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# Rome Establishes the Vision - Number Fifteen

Roma Inaweka Maono - Nambari ya Kumi na Tano

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

Jaribio la Mwisho: Kuzinduka kuhusu Mzozo wa Kinabii wa 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.

Sasa tuko katika kipindi cha jaribio la sanamu ya mnyama, na mjadala wa kwanza wa kinabii katika historia ya Waadventista sasa unarudiwa. Mwezi Julai mwaka 2023, Mikaeli malaika mkuu alishuka kuyaamsha mifupa mikavu iliyokufa ya Ezekieli, iliyokuwa imelala ikiwa imeuawa katika barabara ya mji ule mkuu wa Sodoma na Misri. Huko katika sura ya kumi na moja ya Ufunuo, wanaamshwa kutoka usingizi wa mauti kwa kupewa Roho. Katika sura ya thelathini na saba ya Ezekieli, ujumbe wa pepo nne unatambuliwa kuwa ujumbe unaogeuza mifupa mikavu iliyokufa, ambayo inatambuliwa kuwa nyumba yote ya Israeli, kuwa jeshi la Bwana. Nabii Danieli anawakilisha mashahidi wawili wa Yohana waliouawa, na pia anawakilisha wale walioko katika bonde la mifupa mikavu iliyokufa pamoja na wanawali wenye busara katika mfano.

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.

Wakati wafuasi wa Miller walipotimiza mfano huo, walitambua kwamba uzoefu wao uliwakilishwa katika mfano huo. Wale mia moja arobaini na nne elfu pia watalazimika kutambua kwamba walikuwa katika kipindi cha kusubiri. Kama Danieli katika sura ya tisa, watalazimika kutambua kwamba wamesambaratishwa katika nchi ya adui zao kama kunavyowakilishwa na mara saba za Mambo ya Walawi 26, na pia kuelewa sanamu ya siri ya wanyama ya Nebukadneza.

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.

Katika kila mojawapo ya mistari hii kuna uwakilishi wa jaribio la kinabii kutoka kwa neno la Mungu. Mashahidi wawili waliokufa barabarani wanajazwa na Roho wanapofufuliwa. Mifupa iliyokufa ya Ezekieli ilihitaji kusikia ujumbe wa kinabii. Danieli alikuwa akisoma maandiko ya Musa na Yeremia alipozinduliwa kuhusu hali yake ya kutawanyika. Katika sura ya pili Danieli na wale watatu waliamshwa kwa mfano kuhusu ukweli kwamba walikuwa wamewekwa chini ya amri ya kifo, kisha nuru ya kinabii iliyokuwa imefichwa na kisha kufunguliwa muhuri ikawakoa Danieli na marafiki zake watatu. Mabikira wa mfano wanaamshwa kwa "mwito" usiku wa manane. Wamileraiti waliamshwa wakati Kristo alipoondoa mkono wake kutoka kwa tarakimu kwenye chati. Katika mashahidi wote sita, ni ujumbe wa kinabii unaowaamsha waliokufa au waliolala. Kisha huzalisha jaribio ambapo makundi mawili yanadhihirishwa mwishoni mwa mchakato wa kujaribiwa.

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.

Kwa kuzingatia mistari hii, imebainika kwamba watakapoamshwa katika siku za mwisho wale elfu mia arobaini na nne, huo ni ujumbe wa Ezekieli kuhusu pepo nne, na wa Musa kuhusu kutawanywa mara saba katika Mambo ya Walawi ishirini na sita. Ni ujumbe wa ufufuo unaoletwa na Mikaeli malaika mkuu. Ni ujumbe wa ndoto ya siri ya Nebukadneza kuhusu picha ya wanyama.

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.

Wanawali wanajaribiwa kwa msingi wa iwapo wana mafuta, ambayo yanatambuliwa kuwa "jumbe za Roho wa Mungu." Wamileraiti waliamshwa walipotambua kwamba walikuwa wametambuliwa katika neno la Mungu la unabii, na pia walipoona kwamba ushahidi uleule uliowaongoza hapo mwanzo kutabiri mwaka 1843, kwa kweli ulitabiri tarehe 22 Oktoba, 1844. Kwa msingi wa mistari hii, imebainika kwamba wakati wale mia na arobaini na nne elfu wataamshwa katika siku za mwisho, wataamshwa kwa ujumbe wa kinabii wa kuwajaribu unaounda makundi mawili ya waabudu.

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.

Mistari hii yote hupata utimilifu wake kamilifu na wa mwisho katika kipindi cha kujaribiwa kinabii kinachowakilishwa na uundaji wa sanamu kwa ajili ya mnyama na sanamu ya mnyama. Jaribio hilo hukamilika wakati muda wa rehema unafungwa kwa wanawali katika sheria ya Jumapili. Kwa hiyo, mchakato wa jaribio la sanamu ya mnyama unaoonyeshwa mara kwa mara kama jaribio linalodhihirisha ni nani walioelewa ule ujumbe uliofunuliwa, unawakilishwa na mistari hii yote ya kinabii. Katika Danieli kumi na mbili, wenye hekima wanaoelewa kuongezeka kwa maarifa hupitia mchakato wa majaribu wa hatua tatu unaowakilishwa kama kutakaswa, kutiwa weupe na kujaribiwa. Hatua hizo tatu ni hatua za kushawishiwa na Roho Mtakatifu, zikiwakilisha kushawishiwa kuhusu dhambi, haki na hukumu. Hatua hizo tatu ni ua, Patakatifu na Patakatifu pa Patakatifu. Hatua hizo tatu pia zinawakilishwa katika malaika watatu wa Ufunuo kumi na nne pamoja na katika uzoefu wa Danieli na wale watatu waaminifu katika sura ya kwanza. Huko kwanza walifaulu jaribio la lishe, kisha jaribio la kuona, na hatimaye wakafaulu jaribio la tatu lililotolewa na mfalme wa kaskazini—anayewakilishwa na Nebukadneza.

> 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.

> Basi, kwa hao vijana wanne, Mungu aliwapa maarifa na ujuzi katika elimu yote na hekima; tena Danieli alikuwa na ufahamu wa maono yote na ndoto. Na ilipofika mwisho wa siku zile ambazo mfalme alikuwa amesema waletwe mbele yake, mkuu wa matowashi akawaleta mbele ya Nebukadneza. Naye mfalme akaongea nao; wala miongoni mwao wote hakupatikana aliyekuwa kama Danieli, Hanania, Mishaeli, na Azaria; kwa hiyo wakasimama mbele ya mfalme. Na katika mambo yote ya hekima na ufahamu aliyowahoji, aliwakuta kuwa bora mara kumi kuliko waganga wote na wanajimu waliokuwako katika ufalme wake wote. Danieli 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 matatu kwa Danieli na wale watatu waaminifu lilikuwa jaribio lililofanywa na Nebukadneza, hivyo likiwakilisha kwa mfano kwamba jaribio la mwisho la kinabii ambalo Danieli na wale watatu waaminifu wanalionyesha linahusu Babeli, kwa maana Nebukadneza alikuwa mfalme; jambo ambalo, katika Isaya sura ya saba, aya ya nane na ya tisa, linathibitisha kwamba mfalme, mji mkuu wa taifa, na “kichwa” ni alama zinazobadilishana. “Kichwa” kinawakilisha 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 kumeandikwa, “SIRI, BABELI MKUU, MAMA WA MAKAHABA NA MACHUKIZO YA NCHI.”

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.

Jaribio la mwisho la kinabii la 144,000 linahusishwa na uelewa sahihi au usio sahihi wa "kichwa" cha Babeli ya kisasa katika siku za mwisho. Jaribio lao la mwisho pia linajumuisha kuelewa kwamba Babeli ya kisasa na Roma ya kisasa ni alama zinazoweza kubadilishana, na hivyo "kichwa" cha Babeli ya kisasa ni "kichwa" kilekile katika mstari wowote, kwa kuwa ni alama zinazoweza kubadilishana.

> “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.

> Ulimwengu umejaa dhoruba, vita na mfarakano. Hata hivyo, chini ya kichwa kimoja—mamlaka ya upapa—watu wataungana kumpinga Mungu kwa kuwapinga mashahidi Wake. Ushuhuda, juzuu ya 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.

Danieli na wale Waebrania watatu waaminifu wanaonyesha kwamba jaribio la kinabii la mwisho (maana siku zote ni jaribio juu ya unabii) ni jaribio kuhusu mada ya Roma, kwa kuwa kichwa katika siku za mwisho ni mamlaka ya kipapa, ambayo imefananishwa na Nebukadneza, kichwa cha kwanza cha Babeli, aliyewajaribu binafsi Danieli na wale Waebrania watatu waaminifu. Mzozo uliodhihirishwa na mfano wa Danieli na wale Waebrania watatu pia umeakisiwa mapema na mzozo wa kwanza katika historia ya msingi ya Uadventista, kama ulivyowakilishwa kwenye chati ya 1843, ambayo ilielekezwa na mkono wa Bwana, na haikupaswa kubadilishwa. Mzozo uliowakilishwa kwenye chati ya 1843 ulitokana na utambuzi wa Antioko Epifane au Roma ya kipagani kama nguvu iliyoyathibitisha maono katika aya ya kumi na nne ya sura ya kumi na moja ya kitabu cha Danieli.

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.

Katika historia ya siku za mwisho, wale mia na arobaini na nne elfu watajaribiwa katika ufahamu wao wa kinabii. Ufahamu wa kinabii unathibitishwa na mistari kadhaa ya unabii inayounga mkono kwamba jaribio la mwisho ni la kinabii kwa asili. Jaribio hilo litakuwa la hatua kwa hatua na litafikia hitimisho lake kwa udhihirisho wa makundi mawili ya waabudu.

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.

Kama inavyoonyeshwa katika Danieli sura ya kumi na mbili, majaribio huanza wakati nuru mpya ya kinabii inapofunguliwa muhuri, na jaribio la kwanza basi ni iwapo mtu atakula ule ujumbe au ataukataa. Jaribio hilo linaonyeshwa na Danieli kama "kutakaswa," na jaribio linalofuata Danieli aliliita "kufanywa weupe," na mchakato uliishia katika jaribio la tatu na la mwisho lililowakilishwa kama "kujaribiwa." Jaribio la tatu na la mwisho ndiko ambako makundi mawili "hujaribiwa," na hapo ndipo wanaonyesha kama wana mafuta au la.

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.

Sura ya kwanza ya Danieli inatambua moja kwa moja mtihani wa mwisho, na kwa hiyo Danieli anabainisha mtihani unaowakilishwa kama "kuundwa kwa picha ya mnyama" ambao ni "mtihani ambao watu wa Mungu lazima waifaulu," kabla ya "wawekwe muhuri" na pia kabla ya "mlango wa rehema kufungwa" wakati wa sheria ya Jumapili inayokuja hivi karibuni.

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.

Mtihani wa jinsi sanamu ya mnyama inavyoundwa unahusisha mtihani wa kinabii wa kuelewa muundo wa kinabii wa muungano wa pande tatu. Joka, mnyama na nabii wa uongo wana muundo maalum wa kinabii uliojengeka juu ya wingi wa ushuhuda wa kinabii. Kuelewa jinsi muungano wa pande tatu unavyoungana kuwa nguvu moja ya kinabii katika siku za mwisho ni kuelewa jinsi sanamu ya mnyama inavyoundwa.

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.

Mfano rahisi lakini tata wa umuhimu wa kuelewa jinsi picha ya mnyama inavyoundwa katika siku za mwisho ni ushuhuda wa Paulo kuhusu mtu wa dhambi katika sura ya pili ya Waraka wa Pili kwa Wathesalonike. Paulo anashughulikia uhusiano wa kinabii kati ya Roma ya kipagani na Roma ya kipapa, na anapofanya hivyo, anatambua kwamba "uhusiano wa kinabii kati ya Roma ya kipagani na Roma ya kipapa" ni mada inayodhihirisha makundi mawili ya waabudu.

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.

Kikundi kimoja kinachopenda ukweli wa "uhusiano wa kinabii wa Roma ya kipagani na Roma ya kipapa," na kikundi kingine ambacho hakiupendi ukweli huo na hivyo hupokea udanganyifu mkuu. Uhusiano wa kinabii wa Roma ya kipagani na Roma ya kipapa ambao Paulo aliuweka wazi ni mmojawapo tu wa vifungu vingi vya kinabii vinavyowakilisha uhusiano wa nguvu hizo mbili, na pia uhusiano wa nguvu hizo mbili na Marekani.

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 joka, Roma ya kipapa ni mnyama, na Marekani ni nabii wa uongo. Ahabu ni mfalme-joka wa wafalme kumi, aliyeoa Yezebeli, kahaba, anayatawala makundi mawili ya manabii wa uongo. Manabii wa kiume walikuwa manabii wa Baali, na makuhani wa msitu walimwakilisha mungu wa kike Ashtaroth. Pamoja, wanamfananisha nabii wa uongo wa siku za mwisho, ambaye huunda picha ya mnyama, kama inavyoonyeshwa 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.

Joka ni Ahabu, ambaye ni ishara ya wafalme kumi wa Ufunuo kumi na saba, naye ni ufalme wa saba kati ya falme nane. Ufalme wa sita ni Marekani, manabii wa uongo wa Yezebeli; ufalme wa saba ni wale wafalme kumi, Umoja wa Mataifa, nguvu ya joka; na ufalme wa nane, ambao unatoka kwa wale saba, ndio ule ufalme wa tano uliopokea jeraha la mauti, unaofufuliwa kuwa ufalme wa nane na wa mwisho ambao ni mnyama, ambaye Marekani na kisha ulimwengu wote hutengenezea sanamu kwake na kwa mfano wake.

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.

Danieli sura ya kwanza inabainisha jaribio la mwisho la kinabii linalohusisha kuelewa Roma kama inavyowakilishwa katika Neno la Mungu. Wathesalonike wa Pili inaonyesha kwamba jaribio la mwisho la kinabii linajumuisha nuru kuhusu muundo wa Roma ya kisasa, kama inavyoonyeshwa kupitia 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.”

Sura ya pili ya Danieli inaonyesha kwamba kuna siri inayofunuliwa katika siku za mwisho inayowajaribu wale elfu mia moja arobaini na nne, kwa kuwa Danieli na wale watatu waaminifu katika sura ya pili wanawakilisha watu wa Mungu wa siku za mwisho. Siri ya kinabii inayofunuliwa, na hivyo kuwajaribu, ni ndoto ya siri ya Nebukadneza ya sanamu ya wanyama; hivyo inawakilisha jaribio la mwisho kwa wale elfu mia moja arobaini na nne, ambalo, kama Dada White alivyorekodi, “kuundwa kwa sanamu ya mnyama.”

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.

Jaribio linalowakilishwa na sura ya pili ya Danieli lipo chini ya tishio la kifo. Kama kielelezo cha siku za mwisho, linathibitisha yale ambayo Paulo alifundisha alipotambua udanganyifu wenye nguvu unaowajia wale wasioupenda ukweli. Katika historia ya Danieli, ufahamu wake uliwaokoa wenye hekima wa Babeli, lakini hakuna tena nafasi ya rehema baada ya jaribio la mwisho la siku za mwisho.

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.

Kila kipengele cha mzozo kuhusu Roma kama ishara tulichokitambua kinatoa ushuhuda wa moja kwa moja wa mzozo unaoendelea sasa. Wakati harakati ya kutunga sheria ya Jumapili sasa inasonga gizani, neno la kinabii la Mungu linaonyesha kukaribia kwake, ijapokuwa nafsi chache sana ni wana wa mchana, na wale ambao si wana wa mchana kwa hiyo hawatambui kwamba mchanga wa muda wa rehema unaisha kwa kasi. Haya yanatokea katika muktadha uliotambuliwa na Dada White, ambamo harakati za mwisho zitakuwa za haraka. Mnamo Julai 2023 Mikaeli alishuka ili kulisimamisha jeshi lake lenye nguvu, lakini ili kuwa sehemu ya jeshi hilo, kuna kazi ya kinabii ambayo lazima kwanza itimizwe, nayo inatimizwa katika mazingira ya kisiasa ambamo sanamu ya mnyama inaundwa.

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.

Kazi ya kinabii ambayo ni lazima itimizwe inajumuisha kutambua kuundwa kwa picha ya mnyama. Mwanafunzi wa unabii lazima atambue, kupitia matukio yanayotokea katika historia ya sasa, kwamba vipengele vya kidini na vya kisiasa vinavyozalisha picha ya mnyama nchini Marekani viko katika mchakato. Mwanafunzi pia lazima atambue jinsi picha ya mnyama inavyoundwa kinabii kama ilivyowekwa wazi katika neno la Mungu. Lazima pia atambue kwamba wakati picha ya mnyama inapoundwa nchini Marekani, picha ya Mungu inaundwa katika wale mia arobaini na nne elfu. Lazima aelewe mlingano kati ya historia ya siku za mwisho na Wamileraiti wakati wa maendeleo ya ujumbe wa Kilio cha Usiku wa Manane katika historia yao, walipoamshwa kutambua kwamba walikuwa katika wakati wa kukawia wa mfano, na hivyo wao wenyewe ni wanawali. Vipengele vyote vitatu ni sehemu ya jaribio la kinabii ambalo lilianza 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.

"Mstari juu ya mstari" kila mzozo kuhusu Roma uliotokea katika historia ya Uadventista ulikuwa historia takatifu inayorudiwa katika siku za mwisho. Mzozo wa mwisho kuhusu Roma ni matokeo ya moja kwa moja ya watu wa Mungu kukataa kuamshwa na ujumbe uliowasili mnamo Julai 2023.

> “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.

> Mungu atawaamsha watu Wake; ikiwa njia nyingine zitashindikana, uzushi utaingia miongoni mwao, utakaowachuja, ukitenganisha makapi na ngano. Bwana anawaita wote wanaoamini Neno Lake waamke kutoka usingizini. Nuru ya thamani imekuja, inayofaa wakati huu. Ni ukweli wa Biblia, unaoonyesha hatari zinazotukabili. Nuru hii inapaswa kutuongoza katika kujifunza kwa bidii Maandiko na kuchunguza kwa makini mno misimamo tunayoshikilia. Mungu angependa vipengele vyote na misimamo ya ukweli vichunguzwe kwa kina na kwa uvumilivu, pamoja na maombi na kufunga. Waumini wasitegemee dhana na mawazo yasiyoainishwa vyema kuhusu kile kinachounda ukweli. Imani yao lazima iwe imejengwa imara juu ya Neno la Mungu, ili kwamba wakati wa kujaribiwa utakapokuja na watakapoletwa mbele ya mabaraza kujibu juu ya imani yao, waweze kutoa sababu ya tumaini lililo ndani yao, kwa upole na kwa kicho.

> “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.

> Chocheeni, chocheeni, chocheeni. Mada tunazowasilisha kwa ulimwengu lazima ziwe kwetu uhalisia ulio hai. Ni muhimu kwamba, katika kutetea mafundisho tunayoyaona kuwa kanuni za msingi za imani, tusijiruhusu kamwe kutumia hoja ambazo si thabiti kabisa. Huenda hizi zikafaulu kumnyamazisha mpinzani, lakini haziheshimu ukweli. Tunapaswa kuwasilisha hoja thabiti, ambazo si tu zitawanyamazisha wapinzani wetu, bali pia zitakazostahimili uchunguzi wa karibu na wa kina kabisa. Kwa wale waliojizoeza katika sanaa ya mjadala, kuna hatari kubwa kwamba hawatalishughulikia Neno la Mungu kwa haki. Tunapokutana na mpinzani, jitihada zetu za dhati zinapaswa kuwa kuwasilisha mada kwa namna itakayoamsha hakika akilini mwake, badala ya kutafuta tu kumpa ujasiri mwamini.

> “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.

> "Haidhuru mwanadamu amepiga hatua ya kiakili kiasi gani, asifikiri hata kwa muda mfupi kwamba hakuna haja ya kuchunguza Maandiko kwa kina na bila kukoma ili kupata nuru zaidi. Kama watu, tunaitwa kila mmoja wetu kuwa wanafunzi wa unabii. Lazima tuwe macho kwa bidii ili tuweze kutambua miale yoyote ya nuru ambayo Mungu atatuletea. Tunapaswa kushika mng'aro wa kwanza wa ukweli; na kwa kusoma kwa maombi nuru iliyo wazi zaidi inaweza kupatikana, ambayo inaweza kuletwa mbele ya wengine." Ushuhuda. Juzuu ya 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.

Waprotestanti wa nyakati za Miller walikataa kuongozwa na kanuni za sarufi, na wakachagua kupuuza neno ‘pia’ katika aya ya kumi na nne, ambalo kisarufi linafafanua kwamba ‘waporaji wa watu wako’ waliwakilisha mamlaka mpya iliyokuwa ikiingizwa katika mtiririko wa matukio ulioelezwa katika aya ambamo ndimo aya ya kumi na nne ilipo. Uriah Smith alifanya jambo lile lile alipopuuza ushahidi wa kisarufi unaothibitisha kwamba mfalme wa kaskazini katika aya ya thelathini na sita, na baadaye katika aya ya arobaini, lazima awe huyo huyo mfalme wa kaskazini ambaye amekuwa mada tangu aya ya thelathini na moja.

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.

Leo wale wanaofundisha kwamba Marekani ndiyo "wezi" hutumia kifungu kutoka kwa Dada White kinachotambua mamlaka ya kipapa na Marekani kuwa nguvu mbili kuu za utesi za siku za mwisho, na hupotosha sarufi ili kudai kwamba rejea ya "ulimwengu wa kale" ambayo Dada White hutumia kuirejelea Ulaya kwa kweli inawakilisha historia iliyopita. Sarufi katika kifungu hicho inathibitisha kwamba hili ni dhana isiyo sahihi, na jinsi Dada White anavyotumia "ulimwengu wa kale" katika kifungu hicho inalingana na jinsi anavyokitumia katika sehemu nyingine za maandishi yake. Anapofanya hivyo pia anakubaliana na wanahistoria wanaotumia usemi "ulimwengu wa kale" kwa uhusiano na "ulimwengu mpya" ili kutofautisha kati ya Ulaya na Amerika.

> “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 wa Kirumi katika Ulimwengu wa Kale na Uprotestanti uliopotoka katika Ulimwengu Mpya vitachukua mkondo unaofanana dhidi ya wale wanaoheshimu maagizo yote ya kimungu." Pambano Kuu, 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.

Kisarufi, usemi "will pursue" unaonyesha kwamba mamlaka zote mbili zinazowakilishwa na "ulimwengu wa kale" na "mpya" zote zitaendeleza mateso ya watu wa Mungu katika siku za mwisho, na ni kosa la kisarufi kudai kwamba sentensi hii inarejea "ulimwengu wa kale" kama historia iliyopita, na "mpya" kama siku za mwisho. "Mstari juu ya mstari" mabishano yote ya zamani ya Roma humjulisha mwanafunzi wa unabii wa siku za mwisho kwamba wanapoamshwa, jaribio la sanamu ya mnyama litajumuisha mazingira ambamo utambuzi sahihi wa waporaji wa watu wako unadhihirishwa. Uelewa sahihi wa "waporaji," umewekwa wazi katika chati ya waanzilishi ya 1843, na kwa hiyo ni kweli ya msingi ambayo ilithibitishwa na mamlaka ya Roho ya Unabii. Hii inaonyesha kwamba wanafunzi wa unabii wanapoamshwa kwa ajili ya jaribio lao la mwisho, mada ya "waporaji," pia itawakilisha shambulio la mwisho dhidi ya kweli za msingi na Roho ya Unabii.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala ijayo.

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