We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Kami telah memulai penelaahan kami atas penglihatan terakhir Daniel dengan mengenali Daniel sebagai lambang umat perjanjian Allah pada akhir zaman, dan kami telah menggunakan ayat pertama itu bersama-sama dengan pasal yang terakhir untuk mulai mengenali ciri-ciri nubuat dari umat akhir zaman yang diwakili oleh Belteshazzar. Umat perjanjian Allah pada akhir zaman melambangkan kaum Millerit dari pergerakan malaikat pertama, dan seratus empat puluh empat ribu dari pergerakan malaikat ketiga. Kaum Millerit menggenapi perumpamaan tentang sepuluh anak dara, dan perumpamaan itu diulangi sampai pada huruf yang paling tepat pada hari-hari terakhir.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

«من اغلب به مَثَل ده باکره ارجاع داده می‌شوم که پنج تن از آنان دانا بودند و پنج تن نادان. این مَثَل به دقیق‌ترین وجه، حرف‌به‌حرف، تحقق یافته است و تحقق خواهد یافت، زیرا کاربردی ویژه برای این زمان دارد و همانند پیام فرشتهٔ سوم، تحقق یافته است و تا پایان زمان همچنان حقیقتِ حاضر خواهد بود.» Review and Herald، 19 اوت 1890.

The experience of both movements of the last days, is the experience of Adventism.

अखेरच्या दिवसांतील दोन्ही चळवळींचा अनुभव हा अॅडव्हेंटिझमचाच अनुभव आहे.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

«Օրինակը Մատթեոս 25-ի տասը կույսերի մասին նույնպես պատկերում է ադվենտիստ ժողովրդի փորձառությունը»։ The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

میلرایەکان بزوتنەوەی فریشتەی یەکەم نیشان دەدان، و ئەزموونیان هەروەها بە کڵێسای فیلادلفیا نوێنرایەوە. لە ساڵی 1856دا، بزوتنەوەی میلرایەتیی فیلادلفیایی بۆ بزوتنەوەی لاودیکیا گواسترایەوە، و لە سەرکەشیی ساڵی 1863دا، زیاتر گواسترایەوە بۆ کڵێسای ئەدەڤێنتیستی حەوتەمین ڕۆژی لاودیکیایی.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

ایکه صد و چِل و چار هزارگ نفر، حرکتِ فرشتۀ سوم ره نمایندگی مِکَنَه، و تجربۀ ازوا نیز توسط کلیسای فیلادلفیا نمایش داده شُده بُود. در سال ۱۹۸۹، کتابِ دانیال بر کلیسای لاودیکیایِ اَدونتیستِ روز هفتم مُهرگشایی شُد، و در ۱۱ سپتامبر ۲۰۰۱، حرکتِ اَدونتیستیِ لاودیکیا آغاز یافت، و در جولایِ ۲۰۲۳، گذارِ دوباره به‌سوی حرکتِ فیلادلفیایی فرا رسید.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshazzar, yəni Daniel, son günlərin Filadelfiya hərəkatını təmsil edir; bu hərəkat Millerçilərin Filadelfiya hərəkatını “tam hərfinə qədər” təkrarlayır. Son görüntünün birinci ayəsi həmin son günlər xalqını təmsil edir və son görüntünün son şahidliyi onun ilk şahidliyi ilə uyğun gəlməlidir. Daniel kitabının on ikinci fəslindəki təmizlənmə prosesi biliyin artmasını və bununla meydana çıxan iki sinfi müəyyənləşdirir. Belteshazzar son günlərin müdriklərinin ən son təmsilidir. Daniel kitabının on ikinci fəslində ən azı beş peyğəmbərlik həqiqəti vardır ki, onlar Millerçi hərəkat üçün dayaq nöqtələri idi və üçüncü mələyin hərəkatında təkrarlanmalıdır.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

ئەو یەکەمە، پڕۆسەی پاکبوونەوەیە کە دوو پۆلی پەرستاران بەرهەم دێنێت، وە بەم شێوەیە لە هەردوو جوڵەی دەستپێک و کۆتایی‌دا مەثەلی دە کچۆڵەکە تەواو دەکات.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

ئەمما تۆ، ئەی دانیال، وشەکان داخە و پەرتووکەکە مۆر بکە هەتا کاتی کۆتایی؛ زۆرێک دەچن و دێن، و زانیاری زیاد دەبێت.... ئەو وتی: بڕۆ بە ڕێگای خۆت، ئەی دانیال؛ چونکە ئەو وشانە داخراون و مۆر کراون هەتا کاتی کۆتایی. زۆرێک پاک دەکرێنەوە، سپی دەکرێن، و تاقی دەکرێنەوە؛ بەڵام خراپکاران بە خراپی دەکەن؛ و هیچ کام لە خراپکاران تێناگەن؛ بەڵام داناکان تێدەگەن. دانیال 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Uturapyrã arakaʼe ha umi hembiguái vai (itavýva) apytépe oñemopyenda iñentendimientóre—he’iséva, iñakãme ombojaʼo hag̃ua pe mbaʼekuaarã okakuaáva ojepeʼáva ára paha jave—tahaʼe 1798-pe umi Millerita-pe g̃uarã, térã 1989-pe umi cien cuarenta y cuatro mil-pe g̃uarã. Ñandejára tavayguakuéra oikotevẽ oikuaa hag̃ua Adventismo haʼeha umi diez virgen parábola rekove hag̃ua, pórke upe entendimientoʼỹre ndohékamoʼãi oikuaa hag̃ua arakaʼe og̃uahẽ “ára paha” pe generación paha-pe g̃uarã, térã mbaʼépa pe marandu upe jave ojepeʼáka vaʼekue. Oĩʼỹre pe entendimiento Adventista experiencia haʼeha peteĩ proceso de prueba mbohapy paso rehegua, oñemopyendáva añetegua oñemotenondéva ári, ha ogueraháva peteĩ resultado “tekove térã mano”-pe, ndaikatúi ojekuaa pe yvate renói orekóva peteĩteĩ Séptimo Día Adventista. Belteshazzar ohechauka peteĩ pueblo oikuaáva ohasa hague pe ñemopotĩ proceso ojehechaukáva “oñemopotĩ, oñembojy morotĩ, ha oñehaʼãpyre” ramo. Upe mismo proceso de purificación mbohapy paso rehegua ojehechauka porãiterei Espíritu Santo rembiapo ramo.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

ಹಾಗಾದರೂ ನಾನು ನಿಮಗೆ ಸತ್ಯವನ್ನೇ ಹೇಳುತ್ತೇನೆ; ನಾನು ಹೋಗುವುದು ನಿಮಗೆ ಹಿತಕರವಾಗಿದೆ; ಏಕೆಂದರೆ ನಾನು ಹೋಗದೆ ಇದ್ದರೆ, ಆ ಸಾಂತ್ವನಕರ್ತನು ನಿಮ್ಮ ಬಳಿಗೆ ಬರುವುದಿಲ್ಲ; ಆದರೆ ನಾನು ಹೊರಟು ಹೋದರೆ, ಅವನನ್ನು ನಿಮ್ಮ ಬಳಿಗೆ ಕಳುಹಿಸುವೆನು. ಅವನು ಬಂದಾಗ, ಪಾಪದ ವಿಷಯದಲ್ಲಿಯೂ, ನೀತಿಯ ವಿಷಯದಲ್ಲಿಯೂ, ನ್ಯಾಯತೀರ್ಪಿನ ವಿಷಯದಲ್ಲಿಯೂ ಲೋಕವನ್ನು ದೋಷಿ ಎಂದು ತೋರಿಸುವನು: ಪಾಪದ ವಿಷಯದಲ್ಲಿ, ಅವರು ನನ್ನ ಮೇಲೆ ನಂಬಿಕೆ ಇಡುವದಿಲ್ಲದದರಿಂದ; ನೀತಿಯ ವಿಷಯದಲ್ಲಿ, ನಾನು ನನ್ನ ತಂದೆಯ ಬಳಿಗೆ ಹೋಗುವದರಿಂದ, ಮತ್ತು ನೀವು ಇನ್ನು ಮುಂದೆ ನನ್ನನ್ನು ನೋಡುವದಿಲ್ಲ; ನ್ಯಾಯತೀರ್ಪಿನ ವಿಷಯದಲ್ಲಿ, ಈ ಲೋಕದ ಅಧಿಪತಿಗೆ ನ್ಯಾಯತೀರ್ಪು ಆಗಿರುವದರಿಂದ. ನಾನು ನಿಮಗೆ ಹೇಳಬೇಕಾದವು ಇನ್ನೂ ಬಹಳವಿವೆ, ಆದರೆ ಅವನ್ನು ನೀವು ಈಗ ಸಹಿಸಲಾರಿರಿ. ಆದರೆ ಆತನು, ಸತ್ಯದ ಆತ್ಮನು, ಬಂದಾಗ, ನಿಮ್ಮನ್ನು ಸಮಸ್ತ ಸತ್ಯದೊಳಗೆ ನಡೆಸುವನು; ಏಕೆಂದರೆ ಆತನು ತನ್ನಿಂದಲೇ ಮಾತಾಡುವುದಿಲ್ಲ; ಆದರೆ ಆತನು ಕೇಳುವದನ್ನೇ ಮಾತಾಡುವನು; ಮತ್ತು ಬರುವ ಸಂಗತಿಗಳನ್ನು ನಿಮಗೆ ತಿಳಿಸುವನು. ಯೋಹಾನ 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Isebenzo rya Mwuka Wera mu kuyobora inkumi z'ubwenge “mu kuri kose,” risaba ko acyaha, ari byo bisobanura guhanura cyangwa guhamiriza, isi ku cyaha, no ku gukiranuka, no ku rubanza; kandi izo ni zo ntambwe eshatu nyine zituma habaho inkumi y'ubwenge cyangwa iy'ubupfu mu gice cya cumi na kabiri cya Daniyeli. Ubutumwa Yesu yagaragaje ko ari bwo murimo wa Mwuka Wera ni bwo “mavuta,” agaragaza itandukaniro riri hagati y'abanyabwenge n'ababi muri Daniyeli 12. Ubwoko bw'Imana bwo mu minsi ya nyuma bugomba gusobanukirwa kwiyongera kw'ubumenyi kwagenewe igisekuru cyabwo, kandi ubwo bumenyi bukubiyemo kumenya ko ari inkumi z'ubupfu cyangwa iz'ubwenge mu mugani wo muri Matayo igice cya makumyabiri na gatanu.

“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

“Yəhya bu şeyləri müqəddəs görüntüdə gördü. O, çıraqları düzəldilmiş və yanmaqda olan beş hikmətli bakirə ilə təmsil edilən cəmiyyəti gördü və məstlik içində belə nida etdi: «Müqəddəslərin səbri budur; Allahın əmrlərini və İsanın imanını qoruyanlar bunlardır. Və göydən mənə belə deyən bir səs eşitdim: Yaz, bundan sonra Rəbdə ölən ölülər nə bəxtiyardırlar! Bəli, Ruh deyir, qoy onlar öz zəhmətlərindən dincəlsinlər; və onların əməlləri öz ardlarınca gedir.»

“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

«ຫຼາຍຄົນຜູ້ໄດ້ຍິນຂ່າວສານຂອງທູດສະຫວັນອົງທີໜຶ່ງແລະອົງທີສອງ ຄິດວ່າພວກເຂົາຈະມີຊີວິດຢູ່ຈົນໄດ້ເຫັນພຣະຄຣິດສະເດັດມາໃນເມກແຫ່ງຟ້າສະຫວັນ. ຖ້າຜູ້ທັງປວງທີ່ອ້າງວ່າເຊື່ອຄວາມຈິງໄດ້ປະຕິບັດສ່ວນຂອງຕົນດັ່ງພົມມະຈາຣີທີ່ມີປັນຍາ, ຂ່າວສານນັ້ນກໍຄົງໄດ້ຖືກປະກາດໄປຍັງທຸກປະເທດ, ທຸກວົງຕະກູນ, ທຸກພາສາ, ແລະທຸກຊົນຊາດ ຕັ້ງແຕ່ກ່ອນນີ້ແລ້ວ. ແຕ່ຫ້າຄົນເປັນຄົນມີປັນຍາ ແລະອີກຫ້າຄົນເປັນຄົນໂງ່. ຄວາມຈິງຄວນໄດ້ຖືກປະກາດໂດຍພົມມະຈາຣີທັງສິບ, ແຕ່ມີພຽງຫ້າຄົນເທົ່ານັ້ນທີ່ໄດ້ຈັດຕຽມສິ່ງຈຳເປັນໄວ້ເພື່ອຈະເຂົ້າຮ່ວມກັບຄະນະນັ້ນຜູ້ດຳເນີນໄປໃນຄວາມສະຫວ່າງທີ່ໄດ້ມາເຖິງພວກເຂົາ. ຂ່າວສານຂອງທູດສະຫວັນອົງທີສາມເປັນສິ່ງຈຳເປັນ. ການປະກາດນີ້ຈະຕ້ອງຖືກກະທຳ. ຫຼາຍຄົນຜູ້ໄດ້ອອກໄປພົບເຈົ້າບ່າວພາຍໃຕ້ຂ່າວສານຂອງທູດສະຫວັນອົງທີໜຶ່ງແລະອົງທີສອງ ໄດ້ປະຕິເສດຂ່າວສານຂອງທູດສະຫວັນອົງທີສາມ ຊຶ່ງເປັນຂ່າວສານແຫ່ງການທົດສອບຂັ້ນສຸດທ້າຍທີ່ຈະຕ້ອງຖືກມອບໃຫ້ແກ່ໂລກ.»

“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

“ܥܒ݂ܕܐ ܕܐܝܟ ܗܢܐ ܢܬܬܡܠܐ ܟܕ ܗ̇ܘ ܡܠܐܟܐ ܐܚܪܢܐ، ܗ̇ܘ ܕܡܬܬܚܙܐ ܒܓܠܝܢܐ 18، ܢܬܠ ܐܓܪܬܗ. ܐܓܪ̈ܝܗܘܢ ܕܡܠܐܟܐ ܩܕܡܝܐ ܘܕܬܪܝܢܐ ܘܕܬܠܝܬܝܐ ܙܕܩ ܕܬܬܢܝܢ. ܩܪܝܬܐ ܬܬܝܗܒ݂ ܠܥܕܬܐ، ‘ܦܘܩܘ ܡܢܗ̇، ܥܡܝ، ܕܠܐ ܬܗܘܘܢ ܫܘܬܦ̈ܐ ܒܚܛܗ̈ܝܗ̇.’ ‘ܒܒܝܠ ܪܒܬܐ ܢܦܠܬ، ܢܦܠܬ، ܘܗܘܬ ܡܥܡܪܐ ܕܫܐܕ̈ܐ، ܘܡܚܣܢܐ ܕܟܠ ܪܘܚܐ ܛܢܦܬܐ، ܘܩܶܦܣܐ ܕܟܠ ܦܪܚܬܐ ܛܡܐܬܐ ܘܣܢܝܬܐ. ܡܛܠ ܕܟܠܗܝܢ ܥܡܡ̈ܐ ܐܫܬܝܘ ܡܢ ܚܡܪܐ ܕܪܘܓܙܐ ܕܙܢܝܘܬܗ̇، ܘܡܠܟ̈ܐ ܕܐܪܥܐ ܙܢܝܘ ܥܡܗ̇، ܘܬܓܪ̈ܐ ܕܐܪܥܐ ܥܬܪܘ ܡܢ ܣܘܓܐܐ ܕܒܘܣܡ̈ܝܗ̇…. ܦܘܩܘ ܡܢܗ̇، ܥܡܝ، ܕܠܐ ܬܗܘܘܢ ܫܘܬܦ̈ܐ ܒܚܛܗ̈ܝܗ̇، ܘܕܠܐ ܬܩܒܠܘܢ ܡܢ ܡܚܘ̈ܬܗ̇: ܡܛܠ ܕܚܛܗ̈ܝܗ̇ ܡܛܝ ܥܕܡܐ ܠܫܡܝܐ، ܘܐܠܗܐ ܥܗܕ ܥܘܠ̈ܝܗ̇’ [ܓܠܝܢܐ 18:2–5].”

“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

«Бұл тараудың әрбір аятын алып, оны мұқият оқыңдар, әсіресе соңғы екі аятты: “Сенде шамның жарығы енді ешқашан жарқырамайды; әрі күйеу жігіт пен қалыңдықтың дауысы сенде енді ешқашан естілмейді; өйткені сенің саудагерлерің жер жүзінің ұлы адамдары еді; өйткені сенің сиқырларың арқылы барлық халықтар алданып қалды. Оның ішінен пайғамбарлардың, әулиелердің және жер бетінде өлтірілгендердің бәрінің қаны табылды.”»

“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

«Мысли о десяти девах были даны Самим Христом, и каждую подробность следует тщательно исследовать. Настанет время, когда дверь затворится. Мы представлены либо мудрыми, либо неразумными девами. Теперь мы не можем различить, и не имеем права говорить, кто мудр, а кто неразумен. Есть такие, которые удерживают истину в неправде, и внешне они кажутся подобными мудрым». Manuscript Releases, том 16, с. 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Шьыреихеидарцәа аҳасабала, иаарласны иҟалараны иҟоу Амҽыша азакәан аамҭазы ауаа рықәиҳәаларц Бабилон аҟынтә, ҳара “акәыхшақәа ражәабжь аҟны иҟәышу ма мамзаргьы ахшыҩдара змаӡам акәыхшақәа рыла иаҳарԥшуп.” Иоанн иибаз агәыԥ—“акәыӷшақәа ԥшьба аҟәышқәа рыла иҳараркуаз, рлампақәа еиҿыртны, еиқәҵаны иаарԥхоз,” Иоанн анаҩс урҭ шракәу иидыруаз “ахәцәеижьдоу ргәырӷьара,” насгьы “Анцәа иԥҟарақәа ирықәныҟәо, Иисус иԥсышәатәхаҵара змо”—уи ауп зқьи ҩажәеи ԥшьи нызқьҩык, урҭ аҭаху Анцәа иԥҟарақәа ирықәныҟәаларц, Иисус иԥсышәатәхаҵара ахархәара арҭарц, насгьы еилыркааларц дара шракәу Матфеи ахәҭа ҩажәеи хәба аҟны иҟоу ажәабжь аҟынтәи акәыхшақәа. Дара ирҭаху мацара акәӡам еилыркааларц дара аҟәышу ма ахшыҩдара змаӡам акәыхшақәа рҟара шрымоу, аха дара иаҳҳәоу аԥышәамҭагьы еиҭарҳәалароуп, Даниил ила иӡырҩуаз еиԥш, “ирыцқьахоит, ирԥшхоит, ирԥырҵоит.”

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

Urí-na asé ivávo pota va'éicha peteĩ purahéi pyahu pe tróno renondépe, ha umi irundy mymba renondépe, ha umi karai guasu renondépe; ha avave ndaikatúi oikuaa upe purahéi, ndaha'éiramo umi cien cuarenta y cuatro mil, yvy ári ojejoguáva’ekue. Ko’ãva hína umi kuñanguéra rehe ndojehe’aiva’ekue; ha’ekuéra niko virhen. Ko’ãva hína umi oho Memelái rapykuéri mamo ohohápe. Ko’ãva ojejogua va’ekue yvypóra apytégui, yva tenondegua ramo Tupãme ha pe Memeláipe guarã. Ha ijurupe ndojejuhúi va’ekue mba’eve japúpe; ha’ekuéra niko imarã’ỹ Tupã tróno renondépe. Apocalipsis 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

ਦਾਨੀਏਲ ਬਾਰਹਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਘੱਟੋ-ਘੱਟ ਪੰਜ ਸੱਚਾਈਆਂ ਦਰਸਾਈਆਂ ਗਈਆਂ ਹਨ, ਜੋ ਪਹਿਲੇ ਦੂਤ ਦੀ ਮਿਲਰਾਈਟ ਚਲਚਲਾਹਟ ਨਾਲ ਸੰਬੰਧਿਤ ਸੱਚਾਈਆਂ ਹਨ, ਅਤੇ ਜਿਹੜੀਆਂ ਇੱਕ ਸੌ ਚੁਆਲੀ ਹਜ਼ਾਰਾਂ ਦੀ ਚਲਚਲਾਹਟ ਦੁਆਰਾ ਦੁਬਾਰਾ ਦੋਹਰਾਈਆਂ ਜਾਣਗੀਆਂ ਅਤੇ ਹੋਰ ਵੱਧ ਪੂਰਨਤਾ ਨਾਲ ਸਮਝੀਆਂ ਜਾਣਗੀਆਂ। ਉਹਨਾਂ ਸੱਚਾਈਆਂ ਵਿੱਚੋਂ ਇੱਕ ਦਸ ਕੁਆਰੀਆਂ ਦੀ ਦ੍ਰਿਸ਼ਟਾਂਤ ਨਾਲ ਸੰਬੰਧਿਤ ਤਿੰਨ-ਪੜਾਅ ਵਾਲੀ ਸ਼ੁੱਧੀਕਰਨ ਦੀ ਪ੍ਰਕਿਰਿਆ ਹੈ। ਭਵਿੱਖਬਾਣੀ ਦੇ ਸਮੇਂ ਦੇ ਸੰਦਰਭ ਵਿੱਚ ਵਿਲੀਅਮ ਮਿਲਰ ਨੇ ਸਭ ਤੋਂ ਪਹਿਲਾਂ ਜਿਸ ਸੱਚਾਈ ਨੂੰ ਸਮਝਿਆ, ਉਹ ਲੇਵੀਆਂ ਛੱਬੀ ਦੇ “ਸੱਤ ਸਮੇਂ” ਸਨ, ਅਤੇ ਉਹ ਸੱਚਾਈ ਦਾਨੀਏਲ ਬਾਰਹ ਵਿੱਚ ਪਛਾਣੀ ਗਈ ਹੈ, ਅਤੇ ਇਹੀ ਮਿਲਰਾਈਟ ਇਤਿਹਾਸ ਦੀ ਪਹਿਲੀ ਸੱਚਾਈ ਹੈ ਜਿਸ ਦਾ ਉੱਥੇ ਜ਼ਿਕਰ ਕੀਤਾ ਗਿਆ ਹੈ।

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.

لېكن سەن، ئى دانىيال، بۇ سۆزلەرنى يوشۇرۇپ قويغىن ۋە بۇ كىتابنى ئاخىر زامانغىچە مۆھۈرلەپ قويغىن؛ كۆپلىرى ئۇ ياق-بۇ ياققا يۈگۈرۈپ يۈرىدۇ، ۋە بىلىم كۆپىيىدۇ. ئاندىن مەن، دانىيال، قارىدىم، مانا، يەنە ئىككىسى تۇرۇپتۇ؛ بىرى دەريانىڭ قىرغىقىنىڭ بۇ تەرىپىدە، يەنە بىرى دەريانىڭ قىرغىقىنىڭ ئۇ تەرىپىدە. ئۇلارنىڭ بىرى دەريانىڭ سۈيى ئۈستىدە تۇرغان، زىغىر كىيىم كىيگەن ئادەمگە: «بۇ ئەجايىپ ئىشلارنىڭ ئاخىرىغىچە قانچىلىك ۋاقىت بار؟» دەپ سورىدى. مەن دەريانىڭ سۈيى ئۈستىدە تۇرغان، زىغىر كىيىم كىيگەن ئادەمنىڭ ئوڭ قولى بىلەن سول قولىنى ئاسمانغا كۆتۈرۈپ، ئەبەدىي ھايات بولغۇچىنىڭ نامى بىلەن قەسەم ئىچكەنلىكىنى ئاڭلىدىمكى، بۇ «بىر ۋاقىت، ئىككى ۋاقىت ۋە يېرىم ۋاقىت» بولىدۇ؛ ۋە ئۇ مۇقەددەس خەلقنىڭ كۈچىنى پاراكەندە قىلىشنى تاماملىغاندا، بۇ ئىشلارنىڭ ھەممىسى ئاخىرلىشىدۇ. مەن ئاڭلىدىم، بىراق چۈشەنمىدىم؛ شۇنىڭ بىلەن مەن: «ئى رەببىم، بۇ ئىشلارنىڭ ئاخىرى نېمە بولىدۇ؟» دېدىم. ئۇ: «يولۇڭغا ماڭغىن، دانىيال؛ چۈنكى بۇ سۆزلەر ئاخىر زامانغىچە يېپىق ۋە مۆھۈرلەنگەندۇر. كۆپلەر پاكلىنىدۇ، ئاقارتىلىدۇ ۋە سىناق قىلىنىدۇ؛ بىراق رەزىللەر رەزىللىك قىلىدۇ؛ رەزىللەردىن ھېچبىرى چۈشەنمەيدۇ، لېكىن دانالار چۈشەنىدۇ» دېدى. دانىيال 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

এই অনুচ্ছেদটি দানিয়েলের পুস্তক অন্তকাল পর্যন্ত মুদ্রাঙ্কিত করে রাখার কথার মাধ্যমে শুরু হয়, এবং অনুচ্ছেদটি দানিয়েলের পুস্তক অন্তকালের সময় পর্যন্ত মুদ্রাঙ্কিত করে রাখার কথার মাধ্যমেই সমাপ্ত হয়। দানিয়েলের বাক্যসমূহের প্রথম ও শেষ মুদ্রাঙ্কনের মধ্যবর্তী সময়ে, “যিনি অনন্তকাল জীবিত,” তাঁর শপথপূর্বক সাক্ষ্য এই ছিল: “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

مەیەکەی ئەم شایەتییەی بە سوێندەوە دابین کرد، ئەوە بوو کە لەسەر ئاوەکان بوو، بە کەتانی لیباسکراو. دانیال فریشتەیەکی بینی لەسەر یەک کەناری ڕووباری حیددەقەل و فریشتەیەکی تر لەسەر ئەو کەنارەی تر، و یەکێک لەو فریشتانە پرسیارێکی کرد، کە ئەوەی لەسەر ئاوەکان بوو وەڵامی دایەوە. پرسیارەکە ئەمە بوو: «هەتا کەی؟» ئەمە هەمان دوو وشەی سەرەتای پرسیارەکەیە کە لە ئایەتی سێزدەی بەشی هەشتەمی دانیالدا پرسیرا.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

ᎿᏉ ᎠᏆᏛᎩ ᎠᏏᏴᏫ ᎤᏓᏅᏙ ᎤᏬᏂᏍᎨᎢ, ᎠᎴ ᏐᎢ ᎤᏓᏅᏙ ᎯᎠ Ꮎ ᎤᏓᏅᏙ ᎤᏬᏂᏍᎩ ᎤᏛᏁᎢ, ᎢᎦᏛ ᎢᏳᏍᏗ ᎨᏎᏍᏗ Ꮎ ᏫᏥᎪᎲᎢ ᎤᏁᎬ ᏂᏚᎩᏨᏂᎾ ᎠᏥᎸ-ᎠᎵᏍᎪᎸᏙᏗ, ᎠᎴ Ꮎ ᎤᏓᏅᏘ ᎤᏲ ᎠᏰᎵ ᏧᏴᏢ ᏗᏂᏍᏆᏂᎪᏗ, Ꮎ ᎬᏩᏁᏗᏱ ᎢᎸᎯᏢ ᎤᏓᏅᏙ ᎠᎴ ᏥᏂᏯ ᎨᏒ ᎤᎾᎳᏍᎬᏍᏗ ᎤᎾᏍᏓᏩᏛᏗ? ᎠᎴ ᎠᏴ ᎠᎩᏪᏎᎢ, ᏔᎵ ᎢᏯᎦᵵᏍᎪᎯ ᎠᎴ ᏦᎢ ᎢᏯᎦᵵᏍᎪᎯ ᏧᏒᎯᏛ; ᎿᏉ ᎤᏓᏅᏙ ᏙᏓᎦᏅᎦ. ᏓᏂᏃᎵ 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Անդրադարձվող նույն մարգարեական կառուցվածքը գտնվում է երկու զրույցներում էլ, միայն թե ութերորդ գլխում Դանիելը գտնվում է Ուլայ գետի մոտ, և ոչ թե Հիդդեկել գետի մոտ։ Ութերորդ գլխում մի հրեշտակ (սուրբ) «ասաց այն մի սուրբին, որ խոսում էր. Մինչև ե՞րբ»։ «Այն մի սուրբ» թարգմանված եբրայերեն բառը «Palmoni» բառն է, որը նշանակում է «Հրաշալի Հաշվող» կամ «Գաղտնիքների Հաշվող»։ Ութերորդ գլխում խոսում էր Հիսուսը (Հրաշալի Հաշվողը), և մեկ այլ սուրբ Հիսուսին (այն մի սուրբին) հարցրեց. «Մինչև ե՞րբ»։

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

୧୨ମ ଅଧ୍ୟାୟରେ, ଜଳ ଉପରେ ଦଣ୍ଡାୟମାନ ଥିବା ସେହି ଜଣଙ୍କୁ ହିଦ୍ଦେକେଲ ନଦୀର ଗୋଟିଏ କୂଳରେ ଥିବା ଜଣେ ଦୂତ “କେତେଦିନ ପର୍ଯ୍ୟନ୍ତ” ବୋଲି ପଚାରିଲେ। ଏହି ଦୁଇଟି ଅଂଶକୁ ଏକାସାଙ୍ଗରେ, ପଦ ଉପରେ ପଦ ରଖି ବିଚାର କରିବା ଆବଶ୍ୟକ। ଅଷ୍ଟମ ଅଧ୍ୟାୟର ପ୍ରଥମ ପ୍ରଶ୍ନ ହେଉଛି, “ପବିତ୍ରାଳୟ ଓ ସେନାଦଳକୁ ପଦଦଳିତ କରିବା ସମ୍ବନ୍ଧୀୟ ଦର୍ଶନ—ଯାହା ପ୍ରଥମେ ପୌରାଣିକ ଅନ୍ୟଧର୍ମତାଦ୍ୱାରା ଓ ପରେ ପାପତନ୍ତ୍ରଦ୍ୱାରା ସମ୍ପନ୍ନ ହୁଏ—କେତେଦିନ ପର୍ଯ୍ୟନ୍ତ?” ୧୨ମ ଅଧ୍ୟାୟର ପ୍ରଶ୍ନ ହେଉଛି, “ଏହି ଆଶ୍ଚର୍ଯ୍ୟକର କାର୍ଯ୍ୟମାନଙ୍କର ଶେଷ ପର୍ଯ୍ୟନ୍ତ କେତେଦିନ ହେବ?” ତାହାପରେ ପାଲ୍ମୋନିଙ୍କ ଦ୍ୱାରା—ସେହି ଅଦ୍ଭୁତ ଗଣନାକାରୀ, ଯିଏ ସୁକ୍ଷ୍ମ ଶଣବସ୍ତ୍ର ପରିଧାନ କରି ଜଳ ଉପରେ ଦଣ୍ଡାୟମାନ ଥିଲେ—ଶପଥପୂର୍ବକ ଉତ୍ତର ଦିଆଯାଏ, “ଏହା ଏକ କାଳ, କାଳଦ୍ୱୟ, ଓ ଅର୍ଧ କାଳ ପର୍ଯ୍ୟନ୍ତ ହେବ; ଏବଂ ସେ ପବିତ୍ର ଲୋକମାନଙ୍କର ଶକ୍ତିକୁ ଛିଣ୍ଡିଛାଡ଼ି କରିବାକୁ ସମ୍ପୂର୍ଣ୍ଣ କରିଦେଇଲେ, ଏସବୁ କଥା ସମାପ୍ତ ହେବ।”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Ուլայի և Հիդդեկել գետերի հարցերն են. «մինչե՞րքանի պիտի տևի Աստծու ժողովրդի ցրման տեսիլքը, որ իրականացվում է հեթանոսության, ապա՝ պապականության միջոցով, մինչ նրանք կոխոտում են սրբարանը և զորքը»։ Պատասխանը սա է. կոխոտումը ավարտվում է 1798 թվականին, երբ սկսվում է Փալմոնիի գործը՝ Միլլերյան տաճարը վերականգնելու գործում, ապա ավարտվում է քառասունվեց տարի անց՝ 1844 թվականին, երբ սրբարանը պետք է մաքրվեր։

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

গী অধ্যায় দ্বাদশত দানিয়েলে সেই কথোপকথন শুনিলে, “কিন্তু আমি বুঝিলোঁ নে।” দানিয়েলে বুজিবৰ আকাঙ্ক্ষা প্ৰকাশ কৰিলে, যি তেখেতে খ্ৰীষ্টক সুধাৰ দ্বাৰা প্ৰতিনিধিত্ব কৰা হৈছে। “হে মোৰ প্ৰভু, এইবোৰ বস্তুৰ অন্ত কি হ’ব?” তেখেতৰ বুজিবৰ আকাঙ্ক্ষাৰ এই প্ৰকাশে জ্ঞানী কুমাৰীসকলৰ বুজিবৰ আকাঙ্ক্ষাক প্ৰতিনিধিত্ব কৰিছিল; কিয়নো সমগ্ৰ সংলাপটো দানিয়েলৰ পুস্তক অন্ত্যকাললৈকে মোহৰ মাৰি ৰখা হ’ব বুলি কৰা দুটা উল্লেখৰ মাজত স্থাপন কৰা হৈছিল। দানিয়েলে 1798 চনত মোহৰ খোলা সত্য বুজিবৰ বাবে উইলিয়াম মিলাৰৰ ওপৰত আৰোপিত আকাঙ্ক্ষাক প্ৰতিনিধিত্ব কৰিছিল, আৰু যি প্ৰথম সত্য তেখেতক চিনাক্ত কৰিবলৈ পথপ্ৰদৰ্শন কৰা হৈছিল, সেয়া আছিল পবিত্ৰস্থান আৰু বাহিনীক পদদলিত কৰা, প্ৰথমে পৌত্তলিকতাই আৰু তাৰ পিছত পাপত্বই, সেই সময়ছোৱাত যেতিয়া “পবিত্ৰ লোকসকলৰ শক্তি” লেবীয় পুস্তক ছাব্বিশৰ “সাত কাল”-ৰ পৰিপূৰ্ণতাত বিচ্ছুৰিত হৈছিল।

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

စစ်မှန်သောအမှန်တရားကို သိလိုသော မီလာ၏ဆန္ဒကို ဒံယေလ၏ဆန္ဒအားဖြင့် ကိုယ်စားပြုထားသော်လည်း၊ မီလာ၏နားလည်မှုသည် မပြည့်စုံခဲ့ပါ။ ဒံယေလသည် မီလာ၏ဆန္ဒကို ကိုယ်စားပြုပြီး၊ ဗေလတရှာဇာသည် ထိုအရာနှင့် ရူပါရုံကို ပြည့်စုံစွာ နားလည်သဘောပေါက်သူများကို ကိုယ်စားပြုသည်။ ဒံယေလ အခန်းကြီး ၁၂ တွင် မီလာရိုက်တို့၏ အတွေ့အကြုံထဲတွင် ပါဝင်ခဲ့သော အရေးကြီးသည့် အမှန်တရားများမှာ အနည်းဆုံး ငါးခုရှိပြီး၊ ထိုအမှန်တရားများသည် တစ်ရာလေးဆယ့်လေးထောင်တို့၏ သမိုင်းတွင် အပြိုင်တူသော ဆန့်ကျင်ဘက်မဟုတ်သည့် ကိုက်ညီရာ အထိမ်းအမှတ်တစ်ရပ်ကို တွေ့ရလိမ့်မည်။ တစ်ခုမှာ၊ အဆင့်သုံးဆင့်ပါသော စမ်းသပ်ခြင်းဖြစ်စဉ်နှင့်အတူ အပျိုကညာဆယ်ယောက်၏ ဥပမာကို မိမိတို့ ပြည့်စုံအောင် အကောင်အထည်ဖော်နေကြောင်း သူတို့သည် ပြည့်စုံစွာ နားလည်ခဲ့ကြခြင်းဖြစ်သည်။ နောက်တစ်ခုမှာ၊ ဝတ်ပြုရာကျမ်း အခန်းကြီး ၂၆ ၏ “ခုနစ်ကြိမ်” ဟူသော အခြေခံကျောက်တိုင်ကို သူတို့ နားလည်ကြခြင်းဖြစ်သည်။

We will continue this study in our next article.

Ajachäwix aka yatxatäw jikxatäw qhipa qillqatanx sarantaskakïniwa.

“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

«Тогда Царство Небесное будет подобно десяти девам, которые, взяв светильники свои, вышли навстречу жениху. Из них пять были мудрые и пять неразумные. Неразумные, взяв светильники свои, не взяли с собою масла; мудрые же вместе со светильниками своими взяли масла в сосудах своих. И как жених замедлил, то задремали все и уснули. Но в полночь раздался крик: вот, жених идёт, выходите навстречу ему. Тогда встали все девы те и поправили светильники свои. Неразумные же сказали мудрым: дайте нам вашего масла, потому что светильники наши гаснут. А мудрые отвечали: чтобы не случилось недостатка и у нас и у вас, пойдите лучше к продающим и купите себе. Когда же они пошли покупать, пришёл жених, и готовые вошли с ним на брачный пир, и двери затворились. После приходят и прочие девы и говорят: Господи! Господи! отвори нам. Он же сказал им в ответ: истинно говорю вам: не знаю вас. Итак бодрствуйте, потому что не знаете ни дня, ни часа, в который приидёт Сын Человеческий».

“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

“ꯑꯩꯈꯣꯏ ꯍꯧꯖꯤꯛ ꯑꯑꯣꯏꯕ ꯑꯃꯁꯨꯡ ꯃꯤꯍꯥꯛ ꯑꯃ ꯅꯠꯇꯅ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯂꯥꯛꯀꯗꯕꯒꯤ ꯃꯔꯝꯗ ꯃꯁꯛ ꯃꯌꯥꯝ ꯑꯃ ꯁꯦꯛꯄꯗ ꯄꯤꯔꯛꯄꯥ ꯍꯦꯟꯗꯣꯛꯄ ꯑꯃ ꯂꯣꯏꯇꯅ ꯑꯣꯏꯒꯅꯤ꯫ ꯃꯤꯇꯥ ꯍꯥꯏꯕ ꯅꯨꯄꯤ ꯃꯔꯤ ꯇꯔꯥꯒꯤ ꯃꯑꯥꯡꯗ ꯃꯥꯟꯅ ꯑꯃꯨꯛ ꯇꯧꯕꯥ ꯇꯧꯔꯣꯏ, ꯑꯃꯁꯨꯡ ꯃꯤꯠꯀꯤ ꯃꯇꯝ ꯑꯗꯨ ꯂꯥꯛꯂꯛꯄ ꯃꯃꯥꯡꯗ, ꯃꯁꯤꯒꯤ ꯃꯇꯝꯗ ꯂꯦꯕꯥ ꯉꯝꯕ ꯃꯇꯥꯝ ꯑꯃ ꯐꯪꯕꯗꯣ ꯁꯨꯔꯛꯄꯥ ꯑꯣꯏꯒꯅꯤ ꯍꯥꯏꯅ ꯈꯜꯂꯨ ꯇꯧꯔꯣꯏ꯫ ꯑꯇꯣꯞꯄ ꯃꯍꯥꯛꯇ ꯑꯗꯨꯒꯨꯝꯕ ꯃꯇꯝꯗ ꯂꯦꯅꯥ ꯉꯝꯅꯕꯒꯤ ꯃꯇꯝꯗ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯙꯥꯔꯃꯤꯛꯇꯥ ꯍꯣꯠꯅ ꯐꯪꯅꯕ ꯑꯗꯨ ꯌꯥꯝꯅ ꯃꯇꯝ ꯂꯣꯏꯔꯦ꯫ ꯍꯧꯖꯤꯛꯇ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯙꯥꯔꯃꯤꯛꯇꯥ ꯐꯖꯕꯥ—ꯃꯔꯨꯝ ꯆꯥꯛꯈꯣꯡꯒꯤ ꯐꯤꯖꯣꯜ, ꯃꯁꯤꯅ ꯅꯍꯥꯛꯄꯨ ꯂꯥꯝꯕꯒꯤ ꯌꯨꯝ ꯆꯥꯛꯈꯣꯡꯗ ꯆꯪꯕꯗꯣ ꯐꯤꯠꯀꯅꯤ—ꯑꯁꯤ ꯇꯧꯅꯕꯒꯤ ꯃꯇꯝꯅꯤ꯫ ꯄꯥꯔꯦꯕꯜ ꯑꯁꯤꯗ ꯃꯤꯇꯥ ꯍꯥꯏꯕ ꯅꯨꯄꯤ ꯃꯔꯤ ꯇꯔꯥꯁꯤꯡꯕꯨ ꯅꯨꯉꯥꯏ ꯑꯣꯏꯜ ꯍꯟꯕꯗꯣ ꯍꯥꯏꯅ ꯍꯥꯢꯕ, ꯑꯃꯁꯨꯡ ꯃꯥꯈꯣꯏꯒꯤ ꯍꯥꯏꯕꯒꯥ ꯐꯪꯗꯦ ꯑꯣꯏꯅ ꯃꯣꯏꯕ ꯑꯣꯏ꯫ ꯑꯁꯤ ꯃꯇꯝ ꯃꯁꯥꯅ ꯃꯉꯥꯡꯒꯤ ꯃꯇꯝꯗ ꯂꯦꯅꯥ ꯉꯝꯕ ꯃꯆꯥ ꯑꯃ ꯁꯦꯝꯒꯠꯄꯗꯒꯤ ꯃꯁꯛ ꯑꯗꯨꯝ ꯃꯁꯥ ꯃꯁꯥꯒꯤ ꯃꯥꯇꯝ ꯄꯨꯡꯂꯦꯡꯕ ꯃꯤꯁꯤꯡꯗ ꯁꯥꯡꯕꯤꯛ ꯑꯣꯏ꯫ ꯃꯈꯣꯏꯅ ꯃꯥꯈꯣꯏꯒꯤ ꯃꯤꯈꯥꯂꯁꯤꯡꯗ, ꯑꯩꯒꯤ ꯃꯆꯥ ꯑꯗꯨ ꯑꯩꯗ ꯄꯤꯌꯨ, ꯅꯠꯇ꯭ꯔꯒ ꯑꯩ ꯃꯥꯡꯖꯔꯣꯏ, ꯍꯥꯏꯅ ꯍꯥꯢꯕꯒꯨꯝꯕ ꯑꯣꯏ꯫ ꯃꯔꯥꯜ ꯂꯧꯕꯁꯤꯡꯅ ꯃꯈꯣꯏꯒꯤ ꯑꯣꯏꯜ ꯑꯗꯨ ꯃꯤꯇꯥ ꯍꯥꯏꯕ ꯅꯨꯄꯤ ꯃꯔꯤ ꯇꯔꯥꯒꯤ ꯊꯥꯕꯥ ꯍꯦꯛꯍꯦꯛ ꯇꯧꯔꯛꯄ ꯊꯥꯃꯁꯤꯡꯗ ꯄꯤꯕ ꯉꯝꯗꯦ꯫ ꯃꯆꯥ ꯍꯥꯏꯕꯁꯤ ꯑꯃꯨꯛꯇ ꯑꯃꯗ ꯄꯤꯕ ꯌꯥꯗꯦ꯫ ꯑꯗꯨ ꯂꯣꯏꯅ ꯂꯩꯕ ꯌꯥꯗꯦ, ꯂꯣꯏꯅ ꯁꯦꯜꯕ ꯌꯥꯗꯦ; ꯑꯗꯨ ꯐꯪꯕ ꯇꯧꯒꯗꯕꯅꯤ꯫ ꯄ꯭ꯔꯥꯕꯦꯁꯟꯒꯤ ꯄꯨꯡ ꯈꯨꯗꯤꯡꯃꯛꯇ ꯙꯥꯔꯃꯤꯛ ꯃꯆꯥ ꯑꯃ ꯐꯪꯕꯒꯤ ꯑꯗꯣꯝ ꯂꯩꯕ ꯃꯍꯥꯛꯅ ꯃꯤ ꯈꯨꯗꯤꯡꯃꯛꯇ ꯑꯣꯄꯣꯔꯇ꯭ꯌꯨꯅꯤꯇꯤ ꯄꯤꯔꯛꯄꯥ ꯑꯣꯏ; ꯑꯗꯨꯕꯨ ꯃꯤ ꯑꯃꯅ ꯑꯇꯣꯞꯄ ꯃꯤ ꯑꯃꯗ, ꯁꯥꯀꯀꯤ ꯏꯆꯦꯜ ꯑꯃꯒꯤ ꯃꯇꯧ ꯆꯪꯕꯗꯒꯤ, ꯑꯆꯧꯕ ꯑꯣꯖꯥꯗꯒꯤ ꯃꯍꯥꯛꯅ ꯂꯩꯔꯤꯕ ꯃꯥꯎꯡꯁꯤꯡ ꯇꯝꯕꯗꯒꯤ, ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗ ꯃꯍꯥꯛ ꯌꯥꯝꯅ ꯃꯄꯨꯟ ꯇꯔꯕꯗ ꯈꯦꯝꯅ ꯑꯣꯏꯒꯅꯕ, ꯑꯃꯁꯨꯡ ꯃꯁꯤꯅ ꯉꯝꯅ ꯂꯧꯔꯤꯕ ꯃꯔꯨꯝ ꯁꯤꯡꯒꯤ ꯐꯪꯗꯕꯁꯤꯡ ꯈꯨꯗꯣꯛꯍꯟꯕ ꯌꯥꯕ ꯐꯦꯠ ꯁꯤꯖꯤꯟꯕꯒꯤ ꯃꯆꯥ ꯑꯗꯨ, ꯑꯇꯣꯞꯄ ꯑꯃꯗ ꯄꯤꯕ ꯉꯝꯕꯒꯤ ꯂꯝ ꯑꯃ ꯃꯍꯥꯛꯅ ꯁꯦꯝꯃꯤꯟꯅꯈꯤꯗꯦ꯫ ꯅꯨꯡꯉꯥꯏꯕꯒꯤ ꯈꯣꯅ꯭ꯖꯦꯜ ꯑꯗꯨ ꯑꯃꯠꯇ ꯑꯃꯗ ꯄꯤꯕ—ꯑꯇꯣꯞꯄ ꯑꯃꯗ ꯃꯔꯣꯜ, ꯄꯥꯎꯇꯥꯛ, ꯑꯃꯁꯨꯡ ꯈꯦꯡꯅꯕ ꯄꯤꯕ—ꯑꯁꯤ ꯉꯝꯗꯦ꯫ ꯃꯤ ꯑꯃꯒꯤ ꯅꯨꯡꯁꯤ ꯑꯗꯨ ꯑꯇꯣꯞꯄ ꯑꯃꯒꯤ ꯅꯨꯡꯁꯤꯗ ꯏꯁꯓꯔꯒ ꯑꯇꯣꯞꯄ ꯄꯥꯝ ꯆꯥꯡꯊꯣꯛꯄꯗꯣ, ꯑꯇꯣꯞꯄ ꯃꯤꯁꯤꯡꯒꯤ ꯃꯐꯝꯗ ꯑꯇꯣꯞꯄ ꯄꯥꯝ ꯏꯁ꯭ꯋꯔꯒꯤ ꯅꯨꯡꯉꯥꯏꯕ ꯑꯗꯨ ꯄꯣꯔꯛꯄ ꯉꯝꯗꯦ꯫”

“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

“Eisini unji ukho, begi usondela kithi, lapho sonkhe sigaba sesimilo siyakwembulwa ngesilingo lesikhetsekile. Labo labahlala betsembekile esimisweni, labasebentisa kukholwa kuze kube sekupheleni, bayawuba ngulabo labafakazele kutsi betsembekile ngaphansi kwekuhlolwa netilingo ngesikhatsi semahora langaphambilini ekuvivinyweni kwabo, futsi bakhe timilo letifana nekaKhristu. Kuyawuba ngulabo labakhulise kwati kusondzelene naKhristu, labatsi, ngekuhlakanipha kwakhe nangemusa wakhe, babe bahlanganyeli bemvelo yebunkulunkulu. Kodvwa kute umuntfu longanika lomunye kutinikela kwenhlitiyo netimfanelo letiphakeme tengcondvo, futsi agcwalise kusilela kwakhe ngemandla ekuziphatsa. Ngamunye wetfu angamentela lokukhulu lomunye ngekunika bantfu sibonelo lesifana nesaKhristu, ngaleyondlela sibatsintse kutsi baye kuKhristu ukuze batfole kulunga labangenakuma ngako ekwahlulelweni. Bantfu kufanele bacabange ngalendzaba lebalulekile yekwakha similo ngemthandazo, futsi babumbe timilo tabo ngekulandzela sibonelo sebunkulunkulu.” The Youth Instructor, January 16, 1896.