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# Rome Establishes the Vision - Number Fifteen

Roma Inosimbisa Chiratidzo – Nhamba Gumi neShanu

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

Ijaribu la Mwisho: Kuamshwa kwa Mabishano ya Unabii Kuhusu Sanamu ya Mnyama

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.

Iye zvino tiri munguva yokuedzwa yomufananidzo wechikara, uye gakava rokutanga rouprofita munhoroondo yeAdventism rava kudzokororwa zvino. Muna Chikunguru wa2023, Mikaeri mukuru wengirozi akaburuka kuzomutsa mapfupa akaoma akafa aEzekieri, akanga akarara akaurayiwa mumugwagwa weguta guru iro reSodhoma neEgipita. Imomo muchitsauko chegumi nerimwe chaZvakazarurwa, vanobudiswa muhope dzavo dzerufu nokupiwa kwoMweya. Muchitsauko chemakumi matatu nenomwe chaEzekieri, shoko remhepo ina rinoratidzwa seshoko rinoshandura mapfupa akaoma akafa, ayo anozivikanwa seimba yose yaIsraeri, kuva hondo yaJehovha. Muprofita Danieri anomiririra zvapupu zviviri zvaJohani zvakaurayiwa, uye anomiririrawo avo vari mumupata wamapfupa akaoma akafa pamwe chete nemhandara dzakachenjera dziri mumufananidzo.

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.

Millerites pavakazadzisa mufananidzo uyu, vakaziva kuti ruzivo rwavo rwakanga rwakamiririrwa mumufananidzo wacho. Vane zviuru zana namakumi mana nezvina vachadawo kuziva kuti vakanga vari munguva yokunonoka. SaDanieri muchitsauko chechipfumbamwe, vachadawo kuziva kuti vakanga vapararira munyika yavavengi, sezvinomiririrwa nenguva nomwe dzaRevhitiko makumi maviri nenhanhatu, uyewo vanzwisise mufananidzo wakavanzika waNebhukadhinezari wezvikara.

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.

Mune mumitsara iyi yose munomiririrwa muedzo wechiporofita unobva muShoko raMwari. Zvapupu zviviri zvakafa mumugwagwa zvinozadzwiswa noMweya pazvinomutswa. Mapfupa akafa aEzekieri aifanira kunzwa shoko rechiporofita. Dhanieri akanga achidzidza zvinyorwa zvaMozisi naJeremia paakamutsirwa kuziva mamiriro ake okupararira. Muchitsauko chechipiri Dhanieri navatatu vaya vakanga vakafanira vanomutswa nenzira yokufananidzira kuti vazive kuti vakanga vaiswa pasi pomutongo worufu, uye ipapo chiedza chechiporofita, chakanga chakavanzwa zvikazozarurwa, chakaponesa Dhanieri neshamwari dzake nhatu. Mhandara dzomumufananidzo dzinomutswa ne“kuchema” pakati pousiku. VaMillerite vakamutswa Kristu paakabvisa ruoko rwake pamifananidzo yaiva pachati. Muzvapupu zvitanhatu izvi zvose, ishoko rechiporofita rinomutsa vakafa kana vakarara. Zvino rinobudisa muedzo umo mapoka maviri anoratidzwa pakupera kwemaitiro omuedzo.

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.

Kubva pamitsara iyi, zvinotsinhirwa kuti kana vane zviuru zana namakumi mana nezvina vakamutswa mumazuva okupedzisira, ndiwo mashoko aEzekieri pamusoro pemhepo ina, uye okuparadzirwa kwaMosesi kunotaurwa muRevhitiko makumi maviri nematanhatu kwemikaha minomwe. Ndiwo mashoko okuva kuvakafa anounzwa naMikaeri ngirozi huru. Ndiwo mashoko echiroto chakavanzika chaNebhukadhinezari chomufananidzo wezvikara.

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.

Mhandara dzinoedzwa zvichienderana nokuti dzine mafuta here, ayo anozivikanwa se“mashoko oMweya waMwari.” VaMillerite vakamutswa pavakaziva kuti vaizivikanwa mukati meshoko rechiporofita raMwari, uye zvakare pavakaona kuti humbowo humwe chete hwakatanga kuvatungamirira kufanotaura gore ra1843 ndihwo chaihwo hwairatidza Gumiguru 22, 1844. Zvichibva pamitsara iyi, zvinoratidzwa kuti kana vane zana namakumi mana nezvina zvuru vakamutswa mumazuva okupedzisira, vachamutsirwa kushoko rechiporofita rokuyedza rinobudisa mapoka maviri avanamati.

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.

Mitsara yose aya anowana kuzadziswa kwawo kwakakwana uye kwekupedzisira munguva yokuedzwa kwechiporofita inomiririrwa nokuumbwa kwemufananidzo kuchikara nowechikara. Kuedzwa ikoko kunopera apo nguva yenyasha inovharirwa pamusoro pemhandara pamutemo weSvondo. Naizvozvo, nzira yokuedzwa kwemufananidzo wechikara, iyo inoramba ichimiririrwa sekuyedzwa kunoratidza avo vakanzwisisa shoko rakazarurwa, inomirirwawo nemitsara yose iyi yechiporofita. Muna Danieri 12, vakachenjera vanonzwisisa kuwedzera kwezivo vanopfuura nomunzira yokuedzwa ine matanho matatu, inomiririrwa sokucheneswa, kuitwa vachena, nokuedzwa. Matanho iwayo matatu ndiwo matanho okutendiswa kunounzwa noMweya Mutsvene, achimiririra kutendiswa kwechivi, kwekururama, nokwekutongwa. Matanho iwayo matatu ndiwo ruvanze, nzvimbo tsvene, neNzvimbo Tsvene-tsvene. Matanho iwayo matatu anomirirwawo nengirozi nhatu dzaZvakazarurwa 14, pamwe chete nechiitiko chaDanieri navatatu vaya vakanga vakakodzera muchitsauko 1. Ikoko vakatanga kupasa muedzo wezvokudya, vakazotevera muedzo wezvinoonekwa nameso, uye pakupedzisira vakapasa muedzo wechitatu wakapiwa namambo wokumusoro—anomiririrwa naNebhukadhinezari.

> 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.

> Kana vari vana vana ava, Mwari akavapa ruzivo nounyanzvi muzvidzidzo zvose nouchenjeri hwose; uye Dhanyeri akanga aine kunzwisisa pazviono zvose nezviroto. Zvino pakupera kwamazuva akanga ataurwa namambo kuti vaunzwe, mukuru wavamwene akavauyisa pamberi paNebhukadhinezari. Mambo akataura navo; uye pakati pavo vose hakuna kuwanikwa akanga akafanana naDhanyeri, Hananiya, Mishaeri, naAzaria; naizvozvo vakamira pamberi pamambo. Uye pazvinhu zvose zvehuchenjeri nekunzwisisa, izvo mambo akavabvunza nezvazvo, akavawana vari nani kakapetwa kagumi kupfuura n’anga dzose navanodudzira nyeredzi vose vakanga vari muumambo hwake hwose. Dhanyeri 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.”

Jaribio la mwisho kati ya majaribio matatu kwa Danieli na wale watu watatu mashuhuri lilikuwa jaribio lililofanywa na Nebukadreza; kwa hivyo, kwa mfano wa kinabii, jaribio la mwisho la kinabii analoliwakilisha Danieli na wale watu watatu mashuhuri linahusu Babeli, kwa maana Nebukadreza alikuwa mfalme, jambo ambalo katika Isaya sura ya saba, aya ya nane na ya tisa, huweka msingi wa mfalme, mji mkuu wa taifa, na “kichwa,” ambavyo ni alama zinazoweza kutumiwa kwa kubadilishana. “Kichwa” hicho kinamwakilisha kichwa cha Babeli ya Kisasa katika siku za mwisho. Hicho “kichwa” katika siku za mwisho ni yule kahaba wa Ufunuo kumi na saba, ambaye juu ya kipaji chake cha uso kumeandikwa, “SIRI, BABELI MKUU, MAMA WA MAKAHABA NA MACHUKIZO YA DUNIA.”

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.

Muedzo wekupedzisira wouprofita wevane zana namakumi mana nezvina zvuru unobatanidzwa nokunzwisisa kwakakarurama kana kusakarurama kwe“musoro” weBhabhironi razvino mumazuva okupedzisira. Muedzo wavo wokupedzisira unosanganisirawo kunzwisisa kuti Bhabhironi razvino neRoma Razvino zviratidzo zvinotsinhaniswa, uye naizvozvo “musoro” weBhabhironi razvino ndiwo “musoro” mumwe chetewo mune rimwe nerimwe bumbiro, nokuti zviratidzo zvinotsinhaniswa.

> “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.

> “ਰੌਲੇ, ਯੁੱਧ ਅਤੇ ਵਿਵਾਦ ਨਾਲ ਸੰਸਾਰ ਭਰਿਆ ਹੋਇਆ ਹੈ। ਤਥਾਪਿ ਇੱਕ ਹੀ ਸਿਰ ਦੇ ਹੇਠਾਂ—ਪੋਪਾਈ ਅਧਿਕਾਰ ਦੇ ਹੇਠ—ਲੋਕ ਉਸ ਦੇ ਗਵਾਹਾਂ ਦੇ ਰੂਪ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਦਾ ਵਿਰੋਧ ਕਰਨ ਲਈ ਇਕੱਠੇ ਹੋ ਜਾਣਗੇ।” 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.

Danieri nevarume vatatu vanoratidza kuti muedzo wokupedzisira wechiprofita, nokuti nguva dzose muedzo unobata chiprofita, muedzo unoenderana nenyaya yeRoma, nokuti musoro wemazuva okupedzisira isimba repapa, rinofananidzirwa naNebhukadhinezari, musoro wokutanga weBhabhironi, uyo pachake akaedza Danieri nevarume vatatu. Kupokana kunofananidzirwa naDanieri nevarume vatatu kunoratidzwawo mberi nokupokana kokutanga munhoroondo yenheyo yeAdventism, sezvakamiririrwa pachati ya1843, iyo yakatungamirirwa noruoko rwaShe, uye yakanga isingafaniri kuchinjwa. Kupokana kwakamiririrwa pachati ya1843 kwakanga kwakavakirwa pakuzivisa Antiochus Epiphanes kana kuti Roma yechihedheni sesimba rakasimbisa chiratidzo chiri mundima yegumi nechina yaDanieri chitsauko chegumi nerimwe.

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

Mu nhoroondo yemazuva okupedzisira, vane zana namakumi mana nezvina zvuru vachayedzwa pamusoro pokunzwisisa kwavo kwechiporofita. Kunzwisisa kwechiporofita kunosimbiswa nemitsara yakawanda yechiporofita inotsigira muedzo wokupedzisira sechinhu chine chimiro chechiporofita. Muedzo wacho uchava unofambira mberi uye uchasvika pamugumo wawo nokuratidzwa kwemapoka maviri avanamati.

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.

Sezvinomirirwa muna Danieri chitsauko chegumi nembiri, kuedzwa kunotanga apo chiedza chitsva chechiprofita chinosunungurwa pachisimbiso, uye muedzo wokutanga ipapo ndewokuti munhu adye shoko iri kana kuriramba. Muedzo iwoyo unomiririrwa naDanieri sokuti “vacheneswe,” uye muedzo unotevera Danieri akauti, “vaitwe vachena,” uye muitiro wacho wakaguma pamuedzo wechitatu nowokupedzisira unomiririrwa sokuti “vaedzwe.” Muedzo wechitatu nowokupedzisira ndiwo apo mapoka maviri aya “anoedzwa,” uye ndipo pavanoratidza kana vane mafuta, kana kuti havana.

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.

Isahluko sokuqala sikaDaniyeli sibonisa ngokucacileyo uvavanyo lokugqibela, yaye ngoko ke uDaniyeli uchaza uvavanyo olufanekiselwa “njengokwakhiwa komfanekiso werhamncwa,” olulo “uvavanyo abantu bakaThixo ekufuneka baluphumelele,” kokubini phambi “kokuba batywinwe” kwanaphambi “kokuvalwa kwexesha lovavanyo” kumthetho weCawa osondelayo.

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.

ܒܚܝܢܬܐ ܕܐܝܟܢܐ ܡܬܬܩܢܐ ܨܠܡܐ ܕܚܝܘܬܐ، ܚܒܫܐ ܒܗ̇ ܠܒܘܚܢܐ ܢܒܝܘܬܝܐ ܕܡܕܥܬܐ ܕܡܒܢܝܢܐ ܢܒܝܘܬܝܐ ܕܚܘܝܕܐ ܬܠܝܬܝܐ. ܬܢܝܢܐ، ܘܚܝܘܬܐ، ܘܢܒܝܐ ܕܓܠܐ ܐܝܬ ܠܗܘܢ ܡܒܢܝܢܐ ܢܒܝܘܬܝܐ ܕܝܠܢܝܐ، ܕܡܬܩܝܡ ܥܠ ܣܓܝܐܘܬܐ ܕܣܗܕܐ ܢܒܝܘܬܝ̈ܐ. ܠܡܣܬܟܠܘ ܐܝܟ ܚܘܝܕܐ ܬܠܝܬܝܐ ܡܬܟܢܫ ܚܕܐ ܚܝܠܐ ܢܒܝܘܬܝܐ ܒܝܘܡܬܐ ܐܚܪ̈ܝܐ، ܗ̇ܘ ܗܘ ܠܡܣܬܟܠܘ ܐܝܟ ܡܬܬܩܢܐ ܨܠܡܐ ܕܚܝܘܬܐ.

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 Second 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.

Mfananidzo wakapfava, asi wakaoma, wekukosha kwekunzwisisa maumbirwo anoitwa mufananidzo wechikara mumazuva okupedzisira, uri muuchapupu hwaPauro pamusoro pomunhu wechivi muchitsauko chechipiri chaVaTesaronika Wechipiri. Pauro anotaura pamusoro peukama hwechiporofita huri pakati peRoma yechihedheni neRoma yapapa, uye paanoita saizvozvo, anoratidza kuti “ukama hwechiporofita huri pakati peRoma yechihedheni neRoma yapapa” inyaya inoratidza mapoka maviri avanamati.

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.

Rimwe itsinda rikunda ukuri kw’“umubano w’ubuhanuzi hagati ya Roma ya gipagani na Roma ya papacy,” naho irindi tsinda ntirikunda uko kuri, bityo rikakira ubuyobe bukomeye. Umubano w’ubuhanuzi hagati ya Roma ya gipagani na Roma ya papacy Pawulo yagaragaje ni umwe gusa mu bice byinshi by’ubuhanuzi bigaragaza umubano w’izo mbaraga zombi, kandi n’umubano w’izo mbaraga zombi na Leta Zunze Ubumwe za Amerika.

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.

Roma ya kipagani ni yule joka, Roma ya kipapa ni yule mnyama, na Marekani ni yule nabii wa uongo. Ahabu ni yule mfalme-joka wa wafalme kumi, aliyeoa Yezebeli, yule kahaba, ambaye anatawala juu ya mkusanyiko wa pande mbili wa manabii wa uongo. Manabii wa kiume walikuwa manabii wa Baali, na makuhani wa Ashera waliwakilisha mungu wa kike Ashtarothi. Kwa pamoja wanamwakilisha yule nabii wa uongo wa siku za mwisho anayefanya sanamu ya yule mnyama, kama inavyowakilishwa na makuhani wa kike na manabii wa kiume.

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.

Chiratu ichi ndi Ahabu, amene ali chizindikiro cha mafumu khumi a pa Chivumbulutso 17, ndipo ndiye ufumu wachisanu ndi chiwiri mwa maufumu asanu ndi atatu. Ufumu wachisanu ndi chimodzi ndi United States, aneneri abodza a Yezebeli; ufumu wachisanu ndi chiwiri ndi mafumu khumiwo, United Nations, mphamvu ya chinjoka; ndipo ufumu wachisanu ndi chitatu, umene uli wa mwa asanu ndi awiriwo, ndi ufumu wachisanu umene unalandira chilonda chopha, amene awukitsidwa monga ufumu wachisanu ndi chitatu ndi womaliza, umene ndi chilombo, chimene United States, ndipo pambuyo pake dziko lonse lapansi, limapangira fano, ndi kukhala fano lake.

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

Sura ya kwanza ya Danieli inatambulisha jaribu la mwisho la kinabii linalohusisha kuelewa Roma kama inavyowakilishwa ndani ya Neno la Mungu. Wathesalonike wa Pili inatambulisha kwamba jaribu la mwisho la kinabii linajumuisha nuru kuhusu muundo wa Roma ya Kisasa, kama inavyowakilishwa na uhusiano wa kinabii na wa kisiasa kati ya Roma ya kipagani na Roma ya kipapa.

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

Daniyeli chitsauko chechipiri chinoratidza kuti kune chakavanzika chinobviswa chisimbiso mumazuva okupedzisira chinoyedza zviuru zana namakumi mana nezvina, nokuti Daniyeli navatatu vakakodzera vari muchitsauko chechipiri vanomirira vanhu vaMwari vomuzuva rokupedzisira. Chakavanzika chouprofita chinobviswa chisimbiso, uye nokudaro chinovayedza, chiroto chakavanzika chaNebhukadhinezari chomufananidzo wezvikara, nokudaro chichimirira muedzo wokupedzisira wezviuru zana namakumi mana nezvina uyo, sezvakanyorwa naSista White, uri “kuumbwa komufananidzo wechikara.”

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.

Kuyesedwa komwe kukuyimiridwa ndi chaputala chachiwiri cha Danieli kwayikidwa pansi pa chiwopsezo cha imfa. Monga chitsanzo cha masiku otsiriza, kukutsimikizira zimene Paulo anaphunzitsa pamene anazindikiritsa chinyengo champhamvu chimene chimagwera pa iwo amene sakonda choonadi. M’mbiri ya Danieli, kumvetsetsa kwake kunapulumutsa anzeru a ku Babulo, koma pambuyo pa mayeso otsiriza a masiku otsiriza palibenso nthawi ya chisomo.

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.

Mutsetse wega wega wenharo pamusoro peRoma sechiratidzo chatakazivisa hunopa uchapupu hwakananga kunharo iri kuitika zvino. Sezvo kufamba kwekuiswa kwemutemo weSvondo kuchifambira mberi murima, shoko raMwari rechiporofita riri kuzivisa kuswedera kwako, kunyange zvazvo mweya mishoma zvikuru iri vana vezuva; uye avo vasiri vana vezuva, naizvozvo havazivi kuti jecha renguva yekuedzwa riri kukurumidza kupera. Izvi zviri kuitika mukati memamiriro ezvinhu akaziviswa naSister White, apo mafambiro okupedzisira achava anokurumidza. Muna Chikunguru 2023, Mikaeri akaburuka kuti amutsire hondo Yake ine simba kuti isimuke netsoka dzayo, asi kuti munhu ave chikamu chehondo iyi pane basa rechiporofita rinofanira kutanga rapedzerwa, uye rinopedzerwa munzvimbo yezvematongerwo enyika umo mufananidzo wechikara uri kuumbwa.

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.

Utume wa unabii unaopaswa kutimizwa unajumuisha utambuzi wa kuundwa kwa sanamu ya mnyama. Mwanafunzi wa unabii anapaswa kutambua, kwa matukio yanayotukia katika historia ya sasa, kwamba vipengele vya kidini na vya kisiasa vinavyozalisha sanamu ya mnyama katika Marekani vinaendelea kutekelezwa. Mwanafunzi huyo anapaswa pia kutambua jinsi sanamu ya mnyama inavyoundwa kiunabii kama ilivyowekwa katika neno la Mungu. Anapaswa pia kutambua kwamba, sanamu ya mnyama inapoendelea kuundwa katika Marekani, sura ya Mungu inaendelea kuundwa katika wale mia moja arobaini na nne elfu. Anapaswa kuelewa ulinganifu wa historia ya siku za mwisho na Wamillerite wakati wa kukuzwa kwa ujumbe wa Kilio cha Usiku wa Manane katika historia yao, walipoamshwa kwa ukweli kwamba walikuwa katika wakati wa kukawia wa mfano, na kwa hiyo wao wenyewe ndio mabikira. Vipengele hivyo vyote vitatu ni sehemu ya mtihani wa unabii ulioanza kujitokeza mwezi Julai 2023.

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

“Mutsara pamusoro pomutsara” kupokana kumwe nokumwe pamusoro peRoma kwakabuda munhoroondo yeAdventi kwaiva nhoroondo tsvene iri kudzokororwa mumazuva okupedzisira. Kupokana kwokupedzisira pamusoro peRoma kuri kuuya somugumisiro wakananga wokuti vanhu vaMwari vakaramba kumuka pashoko rakasvika muna Chikunguru wa2023.

> “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.

> “Mwari vachamutsa vanhu vavo; kana dzimwe nzira dzikatadza, dzidziso dzenhema dzichapinda pakati pavo, idzo dzichavasefa, dzichiparadzanisa hundi negorosi. Ishe vanodana vose vanotenda shoko ravo kuti vamuke kubva kuhope. Chiedza chinokosha chauya, chakafanira nguva ino. Ichi ichokwadi cheBhaibheri, chinoratidza njodzi dziri pamusoro pedu chaidzo. Chiedza ichi chinofanira kutitungamirira kukudzidza Magwaro nesimba guru uye kukuongorora kwakanyatsopinza kwezvatinomira pazviri. Mwari vanoda kuti mativi ose nezvimiro zvose zvechokwadi zviongororwe zvizere uye nokushingirira, pamwe chete nomunyengetero nokuzvinyima zvokudya. Vatendi havafaniri kugutsikana nokungofungidzira uye nemafungiro asina kunyatsotsanangurwa pamusoro pezvinoumba chokwadi. Kutenda kwavo kunofanira kuva kwakavakirwa zvakasimba pashoko raMwari, kuti kana nguva yokuedzwa yasvika uye vakauyiswa pamberi pamatunhu kuti vapindure pamusoro pokutenda kwavo, vagone kupa chikonzero chetariro iri mavari, nounyoro nokutya.

> “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.

> “Agitate, agitate, agitate. Zvinhu zvatinopa kunyika zvinofanira kuva kwatiri chokwadi chipenyu. Zvakakosha kuti pakudzivirira dzidziso dzatinoti ndidzo nheyo dzekutenda, tisambobvumira kuzvishandisa nharo dzisina kusimba chose. Dzinogona kubatsira kunyaradza anopikisa, asi hadzikudzi chokwadi. Tinofanira kupa nharo dzakasimba, dzisingangonyararadzi vanotipikisa chete, asiwo dzinotsungirira kuongororwa kwakanyanya uye kwakanyatsotsvakurudzwa. Kune avo vakazvidzidzisa kuva vakakwanisa kukakavadzana, kune ngozi huru yokuti havazobati Shoko raMwari nokururamisira. Pakusangana nomupikisi, kunofanira kuva kuedza kwedu kwakasimba kuratidza nyaya nenzira yakadaro zvokumutsa kugutsikana mupfungwa dzake, panzvimbo pokungotsvaka chete kupa mutendi chivimbo.”

> “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.

> “አራታይ ይኹን ናይ ሰብ ኣእምሮኣዊ ምዕባለ፣ ንሓንቲ ቅጽበት እኳ ብዛዕባ ዝያዳ ብርሃን ምእንቲ ምርካብ ኣጽሑፋት ቅዱሳን ብጥልቀትን ቀጻልነትን ምምርማር ኣየድልን ኢሉ ኣይሕሰብ። ከም ህዝቢ ብውልቅና ተማሃሮ ትንቢት ክንከውን ተጸዊዕና ኢና። እግዚኣብሔር ዘቕርበልና ዝኾነ ይኹን ጸዳል ብርሃን ምእንቲ ክንለልዮ፣ ብትግሃት ክንሕሉ ኣሎና። እቲ ቀዳማይ ውልቀ-ብልጭታት ሓቂ ክንዕቅብ ኣሎና፤ እሞ ብጸሎት ዝተመርሐ ምጽናዕ ዝበለጸ ንጹር ብርሃን ክርከብ ይከኣል፣ እዚ ድማ ኣብ ቅድሚ ካልኦት ክቐርብ ይከኣል።” 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.

MaPurotesitendi venguva yaMiller vakaramba kutongwa nemitemo yegirama, vakasarudza kufuratira shoko rokuti “zvakare” mundima yechina negumi, iro maererano negirama rinotsanangura kuti “makororo avanhu vako” aimirira simba idzva raipinzwa mukutevedzana kwezviitiko zvairatidzwa mundima dzinowanikwa ndima yechina negumi. Uriah Smith akaita chinhu ichocho chaizvo paakafuratira humbowo hwegirama hunoratidza kuti mambo wokumusoro mundima yechitanhatu negumi, uye gare gare mundima yemakumi mana, aifanira kuva mambo wokumusoro mumwe cheteyo akanga ari musoro wenyaya kubva pandima yechitatu negumi.

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.

නූතන කාලයේ එක්සත් ජනපදය “කොල්ලකාරයෝ” බව උගන්වන අය, අන්තිම දවස්වල ප්‍රධාන පීඩාකාරී බලයන් දෙක ලෙස පාප්තන්ත්‍රික බලයත් එක්සත් ජනපදයත් හඳුනා දක්වන සොහොයුරිය වයිට්ගේ ප්‍රකාශයක කොටසක් භාවිත කරති; එහි ව්‍යාකරණය විකෘති කරමින්, යුරෝපය නිර්වචනය කිරීමට සොහොයුරිය වයිට් භාවිත කරන “පැරණි ලෝකය” යන සඳහන ඇත්ත වශයෙන් අතීත ඉතිහාසය නියෝජනය කරයි යයි තර්ක කරති. එම ප්‍රකාශයේ ව්‍යාකරණය මගින් මෙය වැරදි අනුමානයක් බව සනාථ වන අතර, එම ප්‍රකාශයේදී සොහොයුරිය වයිට් “පැරණි ලෝකය” යන පදය භාවිත කරන ආකාරය, ඇය තම ලේඛනවල අනෙකුත් ස්ථානවලද එය භාවිත කරන ආකාරයට එකඟ වේ. ඇය එසේ කරන විට, “නව ලෝකය” සමඟ සම්බන්ධ කර “පැරණි ලෝකය” යන ප්‍රකාශය යුරෝපය හා ඇමරිකා මහද්වීපයන් අතර භේදයක් දැක්වීමට භාවිත කරන ඉතිහාසඥයන් සමඟද ඇය එකඟ වේ.

> “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.

> “Ukatoliki katika Ulimwengu wa Kale na Uprotestanti ulioasi katika Ulimwengu Mpya vitafuata mkondo unaofanana kuelekea kwa wale wanaoziheshimu amri zote za Mungu.” The Great Controversy, 615.

Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened the image of the beast test 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.

Mupasina maererano negrama, mashoko anoti “vachatevera” anoratidza kuti masimba ose ari maviri anomiririrwa ne“nyika yekare” ne“itsva” ose “anotevera” kutambudzwa kwevanhu vaMwari mumazuva okupedzisira; uye kukakavadzana kwacho kune kukanganisa kwegrama kutaura kuti mutongo uyu uri kureva “nyika yekare” senhoroondo yakapfuura, uye “itsva” semazuva okupedzisira. “Mutsara pamusoro pomutsara,” gakava rose rekare reRoma rinodzidzisa mudzidzi wechiprofita pamusoro pemazuva okupedzisira kuti, pavanomutswa, muedzo wemufananidzo wechikara uchabatanidza mamiriro ezvinhu umo kuzivikanwa kwakarurama kwembavha dzavanhu vako kunoratidzwa. Kunzwisisa kwakarurama kwe“mbavha” kunoiswa pachena pachati yevapayona ya1843, uye naizvozvo ichokwadi chenheyo, chakatsinhirwa nesimba reMweya weChiprofita. Izvi zvinoratidza kuti kana vadzidzi vechiprofita vachimutswa kumuedzo wavo wokupedzisira, nyaya ye“mbavha” ichamirirawo kurwiswa kwokupedzisira kwezvokwadi dzenheyo, uye kweMweya weChiprofita.

We will continue these thoughts in the next article.

Aya mafikirwo tichaapfuuridzira mberi munyaya inotevera.

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