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# Rome Establishes the Vision - Number Fifteen

Roma Mendirikan Penglihatan — Bilangan Lima Belas

The Final Test: Awakening to the Prophetic Controversy of the Image of the Beast

Ujian Terakhir: Kebangkitan kepada Pertentangan Nubuat tentang Patung Binatang Buas

Author

Jeff Pippenger

Published

September 3, 2024

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We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.

ꯑꯩꯈꯣꯏ ꯍꯥꯛꯆꯪꯁꯤꯡ ꯁꯦꯖ ꯑꯗꯨꯒꯤ ꯃꯃꯤꯡꯒꯤ ꯆꯥꯡꯍꯣꯟ ꯃꯇꯝꯗ ꯂꯩꯔꯤ, ꯑꯗꯨꯒ ꯑꯦꯗꯚꯦꯟꯇꯤꯖꯝꯒꯤ ꯃꯍꯧꯁꯥꯒꯤ ꯑꯍꯥꯟꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯂꯥꯟꯊꯦꯡ ꯍꯥꯛꯆꯪꯁꯤꯡ ꯑꯗꯨ ꯍꯧꯖꯤꯛ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯂꯣꯠꯂꯤꯕꯅꯤ। 2023 ꯒꯤ July ꯊꯥꯗ, ꯃꯥꯏꯀꯦꯜ ꯑꯥꯔꯆꯦꯟꯖꯦꯜ ꯑꯁꯤ ꯑꯖꯦꯀꯤꯌꯦꯜꯒꯤ ꯁꯤꯕ ꯄꯨꯔꯤꯡ ꯑꯃꯁꯨꯡ ꯁꯦꯛꯈꯩꯗꯕ ꯔꯨꯁꯤꯡ ꯑꯗꯨ ꯌꯦꯡꯍꯟꯕꯒꯤ ꯃꯐꯝꯗ ꯑꯃꯨꯛ ꯂꯥꯛꯈꯤ, ꯃꯁꯤꯡ ꯆꯥꯎꯕ ꯁꯣꯗꯣꯝ ꯑꯃꯁꯨꯡ ꯏꯖꯤꯞꯇꯀꯤ ꯃꯍꯥꯛ ꯆꯥꯎꯕ ꯁꯍꯔ ꯑꯗꯨꯒꯤ ꯂꯝꯕꯤꯗ ꯁꯤꯟꯅ ꯂꯦꯜꯂꯤꯕꯁꯤꯡꯅꯤ। ꯑꯗꯣꯝꯒꯤ Revelation ꯀꯤ ꯆꯦꯞꯇꯔ eleven ꯗ, ꯃꯈꯣꯏꯕꯨ ꯊꯤꯅꯕꯒꯤ ꯏꯄꯨꯠ ꯄꯤꯕ ꯍꯟꯕꯁꯤꯡ ꯑꯗꯨꯒꯤ ꯁꯤꯗꯨꯟ ꯊꯧꯔꯛꯄꯗꯒꯤ ꯀꯥꯞꯄꯤ। Ezekiel ꯀꯤ chapter thirty-seven ꯗ, ꯃꯔꯨ ꯃꯔꯤꯒꯤ ꯃꯇꯦꯡ ꯑꯁꯤ ꯁꯤꯕ ꯄꯨꯔꯤꯡ ꯑꯃꯁꯨꯡ ꯁꯦꯛꯈꯩꯗꯕ ꯔꯨꯁꯤꯡ ꯑꯗꯨ, ꯑꯁꯤꯒꯤ ꯍꯧꯖꯤꯛ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯌꯨꯝ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯃꯈꯣꯏꯅꯥ ꯈꯪꯍꯟꯕ, ꯑꯗꯨꯕꯨ ꯄ꯭ꯔꯚꯨꯒꯤ ꯂꯥꯟꯃꯤ ꯑꯃꯥꯗ ꯑꯣꯏꯍꯟꯕ ꯄꯥꯎ ꯑꯁꯤꯅꯥ ꯈꯪꯍꯜꯂꯤ। ꯄ꯭ꯔꯣꯐꯦꯠ Daniel ꯑꯁꯤ John ꯒꯤ ꯁꯤꯟꯅ ꯂꯦꯜꯂꯤꯕ ꯁꯥꯀꯤ ꯑꯅꯤ ꯑꯗꯨꯕꯨ ꯃꯃꯤꯡ ꯑꯃꯁꯨꯡ, ꯃꯍꯥꯛꯅꯥ ꯁꯤꯕ ꯄꯨꯔꯤꯡ ꯑꯃꯁꯨꯡ ꯁꯦꯛꯈꯩꯗꯕ ꯔꯨꯁꯤꯡꯒꯤ ꯄꯥꯠ ꯑꯗꯨ ꯃꯃꯤꯡ ꯑꯃꯁꯨꯡ, ꯄꯥꯔꯕꯜ ꯑꯗꯨꯒꯤ ꯋꯥꯏꯖ ꯚꯔꯖꯤꯟꯁꯤꯡꯕꯨꯁꯨ ꯃꯃꯤꯡ ꯑꯃꯁꯨꯡ।

When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.

Ha Millerit ki thu te hi tehkhin thu an hlen famkim a, an thil tonte chu tehkhin thu-ah chuan a entîr a ni tih an hre ta a. Mi sang za leh sawmli pali chu anmahni pawhin anmahni chu tlat lohna hunah an lo awm tawh tih an hriat a ngai dawn a. Daniel bung kua-ah a awm ang khân, Leviticus sawmni leh ruk-ah a lan vângin vawi sarih hnuaia hmêlma ramah theh darha an lo ni tawh tih an hriat a ngai dawn a; tin, Nebuchadnezzar-a thuruk sa lem, sakawlhte entîrna chu an hrethiam bawk a ngai dawn a.

In each of these lines a prophetic test from God’s Word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.

Kha methaleng ena e nngwe le e nngwe ho emelwa teko ya boporofeta e tswang Lentsweng la Modimo. Dipaki tse pedi tse shweleng seterateng di tlatswa ka Moya ha di ntse di tsoswa. Masapo a shweleng a Ezekiele a ne a tshwanetse ho utlwa molaetsa wa boporofeta. Daniele o ne a ntse a ithuta dingolwa tsa Moshe le Jeremia ha a ne a tsosetswa boemong ba hae ba ho hasana. Kgaolong ya bobedi Daniele le banna bao ba bararo ba hlomphehang ba ile ba tsoswa ka mokgwa wa papiso hore ba elellwe hore ba behilwe tlasa taelo ya lefu, mme yaba lesedi la boporofeta le neng le patilwe, mme hamorao la kwalollwa, le pholosa Daniele le metswalle ya hae e meraro. Barwetsana ba papiso ba tsoswa ke “mohoo” hara mpa ya bosiu. Bamillerite ba ile ba tsoswa ha Kreste a tlosa letsoho la Hae dipalong tse terateng. Dipaking tsena tsohle tse tsheletseng ke molaetsa wa boporofeta o tsosang ba shweleng kapa ba robetseng. Jwale o hlahisa teko eo ho yona ho bonahalang lihlopha tse pedi qetellong ya tshebetso ya teko.

Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.

Berdasarkan baris-baris ini, ditegaskan bahwa apabila seratus empat puluh empat ribu itu dibangkitkan pada akhir zaman, itulah pekabaran Yehezkiel tentang keempat angin, dan tentang penyerakan tujuh kali oleh Musa dalam Imamat dua puluh enam. Itulah pekabaran kebangkitan yang dibawa oleh Mikhael penghulu malaikat. Itulah pekabaran tentang mimpi rahasia Nebukadnezar mengenai patung binatang-binatang.

The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic Word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.

Dibikgwe di lekwa motlhala go ya ka gore a di na le lookwane, le le tlhalosiwang e le “melaetsa ya Mowa wa Modimo.” Ba-Millerite ba ne ba tsosiwa fa ba lemoga gore ba supiwa mo Lefokong la boporofeti la Modimo, gape le fa ba bona bosupi joo bo tshwanang jo bo neng jwa ba gogela pele kwa go boleleng 1843 jwa bo tota bo bolelela 22 Diphalane 1844. Go ya ka mela eno, go tlhomamisiwa gore fa ba ba dikete di le lekgolo le masome a manè le bonè ba tsosiwa mo metlheng ya bofelo, ba tla tsosiwa go ya molaetseng wa teko wa boporofeti o o tlhagisang mephato e mebedi ya baobamedi.

All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.

បន្ទាត់ទំនាយទាំងនេះទាំងអស់ សុទ្ធតែរកឃើញការសម្រេចពេញលេញ និងចុងក្រោយបង្អស់របស់វា នៅក្នុងរយៈពេលនៃការសាកល្បងតាមទំនាយ ដែលត្រូវបានតំណាងដោយការបង្កើតរូបភាពថ្វាយដល់ និងរបស់សត្វសាហាវ។ ការសាកល្បងនោះត្រូវបានបញ្ចប់ នៅពេលព្រះគុណនៃការសម្រេចចិត្តត្រូវបានបិទលើពួកក្រមុំព្រហ្មចារី នៅពេលច្បាប់ថ្ងៃអាទិត្យមកដល់។ ដូច្នេះ ដំណើរការនៃការសាកល្បងអំពីរូបភាពនៃសត្វសាហាវ ដែលត្រូវបានតំណាងជាញឹកញាប់ថាជាការសាកល្បងមួយ ដែលបង្ហាញថានរណាខ្លះបានយល់សារដែលត្រូវបានបើកបង្ហាញឡើងវិញ នោះត្រូវបានតំណាងដោយបន្ទាត់ទំនាយទាំងនេះទាំងអស់។ នៅក្នុង ដានីយ៉ែល ១២ ពួកអ្នកមានប្រាជ្ញា ដែលយល់អំពីការកើនឡើងនៃចំណេះដឹង ឆ្លងកាត់ដំណើរការសាកល្បងបីជំហាន ដែលត្រូវបានតំណាងថា ត្រូវបានធ្វើឲ្យបរិសុទ្ធ ឲ្យស និងឲ្យសាកល្បង។ បីជំហាននោះ គឺជាជំហាននៃការបញ្ចុះបញ្ចូលដែលនាំមកដោយព្រះវិញ្ញាណបរិសុទ្ធ ដែលតំណាងឲ្យការបញ្ចុះបញ្ចូលអំពីអំពើបាប សេចក្តីសុចរិត និងសេចក្តីជំនុំជម្រះ។ បីជំហាននោះ គឺជាទីធ្លា ទីបរិសុទ្ធ និងទីបរិសុទ្ធបំផុត។ បីជំហាននោះ ក៏ត្រូវបានតំណាងផងដែរ នៅក្នុងទេវតាទាំងបីនៃ វិវរណៈ ១៤ ក៏ដូចជានៅក្នុងបទពិសោធន៍របស់ ដានីយ៉ែល និងបុរសសក្តិសមទាំងបី នៅក្នុងជំពូក ១។ នៅទីនោះ ពួកគេបានឆ្លងកាត់ជាមុនសិននូវការសាកល្បងអំពីអាហារ បន្ទាប់មកការសាកល្បងដោយការមើលឃើញ ហើយចុងក្រោយ ពួកគេបានឆ្លងកាត់ការសាកល្បងទីបី ដែលត្រូវបានផ្តល់ដោយស្តេចខាងជើង—ដែលត្រូវបានតំណាងដោយ នេប៊ូក្នេសារ។

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Mabapi le bana bana ba bane, Modimo o ile a ba nea tsebo le bokgoni thutong yohle le bohlaleng bohle; mme Daniele a ba le kutlwisiso diponong tsohle le ditorong tsohle. Jwale qetellong ya matsatsi ao morena a neng a laetse hore ba tliswe ka wona, hlooho ya bahlanka ba kgotso e ile ya ba tlisa pela Nebukadnesare. Mme morena a buisana le bona; mme hara bona bohle ha hoa ka ha fumanwa ya tshwanang le Daniele, Hanania, Mishaele, le Asaria; ka baka leo ba ema pela morena. Mme ditabeng tsohle tsa bohlale le kutlwisiso tseo morena a ileng a ba botsa ka tsona, a ba fumana ba feta ka makgetlo a leshome bo-ramahlale bohle le bonohe bohle ba linaledi ba neng ba le mmusong wohle wa hae. Daniele 1:17–20.

The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”

မင်းတော်နီဗုခဒ္ဒနေဇာက ပြုလုပ်ခဲ့သော ဒံယေလနှင့် သမာဓိရှိသူ သုံးဦးအတွက် စမ်းသပ်မှု သုံးခုအနက် နောက်ဆုံးစမ်းသပ်မှုသည်၊ ဒံယေလနှင့် သမာဓိရှိသူ သုံးဦးတို့က ပုံဆောင်ပြသသော နောက်ဆုံးကာလ ပရောဖက်ပြုစမ်းသပ်မှုသည် ဗာဗုလုန်နှင့် ပတ်သက်ကြောင်းကို ပုံဖော်ပြသလျက်ရှိသည်။ အကြောင်းမှာ နီဗုခဒ္ဒနေဇာသည် မင်းကြီးဖြစ်၍၊ ဟေရှာယ အခန်း ၇၊ အခန်းငယ် ၈ နှင့် ၉ တွင် မင်းကြီးတစ်ပါး၊ တိုင်းနိုင်ငံတစ်နိုင်ငံ၏ မြို့တော်တစ်မြို့၊ နှင့် “ဦးခေါင်း” တို့ကို အပြန်အလှန်ဖလှယ်၍ အသုံးပြုနိုင်သော သင်္ကေတများအဖြစ် သတ်မှတ်ထားသောကြောင့် ဖြစ်သည်။ ထို “ဦးခေါင်း” သည် နောက်ဆုံးကာလရှိ ခေတ်သစ် ဗာဗုလုန်၏ ဦးခေါင်းကို ကိုယ်စားပြုသည်။ နောက်ဆုံးကာလ၌ ထို “ဦးခေါင်း” သည် ဗျာဒိတ်ကျမ်း ၁၇ ပါ ပြည်တန်ဆာမဖြစ်ပြီး၊ သူမ၏ နဖူးပေါ်တွင် “နက်နဲသည့်အရာ၊ ဗာဗုလုန်ကြီး၊ ပြည်တန်ဆာမများနှင့် မြေကြီး၏ ရွံရှာဖွယ်အမှုအရာများ၏ မိခင်” ဟု ရေးသားထားသည်။

The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.

Ujian nubuatan terakhir bagi seratus empat puluh empat ribu itu berkaitan dengan pemahaman yang benar atau yang salah mengenai “kepala” Babel modern pada akhir zaman. Ujian terakhir mereka juga mencakup pemahaman bahwa Babel modern dan Roma Modern adalah lambang-lambang yang saling dapat dipertukarkan, dan karena itu “kepala” Babel modern adalah “kepala” yang sama dalam salah satu garis itu, sebab keduanya merupakan lambang-lambang yang saling dapat dipertukarkan.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Lefatshe le tletse meferefere, ntwa le dikganetsano. Leha ho le jwalo, tlasa hlooho e le nngwe—matla a bopapa—batho ba tla kopana ho hanyetsa Modimo ka motho wa dipaki tsa Hae.” Testimonies, volume 7, 182.

Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.

Daniel enggo atiga ipa gi chimiklgnigipa aro bon∙kamgipa katchinikani bichalko mesokaha, maina ian pangnan katchinikani baksa nangrimgipa sako dake bichal ong∙a; uni gimin ian Rome-ni golpoo ong∙gipa bichal ong∙a. Bon∙kamgipa salrango skangchongmotgipa dilgipa papal bil ong∙a, jean Babylon-ni skanggipa dilgipa Nebuchadnezzarchi toe mesokgimin ong∙a; ua an∙tangchi Daniel aro atiga ipa gi chimiklgnigiparangko dake nirikaha. Daniel aro atiga ipa gi chimiklgnigiparangchi toe mesokgimin dakegrikani, Adventism-ni pangchake songnok itihaso skanggipa dakegrikanichi skangso toe mesokgimin ong∙a, jean 1843 chart-o talatgimin ong∙a; uan Gitelni jakchi dilgimin ong∙aha, aro uko dingtangatna nangjachim. 1843 chart-o mesokgimin dakegrikani, Daniel ki∙tapni adha chikkung sa-gipani chang chikkung bri vers 14-o gita nikani-ko songo done timitaniko ong∙atgipa bil Antiochus Epiphanes ma, ba pagan Rome ma ine u∙ianio pangchakgimin ong∙aha.

In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.

Dalam sejarah akhir zaman, seratus empat puluh empat ribu akan diuji berdasarkan pemahaman nubuatan mereka. Pemahaman nubuatan ditegakkan oleh beberapa garis nubuatan yang menopang ujian terakhir sebagai sesuatu yang bersifat nubuat. Ujian itu akan berlangsung secara progresif dan akan mencapai kesimpulannya dengan suatu pernyataan dua golongan penyembah.

As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.

Sebagaimana digambarkan dalam pasal dua belas kitab Daniel, pengujian dimulai ketika terang nubuatan yang baru dimeteraibukakan, dan ujian yang pertama kemudian ialah apakah akan memakan pekabaran itu atau menolak pekabaran itu. Ujian itu dilambangkan oleh Daniel sebagai “disucikan,” dan ujian berikutnya oleh Daniel disebut “dibuat putih,” dan proses itu berakhir pada ujian yang ketiga dan terakhir yang dilambangkan sebagai “diuji.” Ujian yang ketiga dan terakhir itulah saat kedua golongan itu “diuji,” dan di sanalah mereka menyatakan apakah mereka mempunyai minyak, atau tidak.

Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.

Даниелын нэг дүгээр бүлэгт эцсийн сорилтыг шууд тодорхойлсон байдаг; тиймээс Даниел “араатны дүрийг байгуулах” хэмээн төлөөлүүлэн үзүүлсэн сорилтыг зааж байгаа бөгөөд энэ нь “Бурханы ард түмэн тэнцэх ёстой сорилт” мөн. Тэд “тамгалагдахаас” өмнө ч, мөн тун удахгүй ирэх Ням гаргийн хуулиар “нигүүлслийн хугацаа хаагдахаас” өмнө ч энэ сорилтыг даван туулах ёстой.

The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.

Ujian tentang bagaimana patung binatang itu dibentuk melibatkan ujian kenabian untuk memahami struktur kenabian dari persatuan rangkap tiga itu. Naga, binatang itu, dan nabi palsu memiliki suatu struktur kenabian yang khusus yang ditegakkan atas banyak saksi kenabian. Memahami bagaimana persatuan rangkap tiga itu bersatu sebagai satu kuasa kenabian tunggal pada akhir zaman berarti memahami bagaimana patung binatang itu dibentuk.

A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of 2 Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.

En enkel, men samansett illustrasjon på kor viktig det er å forstå korleis biletet av dyret blir danna i dei siste dagar, er Paulus sitt vitnemål om syndemennesket i det andre kapitlet i 2 Tessalonikarbrev. Paulus omtalar det profetiske forholdet mellom det heidenske Roma og det pavelige Roma, og når han gjer det, viser han at «det profetiske forholdet mellom det heidenske Roma og det pavelige Roma» er eit emne som openberrar to klassar av tilbedarar.

One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.

Go na le setlhopha sengwe se se ratang boammaaruri jwa “kamano ya seporofeto magareng ga Roma ya boheitane le Roma ya bopapa,” le setlhopha sengwe se se sa rateng boammaaruri joo mme ka jalo se amogela tsietso e e maatla. Kamano ya seporofeto magareng ga Roma ya boheitane le Roma ya bopapa e Paulo a e tlhalositseng ke karolo fela ya ditemana di le dintsi tsa seporofeto tse di emelang kamano ya mebuso eo e mebedi, gape le kamano ya mebuso eo e mebedi le United States.

Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.

Roman Kapagan adalah naga, Roma kepausan adalah binatang itu, dan Amerika Syarikat adalah nabi palsu. Ahab ialah raja naga atas sepuluh raja, yang telah berkahwin dengan Izebel, perempuan sundal itu, yang memerintah atas suatu himpunan ganda dua nabi-nabi palsu. Nabi-nabi lelaki ialah nabi-nabi Baal, dan imam-imam belukar melambangkan dewi perempuan Asytoret. Bersama-sama mereka melambangkan nabi palsu pada akhir zaman yang membentuk suatu patung binatang itu, sebagaimana diwakili oleh imam-imam perempuan dan nabi-nabi lelaki.

The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.

Naga itu adalah Ahab, yang merupakan simbol bagi sepuluh raja dalam Wahyu tujuh belas, dan merupakan kerajaan ketujuh dari delapan kerajaan. Kerajaan keenam adalah Amerika Serikat, nabi-nabi palsu Izebel; kerajaan ketujuh adalah sepuluh raja, Perserikatan Bangsa-Bangsa, kuasa naga; dan kerajaan kedelapan, yaitu yang berasal dari ketujuh itu, adalah kerajaan kelima yang menerima luka yang mematikan, yang dibangkitkan kembali sebagai kerajaan kedelapan dan terakhir, yaitu binatang itu, yang kepadanya dan menurut rupanya Amerika Serikat dan kemudian seluruh dunia membuat suatu patung.

Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. 2 Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.

Bab satu kitab Daniel mengenal pasti satu ujian nubuatan terakhir yang melibatkan pemahaman tentang Rom sebagaimana diwakili dalam Firman Tuhan. 2 Tesalonika mengenal pasti bahawa ujian nubuatan terakhir itu merangkumi terang berkenaan struktur Rom Moden, sebagaimana diwakili oleh hubungan nubuatan dan politik antara Rom pagan dan Rom kepausan.

Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”

Daniel bab 2 menggambarkan bahawa ada suatu rahsia yang dibuka meterainya pada akhir zaman yang menguji seratus empat puluh empat ribu orang, kerana Daniel dan tiga orang saleh dalam bab 2 melambangkan umat Tuhan pada akhir zaman. Rahsia nubuat yang dibuka meterainya itu, dan dengan demikian menguji mereka, ialah mimpi rahsia Nebukadnezar tentang patung binatang-binatang itu, yang dengan demikian melambangkan ujian terakhir bagi seratus empat puluh empat ribu orang, iaitu, sebagaimana yang dicatat oleh Sister White, “pembentukan patung binatang itu.”

The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.

Ujian yang dilambangkan oleh Daniel pasal dua ditempatkan di bawah ancaman maut. Sebagai suatu gambaran tentang hari-hari terakhir, hal itu meneguhkan apa yang diajarkan Paulus ketika ia menunjukkan kesesatan yang kuat yang menimpa mereka yang tidak mengasihi kebenaran. Dalam sejarah Daniel, pengertiannya menyelamatkan orang-orang bijaksana di Babel, tetapi tidak ada lagi masa percobaan sesudah ujian terakhir pada hari-hari terakhir.

Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic Word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July, 2023, Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.

Tlalhuitl in tlatzacuiliztli ipan Roma quenin se tlanextiliztli tlen oticnextijkeh, techmaka melahuac testimonih de nopa tlatzacuiliztli tlen axcan ya mochixtoc. Ihuan quema nopa nehnemiliztli para ley de domingo axcan ya pano ica tlayohuilotl, iteotlatol Dios tlayecancah quixnextía iasihual, masque san achitzin almas cateh conehua tonalli; ihuan yehua tlen amo conehua tonalli, ica ya nopa amo quimatih para nopa xali de nopa tiempo de gracia niman motlamia chicahuac. Ya ni pano ipan nopa contexto tlen Sister White quixmatqui, campa nopa tlamantli saquinoc tlen tlamiase eliseh nimanih. Ipan julio, 2023, Michael temoc para quimquetzqui iueyi ejército ipan iniicxihua, pero para seyes parte de nopa ejército, achtohui monequi ma mochihua se tequitl tlayolmelajcayotl; ihuan ya nopa mochihua ipan nopa política tlalpan campa nopa ixiptla de nopa yolcatl ya monelchihua.

The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s Word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.

Go na le tiro ya boporofeti e e tshwanetseng go diragadiwa e e akaretsang go lemoga go bopiwa ga setshwantsho sa sebatana. Moithuti wa boporofeti o tshwanetse go lemoga ka ditiragalo tse di diragalang mo hisitoring ya jaanong gore mabaka a bodumedi le a dipolotiki a a tlhagisang setshwantsho sa sebatana kwa United States a setse a simologile. Moithuti o tshwanetse gape go lemoga kafa setshwantsho sa sebatana se bopiwang ka teng ka boporofeti jaaka go beilwe mo Lefokong la Modimo. Gape o tshwanetse go lemoga gore, fa setshwantsho sa sebatana se ntse se bopiwa kwa United States, setshwantsho sa Modimo sone se ntse se bopiwa mo go ba ba dikete di le lekgolo le masome a manè a mane. O tshwanetse go tlhaloganya pharologanyo e e tsamaisanang ya hisitori ya malatsi a bofelo le Ba-Millerite mo nakong ya go gola ga molaetsa wa Sello sa Bosigogare mo hisitoring ya bone, fa ba ne ba tsosiwa gore ba lemoge gore ba ne ba le mo nakong ya go diega ya setshwantsho, mme ka jalo bone ka bobone ke bone makgarebane. Dintlha tsotlhe tse tharo ke karolo ya teko ya boporofeti e e simolotseng go bonala sentle ka Phukwi wa 2023.

“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.

“ཐིག་ཕྲེང་གི་སྟེང་ནས་ཐིག་ཕྲེང་” ཞེས་པ་ལྟར། ཨེཊ་ཝེན་ཊིསཊ་ཀྱི་ལོ་རྒྱུས་ནང་རོམ་མཁར་དང་འབྲེལ་བའི་རྩོད་གླེང་གང་བྱུང་བ་རེ་རེ་ནི། མཐའ་མའི་ཉིན་མོར་ཡང་བསྐྱར་འབྱུང་བའི་དམ་པའི་ལོ་རྒྱུས་ཡིན། རོམ་མཁར་སྐོར་གྱི་མཐའ་མའི་རྩོད་གླེང་ནི། ༢༠༢༣ ལོའི་ཟླ་ ༧ པར་འབྱོར་བའི་འཕྲིན་དེར་དཀོན་མཆོག་གི་མི་རྣམས་མ་སད་པའི་ཐད་ཀར་གྱི་འབྲས་བུ་ཡིན།

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

> “Бурхан Өөрийн ард түмнийг сэрээх болно; хэрэв өөр ямар ч арга бүтэлгүйтвэл, тэдний дунд тэрс сургаалууд орж ирж, тэднийг шигшин, буудайгаас хивгийг салгах болно. Эзэн Өөрийн үгэнд итгэдэг бүхнийг нойрноос сэрэхийг уриалж байна. Энэ цаг үед тохирох эрхэм үнэт гэрэл ирсэн. Энэ нь яг бидний дээр ирээд буй аюулуудыг харуулдаг Библийн үнэн мөн. Энэхүү гэрэл нь биднийг Судруудыг хичээнгүйгээр судлахад, мөн бидний баримталж буй байр сууриудыг хамгийн нягт шүүмжлэлтэйгээр шалган үзэхэд хөтлөх учиртай. Үнэний бүх талууд ба байр сууриудыг залбирал болон мацагтайгаар бүрэн дүүрэн, тууштайгаар шинжлэн судлуулахыг Бурхан хүсдэг. Итгэгчид үнэнийг юу бүрдүүлдгийн тухай таамаглал болон тодорхой бус үзэл санаанд тайвшран үлдэх ёсгүй. Тэдний итгэл Бурханы үгэн дээр бат бөх үндэслэгдсэн байх ёстой, ингэснээр шалгалтын цаг ирж, тэд итгэлийнхээ төлөө хариу өгөхөөр зөвлөлүүдийн өмнө аваачигдах үед, доторх найдварынхаа учрыг дөлгөөн байдал ба эмээн хүндлэлтэйгээр хэлж чадах юм.

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

> “Dukwi, dukwi, dukwi. Mawduʿi ahak yɛfri ma ʿalamgama no, ɛsɛ sɛ ɛyɛ ahyɛnni a nkwa wom ma yɛn. Ɛho hia yiye sɛ, bere a yɛrekyerɛkyerɛ nkyerɛkyerɛ a yɛbu no gyidi mu nsɛm atitiriw no ho ban no, yɛrennya kwan da sɛ yɛde adwenkye a ɛnyɛ nokware pɛpɛɛpɛ bedi dwuma. Ebia eyinom betumi ama nea ɔsɔre tia no ayɛ komm, nanso ɛmma nokware no anuonyam. Ɛsɛ sɛ yɛde adwenkye a egyina pintinn ba, a ɛrennyɛ nea ɛbɛma yɛn atamfo no ayɛ komm nko ara, na mmom nea ebetumi agyina nhwehwɛmu a emu dɔ sen biara na emu yɛ den sen biara ano. Wɔn a wɔatete wɔn ho sɛ akasafo a wɔde akyinnye-di agoru no, wɔn fam no asiane kɛse wɔ hɔ sɛ wɔrennye Onyankopɔn Asɛm no anni nokwaredi mu. Bere a yɛne ɔsɔretiafo hyia no, ɛsɛ sɛ ɛyɛ yɛn mmɔdenbɔ a emu yɛ den sɛ yɛde nsɛm no bɛma wɔ ɔkwan a ɛbɛma adwene mu gyidi asɔre wɔ n’adwene mu, na ɛnyɛ sɛ yɛrehwehwɛ kɛkɛ sɛ yɛbɛhyɛ ogyidini no den.”

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

> “Ɔwom sɛ onipa bɛkɔ anim wɔ nimdeɛ mu kɔsi baabiara de, mma ɔnnwene da koro mpo sɛ enhia sɛ wɔhwehwɛ Kyerɛwsɛm no mu yiye na daa daa de pɛ hann kɛse bi. Sɛ ɔman bi a wɔafrɛ yɛn no, wɔfrɛ yɛn mu biara sɛ ɔnyɛ nkɔmhyɛ suani. Ɛsɛ sɛ yɛde anibere hwɛ, na ama yɛatumi ahu hann no ɔfã biara a Onyankopɔn de bɛma yɛn. Ɛsɛ sɛ yɛkyere nokware no nhyerɛn a edi kan no; na mpaebɔ mu adesua so no, yebetumi anya hann a emu da hɔ kɛse, a yebetumi de ato afoforo anim.” Testimonies, Volume 5, 708.

The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.

Bamprotestanti ba mehleng ya Miller ba ile ba gana go laolwa ke melao ya thutapuo, mme ba tlhopha go tlhokomologa lefoko “also” mo temaneng ya lesome le bonê, leo ka thutapuo le tlhalosang gore “batlhasedi ba batho ba gago” ba ne ba emela maatla a masha a a neng a tsenngwa mo tatelanong ya ditiragalo e e neng e emetswe mo ditemaneng tse temana ya lesome le bonê e leng mo go tsone. Uriah Smith le ene o ne a dira selo se se tshwanang tota fa a ne a tlhokomologa bosupi jwa thutapuo jo bo supang gore kgosi ya bokone mo temaneng ya masome a mararo le borataro, mme morago mo temaneng ya masome a manê, e ne e tshwanetse go nna yone kgosi eo ya bokone e e neng e ntse e le serutwa sa puo fa e sa le go tloga mo temaneng ya masome a mararo le bongwe.

Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.

Ndafuma ano ava va rutaka leswaku United States hi yona “vaphangi” va tirhisa xitatimende xa Sister White lexi tivisaka matimba ya vapapa ni United States tanihi matimba mambirhi lamakulu ya ku xanisa emasikwini yo hetelela, kutani va soholota girama leswaku va vula leswaku leswi vuriwaka “old world,” leswi Sister White a swi tirhisaka ku hlamusela Europa, entiyisweni swi yimela matimu ya nkarhi lowu hundzeke. Girama ya xitatimende lexi yi kombisa leswaku sweswo i ku ehleketa loku hoxeke, naswona ndlela leyi Sister White a tirhisaka “old world” ha yona eka xitatimende lexi yi fambisana ni ndlela leyi a yi tirhisaka ha yona etindhawini tin’wana ematsalweni yakwe. Loko a endla tano, u tlhela a pfumelelana ni vatsari va matimu lava tirhisaka rito “old world” hi ku fambelanisa ni “new world” leswaku va hambanisa Europa ni Americas.

> “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> "ওল্ড ওয়ার্ল্ডে রোমানবাদ এবং নিউ ওয়ার্ল্ডে ধর্মত্যাগী প্রোটেস্ট্যান্টবাদ, যারা সকল ঐশী বিধানকে সম্মান করে তাদের প্রতি একই ধরনের আচরণ অনুসরণ করবে।" দ্য গ্রেট কনট্রোভার্সি, ৬১৫।

Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened to the image of the beast test, it will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.

กฎไวยากรณ์ของวลี “จะไล่ตาม” ชี้ให้เห็นว่าอำนาจทั้งสองที่เป็นตัวแทนโดย “โลกเก่า” และ “โลกใหม่” ต่างก็ “ไล่ตาม” การข่มเหงประชากรของพระเจ้าในยุคสุดท้ายทั้งสิ้น และเป็นความบกพร่องทางไวยากรณ์ที่จะอ้างว่าประโยคนี้กล่าวถึง “โลกเก่า” ในฐานะประวัติศาสตร์ที่ผ่านมา และ “โลกใหม่” ในฐานะยุคสุดท้าย “บรรทัดบนบรรทัด” บรรดาข้อขัดแย้งเก่าทั้งสิ้นของโรมล้วนให้ความรู้แก่นักศึกษาคำพยากรณ์เกี่ยวกับยุคสุดท้ายว่า เมื่อพวกเขาถูกปลุกให้ตื่นขึ้นต่อบททดสอบเรื่องรูปสัตว์ร้ายนั้น ก็จะรวมถึงสภาพการณ์ที่การระบุอย่างถูกต้องถึง “โจรปล้นชนชาติของเจ้า” ได้ถูกสำแดงออกมา ความเข้าใจที่ถูกต้องเกี่ยวกับ “โจรปล้น” นั้น ได้ถูกแสดงไว้ในแผนภูมิผู้บุกเบิก ค.ศ. 1843 และด้วยเหตุนี้จึงเป็นความจริงพื้นฐานประการหนึ่ง ซึ่งได้รับการยืนยันโดยสิทธิอำนาจของพระวิญญาณแห่งคำพยากรณ์ สิ่งนี้ชี้ให้เห็นว่า เมื่อบรรดานักศึกษาคำพยากรณ์ตื่นขึ้นสู่บททดสอบสุดท้ายของตน ประเด็นเรื่อง “โจรปล้น” ก็จะเป็นตัวแทนของการโจมตีครั้งสุดท้ายต่อความจริงพื้นฐานทั้งหลาย และต่อพระวิญญาณแห่งคำพยากรณ์ด้วย

We will continue these thoughts in the next article.

Бид эдгээр бодлыг дараагийн өгүүлэлд үргэлжлүүлэн авч үзэх болно.

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