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# Rome Establishes the Vision - Number Four

Roma Rinogadza Chiratidzo — Nhamba yechina

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Kumutsiridza Makakatanwa Ekare: Hondo Pamusoro peDudziro yeChiporofita muAdventism

Author

Jeff Pippenger

Published

August 8, 2024

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We have been forewarned that “old controversies” would be revived in the last days.

Tixwayisiwe kusengaphambili kutsi “timphikiswano letindzala” tiyawuvuselelwa etinsukwini tekugcina.

> “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.” Selected Messages, book 2, 109.

> “Mu nhoroondo nomuporofita, Shoko raMwari rinoratidza kurwisana kwenguva refu kwakaramba kuripo pakati pechokwadi nechikanganiso. Kurwisana ikoko kuchiri kuenderera mberi. Zvinhu zvakamboitika zvichadzokororwa. Makakatanwa ekare achamutsidzirwa, uye dzidziso itsva dzicharamba dzichimuka nguva dzose.” Selected Messages, bhuku 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

Nguva dzose, gakava idzodzo dzekare dzaiva kuedza kwaSatani kudzikisira basa reRoma yemazuva ano, nokuti iRoma yepapa yemazuva okupedzisira inomisa chiratidzo. Pane mienzaniso yakati kuti yechokwadi ichi munhoroondo yeAdventism. Wokutanga waive gakava pakati pevaPurotesitendi nevaMillerite sezvarinomiririrwa pachati yevavambi ya1843. Chirevo chega pachati tsvene yevavambi ya1843, iyo “yakatungamirirwa naIshe uye haifaniri kuchinjwa,” chisiri chirevo chakananga kuchokwadi chechiporofita cheShoko raMwari, chaiva chiratidzo chegakava revaMillerite nevaPurotesitendi venguva iyoyo. VaPurotesitendi vakadudzira “vaparadzi vavanhu vako” vaDhanieri chitsauko 11, ndima 14, saAntiochus Epiphanes, asi vaMillerite vaiziva kuti aiva Roma.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> “164 Antiochus Epiphanesගේ මරණය; ඔහු, නියතයෙන්ම, රාජධිරාජයන්ගේ අධිපතියාට විරුද්ධව නැඟී නොසිටියේය, මක්නිසාද රාජධිරාජයන්ගේ අධිපතියා උපන්නාට පෙර ඔහු වසර 164කට පෙරම මිය ගොස් තිබුණි.” 1843 Pioneer Chart.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Mushure maizvozvo pakava negakava pakati paJames White naUriah Smith pamusoro pekuzivikanwa kwakaringana kwe“mambo wokumusoro” muna Danieri chitsauko chegumi nerimwe. James akanga akarurama pakuzivisa “mambo wokumusoro” ari mundima dzokupedzisira dzaDanieri 11 seRoma yepapa, kana sezvandinoti ini, Roma yazvino. Smith akapikisa achiti “mambo wokumusoro” waDanieri chitsauko 11, ndima 36, aiva France isingatendi kuna Mwari.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> “VESI 36. Uye mambo achaita sezvaanoda; achazvikudza, achazvirumbidza pamusoro pamwari wose, uye achataura zvinhu zvinoshamisa zvinopesana naMwari wavamwari, uye achabudirira kusvikira kutsamwa kwapedziswa; nokuti izvo zvakatemwa zvichaitwa.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and Revelation, 292.

> “සිඳුන්වනු ලැබ ඇති මෙහි සඳහන් රජු, අවසානයේ සලකා බැලූ ඒම බලය වන පාප්වාදී බලයම බව අර්ථ දක්විය නොහැක; මන්ද, එම විශේෂ නිර්දේශයන් ඒ බලයට අදාළ කරනු ලැබුවහොත් ඒවා ගැළපෙන්නේ නැත.” Uriah Smith, Daniel and Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smith akapinza “dudzirwo yake pachake” paakati, “Mambo arikuratidzwa pano haangarevi simba rimwe chetero rakapedzisira kutaurwa; kureva, simba repapa; nokuti tsananguro idzi hadzingawirirani kana dzikashandiswa kusimba iroro.” Shoko raMwari harimbokundikani, uye hazvina kururama maererano negirama kushandisa chirevo chomunhu kuramba chimiro chegirama chakajeka chendima iyi. Ndima iyi inoti “uye mambo,” izvo zvinoda kuti mambo ari kuzivikanwa ave iye mambo mumwe chete akamiririrwa muchikamu chapfuura. Hapana uchapupu hwomambo mutsva, uye Smith anotsinhira kuti “simba rimwe chetero rakapedzisira kutaurwa” raiva “simba repapa.” Anobvuma mubhuku rake kuti kubva pandima makumi matatu neimwe kusvika pandima makumi matatu neshanu pane simba repapa, uye pasina humbowo hwegirama hunoratidza mambo mutsva pandima makumi matatu nenhanhatu, anongopikisa kuti ndima dzinotevera pandima makumi matatu neshanu hadzimiriri hunhu hwechiporofita hwasimba repapa. Naizvozvo anopinza maonero ake pamusoro peFrance.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Kana Smith paanobata ndima yechina makumi mana, hwaro hwouprofita hwakakanganisika hwaakavaka nokududzirwa kwake kwega hunomumanikidza kuti azivise hondo ine mativi matatu, iyo, maererano nokufungidzira kwake, inoratidza mambo wokumaodzanyemba seIjipiti, uyo mundima iyoyo “anopusha” achirwisa France; uye Turkey anoizivisa samambo wokuchamhembe, anouyawo achirwa neFrance. Kududzirwa ikoko kwakawedzerwa nomunhu kunovaka muenzaniso wouprofita unoita kuti Smith azivise Armagedhoni chaiyoiyo, apo Turkey inofamba ichienda kuJerusarema, zvichiratidza kupera kwenguva yokunzwirwa tsitsi yavanhu apo Mikaeri anomuka. Mabhuku mazhinji munhoroondo yeAdventism akanyorwa achinyatsoratidza kukanganisa kwokushandisa kwakadaro.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Siyo dhamira ya makala hii kushughulikia matunda ya tafsiri binafsi ya Uriah Smith, bali ni kutambua tu mabishano yaliyozuka alipoanza kuendeleza tafsiri yake ya binafsi; kwa maana James White alipopinga mtazamo wake wa upotovu, jambo hilo likawa mstari mwingine wa mabishano ndani ya Uadventista, ambapo utambulisho sahihi wa Rumi ulishambuliwa kwa matumizi ya uongo.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Kwakavapowo hakuvewo nenyaya yakarebesa yemakakatanwa pamusoro pe“zvezuva nezuva” mubhuku raDhanieri, apo Adventizimu yeRaodhikiya yakagamuchira maonero echiPurotesitendi akatsauka, anozivisa “zvezuva nezuva” zviri mubhuku raDhanieri sebasa raKristu reshumiro yesanctuary, zvichipesana nechokwadi chakatosimbiswa chenheyo chokuti “zvezuva nezuva” chaiva chiratidzo cheRoma yechihedheni.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> “Na kisha nikaona kuhusu ‘ya daima’ (Danieli 8:12) kwamba neno ‘dhabihu’ liliongezwa na hekima ya wanadamu, wala si sehemu ya maandiko hayo, na kwamba Bwana aliwapa uelewa wake sahihi wale waliotoa kilio cha saa ya hukumu. Wakati umoja ulikuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika uelewa sahihi wa ‘ya daima’; lakini katika machafuko tangu 1844, maoni mengine yamekubaliwa, nayo giza na machafuko yamefuata. Wakati haujawa jaribio tangu 1844, wala hautakuwa tena jaribio kamwe.” Early Writings, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

Pakupera kwenguva, muna 1989, apo mavhesi matanhatu okupedzisira aDanieri gumi nerimwe akazarurwa, mambo wokumusoro akabva anzwisiswa kuva Roma yepapa, sezvakambozivikanwa naJames White mukupokana kwake naUriah Smith. White akashandisa nzira ye“mutsara pamusoro pomutsara” paakanga achipindura kukanganisa kwaSmith. White akapikisa achiti kana simba rokupedzisira rinomiririrwa muna Danieri mbiri, nesimba rokupedzisira rinomiririrwa muna Danieri nomwe, nesimba rokupedzisira rinomiririrwa muna Danieri sere, zvose zviri Roma, ipapo pamitsara mitatu yezvapupu simba rinosvika kumagumo aro muna Danieri gumi nerimwe iRoma, kwete zvaitaurwa naSmith kuti iTurkey.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Sangano rechiporofita remutumwa wechitatu rakatanga muna 1989 rakazosangana, nguva pfupi yapfuura Gunyana 11, 2001, negakava pamusoro paJoeri chitsauko chokutanga. Mumavhesi mashanu okutanga, zvapupu zviviri—kutanga zvezvizvarwa, zvino zvezvipembenene—zvinoratidza kuparadzwa kunofambira mberi kwakauyiswa pamusoro peAdventism neRoma. “Zvidhakwa” muchiporofita, maererano naIsaya, ndivo “varume vanozvidza vanotonga Jerusarema.” Vanomuka muchizvarwa chechina uye chokupedzisira. Kuparadzwa uku kunofambira mberi kuparadzwa kwomweya, nokuti kuri kutaura neJerusarema ramazuva okupedzisira, uye kubva pakupanduka kwa1863 zvichienda mberi, vaSeventh-day Adventists veRaodhikia vakanoramba vachinwa zvishoma nezvishoma mudzidziso dzeRoma.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Shoko raJehovha rakasvika kuna Joere mwanakomana waPetueri. Inzwai izvi, imi vakuru, uye teererai, imi mose vagere munyika. Zvakamboitika here pamazuva enyu, kana pamazuva amadzibaba enyuwo? Rondedzerai vana venyu nezvazvo, uye vana venyu ngavarondedzere vana vavo, navanavo rumwe rudzi runotevera. Zvasiiwa negwatakwata zvakadyiwa nemhashu; uye zvasiiwa nemhashu zvakadyiwa neguruguru; uye zvasiiwa neguruguru zvakadyiwa negonye. Mutswake, imi zvidhakwa, mucheme; uye chemai nokuungudza, imi mose vanonwa waini, nokuda kwewaini itsva; nokuti yabviswa pamiromo yenyu. Joere 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Pambuyo pokwera nyumba zikulu za mu mzinda wa New York, zinamveka kuti mvula ya m’tsogolo ndiye inayamba “kuwaza,” ndiponso kuti mkangano wa m’chaputala chachiwiri cha Habakuku, umene unakwaniritsidwa m’mbiri ya a Millerite, unayambanso kachiwiri. Mkanganowo unali wokhudza njira yolondola yomasulira maulosi.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Ndzi ta yima ekulindzeni ka mina, ndzi titshama ehenhla ka xihondzo, ndzi rindza leswaku ndzi ta vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono lexi, u xi endla xi va erivaleni ematshikeni, leswaku loyi a xi hlayaka a kota ku tsutsuma. hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, xi nga ka xi nga hembe; hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta ta, xi nga ka xi nga hlweli. Waswivo, moya wa loyi a tikurisaka a wu lulamanga endzeni ka yena; kambe lowo lulama u ta hanya hi ripfumelo ra yena. Ina, hambi hikwalaho ka leswi a dyohelaka hi vhinyo, i munhu wo tinyungubyisa, a nga tshami ekaya; loyi a andzisaka ku navela ka yena ku fana ni Sizra, naswona u fana ni rifu, a nga sati; kambe u tihlengeletela matiko hinkwawo, a tihlengeletela vanhu hinkwavo. Habakuki 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Ukuvavanywa kukaHabakuki isahluko sesibini kwakufuzisela ukuvavanywa kwentshukumo yamakhulu alikhulu anamashumi amane anesine amawaka, eyaqala xa ingelosi enamandla yesiTyhilelo isahluko seshumi elinesibhozo yehla ngoSeptemba 11, 2001. Emva koko kwaqala impikiswano phakathi kwabo bema phezu kweziseko zobu-Adventist ezimelwe kwitshathi yoovulindlela ka-1843, nabo abathi kuHabakuki baphambuke “ngewayini” nababengaba “ngamanxila” kaYoweli awathi ke “avuka,” kodwa “iwayini entsha” yanqunyulwa “emlonyeni” wawo.

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Izwi lesiHebheru elihunyushwe ngokuthi “wakhuza” evesini lokuqala lisho ukuthi “waphikisana no”. Ukuphikisana okwanikezwa abalindi bamaMillerite kwamelelwa eshadini lobuphayona lika-1843 elakhiwa ngoMeyi ka-1842 njengokugcwaliseka kwala mavesi. Elinye iqembu, elaliphila ngokukholwa kwalo, laliphikisana nomyalezo weqiniso lamanje lesiprofetho waleyo nkathi, nelinye iqembu eleqa umthetho ngewayini. Labo yizidakwa zikaJoweli ezivukayo zithole ukuthi iwayini, oluwuphawu lwemfundiso, linqunyiwe emilonyeni yazo. Yizo izidakwa zika-Isaya zakwa-Efrayimi ezibusa eJerusalema kodwa ezingakwazi ukuqonda incwadi evaliwe.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Maiwe korona rekuzvikudza, kune zvidhakwa zvaEfuremu, vane runako rwavo runobwinya rwava ruva rinosvava, vari pamusoro pemisoro yemipata yakakora yavakakundwa newaini! Tarirai, Ishe vane mumwe ane simba noukuru, uyo, sechamupupuri chechimvuramabwe nedutu rinoparadza, samafashamo emvura zhinji ane simba anofukidza, achakandira pasi noruoko. Korona yokuzvikudza, ivo zvidhakwa zvaEfuremu, ichatsikwa netsoka.... Mimirai, mushamisike; danidzirai, mucheme: vakadhakwa, asi kwete newaini; vanodzedzereka, asi kwete nedoro rinodhaka.... Naizvozvo inzwai shoko raJehovha, imi varume vanozvidza, vanotonga vanhu ava vari muJerusarema. Nokuti Jehovha akadurura pamusoro penyu mweya wehope huru, akavhara meso enyu; vaporofita navatongi venyu, vavoni, akavafukidza. Uye chiono chezvose chava kwamuri samashoko ebhuku rakasimbiswa, ravanopa kune akadzidza, vachiti, Verenga izvi, ndinokumbira; iye ndokuti, Handigoni; nokuti rakasimbiswa; uye bhuku rinopiwa kuna asingadzidzi, vachiti, Verenga izvi, ndinokumbira; iye ndokuti, Handina kudzidza. Isaya 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Nharo ya Habakkuk pakati pevakadhakwa vaEfuraimu navaya vanofamba nokutenda muShoko raMwari rechiporofita inonyatsoratidzwa senharo pamusoro pemaitiro akarurama achienzaniswa neasakarurama muuchapupu hwaIsaya, nokuti Isaya anoratidza kuti ndiyo nzira ye“mutsara pamusoro pemutsara” inogumbusa vakadhakwa uye inovapinza musungano yorufu.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Asi naivowo vakatsauka nemhaka yewaini, uye vakatsauka nenzira nemhaka yechinwiwa chinodhakisa; muprista nomuporofita vakatsauka nemhaka yechinwiwa chinodhakisa, vakamedzwa newaini, vakatsauka nenzira nemhaka yechinwiwa chinodhakisa; vanokanganisa pachiratidzo, vanogumburwa pakutonga. Nokuti matafura ose azere namarutsi netsvina, zvokuti hapana nzvimbo yakachena. Ndianiko waachadzidzisa zivo? Uye ndianiko waachaita kuti anzwisise dzidziso? Avo vakarumurwa pamukaka, uye vabviswa pazamu. Nokuti murayiro unofanira kuva pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, uye apo zvishoma; nokuti achataura navanhu ava nemiromo inokakama, uye norumwe rurimi. Kwaari akati, Uku ndiko kuzorora kwamungazorodza nako vaneta; uye uku ndiko kuzorodza; asi havana kuda kunzwa. Asi shoko raJehovha rakava kwavari murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, uye apo zvishoma; kuti vaende, vagowira shure, vapwanywe, vabatwe nomusungo, uye vatorwe. Naizvozvo inzwai shoko raJehovha, imi vanhu vanozvidza, vanotonga vanhu ava vari muJerusarema. Nokuti mati, Takaita sungano norufu, uye nechiviga tiri pachibvumirano; kana shamhu inofashukira ikapfuura, haingasviki kwatiri; nokuti takaita nhema ive utiziro hwedu, uye takazvivanza pasi pokunyengera. Isaya 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Naizvozvo Isaya anobva azivisa chakaiswa naMwari mukupikisana kuri mubhuku raHabakuki chaizouyisa kutongwa pamusoro pezvidhakwa, uye ichocho chaiva ibwe renheyo, “nguva nomwe” dzaRevhitiko 26, yaiva porofita yokutanga yenguva iyo Gabhurieri nengirozi vakatungamirira William Miller kuti ainzwisise.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Naizvozvo Jehovha Mwari vanoti, Tarirai, ndinoisa muZioni ibwe rechimiso, ibwe rakaidzwa, ibwe rinokosha rekona, nheyo yakasimba; anotenda haangatongokurumidzi. Kutonga ndichakuisa patambo yokuyeresa, nokururama pashinda yokuyeresa; chimvuramabwe chichatsvaira utiziro hwenhema, uye mvura dzichafukidza nzvimbo yokuvanda. Sungano yenyu norufu ichabviswa, nechibvumirano chenyu negehena hachizogari chiripo; kana denda rinofashukira richipfuura, ipapo muchatsikwa-tsikwa naro. Isaya 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third Woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third Woe, they incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Nguva pfupi Jehovha achangobva kutungamirira vanhu Vake kudzokera kunzira dzekare, kutanga musi wa11 Gunyana 2001, kwakavapo boka rakanga richitora chikamu musangano iri rakatsunga kuti tumbuyu tuna twe twaJoere hwaimiririra ChiIslamu cheNhamo yechitatu. Apo nzira ye“mutsara pamusoro pomutsara” yakanga yazarurirwa vanhu vaMwari muchizvarwa icho chokupedzisira, mutemo unokosha wouprofita wakazivikanwa. Mutemo iwoyo ndiko kushandiswa katatu kouprofita, uye boka rakati zvizvarwa zvina zvaJoere zvaimiririra ChiIslamu cheNhamo yechitatu, rakashandisa zvisizvo mutemo wokushandiswa katatu kouprofita kuti ritsigire kushandisa kwaro kusiri iko.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Ipapo, munguva ya2014, Satani akabvumidzwa kupinda mukati mesangano iri kuburikidza nehurongwa hweungochani hwe“woke” hwakabva kuGreat Britain neAustralia, hwakavaka kurwisa kwahwo pamusoro pedudziro yenhema yenhoroondo inomiririrwa muna Danieri chitsauko 11 ndima 1 kusvika 15. Vatungamiri vaitsigira ungochani vakapinda muchivande mukati mesangano iri vakarirwisa, vakazopedzisira vataura kuti Adventism yaifanira kukumbira ruregerero kuna papa weRoma, nokuti, sezvavaiti, yakanga yapa mhosva dzenhema pamusoro paantikristu, iye papa weRoma. Chinangwa chekurwisa uku chaiva chekuuraya sangano iri, uye zvikuru kugadzira nyonganiso pamusoro pechikamu ichocho (Danieri 11:1–15) apo “mbavha dzavanhu vako” dzinozivikanwa.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Makakatanwa ose aya akanga ari kuyedza kwaSatani kuvhiringidza chiratidzo cheRoma yepapa. Hakuna chinhu chitsva pasi pezuva, sezvakataurwa nomunhu akachenjera kupfuura vose vakamborarama. Nhasi uno gakava racho rave zvakare kuvakirwa pakuzivikanwa kweRoma, inomiririrwa se“vapambi vavanhu vako”. Dudziro itsva uye yakazvimirira inoti “vapambi vavanhu vako” iUnited States, uye mukuita kudaro zviri pachena kuti havazivi kuti iri ndiro gakava rimwe chetero negakava rokutanga chairo pakati pevaMillerite nevaPurotesitendi, pamwe chete neshoko rekare rinonzi rakataurwa nomunyori wezana remakore regumi nenhanhatu, John Heywood, rinoti, “Hakuna mapofu akaita sevaya vasingadi kuona.” Imwe shanduro yeshoko rake inoti, “Hakuna matsi akaita sevaya vasingadi kunzwa.” Zvingangodaro kuti vazhinji havazivi kuti mashoko aya anonzi ndeaHeywood, uye havanzwisisi kuti mashoko aHeywood aya akabva muzvikamu zveBhaibheri zvakadai sezvinowanikwa muna Jeremia naIsaya uye zvakataurwa naJesu muTestamende Itsva.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Inzwani ngalesi sikhatsi, nine bantfu labatihungako nalabangacondzi; leninamehlo, kodvwa ningaboni; leninetindlebe, kodvwa ningeva. Jeremiya 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

“வஞ்சகர்” என்று தானியேலில் கூறப்படுகிறவர்களும், “மூடமான கன்னியர்” என்று மத்தேயு குறிப்பிடுகிறவர்களும், “அறிவின் பெருக்கத்தை” உணராதவர்களாக இருக்கிறார்கள். 1989 ஆம் ஆண்டில் நிகழ்ந்த அறிவின் பெருக்கம் முதன்மையாக, தானியேல் பதினொன்றாம் அதிகாரத்தின் கடைசி ஆறு வசனங்கள், பாப்பரசர் அதிகாரத்தின் இறுதி எழுச்சியையும் வீழ்ச்சியையும்—அல்லது நான் அதனை “நவீன ரோம்” என்று குறிப்பிடுகிறதுபோல—சுட்டிக்காட்டுகின்றன என்பதைக் கண்டறிதலாக இருந்தது. அந்த வசனங்கள் ஐக்கிய அமெரிக்காவைச் சுட்டிக்காட்டுகின்றன; ஆனால் பாப்பரசர் அதிகாரத்துடன் ஐக்கிய அமெரிக்காவுக்குள்ள உறவையே அவை சுட்டிக்காட்டுகின்றன. “வஞ்சகர்” மற்றும் “மூடமானவர்கள்” “ஞானிகளுக்கு” எதிர்மறையாக நிறுத்தப்படுகிறார்கள்; கடைசி நாட்களில் இருக்கும் ஞானிகள், 1989 ஆம் ஆண்டில் நிகழ்ந்த அறிவின் பெருக்கத்தை உண்மையாகவே புரிந்துகொள்கிறார்கள். மூடமானவர்கள் கண்கள் இருந்தும் காணாதவர்களும், காதுகள் இருந்தும் கேளாதவர்களும் ஆவர்.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Ndzi tlhela ndzi twa rito ra Hosi, ri ku: “Ndzi ta rhuma mani, naswona i mani la nga ta ya hikwalaho ka hina?” Kutani ndzi ku: “Hi mina loyi; ndzi rhume.” Kutani a ku: “Famba, u byela vanhu lava, u ku: Mi ta twa hakunene, kambe mi nga twisisi; naswona mi ta vona hakunene, kambe mi nga lemuki. Nonon’hwisani mbilu ya vanhu lava, mi tikisela tindleve ta vona, mi pfala mahlo ya vona; leswaku va nga voni hi mahlo ya vona, va nga twi hi tindleve ta vona, va nga twisisi hi mbilu ya vona, va hundzuka, va tlhela va horisiwa.” Esaya 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Vanhu vari kutaurwa navo muna Isaya chitsauko 6 ndivo avo vanozviti vari mushoko re“chokwadi chiripo” rakasvika musi wa11 Gunyana 2001, nokuti Isaya 6 inoratidza ndima iyi sechinhu chakaitika panguva iyo “nyika izere nokubwinya kwaJehovha”. Nyika yakavhenekerwa nokubwinya kwaMwari apo mutumwa waZvakazarurwa 18 akaburuka, panguva iyo zvivako zvikuru zveGuta reNew York zvakawisirwa pasi nokubata kwaMwari.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> Mugore rakafa mambo Uziya ndakaona Ishe vagere pachigaro choushe, chakakwirira uye chakasimudzwa; uye mupendero wenguvo yavo wakazadza temberi. Pamusoro pacho pakanga pamire maserafi; umwe neumwe waiva namapapiro matanhatu; namaviri akafukidza chiso chake, namaviri akafukidza tsoka dzake, uye namaviri akabhururuka nawo. Uye umwe wakadanidzira kuna mumwe, akati, Mutsvene, mutsvene, mutsvene, ndiJehovha wehondo; nyika yose izere nokubwinya kwake. Uye mbiru dzomusuo dzakazununguswa nenzwi rouyo akadanidzira, uye imba yakazadzwa noutsi. Isaya 6:1–4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

UMnuz. White uhlanganisa isimemezelo sengelosi nesenzakalo esiphawula isikhathi lapho ingelosi yesAmbulo isahluko seshumi nesishiyagalombili igcwalisa umhlaba ngenkazimulo yayo.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Mulungu atatsala pang’ono kutuma Yesaya ndi uthenga kwa anthu Ake, anayamba kulola mneneriyo kuona m’masomphenya m’Malo Opatulikitsa Koposa m’kachisi. Mwadzidzidzi chipata ndi chophimba chamkati cha kachisicho zinaoneka ngati zakwezedwa kapena kuchotsedwa, ndipo analoledwa kuyang’ana m’kati, ku Malo Opatulikitsa Koposa, kumene ngakhale mapazi a mneneriyo sakanaloledwa kulowa. Pamaso pake panaoneka masomphenya a Yehova atakhala pa mpando wachifumu wokwezeka ndi wopambanitsidwa, pamene ulemerero Wake unadzaza kachisiyo. Mozungulira mpando wachifumuwo munali aserafi, monga alonda ozungulira Mfumu yaikulu, ndipo ankaonetsa ulemerero umene unawazungulira. Pamene nyimbo zawo zotamanda zinkamveka m’mawu akuya a kulambira, mizati ya pachipata inagwedezeka, ngati yagwedezedwa ndi chivomezi. Ndi milomo yosadetsedwa ndi tchimo, angelo amenewa anatsanulira matamando a Mulungu. ‘Woyera, woyera, woyera, ndiye Yehova wa makamu,’ anafuula; ‘dziko lonse ladzaza ndi ulemerero Wake.’ [Onani Yesaya 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> “වසනපිට සෙරාෆිම්වරුන් දෙවියන්වහන්සේගේ මහිමය නරඹමින් ගැඹුරු ගරුභීතියෙන් එතරම් පිරී සිටින බැවින්, ඔවුහු කිසිම මොහොතක තමන් දෙස ආදරයෙන් හෝ ප්‍රශංසාවෙන් නොබලති. ඔවුන්ගේ ප්‍රශංසාව සේනාවල ස්වාමීන්වහන්සේටය. මුළු පොළොවම උන්වහන්සේගේ මහිමයෙන් පිරී යන කාලය අනාගතය දෙස ඔවුන් නරඹන විට, ජයග්‍රාහී ගීතය එක් අයෙකුගෙන් අනෙකා වෙත මධුර ගායනයකින් ප්‍රතිධ್ವනිකරමින්, ‘ශුද්ධය, ශුද්ධය, ශුද්ධය, සේනාවල ස්වාමීන්වහන්සේය’ යයි කියනු ලැබේ.” Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

Isaya, achimirira vanhu vaMwari panguva yokuiswa chisimbiso yakatanga pana 11 Gunyana 2001, akapiwa shoko rokutakura kuvanhu vakanga vane meso, asi vasina kusarudza kuona, uye nzeve, asi vasina kusarudza kunzwa. Jesu, saArfa naOmega, anoratidza magumo enguva yokuiswa chisimbiso yevane zana namakumi mana nezvina zvuru pamwe chete nokutanga kwayo. Pamugumo pachavapozve mutumwa anomiririrwa naIsaya anotakura shoko kuvanhu vanosarudza kusaona nokusanzwa. Shoko iroro richabudisa kuchenurwa kwokupedzisira kwevane zana namakumi mana nezvina zvuru. Shoko iroro ndiwo mashoko eChokwadi, anounzwa kubva kuuchapupu hwaMwari hwouprofita. Uchapupu ihwohwo hwouprofita ndihwo “chiratidzo” chinosimbiswa nesimba rinofananidzirwa se “makororo avanhu vako”.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

Kumusoro kunouya tichatora kupokana uku kumwe nokumwe, tokurongedza pamusoro pezvimwe nenzira yomutsara pamusoro pomutsara. Mutsetse weMillerite, mutsetse waSmith naWhite, mutsetse we“daily,” mutsetse wa“mambo wokumusoro” wa1989, mutsetse wezvipembenene zvaJoere, pamwe chete nokupokana kwazvino. Kupokana kukuru kwekare kutanhatu, uko kana kuchionekwa mumutsara pamusoro pomutsara, kunotsigira pachena chokwadi chokupokana kokutanga kunomiririrwa pachati yevapiyona ya1843. Chokwadi ichocho ndechokuti Roma ndivo “vaparadzi vavanhu vako,” vanozvikudza, uye vanowa, vachisimbisa chiratidzo.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ndzi vone leswaku xifaniso xa 1843 xi kongomisiwe hi voko ra Hosi, naswona a xi fanelanga ku cinciwa; leswaku tinomboro a ti ri hilaha Yena a a swi lava hakona; leswaku voko ra Yena a ri ri ehenhla ka swona naswona ri tumbete xihoxo eka tin’wana ta tinomboro, leswaku ku nga vi na munhu loyi a nga xi vonaka, ku kondza voko ra Yena ri susiwa.” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Ukukana amaqiniso akulelo shadi kuyinto efanayo nokukana igunya loMoya wesiprofetho; kanti ishadi lichaza ukuthi yiRoma, hhayi i-United States, emisa “umbono”, okuwumbono uSolomoni asifundisa ukuthi ngaphandle kwalowo “mbono”, abantu bakaNkulunkulu bayobhujiswa.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “සතන් යනු... අඛණ්ඩව ව්‍යාජ දේ ඉදිරිපත් කරමින්—සත්‍යයෙන් ඉවතට ගෙන යාමට උත්සාහ කරයි. සතන්ගේ සම්පූර්ණයෙන් අවසාන වංචාව වන්නේ දෙවියන්වහන්සේගේ ආත්මයේ සාක්ෂිය බල රහිත කර දැමීමයි. ‘දර්ශනයක් නොමැති තැන ජනතාව විනාශ වෙති’ (හිතෝපදේශ 29:18). සතන් විවිධ මාර්ගයන්ගෙන් හා විවිධ මෙවලම් මඟින් කෞශල්‍යයෙන් ක්‍රියා කරමින්, දෙවියන්වහන්සේගේ ශේෂ ජනතාවගේ සත්‍ය සාක්ෂිය කෙරෙහි ඇති විශ්වාසය කම්පා කරවීමට උත්සාහ කරනු ඇත.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Kuzokhala kudana koyatsidwa motsutsana ndi Mboni komwe kuli kwa satana. Ntchito za Satana zidzakhala zogwedeza chikhulupiriro cha mipingo mwa izo, chifukwa cha ichi: Satana sangakhale ndi njira yowonekera chotero yobweretsera chinyengo chake ndi kumanga miyoyo mu zopotoka zake ngati machenjezo ndi madzudzulo ndi malangizo a Mzimu wa Mulungu amvedwa.” Selected Messages, buku 1, 48.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Iye anoona zviri pasi pechitarisiko chekunze, anoiverenga mwoyo yavanhu vose, anoti pamusoro paavo vakagamuchira chiedza chikuru: ‘Havana kushungurudzika kana kuvhundutswa nemhaka yemamiriro avo etsika neemweya.’ Zvirokwazvo, vakasarudza nzira dzavo vamene, uye mweya yavo inofadzwa nezvinonyangadza zvavo. Neniwo ndichasarudza kunyengedzwa kwavo, uye ndichaunza pamusoro pavo zvinhu zvavanotya; nokuti pandakadana, hakuna akapindura; pandakataura, havana kunzwa; asi vakaita zvakaipa pamberi pangu, vakasarudza icho chandisingafadzwi nacho.’ ‘Mwari achavatumira kunyengera kune simba, kuti vatende nhema,’ nokuti havana kugamuchira rudo rwechokwadi, kuti vaponeswe,’ ‘asi vakafadzwa nokusarurama.’ Isaya 66:3, 4; 2 VaTesaronika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Mbwiri wo Kumwamba wakabvunza kuti: ‘Kasi ni chinyengo chinu chankhongono chomene icho chingapusikizga malingaliro kuluska kujiyereska kuti mukuzenga pa maziko ghakwenerera ndiposo kuti Chiuta wakuzomerezga milimo yinu, apo mu unenesko mukuchita vinthu vinandi kuyana na ndondomeko za charu ndipo mukunangira Yehova? O, ichi nchinyengo chikuru, kupusika kwakukopa, uko kukupoka malingaliro para ŵanthu awo kale ŵakamanya unenesko ŵakusazgirapo nkharo ya kusopa m'malo mwa mzimu wake na nkhongono zake; para ŵakughanaghana kuti mbasambazi ndipo ŵasazgikirapo vinthu ndipo ŵalije chakusoŵeka, apo mu unenesko ŵakusoŵeka chirichose.’” Testimonies, volume 8, 249, 250.

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