The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.

Ayni qillang propesïyanıñ jolu, Amerikaniñ Qoshma Ştatları canawardıñ özine häm aña bir beyne quraştıratın waqıttı anıqlaydı, Protestanizm müyiziniñ Mäsihniñ beyinesin quraştırıp atqan kezinde boladı. Bul qalıptasıw Däniyal kitabınıñ onınşı tarawında naqty körsetiledi, ol jerde Däniyal sebepshi “marah,” yäni körinis bolğan aynanı köredi. Däniyal Mäsihke qaraytınlardıñ ökili, al olar osını istew arqalı Mäsihniñ minezin beyneleydi. On tórt mıñ tört jüz, onınşı tarawda Däniyal arqalı körsetilgender, Mäsihniñ işki beyinesin tek Onıñ minezine qaray otırıp qalıptastıradı. Qaraw arqalı olar özgertiledi.

The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.

Մարդագազանի պատկերը արտացոլում է մարդագազանին, և մարդագազանի պատկերի կազմավորումը մեծ փորձությունն է Աստծո ժողովրդի համար, որով պիտի վճռվի նրանց հավիտենական ճակատագիրը։ Երբ բողոքական եկեղեցիները վերահսկողություն ստանձնեն Միացյալ Նահանգների կառավարության նկատմամբ, նրանք կազմավորած կլինեն եկեղեցի-պետություն այն համակարգի պատկերը, որը բնորոշում է այն վերահսկման կառուցվածքը, որ պապական իշխանությունն էր գործադրել նախքան քաղաքական աջակցությունը հեռացվելը։ Ժամանակի նույն այդ ընթացքում Քրիստոսի պատկերը պիտի արտադրվի Նրա վերջին օրերի ժողովրդի մեջ։ Սակայն կային Դանիելի հետ եղողներ, որոնք տեսիլքը չտեսան, որովհետև փախան տեսիլքից։ Նրանք չդիմացան մարդագազանի պատկերի կազմավորման փորձությանը՝ հրաժարվելով, որ փորձության ժամանակաշրջանում Քրիստոսի պատկերը ձևավորվի իրենց ներսում։

The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.

ຫຼັກການຝ່າຍວິນຍານແຫ່ງການສະທ້ອນນັ້ນ ສຳເລັດຂຶ້ນໂດຍການເບິ່ງເຂົ້າໄປໃນກະຈົກທີ່ເປັນຕົວແທນຂອງພຣະຄຣິດ, ແລະເນື່ອງຈາກນິມິດ “marah” ເປັນນິມິດທີ່ກໍ່ໃຫ້ເກີດຜົນ, ພາບຂອງພຣະຄຣິດໃນກະຈົກຈຶ່ງກໍ່ໃຫ້ເກີດພາບຂອງພຣະຄຣິດໃນມະນຸດຊາດ. ກະຈົກຕາມຕົວອັກສອນຍ່ອມສະທ້ອນພາບຂອງມະນຸດຜູ້ທີ່ເບິ່ງກະຈົກນັ້ນ, ແຕ່ການນຳໃຊ້ຫຼັກການນີ້ໃນທາງຝ່າຍວິນຍານມີຕົວແປທີ່ກ່ຽວຂ້ອງກັບກະຈົກ. ບັນດາຜູ້ທີ່ເປັນພຽງແຕ່ “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” ພວກເຂົາເບິ່ງໄປທີ່ກະຈົກ ແລະເຫັນແຕ່ມະນຸດຊາດເທົ່ານັ້ນ.

The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.

“سىنسالاتىجى ئەمەس، بەلكى ئەمەلنى بجا كەلتۈرگۈچى” بولغان يەنە بىر سىنىپ خۇدانىڭ قانۇنىنى كۆرىدۇ، ئۇلار ئەينەكتە مەسىھنى كۆرىدۇ. بۇ ئەمەل شۇنى چۈشەنمەكتۇركى، ئەكس ئەتتۈرۈش پىرىنسىپىنىڭ «تەبىئىي» بىر ھەقىقىتى ۋە روھىي بىر ھەقىقىتى بار. دانىيال «ئەمەل» قىلغانلارنى تەسۋىرلەيدۇ، چۈنكى ئۇ توققۇزىنچى ۋە ئونىنچى بابلاردا روھىي ئەكس ئەتتۈرۈش پىرىنسىپىنى ھاسىل قىلىدىغان ئەمەلنى تەسۋىرلەيدۇ.

In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.

کَن یَومنن میں میں، دانی ایل، تین پورے ہفتے سوگوار رہا۔ میں نے نہ کوئی لذیذ روٹی کھائی، نہ گوشت اور نہ مَے میرے منہ میں آئی، اور نہ ہی میں نے بالکل اپنے آپ کو تیل لگایا، یہاں تک کہ تین پورے ہفتے گزر گئے۔ دانی ایل 10:1، 2۔

Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.

ஜப்ரியேல் எட்டாம் அதிகாரத்தில் உள்ள தரிசனத்திற்கான ஒரு பகுதியளவான விளக்கத்தைத் தானியேலுக்கு அளித்திருந்தான்; ஆனால் தானியேல் அதனை முழுமையாகப் புரிந்துகொள்ளவில்லை.

And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.

Na ñuqanchik Daniel pampachisqa karqani, hinallataq wakin p’unchawkuna onqosqa karqani; chaymanta qhepaman hatarirqani, hinaspa ruwasqani reypa ruwanan llamk’anata; hinaspa muspharisqa karqani chay rikuywan, ichaqa mana pipas unanchasqachu. Daniel 8:27.

Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.

Adviya White ji avuga ko Daniyel yari arimo ashaka gusobanukirwa n’insobanuro y’ubutumwa bwo muri Daniyel igice cya munani, ari bwo Gaburiyeli yari yazaniye Daniyel mu gice cya cyenda.

“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’

“Glibeze ara hụrụ n’anya ọhụrụ na nke miri emi karị, Miller gara n’ihu n’inyocha amụma ndị ahụ, na-etinye abalị dum nakwa ehihie n’ịmụ ihe nke ihe ahụ nke ugbu a yiri ihe dị oke mkpa n’ụzọ dị ịtụnanya ma jupụta mmasị ya kpamkpam. N’isi nke asatọ nke Daniel, ọ pụghị ịhụ ihe ga-enye ntụaka banyere ebe ụbọchị 2300 ahụ ga-amalite; mmụọ ozi Gebriel, ọ bụ ezie na e nyere ya iwu ka o mee ka Daniel ghọta ọhụụ ahụ, nyere ya naanị nkọwa nke na-ezughị ezu. Ka mkpagbu dị egwu nke ga-adakwasị nzukọ ahụ na-ekpughe n’ihu ọhụụ onye amụma ahụ, ike ahụ ya dara. O nweghịzi ike ịtachi obi karịa, mmụọ ozi ahụ wee hapụ ya ruo oge ụfọdụ. Daniel ‘tụbọrọ n’ala, bụrụkwa ọrịa ụbọchị ụfọdụ.’ ‘Ọhụụ ahụ juru m anya,’ ka ọ na-ekwu, ‘ma o nweghị onye ghọtara ya.’”

“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.

“Men gamla God sinabidin hit messenger: ‘Make this man to understand the vision.’ Dat commission must be fulfilled. In obedience to it, da angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. Aryan one important point in da vision of chapter 8 which had been left unexplained, namely, dat relating to time—the period of da 2300 days; therefore da angel, in resuming his explanation, dwells chiefly upon da subject of time.” The Great Controversy, 325.

In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic Word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic Word.

ئاشرەم بابەتەدا ئاگادار دەکرێینەوە کە دانیال لە «بینین» و «وشە»دا تێگەیشتنی هەبوو، بەڵام دانیال داوای ڕووناکیی زیاتر دەکرد، لەبەر ئەوە دڵی خۆی دانا بۆ ئەوەی ئەو تێگەیشتنە بدۆزێتەوە و بۆ ماوەی بیست و یەک ڕۆژ ڕۆژوو گرت. بەو کارەدا ئەو نوێنەرایەتی ئەوانەی دوایی ڕۆژان دەکات کە بنەمای ڕۆحانیی ڕەنگدانەوە تێدەگەن، کە بە بنەمای سروشتیی ڕەنگدانەوە نموونەی بۆ هاتووە. ئەو تێگەیشتنە بە کردارەکانیان وێنا دەکرێت، و کردارەکانیان لە دانیالدا وەک داوای تێگەیشتنێکی دروست لە وشەی پێشبینیی خودا نیشان دەدرێت. جیاوازیی ئاشکرای ئەوانەی لە بینینەکە هەڵهاتن ئەوەیە کە ئەوان بەدوای تێگەیشتنێکی دروست لە وشەی پێشبینیی خودا نەدەگەڕان.

The truth of God’s prophetic Word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic Word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.

ဓမ္မပရောဖက်ဆိုင်ရာ ဘုရားသခင်၏ နှုတ်ကပတ်တော်၏ အမှန်တရားကို ဒံယေလသည် နားလည်သဘောပေါက်ရန် ဆာလောင်မွတ်သိပ်လျက်ရှိသူအဖြစ် ကိုယ်စားပြုထားသည်မှာ နောက်ဆုံးနေ့ရက်များ၏ အလင်းဖြစ်သည်။ အကြောင်းမူကား ဒံယေလသည် တစ်သိန်းလေးသောင်းလေးထောင်ကို ပုံဆောင်ထားသောကြောင့် ဖြစ်သည်။ ထို့ကြောင့် ဒံယေလသည် စမ်းသပ်ကာလပိတ်မတိုင်မီ နောက်ဆုံးစမ်းသပ်ခြင်းအဖြစ် ကိုယ်စားပြုထားသော ဘုရားသခင်၏ ပရောဖက်ဆိုင်ရာ နှုတ်ကပတ်တော်၏ အလင်းကို နားလည်ရန် ရှာဖွေလျက်ရှိသော လူတန်းစားတစ်ရပ်ကို ကိုယ်စားပြုနေသည်။ ဤအရာနှင့်စပ်လျဉ်း၍ စမ်းသပ်ကာလပိတ်မတိုင်မီ အဖွင့်ခံရသောအရာမှာ ယေရှုခရစ်၏ ဗျာဒိတ်တော် ဖြစ်သော်လည်း၊ တစ်ဖက်တွင်လည်း သားရဲ၏ ပုံရိပ် ဖွဲ့စည်းခြင်းအဖြစ် ကိုယ်စားပြုထားသော စမ်းသပ်ချက်လည်း ဖြစ်သည်။

The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.

جاور تصویرِ وحش کی تشکیل براہِ راست اُس عمل کی نشان دہی کرتی ہے کہ تصویرِ وحش کس طرح وجود میں آتی ہے۔ اس حقیقت کا درست تعین اُس وقت تک نہیں کیا جا سکتا جب تک پہلے آزمائش کے بنیادی موضوع، یعنی وحش، کی شناخت نہ کر لی جائے۔ یہی وحش ہے جو یہ متعین اور واضح کرتا ہے کہ تصویر کس طرح تشکیل پاتی ہے۔

“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

“Bəs ‘vəhşiyə surət’ nədir? və o necə yaradılmalıdır? Surət iki buynuzlu vəhşi tərəfindən hazırlanır və vəhşiyə bir surətdir. O, həmçinin vəhşinin surəti adlanır. Deməli, surətin nəyə bənzədiyini və onun necə yaradılmalı olduğunu öyrənmək üçün biz vəhşinin özünün—papalığın—xüsusiyyətlərini araşdırmalıyıq.

“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

“ئۆتۈك چېركاۋ ئىنجىلنىڭ سادىلىقىدىن يىراقلىشىپ، مەجۇسىي دىنىي ئادەت-رەسمىلەرنى ۋە ئۆرپ-ئادەتلەرنى قوبۇل قىلىش ئارقىلىق بۇزۇلغاندا، ئۇ خۇدانىڭ روھى ۋە قۇدرىتىدىن ئايرىلدى؛ ۋە خەلقنىڭ ۋىجدانلىرىنى كونترول قىلىش ئۈچۈن، ئۇ دۇنياۋىي ھاكىمىيەتنىڭ ياردىمىنى ئىزدەپ تاپتى. بۇنىڭ نەتىجىسى پاپالىق بولدى، يەنى دۆلەت ھوقۇقىنى كونترول قىلغان ۋە ئۇنى ئۆزىنىڭ مەقسەتلىرىنى ئىلگىرى سۈرۈش ئۈچۈن، بولۇپمۇ ‘بىدئەت’نى جازالاش ئۈچۈن ئىشقا سالغان بىر چېركاۋ. ئامېرىكا قوشما شتاتلىرى ۋەھشىينىڭ بىر سۈرىتىنى شەكىللەندۈرۈشى ئۈچۈن، دىنىي ھاكىمىيەت پۇقرالىق ھۆكۈمەتنى شۇ دەرىجىدە كونترول قىلىشى كېرەككى، دۆلەتنىڭ ھوقۇقىمۇ چېركاۋ تەرىپىدىن ئۆزىنىڭ مەقسەتلىرىنى ئەمەلگە ئاشۇرۇش ئۈچۈن ئىشلىتىلىدىغان بولسۇن.” The Great Controversy, 443.

In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.

“ምስሉ እንዴት እንደሚመስልና እንዴት መቀረጽ እንዳለበት ለማወቅ የአውሬውን ራሱን—ፓፓሲን—ባሕርያት ማጥናት አለብን።” በምሕረት ጊዜ ከመዘጋቱ በፊት በመጨረሻዎቹ ቀኖች ፈተና የሚሆነውን ራእይ የሚያቆም ይህ አውሬ ነው። ዳንኤል ራእዩንና ነገሩን ተረዳ።

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

سَنَى قورش، شاهِ پارس، امری بر دانیال که نامش بلطشصر خوانده می‌شد مکشوف گردید؛ و آن امر راست بود، اما زمانِ مقرر دراز بود؛ و او آن امر را دریافت و رؤیا را فهم کرد. دانیال ۱۰:۱

The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.

Yùp na “mareh” naanuna ti dua ribu e tolu na drau na yabaki. Na “ka” sai koya na vosa vaka-Iperiu na “dabar,” ka kena ibalebale “vosa.” Na vosa vata ga (“dabar”) ka vakadewataki me “ka” ena tikina e dua e vakadewataki tale me “ka e tukuni” ena wase e ciwa tikina e ruasagavulu ka tolu.

Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

ХӀаъ, дукха ма дехар деш сан, хьалхара харамехь сан горан Гавриил-марша, сихха пхардийна воагӀаш, сайна кхийтта суьйрийн сагӀа дӀайахар юкъехь. Цо соьга хоам бир, соьца къамел дира аьлла: «Даниэл, аса хӀинца араваьлла хьо хьехам а кхетам а луш. Хьан дехарийн доладаларехь амар арадаьлла, аса а хаьттина хьона гойту; хьо чӀогӀа безам болу ву. Тийса, хӀетте, хӀокху хьалха кхета, а харамга хьажала». Даниэл 9:21–23.

Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.

Gabriel Danielar jaisten da Danielen otoitzari erantzunez; otoitz hori lotua dago Danieli emana izan zitzaion argitasunarekin, ulertu baitzuen bera Lebitarrena hogeita seigarren kapituluan irudikaturiko sakabanatzearen bidez adierazitako gatibualdi batean zegoela.

In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

A ñana peteĩhape che, Daniel, aikuaa hag̃ua umi kuatiakuéra rupi umi ary papapy, oñeñeʼẽhague Tupã Ñeʼẽ Jeremías maranduhárape, omohuʼãtaha hag̃ua setenta ary Jerusalén ñembyai rehe. Daniel 9:2.

The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”

Yeremya’nın işaret ettiği tutsaklık, Daniel’i Musa’nın kaydettiği “yedi vakitlik” tutsaklığa götürdü; bu, hem bir “yemin” hem de bir “lanet” idi.

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

اوہ، سارا اسرائیل تیری شریعت سے پھر گیا ہے، یہاں تک کہ منحرف ہو کر تیری آواز نہ مانی؛ اس لیے وہ لعنت ہم پر اُنڈیلی گئی، اور وہ قسم بھی جو خدا کے خادم موسیٰ کی شریعت میں لکھی ہے، کیونکہ ہم نے اُس کے خلاف گناہ کیا ہے۔ اور اُس نے اپنے اُن کلاموں کو، جو اُس نے ہمارے خلاف اور ہمارے اُن قاضیوں کے خلاف فرمائے تھے جنہوں نے ہم پر حکومت کی، ایک بڑی آفت ہم پر لا کر ثابت کر دیا؛ کیونکہ تمام آسمان کے نیچے ایسا نہیں کیا گیا جیسا یروشلم پر کیا گیا ہے۔ جیسا موسیٰ کی شریعت میں لکھا ہے، یہ ساری آفت ہم پر آ پڑی ہے؛ تو بھی ہم نے خداوند اپنے خدا کے حضور منت نہ کی، تاکہ ہم اپنی بدکرداریوں سے باز آتے اور تیری سچائی کو سمجھتے۔ دانی ایل 9:11–13۔

Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.

Еремия мен Мұсаның екі куәлігіне сүйене отырып, Даниял Иерусалимнің басына түскен қаңыраудың ежелгі Исраилдің үстіне “төгілген” “Мұсаның” “қарғысы” екенін түсінді. Уайт апа Еремияның куәлігін “шіркеуге берілген куәліктер” деп атайды, әрі осы тұрғыдан алғанда, бұл Еремияны соңғы күндердің Пайғамбарлық Рухы ретінде айқындайды, өйткені соңғы күндердегі “шіркеуге берілген куәліктер” дәл осының өзі. Еремия Пайғамбарлық Рухын, ал Мұса Киелі кітапты бейнелейді.

Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic Word.

દાનીયેલ અંતિમ દિવસોના એવા લોકોને પ્રતિનિધિત્વ કરે છે, જે તે બે સાક્ષીઓ પાસેથી સમજે છે કે તેઓ વિખેરાઈ ગયા હતા, અને બાઇબલ તથા પ્રોફેસીનો આત્મા પાસેથી સમજે છે કે તેઓ જાગૃત કરવામાં આવ્યા છે—જેમ દાનીયેલને એ હકીકત અંગે જાગૃત કરવામાં આવ્યો હતો કે તે (તેઓ) બંદીવાસમાં રહ્યો હતો, અને એ કે તે બંદીવાસ દેવના ભવિષ્યવાણીય વચનમાં પ્રતિનિધિત્વ પામેલો હતો.

The experience of God’s last-day people is the experience of the ten virgins.

Nangaben ti kailian ti Dios iti maudi nga aldaw ket isu met laeng ti kapadasan dagiti sangapulo a birhen.

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

«La parábola de las diez vírgenes de Mateo 25 también ilustra la experiencia del pueblo adventista». El conflicto de los siglos, 393.

The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.

પરબલમાં દર્શાવાયેલ દસ કન્યાઓના વિલંબનો સમય દાનિયેલના નવમા અધ્યાયમાં થયેલા એ જ જાગરણનું પ્રતિનિધિત્વ કરે છે. બે પવિત્ર સાક્ષીઓના આધારે દાનિયેલે સમજ્યું કે તેનું સમગ્ર જીવન દેવના વચનમાં રહેલી એક નિશ્ચિત ભવિષ્યવાણીની પૂર્ણતા હતું. તે ભવિષ્યવાણીએ દાનિયેલને તે ઉપાય તરફ દોર્યો જે જરૂરી હતો, જો દાનિયેલને આગળના જ અધ્યાયમાં તેના પર જે બનવાનું હતું તેના માટે તૈયાર થવાનું હોય. તે જ રીતે, જ્યારે મિલરાઇટોએ દસ કન્યાઓના પરબલની પૂર્ણતા કરી, ત્યારે તેમને પણ આ હકીકત માટે જાગૃત થવું પડ્યું કે પ્રથમ નિરાશા અને વિલંબે તેમને ઊંઘમાં પાડી દીધા હતા. બધા ભવિષ્યવક્તાઓ અંતિમ દિવસોનું પ્રતિનિધિત્વ કરે છે.

The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.

ادنال اتر سی مه‌ڵۆرق وس تسیلرېم اوا ووت سنسێتو زا نینکاوا نا فۆرڈنہ نا ڈرںڈرف اوت نا زاسوآل նى ستای.

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.

«Jīsus ānśe saragwī samūh ne dayā te pyār nāl unhan vall vekhyā jinhan ne mīṭhī umīd nāl us dī dīdar dī dīrgh udīk kītī sī jis nū unhan dīān ātmāvāṅ pyār kardīāṅ san. Farishte unhan de āle-duāle mandrā rahe san, tāṅ jo unhan de azmāiś de vele unhan nū sambhāl saken. Jinhan ne swargī sandesh nū grahaṇ karan vich lāparvāhī kītī sī, oh hanerē vich chhaḍ dite gae, ate Parmeśar dā krodh unhan utte bhadak uṭhiā, kiunke unhan ne us ujāle nū svīkār na kītā jo us ne swarg tōṅ unhan laī bhejiā sī. O wafādār, nirāś kite hoe lok, jo eh samajh na sake ki unhan dā Prabhu kiun na āiā, hanerē vich nahīṅ chhaḍe gae. Phir unhan nū apnīāṅ Bībālāṅ vall mōṛiā giā tāṅ jo oh bhaviṣyavāṇī de avadhīāṅ dī khoj karan. Prabhu dā hath ankṛiāṅ tōṅ haṭā dītā giā, ate galatī dī vyākhiā kītī gaī. Unhan ne vekhiā ki bhaviṣyavāṇī dīāṅ avadhīāṅ 1844 takk pahuñchdīāṅ han, ate oho hī sabūt jo unhan ne eh dikhāuṇ laī pesh kītā sī ki bhaviṣyavāṇī dīāṅ avadhīāṅ 1843 vich samāpt hoīāṅ, eh sābit karda sī ki oh 1844 vich samāpt hoṇgīāṅ. Parmeśar de Bachan tōṅ chāṇa unhan dī sthitī utte chamkiā, ate unhan ne ikk der dā samā labhiā—‘Bhāveṅ oh [darśan] der kare, us dī udīk kar.’ Masīh de turant āuṇ de pyār vich, unhan ne darśan dī der nū nazarandāz kar dītā sī, jo sache udīk karan vālīāṅ nū pragat karan laī nirdhārit sī. Phir ton unhan kol samēṅ dā ikk bindū sī. Phir vī, maiṅ vekhiā ki unhan vichoṅ bahutē apnī kaṭhor nirāśā tōṅ upar na uṭh sake tāṅ jo us josh ate urjā de us darje nū dhāraṇ kar saken jis ne 1843 vich unhan de vishvās nū chinhit kītā sī.» Early Writings, 236.

In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.

ᎤᏙᎯᏳ ᎤᏍᏆᏂᎪᏗ ᎤᏂᏣᎳᎩ ᎬᏗ, ᎻᎳᏓᏂᏍᏙᎯ ᎤᏂᏣᏘ “ᎤᏅᏒ ᎬᏩᏂᎸᏉᏗ ᎠᏯᏙᎥ ᎤᏗᎩᏨᏂᏍᎬ,” ᎠᏎ ᏔᎵᏁ “ᏙᎬᏩᏘᏃᎮᎴ” “ᎤᏂᏍᏗ ᏗᎬᏩᏂᎪᎵᏰᏗ ᎤᏂᏍᏆᏂᎪᏗ ᏓᏟᎶᏍᏛ ᎤᏂᏲᎵᏒᎢ. ᎤᎬᏫᏳᎯ ᎤᏬᏰᏂ ᏚᎵᏍᎪᎸᎢ ᏗᎪᎢᎳ, ᎠᎴ ᎤᏓᏅᏙ ᎤᏰᎸᏁᎢ.” ᏕᏂᏱᎵ ᎠᏍᏗ ᏗᎪᎵᏰᏗ ᎤᏴᏫᏯ ᎠᏍᏆᏂᎪᏗ ᏗᎦᏘᏯᏍᏗ ᎤᏴᏫᏯ ᏗᏃᎪᎢᎳ ᎠᎴ “ᎤᎬᏫᏳᎯ ᎤᏬᏰᏂ” ᎤᏁᎳᎩ “ᏗᏃᎪᎢᎳ ᎤᏂᏍᏆᏂᎪᏗ ᏓᏟᎶᏍᏛ,” ᎠᎴ ᎿᎭᏉ ᏕᏂᏱᎵ ᎠᏍᏆᏛ ᏗᎦᏛᎩᏍᎩ ᎤᏩᏒ ᏱᎩ, ᎥᏝ ᎤᏩᏒ ᎤᏛᎦᏅᏍᎩ ᏉᏱᎩ, ᎤᏍᏗ ᎬᏗ ᎤᏓᎵᏓᏍᏗ ᎤᏃᎯᏳᏒ ᎬᏗ ᎤᎾᏄᎪᏫᏎᎸ ᎠᎦᏔᎲᎢ ᎤᏍᏛ ᎠᏥᎵᎻᏯ ᎠᎴ ᎼᏏ ᎤᏂᏃᎮᎸᎢ ᎾᏍᎩ ᎤᏙᎯᏳ ᎢᏳᏩᛙᏁᎸ ᎵᏫᏓᎦᏍᎩ ᏔᎵᏍᎪᎯ ᏑᏓᎵ ᎤᏬᏪᎳᏅᎯ ᎤᏁᎳᎩ ᏗᎦᏁᏤᎸᎢ, ᎠᎴ ᎾᏍᏉ ᎠᏰᎵ ᎠᎴ ᎤᏍᏆᏂᎪᏗ ᎠᏎᏃ ᎤᏂៀᏗᏢ ᎤᎾᏓᏗᏒ ᎤᎾᏓᏔᏅᏍᎬ ᎤᏁᎳᎩ ᏴᏫ, ᎿᎭᏉ “ᎤᏰᎸᏁᎢ,” ᏕᏂᏱᎵ ᎠᏥᏁᎴᎢ។

When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.

Кыьырттыах суурбэ сүрэ төрдүон түөрт мунаах уон биир уон төрдүс сатаан, үрдүк кэнники күннэргэ сэһэргэлиир үгэстэрин үрдүк уон чуолкай түмүгэр толордохторугар, ол манна «сүөһү сүрүн ойууланыытын» түһэрбит кэмнэригэр, олорго улахан сыһыарыы буолар кэмҥэ, буолуо.

We will continue these thoughts in the next article.

Si ce que nous devons faire pour maintenir cette relation consiste à obéir sans cesse et à nous repentir sans cesse, il est évident qu’il y a quelque chose d’erroné dans ce concept du salut. Certaines personnes ne prennent pas assez au sérieux les paroles de Jésus lorsqu’il disait à son Père : « La gloire que tu m’as donnée, je la leur ai donnée, afin qu’ils soient un comme nous sommes un » (Jean 17.22). Jésus ne priait pas seulement pour l’unité mutuelle des croyants ; il demandait à son Père que ses disciples soient « un » avec la Trinité. Il dit à son Père : « Moi en eux, et toi en moi, afin qu’ils soient parfaitement un » (Jean 17.23). Cela ne décrit ni une relation temporaire, ni une relation intermittente. Voilà le genre de relation qu’Ève avait avec Dieu dans le jardin, avant qu’elle ne se fasse tromper. S’il est nécessaire de continuer à confesser, à continuer à se repentir, et à continuer à obéir afin de maintenir la relation, nous pouvons alors être certains que la relation avec Dieu a déjà été altérée. Une telle relation n’existe que parce qu’elle a déjà été rompue et qu’elle a besoin d’un entretien constant. Mais Jésus a prié qu’ils soient « consommés en un » — non pas partiellement restaurés, ni rendus dépendants d’un entretien incessant. Lorsqu’Adam et Ève marchaient avec Dieu dans le jardin, ils n’étaient pas dans une relation qui devait être constamment réparée. Ils jouissaient d’une communion vivante, entière et sans obstacle avec lui. La vérité est qu’il n’y a rien que nous puissions faire pour maintenir cette relation. Il n’y a absolument rien que nous puissions faire, car ce n’est pas nous qui l’avons créée. La relation entre Dieu et l’humanité a été établie par Dieu lui-même en Jésus-Christ. C’est l’une des grandes bénédictions que Jésus a apportées à l’humanité. Il n’est pas seulement mort pour nos péchés ; il nous a introduits dans l’union avec Dieu. Il a réuni l’homme et Dieu en lui-même. Le Christ lui-même est notre union avec Dieu, et c’est pourquoi cette relation ne dépend ni de notre force, ni de notre constance, ni de notre capacité à la soutenir. Nous avons été intégrés en Jésus-Christ, et c’est en lui que nous demeurons en relation avec le Père. Pour cette raison, la relation n’est pas notre œuvre ; elle est l’œuvre de Dieu. Elle n’existe pas parce que nous tenons fidèlement notre part dans une alliance. Elle existe parce que le Fils de Dieu est devenu chair, s’est uni à l’humanité, et a ramené la race humaine dans la communion avec le Père. C’est là le fondement de notre sécurité. Si la relation dépendait de notre maintien, alors elle ne serait pas fondée sur le Christ, mais sur l’homme. Or l’Évangile ne place jamais le poids du salut sur l’homme. Il le place tout entier sur Jésus. Nous poursuivrons ces réflexions dans le prochain article.

“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.

«“فێکی کاتێک هاتە دەر، دەستبەجێ دەسکی درووکردن تێدەخات، چونکە کاتی دروێنە هاتووە.” مەسیح بە ئاراویەکی پڕ لە ئارەزوو چاوەڕێی دەرکەوتنی خۆی دەکات لە کڵێساکەی خۆیدا. کاتێک کە خەسڵەتی مەسیح بە تەواوی لە گەلەکەیدا دووبارە بەرهەم بهێنرێت، ئەوسا دێت بۆ ئەوەی وەک هی خۆی داوایان بکات.» Christ’s Object Lessons 69.

“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

“අද ලෝකය වසාගෙන සිටිනුයේ දෙවියන් පිළිබඳ වැරදි අවබෝධයේ අන්ධකාරයයි. මනුෂ්‍යයෝ උන්වහන්සේගේ ස්වභාවය පිළිබඳ තම දැනුම අහිමි කරමින් සිටිති. එය වැරදි ලෙස වටහාගෙනද වැරදි ලෙස අර්ථකථනය කරනු ලැබ ඇත. මේ කාලයේදී දෙවියන්ගෙන් පැමිණෙන පණිවිඩයක් ප්‍රකාශ කළ යුතුය; එය තම බලපෑමෙන් ආලෝකමත් කරමින්, තම බලයෙන් ගැළවීම දෙන පණිවිඩයකි. උන්වහන්සේගේ ස්වභාවය ප්‍රකාශ කරනු ලැබිය යුතුය. ලෝකයේ අන්ධකාරය තුළට උන්වහන්සේගේ මහিমාවේ ආලෝකය—උන්වහන්සේගේ යහපත්කම, දයාව, සහ සත්‍යයේ ආලෝකය—විහිදවනු ලැබිය යුතුය.”

“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.

“Buni Isaia peyğəmbərin bu sözlərində təsvir olunan işdir: ‘Ey müjdə gətirən Yerusəlim, səsini qüvvətlə qaldır; qaldır, qorxma; Yəhuda şəhərlərinə de: Budur Allahınız! Budur, Xudavənd Rəbb qüdrətli əllə gələcək və Onun qolu Onun üçün hökmranlıq edəcək; budur, Onun mükafatı Onunladır, və Onun işi Onun önündədir.’ Yeşaya 40:9, 10.”

“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

“Níi shłeeʼí hólǫ́ǫ́ʼígíí dóó haneʼ bił hazʼą́ą́ʼígíí daʼ deeshʼą́ą́ʼígíí tʼáá ajiłiiʼígíí, dineʼéí bá hooghan dooleełgo yee hadoolʼį́į́ł, ‘Hágoóneeʼ, nihí Diyin God nitsáhákees.’ Ákótʼéego, hozhǫ́go baa haneʼígíí biniiyé bee hólǫ́ǫ́ʼígíí áłtséʼ nilį́į́ʼígíí, dóó nihookááʼ dineʼé baah yáhootʼééhígíí, éí biniinaa nihí baa nitsáhákeesígíí bee Haaʼáhádiłhiłígíí ayóó anííníshnííłígíí tʼáá ajiłiiʼígíí biniiyé yáhootʼééł. Diyin God bichʼįʼ naashá dooleełígíí éí biniiyé biyiʼ haʼátʼíísh bee yáʼátʼééhígíí hadoolʼeeł. Tʼáá ajiłiiʼígíí bee yáhootʼééł, dóó biniiyé haneʼígíí, éí bee Diyin God bił hózhǫ́ʼígíí hágoóneeʼ daʼ dooleełgo baa haneʼ dooleeł.” Christ’s Object Lessons, 415.