Article

# Rome Establishes the Vision - Number One

Roma Inaweka Maono - Nambari Moja

A Private Interpretation

Tafsiri ya Kibinafsi

Author

Jeff Pippenger

Published

June 28, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Na katika nyakati zile wengi watainuka dhidi ya mfalme wa kusini; pia wanyang’anyi wa watu wako watajikuza ili kutimiza maono; lakini wataanguka. Danieli 11:14.

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

Neno "mafundisho" katika muktadha wa Ukristo linawakilisha kweli zilizothibitishwa za Biblia. Mashirika mbalimbali yanayodai kuwa ya Kikristo yana mikusanyiko tofauti ya kile wanachokiita mafundisho ya Kibiblia, lakini kuna Ukweli mmoja tu. Tofauti kati ya "ukweli kamili" na "uwingi wa mitazamo" si mada tunayozingatia kwa sasa.

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

> Basi Pilato akamwambia, Je, basi wewe ni mfalme? Yesu akajibu, Wewe umesema kwamba mimi ni mfalme. Kwa ajili hii nilizaliwa, na kwa sababu hii nimekuja ulimwenguni, ili nishuhudie ukweli. Kila mtu aliye wa ukweli huisikia sauti yangu. Pilato akamwambia, Ukweli ni nini? Na alipokwisha kusema hayo, akatoka tena kwa Wayahudi, akawaambia, Mimi sioni kosa lolote ndani yake. Yohana 18:37, 38.

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

Ukweli ni Neno la Mungu; ni sauti Yake na ni Kristo Mwenyewe.

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

> Tunapaswa kujua sisi wenyewe nini kinaunda Ukristo, ukweli ni nini, ni ipi imani tuliyoipokea, ni zipi kanuni za Biblia—kanuni tulizopewa kutoka kwa mamlaka ya juu zaidi. Kuna wengi wanaoamini bila sababu ya kuwekea msingi imani yao, bila ushahidi wa kutosha kuhusu ukweli wa jambo hilo. Ikiwa wazo linalowasilishwa linaloafikiana na maoni yao ya awali, wako tayari kulipokea. Hawahoji kutoka kwa sababu hadi matokeo, imani yao haina msingi wa kweli, na wakati wa jaribu watagundua kwamba wamejenga juu ya mchanga.

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

> “Mtu anayejiridhisha na maarifa yake ya sasa yasiyokamilika ya Maandiko, akidhani kwamba haya yanamtosha kwa wokovu wake, amepumzika katika udanganyifu wa mauti. Wako wengi ambao hawajawekewa kikamilifu hoja za Kimaandiko, ili waweze kutambua kosa, na kukemea mapokeo yote na ushirikina wote uliopachikwa kwa ujanja kana kwamba ni ukweli. Shetani ameuingiza mawazo yake katika ibada ya Mungu, ili apotoshe usahili wa injili ya Kristo. Wengi wanaodai kuamini ukweli wa sasa, hawajui nini kinaunda imani ile iliyokabidhiwa mara moja kwa watakatifu—Kristo ndani yenu, tumaini la utukufu. Wanafikiri wanatetea misingi ya kale, lakini ni vuguvugu na wasiojali. Hawajui nini maana ya kusuka katika uzoefu wao na kumiliki fadhila halisi za upendo na imani. Sio wanafunzi makini wa Biblia, bali ni wavivu na wasio makini. Panapotokea tofauti za maoni juu ya vifungu vya Maandiko, hawa ambao hawajasoma kwa kusudi na hawajaamua wanachoamini, huondoka katika ukweli. Inatupasa kuwasisitizia wote haja ya kuchunguza kwa bidii kweli ya kimungu, ili wajue kwamba wanajua nini kilicho kweli. Wengine hudai maarifa mengi, na huridhika na hali yao, ilhali hawana bidii zaidi kwa kazi, wala upendo wenye shauku zaidi kwa Mungu na kwa roho ambazo Kristo alikufa kwa ajili yao, kuliko kama hawangalimjua Mungu kamwe. Hawasomi Biblia [ili] kujitwalia uboho na unono kwa roho zao wenyewe. Hawahisi kwamba ni sauti ya Mungu inayowanenea. Lakini, kama tutataka kuelewa njia ya wokovu, kama tutataka kuona miale ya Jua la haki, ni lazima tuyasome Maandiko kwa kusudi, kwa maana ahadi na unabii wa Biblia humimina miale ya wazi ya utukufu juu ya mpango wa kimungu wa ukombozi, kweli kuu ambazo hazijaeleweka wazi.” Nyaraka za 1888, 403.

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

Tunatakiwa kujua mafundisho hayo ni yapi, na jinsi ya kuwasilisha, kuthibitisha na kutetea ukweli huo.

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

> "Haionekani kwetu sasa kwamba yeyote atalazimika kusimama peke yake; lakini ikiwa Mungu amewahi kunena kupitia kwangu, wakati utafika ambapo tutaletwa mbele ya mabaraza na mbele ya maelfu kwa ajili ya jina lake, na kila mmoja atalazimika kutoa sababu ya imani yake. Kisha kutakuja ukosoaji mkali mno juu ya kila msimamo uliochukuliwa kwa ajili ya ukweli. Tunahitaji, basi, kujifunza neno la Mungu, ili tujue kwa nini tunaamini mafundisho tunayoyatetea. Ni lazima tuchunguze kwa makini maneno hai ya Yehova." Review and Herald, Desemba 18, 1888.

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

Ili kuletwa mbele ya "maelfu", ni dhahiri kwamba baadhi ya watetezi wa ukweli katika siku za mwisho watalazimishwa kutetea ukweli kupitia njia kama vile televisheni au matangazo ya mtandaoni. Vinginevyo, maelfu wangewezaje kutazama ushuhuda uliotolewa na wale elfu mia arobaini na nne? Mafundisho tunayotetea yanabainisha msingi wa imani yetu.

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

> Washiriki wa kanisa watajaribiwa na kuthibitishwa mmoja mmoja. Watawekwa katika mazingira ambayo yatawalazimisha kutoa ushuhuda kwa ajili ya ukweli. Wengi wataitwa kuzungumza mbele ya mabaraza na katika mahakama za sheria, labda mmoja mmoja na wakiwa peke yao. Uzoefu ambao ungekuwa umewasaidia katika dharura hii wamepuuza kuupata, na roho zao zimelemewa na majuto kwa fursa walizopoteza na privileji walizopuuzia. Ushuhuda, juzuu ya 5, 463.

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

Neno la Mungu halishindwi kamwe, kwa hiyo ikiwa tutahesabiwa pamoja na wale elfu mia arobaini na nne, ni lazima tujue tunachoamini kwa misingi ya yaliyoandikwa katika Neno la Mungu. Kabla ya wakati wa majaribu kufika, wakati ambapo watu wa Mungu watalazimishwa kufafanua mafundisho wanayoamini, Mungu huruhusu makosa kuingizwa ili kuwalazimisha watu wake kulichunguza kwa makini Neno Lake.

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

> Jambo kwamba hakuna mabishano wala mtafaruku miongoni mwa watu wa Mungu lisichukuliwe kama ushahidi wa kutosha kwamba wanashikilia kwa uthabiti mafundisho sahihi. Kuna sababu ya kuogopa kwamba huenda wasiwe wanatofautisha kwa uwazi kati ya kweli na kosa. Wakati hakuna maswali mapya yanayoibuliwa kwa kuchunguza Maandiko, wakati hakuna tofauti ya maoni inayozuka itakayowafanya watu wachunguze Biblia wao wenyewe ili kuhakikisha kwamba wana ile kweli, kutakuwa na wengi sasa, kama ilivyokuwa nyakati za kale, watakaoshikilia mapokeo na kuabudu wasichokijua.

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

> Nimeonyeshwa kwamba wengi wanaodai kuwa na maarifa ya kweli ya sasa hawajui wanachoamini. Hawaelewi ushahidi wa imani yao. Hawathamini ipasavyo kazi ya wakati huu. Wakati wa majaribu utakapokuja, wapo watu wanaohubiri sasa kwa wengine ambao watagundua, watakapochunguza misimamo wanayoishikilia, kwamba kuna mambo mengi ambayo hawawezi kutoa sababu ya kuridhisha. Kabla ya kujaribiwa hivyo, hawakujua ujinga wao mkubwa. Na wako wengi kanisani wanaochukulia kuwa ni dhahiri kwamba wanaelewa wanachoamini; lakini, mpaka mabishano yatakapozuka, hawajui udhaifu wao wenyewe. Wanapotenganishwa na wale wenye imani moja na wao na kulazimishwa kusimama peke yao kueleza imani yao, watashangaa kuona jinsi mawazo yao yalivyochanganyikiwa kuhusu kile walichokuwa wamekikubali kama kweli. Hakika ni kwamba miongoni mwetu kumetokea kuondoka kwa Mungu aliye hai na kugeukia wanadamu, tukiweka hekima ya kibinadamu mahali pa hekima ya kimungu.

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

> Mungu atawaamsha watu Wake; ikiwa njia nyingine zitashindikana, uzushi utaingia miongoni mwao, utakaowachuja, ukitenganisha makapi na ngano. Bwana anawaita wote wanaoamini Neno Lake waamke kutoka usingizini. Nuru ya thamani imekuja, inayofaa wakati huu. Ni ukweli wa Biblia, unaoonyesha hatari zinazotukabili. Nuru hii inapaswa kutuongoza katika kujifunza kwa bidii Maandiko na kuchunguza kwa makini mno misimamo tunayoshikilia. Mungu angependa vipengele vyote na misimamo ya ukweli vichunguzwe kwa kina na kwa uvumilivu, pamoja na maombi na kufunga. Waumini wasitegemee dhana na mawazo yasiyoainishwa vyema kuhusu kile kinachounda ukweli. Imani yao lazima iwe imejengwa imara juu ya Neno la Mungu, ili kwamba wakati wa kujaribiwa utakapokuja na watakapoletwa mbele ya mabaraza kujibu juu ya imani yao, waweze kutoa sababu ya tumaini lililo ndani yao, kwa upole na kwa kicho.

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

> Chocheeni, chocheeni, chocheeni. Mada tunazowasilisha kwa ulimwengu lazima ziwe kwetu uhalisia ulio hai. Ni muhimu kwamba, katika kutetea mafundisho tunayoyaona kuwa kanuni za msingi za imani, tusijiruhusu kamwe kutumia hoja ambazo si thabiti kabisa. Huenda hizi zikafaulu kumnyamazisha mpinzani, lakini haziheshimu ukweli. Tunapaswa kuwasilisha hoja thabiti, ambazo si tu zitawanyamazisha wapinzani wetu, bali pia zitakazostahimili uchunguzi wa karibu na wa kina kabisa. Kwa wale waliojizoeza katika sanaa ya mjadala, kuna hatari kubwa kwamba hawatalishughulikia Neno la Mungu kwa haki. Tunapokutana na mpinzani, jitihada zetu za dhati zinapaswa kuwa kuwasilisha mada kwa namna itakayoamsha hakika akilini mwake, badala ya kutafuta tu kumpa ujasiri mwamini.

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

> "Haidhuru mwanadamu amefikia maendeleo ya kiakili ya kiwango gani, asifikiri hata kwa kitambo kwamba hakuna haja ya uchunguzi wa kina na wa kuendelea wa Maandiko ili kupata nuru zaidi. Kama watu tumeitwa, kila mmoja wetu, kuwa wanafunzi wa unabii. Lazima tuwe macho kwa bidii ili tutambue mwale wowote wa nuru ambao Mungu atatuletea. Tupokee mwang'aro wa kwanza wa kweli; na kwa kusoma kwa maombi nuru iliyo dhahiri zaidi inaweza kupatikana, inayoweza kuletwa mbele ya wengine." Ushuhuda, juzuu ya 5, 708.

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

"Wanafunzi wa unabii" ambao hatimaye watakaounda laki moja na elfu arobaini na nne watajaribiwa na kuthibitishwa "kibinafsi," kabla ya makabiliano yao na nguvu za kidunia zinazoleta mgogoro wa sheria ya Jumapili unaokuja hivi karibuni na mateso. Waaminifu kwanza "wataamshwa" na Mungu. Bikira waliolala "wataamshwa" kutoka katika usingizi waliouingia wakati wa kusubiri. Ikiwa hawataamka kwa ujumbe ambao Mungu ameutoa kupitia makala zilizotumwa tangu Julai 2023, basi Mungu ataruhusu "uzushi" "uingie miongoni mwao" ambao utakamilisha utenganisho wa ngano na magugu kupitia mchakato wa mchujo. Sasa tuko katika mchakato huo wa mchujo.

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

Kuna chaguzi tatu zinazopatikana kwa wale ambao wamekuwa wakifuatilia mjadala kuhusu utambulisho sahihi wa Roma ya Kisasa. Chaguo moja ni kwamba Marekani ndiyo Roma ya Kisasa, lingine ni kwamba mamlaka ya kipapa ndiyo Roma ya Kisasa, na chaguo la tatu ni kwamba misimamo yote miwili iliyotangulia si sahihi na kwamba nguvu nyingine fulani ndiyo inawakilishwa na waporaji wa watu wa Danieli, ambao wanajitukuza, wanaanguka, na kuthibitisha maono katika mstari wa kumi na nne wa sura ya kumi na moja ya Danieli.

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

Nasisitiza kwamba mgongano wa maoni kuhusu iwapo Roma ya Kisasa ni mamlaka ya kipapa au Marekani, umeruhusiwa kuingizwa katika harakati hii kwa kusudi la kuwalazimisha watu wake kujifunza neno lake la kinabii. Mungu ameleta utata huu kama dhihirisho la rehema zake. Nasisitiza kuwa mgongano huu wa maoni unahusu zaidi kuwaandaa watu wake kwa ajili ya msukosuko ujao kuliko tu kubainisha nani yuko sahihi na nani yuko makosa kuhusu Roma ya Kisasa. Mgongano huu wa maoni uliruhusiwa na kupangwa na Mungu ili kuonyesha, kwa yeyote atakayetaka kuona, kwamba uelewa wao binafsi wa neno lake la kinabii haujakamilika au si sahihi. Kwa hiyo, utata huu ni ushahidi wa rehema za Mungu.

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

Utata huu hauhusishi tu utambuzi wa ni nani ndiye mamlaka inayowakilishwa na waporaji wa watu wako, bali pia iwapo mbinu ya mstari juu ya mstari ambayo pande zote mbili za utata huo zinadai kuishikilia inatumika ipasavyo. Kanuni za kinabii zinazohusishwa na mbinu ya mstari juu ya mstari zinajumuisha kanuni maalum za kinabii ambazo zitakuwa sehemu ya mchakato wa kupepeta ngano na magugu. Vipengele vitatu vya mbinu ya mstari juu ya mstari ambavyo nadail kuwa vinaeleweka vibaya katika utata huu wa sasa ni Kristo kama Kweli, Kristo kama Alfa na Omega, na matumizi ya mara tatu ya unabii.

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

Hatimaye, wale wanaoshikilia uelewa usio sahihi wa aya ya kumi na nne ya Danieli 11 watapatikana kuwa wanategemeza msimamo wao kimafundisho juu ya tafsiri binafsi.

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

> Tena tunalo pia neno la unabii lililo thabiti zaidi; nanyi mtafanya vema mkilizingatia, kama taa iangazayo mahali pa giza, hadi alfajiri ipambazuke, na nyota ya asubuhi ichomoze mioyoni mwenu; mkijua kwanza hili, kwamba hakuna unabii wa Maandiko unaotokana na tafsiri ya mtu binafsi. Kwa maana unabii haukuja zamani kwa mapenzi ya mtu, bali watu watakatifu wa Mungu walinena walipokuwa wakiongozwa na Roho Mtakatifu. 2 Petro 1:19-21.

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

Katika mjadala kuhusu aya ya kumi na nne, mfano wa kile ninachoelewa kama "tafsiri ya kibinafsi" unapatikana katika The Great Controversy.

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

> Kwa kuwa Sabato imekuwa kiini maalum cha mabishano kote katika ulimwengu wa Ukristo, na mamlaka za kidini na za kiraia zimeungana kulazimisha utunzaji wa Jumapili, kukataa kwa uthabiti kwa wachache sana kusalimu amri kwa matakwa ya umma kutawafanya kulaaniwa na ulimwengu wote. Itasisitizwa kwamba wachache wanaosimama kinyume na taasisi ya kanisa na sheria ya dola hawapaswi kuvumiliwa; kwamba ni bora wao wateseke kuliko mataifa yote kutumbukia katika machafuko na utovu wa sheria. Hoja hiyo hiyo, karne nyingi zilizopita, ililetwa dhidi ya Kristo na “wakuu wa watu.” “Ni vema kwetu,” akasema Kayafa mwenye hila, “mtu mmoja afe kwa ajili ya watu, wala taifa lote lisiangamie.” Yohana 11:50. Hoja hii itaonekana kuwa ya kutosha kabisa; na hatimaye amri itatolewa dhidi ya wale wanaoitakasa Sabato ya amri ya nne, ikiwashutumu kuwa wanastahili adhabu kali mno na kuwapa watu ruhusa, baada ya muda fulani, kuwaua. Upapa katika Ulimwengu wa Kale na Uprotestanti uliopotoka katika Ulimwengu Mpya watafuata mkondo kama huo kwa wale wanaoheshimu maagizo yote ya Kiungu. Pambano Kuu, 615.

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

"Christendom" inawakilisha jumuiya ya kimataifa ya Wakristo au mkusanyiko wa nchi na tamaduni zenye wingi wa Wakristo. Neno hili hutumiwa mara nyingi kurejelea sehemu za dunia ambako Ukristo ndiyo dini kuu na umeathiri kwa kiasi kikubwa utamaduni, sheria, na kanuni za kijamii. Christendom inajumuisha wigo wa kimataifa wa Ukristo kwa kuzingatia wafuasi wake, athari za kitamaduni, na umuhimu wa kihistoria. Bila kuondoa marudio yaliyopo katika CD-ROM ya Ellen White, neno "Christendom" hutokea mara mia moja na sabini na sita. Kijiografia, Dada White anabainisha kwamba Christendom kwa ujumla inawakilisha Ulaya na Amerika. Katika muktadha wa Dada White, Ulaya inatambuliwa kama Dunia ya Kale na Amerika ni Dunia Mpya.

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

> Lakini mnyama mwenye pembe kama za mwana-kondoo alionekana ‘akipanda kutoka katika nchi.’ Badala ya kupindua mamlaka nyingine ili kujianzisha, taifa lililowakilishwa hivyo lilipaswa kuibuka katika eneo ambalo hapo awali halikuwa limekaliwa na kukua taratibu na kwa amani. Lisingeweza, basi, kuibuka miongoni mwa mataifa yaliyojaa na yanayong’ang’ania ya Dunia ya Kale—ile bahari yenye msukosuko ya ‘watu, na makutano, na mataifa, na lugha.’ Lazima litafutwe katika Bara la Magharibi.

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

> "Ni taifa gani la Dunia Mpya ambalo mwaka 1798 lilikuwa likiinuka katika mamlaka, likitoa ahadi ya nguvu na ukuu, na kuvutia macho ya ulimwengu? Matumizi ya ishara hiyo hayana utata wowote. Taifa moja, na moja tu, ndilo linalokidhi vigezo vya unabii huu; linaelekeza bila shaka kwa Marekani.' The Great Controversy, 441."

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

Sentensi ya mwisho katika aya tunayoizingatia imetumiwa kupendekeza kwamba "Ukatoliki wa Kirumi katika Dunia ya Kale na Uprotestanti uliopotoka katika Dunia Mpya" inatambulisha "Ukatoliki wa Kirumi wa Dunia ya Kale" kuwa ni upapa wakati wa Nyakati za Giza, na Marekani (Uprotestanti uliopotoka) kuwa Roma ya Kisasa, inayowakilishwa na usemi "Uprotestanti uliopotoka katika Dunia Mpya." "Kale" hufafanuliwa kama historia iliyopita, na "Mpya" hufafanuliwa kama historia ya kisasa au ya sasa. Matumizi hayo yanapotosha uelewa uliokwisha kubainishwa na Dada White kuhusu Ulimwengu wa Kikristo pamoja na Dunia ya Kale na Dunia Mpya.

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

Wale wanaoitumia kauli hiyo katika muktadha wa historia ya zamani na ya baadaye, wanafanya “tafsiri binafsi” inayokinzana moja kwa moja na maana aliyokusudia Dada White. Dai ni kwamba “Ulimwengu wa Kale” unawakilisha historia ya zamani na “Mpya” unawakilisha historia ya kisasa au ya sasa (New).

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

Andiko linasema, "watafuata." Ukatoliki wa Kirumi na Uprotestanti uliopotoka "watafuata mkondo unaofanana dhidi ya wale wanaoheshimu kanuni zote za Kimungu." Dunia ya Kale katika andiko hilo ni Ulaya na Dunia Mpya ni mabara ya Amerika. Dada White anafundisha kwamba dunia nzima itakabiliwa na jaribio la sheria ya Jumapili, na kwamba Ukatoliki wa Kirumi utakuwa mstari wa mbele katika mateso Ulaya na Uprotestanti uliopotoka utakuwa mstari wa mbele katika mateso ya mabara ya Amerika. Mabara ya Amerika na Ulaya ndizo zinazoelezwa kama "Ulimwengu wa Kikristo." Ukatoliki wa Kirumi na Uprotestanti uliopotoka "watafuata mkondo unaofanana dhidi ya wale wanaoheshimu kanuni zote za Kimungu."

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

“Will pursue” inaonyesha kitendo cha baadaye cha mamlaka zote mbili, na kwa kanuni za sarufi haiwezekani kupendekeza kwamba Ukatoliki wa Kirumi wa Dunia ya Kale ndio mamlaka ya kipapa ya Enzi za Giza. Mateso yanayotekelezwa na mamlaka zote mbili yameelezwa kwa wakati ujao. Ufafanuzi wa kifungu hicho ni “will pursue” na maana yake ni kufuatilia au kukimbiza kitu kwa nia ya kukitimiza au kukipata. Hilo linadokeza tendo la baadaye ambapo mtu au kundi limejitoa kutafuta kwa bidii lengo au shabaha.

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

Kauli hiyo inaweza kutumika katika muktadha mbalimbali: "Atajikita katika taaluma ya tiba," ikimaanisha anapanga kufanya jitihada za kuwa mtaalamu wa afya. "Atasomea shahada ya uhandisi," ikionyesha kuwa anakusudia kusoma uhandisi katika taasisi ya elimu ya juu. "Timu itaendelea na mradi hadi kukamilika," ikidokeza kwamba timu itaendelea kuufanyia kazi mradi huo hadi utakapokamilika. "Watachukua hatua za kisheria dhidi ya kampuni," maana yake wanakusudia kuchukua hatua za kisheria kushughulikia malalamiko au kutafuta haki. Kwa ujumla, "will pursue" huashiria azma, kujitolea, na nia iliyo wazi ya kufikia lengo au matokeo mahususi katika siku zijazo.

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

Tafsiri ya kibinafsi inayotumiwa kufundisha kwamba upapa wa Ulimwengu wa Kale ni historia iliyopita, kisha hutumiwa kama nguzo ya kuunga mkono matumizi yasiyo sahihi ya dhana ya matumizi mara tatu ya unabii. Inadai kwamba matumizi hayo mara tatu kuhusu Roma yanawakilisha Roma ya kipagani, ikifuatiwa na Roma ya kipapa, kisha Marekani kama ya tatu kati ya Roma tatu. Matumizi yenye kasoro yanayofanana sana yalitumiwa muda mfupi baada ya tarehe 11 Septemba 2001, wakati kikundi kilipojitenga na harakati kwa sababu ya kitabu cha Yoeli.

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

Utata kisha ulianza katika mkutano wa kambi nchini Kanada ambako matumizi mara tatu ya ole tatu yaliingizwa katika kitabu cha Yoeli ili kufundisha kwamba Uislamu wa ole la tatu ndilo taifa lililokuja dhidi ya nchi katika mstari wa sita wa sura ya kwanza. Taifa hilo ni Roma ya Kipapa, lakini ikaletwa tafsiri ya kibinafsi ikidai kwamba taifa hilo lilikuwa Uislamu. Matumizi mara tatu ya ole tatu yalikuwa yamethibitisha Uislamu kama nguvu ya tarehe 11 Septemba 2001, na tafsiri mpya ya kibinafsi ikasisitiza kwamba nguvu ya kipapa ya Yoeli sura ya kwanza ilikuwa kwa hakika Uislamu. Tafsiri ya kibinafsi iliyokataa utambuzi sahihi wa nguvu ya kipapa katika kitabu cha Yoeli iliungwa mkono na matumizi yasiyo sahihi ya ole tatu. Sasa inaingizwa tafsiri ya kibinafsi inayoweka pembeni nguvu ya kipapa na kuiweka Marekani badala yake.

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

> Kilichokwisha kuwako ndicho kitakachokuwako; na kilichokwisha kufanywa ndicho kitakachofanywa; wala hakuna jambo jipya chini ya jua. Je, kuna jambo ambalo mtu anaweza kusema, Tazama, hili ni jipya? Tayari limekuwapo tangu zamani za kale, kabla yetu. Mhubiri 1:9, 10.

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

Mizozo ya siku za mwisho inajumuisha kurudiwa kwa mizozo ya zamani, na katika Danieli sura ya kumi na moja kuna utata wa Uriah Smith kuweka tafsiri yake binafsi juu ya ishara ya mfalme wa kaskazini. Kwa kufanya hivyo alitengeneza uelewa wa Danieli sura ya kumi na moja uliotoa giza tu. Katika siku hizi za mwisho, mizozo inayorudiwa inabainisha hasa matunda ya kuwekea kweli iliyo thibitishwa tafsiri binafsi. Hivi ndivyo Smith alivyofanya katika kitabu chake, Daniel and the Revelation. Hivi ndivyo kilichofanywa katika utata katika kitabu cha Yoeli, na ni mienendo ile ile inayotumika wakati aya moja kutoka The Great Controversy inapuuza ufafanuzi unaokubalika duniani na uliomo katika maandishi ya Ellen White kuhusu kile “Christendom” kinachowakilisha, pamoja na kukataa kanuni za msingi za sarufi zinazoonyesha kwamba usemi “will pursue” unaashiria tukio la baadaye. Kutokana na marejeo hayo, wazo lenye dosari kwamba “Old World” ni historia ya nguvu ya upapa kuanzia 538 hadi 1798, kisha hutumiwa kupinga uelewa uliothibitishwa wa ufafanuzi wa matumizi mara tatu ya unabii.

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

> Yote ambayo Mungu amebainisha katika historia ya unabii kwamba yatimizwe zamani tayari yametimizwa, na yote ambayo bado yanakuja kulingana na mpangilio wake yatatimizwa. Danieli, nabii wa Mungu, anasimama katika nafasi yake. Yohana anasimama katika nafasi yake. Katika Ufunuo, Simba wa kabila la Yuda amewafungulia wanafunzi wa unabii kitabu cha Danieli, na hivyo Danieli anasimama katika nafasi yake. Anatoa ushuhuda wake, kile ambacho Bwana alimfunulia katika maono kuhusu matukio makuu na yenye uzito ambayo ni lazima tuyajue tunaposimama kwenye kizingiti chenyewe cha utimilifu wao.

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

> "Katika historia na unabii Neno la Mungu linaonyesha mapambano yaliyoendelea kwa muda mrefu kati ya kweli na kosa. Mapambano hayo bado yanaendelea. Mambo yale yaliyokuwapo yatarudiwa. Mijadala ya zamani itafufuliwa, na nadharia mpya zitaendelea kujitokeza. Lakini watu wa Mungu, ambao katika imani yao na utimizaji wa unabii wamechukua sehemu katika kutangaza ujumbe wa malaika wa kwanza, wa pili, na wa tatu, wanajua wanasimama wapi. Wana uzoefu ulio wa thamani zaidi kuliko dhahabu safi. Wanapaswa kusimama imara kama mwamba, wakishikilia mwanzo wa ujasiri wao kwa uthabiti hadi mwisho." Ujumbe Ulioteuliwa, kitabu cha 2, 109.

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

Inaweza kuonyeshwa kwa urahisi kwamba Dada White anatambua kile Paulo anachoita “mwanzo wa kujiamini kwao” kuwa kweli za msingi za Uadventista. Wafuasi wa Miller walifundisha kwamba “waporaji wa watu wako” ni nguvu ya kipapa, na kuanzia 1989 na kuendelea, harakati ya elfu mia arobaini na nne imekuwa ikitambua mara kwa mara ufahamu uleule wa ishara hiyo kama walivyofanya Wafuasi wa Miller. Sasa kuna “nadharia mpya” kuhusu ni nani waporaji wa watu wako, na imefufua mabishano ya zamani kwa maana kwamba inatumia utambulisho usio sahihi wa ishara ya kinabii iliyo thabiti ili kujenga mfano wa kinabii uliojengwa juu ya mchanga. Iwapo ilikuwa ni tafsiri ya kibinafsi ya Smith, au matumizi ya uongo ya taifa katika Yoeli sura ya kwanza, au kuitambulisha Marekani kuwa Roma ya Kisasa; makosa hayo matatu yote yanashambulia ufahamu sahihi wa Roma ya kipapa katika siku za mwisho, na kwa kufanya hivyo yanashambulia ishara inayoweka msingi wa maono ya kinabii yanayobainisha iwapo watu wa Mungu wanaangamia au wanaishi.

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

Katika siku zijazo, Ukatoliki wa Kirumi barani Ulaya na Uprotestanti uliopotoka barani Amerika "wataendeleza" mateso dhidi ya washika Sabato kama ilivyofanyika katika historia yote takatifu.

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

> Mungu ataamsha watu wake; ikiwa njia nyingine zitashindikana, mauzushi yataingia miongoni mwao, yatakayowapepeta, yakitenganisha makapi na ngano. Bwana anawaita wote wanaoamini neno lake waamke kutoka usingizini. Nuru ya thamani imekuja, inayofaa kwa wakati huu. Ni kweli ya Biblia, inayoonyesha hatari zinazotukabili sasa. Nuru hii inapaswa kutuongoza katika kusoma kwa bidii Maandiko na katika uchunguzi wa kina na wa makini kabisa wa misimamo tunayoishikilia. Mungu anataka vipengele vyote na misimamo ya ukweli vichunguzwe kwa kina na kwa uvumilivu, pamoja na maombi na kufunga. Waumini hawapaswi kuridhika na dhana na mawazo yasiyofafanuliwa vyema kuhusu kile kinachounda ukweli. Gospel Workers, 299.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala ijayo.

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