Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.

Aba bahamagariwe kuba mu bihumbi ijana na mirongo ine na bine ubu bari mu gikorwa cyabo cya nyuma cyo kuyungururwa, kandi icyo gikorwa ni igikorwa cyo kugeragezwa gishingiye ku kuremwa kw’ishusho y’inyamaswa. Igikorwa cyo kugeragezwa gitangirira ku nzu y’Imana, kuko urubanza ruhora rutangirira ku nzu y’Imana; hanyuma nyuma yaho, undi mukumbi w’Imana ugahura n’icyo gikorwa nyir’izina cyo kugeragezwa. Ahari ikiranga cy’ubuhanuzi gifite uburemere n’akamaro kurusha ibindi mu kuremwa kw’ishusho y’inyamaswa ni uko kiba incuro ebyiri: ubwa mbere muri Leta Zunze Ubumwe za Amerika, hanyuma no mu bindi bice byose by’isi. Mu buryo bw’ubuhanuzi, ibi bisobanura ko ishusho y’inyamaswa iri mu isi ari yo iyerekwa rya nyuma ry’ishusho y’inyamaswa; bityo rero, ishusho yose y’inyamaswa yabayeho mbere y’ishusho y’inyamaswa iri mu isi yari igicucu gusa cyashushanyaga ukuri kw’ikigereranywa.

Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.

Ikilumbuliso kyabandwa ku ng’anda ya Leza pa September 11, 2001. Itariki iyo yali yalengeleshiwa na August 11, 1840, apo malaika wa Kusolwela ikumi aikile panshi ne kabuku akanono akafunguka mu kuboko Kwakwe. Apo malaika wa cipandwa ca ikumi aikile panshi, alandile ukuti ikilumbuliso ca Bupulotesitanti cali cileya kale. Uyo onse Leza alumbula, intanshi amucenjezya, kabili ukushininkishiwa kwa nshila yakwe ya Miller mu kupanga inshita, kwapeleshe ubulemu bwingi ku mibalilo yakwe pa kulumbulwa kwa Kwisa kwa Cibili. Ukweshiwa kwa baProtestanti kwali kuleya kale ukufuma pa August 11, 1840, kabili pa 1844 baProtestanti bali baba abana banakashi ba Roma. Inshita ya 1840 ukuya ku 1844 ilengela inshita ya September 11, 2001, ukufika ku mwibila wa pa Mulungu uuli no kwisa bwangu.

Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.

بَتُو ڭوا ڤريود ايتو جوڬ دݢمبلكن برمولا درڤد ڤمبڤتيسن يسوع، كتيك روح القدوس تورون، هينݢا كڤد صليب. كتيݢ ڤريود ايتو سمواڽ دتايفكن اوليه سراطوس دوا ڤولوح تاهون يڠ دڤرونتوقكن كڤد دنيا سبلوم اير بها، يڠ ممباوا كڤد بها ايتو. سنتياس اد سواتو مسيج ڤرينݢتن يڠ مننتوكن ڤڠحاكيمان باݢي سجاره يڠ ترتنتو ايتو. ترداڤت جوڬ سجاره-سجاره مقدس يڠ ممبنتڠكن تمڤوه خوصوص اين دلام هاري-هاري اخير.

Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.

Nowa imyaka ijana na makumyabiri yamamaza, hanyuma urubanza rw’umwuzure ruraza. Kristo yamamaje iminsi igihumbi na magana abiri na mirongo itandatu, hanyuma haza urubanza rw’umusaraba. Ubutumwa bw’iburira bwa Yohana Umubatiza bwahawe imbaraga mu mubatizo wa Kristo, hanyuma Yesu ajyanwa mu butayu iminsi mirongo ine. Iyo minsi mirongo ine, n’ibigeragezo bitatu byakurikiyeho ku iherezo ry’iyo minsi mirongo ine, byigisha ko ubutumwa bumaze guhabwa imbaraga, nk’uko bigaragazwa no kumanuka kw’ikimenyetso cyera, nk’Umwuka Wera mu mubatizo We, no kumanuka kw’abamarayika bombi bo mu Byahishuwe igice cya cumi n’icya cumi n’umunani—igikorwa cyo kugeragezwa kiba kiriho. Iyo ikimenyetso mvajuru kimanutse, ubutumwa bw’urubanza bwamamajwe ku bari icyo gihe bari mu rubanza buhabwa imbaraga, kandi itsinda ryihariye riri gucirwa urubanza riba rigeze mu gihe cyihariye kirangira gusa no kurangira kw’igihe cyabo cyo kugeragezwa.

The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.

Yesu’nun soyu, tanıklığın iki dönemini gösterir. Birincisi, O’nun bin iki yüz altmış gün süren kişisel tanıklığıydı; ardından, öğrencilerinin huzurundaki tanıklığı, İstefanos taşlanıncaya dek bir başka bin iki yüz altmış gün daha sürdü.

“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

“Basi, malaika huyo akasema, ‘Atathibitisha agano pamoja na wengi kwa muda wa juma moja [miaka saba].’ Kwa miaka saba baada ya Mwokozi kuanza huduma Yake, injili ilipaswa kuhubiriwa hasa kwa Wayahudi; kwa miaka mitatu na nusu na Kristo Mwenyewe; na baadaye na mitume. ‘Na katikati ya hilo juma atakomesha dhabihu na sadaka.’ Danieli 9:27. Katika majira ya kuchipua ya A.D. 31, Kristo, dhabihu ya kweli, alitolewa juu ya Kalvari. Ndipo pazia la hekalu likapasuliwa vipande viwili, likionyesha kwamba utakatifu na maana ya ibada ya dhabihu vilikuwa vimeondoka. Wakati ulikuwa umefika kwa dhabihu na sadaka za duniani kukoma.”

“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

“Sabata imodziyo—zaka zisanu ndi ziwiri—inatha mu A.D. 34. Kenaka, mwa kuponyedwa miyala Stefano, Ayuda potsiriza anatsimikiza kukana kwawo kwa uthenga wabwino; ophunzira amene anabalalitsidwa chifukwa cha kuzunzidwa “anapita kulikonse akulalikira mawu” (Machitidwe 8:4); ndipo patangopita kanthawi, Saulo, wozunza aja, anatembenuka mtima, ndipo anakhala Paulo, mtumwi kwa Amitundu.” The Desire of Ages, 233.

The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.

Mstari wa Nuhu, Kristo, Wamileraiti, na wale mia moja arobaini na nne elfu, vyote hutoa ushuhuda wa kipindi cha wakati ambapo kundi mahsusi linalolengwa hujaribiwa kwa ujumbe wa onyo. Kutiwa nguvu kwa ujumbe huo huashiria mwanzo wa kipindi cha kujaribiwa, ambacho kwa upande wake hukoma kwa kufungwa kwa muda wa rehema wa kundi hilo linalolengwa. Katika mstari wa kinabii wa Yesu, vipindi viwili vya ushuhudiaji hutambuliwa. Vipindi hivyo viwili vya ushuhudiaji ni mifano ya ujumbe ule miwili ya onyo inayowakilishwa na malaika aliyeshuka tarehe 11 Septemba, 2001, ambaye alitimiza Ufunuo 18:1–3, ambaye baadaye alifuatwa na sauti ya pili ya mstari wa nne na kuendelea ya sura ya kumi na nane.

“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

“Anisa mu mulimo gw’okusembayo ogw’okulabula ensi, okuyita kubiri okw’enjawulo kukolebwa eri amakanisa. Obubaka bwa malayika owookubiri bwe buno nti, ‘Babulooni agudde, agudde, ekibuga ekyo ekinene, kubanga yafuwiza amawanga gonna omwenge gw’obusungu bw’obwenzi bwe.’ Era mu kukaaba okw’amaanyi okw’obubaka bwa malayika ow’okusatu, eddoboozi liwulirwa okuva mu ggulu nga lyogera nti, ‘Muve mu ye, mmwe abantu bange.’” Review and Herald, December 6, 1892.

The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.

Igihe cya mbere ni urubanza rutangirira ku nzu y’Imana, hanyuma ku itegeko ryo ku cyumweru rizaza vuba, igihe cya kabiri cy’urubanza gitangira hamwe n’umuburo wo gusohoka i Babuloni. Umurongo wa Kristo uhereye ku mubatizo We ukageza ku musaraba ugereranya kuva ku wa 11 Nzeri 2001 ukageza ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika, kandi igihe gihera ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika kugeza aho buri gihugu cyose gihatiwe kwemera ku cyumweru nk’Umunsi Mpuzamahanga wo Kuramya ni cyo gihe gisozwa ubwo igihugu cya nyuma rwose cyemeye kugandukira.

The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.

Kipindi hiki huanza kwa sheria ya Jumapili katika Marekani, na hukoma wakati taifa la mwisho linapoinama mbele ya mamlaka ya upapa. Mwanzo wa kipindi cha pili huashiria mwisho wa kipindi cha kwanza, na vyote viwili vina sheria za Jumapili ambazo zimetangulia kufananishwa katika ushuhuda wa Rumi. Sheria ya kwanza ya Jumapili katika mwaka 321 ililetwa kwa mamlaka ya Rumi ya kipagani. Sheria ya Jumapili iliyoletwa kwa mamlaka ya kanisa la kipapa inawakilishwa na mwaka 538. Sheria ya Jumapili katika Marekani ni 321, na sheria ya Jumapili inayotekelezwa juu ya taifa la mwisho ni 538. Sheria ya Jumapili katika Marekani huashiria kuwasili kwa ujumbe wa onyo ambao ndipo hutangazwa na bendera iliyoundwa na waliofukuzwa wa Israeli.

That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.

Oyo nkombe ya nzila ezali mobu 321, mpe ezali kotya elembo ya ebandeli ya eleko ya komekama ya ekolo nyonso likoló ya motuna ya mokolo ya Lomingo. Eleko yango esukaka ntango ekolo ya nsuka ekofukamela Roma, mpe likambo yango emonisamaki na elilingi ya nkombe ya nzila ya mobu 538. Eleko oyo euti na 321 kino 538 emonisamaki na elilingi ya eleko oyo euti na ekulusu kino na kobwakama mabanga ya Etienne. Wana bazalaki kobwaka Etienne mabanga, amonaki Klisto atɛlɛmi na esika mosantu ya likoló, lokola elilingi ya ntango Mikaele akotɛlɛma na suka ya ntango ya ekateli ya bato.

September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.

2001 mũeri wa ikumi na umwe, mũthenya wa Septemba, nĩwo warĩ mũgũrũkiro wa kĩmenyithia kĩa maũndũ marĩa me mĩstari ya mbere ĩtatu ya gĩcunjĩ kĩa ikũmi na kĩnana, na gũkĩmenyithirio na ũhoro wa mbere warugamĩrwo nĩ mũnabii wa andũ atumia Ellen White, ũrĩa waaranĩirie atĩ rĩrĩa nyũmba nene cia bũrũri wa New York City ciakũrũgama nĩ kũgwatwo na guoko kwa Ngai, mĩstari ĩyo ĩtatu yothe nĩĩgũkinyĩra. O na ningĩ gũkĩmenyithirio nĩ Patriot Act, ũrĩa warĩ kĩmenyithia kĩa arĩa maatigire kuona; atĩ mũrango wa watho wa ĩngirĩthi ũrĩa wĩra atĩ mũndũ nĩ mũtarĩ na ũtonga nginya rĩrĩa acooke athibitio na mũtugo, waigwithirio kũheana mwanya wa watho wa Rooma, ũrĩa wĩra atĩ mũndũ nĩ mũthĩĩni nginya rĩrĩa acooke athibitio atĩ ndarĩ mũthĩĩni.

The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.

قانون پاتریوت آغازی برای داوری بر اَدوِنتیسمِ لائودیکیه‌ایِ روز هفتم بود. آن دوره با قانون یک‌شنبه در ایالات متحده به پایان می‌رسد. آن اَدوِنتیست‌های لائودیکیه‌ایِ روز هفتم که با موفقیت از آن دورهٔ غربال‌شدن عبور می‌کنند، سپس پیام هشدارِ آیهٔ چهارِ باب هجده را اعلام خواهند کرد؛ پیامی که با آخرین ملتی که در برابر روم سر فرود می‌آورد به پایان می‌رسد. آن دوره با قانون یک‌شنبه در ایالات متحده آغاز می‌شود و با آخرین قانون یک‌شنبه پایان می‌یابد.

If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.

Yakuwa twamfwa bubi ukuri yuko amashusho abiri y’inyamaswa yemezwa n’abahamya barenga babiri, ni bwo tuzafata nabi umurimo ugereranywa n’imirongo itatu ya mbere y’Ibyahishuwe igice cya cumi n’umunani watangiye mu mwaka wa 2001, n’umurimo utangirira ku murongo wa kane w’igice cya cumi n’umunani.

When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.

Mun tùng manem Sister White da mahinang tuwirang panakakilála iti panagpababa ti anghel iti Apocalipsis diesiocho idi 1888, ken ti panangikabilna iti isu met laeng nga anghel iti tiempo a masakbayan, masarakantayo a ti 1888 ket mangitipikar iti 2001. Ti anghel iti Apocalipsis, a mangsilnag iti daga babaen iti dayagna, bimmaba idiay dagiti gimong idi Minneapolis idi 1888, ken kasta met a nagaramid idi a bimmaba dagiti dadakkel a bilding iti New York City.

The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.

Kristo wo kubatizibwa kwe okutuuka ku musaalaba, n’ekiseera okuva nga Agusito 11, 1840 okutuuka nga Okitobba 22, 1844, era n’ekiseera kya Nuuwa eky’emyaka kikumi mu abiri, biwa obujulirwa busatu ku kiseera eky’omusango. Omwaka 1888 guwa obujulirwa obw’okulabisibwa kw’obujeemu okwawandiikibwa mu nkuŋŋaana ez’e Minneapolis, era Nuuwa alaga okuggyibwako Omwoyo Omutukuvu eri abo abaagaananga obubaka. Obujeemu bw’abaaliwo nga amataba tegannabaawo, era n’obujeemu bw’abakulembeze b’ekkanisa mu 1888, byombi bikwatagana n’ebyafaayo bya Koola, Dasani ne Abiraamu mu byafaayo bya Musa, malayika bye yagamba Sista White nti byali biri okuddamu mu Minneapolis.

From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.

Patriot Actꯁꯤꯗꯒꯤ ꯌꯨꯅꯥꯏꯇꯦꯠ ꯏꯁ꯭ꯇꯦꯠꯁꯇ ꯁꯟꯗꯦ ꯂꯣ ꯍꯟꯗꯛ ꯐꯥꯎꯕ ꯍꯌꯦꯡ ꯑꯁꯤ ꯂꯥꯎꯗꯤꯁꯦꯟ ꯁꯦꯕꯦꯟꯊ-ꯗꯦ ꯑꯦꯗꯕꯦꯟꯇꯤꯁꯝꯒꯤ ꯆꯥꯡ-ꯌꯦꯡꯒꯤ ꯃꯇꯝ ꯑꯣꯏ। ꯃꯍꯥꯛꯈꯣꯏꯒꯤ ꯂꯣꯌꯁꯪ ꯄꯥꯎꯈꯨꯝꯕꯤꯔꯤꯕ ꯆꯦꯠꯍꯟꯕꯒꯤ ꯄꯥꯎꯒꯤ ꯃꯥꯌꯣꯛꯇ ꯂꯥꯟꯕ ꯑꯁꯤꯅ ꯍꯣꯂꯤ ꯏꯁ꯭ꯄꯤꯔꯤꯠ ꯂꯧꯊꯣꯛꯄ ꯑꯁꯤ ꯍꯥꯏꯕꯤ, ꯑꯗꯨꯒ ꯃꯍꯥꯛ ꯏꯇꯤꯍꯥꯁꯁꯤꯒꯤ ꯐꯨꯔꯨꯞ ꯑꯣꯏꯔꯤꯕ ꯂꯥꯏꯅꯤꯡ-ꯂꯩꯕ ꯐꯤꯔꯥꯜ ꯅꯨꯄꯤꯁꯤꯡꯒꯤ ꯃꯊꯛꯇ ꯁ꯭ꯇ꯭ꯔꯣꯡ ꯗꯤꯂꯨꯁꯟ ꯄꯩꯊꯥꯔꯛꯄ ꯑꯁꯤ ꯑꯣꯏ। ꯂꯥꯟꯕꯒꯤ ꯃꯄꯨꯡ ꯑꯁꯤ ꯅꯣꯍ, ꯃꯣꯁꯦꯁ, Elders Jones and Waggoner, ꯑꯃꯁꯨꯡ ꯃꯔꯝ ꯑꯣꯏꯅ Sister Whiteꯅ ꯐꯣꯡꯗꯣꯛꯄ ꯈꯟꯕ ꯄꯥꯎꯍꯟ-ꯐꯥꯡꯕꯤ ꯑꯗꯨ ꯑꯣꯏ। ꯃꯍꯥꯛ ꯏꯇꯤꯍꯥꯁꯁꯤꯒꯤ ꯆꯦꯠꯍꯟꯕꯒꯤ ꯄꯥꯎ ꯑꯃꯁꯨꯡ ꯄꯥꯎꯍꯟ-ꯐꯥꯡꯕꯤꯗ ꯂꯥꯟꯕ ꯑꯁꯤ ꯇꯦꯟ ꯕꯔꯖꯤꯟꯁꯤꯒꯤ ꯄꯥꯔꯦꯕꯜꯒꯤ ꯏꯇꯤꯍꯥꯁꯇ ꯂꯩꯔꯤꯕ “oil” ꯑꯁꯤꯒꯤ ꯃꯊꯥꯛꯇ ꯌꯨꯝꯐꯝ ꯂꯧꯏ।

Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.

Abo bakanayiti obutumwa obw’okulabula bakikola kubanga balina “amafuta,” era ago ge butumwa obw’okulabula obwo. Noolwekyo enjawulo wakati w’ebibiina ebyo byombi eva mu nkola entuufu ey’amateeka ag’okuvvuunula obunnabbi agaakwatibwa abo ab’omu kutambula kw’omalayika ow’olubereberye n’ow’okubiri, abakiikirizibwa ng’amateeka ga Miller ag’okuvvuunula, era n’amateeka ag’okuvvuunula obunnabbi agaakwatibwa okutambula kw’omulayika ow’okusatu.

The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic Word.

Kugeragezwa kugeretswe nk’“iremwa ry’ishusho y’inyamaswa,” rero, bitegerezwa kuba ikigeragezo gifitaniye isano n’uburyo ishusho y’inyamaswa iremwamo mu Ijambo ry’ubuhanuzi ry’Imana.

From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.

Kuva ku Mutemo wePatriot muna 2001, uyo wakafananidzirwa neBlair Bill muna 1888, uyo wakafananidzirwa neChiziviso cheRusununguko muna 1776, icho chakafananidzirwa nerubhabhatidzo rwaKristu, rwakafananidzira Nyamavhuvhu 11, 1840, zvose zvinotsigira chokwadi chokuti nzira yokuedzwa yokutonga inotanga neshoko renyevero rakapiwa simba, rinofanira kutorwa muruoko rwengirozi, uye mushure maizvozvo ridyiwe.

The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.

Eby’okuyigiriza okw’obunnabbi okulumiriza nti United States be banyazi b’abantu bo kutabula ensonga eziwerako mu nsengeka y’ensonga yaakwo, era ensonga ezo emirundi mingi ze zennyini ebyawandiikibwa ebisinga obutereevu ebikakasa ebitundu ebimu eby’okutondebwawo kw’ekifaananyi ky’ensolo. Engeri emu ey’okulaga nti okugezesebwa kuno kwa bunnabbi mu butonde bwakwo kwe kukozesa amateeka amasinziiro ag’obunnabbi okulaga amazima agategeerwaokka singa okkiriza Rooma ng’akabonero akakiikirirwa banyazi b’abantu bo.

This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.

Nîşandana vê mînakê ji pênc rêzikên dîrokê yên di nav Adventîzmê de hatî standin, ku tê de li ser Rûmayê wekî sembolekê cîdalek çêbû. Em niha di dîroka dawî, an jî ya şeşemîn, a van dîrokên cîdalî de ne, û cîdala niha bi tevahî yek e bi wê cîdalê ku li ser nexşeya 1843-an hate nîşandan.

It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.

ئه‌گه‌ر یاسا پێغه‌مبەرییەکان بە دروستی بەکاربهێنیت، بینینی ئەم ڕاستییە ئاسانە. یاسایەکی پێغه‌مبەریی کە پێویستە بەکاربهێندرێت ئەوەیە کە هێماکان زیاتر لە یەک واتا هەیانە، و ئەو واتایەی لە ناو پارچەیەکدا بەکاری دەهێنن، دەبێت لە هەمان پارچەیەکەوە دیاری بکرێت. پاشای سوریە، ئه‌نتیۆخۆس III ماگنوس، جەنگی ئایەتی 10 ی بەشی 11ی دانیال تەواو کرد، و جەنگی ڕافیا لە ئایەتەکانی 11 و 12 تەواو کرد، و جەنگی پانیۆم لە ئایەتی 15 تەواو کرد. ناکۆکیی میلڵەری کە لەسەر نەخشەی 1843 نیشان درابوو ئەوە بوو کە بۆچوونی هەڵەی پرۆتستانتی “تاڵانکەرەکان” بە ئه‌نتیۆخۆس ئیپیفانێس دەناساند، لە هەمان کاتدا ڕاستیی ئەوەشی پەسەند دەکرد کە “تاڵانکەرەکان” هێمایەک بوون بۆ ڕۆما.

Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.

Десятият до петнадесетият стих най-напред се изпълниха в историята на Антиох III Велики; така тези стихове, както и последвалото историческо повторение на тези стихове, дават две свидетелства за изпълнението на тези стихове в последните дни, понеже всички пророци говореха по-пряко за последните дни, отколкото за дните, в които живееха.

Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.

ओनागा न्ने कुहीरा कुहुरिरा आबा अ गूतीरwo वा उमweṉde wa mũrũthi wĩ kwĩhokerwo, tũragĩrĩirwo na Sister White o na we wĩ we mwene wandĩkĩte ta ũguo atĩ, “mĩario mingi ya historia ĩrĩa ĩrathirire mu kũhingĩria ũhoro ũyũ wa ũrathi [Daniel guoko ikũmi na imwe] ĩgũcooka kũrĩrwo.” Antiochus III Magnus nĩwe ũrĩrĩirie United States ta mbũrũ ya ita ya kĩrĩra ya papal Rome. Abarantaniti nĩmagĩrĩrĩirie atĩ anyangi nĩmarĩ mũhianano wa Antiochus ũngĩ, rĩrĩa A-Millerite moorire atĩ nĩ Roma. Rĩu ruhande rumwe nĩrũmenyithagia United States ta anyangi, na ruhande rũrĩa rungĩ rũgũkĩrĩrĩra ũhoro wa ma wa mũhingo.

If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.

Yoola ya kumanya nti obubonero bulina amakulu agasinga ku limu, era nti amakulu gaabwo gateekwa okusinziira ku mbeera gye bukozeebwamu, bw’eba etuusa ku kulaga nti Amerika z’Emyoyo Enywevu ze banyazi, ekyo kifaanana n’engeri Abapolotesitanti gye baalagiramu nti Antiyokasi ye munyazi; naye kaakano Antiyokasi kabonero ka Amerika mu nnaku ez’oluvannyuma.

The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.

채플၏ 문맥은 그 환상을 세우기 위하여 스스로를 높이는 권세가 무엇인가 하는 질문을 직접 다루고 있으므로, 이 사실에 강조를 두는 것은 정당하다. 이것은 많은 증언에 의해 정당화되니, 로마를 상징으로 하는 논쟁의 다른 역사적 계통들도 동일한 사실을 확인하기 때문이다. 그 사실이란, 그 쟁점에서 그릇된 편에 선 자들이 예외 없이 로마의 자리에 미국을 동일시한다는 것이다. 그러나 만일 그대가 상징들이 하나 이상의 의미를 지닌다는 것을 받아들이려 하지 않거나, 혹은 그것들이 그러하다고 믿는다 하더라도 그 원칙에 온전한 신뢰를 둘 만큼 충분히 익숙하지 않다면, 이제 적용될 논리를 그대가 따라가는 것은 사실상 불가능할 것이다.

Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.

Buli butegetsi bwose bufise amahembe abiri bugereranya Leta Zunze Ubumwe za Amerika mu misi y’iherezo. Ubufaransa ni bwo butegetsi bw’impande zibiri bugereranywa na Sodomu na Misiri. Ubuyisilamu na bwo bugereranya Leta Zunze Ubumwe za Amerika, kuko Leta Zunze Ubumwe za Amerika ari we muhanuzi w’ikinyoma mu bucuti afitaniye n’ububasha bwa papa, ari bwo Yezebeli. Leta Zunze Ubumwe za Amerika ni Salome ari mu kuganduka kuri Herodiya. Balamu na we ni ikimenyetso c’umuhanuzi w’ikinyoma, naho inkuru yiwe irimwo ubusobanuzi burenze kuba gusa umuhanuzi w’ikinyoma.

Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.

Balaam a ŋanenu-kulwo, ayeziŋa i Israel aŋanena katatu, a siŋidama ni Islam mu njira nyiingi. Punda ni kifwano kya Islam, kabili ku boi kukoleka kuumya punda u waakuyowoya mu ŋano ya Balaam. Aakalamba a bucenji ukufuma ku buseke abaizile kulamya Yesu mwana, baalongwa ku ŋanenu-kulwo a Balaam. Islam wa malanda asatu a mu Kusokolola cipandwa ca bwekumi na cimo aimininako kasesema wa bufi Mohammed.

If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.

Ngaala ngoomi ni inakumvwa nti bifwanikiso biba n’obubonero obusinga ku bumwe, kale tewali kubuusabuusa nti era onookitegeera ng’amazima mangi makulu nnyo ne galagibwa n’ebifwanikiso eby’enjawulo. Ekifwanikiso ekiteekawo okwolesebwa kye kifwanikiso kya Rooma, era noolwekyo kiri lwatu nti Rooma yandibadde ensonga enkulu ey’okulu mu bunnabbi bwa Bayibuli bwonna. Akabonero akamu ak’emirembe era akakkatiriziddwa obulungi aka Rooma ye kabaka ow’obukiika obwa kkono mu Danyeri essuula ey’ekkumi n’emu. Kabaka ow’obukiika obwa kkono atuuka ku nkomerero ye nga tewali amuyamba ge maanyi ga bapaapa, Ekkanisa ya Rooma, Paapa wa Rooma, omusajja ow’ekibi.

In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.

Mu ntambara ya Uriah Smith, havuzwe ko umwami wo mu majyaruguru uvugwa mu murongo wa mirongo itatu na gatandatu yari Ubufaransa, kandi ko umwami wo mu majyaruguru uvugwa mu murongo wa mirongo ine yari Turukiya. Ubufaransa na Turukiya byombi ni ibimenyetso bya Leta Zunze Ubumwe z’Amerika mu mimerere itandukanye, ariko nk’uko byari bimeze ku Baporotesitanti, kandi nk’uko biri na n’ubu, muri iyo ntambara ya Smith yanze ukuri ko umwami wo mu majyaruguru ari ikimenyetso cya Roma ya Kijyambere, maze avuga ko ikimenyetso cya Roma cyagereranywaga n’ikimenyetso cya Leta Zunze Ubumwe z’Amerika mu gihugu cy’Ubufaransa, kandi nanone ko ikimenyetso cya Roma cyari ikimenyetso cya Leta Zunze Ubumwe z’Amerika nk’uko cyagaragariwe mu gihugu cya Turukiya.

The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.

Mu miterere ubu harimo imirongo itatu: amateka y’Abamilerite, amateka ya Uriah Smith, n’ibihe by’aha n’ubu. Muri buri rumwe muri ibyo bigereranyo habamo impaka ku kimenyetso cya Roma, gishyirwa ahatari ho bitewe no kutumva neza Roma nk’ikimenyetso cya Leta Zunze Ubumwe za Amerika.

The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.

Omulongo gw’ompaaka ogw’“ekya buli lunaku,” mu kitabo kya Danyeri, guwanirira ddala essira lino lino ery’okuwakanya amazima agakwata ku kabonero aka Rooma, wadde nga waliwo obulungi obumu obw’amakulu mu byafaayo bino.

The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”

Uriah Smith ၏ ပရောဖက်ပြုမှုဆိုင်ရာ ပုံစံ၏ ယုတ္တိအရ၊ သူ၏နောက်လိုက်များသည် ဗျာဒိတ်ကျမ်း အခန်း ၁၆ ရှိ ဆဋ္ဌမဘေးဒဏ်ကို မမှန်ကန်စွာ အသုံးချမိကြသည်။ Smith ၏ အခန်း ၁၆ ကို အသုံးချရာတွင် ရှိသော အဓိကပြဿနာတစ်ရပ်မှာ၊ အရာရာကို ဝိညာဉ်ရေးဆိုင်ရာ အနက်ဖြင့်သာ အသုံးချရမည့် ကာလ၌ပင် အရာအားလုံးကို စာသားအတိုင်း အဓိပ္ပာယ်ဖော်၍ အသုံးချရန် သူကြိုးပမ်းခဲ့ခြင်းအပြင်၊ နဂါး၊ သားရဲနှင့် မိစ္ဆာပရောဖက်တို့၏ သုံးဖွဲ့တစ်စည်းတည်း ပေါင်းစည်းမှု၏ သီးသန့်ဖွဲ့စည်းပုံကို သူမမြင်နိုင်ခဲ့ခြင်း ဖြစ်သည်။ သင်္ကေတများ၏ စစ်မှန်သော အဓိပ္ပာယ်ကို ကိုယ်ပိုင်အနက်ဖော်မှုမှ ထွက်ပေါ်လာသော အဓိပ္ပာယ်များဖြင့် အစားထိုးထားသဖြင့် Smith ၏ ယုတ္တိသည် ထိုသုံးဖွဲ့ပေါင်းစည်းမှု မည်သို့ ဖွဲ့စည်းလာသည်ကို မှတ်မိသိမြင်နိုင်စွမ်းကို တားဆီးပိတ်ပင်လျက်ရှိပြီး၊ ထိုသုံးဖွဲ့ပေါင်းစည်းမှု ဖွဲ့စည်းလာပုံကို သိမြင်ခြင်းသည်ပင် “ဘုရားသခင်၏ လူမျိုးအတွက် ကြီးမားသော စမ်းသပ်မှုဖြစ်၍၊ ထိုအရာအားဖြင့် သူတို့၏ ထာဝရကယ်တင်ခြင်းကို ဆုံးဖြတ်မည်” ဖြစ်သည်။

The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.

Ukubadilisha kimakosa alama za Roma ni jaribio la Shetani kuwazuia watu wa Mungu wa siku za mwisho wasione si Roma ya kisasa tu, bali pia jinsi Roma ya kisasa inavyoundwa. Umuhimu wa kutambua sifa za kinabii zinazohusiana na kuungana pamoja kwa Umoja wa Mataifa, mamlaka ya upapa, na Marekani una matokeo ya milele.

In the book of Daniel, there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied 2 Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in 2 Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.

Mu gitabo cya Daniyeli, harimo ikigeragezo cyihariye gishimangira akamaro ko kumenya isano iri hagati y’izo mbaraga eshatu, kandi no mu gitabo cy’Ibyahishuwe harimo ikindi kigeragezo cyihariye gishimangira ayo mahame nyine. “Igitambo gihoraho” mu gitabo cya Daniyeli, William Miller yakisobanukiwe ko ari Roma ya gipagani ubwo yigaga 2 Abatesalonike. Miller yamenye, abikuye ku busobanuro bw’isano y’ubuhanuzi hagati ya Roma ya gipagani na Roma ya kipapa muri 2 Abatesalonike, ko ijambo “igihoraho” ryari ikimenyetso cya Roma ya gipagani, bityo “ikizira cyo kurimbura” kikaba ari Roma ya kipapa.

The point we are underscoring though is that in 2 Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.

Eli tulikusisitiza, hata hivyo, ni kwamba katika 2 Wathesalonike uhusiano kati ya Rumi ya kipagani na Rumi ya kipapa unawekwa katika muktadha unaofundisha kwamba wakati na iwapo huelewi uhusiano wa mamlaka hayo mawili, unapokea upotovu wenye nguvu, na kupotea kwa umilele.

This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in 2 Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.

Achi ni kyonya kimwe n’icorezo ca gatandatu, aho atari wa kiyoka gusa, yari Roma ya gipagani muri 2 Abatesalonike, n’inyamaswa, yari “umuntu w’icaha” muri uwo murongo, ariko kandi no mu gice ca cumi na gatandatu usanga hari n’umuhanuzi w’ikinyoma. Uwo murongo urashimika ku kamaro ko kumenya isano iri hagati y’ububasha bugize ubumwe bw’impande zitatu bwa Roma ya none, ari bwo na Babuloni ya none.

The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.

“the daily” हाक्से ग्योक्पा बा, थेमा न्यिनमे त्सेपे ग्योक्पा दे न्यिद ला जुक्पा यिन, ओन क्याङ् दे ग्योक्पा ङोशे ख्येपा चेवार जेत्सुन, Modern Rome ला जुक्पे शक्ती सुम गी बर ना ङेस्पर तोक्सेम ग्यी द्रे्लब गोपे न्यिङ्पो खोना थप्पा यिन। दे सत्य दे मथों बार खस्ले न, ख्येद्राङ्गी नेमचेन ग्यी ब्रास्बु सु तुउम्पोङ् चेन् पो ङेस्पर ठोब पर ‘guarantee’ byed do।

In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.

Di nîqaşê heyî de, ew kesên ku Dewletên Yekbûyî yên Amerîkayê wekî talankeran nas dikin, xuya dike ku nekarin hetta bi têgihiştinê re razî bibin ku çima ev girîng e ku Dewletên Yekbûyî bi dubarekirinê wekî di bindestiya hêza papetiyê de têne nîşandan, ne ku ew bixwe hêza papetiyê bin. Hişmendiya bingehîn a hevpar nas dike ku ew hêz ku têkiliya di siyasetê, dîrokê, zewacê û pêxemberiya Kitêba Pîroz de kontrol dike, wekî ser tê hesibandin; û ser ew e ku xwe bilind dike da ku dîtinê damezrîne, paşê jî dikeve.

The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.

ئەو لۆژیکەی کە ویلایەتە یەکگرتووەکانی ئەمریکا وەک چەتەکان ناساندووە، ناتوانێت ئەو مێژووە جێبەجێ بکات کە لە نێوان 321 تا 538 ـدا نیشاندرابوو و دواتر هاتە تەواوبوون. پێویستە هێمای ویلایەتە یەکگرتووەکانی ئەمریکا پێش ئەوەی «پیاوی گوناه» ئاشکرا بێت، لابچێت. «پیاوی گوناه» لە ڕۆژانی دواوەدا دیسان ئاشکرا دەبێت، و پێش ئەوەی ئەو ئاشکرا بێت، دەبێت ویلایەتە یەکگرتووەکانی ئەمریکا یەکەم جار لابچێت.

The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.

Sharia ya Jumapili nchini Marekani haitambui Marekani kuwa Roma ya Kisasa; bali inathibitisha kwamba maangamizi ya kitaifa yamefika, na kwamba Marekani imekatiliwa mbali kabisa na haki. Roma hiyo ya Kisasa inayofunuliwa wakati Marekani inapoasi katika sheria ya Jumapili ni mamlaka ya kipapa, ambaye hapo na pale amemshinda mshirika wake, nabii wa uongo.

“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from 2 Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.

“Buri munsi” mu gitabo cya Daniyeli n’isano bifitanye n’ubutumwa bwa William Miller, ndetse n’akamaro k’uko imyumvire ya Miller yakomotse mu 2 Abatesalonike igice cya kabiri, n’umuburo wo kurinda imyambaro yawe mu cyorezo cya gatandatu, byose bigaragaza ingingo zo muri ayo makimbirane zirebana n’ibibazo biriho muri iki gihe.

The warning of 2 Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.

इङ्गे २ थेस्सलोनिकी अध्याय दुईको अन्तिम दिनहरूको चेतावनी त्यस्तो एउटा वर्गसम्बन्धी हो जसले संयुक्त राज्य अमेरिकालाई एउटा प्रतीकको रूपमा पहिचान त गर्छ, तर संयुक्त राज्य अमेरिका र पोपीय रोमबीचको सम्बन्धलाई सम्बोधन गर्ने ज्योतिद्वारा निर्देशित हुन इन्कार गर्छ। यसो गर्दा तिनीहरूले केवल पोपीय रोम र संयुक्त राज्य अमेरिकाबीचको सम्बन्ध मात्र होइन, तर प्रकाशको पुस्तक अध्याय सोह्रको अजिङ्गर-शक्ति, संयुक्त राष्ट्रसंघलाई पनि देख्नेछन्।

As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic Word in its elaboration of the relationship of these three powers in the last days.

Nka Uriya Smithi, A.G. Daniells, na W.W. Prescott, abo Sister White yamenyesheje ko batashoboraga gutekereza bava ku mpamvu bakagera ku ngaruka, ni ko bimeze no ku banga kuyoborwa n’amabwiriza y’Ijambo ry’Imana ry’ubuhanuzi mu gusobanura umubano w’izo mbaraga eshatu mu minsi y’imperuka.

Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in 2 Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristics of the United States that would expose their erroneous concept, and possibly bring them to the light.

Kufanana ni mpaka gwa kwanza, gwa sasa, na nguhano za Uriah Smith, nguhano wa uhusiano wa mamlaka tatu kama ilivyowakilishwa katika 2 Wathesalonike na pigo la sita, hudhihirisha tafsiri ya kibinafsi ielekeayo kwa Marekani, lakini hukataa kuona sifa fulani za kiunabii za Marekani ambazo zingefunua dhana yao iliyo ya makosa, na yawezekana kuwafikisha kwenye nuru.

After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.

2001 wa 9 ya 11 matabukilo meciila ga wanyama waande waene wa Joel galukile. Buleme niici kuti wanyama aba baimininenga kulopoka kwa mu spiriti kwa cikolo ca ba-Seventh-day Adventist ba Laodikea, kwacisila mukwingija theology ya ba Katolika kabili ya ba Protestanti bapanduka. Nakabili, ukulemba ukwasuma kwa banyama baande baene ni Roma, lelo ubufwatikizhi bwa pa bunonshi bwatila ni Islam, ico cishimino ca kasesema wa bufi, kabili e ico cishimino ca United States. Umushilwa pa mushilwa, amatabukilo ukufuma mu mbali ya kale ya Advent ayo twasosa pa ino nshita, yonse yalanda pa cine cimo cine.

The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.

Oluhande olubi, ku bakakhamasi bane, lulamanyisia ababbi ng’Amerika, era ku bakakhamasi babiri okutegeera kw’oluhande olubi okw’Amerika ng’akamanyiso si kutuufu. Abalonde ba Katonda ab’ennaku ez’oluvannyuma abali mu kukakasibwa okuba mu kikumi mu amakumi ana mu bana kaakano bali mu kugeza kwa bunnabbi. Si kugeza okutuukirizibwa lwa kulonda obululu bwo eri oluhande luno oba olwo. Kwe kugeza okuyinza okuyitamu mu butuufu ddala singa amateeka ga bunnabbi gassibwa mu nkola mu butuufu. Okusobozesa Empologoma ey’ekika kya Yuda okuzuukusa abantu Be ab’ennaku ez’oluvannyuma eri amazima nti tebannayiga mu buziba bumala, Yakkiriza obukyamu okuyingizibwa.

The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.

Iki kigereranyo c’uko muri uru rugendo havutse ubuyobe, kigaragaza yuko ubushobozi bwacu bwite mu byerekeye amategeko agenga isobanura ry’ubuhanuzi bufite intege nke kurusha uko bwari bukwiriye kuba. Roma ni yo ishyiraho iyerekwa, kandi iyerekwa ry’iminsi y’imperuka ni ukuzamuka kwa nyuma no kugwa kwa nyuma k’umwami wo mu majyaruguru. Uwo “mwami” kandi ni we “muntu w’icyaha,” kandi “uwo muntu w’icyaha” ni we “amayobera y’ubugome,” kandi ni we “wa mubi.” Ni we antikristo, ashushanywa nk’“abambuzi bo mu bwoko bwawe,” kandi ni we “umutwe” wa Roma ya Kijyambere.

“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

“A ra le ba tlhakatlhakanang mo tlhaloganyong ya bone ya Lefoko, ba ba palelwang ke go bona bokao jwa moganetsa-Keresete, ruri ba tla ipeya mo letlhakoreng la moganetsa-Keresete. Ga go na nako jaanong ya gore re ikamanye le lefatshe. Daniele o eme mo kabelong ya gagwe le mo lefelong la gagwe. Diporofeto tsa ga Daniele le tsa ga Johane di tshwanetse go tlhaloganngwa. Di a ranolana mo tlhalosong. Di naya lefatshe boammaaruri jo mongwe le mongwe a tshwanetseng go bo tlhaloganya. Diporofeto tseno di tshwanetse go nna bosupi mo lefatsheng. Ka go diragadiwa ga tsone mo metlheng eno ya bofelo, di tla itlhalosa ka botsone.” Kress Collection, 105.