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# Rome Establishes the Vision - Number Seventeen

Roma Inathibitisha Maono - Nambari Kumi na Saba

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

Upepeto wa Mwisho wa 144,000: Jaribio la Kinabii la Sanamu ya Mnyama

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.

Waliitwa kuwa miongoni mwa elfu mia arobaini na nne sasa wako katika hatua yao ya mwisho ya kupepeta, na mchakato huo ni mchakato wa kujaribiwa unaotegemea uundaji wa sanamu ya mnyama. Mchakato wa kujaribiwa unaanza katika nyumba ya Mungu, kwa kuwa hukumu siku zote huanza katika nyumba ya Mungu, na baada ya hapo kundi lingine la Mungu hukabiliwa na mchakato uleule wa kujaribiwa. Huenda sifa ya kinabii iliyo kuu na muhimu zaidi katika uundaji wa sanamu ya mnyama ni kwamba hutokea mara mbili; kwanza Marekani, kisha katika sehemu iliyobaki ya ulimwengu. Kinabii, hili linamaanisha kwamba sanamu ya mnyama duniani ndiyo dhihirisho la mwisho la sanamu ya mnyama, na kwa hiyo ufananisho wowote wa sanamu ya mnyama uliotangulia sanamu ya mnyama duniani ulikuwa tu kivuli kilichoashiria kiini halisi.

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.

Hukumu ilianza katika nyumba ya Mungu tarehe 11 Septemba 2001. Tarehe hiyo ilikuwa imetolewa mfano na tarehe 11 Agosti 1840, wakati malaika wa Ufunuo sura ya kumi alishuka akiwa na kitabu kidogo kikiwa kimefunguliwa mkononi mwake. Aliposhuka malaika wa sura ya kumi, alitangaza kwamba hukumu ya Uprotestanti ilikuwa ikiendelea wakati huo. Mungu anapomhukumu mtu yeyote, kwanza humwonya mapema, na uthibitisho wa mbinu ya Miller katika kubainisha wakati uliongeza uzito kwa mahesabu yake kuhusu hukumu ya Kuja kwa Pili. Kujaribiwa kwa Waprotestanti kulikuwa kumeanza kuanzia tarehe 11 Agosti 1840, na kufikia 1844 Waprotestanti walikuwa wamekuwa mabinti wa Roma. Kipindi cha 1840 hadi 1844 kinatoa mfano wa kipindi cha kuanzia tarehe 11 Septemba 2001 hadi sheria ya Jumapili inayokuja karibuni.

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.

Vipindi vile viwili vilionyeshwa pia kuanzia ubatizo wa Yesu, wakati Roho Mtakatifu alishuka, hadi msalabani. Vipindi vile vitatu vyote vilikuwa vimewakilishwa kwa mfano na miaka mia moja ishirini iliyotengewa ulimwengu wa kabla ya gharika, hadi kufikia gharika. Kila mara kuna ujumbe wa onyo unaobainisha hukumu ya kipindi hicho cha historia. Kuna historia takatifu zinazoshughulikia pia kipindi hiki maalum katika siku za mwisho.

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.

Nuhu alihubiri kwa miaka mia moja na ishirini, kisha hukumu ya gharika ikafika. Kristo alihubiri kwa siku elfu moja mia mbili na sitini, kisha ikaja hukumu ya msalaba. Ujumbe wa onyo wa Yohana Mbatizaji ulitiliwa nguvu wakati wa ubatizo wa Kristo, kisha Yesu akaongozwa kwenda nyikani kwa siku arobaini. Zile siku arobaini, na majaribu matatu yaliyofuata mwishoni mwa siku hizo arobaini, hufundisha kwamba mara tu ujumbe unapotiliwa nguvu, jambo hilo hutambuliwa na kushuka kwa ishara takatifu, kama vile Roho Mtakatifu katika ubatizo Wake, na pia kwa kushuka kwa malaika wawili wa Ufunuo sura ya kumi na ya kumi na nane—mchakato wa kujaribiwa huwa umeanza. Wakati ishara ya kimungu inashuka, ujumbe wa hukumu unaotangazwa kwa wale ambao wakati huo ndio walengwa wa hukumu unatiwa nguvu, na kundi maalum linalohukumiwa huingia katika kipindi mahususi kinachoishia tu kwa kufungwa kwa muda wao wa rehema.

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.

Mlolongo wa Yesu unabainisha vipindi viwili vya ushuhuda. Cha kwanza kilikuwa ushuhuda wake wa kibinafsi uliodumu kwa siku elfu moja mia mbili na sitini, kisha ushuhuda wake mbele ya wanafunzi wake kwa siku nyingine elfu moja mia mbili na sitini mpaka Stefano alipopigwa mawe.

> “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.

> Ndipo malaika akasema, 'Atathibitisha agano na wengi kwa juma moja [miaka saba].' Kwa miaka saba baada ya Mwokozi kuanza huduma yake, injili ilipaswa kuhubiriwa hasa kwa Wayahudi; kwa miaka mitatu na nusu na Kristo Mwenyewe; na baadaye na mitume. 'Katikati ya juma atasababisha dhabihu na sadaka zikome.' Danieli 9:27. Katika majira ya kuchipua ya mwaka 31 B.K., Kristo, dhabihu ya kweli, alitolewa dhabihu Kalvari. Kisha pazia la hekalu likapasuka vipande viwili, kuonyesha kwamba utakatifu na maana ya huduma ya dhabihu vilikuwa vimeondoka. Wakati ulikuwa umefika wa dhabihu na sadaka za duniani kukoma.

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

> Ile juma moja—miaka saba—liliisha mwaka 34 B.K. Kisha, kwa kumpiga Stefano mawe, Wayahudi hatimaye walitia muhuri juu ya kukataa kwao injili; wanafunzi waliotawanywa kwa sababu ya mateso "walienda kila mahali wakilihubiri neno" (Matendo 8:4); na muda mfupi baadaye, Sauli, mtesaji, aliongoka, akawa Paulo, mtume kwa Mataifa. The Desire of Ages, 233.

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

Mstari wa Nuhu, wa Kristo, wa Wamilleraiti, na wa mia na arobaini na nne elfu wote hutoa ushuhuda kuhusu kipindi ambacho hadhira lengwa mahsusi hujaribiwa kwa ujumbe wa onyo. Kupewa nguvu kwa ujumbe huo hutambulisha mwanzo wa kipindi cha majaribu, ambacho hatimaye hukoma kwa kufungwa kwa wakati wa rehema wa hadhira hiyo lengwa. Katika mstari wa kinabii wa Yesu, vipindi viwili vya kutoa ushuhuda vinatambuliwa. Vipindi hivyo viwili vya kutoa ushuhuda vinatolea mfano wa ujumbe miwili wa onyo unaowakilishwa na malaika aliyeshuka tarehe 11 Septemba 2001, ambaye kushuka kwake kulitimiza Ufunuo 18:1-3, kisha akafuatwa na sauti ya pili ya aya ya nne na kuendelea ya sura ya kumi na nane.

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

> "Hivyo, katika kazi ya mwisho ya kuutahadharisha ulimwengu, miito miwili tofauti hutolewa kwa makanisa. Ujumbe wa malaika wa pili ni, 'Babeli imeanguka, imeanguka, mji ule mkuu, kwa sababu amewanywesha mataifa yote mvinyo wa ghadhabu ya uasherati wake.' Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, 'Tokeni kwake, watu wangu.'" Review and Herald, Desemba 6, 1892.

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

Kipindi cha kwanza ni hukumu inayoanza katika nyumba ya Mungu, na kisha, katika sheria ya Jumapili inayokuja hivi karibuni, kipindi cha pili cha hukumu kinaanza kwa onyo la kutoka Babeli. Mstari wa Kristo kutoka ubatizo Wake hadi msalabani unawakilisha tarehe 11 Septemba 2001 hadi sheria ya Jumapili nchini Marekani, na kipindi kutoka sheria ya Jumapili nchini Marekani hadi wakati ambapo kila taifa linalazimishwa kukubali Jumapili kuwa Siku ya Ibada ya Ulimwengu ndicho kipindi kinachokamilika wakati taifa la mwisho kabisa linaposalimu amri.

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

Kipindi huanza kwa sheria ya Jumapili nchini Marekani na kinamalizika wakati taifa la mwisho linainama mbele ya mamlaka ya kipapa. Mwanzo wa kipindi cha pili unaashiria mwisho wa kipindi cha kwanza, na vyote viwili vina sheria za Jumapili ambazo hapo awali ziliakisiwa kwa mfano katika ushuhuda wa Roma. Sheria ya kwanza ya Jumapili mnamo mwaka 321 ililetwa kupitia mamlaka ya Roma ya kipagani. Sheria ya Jumapili iliyoletwa kupitia mamlaka ya kanisa la kipapa inawakilishwa na mwaka 538. Sheria ya Jumapili nchini Marekani ni 321, na sheria ya Jumapili iliyotekelezwa juu ya taifa la mwisho ni 538. Sheria ya Jumapili nchini Marekani inaashiria kuwasili kwa ujumbe wa onyo ambao kisha unatangazwa na bendera iliyojumuisha waliotawanyika wa Israeli.

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

Alama hiyo ya njia ni mwaka 321, na inaashiria mwanzo wa kipindi cha kujaribiwa kwa kila taifa kuhusu suala la Jumapili. Kipindi hicho kinamalizika pale taifa la mwisho linapojisalimisha kwa Roma, na tukio hilo lilifananishwa na alama ya njia ya mwaka 538. Kipindi kutoka 321 hadi 538 kilifananishwa na kipindi kutoka msalabani hadi kupigwa mawe kwa Stefano. Stefano alipokuwa akipigwa mawe alimuona Kristo amesimama katika patakatifu pa mbinguni, akiashiria wakati Mikaeli atakaposimama mwishoni mwa muda wa rehema kwa wanadamu.

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.

Septemba 11, 2001 inaashiria kuwasili kwa onyo la mistari mitatu ya kwanza ya sura ya kumi na nane, na iliwekwa alama na unabii uliotolewa na nabii mwanamke Ellen White, aliyesema kwamba wakati majengo makubwa ya Jiji la New York yatakapoangushwa kwa mguso wa Mungu, mistari ile mitatu ingetimia. Pia iliwekwa alama na Patriot Act, ambayo ilikuwa ishara kwa wale walio tayari kuona; kwamba kanuni ya sheria ya Kiingereza inayodai kuwa mtu hana hatia hadi ithibitishwe kuwa ana hatia, iliwekwa kando na kubadilishwa na sheria ya Kirumi, inayodai kuwa mtu ana hatia hadi ithibitishwe kuwa hana hatia.

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.

Sheria ya Patriot iliashiria mwanzo wa hukumu kwa Uadventista wa Sabato wa Laodikia. Kipindi hicho kinahitimishwa na sheria ya Jumapili nchini Marekani. Waadventista Wasabato wa Laodikia watakaofanikiwa kupitia kipindi hicho cha uchujaji, ndipo watatoa ujumbe wa onyo wa mstari wa nne wa sura ya kumi na nane, unaomalizika kwa taifa la mwisho linalosalimu amri kwa Roma. Kipindi hicho kinaanza kwa sheria ya Jumapili nchini Marekani na kuishia kwa sheria ya Jumapili ya mwisho.

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.

Ikiwa tutaelewa vibaya ukweli kwamba kuna sanamu mbili za mnyama zinazotambuliwa kwa ushuhuda wa zaidi ya mashahidi wawili, basi tutaelewa vibaya kazi inayowakilishwa na mistari mitatu ya kwanza ya Ufunuo sura ya kumi na nane iliyoanza mwaka 2001, na kazi inayoanza katika mstari wa nne wa sura ya kumi na nane.

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.

Tunapotumia utambulisho wa moja kwa moja wa Dada White kuhusu kushuka kwa malaika wa Ufunuo kumi na nane mwaka 1888, na kauli yake inayomweka malaika yuleyule katika wakati ujao, tunagundua kwamba 1888 ni mfano wa 2001. Malaika wa Ufunuo, anayeitia nuru dunia kwa utukufu wake, alishuka katika mikutano ya Minneapolis mwaka 1888, na alifanya hivyo tena wakati majengo makubwa ya Jiji la New York yalipoanguka.

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.

Kipindi cha ubatizo wa Kristo hadi kusulubishwa kwake, na kipindi kuanzia Agosti 11, 1840 hadi Oktoba 22, 1844, na kipindi cha miaka mia moja na ishirini ya Nuhu, vinatoa mashahidi watatu wa kipindi cha hukumu. Mwaka 1888 unatoa ushuhuda wa udhihirisho wa uasi uliorekodiwa katika mikutano ya Minneapolis, na Nuhu anabainisha kuondolewa kwa Roho Mtakatifu kutoka kwa wale walioukataa ujumbe huo. Uasi wa watu wa kabla ya gharika pamoja na uasi wa viongozi wa kanisa mnamo 1888 vyote vinaambatana na historia ya Kora, Dathani na Abiramu katika historia ya Musa, ambayo malaika alimwambia Dada White kwamba ilikuwa ikirudiwa jijini 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.

Wakati kuanzia Patriot Act hadi sheria ya Jumapili nchini Marekani unawakilisha kipindi cha kujaribiwa kwa Uadventista wa Wasabato wa Laodikia. Uasi dhidi ya ujumbe wa onyo unaotangaza hukumu yao huonyesha kuondoka kwa Roho Mtakatifu, na hivyo kumiminwa kwa nguvu ya upotevu juu ya wanawali wapumbavu waovu wa historia hiyo. Lengo kuu la uasi ni mjumbe mteule, kama anavyowakilishwa na Nuhu, Musa, Wazee Jones na Waggoner, na bila shaka Dada White. Uasi dhidi ya ujumbe wa onyo na mjumbe wa historia hiyo umejikita katika "mafuta" katika historia ya mfano wa wanawali kumi.

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.

Wale wanaotangaza ujumbe wa onyo hufanya hivyo kwa sababu wana "mafuta," ambayo nayo ni ujumbe wa onyo. Hivyo basi, utofauti kati ya makundi hayo mawili unatokana na matumizi sahihi ya kanuni za tafsiri ya kinabii zilizopitishwa na waliokuwa katika harakati ya malaika wa kwanza na wa pili, zinazowakilishwa kama kanuni za tafsiri za Miller, na pia kanuni za tafsiri ya kinabii zilizopitishwa na harakati ya malaika wa tatu.

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.

Mtihani unaowakilishwa kama “uundaji wa sanamu ya mnyama” kwa hiyo lazima uwe mtihani unaohusiana na jinsi sanamu ya mnyama inavyoundwa katika neno la kinabii la Mungu.

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.

Kuanzia Sheria ya Patriot ya 2001, ambayo iliwakilishwa kwa mfano na Muswada wa Blair wa 1888, ambao uliwakilishwa kwa mfano na Tamko la Uhuru la 1776, ambalo liliwakilishwa kwa mfano na ubatizo wa Kristo, ambao uliashiria tarehe 11 Agosti, 1840, vyote vinaunga mkono ukweli kwamba mchakato wa kujaribiwa wa hukumu huanza na ujumbe wa onyo uliotiwa nguvu unaopaswa kuchukuliwa kutoka mkononi mwa malaika kisha uliwe.

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.

Mafundisho ya kinabii yanayotambua Marekani kama wanyang’anyi wa watu wako huchanganya hoja kadhaa kwa mantiki wanayotumia, na hoja hizo mara nyingi ndizo maandiko ya moja kwa moja ya ushahidi katika kuthibitisha vipengele vya kuundwa kwa picha ya mnyama. Njia ya kuonyesha kwamba kipimo hiki ni cha kinabii kwa asili ni kutumia kanuni za msingi za unabii ili kudhihirisha ukweli unaoeleweka tu ikiwa utakubali kwamba Roma ndiyo ishara inayowakilishwa na wanyang’anyi wa watu wako.

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.

Mchoro huu unatokana na mistari mitano ya historia ndani ya Uadventista, ambamo kulitokea mzozo kuhusu Roma kama ishara. Sasa tuko katika ya mwisho, au ya sita kati ya historia hizi zenye utata, na mzozo wa sasa ni sawa kabisa na mzozo uliowakilishwa kwenye chati ya 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.

Ni rahisi kuona ukweli huu ukitumia kanuni za kinabii kwa usahihi. Kanuni ya kinabii inayopaswa kutumika ni kwamba ishara zina maana zaidi ya moja, na maana inayotumika katika kifungu fulani inapaswa kubainishwa na kifungu hicho chenyewe. Mfalme wa Siria, Antiochus III Magnus, alitimiza pambano la aya ya kumi ya sura ya kumi na moja ya Danieli, na alitimiza pambano la Rafia katika aya ya kumi na moja na kumi na mbili, na alitimiza pambano la Panium katika aya ya kumi na tano. Mgogoro wa Wamilleraiti uliowakilishwa kwenye chati ya 1843 ulikuwa kwamba mtazamo wa Kiprotestanti wa uongo ulitambua kwamba neno "wezi" lilimrejelea Antiochus Epiphanes, huku ukweli ukiwa kwamba "wezi" walikuwa ishara ya 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.

Aya ya kumi hadi ya kumi na tano zilitimia kwanza katika historia ya Antiochus III Magnus, hivyo aya hizo, na marudio ya kihistoria ya aya hizo yaliyofuata, yanatoa mashahidi wawili kwa utimilifu wa aya hizo katika siku za mwisho, kwa maana manabii wote walinena kwa moja kwa moja zaidi kuhusu siku za mwisho kuliko kuhusu siku walizoishi.

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.

Pamoja na kanuni ile iliyoanzishwa kuhusu mahali ambako ushuhuda wa nabii unapaswa kutumika, pia tunaye Dada White ambaye aliandika moja kwa moja, "sehemu kubwa ya historia iliyotokea katika utimilifu wa unabii huu [Danieli sura ya kumi na moja] itarudiwa." Antioko III Magnus anaiwakilisha Marekani kama jeshi linalotumika kwa niaba ya Roma ya Kipapa. Waprotestanti walidai kwamba "waporaji" walikuwa mfano wa Antioko mwingine, ilhali Wamileraiti walijua kuwa ilikuwa Roma. Hivi sasa upande mmoja unatambua Marekani kama "waporaji", na upande mwingine unashikilia ile kweli ya msingi.

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.

Ikiwa kuna kanuni inayobainisha kwamba alama zina maana zaidi ya moja, na kwamba maana inapaswa kutegemea muktadha ambamo zinatumika, basi kuitambua Marekani kama wanyang’anyi kunalingana na utambuzi wa Waprotestanti wa Antioko kama wanyang’anyi, lakini sasa Antioko ni alama ya Marekani katika siku za mwisho.

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.

Muktadha wa kifungu hiki unalenga moja kwa moja swali la ni mamlaka gani inayojikweza ili kutekeleza maono; hivyo kuweka mkazo juu ya ukweli huu kunastahili. Kunathibitishwa kwa ushuhuda wa wengi, kwa kuwa mikondo mingine ya kihistoria ya mjadala kuhusu Roma kama ishara inabainisha ukweli huo huo. Ukweli wenyewe ni kwamba wale walio upande usio sahihi wa suala hilo mara zote hutambua Marekani badala ya Roma. Lakini ikiwa hutaki kukubali kwamba alama zina maana zaidi ya moja, au ukiamini hivyo, lakini huna uzoefu wa kutosha kuwa na imani kamili katika kanuni hiyo, basi itakuwa karibu haiwezekani kwako kufuata mantiki itakayotumika sasa.

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.

Kila mamlaka yenye pembe mbili inawakilisha Marekani katika siku za mwisho. Ufaransa ndiyo mamlaka maradufu inayowakilishwa na Sodoma na Misri. Uislamu pia ni mfano wa Marekani, kwa kuwa Marekani ni nabii wa uongo katika uhusiano wake na mamlaka ya kipapa, ambayo ndiyo Yezebeli. Marekani ni Salome chini ya utiifu wa Herodia. Balaamu pia ni ishara ya nabii wa uongo, ingawa simulizi yake ni changamani zaidi kuliko kuwa tu nabii wa uongo.

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.

Unabii wa Balaamu, uliorekodiwa baada ya kuibariki Israeli mara tatu, unahusishwa na Uislamu kwa njia mbalimbali. Punda ni ishara ya Uislamu, na huwezi kuacha punda anayezungumza nje ya hadithi ya Balaamu. Wenye hekima kutoka mashariki waliokuja kumwabudu mtoto Yesu waliongozwa na unabii wa Balaamu. Uislamu wa ole tatu za Ufunuo sura ya tisa unamwakilisha nabii wa uongo 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.

Ikiwa unaelewa kwamba alama zina maana zaidi ya moja, basi bila shaka pia utaelewa kwamba kweli nyingi ni muhimu sana kiasi kwamba zinawakilishwa kwa alama mbalimbali. Alama inayoweka msingi wa maono ni alama ya Roma, na hivyo ni dhahiri kwamba Roma ingekuwa mada kuu katika unabii wote wa Biblia. Moja ya alama za kale na zilizokubalika sana za Roma ni mfalme wa kaskazini katika Danieli sura ya kumi na moja. Huyo mfalme wa kaskazini anayefikia mwisho wake pasipo na yeyote wa kumsaidia ndiye mamlaka ya kipapa, kanisa la Kirumi, papa wa Roma, yule mtu wa dhambi.

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.

Katika mzozo wa Uriah Smith, ilidaiwa kwamba mfalme wa kaskazini katika aya ya thelathini na sita alikuwa Ufaransa, na mfalme wa kaskazini katika aya ya arobaini alikuwa Uturuki. Ufaransa na Uturuki ni ishara za Marekani katika miktadha mbalimbali, lakini kama ilivyo kwa Waprotestanti, na kama ilivyo leo, katika mzozo wa Smith alikataa ukweli kwamba mfalme wa kaskazini ni ishara ya Roma ya kisasa, na akadai kwamba ishara ya Roma iliwakilishwa na ishara ya Marekani katika taifa la Ufaransa, na tena kwamba ishara ya Roma ilikuwa ishara ya Marekani kama inavyowakilishwa katika taifa la Uturuki.

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.

Muktadha sasa una mistari mitatu: historia ya Wamileraiti, historia ya Uriah Smith, na ya hapa na sasa. Katika kila moja ya vielelezo hivyo kuna mzozo kuhusu ishara ya Roma, ambayo inatumiwa vibaya kwa kuitafsiri Roma kimakosa kama ishara ya Marekani.

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.

Mwelekeo wa mjadala kuhusu “the daily” katika kitabu cha Danieli unadumisha msisitizo huohuo wa kupinga ukweli kuhusu ishara ya Roma, ingawa kuna tofauti muhimu katika historia hii.

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 mfumo wa kinabii wa Uriah Smith iliwaongoza wafuasi wake kuutumia vibaya pigo la sita katika sura ya kumi na sita ya Ufunuo. Tatizo kuu katika matumizi ya Smith ya sura ya kumi na sita—kando na jaribio lake la kufasiri kila kitu kihalisia, wakati ambapo kila kitu kinapaswa kufasiriwa kiroho—lilikuwa kushindwa kwake kuona muundo mahsusi wa muungano wa watatu wa joka, mnyama na nabii wa uongo. Kwa kubadilisha maana za kweli za alama na maana za tafsiri binafsi, mantiki ya Smith inazuia uwezo wa kutambua jinsi muungano huo wa watatu unavyoundwa, na jinsi unavyoundwa ndilo “jaribio kuu kwa watu wa Mungu ambalo kwalo 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.

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

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

Katika kitabu cha Danieli kuna jaribio maalum linalosisitiza umuhimu wa kutambua uhusiano wa nguvu hizi tatu, na kuna jaribio maalum lingine linalosisitiza hoja zile zile katika kitabu cha Ufunuo. "cha kila siku" katika kitabu cha Danieli kilieleweka na William Miller, alipokuwa akisoma Wathesalonike wa Pili, kuwa ni Roma ya kipagani. Miller alielewa kutokana na maelezo ya uhusiano wa kinabii kati ya Roma ya kipagani na Roma ya kipapa katika Wathesalonike wa Pili kwamba neno "cha kila siku" lilikuwa ishara ya Roma ya kipagani, na kwa hiyo chukizo la uharibifu lingekuwa Roma ya kipapa.

The point we are underscoring though is that in Second 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.

Hoja tunayoisisitiza, hata hivyo, ni kwamba katika Wathesalonike wa Pili, uhusiano kati ya Roma ya kipagani na Roma ya kipapa umewekwa katika muktadha unaofundisha kwamba iwapo hutaelewa uhusiano wa mamlaka hizo mbili, unapokea udanganyifu mkubwa, na unapotea milele.

This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second 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.

Hili ndilo onyo lile lile la pigo la sita, ambapo si tu kuna joka, ambaye katika 2 Wathesalonike alikuwa Roma ya kipagani, na mnyama, ambaye katika kifungu hicho alikuwa ‘mtu wa dhambi’, bali pia katika sura ya kumi na sita kuna nabii wa uongo. Kifungu hiki kinasisitiza umuhimu wa kutambua uhusiano kati ya nguvu zinazounda muungano wa utatu wa Roma ya kisasa, ambao pia ni Babeli ya kisasa.

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.

Mzozo kuhusu “kile cha kila siku” unashughulikia mzozo ule ule wa siku za mwisho, lakini unapanua utambulisho wa mzozo huo kwa kuongeza umuhimu wa kuelewa uhusiano kati ya nguvu tatu zinazounda Roma ya Kisasa. Kukataa kuona ukweli huu ni kujihakikishia udanganyifu mkubwa kama malipo yako.

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.

Katika utata wa sasa, wale wanaoitambua Marekani kama wanyang’anyi wanaonekana kushindwa hata kukubali kuelewa kwa nini ni muhimu kwamba Marekani inawakilishwa mara kwa mara kama ikiwa chini ya mamlaka ya kipapa badala ya kuwa yenyewe ndiyo mamlaka ya kipapa. Busara ya kawaida hutambua kwamba nguvu inayodhibiti uhusiano katika siasa, historia, ndoa na unabii wa Biblia huchukuliwa kuwa kichwa, na hicho kichwa ndicho kinachojitukuza ili kuyathibitisha maono kisha huanguka.

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.

Mantiki inayotambua Marekani kama wanyang’anyi haiwezi kutumika kwa historia iliyowakilishwa, na baadaye kutimizwa, kuanzia mwaka 321 hadi 538. Ishara ya Marekani lazima ianguke kabla ya "mtu wa dhambi" kufunuliwa. "Mtu wa dhambi" hufunuliwa tena katika siku za mwisho, na kabla ya kufunuliwa kwake, Marekani lazima ianguke kwanza.

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.

Sheria ya Jumapili nchini Marekani haitambulishi Marekani kama Roma ya Kisasa, bali inabainisha kwamba maangamizi ya taifa yamewasili, na kwamba Marekani imetenganishwa kabisa na haki. Roma ya Kisasa inayofunuliwa Marekani inapoanguka wakati wa sheria ya Jumapili ni mamlaka ya kipapa, ambayo hapo hapo ilimshinda mshirika wake, nabii wa uongo.

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

"Kile cha kila siku" katika kitabu cha Danieli na uhusiano wake na ujumbe wa William Miller, na umuhimu wa ufahamu wa Miller unaotokana na Waraka wa Pili kwa Wathesalonike sura ya pili, na onyo la kuhifadhi nguo zako katika pigo la sita, vyote vinabainisha vipengele kutoka katika mabishano hayo vinavyoshughulikia masuala ya sasa.

The warning of Second 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.

Onyo la 2 Wathesalonike sura ya pili katika siku za mwisho linahusu kikundi kinachoitambua Marekani kama ishara, lakini kinakataa kuongozwa na nuru inayoshughulikia uhusiano wa Marekani na Roma ya Kipapa. Kwa kufanya hivyo wataona uhusiano si tu kati ya Roma ya Kipapa na Marekani, bali pia na Umoja wa Mataifa, nguvu ya joka ya Ufunuo sura ya kumi na sita.

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.

Kama ilivyokuwa kwa Uriah Smith, A.G. Daniells na W.W. Prescott, ambao Dada White aliwatambua kuwa hawakuwa na uwezo wa kufikiri kutoka sababu hadi athari, vivyo hivyo ilivyo kwa wale wanaokataa kuongozwa na maelekezo ya neno la kinabii la Mungu katika ufafanuzi wake wa uhusiano wa hizi nguvu tatu katika siku za mwisho.

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

Kama ilivyo kwa mijadala ya kwanza, ya sasa, na ya Uriah Smith, mjadala kuhusu uhusiano wa nguvu tatu kama zinavyowakilishwa katika Wathesalonike wa Pili na pigo la sita unaonyesha tafsiri binafsi inayoiashiria Marekani, lakini unakataa kuona sifa fulani ya kinabii ya Marekani ambayo ingeweka wazi dhana yao potofu, na huenda ikawawaleta kwenye nuru.

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

Baada ya tarehe 11 Septemba 2001, mjadala kuhusu wadudu wanne wa Yoeli uliibuka. Ukweli ni kwamba wadudu hao waliwakilisha kuporomoka kwa kiroho kwa hatua kwa hatua kwa kanisa la Waadventista Wasabato la Laodikia kupitia kuingizwa kwa teolojia ya Kikatoliki na ya Kiprotestanti iliyoasi. Tena, tafsiri sahihi ya wale wadudu wanne ni Roma, lakini tafsiri ya kibinafsi ilidai kuwa ni Uislamu, ambao ni ishara ya nabii wa uongo, na hivyo ni ishara ya Marekani. Mstari juu ya mstari, mijadala kutoka katika historia ya Waadventista ambayo tumeshaiangazia, yote yanashuhudia ukweli uleule.

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.

Upande usio sahihi, kwa ushuhuda wa mashahidi wanne, unawataja wanyang’anyi kuwa ni Marekani, na kwa ushuhuda wa mashahidi wawili, uelewa wa upande usio sahihi kuhusu Marekani kama ishara si sahihi. Wale wa Mungu wa siku za mwisho wanaotarajiwa kuwa miongoni mwa elfu mia arobaini na nne sasa wako katika jaribio la kinabii. Si jaribio linalotimizwa kwa kupiga kura tu kwa upande huu au ule. Ni jaribio ambalo linaweza kupitiwa kwa usahihi tu ikiwa kanuni za kinabii zitatumika kwa usahihi. Ili Simba wa kabila la Yuda awaamshe watu wake wa siku za mwisho watambue kwamba hawasomi kwa kina cha kutosha, aliruhusu uzushi kuingizwa.

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.

Ukweli kwamba uzushi uliibuka ndani ya harakati hii unaonyesha kwamba uwezo wetu binafsi kuhusiana na kanuni za tafsiri ya kinabii ni dhaifu kuliko unavyopaswa kuwa. Roma ndiyo inayoweka maono, na maono ya siku za mwisho ni kuibuka kwa mwisho na kuanguka kwa mfalme wa kaskazini. Huyo “mfalme” pia ni “mtu wa dhambi”, na “mtu wa dhambi” ndiye “siri ya uovu”, na “yule mwovu”. Yeye ni mpinga Kristo, anaashiriwa kama “wanyang’anyi wa watu wako”, na yeye ndiye “kichwa” cha Roma ya Kisasa.

> “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.

> Wale wanaochanganyikiwa katika uelewa wao wa neno, wanaoshindwa kuona maana ya mpinga Kristo, bila shaka watajiweka upande wa mpinga Kristo. Hakuna wakati sasa kwetu kujiambatanisha na ulimwengu. Danieli amesimama katika fungu lake na mahali pake. Unabii wa Danieli na ule wa Yohana unapaswa kueleweka; kila mmoja unaufafanua mwingine. Unauletea ulimwengu ukweli ambao kila mtu anapaswa kuuelewa. Unabii huu unapaswa kuwa ushuhuda ulimwenguni. Kwa kutimizwa kwake katika siku hizi za mwisho, utajieleza. Mkusanyiko wa Kress, 105.

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