mwari, kuti imhure zita ravo, netabhenakeri yavo, navo vagere kudenga. Ikapihwawo kuita hondo navatsvene, nokuvakunda; ikapiwawo simba pamusoro pamarudzi ose, nendimi, nendudzi, nenyika.’ Chiporofita ichi, chinenge chakangofanana netsananguro yenyanga duku yaDanieri 7, pasina mubvunzo chinonongedzera kuhupapa.”

> “‘Akapiwa simba kuti arambe achiita kwemwedzi makumi mana nemiviri.’ Uye, anodaro muporofita, ‘Ndakaona rimwe remisoro yacho richinzi rakakuvadzwa kusvika parufu.’ Uyezve: ‘Anotapa vanhu kuenda muutapwa, iye achaendawo muutapwa; anouraya nebakatwa, anofanira kuurayiwa nebakatwa.’ Mwedzi makumi mana nemiviri iyi ndiyo yakafanana ne‘nguva nenguva nenguva yakaganhurwa,’ makore matatu nehafu, kana mazuva 1260, eDanieri 7—nguva iyo simba rehupapa raifanira kudzvinyirira vanhu vaMwari. Nguva iyi, sezvakataurwa muzvitsauko zvakapfuura, yakatanga nokukwirira kwehupapa, muna A.D. 538, ikaguma muna 1798. Panguva iyoyo papa akaitwa musungwa neuto reFrance, simba rehupapa rikagamuchira ronda raro rinouraya, uye chiporofita chikazadziswa, ‘Anotapa vanhu kuenda muutapwa, iye achaendawo muutapwa.’” The Great Controversy, 439.

Pasi nesimba yakafemerwa yokutorawo makore matatu nehafu se“nguva” iyo “inoratidza” Roma, dzimwe ndima dzeBhaibheri dzinoreva Roma dzinobuda pachena.

> Asi ndinokuudzai zvamazvirokwazvo kuti: chirikadzi zhinji dzaivapo muIsraeri pamazuva aEriya, denga parakavharwa makore matatu nemwedzi mitanhatu, nzara huru payakanga iri munyika yose. Ruka 4:25.

Leminyaka lemitsatfu nencenye ya-Eliya ihlanganisa leso sikhatsi naJezebeli, lophawu lweRoma yebupapa ebandleni laseThiyathira.

> Asi ndine zvinhu zvishoma zvandinokupomera nazvo, nokuti unobvumira mukadzi uyo Jezebheri, anozviti muporofitakadzi, kuti adzidzise nokunyengera varanda vangu kuti vaite upombwe nokudya zvakabayirwa kuzvifananidzo. Uye ndakamupa nguva yokuti apfidze paupombwe hwake; asi haana kupfidza. Zvakazarurwa 2:20, 21.

“Nguva” yakapiwa kereke yechina, inomiririrwa naJezebheri, i“nzvimbo”wo futi.

> Eriya akanga ari munhu ane ndangariro nezvido zvakafanana nezvatinazvo isu; akanyengetera zvikuru kuti mvura irege kunaya; uye mvura haina kunaya panyika kwemakore matatu nemwedzi mitanhatu. Jakobo 5:17.

Achitsanangura kuti mwedzi makumi mana nemiviri yakafanana namazuva ane chiuru chimwe namazana maviri namakumi matanhatu, Hanzvadzi White inoratidza nguva iyoyo se“mazuva iwayo,” ayo akarehwa naKristu.

> “Ehitiko ebivugwa wano—‘ameezi makumi ana n’abiri,’ ne ‘ennaku lukumi mu bibiri mu nkaaga’—bimu, byombi nga bikiikirira ekiseera ekkanisa ya Kristo kye yali erina okubonaabona olw’okunyigirizibwa okuva e Rooma. Emyaka 1260 egy’obufuzi obw’obwa papa gyatandika mu A.D. 538, era kyandibadde kikoma mu 1798. Mu kiseera ekyo eggye lya Bufalansa lyayingira e Rooma ne likwata papa ng’omusibe, era n’afiira mu buwanganguse. Newaakubadde nga papa omulala yalondebwa mangu oluvannyuma lw’ekyo, ensengeka y’obukulembeze obwa papa teyasobola nate okuvannyuma okweyambisa buyinza bwe yali erina edda.”

> “Kuteswa kwa kanisa hakukuendelea katika kipindi chote cha miaka 1260. Mungu, kwa rehema zake kwa watu Wake, alipunguza muda wa jaribu lao la moto. Alipotabiri ‘dhiki kuu’ ambayo ingelipata kanisa, Mwokozi alisema: ‘Kama siku hizo zisingalifupizwa, asingeokoka mwenye mwili wo wote; lakini kwa ajili ya wateule siku hizo zitafupizwa.’ Mathayo 24:22. Kwa ushawishi wa Matengenezo, mateso hayo yalikomeshwa kabla ya mwaka 1798.” Pambano Kuu, 266.

Kristo na Dada White wanautambulisha usemi wa “siku hizo” kuwa ni “wakati,” ambao hutambulisha Roma ya kipapa. Danieli anaponena juu ya mateso yaliyofuatia kuwekwa kwa upapa juu ya kiti cha enzi cha dunia katika aya ya thelathini na moja ya sura ya kumi na moja, anauzungumzia wakati huo wa mateso kuwa ni “siku nyingi.”

> “Uye maoko achasimuka ari kudivi rake, uye achasvibisa nzvimbo tsvene yesimba, uye achabvisa chibayiro chezuva nezuva, uye vachaisa chinonyangadza chinoparadza. Uye avo vanoita zvakaipa vachipesana nesungano achavakanganisa nokubata kumeso; asi vanhu vanoziva Mwari wavo vachava nesimba, uye vachaita mabasa makuru. Uye avo vane njere pakati pavanhu vachadzidzisa vazhinji; kunyange zvakadaro vachawa nomunondo, nomurazvo womoto, nokutapwa, nokupambwa, mazuva mazhinji.” Danieri 11:31–33.

IRoma yembulwa mayelana nesikhathi sesiprofetho esihlotshaniswa nayo; yingakho uPawulu ethi umuntu wesono uyokwambulwa “ngesikhathi sakhe.” Iqiniso lokuthi iRoma iyamisa umbono, okuthi uma singawazi sibhubhe, lichaza ukuthi kungani leso sikhathi sesiprofetho simelwa kaningi kangaka, nangezindlela eziningi kangaka, ngokuba uNkulunkulu “akaziphindi izinto ezingabalulekile kakhulu.” Emavesini angaphambilini, ukuphela kwaleso sikhathi nakho kuyaphawulwa.

> Naivo vane njere pakati pavanhu vachadzidzisa vazhinji; asi vachawira nomunondo, nomurazvo womoto, nokutapwa, nokupambwa, kwamazuva mazhinji. Zvino kana vachiwira, vachabatsirwa norubatsiro ruduku; asi vazhinji vachanamatira kwavari namashoko okunyengetedza. Uye vamwe vavo vane njere vachawira, kuti vaedzwe, uye kuti vacheneswe, uye kuti vachenerutswe, kusvikira panguva yokuguma; nokuti zvichiri zvenguva yakatarwa. Dhanieri 11:33–35.

“ముగింపు కాలము” “ఇంకను నియమింపబడిన కాలమునకై యున్నది.” “నియమింపబడిన” అనే హీబ్రూ పదము “మోయేద్,” దాని అర్థము నిర్ణయింపబడిన కాలము గాని, నియామకము గాని. దానియేలు గ్రంథములో “నియమింపబడిన కాలము” యొక్క ప్రవచన సంబంధిత ప్రాసంగికత మరియు ప్రాముఖ్యత, అది ఎన్ని సార్లు సూచించబడిందో దానివలన స్పష్టమగుచున్నది. లవొదికయ సంఘస్థులైన అడ్వెంటిస్టులలో అత్యల్పులు గానీ, ఎవరైనా గానీ, 1989 సంవత్సరం ఒక “ముగింపు కాలము” అని గ్రహించరు; అందువలన 1989 ఒక నియమింపబడిన కాలమై యున్నది. అది దేవుడు నిర్ణయించిన నియామక కాలము; ఆ కాలమున ఆయన నూట నలుబది నాలుగు వేలమంది ఉద్యమమునకు జ్ఞానమును ముద్రవిమోచనము చేయు చుండెను. ఈ కారణముచేత, “నియమింపబడిన కాలము” “ముగింపు కాలము” యొక్క ఆగమనమును సూచించునని దానియేలు గ్రంథము సాక్ష్యములను సమకూర్చుచున్నది. దానియేలు ఎనిమిదవ అధ్యాయమందు ఈ ప్రవచన చిహ్నము ప్రతిపాదింపబడినది.

> Ndakanzwa inzwi romunhu pakati pemahombekombe eUrayi, rakadanidzira richiti, Gabhurieri, nzwisisa munhu uyu chiratidzo. Naizvozvo akaswedera pandakanga ndimire; uye paakasvika, ndakatya, ndikawira nechiso changu pasi; asi akati kwandiri, Nzwisisa, iwe mwanakomana womunhu; nokuti chiratidzo ndechenguva yokupedzisira. Zvino paakanga achitaura neni, ndakabatwa nehope huru ndakavata nechiso changu chakatarira pasi; asi akandibata, akandimisa ndakatwasuka. Akati, Tarira, ndichakuzivisa zvichavapo pakuguma kwokupedzisira kwehasha; nokuti pakusvika kwenguva yakatarwa, kuguma kuchavapo. Danieri 8:16–19.

Sezvakaita muchitsauko chegumi nerimwe, shoko rokuti “kuguma,” riri mumashoko anoti “nguva yokuguma” mumavhesi aya, ishoko rechiHebheru rakasiyana nerinoshandurwa richinzi “rakatarwa.” Nguva yokuguma inomirira nguva yakati inotanga panguva yakatarwa. “Nguva yakatarwa” (moed) kugadzwa kwenguva, uye nguva yokuguma (shoko rechiHebheru rokuti “gets”) inguva yakati, inotanga panguva yakatarwa. Ndiyo “nguva” inozarura Roma, uye “nguva” iyoyo inokosha zvikuru zvokuti kuguma kwenguva iyoyo, pamwe nenguva inotevera pashure pokuguma kwenguva iyoyo, zvinomiririrwa nezvapupu zvinoverengeka. Muvhesi makumi maviri namana wechitsauko chegumi nerimwe chaDhanieri, Roma yechihedheni inozivikanwa seyaitonga nyika “kwenguva.”

“കാലം” എന്ന പ്രതീകാത്മക അളവ് മുന്നൂറ് അറുപത് വർഷങ്ങളാകുന്നു; കാരണം ബൈബിളിലെ ഒരു വർഷത്തിൽ മുന്നൂറ് അറുപത് ദിവസങ്ങൾ ഉണ്ട്. ജാതീയ റോം ഒരു “കാലം” ഭരിച്ചു; പാപ്പീയ റോം “ഒരു കാലം, കാലങ്ങൾ, അരകാലം” ഭരിച്ചു. ആധുനിക റോം ഒരു പ്രതീകാത്മക “മണിക്കൂർ,” അഥവാ ഒരു പ്രതീകാത്മക “നാല്പത്തിരണ്ട് മാസം,” ഭരിക്കുന്നു. 1844-നുശേഷം പ്രവാചകകാലമൊന്നുമില്ല; അതിനാൽ “മണിക്കൂർ”യും “നാല്പത്തിരണ്ട് മാസം”യും ഉടൻ വരുവാനുള്ള ഞായറാഴ്ചാനിയമത്തിൽ നിന്ന് മനുഷ്യന്റെ കൃപാകാലം അവസാനിക്കുന്നതു വരെയുള്ള കാലഘട്ടമാണ്. എന്നാൽ ജാതീയ റോം ക്രി.മു. 31-ലെ ആക്ടിയം യുദ്ധത്തിൽ നിന്ന് ക്രി.വ. 330-ൽ കോൺസ്റ്റന്റൈൻ സാമ്രാജ്യത്തിന്റെ തലസ്ഥാനം കോൺസ്റ്റാന്റിനോപ്പിളിലേക്കു മാറ്റിയതു വരെ പരമാധികാരത്തോടെ ഭരിച്ചു. താഴെ പറയുന്ന വാക്യങ്ങൾ ജാതീയ റോമിനെക്കുറിച്ചാണ് സംസാരിക്കുന്നതെന്ന് നമുക്കറിയാം; കാരണം ക്രിസ്തുവിനെ ക്രൂശിക്കപ്പെട്ടപ്പോൾ “ഒടിക്കപ്പെടേണ്ട” “ഉടമ്പടിയുടെ പ്രഭു” ആയി പ്രതിനിധീകരിച്ചിരിക്കുന്നു. അന്ന് ഭരിച്ചിരുന്ന അധികാരം ജാതീയ റോമായിരുന്നു; അതിനാൽ ഇപ്പോൾ നാം പരിശോധിക്കാനിരിക്കുന്ന വാക്യങ്ങൾ ജാതീയ റോമിനെ തിരിച്ചറിയിക്കുന്നു.

> Uye pachinzvimbo chake pachasimuka munhu anoshoreka, wavasingazomupi kukudzwa kwoumambo; asi achauya norugare, akawana umambo nokubata kumeso. Uye namauto anofanana namafashamo vachakukurwa pamberi pake, uye vachaputswa; hongu, kunyange nomuchinda wesungano. Uye pashure pesungano yakaitwa naye, achaita nounyengeri; nokuti achasimuka, uye achava nesimba navanhu vashoma. Achapinda norugare kunyange panzvimbo dzakakora dzenyika; uye achaita izvo zvisina kumboitwa namadzibaba ake, kana namadzibaba amadzibaba ake; achavagovera zvakapambwa, nezvakatorwa, nepfuma; hongu, acharonga mano ake pamusoro penhare dzakasimba, kunyange kusvikira panguva. Danieri 11:21–24.

Izraz “against” u posljednjoj sintagmi ovih stihova zapravo znači “iz,” i stih kazuje da će poganski Rim vladati (unaprijed objavljivati svoje naume) “iz” svoje utvrde (grada Rima) tri stotine i šezdeset godina.

> “‘VERSE 24. Iye achapinda norugare kunyange munzvimbo dzakakora kwazvo dzedunhu; uye achaita zvisina kuitwa namadzibaba ake, kana namadzibaba amadzibaba ake; achavaparadzirira zvakapambwa, nezvakatorwa muhondo, nepfuma; hongu, acharonga mano ake pamusoro penhare, kunyange kusvikira panguva yakati.’”

> “Nzira yaigara ichiitwa nendudzi, mazuva eRoma asati asvika, pakupinda mumatunhu aikosha nenyika dzakapfuma, yakanga iri yehondo nokukunda. Zvino Roma yakanga yava kuzoita chinhu chakanga chisina kumboitwa namadzibaba kana madzibaba amadzibaba avo; ndiko kuti, kugamuchira izvi zvaiwanikwa nenzira yorugare. Tsika iyi, yakanga isati yambonzwika kare, yakabva yatangwa, yokuti madzimambo vasiye noupfu hwenhaka umambo hwavo kuvaRoma. Roma yakasvika pakutora matunhu makuru nenzira iyi.

> “Uye avo vakadaro vakapinda pasi pehutongi hweRoma vakawana kubatsirwa kukuru kubva mazviri. Vakabatwa netsitsi uye nokunzwira munyoro. Zvakanga zvakaita sokunge mhuka yakabatwa nehondo nezvakapambwa zvagoverwa pakati pavo. Vakadzivirirwa kuvavengi vavo, uye vakazorora murugare nokuchengeteka pasi pedziviriro yesimba reRoma.

> “Pamusoro pechikamu chokupedzisira chendima iyi, Bishop Newton anopa pfungwa yokufanotaura zvirongwa kubva munhare dzakasimba, panzvimbo pokuzviita dzichinangana nadzo. Izvi ndizvo zvakaitwa navaRoma kubva panhare yakasimba yeguta ravo rine zvikomo zvinomwe. ‘Kunyange kwenguva yakati;’ pasina mubvunzo nguva yechiporofita, makore 360. Makore aya anofanira kutangwa kubva papi? Zvichida kubva pachiitiko chinoratidzwa mundima inotevera.

> “‘NDIMA 25. Uye achasimudza simba rake noushingi hwake kuzorwa namambo wokumaodzanyemba neuto guru; uye mambo wokumaodzanyemba achamutswa kuhondo neuto guru kwazvo rine simba; asi haangamiri, nokuti vachamurongera mano okumukuvadza.’”

> “ଖଣ୍ଡ 23 ଓ 24 ଦ୍ୱାରା ଆମେ ଯିହୂଦୀମାନଙ୍କ ଓ ରୋମୀୟମାନଙ୍କ ମଧ୍ୟରେ ବନ୍ଧୁତା-ଚୁକ୍ତି, ଖ୍ରୀ. ପୂ. 161, ପରବର୍ତ୍ତୀ ସମୟକୁ ନେଇଯାଯାଉଛୁ, ସେହି ସମୟକୁ ଯେତେବେଳେ ରୋମ ସାର୍ବଭୌମ ଆଧିପତ୍ୟ ଅର୍ଜନ କରିଥିଲା। ବର୍ତ୍ତମାନ ଆମ ସମ୍ମୁଖରେ ଥିବା ଏହି ଖଣ୍ଡ ଦକ୍ଷିଣର ରାଜା, ମିଶର, ବିରୁଦ୍ଧରେ ଏକ ପ୍ରବଳ ଅଭିଯାନକୁ ଦୃଶ୍ୟମାନ କରେ, ଏବଂ ବଡ଼ ଓ ପ୍ରବଳ ସେନାବଳମାନଙ୍କ ମଧ୍ୟରେ ଘଟିଥିବା ଏକ ଉଲ୍ଲେଖନୀୟ ଯୁଦ୍ଧକୁ ମଧ୍ୟ ପ୍ରକାଶ କରେ। ଏହିପରି ଘଟଣାମାନେ କି ଏହି ସମୟରେ ରୋମର ଇତିହାସରେ ଘଟିଥିଲେ?—ନିଶ୍ଚୟ, ଘଟିଥିଲେ। ସେହି ଯୁଦ୍ଧ ଥିଲା ମିଶର ଓ ରୋମଙ୍କ ମଧ୍ୟରେ ହୋଇଥିବା ଯୁଦ୍ଧ; ଏବଂ ସେହି ସମର ଥିଲା ଏକ୍ଟିୟମର ସମର। ଏହି ସଂଘର୍ଷକୁ ନେଇଯାଇଥିବା ପରିସ୍ଥିତିମାନଙ୍କୁ ଆସନ୍ତୁ, ସଂକ୍ଷେପରେ ଅବଲୋକନ କରିବା।” Uriah Smith, Daniel and the Revelation, 271–273.

Mumavhesi anotevera, Dhanieri anotaurazve nguva yakatarwa nemagumo.

> Na u ta pfuxa matimba ya yena ni xivindzi xa yena ku lwa ni hosi ya le dzongeni hi vuthu lerikulu; kutani hosi ya le dzongeni yi ta hlohloteriwa ku ya enyimpini hi vuthu lerikulu ngopfu ni ra matimba; kambe a yi nge yimi; hikuva va ta kunguhata maqhinga ku lwa na yena. Ina, lava dlayiwaka hi xiphemu xa swakudya swa yena va ta n’wi lovisa, naswona vuthu ra yena ri ta khapakhapa; kutani vo tala va ta wa va dlayiwile. Kutani timbilu ta tihosi leti timbirhi ti ta va to endla vubihi, naswona va ta vulavula mavunwa etafoleni rin’we; kambe a swi nge humeleli, hikuva makumu ma ha ri enkarhini lowu vekiweke. Kutani u ta tlhelela etikweni ra yena a ri ni rifuwo lerikulu; naswona mbilu ya yena yi ta lwisana ni ntwanano lowo kwetsima; kutani u ta endla swiendlakalo, a tlhela a tlhelela etikweni ra yena. Enkarhini lowu vekiweke u ta tlhela, a ta nghena a kongoma etlhelo ra dzonga; kambe a swi nge vi kufana ni le ku sunguleni, hambi ku ri le ku heteleleni. Daniel 11:25–29.

Muchitsauko chechisere, Gabhuriyeri akazivisa kuti “chazoni,” chiratidzo chemakore zviuru zviviri namazana mashanu namakumi maviri, chaizoguma panguva yakatarwa, uye ipapo nguva inomiririrwa na “nguva yokuguma” yaizotanga. Muchikamu chino, nguva yakatarwa ndiyo kuguma kwamakore mazana matatu namakumi matanhatu ayo Roma yechihedheni yaizotonga nyika nesimba guru zvikuru. Muchikamu chino hamuna “nguva yokuguma,” nokuti pakanga pasina chinhu chakanga chakasimbiswa chisimbiso chaifanira kuzosunungurwa pakuguma kwenguva iyoyo yenhoroondo.

Muna Danieri chitsauko 8, chiratidzo che“kuguma kwokupedzisira” kwehasha, idzo dzaiva makore zviuru zviviri namazana mashanu nemakumi maviri zvakaguma panguva imwe cheteyo nemakore zviuru zviviri namazana matatu, chakaiswa chisimbiso kusvikira ku“nguva yokuguma”; nokuti muna 1844, iyo yakanga iri nguva yakatarwa yezviratidzo zvose zviri zviviri, chiedza chomutumwa wechitatu chakazarurwa. Muna Danieri 11, ndima 30 kusvika 36, pakuguma kwe“hasha dzokutanga” muna 1798, paifanira kuva nenguva inomiririrwa se“nguva yokuguma,” apo chiedza chomutumwa wokutanga chakazarurwa. Naizvozvo, chiporofita chenguva cheRoma yechihedheni hachina kuva nenguva yokuguma, asi chete nguva yakatarwa, inoratidza nguva yakaguma makore mazana matatu nemakumi matanhatu; asi nguva yakatarwa muna 1798, nenguva yakatarwa muna 1844, zvose zviri zviviri zvakazarura shoko raifanira kunzwisiswa munguva inomiririrwa se“nguva yokuguma”.

Roma inoziviswa sezvainomiririrwa nenzira youporofita mukati menguva yayo youporofita. “Nguva, nenguva, nehafu yenguva”, “mwedzi makumi mana nemiviri”, “mazuva ane chiuru chimwe namazana maviri namakumi matanhatu”, uye “makore matatu nehafu” ndizvo zvimwe zvezviratidzo zvakasiyana zvinomiririra nguva iyo upapa hwakatonga mukati meNguva dzeRima. Nguva inobatanidza kufamba kwevaMillerite nekufamba kwezana rimwe namakumi mana nezvina zvine chiuru imakore zana namakumi maviri namatanhatu. Zana namakumi maviri namatanhatu chiriwo chiratidzo chemazuva ane chiuru chimwe namazana maviri namakumi matanhatu, nokuti chigumi cheuwandu ihwohwo. Makore zana namakumi maviri namatanhatu kubva pakupanduka kwa1863 kusvikira kunguva yakatarwa muna 1989, anoratidza 1989 sechigadzwa chaMwari nevanhu Vake vemazuva okupedzisira.

ང་ཚོས་དཔྱད་གཞི་འདི་རྗེས་ཀྱི་རྩོམ་ཡིག་ནང་དུ་མུ་མཐུད་དེ་བསྐྱར་ཞིབ་བྱ་རྒྱུ་ཡིན།

> “Tingatsvaka sei Magwaro? Ko, ticharoverera mbambo dzedu dzedzidziso imwe pashure peimwe, tozoedza kuti Rugwaro rwose ruenderane nemaonero atakatogadza here? Kana kuti tichaunza pfungwa dzedu nemaonero edu kuMagwaro, toyeresa dzidziso dzedu kumativi ose neMagwaro echokwadi here? Vazhinji vanoverenga Bhaibheri uye vanoridzidzisawo, havanzwisisi chokwadi chinokosha chavari kudzidzisa kana kudzidza. Vanhu vanobata kukanganisa, kunyange chokwadi chichinge chakaratidzwa pachena; uye dai chete vaiunza dzidziso dzavo kuShoko raMwari, vasingaverengi Shoko raMwari muchiedza chedzidziso dzavo kuti varatidze kuti pfungwa dzavo ndedzechokwadi, vaisazofamba murima noupofu, kana kuchengetedza kukanganisa. Vazhinji vanopa mashoko eRugwaro dudziro inoenderana nemaonero avo pachavo, uye nokududzira kwavo zvisiri izvo Shoko raMwari vanozvitsausa ivo pachavo nokunyengera vamwe. Patinotanga kudzidza Shoko raMwari, tinofanira kuzviita nemwoyo inozvininipisa. Kuzvida kwose, norudo rwose rwekuda kuva nepfungwa dzitsva, zvinofanira kuiswa parutivi. Maonero akachengetwa kwenguva refu haafaniri kutorwa seasina kukanganisa. Kusada kweVaJudha kusiya tsika dzavo dzakanga dzagara dzakasimbiswa ndiko kwakava kuparara kwavo. Vakanga vatsunga kusawona chero kukanganisa mumaonero avo pachavo kana mududzirwo yavo yeMagwaro; asi zvisinei nokuti vanhu vangava vakabata maonero akati kwenguva yakareba sei, kana asina kutsigirwa zvakajeka neShoko rakanyorwa, anofanira kuraswa.

> “Avo vanoshuvira chokwadi nomwoyo wose havazokanganisi kuvhura pachena zvavanomira kuti zviongororwe uye zvishoropodzwe, uye havazotsamwi kana maonero avo nemifungo yavo zvichipesaniswa. Ndiwo mweya waichengetwa pakati pedu makore makumi mana apfuura. Taiungana mweya yedu yakaremerwa, tichinyengetera kuti tive vamwe pakutenda napadzidziso; nokuti taiziva kuti Kristu haana kukamukana. Nyaya imwe panguva ndiyo yaiitwa musoro wokunzverwa. Kuremekedza kukuru nezvakadzama ndizvo zvaionekwa pamisangano iyi yokunzvera. Magwaro aizarurwa nekunzwa kwokutya kutsvene. Kazhinji taitsiya kudya, kuti tikwanise zviri nani kunzwisisa chokwadi. Pashure pomunyengetero wakasimba, kana pane imwe nyaya yaisanzwisiswa, yaikurukurwa, uye mumwe nomumwe aitaura pfungwa dzake akasununguka; ipapo taizopfugama zvakare mumunyengetero, uye minyengetero yakasimba yaikwira kudenga kuti Mwari atibatsire kuona chinhu chimwe chete, kuti tive vamwe, saKristu naBaba vari vamwe. Misodzi mizhinji yakateurwa. Kana mumwe hama aitsiura mumwe nokuda kwokunonoka kwake kunzwisisa, nokusanzwisisa ndima sezvaainge achiinzwisisa iye, uya aitsiurwa aibva azobata hama yake ruoko, oti, ‘Ngatiregei kushungurudza Mweya Mutsvene waMwari. Jesu ari nesu; ngatichengetei mweya wokuzvininipisa nowokudzidzisika;’ uye hama yaitaurwa nayo yaizoti, ‘Ndikanganwirei, hama, ndakakuitirai zvisina kururama.’ Ipapo taizopfugama zvakare muchimwe chinguva chomunyengetero. Taipedza maawa mazhinji nenzira iyi. Kazhinji taisadzidza pamwe chete kupfuura maawa mana panguva imwe, asi dzimwe nguva usiku hwose hwaipedzwa mukunzvera Magwaro kwakadzama nokune rukudzo, kuti tinzwisise chokwadi chenguva yedu. Pane dzimwe nguva Mweya waMwari waiuya pamusoro pangu, uye zvikamu zvakaoma zvaiitwa zvakajeka nenzira yakatarwa naMwari, uye ipapo pakava nokuwirirana kwakakwana. Tose taiva nomurangariro mumwe chete noMweya mumwe chete.

> “ພວກເຮົາໄດ້ສະແຫວງຫາຢ່າງສຸດໃຈ ເພື່ອບໍ່ໃຫ້ພຣະຄຳພີຖືກບິດເບືອນໃຫ້ເຂົ້າກັບຄວາມຄິດເຫັນຂອງຜູ້ໃດຜູ້ໜຶ່ງ. ພວກເຮົາພະຍາຍາມເຮັດໃຫ້ຄວາມແຕກຕ່າງຂອງພວກເຮົານ້ອຍທີ່ສຸດ ໂດຍບໍ່ຈົດຈໍ່ຢູ່ກັບປະເດັນທີ່ມີຄວາມສຳຄັນຮອງລົງໄປ ຊຶ່ງໃນເລື່ອງເຫຼົ່ານັ້ນມີຄວາມຄິດເຫັນທີ່ແຕກຕ່າງກັນ. ແຕ່ພາລະໃນໃຈຂອງທຸກດວງວິນຍານຄືການນຳໃຫ້ເກີດສະພາບການໜຶ່ງໃນທ່າມກາງພີ່ນ້ອງ ທີ່ຈະສອດຄ່ອງກັບຄຳອະທິຖານຂອງພຣະຄຣິດ ທີ່ວ່າສາວົກຂອງພຣະອົງຈະເປັນໜຶ່ງດຽວກັນ ດັ່ງທີ່ພຣະອົງແລະພຣະບິດາເປັນໜຶ່ງດຽວກັນ. ບາງຄັ້ງພີ່ນ້ອງບາງຄົນໜຶ່ງຫຼືສອງຄົນຈະຕັ້ງຕົນຂັດຂືນຕໍ່ທັດສະນະທີ່ໄດ້ນຳສະເໜີຢ່າງດື້ດຶງ ແລະຈະສະແດງອອກຕາມຄວາມຮູ້ສຶກຕາມທຳມະຊາດຂອງໃຈ; ແຕ່ເມື່ອອຸປນິສັຍເຊັ່ນນີ້ປາກົດຂຶ້ນ ພວກເຮົາກໍຢຸດການຄົ້ນຄວ້າຂອງພວກເຮົາໄວ້ ແລະເລື່ອນການປະຊຸມອອກໄປ ເພື່ອໃຫ້ແຕ່ລະຄົນມີໂອກາດໄປຫາພຣະເຈົ້າໃນການອະທິຖານ ແລະໂດຍບໍ່ມີການສົນທະນາກັບຜູ້ອື່ນ ຈຶ່ງສຶກສາປະເດັນທີ່ແຕກຕ່າງນັ້ນ ໂດຍທູນຂໍຄວາມສະຫວ່າງຈາກສະຫວັນ. ດ້ວຍຖ້ອຍຄຳແຫ່ງມິດຕະພາບ ພວກເຮົາແຍກຈາກກັນໄປ ເພື່ອຈະມາພົບກັນອີກໃນເວລາອັນໄວທີ່ສຸດ ສຳລັບການຄົ້ນຄວ້າຕໍ່ໄປ. ບາງຄັ້ງລິດເດດຂອງພຣະເຈົ້າກໍສະຖິດເໜືອພວກເຮົາຢ່າງເດັ່ນຊັດ ແລະເມື່ອຄວາມສະຫວ່າງອັນແຈ້ງຊັດເປີດເຜີຍປະເດັນຂອງຄວາມຈິງ ພວກເຮົາກໍຮ້ອງໄຫ້ແລະຊື່ນຊົມຍິນດີຮ່ວມກັນ. ພວກເຮົາຮັກພຣະເຢຊູ; ພວກເຮົາຮັກກັນແລະກັນ.”

> “Mumazuva iwayo Mwari akatishandira, uye chokwadi chakanga chakakosha kumweya yedu. Zvakafanira kuti kubatana kwedu nhasi kuve kwemhando inozotsungirira muyedzo wokuedzwa. Tiri muchikoro chaTenzi pano, kuti tidzidziswe chikoro chokumusoro. Tinofanira kudzidza kutsungirira kuodzwa mwoyo nenzira yaKristu, uye chidzidzo chinodzidziswa neizvi chichava chine kukosha kukuru kwatiri.

> “Re tshwanetse go ithuta dithuto di le dintsi, gape le go lebala dilo di le dintsi thata tse re neng re di ithutile. Ke Modimo le legodimo fela tse di sa palelweng. Ba ba akanyang gore ga ba kitla ba tlhoka go tlogela pono nngwe e ba e ratang thata, le gore ga ba kitla ba nna le lebaka la go fetola kakanyo nngwe, ba tla swabisiwa. Fa fela re santse re ngaparetse megopolo le dikakanyo tsa rona ka go gagamalela mo go sa kgaotseng, re ka se kgone go nna le bongwe jo Keresete a bo rapeletseng.” Review and Herald, July 26, 1892.

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