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.
Tukwíla twáli mu ntángu ya kwesetílwá ya ekífaní kyá nyama, ne nkáyámpá wa kumpála wa buprofeta mu lisoló lyá Adventisme wádi kabídi upetoloka. Mu ngóndo wa mwedi wa nsambó wa 2023, Mikayele, mwanjelo munène, wakululuka bwà kulamuna mikúwa mikawu ya Ezekiele, eyi yálele miyibwe mu nzela wa mboka munène awu wa Sodoma ne Ejipitu. Kúdi mu nshapita wa dikumi ne umwe wa Kusokoloka, bàdi babàfumya mu tulú twà lufù ku dyela dyà Nyuma. Mu nshapita wa makumi àsàtù ne mwandamukulu wa Ezekiele, mukenji wa mipépu yàne wêna kujalulwà ne mukenji wâwù upingaja mikúwa mikawu yà lufù, eyi yàjìkulwà ne ngumba yônsò wa Izaleele, bwà kusanguka cingumba cyà Mfumu. Muprofeta Danyele udi ùleeja banjìki bàbìdì bà Yone bààkiibwà, ne udi kabídi ùleeja aba bàdi mu lubulu lwà mikúwa mikawu yà lufù, bu mùshindù wônsò awu ne bâna bakàjì bàà meji mu cifwànyikijilu.
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.
Milleriteek parabola bete zutenean, beren esperientzia parabola hartan irudikatua zegoela aitortu zuten. Ehun eta berrogeita lau mila horiek ere aitortu beharko dute atzerapenaren denboran egon direla. Daniel bederatzigarren kapituluan bezala, aitortu beharko dute etsaiaren lurraldera sakabanatuak izan direla Lebitarren hogeita seigarren kapituluko zazpi denborek irudikatzen duten bezala, eta, orobat, ulertu Nabukodonosorren piztien irudi sekretua.
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.
Muri buri y’iyi mirongo hagaragarwamo ikigeragezo cy’ubuhanuzi gituruka mu Ijambo ry’Imana. Abahamya babiri bapfuye baryamye mu muhanda buzuye Umwuka igihe bazurwa. Amagufa yumye yo muri Ezekiyeli yagombaga kumva ubutumwa bw’ubuhanuzi. Daniyeli yari yarigaga ibyanditswe bya Mose na Yeremiya igihe yakanguriwe kumenya uko yari yaratatanyijwe. Mu gice cya kabiri Daniyeli n’abo batatu b’intore bakanguriwe mu buryo bw’ikigereranyo kumenya ko bari bashyizwe munsi y’itegeko ry’urupfu, hanyuma umucyo w’ubuhanuzi wari warahishwe maze nyuma ugafungurwa urokora Daniyeli n’incuti ze eshatu. Abakobwa b’isugi bo mu mugani bakangurirwa n’“ijwi” ryo mu gicuku. Abamilerite bakanguriwe igihe Kristo yavanye ukuboko kwe ku bimenyetso byo ku mbonerahamwe. Muri abo bahamya batandatu bose, ubutumwa bw’ubuhanuzi ni bwo bukangura abapfuye cyangwa abasinziriye. Hanyuma bugakurikirwa n’ikigeragezo kigaragazamo amatsinda abiri ku musozo w’inzira y’igeragezwa.
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.
Na kuvikilita mafumbo aa, kulasimika ukuti apo ba myanda ikumi na bana ne myanda ine bakwafukuka mu nshita sha kulekelesha, ni mbila yakwe Ezekieli ya myeya ine, ne yakwataika kwa pa nshita mupanda cine lubali kwa kwa Mose mu BaLevi amakumi yabili na mutanda. Ni mbila ya kufufuka ileta na Mikaele malaika mukalamba. Ni mbila ya ciloto ca nkama ca kwa Nebukadinezali pa cifwanyikisho ca banyama.
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.
ئەو پاکیزەکچانە بە پێی ئەوە تاقی دەکرێنەوە کە ئایا زەیتیان هەیە، کە ناسێنراوە وەک «پەیامەکانی ڕۆحی خودا». میلەرییەکان هەستانەوە کاتێک تێگەیشتن کە لە وشەی پێشبینییانەی خودادا دیاری کراون، هەروەها کاتێک هەمان ئەو بەڵگەیان بینی کە یەکەمجار وای لێکردن ساڵی 1843 پێشبینی بکەن، لە ڕاستیدا 22ی ئۆکتۆبەری 1844 پێشبینی دەکات. بە بنەمای ئەم هێڵانە، جێگیر دەبێت کە کاتێک سەد و چل و چوار هەزارەکە لە ڕۆژانی دواوەدا هەستانەوە دەکرێن، بە پەیامێکی تاقیکردنەوەی پێشبینی هەستانەوە دەکرێن کە دوو چین لە پەرستاران بەرهەم دەهێنێت.
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.
Mitsetse yone eyi iwana kutwaninisiwa kwayo lokudimbuluka ko kulixumu nokokumbele mu ntangu ya kutendekela ya kiprofete, yina yimelelwa ni kutungwa kwa kifwani ku mpe ya nyama. Komekoso koyo kumanaka ntangu lwezo lwa ngolo luikala ku bana-bakento ya mabenza na mobeko mwa Sande. Yo yina, kisalu kya komekoso ka kifwani kya nyama, yina me monisamaka mbala na mbala bonso komekoso yina ke monisaka bawu yina basosolaka nsangu yina wasikololamaka, kimelelwa na mitsetse nyonso eyi ya biprofete. Mu Daniele kumi na zole, bantu ya mayele yina basosolaka bakwenda na kati ya mbuma ya kuyela ya mayele, baluta mu kisalu kya komekoso ya bitambi bisatu, yina kimelelwa bonso kusalama peto, mpembe, mpe kumekama. Bitambi bisatu byoyo kele bitambi bya kundima yina Mpeve-Santu ke nataka, yina kimeleke kundima ya disumu, ya ludedomo, mpe ya lufundusu. Bitambi bisatu byoyo kele lopangu, Esika ya Santu, mpe Esika Eleki Santu. Bitambi bisatu byoyo bimelelwa mpe mu baanzelu basatu ba Emoniseli kumi na yiya, mutindu mosi mpe mu luzingu lwa Daniele mpe ba bantu basatu ya lokumu mu kapu ya ntete. Kuna, ntete balutaka mu komekoso ka madya, na nima mu komekoso ka kumona, mpe nsuka balutaka mu komekoso ka tatu yina ntinu ya nordi pesaka—yina kimelelwa na Nebukadinieza.
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.
Nanga abaana abana abana, Katonda yabawa okumanya n’obukugu mu kusoma kwonna ne mu magezi gonna; era Danyeri yalina okutegeera mu okwolesebwa kwonna ne mu birooto byonna. Awo ku nkomerero y’ennaku kabaka ze yali agambye okubaleeta munda, omukulu w’abalaawe n’abaleeta mu maaso ga Nebukadduneeza. Kabaka n’ayogera nabo; era mu bo bonna tekwalabikamu n’omu eyali ng’abafaanana Danyeri, Kananiya, Misaeri, ne Azaliya: kyebaava bayimirira mu maaso ga kabaka. Era mu bigambo byonna eby’amagezi n’okutegeera kabaka bye yababuuzaako, yabasanga nga bakira emirundi kkumi abalogo bonna n’abalaguzi b’emmunyeenye bonna abaali mu bwakabaka bwe bwonna. Danyeri 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.”
Mugerero wa nyuma kati ya majaribu matatu kwa Danieli na wale watu watatu wa thamani ulikuwa ni jaribu lililofanywa na Nebukadneza; kwa hiyo, kwa mfano wa kinabii, jaribu la mwisho la kinabii ambalo Danieli na wale watu watatu wa thamani wanaliwakilisha linahusu Babeli, kwa maana Nebukadneza alikuwa mfalme, jambo ambalo katika Isaya sura ya saba, aya ya nane na ya tisa, linaweka msingi wa mfalme, mji mkuu wa taifa, na “kichwa” kuwa alama zinazoweza kutumika kwa kubadilishana. “Kichwa” hicho kinawakilisha kichwa cha Babeli ya Kisasa katika siku za mwisho. Hicho “kichwa” katika siku za mwisho ni yule kahaba wa Ufunuo kumi na saba, aliyeandikwa juu ya kipaji cha uso wake, “SIRI, BABELI MKUU, MAMA WA MAKAHABA NA MACHUKIZO YA NCHI.”
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.
Abantu abayizinkulungwane eziyikhulu namashumi amane nane nane uvivinyo lwabo lokugcina lwesiprofetho luhlotshaniswa nokuqonda okulungile noma okungalungile “kwenhloko” yeBabiloni lanamuhla ezinsukwini zokugcina. Uvivinyo lwabo lokugcina luhlanganisa futhi ukuqonda ukuthi iBabiloni lanamuhla neRoma lanamuhla kuyizimpawu ezingashintshaniswa, ngakho-ke “inhloko” yeBabiloni lanamuhla iyona “nhloko” efanayo kunoma yiluphi uhlangothi, ngoba kuyizimpawu ezingashintshaniswa.
“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.
“Dunia imejaa dhoruba na vita na mafarakano. Hata hivyo chini ya kichwa kimoja—mamlaka ya kipapa—watu wataungana kumpinga Mungu katika nafsi ya mashahidi Wake.” Testimonies, juzuu ya 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.
Danyeli na abhagirwa batatu barerekana ko ikigeragezo giheruka cy’ubuhanuzi—kuko buri gihe kiba ari ikigeragezo gishingiye ku buhanuzi—ari ikigeragezo cyerekeye ingingo ya Roma, kuko umutwe wo mu minsi y’imperuka ari ububasha bwa papa, bushushanywa na Nebukadinezari, umutwe wa mbere wa Babuloni, wagerageje ubwe Danyeli n’abagirwa batatu. Impaka zishushanyijwe na Danyeli n’abagirwa batatu, na none zagereranyijwe mbere n’impaka ya mbere mu mateka y’ifatizo ya Adventisime, nk’uko byagaragajwe ku mbonerahamwe yo mu 1843, yayobowe n’ukuboko k’Umwami, kandi ntiyari ikwiriye guhindurwa. Impaka zagaragajwe ku mbonerahamwe yo mu 1843 zari zishingiye ku kumenya niba Antiyokusi Epifane cyangwa Roma ya gipagani ari bwo bubasha bwashyizeho iyerekwa rivugwa mu murongo wa cumi na kane wa Daniyeli igice cya cumi na kimwe.
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.
Mu historie ya matsuku ya nsuka, bato nkama moko na makumi minei na minei na nkoto bakozama na komekama na likolo ya bososoli na bango ya esakweli. Bososoli ya esakweli etongami likolo ya milongo mingi ya bisakweli oyo esimbaka komekama ya nsuka lokola eloko ya ezaleli ya esakweli. Komekama yango ekozala ya malembe na malembe mpe ekokóma na nsuka na komonisama ya bituluku mibale ya basambeli.
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.
Nge Daniel me imaiswil me titap pon kapitel engoul, a titing eo a tapwelier lon fansoun me manaman kapwuri kan a pwarata fan iten “unsealed,” o test en me mwan eo me pwe iang an “mongi” pesan eo de kose mo amangauki pesan eo. Daniel a kasalei test en me “purified,” o test eo me muri Daniel a eita “made white,” o pwinin angangen eo a imwinu lon ailu me sopun test eo me kasalei pwe “tried.” Ailu me sopun test en iei was me klas riau repwe “tried,” o iei was repwe pwarata ika ir mi wor oel, ika ese wor.
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 ekyeswako emu etegeeza butereevu ekikemo ekisembayo, era n’olwekyo Daniel alaga ekikemo ekikiikirirwa ng’“okubumbibwa kw’ekifaananyi ky’ensolo,” kye “ekikemo abantu ba Katonda kye bateekwa okuyitamu,” byombi nga tebannaba “kuteekebwako akabonero” era era nga tebannaba “ekiseera ky’okukebererwamu kuggalwa” ku mateeka ga Ssande agali kumpi okujja.
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.
Têsta ka wêneyê heywanê çawa pêk tê, tê de têsta pêxemberî ya têgihiştina sazûmana pêxemberî ya yekbûna sêqolî heye. Ejdeha, heywan û pêxemberê derewîn xwedî sazûmaneke pêxemberî ya taybet in ku li ser gelek şehadetên pêxemberî hatiye damezrandin. Têgihiştina vê yekê ku yekbûna sêqolî di rojên dawî de çawa wek hêzeke pêxemberî ya yekane tê ba hev, ew e ku têgihiştina wêneyê heywanê çawa pêk tê.
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.
Ku mũhĩrĩga mũnini, no mũrũgũre, wa kwonania ũhoro wa bata wa kũmenya ũrĩa mũfanano wa nyamũ ũumbagwo mĩthenya ya mũtugo nĩ ũira wa Paulo kũhusu mũndũ ũcio wa mehia matũkũ ma kerĩ ma 2 Thessalonike. Paulo arĩrĩra ũhũũri wa kĩunabii hagati ya Roma ya kipagani na Roma ya kipapa, na rĩrĩa ekũĩka ũguo, aratũma kũmenyeka atĩ “ũhũũri wa kĩunabii hagati ya Roma ya kipagani na Roma ya kipapa” nĩ gĩkũyũ kĩa ũhoro gĩonania kĩrĩa gĩtũũra na ngereka igĩrĩ cia aragĩri.
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.
Kikundi kimoja kinachopenda ukweli wa “uhusiano wa kinabii wa Roma ya kipagani na Roma ya kipapa,” na kikundi kingine kisichoupenda ukweli huo na kwa hiyo hupokea upotevu mkuu. Uhusiano wa kinabii wa Roma ya kipagani na Roma ya kipapa ambao Paulo aliuweka wazi ni mmoja tu kati ya vifungu vingi vya unabii vinavyowakilisha uhusiano wa mamlaka hayo mawili, na pia uhusiano wa mamlaka hayo mawili na Marekani.
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.
پاگان ڕۆما ئەژدیهاکەیە، پاپایی ڕۆما ئاژەڵەکەیە و ویلایەتە یەکگرتووەکانی ئەمریکا پێغەمبەری درۆیینە. ئەحاب ئەو پاشای ئەژدیهای دە پاشایە کە هاوسەری ئەیزابێل، ئەو فاحیشەیە، بووە؛ ئەوەی سەرپەرشتیی کۆمەڵەیەکی دوولاوەی پێغەمبەرانی درۆیین دەکات. پێغەمبەرە نێرینەکان پێغەمبەرانی بەعل بوون، و کاهینانی دارستان نوێنەرایەتیی خواوەندی ژن، ئەشتاروث، دەکرد. پێکەوە نموونەی ئەو پێغەمبەری درۆیینەی کۆتایی ڕۆژانن کە وێنەیەک بۆ ئاژەڵەکە پێکدەهێنێت، وەک لەلایەن کاهینە ژنان و پێغەمبەرە نێرینەکانەوە نیشان دراوە.
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.
Nzoka ni Ahabu, ambaye ni ishara ya wafalme kumi wa Ufunuo kumi na saba, naye ndiye ufalme wa saba wa falme nane. Ufalme wa sita ni Marekani, manabii wa uongo wa Yezebeli; ufalme wa saba ni wale wafalme kumi, Umoja wa Mataifa, mamlaka ya yule joka; na ufalme wa nane, ulio wa wale saba, ni ufalme wa tano uliopata jeraha la mauti, ambaye hufufuliwa akiwa ufalme wa nane na wa mwisho, ambao ni yule mnyama, ambaye Marekani, na baadaye ulimwengu wote mzima, huufanyia na kuufanyiza sanamu.
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.
Ndima ya kwanza ya Danieli inatambulisha jaribu la mwisho la kiunabii linalohusisha kuielewa Roma kama inavyowakilishwa ndani ya Neno la Mungu. 2 Wathesalonike inatambulisha kwamba jaribu la mwisho la kiunabii linajumuisha nuru kuhusu muundo wa Roma ya Kisasa, kama unavyowakilishwa na uhusiano wa kiunabii na wa 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.”
Danyeri kitabu capítulo mbili inaonyesha ya kwamba kuna siri ambayo inafunguliwa katika siku za mwisho, nayo inawajaribu wale mia moja na arobaini na nne elfu; kwa maana Danyeri na wale watatu waaminifu katika capítulo mbili wanawawakilisha watu wa Mungu wa siku za mwisho. Siri hiyo ya kinabii inayofunguliwa, na kwa hiyo kuwajaribu, ni ndoto ya siri ya Nebukadreza kuhusu sanamu ya wanyama, hivyo ikiuwakilisha mtihani wa mwisho kwa wale mia moja na arobaini na nne elfu ambao ni, kama Dada White alivyoandika, “kuumbwa kwa sanamu ya mnyama.”
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.
Danieleko bigarren kapituluak irudikatzen duen proba heriotzaren mehatxupean ezarria dago. Azken egunen adibide gisa, egia maite ez dutenei gainera etortzen zaien engainu bortitza identifikatu zuenean Paulek irakatsi zuena berresten ari da. Danielen historian, haren ulermenak Babiloniako jakintsuak salbatu zituen; baina azken egunen azken probaren ondoren ez dago probazio-aldiarik.
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.
eṭoẓera n Rome oyixan neye tâza jine hesteyare tâkipe, jere ûsâlani niji jine hesteyare tâkipe: Rîxahesu âko Roma oyixan tâza jine, hesteyare mitana xkapka neyesi tepa. Hayi Sunday legislation owix owâna îhe mânâkâ tepîna xkape, God îxaka prophetic Word îhe owix owâna îhânaye; xka hani souls owâna children of the day hinca ptâ, xka children of the day hinca ptâni souls, probationary time îxaka sands wâna xkîxkâ xkape wânâna heta îhânaye ptâ. Hecetu eya, Sister White owix îhânaye context îhe heyâ: final movements wâna rapid ones heyâ. July, 2023 îhâ, Michael dêsended, His mighty army wâna îyêtânke kta he; xka army îhe part hinca kta hece, prophetic work wâna tokaheya ecetu aktâpi kta, xka he prophetic work, political environment îhe image of the beast wâna ûŋkapi kta he eya, he îhe aktâpi.
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.
Omulimu gw’obunnabbi oguteekwa okutuukirizibwa gulimu okutegeera okutondebwawo kw’ekifaananyi ky’ensolo. Omuyizi w’obunnabbi alina okutegeera, okuyita mu mbeera ezigenda mu maaso mu byafaayo eby’omulembe guno, nti ensonga ez’eddiini n’ez’obufuzi ezizaala ekifaananyi ky’ensolo mu Amerika ziri mu kutambula. Omuyizi era alina okutegeera engeri ekifaananyi ky’ensolo gye kitondebwamu mu ngeri ey’obunnabbi nga bwe kiragiddwa mu Kigambo kya Katonda. Era alina okutegeera nti, nga ekifaananyi ky’ensolo kitondebwa mu Amerika, n’ekifaananyi kya Katonda kitondebwa mu lukumi mu obunaana mu enkumi n’enkana mu emitwalo ena mu enkumi n’enkana mu binaana mu nkumi n’enkana mu banaana mu lukumi n’enkana mu binaana mu nkumi n’enkana mu banaana mu kikumi mu emitwalo ana mu enkumi n’enkana mu binaana mu nkumi n’enkana mu banaana mu kikumi mu emitwalo ena mu nkumi n’enkana mu banaana mu nkumi n’enkana mu banaana—kye kitegeeza abantu emitwalo kkumi mu enkumi n’enkana mu nkumi n’enkana mu binaana mu nkumi n’enkana mu banaana mu lusanvu n’abanaana, be lukumi mu nkumi n’enkana mu nkumi n’enkana mu binaana mu nkumi n’enkana mu banaana mu nkumi n’enkana mu banaana mu kikumi mu emitwalo ena mu nkumi n’enkana mu banaana mu nkumi n’enkana mu banaana. Alina okutegeera okufaanagana kw’ebyafaayo eby’ennaku ez’oluvannyuma n’Abamillerite mu kiseera ky’okukulaakulana kw’obubaka bw’Okukaaba okw’Ekiro kya Ttumbi mu byafaayo byabwe, bwe baazuukusibwa ne bategeera nti baali mu kiseera eky’okulindirira eky’olugero, era n’olwekyo bo bennyini be bawala abataanu n’abataanu. Ebitundu ebyo byonna ebisatu kitundu kya kugezesa kwa bunnabbi okwatandika okulabisibwa okuva mu mwezi gwa Jjulaayi 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.
“Olunyiriri ku lunyiriri” buli mpaka eri ku Rooma eyagolokoka mu byafaayo by’Abadiventi yali byafaayo bitukuvu ebiddamu okubaawo mu nnaku ez’enkomerero. Olupaka olw’enkomerero eri ku Rooma lujja butereevu olw’ekiva mu bantu ba Katonda okugaana okuzuukuka eri obubaka obwatuuka mu mwezi gwa Jjulaayi ogwa 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.
“Mungu atawaamsha watu Wake; kama njia nyingine zikishindwa, uzushi utaingia miongoni mwao, nao utawapepeta, ukitenganisha makapi na ngano. Bwana anawaita wote wanaoliamini neno Lake waamke kutoka usingizini. Nuru ya thamani imekuja, inayofaa kwa wakati huu. Hii ni kweli ya Biblia, ikionyesha hatari zilizo karibu kabisa juu yetu. Nuru hii yapasa ituongoze kwenye kujifunza Maandiko kwa bidii, na kwenye uchunguzi wa kina kabisa wa mafundisho tunayoyashikilia. Mungu anataka pande zote na misimamo yote ya kweli ichunguzwe kwa ukamilifu na kwa uvumilivu, kwa maombi na kufunga. Waumini hawapaswi kutulia katika dhana na mawazo yasiyoeleweka vema kuhusu kile kinachounda kweli. Imani yao yapasa kusimikwa imara juu ya neno la Mungu, ili wakati wa majaribu utakapokuja na watakapoletwa mbele ya mabaraza ili wajibu kuhusu imani yao, waweze kutoa sababu ya tumaini lililo ndani yao, kwa upole na kwa hofu.”
“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.
“Vyakudungagya, vyakudungagya, vyakudungagya. Ebigambo ebi turaga ensi biteekwa kutuba eriitwesi amazima agarama. Nikikuru ngu, omu kurwanirira enyegyesa ezi turora nk’ensonga ez’omusingi ez’okwikiriza, tutikiriza na kakye kweyambisa empaka ezitahikire rwona. Ezo zishobora kusobya omuhakanisa akabura eky’okugarukamu, kwonka tizihesha mazima ekitiinisa. Twine kuragayo empaka ezihikire, ezitaabaireho kusazaaho buzaale abarwanisa baitu kwonka, kureka n’okushobora kwihanganira okwekengyereza okukira obuhango kandi okw’okushwijuma munonga. Abo abeereseza nk’abateesa empaka harimu akabi kangi ngu batatwara Kigambo kya Ruhanga n’oburingaaniza. Omu kusisinkana n’omuhakanisa, kishemereire kuba amaani gaitu ag’amaani kuraga ensonga omu buryo oburareetera okusiima omu biteekateeko bye, omu mwanya gw’okunoonya kwonka kuha omwikiriza obwesigye.”
“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.
“Omuntu n’abe ng’ayongedde atya mu magezi ag’amagezi g’obwongo, aleme okulowooza wadde akaseera akatono nti tekyetaagisa kunoonya Byawandiikibwa mu bujjuvu era obutasalako okusobola okufuna omusana ogusingawo. Nga abantu, tuyitiddwa buli omu ku ffe okuba abayizi b’obunnabbi. Tulekwa okukuuma okulabirira n’obunyiikivu, tulyoke tumanye okwawula ekitangaala kyonna Katonda ky’anaatuleetera. Tulekwa okukwata ku kumasamasa okusooka okw’amazima; era okuyita mu kusoma okw’essaala, omusana ogw’okweyongera gusobola okufuna, oguyinza okuleetebwa mu maaso g’abalala.” 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.
تەوافەتییەکانی دژەڕۆمان لە سەردەمی میلەر ڕەخنەیان لەوە هەبوو کە بە یاساکانی ڕێزمان ڕێبەری نەکرێن، و هەڵبژاردیان وشەی «هەروەها» لە ئایەتی چواردەهەمدا پشتگوێ بخەن، کە بە گوێرەی ڕێزمان دیاری دەکات کە «تاڵانکەرانی گەلەکەت» هێزێکی نوێیان نیشان دەدا کە دەخرایە ناو لە ڕووداوەکانەوەیەک کە لەو ئایەتانەدا نیشان درابوون کە ئایەتی چواردەهەم تێیدا هەڵکەوتووە. ئۆریا سمیس هەمان شتێکی تەواو کرد کاتێک بەڵگەی ڕێزمانی پشتگوێ خست کە دەسەلمێنێت پاشای باکوور لە ئایەتی سی و شەشەمیندا و دواتر لە ئایەتی چلدا دەبێت هەمان ئەو پاشای باکوورە بێت کە لە ئایەتی سی و یەکەوە بابەتی سەرەکی بووە.
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.
ꞌAndalñi gi taꞌna Jesús-naa Estados Unidos “dakúu ladrones” káni, xquíni tuꞌun ní Sister White ndaꞌa káa poder papal ne Estados Unidos xíi uu poder principal ni persecución stiꞌi ñayuu yivi xiꞌna, te saꞌa xíni yutni gramática para kaꞌan ndáa-ni nuu referencia “old world”, xa Sister White saꞌa para kaꞌan Europa, kúu ndisa historia yáha. Gramática ní tuꞌun-ka ndáa kixi káa ndatuꞌun yáha kúu saa ña inka, te modo ni Sister White saꞌa “old world” ini tuꞌun-ka yáha yivi ni koo inka lugar ini tachi ni tutuꞌun-de. Nuu saꞌa-de saa, ni kuu-de kaa ndáa xiꞌi historiadores ni saꞌa expresión “old world” ndáa “new world” para saꞌa diferencia ma Europa ne las Américas.
“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.
“وروومانيسموو اڭ ڭي دنيا يا كالا تو اصاپوستا تەستانتيسموو اڭ ڭي دنيا يا بارو، سيلانغ كاورسانغ ڭاي تولوك كاديان سينيا سوروهوڭ بريل الهياهي.” 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.
Kisekelelo, mpovolo “bakefukama” imonisa ete bokonzi nyonso mibale oyo emonisami na “mokili ya kala” mpe “ya sika,” nyonso mibale “bakefukama” na minyoko ya bato ba Nzambe na mikolo ya nsuka; mpe ezali libunga ya gramere koloba ete molongo oyo ezali kolobela “mokili ya kala” lokola lisolo ya kala, mpe “ya sika” lokola mikolo ya nsuka. “Molongo likolo ya molongo,” bitumba nyonso ya kala ya Roma epesaka moyekoli ya esakweli ya mikolo ya nsuka mayele ete, tango bakolamuka na komekama ya ekeko ya nyama, yango ekokotisa mpe ezalela oyo na kati na yango boyebi ya solo ya “babotoli ya bato na yo” ekomonisama. Boyokani ya sembo ya “babotoli,” etiamaki polele na karte ya bapionie ya 1843, mpe yango ezali solo ya moboko, oyo endimamaki na bokonzi ya Molimo ya Esakweli. Yango emonisi ete tango bayekoli ya esakweli bakolamuka mpo na komekama na bango ya nsuka, liteya ya “babotoli” ekomela mpe komonisa etumba ya nsuka likolo ya bosolo ya moboko, mpe likolo ya Molimo ya Esakweli.
We will continue these thoughts in the next article.
Tukalutuliza mayele aa mu lukanda lukwabo.