We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.
Nous sommes maintenant dans la période d’épreuve de l’image de la bête, et la première controverse prophétique de l’histoire de l’adventisme se répète à présent. En juillet 2023, Michel l’archange est descendu pour réveiller les ossements desséchés et morts d’Ézéchiel, qui gisaient tués dans la rue de cette grande ville de Sodome et d’Égypte. Là, au chapitre onze de l’Apocalypse, ils sont tirés de leur sommeil de mort par la communication de l’Esprit. Au chapitre trente-sept d’Ézéchiel, le message des quatre vents est identifié comme le message qui transforme les ossements desséchés et morts, lesquels sont identifiés comme toute la maison d’Israël, en l’armée du Seigneur. Le prophète Daniel représente les deux témoins tués de Jean, et il représente aussi ceux qui se trouvent dans la vallée des ossements desséchés et morts, ainsi que les vierges sages de la parabole.
When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.
Quand les millérites accomplirent la parabole, ils reconnurent que leur expérience y était représentée. Les cent quarante-quatre mille devront aussi reconnaître qu’ils ont été dans le temps du retard. Comme Daniel au chapitre neuf, ils devront reconnaître qu’ils ont été dispersés dans le pays des ennemis, comme le représentent les sept temps de Lévitique vingt-six, et comprendre aussi l’image secrète des bêtes de Nebucadnetsar.
In each of these lines a prophetic test from God’s Word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.
Mu kila ya mistari hii kunawakilishwa jaribio la kinabii litokalo katika Neno la Mungu. Mashahidi wawili waliofu barabarani hujazwa na Roho wanapofufuliwa. Mifupa iliyokufa ya Ezekieli ilihitaji kusikia ujumbe wa kinabii. Danieli alikuwa akichunguza maandiko ya Musa na Yeremia alipofumbuliwa macho kuhusu hali yake ya kutawanyika. Katika sura ya pili Danieli na wale watatu mashujaa waliamshwa kwa njia ya mfano kutambua kwamba walikuwa wamewekwa chini ya amri ya kifo, na kisha nuru ya kinabii ambayo ilikuwa imefichwa na baadaye kufunuliwa iliokoa Danieli na rafiki zake watatu. Wanawali wa mfano huo wanaamshwa na “kilio” usiku wa manane. Wamilleri waliamshwa Kristo alipoondoa mkono Wake kutoka kwenye vielelezo vilivyokuwa kwenye chati. Katika mashahidi wote sita ni ujumbe wa kinabii unaowaamsha wafu au waliolala. Kisha huzalisha jaribio ambapo makundi mawili hudhihirishwa mwishoni mwa mchakato wa kujaribiwa.
Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.
Лäть эпīс ё̈рэйт шōжоннэ, кǟшт äлйт, шунно вунёс кǟжт, тюжзь Эзекиилын посланиесо нёлö вётрэсь, и Моисейлэн Левитлiк книгаын кык дас квайт луöмын сизимысь кöдзалöмсьыд. Сiйö — воскресение йылысь послание, кодöс вайö Михаил архангел. Сiйö — Навуходоносорлэн сюрпризной висьталтöм вöвлöм вöйтöм сьöрни, зверь образ йылысь.
The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic Word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.
Le vergini sono messe alla prova in base al fatto che abbiano dell’olio, il quale è identificato come «i messaggi dello Spirito di Dio». I Milleriti furono destati quando compresero di essere identificati nella Parola profetica di Dio, e anche quando videro che la stessa evidenza che dapprima li aveva condotti a predire il 1843 prediceva in realtà il 22 ottobre 1844. Sulla base di queste linee, si stabilisce che, quando i centoquarantaquattromila saranno destati negli ultimi giorni, essi saranno destati a un messaggio profetico di prova che produce due classi di adoratori.
All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.
这些线索都在由兽像之形成所表征、并指向那兽之像的先知性试验时期中，得着其完全而最终的应验。这个试验在主日法临到众童女、恩门关闭之时便告结束。因此，那兽之像的试验过程——一再被表述为一种显明谁已明白那被开启之信息的试验——乃由所有这些预言脉络所表征。在《但以理书》第十二章中，那些明白知识增长的智慧人，要经历一个三重的试验过程，表述为被洁净、变白并受熬炼。这三个步骤，就是圣灵所带来的知罪，表明对罪、义、审判的责备。这三个步骤就是外院、圣所与至圣所。这三个步骤也表现在《启示录》第十四章的三位天使之中，也表现在《但以理书》第一章里但以理和三位尊贵同伴的经历之中。在那里，他们首先通过了饮食的考验，继而通过了视觉的考验，最后通过了由北方王——以尼布甲尼撒为代表——所施行的第三个考验。
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Waxam faa’iidada afartan wiil, Ilaah wuxuu siiyey aqoon iyo xirfad xagga cilmiga oo dhan iyo xigmadda; Daanyeelse wuxuu lahaa garasho xagga riyooyinka iyo muuqashooyinka oo dhan. Haddaba markii dhammaadkii maalmaha uu boqorku amray in la keeno la gaadhay, markaasaa taliyihii bohonadu wuxuu iyagii soo hor keenay Nebukadnesar. Boqorkiina wuu la hadlay iyaga; oo dhammaantood dhexdooda lagama helin mid la mid ah Daanyeel, Xananyaah, Miishaa’eel, iyo Casaryaah; sidaas daraaddeedna waxay istaageen boqorka hortiisa. Oo wax kasta oo xigmadda iyo garashada ah oo boqorku iyaga wax ka weyddiiyey, wuxuu ka helay iyaga inay toban jeer ka wanaagsan yihiin saaxiriintii iyo xiddig-falayaashii ku jiray boqortooyadiisa oo dhan. Daanyeel 1:17–20.
The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”
Ko a ʻōuli hope loa o nā hoʻāʻo ʻekolu no Daniʻela a me nā kānaka pono ʻekolu, he hoʻāʻo ia i hoʻokō ʻia e Nebukaneza; no laila, ʻo ka hoʻāʻo wānana hope loa a Daniʻela a me nā kānaka pono ʻekolu e hōʻailona nei, pili ia iā Babulona, no ka mea, ʻo Nebukaneza ke aliʻi; a ma ʻIsaia mokuna ʻehiku, paukū ʻewalu a me ʻeiwa, ua hoʻokūpaʻa ʻia ma laila he aliʻi, he kapikala o kekahi lāhui, a me kekahi “poʻo,” he mau hōʻailona hiki ke hoʻololi ʻia kekahi i kekahi. Ke hōʻike nei kēlā “poʻo” i ke poʻo o Babulona Hou i nā lā hope. ʻO kēlā “poʻo” i nā lā hope, ʻo ia ka wahine hoʻokamakama o Hōʻike ʻumikumamāhiku, nona ka mea i kākau ʻia ma luna o kona lae, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”
The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.
Faifekau’a e tahá mo e toko fā afe, ko ʻenau ʻahiʻahi fakaekikite fakaʻosi taha ʻoku fekauʻaki ia mo ha mahino totonu pe mahino hala ki he “ʻulu” ʻo Pāpiloné fakamuimui ní ʻi he ngaahi ʻaho fakaʻosí. Ko ʻenau ʻahiʻahi fakaʻosi foki ʻoku kau ai ʻa e mahino ko ia ko Pāpiloné fakamuimui mo Loma Fakamuimui ko ha ongo fakaʻilonga fetongitongi, pea ko ia ai, ko e “ʻulu” ʻo Pāpiloné fakamuimui ko e “ʻulu” tatau pē ia ʻi ha faʻahinga laine pē, he ko ha ongo fakaʻilonga fetongitongi ia.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
«Լոյսը լեցուն է փոթորիկով, պատերազմով և երկպառակությամբ։ Սակայն մի գլխի՝ պապական իշխանության ներքո, ժողովուրդները պիտի միավորվեն՝ Աստծուն հակառակվելու Նրա վկաների անձի մեջ»։ Testimonies, volume 7, 182.
Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.
Daniel e ne tiga worthi-dem mekem klia se las profetik tes, bikos hem i evritaem wan tes long profesi, hem i wan tes long saed blong Rome, from hed long las dei hem i paepol paoa, we Nebukadnesa i taepifaem hem, hem we i fas hed blong Babylon, mo hem wanwan nomo i tesem Daniel mo ne tiga worthi-dem. Kontrovesi we Daniel mo ne tiga worthi-dem i taepifaem, hem tu i prefiga long fas kontrovesi long fandesen histri blong Adventism, olsem we i represent long 1843 jat, we han blong Lod i daerektem, mo i no mas jenis. Kontrovesi we i represent long 1843 jat i stanap long saed blong makemaot Antiochus Epiphanes no pegen Rome olsem paoa ya we i stanemap vijen long ves fotin blong Daniel japta ileven.
In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.
A cikin tarihin kwanaki na ƙarshe, dubu ɗari da arba’in da huɗu za a gwada su bisa ga fahimtarsu ta annabci. Ana kafa fahimtar annabci ta wurin layuka dabam-dabam na annabci waɗanda suke ɗauke da gwaji na ƙarshe a matsayin abu mai yanayin annabci. Gwajin zai kasance a hankali-a-hankali, kuma zai kai ga kammalawarsa tare da bayyanar rukuni biyu na masu sujada.
As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.
Gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Dáníẹ́lì orí kejìlá, ìdánwò náà bẹ̀rẹ̀ nígbà tí a túmọ̀ ìmọ̀lẹ̀ àsọtẹ́lẹ̀ tuntun sílẹ̀, àti pé ìdánwò àkọ́kọ́ nígbà náà ni bóyá láti jẹ ìfẹ́rọ̀ náà tàbí kọ ìfẹ́rọ̀ náà. Dáníẹ́lì ṣàpẹẹrẹ ìdánwò náà gẹ́gẹ́ bí “a wẹ wọn mọ́,” ìdánwò tí ó tẹ̀lé e ni Dáníẹ́lì pè ní, “a sọ wọn di funfun,” àti pé ìlànà náà parí ní ìdánwò kẹta àti ìkẹyìn tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “a dán wọn wò.” Ìdánwò kẹta àti ìkẹyìn ni ibi tí a ti “dán” àwọn ẹ̀yà méjèèjì wò, níbẹ̀ ni wọ́n sì fi hàn bóyá wọ́n ní òróró, tàbí bẹ́ẹ̀ kọ́.
Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.
Daniel chapter one inonyatsozvera mayeso okupedzisira, uye naizvozvo Danieri ari kuzivisa mayeso anomiririrwa se“kuumbwa kwemufananidzo wechikara,” ayo ari “mayeso anofanira kupfuurwa nevanhu vaMwari,” zvose vasati “vaiswa chisimbiso” uye zvakare nguva yokuedzwa isati “yavharwa” pamurayiro weSvondo uri kuuya nokukurumidza.
The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.
Азмоиши он ки чӣ гуна сурати ҳайвон ташаккул меёбад, озмоиши нубувватист барои дарки сохтори нубувватии иттиҳоди сегона. Аждаҳо, ҳайвон ва пайғамбари козиб дорои сохтори муайяни нубувватӣ мебошанд, ки бар асоси анбӯҳи зиёди шоҳидони нубувватӣ барқарор шудааст. Дарк кардани он ки чӣ гуна иттиҳоди сегона дар рӯзҳои охир ҳамчун як қувваи ягонаи нубувватӣ ба ҳам меояд, ҳамон дарк кардани он аст, ки чӣ гуна сурати ҳайвон ташаккул меёбад.
A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of 2 Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.
Une illustration simple, mais complexe, de l’importance de comprendre comment l’image de la bête se forme dans les derniers jours est le témoignage de Paul concernant l’homme de péché au chapitre deux de 2 Thessaloniciens. Paul traite de la relation prophétique entre la Rome païenne et la Rome papale, et, ce faisant, il montre que « la relation prophétique entre la Rome païenne et la Rome papale » est un sujet qui fait apparaître deux catégories d’adorateurs.
One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.
Un groupe aime la vérité de « la relation prophétique entre la Rome païenne et la Rome papale », et un autre groupe n’aime pas cette vérité et reçoit par conséquent une puissance d’égarement. La relation prophétique entre la Rome païenne et la Rome papale qu’a exposée Paul n’est qu’un des nombreux passages prophétiques qui représentent la relation de ces deux puissances, ainsi que la relation de ces deux puissances avec les États-Unis.
Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.
Rome païenne est le dragon, Rome papale est la bête, et les États-Unis sont le faux prophète. Achab est le roi-dragon de dix rois, marié à Jézabel la prostituée, qui domine sur un double ensemble de faux prophètes. Les prophètes mâles étaient les prophètes de Baal, et les prêtres du bosquet représentaient la déesse féminine Astarté. Ensemble, ils préfigurent le faux prophète des derniers jours, qui forme une image de la bête, représentée par les prêtresses et les prophètes mâles.
The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.
Le dragon est Achab, qui est un symbole des dix rois d’Apocalypse dix-sept, et constitue le septième royaume parmi huit royaumes. Le sixième royaume est les États-Unis, les faux prophètes de Jézabel ; le septième royaume est les dix rois, les Nations Unies, la puissance du dragon ; et le huitième royaume, qui est issu des sept, est le cinquième royaume qui reçut une blessure mortelle, lequel ressuscite comme le huitième et dernier royaume, à savoir la bête, à laquelle et de laquelle les États-Unis, puis ensuite le monde entier, font une image.
Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. 2 Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.
Sura ya kwanza ya Danieli inatambulisha jaribu la mwisho la kinabii linalohusisha kuielewa Roma kama inavyowakilishwa ndani ya Neno la Mungu. 2 Wathesalonike inabainisha kwamba jaribu la mwisho la kinabii linajumuisha nuru kuhusu muundo wa Roma ya Kisasa, kama inavyowakilishwa na uhusiano wa kinabii na kisiasa kati ya Roma ya kipagani na Roma ya kipapa.
Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”
Daniel, dua kape utlà dan ga jeñ tëdd, ne ci fan yu mujj yi, am na benn kumpa bu ñu ubbi, te mooy li di nattu ñaari téeméeri ak ñeent-fukk ak ñeent junni; ndaxte Daniel ak ñetti góor yu màgg ya ci kàddu gu ñaareel ga dañuy tegantal askanu Yàlla ci fan yu mujj yi. Kumpa gu waxoon ci waxi Yàlla te ñu ubbi ko, te moo tax ñu di leen nattu, mooy kër gi bëggul woon Nebukadnessar — géntam gu kumpa gu jëm ci nataalu rab yi — noonu mu doon màndargaal nattoo gu mujj gi ñeel ñaari téeméeri ak ñeent-fukk ak ñeent junni, gi doon, ni Jigéen White bindee ko, “sosuwaay nataalu rab ba.”
The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.
Jaribio linalowakilishwa na sura ya pili ya Danieli linawekwa chini ya tishio la mauti. Kama kielelezo cha siku za mwisho, linathibitisha kile ambacho Paulo alifundisha alipoutambua upotovu mkuu unaowajia wale wasioipenda kweli. Katika historia ya Danieli, ufahamu wake uliwaokoa wenye hekima wa Babeli, lakini hakuna muda wa rehema baada ya jaribio la mwisho la siku za mwisho.
Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic Word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July, 2023, Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.
Linya nyonso ya ntembe oyo etali Rome lokola elembo oyo tosili koyeba epesi litatoli ya polele mpo na ntembe oyo ezali kosalema sikoyo. Lokola koningana mpo na mibeko ya mokolo ya Lomingo ezali sikoyo kokende liboso na molili, Liloba ya esakweli ya Nzambe ezali komonisa kopusana na yango, atako milimo moke mingi nde bazali bana ya moi; mpe baoyo bazali bana ya moi te, yango wana bayebi te ete zelo ya ntango ya ekeko ya mawa ezali kosila nokinoki. Yango ezali kosalema na kati ya makambo oyo Sister White amonisaki, epai koningana ya nsuka ekosalema na lombangu. Na sanza ya nsambo, 2023, Michael akitaki mpo na kotelemisa limpinga na Ye ya nguya; kasi mpo moto azala eteni ya limpinga yango, mosala moko ya esakweli esengeli liboso kosalema, mpe esalemaka na kati ya esika ya politiki epai elilingi ya nyama ezali kobongisama.
The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s Word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.
Kazi ya kinabii ambayo ni lazima itimizwe inajumuisha kutambua kufanyizwa kwa sanamu ya mnyama. Mwanafunzi wa unabii lazima atambue, kwa matukio yanayotokea katika historia ya sasa, kwamba vipengele vya kidini na vya kisiasa vinavyozalisha sanamu ya mnyama nchini Marekani viko katika mwendo. Mwanafunzi huyo lazima pia atambue jinsi sanamu ya mnyama inavyofanyizwa kinabii kama ilivyowekwa wazi katika Neno la Mungu. Yampasa pia kutambua kwamba, huku sanamu ya mnyama ikifanyizwa nchini Marekani, sanamu ya Mungu inafanyizwa katika wale mia moja arobaini na nne elfu. Yampasa kuelewa ulinganifu wa historia ya siku za mwisho na Wamillerite wakati wa maendeleo ya ujumbe wa Kilio cha Usiku wa Manane katika historia yao, walipoamshwa kwa ukweli kwamba walikuwa katika wakati wa kukawia wa mfano huo, na kwa hiyo wao wenyewe ndio mabikira. Vipengele vyote vitatu ni sehemu ya jaribio la kinabii lililoanza kujidhihirisha mnamo Julai 2023.
“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.
« Ligne sur ligne », chaque controverse concernant Rome qui a surgi dans l’histoire adventiste était une histoire sacrée qui se répète dans les derniers jours. La controverse finale concernant Rome est la conséquence directe du refus du peuple de Dieu de se réveiller au message qui est arrivé en juillet 2023.
“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.
« Dieu réveillera son peuple ; si d’autres moyens échouent, des hérésies s’introduiront parmi eux, lesquelles les passeront au crible, séparant l’ivraie du froment. Le Seigneur appelle tous ceux qui croient sa parole à se réveiller du sommeil. Une lumière précieuse est venue, appropriée à ce temps-ci. C’est la vérité biblique, montrant les périls qui sont tout près de nous. Cette lumière devrait nous conduire à une étude diligente des Écritures et à un examen des plus rigoureux des positions que nous soutenons. Dieu veut que toutes les implications et toutes les positions de la vérité soient examinées à fond et avec persévérance, avec prière et jeûne. Les croyants ne doivent pas se reposer sur des suppositions et des idées mal définies de ce qui constitue la vérité. Leur foi doit être solidement fondée sur la parole de Dieu, afin que, lorsque le temps de l’épreuve viendra et qu’ils seront amenés devant des conseils pour répondre de leur foi, ils puissent être capables de rendre raison de l’espérance qui est en eux, avec douceur et crainte. »
“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.
«Agitez, agitez, agitez. Les sujets que nous présentons au monde doivent être pour nous une réalité vivante. Il importe que, lorsque nous défendons les doctrines que nous considérons comme des articles fondamentaux de la foi, nous ne nous permettions jamais d’employer des arguments qui ne soient pas entièrement solides. Ceux-ci peuvent réussir à réduire au silence un contradicteur, mais ils ne rendent pas honneur à la vérité. Nous devons présenter des arguments solides, qui non seulement réduiront nos adversaires au silence, mais supporteront aussi l’examen le plus rigoureux et le plus approfondi. Chez ceux qui se sont formés eux-mêmes comme débatteurs, il y a un grand danger qu’ils ne manient pas la parole de Dieu avec équité. En présence d’un opposant, notre effort sincère devrait être de présenter les sujets de telle manière qu’ils éveillent la conviction dans son esprit, au lieu de chercher seulement à affermir la confiance du croyant. »
“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.
«Egal wie weit der Mensch in seiner intellektuellen Entwicklung fortgeschritten sein mag, soll er auch nicht einen Augenblick meinen, es bestehe keine Notwendigkeit zu gründlicher und fortgesetzter Erforschung der Heiligen Schrift, um größeres Licht zu empfangen. Als Volk sind wir berufen, jeder Einzelne für sich, Studenten der Weissagung zu sein. Wir müssen mit Ernst wachen, damit wir jeden Lichtstrahl erkennen, den Gott uns darbieten wird. Wir sollen die ersten Aufleuchtungen der Wahrheit erfassen; und durch betendes Studium kann klareres Licht erlangt werden, das anderen vorgelegt werden kann.» Testimonies, Volume 5, 708.
The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.
پروتستانهای روزگار میلر نپذیرفتند که به قواعد دستور زبان ملتزم باشند، و برگزیدند که واژهٔ «also» را در آیهٔ چهاردهم نادیده بگیرند؛ واژهای که از حیث دستوری تعیین میکند که «the robbers of thy people» نمایانگر قدرتی تازه بود که به جریان حوادثی که در آیاتی که آیهٔ چهاردهم در میان آنها قرار دارد، بازنمایی شدهاند، وارد میشد. اوریا اسمیت نیز دقیقاً همین کار را کرد، آنگاه که شواهد دستوریای را نادیده گرفت که ثابت میکند پادشاه شمال در آیهٔ سیوشش و سپس در آیهٔ چهل، ناگزیر میبایست همان پادشاه شمالی باشد که از آیهٔ سیویک موضوع سخن بوده است.
Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.
Aujourd’hui, ceux qui enseignent que les États-Unis sont les « voleurs » recourent à un passage de sœur White qui identifie le pouvoir papal et les États-Unis comme les deux principales puissances persécutrices des derniers jours, et ils en tordent la grammaire pour soutenir que l’expression « old world », que sœur White emploie pour désigner l’Europe, représenterait en réalité l’histoire passée. La grammaire du passage prouve qu’il s’agit là d’une supposition erronée, et la manière dont sœur White emploie « old world » dans ce passage s’accorde avec l’usage qu’elle en fait ailleurs dans ses écrits. Ce faisant, elle est également en accord avec les historiens qui utilisent l’expression « old world » par rapport au « new world » pour établir une distinction entre l’Europe et les Amériques.
“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.
« Le romanisme dans l’Ancien Monde et le protestantisme apostat dans le Nouveau suivront une ligne de conduite semblable à l’égard de ceux qui honorent tous les préceptes divins. » The Great Controversy, 615.
Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened to the image of the beast test, it will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.
U kisapul ani imukwento “mangipap persegi” ket iparangarangna a dagiti dua a pannakabalin a naisimsimbolo babaen ti “daan a lubong” ken ti “baro” ket agpada a “mangipap persegi” iti pannakaidadanes dagiti tattao ti Dios idiay maudi nga al-aldaw; ket maysa a gramatikal a kamalian no ibaga a daytoy a pangungusap ket tudtudoenna ti “daan a lubong” kas napalabas nga pakasaritaan, ken ti “baro” kas dagiti maudi nga al-aldaw. “Linia iti rabaw ti linia,” amin dagiti daan a kontrobersia ti Roma ket isuroda iti estudiante ti padto maipanggep kadagiti maudi nga al-aldaw a inton mapukawanda iti pagsubok ti ladawan ti animal, mairaman dayta iti maysa nga ayan a ti husto a pannakailasin kadagiti mannanakaw kadagiti tattaom ket maiparangarang. Ti husto a pannakaawat iti “mannanakaw,” ket naipakita iti tsart dagiti payunir idi 1843, ket gapuna maysa dayta a pamuon a kinapudno, a napasingked babaen iti turay ti Espiritu ti Padto. Daytoy ket ipakitana a inton makariing dagiti estudiante ti padto iti maudi a pagsubokda, ti suheto ti “mannanakaw,” ket itakderna met ti maudi nga iruar a panangsalaknib kadagiti pamuon a kinapudno, ken ti Espiritu ti Padto.
We will continue these thoughts in the next article.
Nous poursuivrons ces réflexions dans le prochain article.