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# Rome Establishes the Vision - Number Seventeen

Roma Etuha Bupia-Doa — Namba Seventeen

The Final Sifting of the 144,000: The Prophetic Test of the Image of the Beast

Penapisan Akhir bagi 144,000: Ujian Kenabian tentang Patung Binatang Buas

Author

Jeff Pippenger

Published

September 24, 2024

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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.

Abo ba bitseditšwego go ba gare ga ba dikete tše lekgolo le masome a mane-nne bjale ba mo mokgweng wa bona wa mafelelo wa go hlwekišwa ka go hlahlwa, gomme mokgwa wo ke wa teko yeo e theilwego godimo ga go bopša ga seswantšho sa sebata. Mokgwa wa teko o thoma ka ntlo ya Modimo, gobane kahlolo ka mehla e thoma ka ntlo ya Modimo, gomme ka morago ga moo mohlape wo mongwe wa Modimo o lebanwe le wona mokgwa wo o swanago wa teko. Mohlomongwe seka sa boporofeta se bohlokwa kudu le sa bohlokwa ka go fetesisa mabapi le go bopša ga seswantšho sa sebata ke gore se direga gabedi; sa pele kua United States, morago sa direga lefaseng ka moka. Ka boporofeta se se ra gore seswantšho sa sebata lefaseng ke ponagatšo ya mafelelo ya seswantšho sa sebata, gomme ka fao seswantšho se sengwe le se sengwe sa seswantšho sa sebata seo se tlilego pele ga seswantšho sa sebata lefaseng, e be e no ba moriti wo o swantšhetšago nnete ya wona.

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.

Panghukuman ay nagsimula sa bahay ng Diyos noong Setyembre 11, 2001. Ang petsang iyon ay itinanghal na sa anyo ng Agosto 11, 1840, nang ang anghel ng Apocalipsis 10 ay bumaba na may isang munting aklat na bukás sa Kaniyang kamay. Nang bumaba ang anghel ng kabanata 10, ipinahayag Niya na ang paghatol sa Protestantismo ay noon ay nagsimula na. Sinuman ang hinahatulan ng Diyos ay Kaniyang binabalaan muna, at ang pagpapatibay sa metodolohiya ni Miller sa pagtukoy ng panahon ay nagdagdag ng bigat sa kaniyang mga kalkulasyon tungkol sa paghatol na kaugnay ng Ikalawang Pagparito. Ang pagsubok sa mga Protestante ay isinasagawa na mula pa noong Agosto 11, 1840, at pagsapit ng 1844 ang mga Protestante ay naging mga anak na babae ng Roma. Ang panahong 1840 hanggang 1844 ay sumasagisag sa panahong mula Setyembre 11, 2001, hanggang sa nalalapit na batas ng Linggo.

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.

Tempoh dua itu juga telah dilambangkan sejak pembaptisan Yesus, ketika Roh Kudus turun, hingga ke salib. Tempoh tiga itu semuanya telah ditipologikan oleh seratus dua puluh tahun yang telah diperuntukkan kepada dunia sebelum air bah, yang membawa kepada air bah itu. Sentiasa ada suatu pekabaran amaran yang mengenal pasti penghakiman bagi sejarah tertentu itu. Terdapat sejarah-sejarah suci yang juga membicarakan tempoh khusus ini pada akhir zaman.

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.

Noah nsae ansa mfe ɔha ne aduonu, na afei nsuyiri no atemmu no bae. Kristo nso nsae ansa nna apem ahanu aduosia, na afei asɛndua no atemmu no bae. Yohane Osuboni no kɔkɔbɔ asɛm no nyaa tumi wɔ Kristo asubɔ mu, na afei wɔde Yesu kɔɔ sare so nna aduanan. Saa nna aduanan no, ne sɔhwɛ mmiɛnsa a edii mu wɔ nna aduanan no awiei no, kyerɛ sɛ bere a wɔahyɛ asɛm no den no, sɛnea honhom mu ahyɛnsode kronkron bi a osian fi soro ba no da no adi, te sɛ Honhom Kronkron no wɔ Ne asubɔ mu, ne sɛnea abɔfo baanu a wɔwɔ Adiyisɛm ti du ne duwɔtwe no nyinaa sian ba no, na sɔhwɛ bi rekɔ so. Sɛ ɔsoro ahyɛnsode no sian ba a, atemmu asɛm a wɔka kyerɛ wɔn a saa bere no wɔyɛ wɔn a atemmu no fa wɔn ho no nya tumi, na kuw pɔtee a wɔrebu wɔn atɛn no hyɛ bere pɔtee bi mu a ɛto n’awiei pɛnkoro wɔ wɔn adom bere no mu awiei.

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.

Garis keturunan Yesus mengenal pasti dua tempoh kesaksian. Yang pertama ialah kesaksian peribadi-Nya selama seribu dua ratus enam puluh hari, kemudian kesaksian-Nya di hadapan murid-murid-Nya selama seribu dua ratus enam puluh hari lagi sehingga Stefanus direjam dengan batu.

> “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.

> “Udahoku, malaikat itu berkata, ‘Ia akan meneguhkan perjanjian dengan banyak orang selama satu minggu [tujuh tahun].’ Selama tujuh tahun sesudah Juruselamat memulai pelayanan-Nya, Injil harus diberitakan terutama kepada orang-orang Yahudi; selama tiga setengah tahun oleh Kristus sendiri; dan sesudah itu oleh para rasul. ‘Pada pertengahan minggu itu Ia akan menghentikan korban sembelihan dan korban sajian.’ Daniel 9:27. Pada musim semi tahun 31 M, Kristus, korban yang sejati, dipersembahkan di Kalvari. Lalu tabir Bait Suci terbelah dua, menunjukkan bahwa kekudusan dan makna pelayanan korban itu telah lenyap. Waktunya telah tiba bagi korban dan sajian duniawi untuk berhenti.”

> “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.

> “Eitt vika—sjey ár—endaði í A. D. 34. Tá innsiglaðu Jødarnir endaliga sína vraking av evangelinum við grýtkasti móti Stefanusi; lærusveinarnir, sum vórðu spjaddir av atsókn, ‘fóru víða um og prædikaðu orðið’ (Acts 8:4); og stutt eftir varð Saul, atsóknarmaðurin, umvendur og gjørdist Paulus, ápostulin til heidningarnar.” 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.

மக்களாகிய நோவாவின் வரிசை, கிறிஸ்து, மில்லரைட்டுகள், மற்றும் ஒரு லட்சத்து நாற்பத்துநாலாயிரம் பேர்—இவர்கள் அனைவரும், குறிப்பிட்ட இலக்கு மக்கள்கூட்டம் எச்சரிக்கைச் செய்தியால் சோதிக்கப்படும் ஒரு காலப்பகுதிக்குச் சாட்சியமளிக்கிறார்கள். அந்தச் செய்திக்குக் கொடுக்கப்படும் வல்லமையூட்டல், சோதனைக் காலத்தின் தொடக்கத்தை அடையாளப்படுத்துகிறது; அதுவே பின்னர் அந்த இலக்கு மக்கள்கூட்டத்தின் கிருபைக்காலம் முடிவுறுவதால் நிறைவு பெறுகிறது. இயேசுவின் தீர்க்கதரிசன வரியில், இரண்டு சாட்சியக்காலங்கள் அடையாளப்படுத்தப்படுகின்றன. அந்த இரண்டு சாட்சியக்காலங்களும், வெளிப்படுத்தின விசேஷம் 18:1–3-ஐ நிறைவேற்றிய வகையில் 2001 செப்டம்பர் 11 அன்று இறங்கிய தூதனால் பிரதிநிதித்துவப்படுத்தப்பட்ட இரண்டு எச்சரிக்கைச் செய்திகளுக்குத் தகைமாதிரியாக உள்ளன; பின்னர் அவனைத் தொடர்ந்து, பதினெட்டாம் அதிகாரத்தின் நான்காம் வசனத்திலிருந்து தொடங்கும் இரண்டாம் சத்தம் வந்தது.

> “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.

> “Jadi dalam pekerjaan terakhir bagi amaran kepada dunia, dua panggilan yang berbeza ditujukan kepada gereja-gereja. Berita malaikat yang kedua ialah, ‘Babel sudah rubuh, sudah rubuh, kota besar itu, kerana ia telah membuat segala bangsa minum anggur murka percabulannya.’ Dan dalam seruan nyaring berita malaikat yang ketiga, terdengarlah suatu suara dari syurga yang berkata, ‘Keluarlah daripadanya, hai umat-Ku.’” Review and Herald, 6 Disember 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.

ꯑꯍꯥꯟꯕ ꯃꯇꯝ ꯑꯁꯤ ꯂꯩꯔꯤ ꯑꯃꯥ ꯑꯗꯨꯒꯤ ꯌꯨꯝꯗꯒꯤ ꯍꯧꯗꯣꯛꯄ ꯋꯥꯔꯦꯞ ꯑꯁꯤꯅꯤ, ꯑꯗꯨꯒ ꯃꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯏꯕꯨꯡꯉꯣ ꯂꯥꯛꯀꯗꯧꯔꯤꯕ ꯁꯟꯗꯦ ꯂꯣ ꯑꯁꯤꯗ ꯕꯥꯕꯤꯂꯣꯟꯗꯒꯤ ꯄꯨꯔꯛꯄꯅꯕ ꯌꯥꯃꯅ ꯑꯅꯤꯁꯨꯕ ꯋꯥꯔꯦꯞꯀꯤ ꯃꯇꯝ ꯍꯧꯗꯣꯛꯄꯅꯤ꯫ ꯈ꯭ꯔꯥꯏꯁꯠꯀꯤ ꯂꯥꯏꯟ ꯑꯁꯤ ꯃꯍꯥꯛꯀꯤ ꯕꯦꯞꯇꯤꯁꯝꯗꯒꯤ ꯀ꯭ꯔꯣꯁꯇ ꯐꯥꯎꯕ ꯑꯁꯤꯅ ꯁꯦꯞꯇꯦꯝꯕꯔ 11, 2001 ꯗꯒꯤ ꯌꯨꯅꯥꯏꯇꯦꯗ ꯏꯁ꯭ꯇꯦꯠꯁꯀꯤ ꯁꯟꯗꯦ ꯂꯣ ꯐꯥꯎꯕ ꯑꯁꯤ ꯑꯣꯏ, ꯑꯗꯨꯒ ꯌꯨꯅꯥꯏꯇꯦꯗ ꯏꯁ꯭ꯇꯦꯠꯁꯀꯤ ꯁꯟꯗꯦ ꯂꯣꯗꯒꯤ ꯍꯧꯖꯤꯛ ꯃꯄꯥꯟ ꯊꯤꯕ ꯑꯃ ꯍꯥꯏꯕ ꯂꯣꯏꯅ ꯑꯄꯥꯝꯕ ꯑꯁꯤ, ꯃꯍꯥꯛꯀꯤ ꯅꯥꯏꯅꯤꯡ ꯑꯄꯥꯛꯄ ꯂꯣꯏꯗꯥ ꯁꯟꯗꯦꯕꯨ ꯒ꯭ꯂꯣꯕꯜ ꯗꯦ ꯑꯣꯞ ꯋꯔꯁꯤꯞ ꯑꯣꯏꯅ ꯌꯥꯔꯛꯄꯅꯕ ꯐꯣꯔꯁ ꯇꯧꯔꯤꯕ ꯃꯇꯝ ꯑꯁꯤꯅꯤ, ꯑꯗꯨ ꯑꯗꯣꯝꯒꯤ ꯃꯔꯛ ꯑꯣꯏꯅ ꯂꯥꯛꯄ ꯃꯌꯥꯝ ꯂꯩꯕ ꯂꯩꯕ ꯑꯃ ꯁꯨꯕꯃꯤꯠ ꯇꯧꯈ꯭ꯔꯕ ꯃꯇꯝꯗ ꯂꯣꯏꯁꯤꯟꯕꯅꯤ꯫

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.

Nako e qala ka molao oa Sontaha United States, ’me e fela ha sechaba sa ho qetela se inamela matla a bopapa. Qalo ea nako ea bobeli e tšoaea pheletso ea nako ea pele, ’me ka bobeli li na le melao ea Sontaha e seng e ne e tšoantšitsoe pejana bopaking ba Roma. Molao oa pele oa Sontaha ka selemo sa 321 o ile oa tlisoa ka matla a Roma ea bohetene. Molao oa Sontaha o ileng oa tlisoa ka matla a kereke ea bopapa o emeloa ke selemo sa 538. Molao oa Sontaha United States ke 321, ’me molao oa Sontaha o qobelloang holim’a sechaba sa ho qetela ke 538. Molao oa Sontaha United States o tšoaea ho fihla ha molaetsa oa temoso oo joale o boleloang ke folakha e neng e entsoe ka ba lelekiloeng ba Iseraele.

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.

Wegmerk da nangih 321, aro uni Sunday chi dongchikangni singe pilak jatrangko soke niamgipa somoioni a∙bachenga. Ua somoi bon∙a jensalo bon∙kamgipa jati Rome nangrime skango jakgitele ong∙a, aro ua gimin 538 bilsini wegmerkchi dakgrikaha. 321oni 538ona donggipa somoiko chisolooni Stephanko rongdu∙achi so∙otna kingking donggipa somoichi dakgrikaha. Jensalo Stephanko rongdu∙achi so∙otengachim, ua salgio donggipa torom noko Kristo chadengaha ine nikaha; uan Michael mandeni sasti somoi bon∙kamani salo chadenggipa ong∙aniko mesokaha.

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.

ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ គឺជាសញ្ញាសម្គាល់នៃការមកដល់នៃការព្រមានក្នុងខទីបីដំបូងនៃជំពូកទីដប់ប្រាំបី ហើយវាត្រូវបានសម្គាល់ដោយការព្យាករណ៍ដែលបានដាក់ចេញដោយអ្នកនារីព្យាការិនី Ellen White ដែលបាននិយាយថា នៅពេលអគារធំៗនៃទីក្រុង New York ត្រូវបានទម្លាក់ចុះដោយការប៉ះមួយពីព្រះ នោះខទាំងបីនោះឯងនឹងត្រូវបានបំពេញ។ វាក៏ត្រូវបានសម្គាល់ផងដែរ ដោយ Patriot Act ដែលជាសញ្ញាមួយសម្រាប់អ្នកដែលស្ម័គ្រចិត្តមើលឃើញ ថាគោលការណ៍នៃច្បាប់អង់គ្លេស ដែលអះអាងថាមនុស្សម្នាក់គ្មានទោសរហូតដល់ត្រូវបានបញ្ជាក់ថាមានទោស នោះត្រូវបានដាក់មួយឡែក ដើម្បីជំនួសដោយច្បាប់រ៉ូម៉ាំង ដែលអះអាងថាមនុស្សម្នាក់មានទោស រហូតដល់ត្រូវបានបញ្ជាក់ថាគ្មានទោស។

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.

Acts Patriot menandai permulaan penghakiman bagi Adventisme Hari Ketujuh Laodikia. Masa itu berakhir pada hukum hari Minggu di Amerika Syarikat. Umat Advent Hari Ketujuh Laodikia yang berjaya melepasi masa penapisan itu kemudiannya akan menyampaikan pekabaran amaran dalam ayat empat pasal lapan belas, yang berakhir dengan bangsa terakhir yang tunduk kepada Roma. Masa itu bermula dengan hukum hari Minggu di Amerika Syarikat dan berakhir dengan hukum hari Minggu yang terakhir.

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.

Sekiranya kita salah memahami hakikat bahawa terdapat dua patung bagi binatang itu yang dikenal pasti atas lebih daripada dua saksi, maka kita juga akan salah memahami pekerjaan yang dilambangkan oleh tiga ayat pertama dalam Wahyu fasal lapan belas yang bermula pada tahun 2001, dan pekerjaan yang bermula dalam ayat empat fasal lapan belas.

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.

Bila kita menggunakan pengenalpastian langsung Sister White tentang turunnya malaikat dalam Wahyu lapan belas pada tahun 1888, dan penempatannya terhadap malaikat yang sama dalam bentuk masa depan, kita mendapati bahawa tahun 1888 merupakan tipologi bagi tahun 2001. Malaikat dalam Wahyu, yang menerangi bumi dengan kemuliaan-Nya, telah turun pada perhimpunan Minneapolis pada tahun 1888, dan turun lagi ketika bangunan-bangunan besar di Kota New York runtuh.

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.

Nako ea kolobetšo ya Kriste go fihla sefapanong, le nako go tloga ka la 11 Phato, 1840 go fihla ka la 22 Diphalane, 1844, le nako ya mengwaga ye lekgolo le masomepedi ya Noage di nea dipaki tše tharo tša nako ya kahlolo. 1888 e nea bohlatse bja ponagatšo ya borabele yeo e ngwadilwego dibokeng tša Minneapolis, gomme Noage o laetša go tlošwa ga Moya o Mokgethwa go bao ba gannego molaetša. Borabele bja batho ba pele ga meetsefula gotee le borabele bja baetapele ba kereke ka 1888 ka bobedi di swana le histori ya Kora, Dathane le Abirame historing ya Moshe, yeo morongwa a boditšego Kgaetšedi White gore e be e boeletšwa 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.

Dari Akta Patriot sehingga undang-undang Ahad di Amerika Syarikat merupakan tempoh ujian bagi Adventisme Hari Ketujuh Laodikea. Pemberontakan terhadap pekabaran amaran yang mengumumkan penghakiman mereka menandakan penyingkiran Roh Kudus, dan oleh itu pencurahan khayal yang kuat ke atas dara-dara bodoh yang jahat dalam sejarah itu. Tumpuan pemberontakan itu ialah utusan yang dipilih sebagaimana dilambangkan oleh Nuh, Musa, Penatua Jones dan Waggoner, dan tentunya Sister White. Pemberontakan terhadap pekabaran amaran dan utusan bagi sejarah itu adalah berasaskan “minyak” dalam sejarah perumpamaan sepuluh dara.

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.

Mereka yang menyampaikan pekabaran amaran itu berbuat demikian kerana mereka mempunyai “minyak”, yang juga ialah pekabaran amaran itu. Oleh itu, perbezaan antara kedua-dua golongan itu terhasil melalui penerapan yang tepat akan kaedah-kaedah penafsiran nubuatan yang telah diterima oleh mereka dalam gerakan malaikat pertama dan kedua, yang dilambangkan sebagai kaedah penafsiran Miller, dan juga kaedah-kaedah penafsiran nubuatan yang diterima oleh gerakan malaikat ketiga.

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.

Uji yang dilambangkan sebagai “pembentukan patung binatang itu” oleh karena itu haruslah merupakan suatu ujian yang berkaitan dengan bagaimana patung binatang itu dibentuk dalam Firman nubuat Allah.

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.

Bermula daripada Patriot Act pada tahun 2001, yang ditipologikan oleh Blair Bill pada tahun 1888, yang ditipologikan oleh Declaration of Independence pada tahun 1776, yang ditipologikan oleh pembaptisan Kristus, yang menipologikan 11 Ogos 1840, semuanya menyokong kebenaran bahawa proses pengujian penghakiman bermula dengan suatu pekabaran amaran yang diperlengkapi dengan kuasa, yang mesti diambil dari tangan malaikat itu dan kemudian dimakan.

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.

Pengajaran nubuatan yang mengenal pasti Amerika Syarikat sebagai perompak-perompak bangsamu mencampuradukkan beberapa perkara dalam logik mereka, dan perkara-perkara itu sering kali merupakan ayat-ayat bukti yang paling langsung dalam menetapkan unsur-unsur pembentukan patung binatang itu. Satu cara untuk menggambarkan hakikat bahawa ujian ini bersifat nubuatan ialah dengan menggunakan kaedah-kaedah asas nubuatan untuk menunjukkan suatu kebenaran yang hanya dapat difahami jika anda menerima Roma sebagai lambang yang diwakili oleh perompak-perompak bangsamu.

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.

Gambar rajah ini diambil daripada lima garis sejarah dalam Adventisme, di mana telah timbul suatu pertikaian mengenai Roma sebagai suatu lambang. Kini kita berada dalam sejarah pertikaian yang terakhir, yakni yang keenam, dan pertikaian itu sekarang adalah sama dengan pertikaian yang digambarkan pada carta 1843.

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.

Ku tsa etlhela go bona boammaaruri jono fa o dirisa melao ya boporofeti sentle. Molao mongwe wa boporofeti o o tshwanetseng go dirisiwa ke gore disupo di na le bokao jo bo fetang bongwe, mme bokao jo di bo dirisang mo temaneng bo tshwanetse go tlhomamisiwa ke temana ka boyone. Kgosi ya Siria, Antiochus III Magnus, o ne a diragatsa ntwa ya temana ya lesome ya kgaolo ya bolesome le bongwe ya Daniele, mme o ne a diragatsa ntwa ya Raphia mo ditemaneng tsa lesome le motso le lesome le bobedi, gape o ne a diragatsa ntwa ya Panium mo temaneng ya lesome le botlhano. Kganetsano ya Bamillerite e e emetsweng mo chating ya 1843 e ne e le gore pono ya maaka ya Boprotestanta e ne e supa gore “batlhasedi” e ne e le Antiochus Epiphanes, fa ka nako e le nngwe e tshegetsa boammaaruri jwa gore “batlhasedi” e ne e le sesupo sa Roma.

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.

Ayat sepuluh hingga lima belas mula-mula digenapi dalam sejarah Antiokhus III Magnus, maka ayat-ayat itu, serta pengulangan sejarah yang menyusul atas ayat-ayat tersebut, memberikan dua saksi bagi penggenapan ayat-ayat itu pada zaman akhir, sebab semua nabi berbicara dengan lebih langsung tentang zaman akhir daripada tentang zaman ketika mereka hidup.

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.

Hammoho le molao oo o tiisitšwego mabapi le moo bohlatse bja moporofeta bo swanetšego go dirišwa gona, gape re na le Kgaetšedi White yo a ngwadilego ka go lebanya gore “bontši bja histori ye e diregilego phethagatšong ya boporofeta bjo [Daniele kgaolo ya lesome le tee] bo tla boeletšwa.” Antiochus III Magnus o emela United States bjalo ka madira a moemedi wa Roma ya bopapa. Baporotestanta ba ile ba ngangišana ka gore bahlakodi ba be ba swantšhetša Antiochus yo mongwe, mola Bamillerite ba be ba tseba gore e be e le Roma. Gabjale lehlakore le lengwe le šupa United States bjalo ka bahlakodi, gomme le lengwe le kgomarela therešo ya motheo.

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.

Ia jikan pe niam ge je e matik tiam ge neni daugiau teing pue re, o ge jikan pe niam ge pue ge konteksta pe re mang pangjan ge, nde ba pe pue Amerika Serikat ge “perampok” re mangnaba, Protestan rangni Antiochus ge “perampok” re mangnaba baksa baksa ong·a; indiba da·o, Antiochus ge bon·kam salrangni Amerika Serikatni minggipa chin ong·a.

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.

Konteks petikan itu secara langsung menangani persoalan kuasa apakah yang meninggikan dirinya untuk menegakkan penglihatan itu; maka menempatkan penekanan pada fakta ini adalah wajar. Hal itu dibenarkan oleh banyak saksi, kerana garis-garis sejarah lain dalam suatu pertikaian mengenai Roma sebagai suatu lambang mengenal pasti fakta yang sama. Fakta itu ialah bahawa mereka yang berada di pihak yang salah dalam isu tersebut sentiasa mengenal pasti Amerika Syarikat pada tempat Roma. Tetapi jika anda tidak bersedia menerima bahawa lambang mempunyai lebih daripada satu makna, atau jika anda mempercayai hal itu, namun belum cukup terlatih untuk menaruh iman sepenuhnya pada kaedah tersebut, maka hampir mustahil bagi anda untuk mengikuti logik yang sekarang akan diterapkan.

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.

पन्ही-नुथुमि बेसेनशिंग खनायना जोलजोला माइथि होनबा मफम्दा युनाइटेड स्टेट्स-बु फोंदोक्इ। फ्रान्सना सौदोम अमसুंग इजिप्तना फोंदोक्लबा अनीगी मतीक चानबा मफम ओइ। इस्लाम-नसु युनाइटेड स्टेट्स-बु फोंदोक्इ, मरोइना युनाइटेड स्टेट्स-असी पापल पावर-गा मराल्लि लान्ना थाजबना लाईरेबा मथककी मिचाक्नी, अदुगा पापल पावर-अदु जेज़ेबेल ओइ। युनाइटेड स्टेट्स-असी हेरोदियासकी मखादा लाइरिबा सालोमी ओइ। बलाम-नसु अमत्ता मिचाक असৎताबा মিথोই ওইরে हায়নবা फोंदोक्ना लैकइ, अदुबु महाक्की वा-वारी अदु मिचाक असৎতাবা মিথোই खক্তমक ওই हায়बগুম্নा মপुং ফাবা वाली নত্তে।

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.

Ubwanuzi bwa Balamu, bwanditswe amaze guha Isirayeli imigisha incuro eshatu, bufitanye isano n’Idini ya Isilamu mu buryo butandukanye. Indogobe ni ikimenyetso cya Isilamu, kandi ntushobora gukura indogobe ivuga mu nkuru ya Balamu. Abanyabwenge baturutse iburasirazuba baje kuramya umwana Yesu bayobowe n’ubuhanuzi bwa Balamu. Isilamu yo muri ba byago bitatu byo mu Byahishuwe igice cya cyenda ihagarariye umuhanuzi w’ibinyoma 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.

Ame ne m’ase sɛ nsɛnkyerɛnne wɔ nkyerɛase boro baako a, ɛno de, akyinnye biara nni ho sɛ wobɛte ase nso sɛ nokware pii wɔ hɔ a ɛho hia yiye ara ma enti wɔde nsɛnkyerɛnne ahorow gyina hɔ ma no. Nsɛnkyerɛnne a ɛma anisoadehu no gyina hɔ no yɛ Roma ho sɛnkyerɛnne, na enti ɛda adi pefee sɛ Roma bɛyɛ asɛntitiriw wɔ Bible nkɔmhyɛ no nyinaa mu. Roma ho sɛnkyerɛnne a agye din yiye na ɛasi hɔ dedaw no mu baako ne atifi fam hene no wɔ Daniel ti dunum-baako no mu. Atifi fam hene a ɔba ne awiei a obiara nni hɔ a ɔbɛboa no no ne papacy tumi no, Roma asafo no, Roma pope no, bɔne nipa no.

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.

Tokhong ea ngangisano ea Uriah Smith, go ile gwa bolelwa gore kgoši ya leboa mo temaneng ya masome a mararo le metso e merataro e be e le Fora, gomme kgoši ya leboa mo temaneng ya masome a mane e be e le Tšhipi. Bobedi Fora le Tšhipi ke diswantšho tša United States maemong a go fapana, eupša bjalo ka ge go be go le ka Baprotestanta, le bjalo ka ge go le lehono, mo ngangisanong ya Smith o ile a gana therešo ya gore kgoši ya leboa ke seswantšho sa Roma ya Sebjale, gomme a bolela gore seswantšho sa Roma se emelwa ke seswantšho sa United States setšhabeng sa Fora, gomme gape a bolela gore seswantšho sa Roma e be e le seswantšho sa United States bjalo ka ge se emelwa setšhabeng sa Tšhipi.

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.

Kei te whai ināianei te horopaki i ngā aho e toru: ko te hītori o te kaupapa Millerite, ko te hītori a Uriah Smith, me te wā o konei, o nāianei hoki. I roto i ia o aua whakaahuatanga, e tū ana tētahi tohe mō tētahi tohu o Roma, ā, ka hē te whakamahinga o taua tohu nā te pōhēhē ki a Roma hei tohu mō te United States.

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.

Sa le la khang e amanang le “tsa letsatsi le letsatsi” bukeng ea Daniele se tšehetsa sona sena ka ho tšoanang, e leng ho hanyetsa ’nete e mabapi le letšoao la Roma, leha ho le joalo ho e-na le liphapang tse itseng tsa bohlokoa historing ena.

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.”

Mantiki ya mtindo wa kinabii wa Uriah Smith iliwafanya wafuasi wake kulitumia vibaya pigo la sita katika sura ya kumi na sita ya Ufunuo. Tatizo kuu katika matumizi ya Smith ya sura ya kumi na sita, mbali na jaribio lake la kuyatumia mambo yote kwa uhalisi wa moja kwa moja katika kipindi ambacho kila kitu kinapaswa kutumiwa kiroho, lilikuwa kutoweza kwake kuona muundo mahsusi wa muungano wa pande tatu wa joka, mnyama, na nabii wa uongo. Kwa kubadilisha maana ya kweli ya alama hizo kwa maana zitokanazo na tafsiri ya binafsi, mantiki ya Smith inazuia uwezo wa kutambua jinsi muungano huo wa pande tatu unavyoundwa, na jinsi unavyoundwa ndilo “jaribio kuu kwa watu wa Mungu ambalo kwa hilo wokovu wao wa milele utaamuliwa.”

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.

Go diriša diswantšho tša diswantšho tša Roma ke maitapišo a Sathane a go thibela batho ba Modimo ba mehla ya bofelo gore ba se ke ba bona e sego feela Roma ya mehleng yeno, eupša le kamoo Roma ya mehleng yeno e bopšwago ka gona. Bohlokwa bja go lemoga dimelo tša boporofeta tšeo di amanago le go kopanywa ga Ditšhaba tše Kopanego, maatla a bopapa le United States bo rwele ditlamorago tša ka mo go sa felego.

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.

Dalam kitab Daniel, terdapat suatu ujian khusus yang menekankan pentingnya mengenali hubungan antara ketiga kuasa ini, dan terdapat satu lagi ujian khusus yang menekankan perkara-perkara yang sama ini dalam kitab Wahyu. “Yang sehari-hari” dalam kitab Daniel difahami sebagai Roma kafir oleh William Miller ketika dia mengkaji 2 Tesalonika. Miller memahami daripada gambaran hubungan nubuatan antara Roma kafir dan Roma kepausan dalam 2 Tesalonika bahawa perkataan “yang sehari-hari” ialah lambang Roma kafir, dan kekejian yang membinasakan itu oleh sebab itu ialah Roma kepausan.

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.

Titik yang sedang kita tekankan ialah bahawa dalam 2 Tesalonika, hubungan antara Rom kafir dan Rom kepausan diletakkan dalam suatu konteks yang mengajarkan bahawa apabila dan jika engkau tidak memahami hubungan antara kedua-dua kuasa itu, engkau akan menerima kesesatan yang kuat, lalu binasa untuk selama-lamanya.

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.

Ini ialah amaran yang sama tentang tulah yang keenam, di mana bukan sahaja naga, yang ialah Rom pagan dalam 2 Tesalonika, dan binatang itu, yang ialah “manusia durhaka” dalam petikan tersebut, tetapi juga dalam fasal enam belas terdapat nabi palsu. Petikan itu menekankan pentingnya mengenali hubungan antara kuasa-kuasa yang membentuk kesatuan tiga serangkai Rom Moden, yang juga ialah Babel moden.

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.

Kontroversi mengenai “yang berterusan” merujuk kepada kontroversi akhir zaman yang sama itu juga, tetapi ia memperluas pengenalpastian kontroversi tersebut dengan menambahkan pentingnya memahami hubungan antara tiga kuasa yang membentuk Rom Moden. Menolak untuk melihat kebenaran ini ialah menjamin kesesatan yang kuat sebagai ganjaranmu.

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.

Ka dikganetšong tša bjale, bao ba hlathollago United States e le bahlakodi ba bonagala ba palelwa le ke go dumela gore ke ka baka la’ng go le bohlokwa gore United States e emelwa gantši e le yeo e lego ka tlase ga taolo ya maatla a bopapa, go e na le gore e be wona maatla a bopapa ka bowona. Kelello ya motheo ya tlwaelo e lemoga gore maatla ao a laolago kamano dipolotiking, historing, lenyalong le boporofeteng bja Beibele a tšewa e le hlogo, gomme hlogo ke yona e ikgodišago gore e hlonge pono, gomme ka morago ya wa.

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.

ꞌUnited Statesꞌ anꞌ kuꞌ inrualte chu mi sual ngaihte tih a hriattîrna logic chuan, kum 321 aṭanga 538 thlengin entîrna hmanga lo lang tawh a, chumi hnuah famkim taka thleng famkim tawh chanchin chu a hman thei lo. ꞌUnited Statesꞌ entîrna chu “sual mi” a lo puan chhuah hma berah a tla bo tûr a ni. “Sual mi” chu ni hnuhnungah pawh a lo puan chhuak leh dâwn a, chumi a tih hma chuan ꞌUnited Statesꞌ chu a tla bo hmasa tûr a ni.

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.

Undang-undang Ahad di Amerika Syarikat tidak mengenal pasti Amerika Syarikat sebagai Rom Moden; sebaliknya, hal itu menandakan bahawa kebinasaan nasional telah tiba, dan bahawa Amerika Syarikat telah terputus sepenuhnya daripada kebenaran. Rom Moden yang dinyatakan apabila Amerika Syarikat murtad pada saat undang-undang Ahad dikuatkuasakan ialah kuasa kepausan, yang pada ketika itu juga baru sahaja menakluk sekutunya, nabi palsu itu.

“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.

“Yang berterusan” dalam kitab Daniel dan hubungannya dengan pekabaran William Miller, serta pentingnya bahawa pemahaman Miller diperoleh daripada 2 Tesalonika fasal dua, dan amaran untuk memelihara pakaianmu dalam tulah yang keenam, semuanya mengenal pasti unsur-unsur daripada pertikaian-pertikaian itu yang menangani isu-isu semasa.

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.

Teme ya 2 Bathesalonika kgaolo ya bobedi mabapi le mehla ya bofelo e lebane le sehlopha se se lemogang United States e le letshwao, fela se gana go kaelwa ke lesedi le le buang ka kamano ya United States le Roma ya Bopapa. Ka go dira jalo ba tla bona kamano e seng fela ya Roma ya Bopapa le United States, mme gape le ya United Nations, maatla a kgogela a Tshenolo kgaolo ya lesome le borataro.

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.

Seperti juga Uriah Smith, A.G. Daniells dan W.W. Prescott, yang dikenal pasti oleh Sister White sebagai tidak mampu menalar daripada sebab kepada akibat, demikian jugalah mereka yang enggan dibimbing oleh petunjuk Firman nubuat Tuhan dalam penghuraian-Nya tentang hubungan antara ketiga-tiga kuasa ini pada akhir zaman.

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.

Seperti kontroversi yang pertama, yang sekarang, dan kontroversi Uriah Smith, kontroversi tentang hubungan tiga kuasa sebagaimana digambarkan dalam 2 Tesalonika dan tulah yang keenam menyatakan suatu penafsiran pribadi yang menunjuk kepada Amerika Serikat, tetapi menolak untuk melihat ciri-ciri nubuatan tertentu dari Amerika Serikat yang akan menyingkapkan konsep mereka yang keliru, dan kemungkinan membawa mereka kepada terang.

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.

Selepas 11 September 2001, timbullah pertikaian mengenai empat serangga dalam kitab Yoel. Kebenarannya ialah bahawa serangga-serangga itu melambangkan suatu kemerosotan rohani yang beransur-ansur dalam gereja Masehi Advent Hari Ketujuh Laodikia melalui kemasukan teologi Katolik dan Protestan murtad. Sekali lagi, penerapan yang tepat bagi empat serangga itu ialah Rom, tetapi tafsiran persendirian mendakwa bahawa itu ialah Islam, yang merupakan lambang nabi palsu, dan oleh itu suatu lambang Amerika Syarikat. Baris demi baris, pertikaian-pertikaian daripada sejarah Advent yang baru sahaja kita bahaskan, semuanya berbicara tentang kebenaran yang sama.

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.

Sisi yang salah, berdasarkan empat saksi, mengenal pasti para perompak itu sebagai Amerika Syarikat, dan berdasarkan dua saksi, pemahaman pihak yang salah tentang Amerika Syarikat sebagai suatu lambang adalah tidak benar. Calon-calon umat Allah pada akhir zaman untuk berada dalam kalangan seratus empat puluh empat ribu kini sedang melalui suatu ujian nubuatan. Ini bukanlah suatu ujian yang diselesaikan hanya dengan sekadar memberikan undi anda kepada pihak ini atau pihak itu. Ini ialah suatu ujian yang hanya dapat dilalui dengan benar secara tulen jika kaedah-kaedah nubuatan diterapkan dengan tepat. Agar Singa dari suku Yehuda membangunkan umat-Nya pada akhir zaman kepada hakikat bahawa mereka tidak mengkaji dengan cukup mendalam, Dia mengizinkan ajaran-ajaran sesat diperkenalkan.

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.

Panjelmaan bahawa suatu bid‘ah telah timbul di dalam gerakan ini menunjukkan bahawa kecekapan peribadi kita berkenaan kaedah-kaedah tafsiran nubuat adalah lebih lemah daripada yang seharusnya. Rom menetapkan penglihatan itu, dan penglihatan tentang akhir zaman ialah kebangkitan terakhir dan kejatuhan raja utara. “Raja” itu juga ialah “manusia durhaka”, dan “manusia durhaka” itu ialah “rahsia kedurhakaan,” dan “si jahat” itu. Dia ialah antikristus, dia dilambangkan sebagai “perompak-perompak bangsamu,” dan dia ialah “kepala” Rom Moden.

> “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.

> “ဟောပြောချက်တော်၏ အနက်အဓိပ္ပာယ်ကို နားလည်ခြင်း၌ ရှုပ်ထွေးမှားယွင်းသွားသူများ၊ အန္တိခရစ်၏ အဓိပ္ပာယ်ကို မမြင်နိုင်သူများသည် အန္တိခရစ်ဘက်၌ မိမိတို့ကိုယ်ကို အမှန်ပင် ရပ်တည်စေကြလိမ့်မည်။ ယခုအခါ ကျွန်ုပ်တို့အတွက် လောကနှင့် ရောနှောသွားရန် အချိန်မရှိတော့။ ဒံယေလသည် မိမိ၏ အစိတ်အပိုင်း၌လည်းကောင်း၊ မိမိ၏ နေရာ၌လည်းကောင်း ရပ်တည်လျက်ရှိသည်။ ဒံယေလ၏ ပရောဖက်ပြုချက်များနှင့် ယောဟန်၏ ပရောဖက်ပြုချက်များကို နားလည်ရမည်။ ထိုပရောဖက်ပြုချက်များသည် တစ်ခုနှင့်တစ်ခု အနက်ဖော်ပြပေးကြသည်။ လူတိုင်း နားလည်သင့်သော သမ္မာတရားများကို ၎င်းတို့သည် လောကသို့ ပေးအပ်ကြသည်။ ဤပရောဖက်ပြုချက်များသည် လောက၌ သက်သေခံချက်ဖြစ်ရမည်။ နောက်ဆုံးသော ကာလများ၌ ၎င်းတို့ ပြည့်စုံလာခြင်းအားဖြင့် မိမိတို့ကိုယ်တိုင် ရှင်းလင်းဖော်ပြကြလိမ့်မည်။” Kress Collection, 105.

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