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.

Tunaanza uchunguzi wetu wa ono la mwisho la Danieli kwa kumtambua Danieli kuwa ishara ya watu wa agano wa Mungu wa siku za mwisho, na tumetumia mstari wa kwanza pamoja na sura ya mwisho kuanza kutambua sifa za kinabii za wale watu wa siku za mwisho wanaowakilishwa na Belteshaza. Watu wa agano wa Mungu wa siku za mwisho wanawakilisha Wamillerite wa vuguvugu la malaika wa kwanza, na wale mia moja na arobaini na nne elfu wa vuguvugu la malaika wa tatu. Wamillerite walilitimiza fumbo la wanawali kumi, na fumbo hilo linarudiwa kwa herufi ile ile katika siku za mwisho.

“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.

« Je suis souvent renvoyée à la parabole des dix vierges, dont cinq étaient sages et cinq insensées. Cette parabole s’est accomplie et s’accomplira jusqu’au moindre détail, car elle a une application particulière pour notre temps et, comme le message du troisième ange, elle s’est accomplie et continuera d’être une vérité présente jusqu’à la fin des temps. » Review and Herald, 19 août 1890.

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

L’expérience des deux mouvements des derniers jours est l’expérience de l’adventisme.

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

« La parabole des dix vierges de Matthieu 25 illustre aussi l’expérience du peuple adventiste. » 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.

വില്ല്യം മില്ലറിന്റെ അനുയായികൾ ആദ്യദൂതന്റെ പ്രസ്ഥാനം പ്രതിനിധീകരിച്ചിരുന്നു; അവരുടെ അനുഭവം ഫിലാദെൽഫ്യാ സഭയാലും പ്രതിനിധീകരിക്കപ്പെട്ടു. 1856-ൽ ഫിലാദെൽഫ്യൻ മില്ലറൈറ്റ് പ്രസ്ഥാനം ലაოდിക്യാ പ്രസ്ഥാനമായി പരിവർത്തിതമായി; 1863-ലെ കലാപത്തിൽ അത് ഇനി മുന്നോട്ട് ലაოდിക്യൻ സെവൻത്ത്-ഡേ അഡ്വെന്റിസ്റ്റ് സഭയായി പരിവർത്തിതമായി.

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.

Les cent quarante-quatre mille représentent le mouvement du troisième ange, et leur expérience fut également représentée par l’Église de Philadelphie. En 1989, le livre de Daniel fut descellé pour l’Église adventiste du septième jour de Laodicée, et le 11 septembre 2001, le mouvement adventiste laodicéen commença, et en juillet 2023, la transition de retour vers le mouvement philadelphien eut lieu.

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, ou Daniel, représente le mouvement philadelphien des derniers jours, qui répète le mouvement philadelphien des millérites « jusque dans ses moindres détails ». Le premier verset de la dernière vision représente ce peuple des derniers jours, et le dernier témoignage de la dernière vision doit s’accorder avec le premier témoignage de la dernière vision. Le processus de purification de Daniel chapitre douze met en évidence l’augmentation de la connaissance, ainsi que les deux classes qui en résultent. Belteshazzar est la représentation ultime des sages des derniers jours. Dans Daniel chapitre douze, il y a au moins cinq vérités prophétiques qui furent des points d’ancrage pour le mouvement millérite, et qui doivent être répétées dans le mouvement du troisième ange.

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.

Le premier est le processus de purification qui produit deux catégories d’adorateurs, et accomplit ainsi la parabole des dix vierges dans ses mouvements de commencement et d’achèvement.

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.

Mais toi, ô Daniel, tiens secrètes ces paroles et scelle le livre jusqu’au temps de la fin : beaucoup iront çà et là, et la connaissance augmentera.... Et il dit : Va, Daniel ; car ces paroles sont tenues secrètes et scellées jusqu’au temps de la fin. Beaucoup seront purifiés, blanchis et éprouvés ; mais les méchants agiront méchamment, et aucun des méchants ne comprendra ; mais les sages comprendront. Daniel 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.

La distinction entre les sages et les méchants (insensés) repose sur leur compréhension — c’est-à-dire leur capacité à discerner mentalement — de l’accroissement de connaissance qui est ouvert au temps de la fin, soit en 1798 pour les millérites, soit en 1989 pour les cent quarante-quatre mille. Le peuple de Dieu doit savoir que l’adventisme est l’expérience de la parabole des dix vierges, car sans cette compréhension il ne cherchera pas à comprendre quand est arrivé le « temps de la fin » pour la génération finale, ni quel était le message alors descellé. Sans la compréhension que l’expérience adventiste est un processus d’épreuve en trois étapes, fondé sur un développement progressif de la vérité, et conduisant à une issue de « vie ou de mort », il est impossible de reconnaître la haute vocation de chaque adventiste du septième jour. Belteshazzar représente un peuple qui sait avoir traversé le processus de purification présenté comme étant « purifiés, blanchis et éprouvés ». Ce même processus de purification en trois étapes est expressément identifié comme l’œuvre du Saint-Esprit.

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.

Cependant, je vous dis la vérité : il vous est avantageux que je m’en aille ; car si je ne m’en vais pas, le Consolateur ne viendra point à vous ; mais si je m’en vais, je vous l’enverrai. Et quand il sera venu, il convaincra le monde en ce qui concerne le péché, la justice et le jugement : en ce qui concerne le péché, parce qu’ils ne croient pas en moi ; en ce qui concerne la justice, parce que je m’en vais à mon Père, et que vous ne me verrez plus ; en ce qui concerne le jugement, parce que le prince de ce monde est jugé. J’ai encore beaucoup de choses à vous dire, mais vous ne pouvez les porter maintenant. Cependant, quand il sera venu, lui, l’Esprit de vérité, il vous conduira dans toute la vérité ; car il ne parlera pas de lui-même, mais il dira tout ce qu’il aura entendu, et il vous annoncera les choses à venir. Jean 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.

Muṣẹ ti Ẹmí Mímọ́ nínú ìtọ́sọ́nà àwọn wúńdíá ọlọ́gbọ́n sínú “gbogbo òtítọ́,” nílò pé kí Ó bá ayé wí, èyí tí ó túmọ̀ sí láti kìlọ̀ tàbí dá ní lẹ́bi, nípa ẹ̀ṣẹ̀, òdodo, àti ìdájọ́, èyí tí ó jẹ́ àwọn ìgbésẹ̀ mẹ́ta kan náà gan-an tí ń mú jáde bóyá wúńdíá ọlọ́gbọ́n tàbí aṣiwèrè nínú Danieli orí kejìlá. Ìhìnrere tí Jesu ṣe àfihàn gẹ́gẹ́ bí iṣẹ́ Ẹmí Mímọ́ ni “òróró,” tí ń fi ìyàtọ̀ hàn láàárín ọlọ́gbọ́n àti ẹni búburú nínú Danieli kejìlá. Àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn gbọ́dọ̀ lóye ìmúgbòòrò ìmọ̀ fún ìran wọn, àti pé ìmọ̀ náà pẹ̀lú ìmòye wọn pé bóyá wọ́n jẹ́ wúńdíá aṣiwèrè tàbí ọlọ́gbọ́n nínú àkàwé Mátíù orí kẹẹ́dógún.

“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.’

«Жанға бу муқаддәс вәһийдә бу нәрсиләр көрситилди. У бәш дана қиз билән вәкил қилинған жамаәтни, чирақлири рәтлинип, йенип турған һалда көрди вә һаяҗан илкидә мундақ дәп нида қилди: “Муқәддәсләрниң сәври мана шудур; Худаниң әмирлирини вә Әйсаниң етиқадини сақлайдиғанлар мана булардур. Андин мән асмандин маңа мундақ дегән бир авазни аңлидим: Йезип қой, әмдидин башлап Рәббидә өлгән өлүкләр бәхитликтур: Һә, Роһ шундақ дәйду, улар өз әмгәклиридин арам алсун; чүнки уларниң әмәллири уларниң кәйнидин әгишип бариду.”»

“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.

“Banyak orang yang mendengar pekabaran malaikat pertama dan kedua mengira bahwa mereka akan hidup untuk menyaksikan Kristus datang di awan-awan langit. Sekiranya semua orang yang mengaku percaya akan kebenaran menjalankan bagian mereka seperti gadis-gadis bijaksana, niscaya pekabaran itu sejak dahulu telah diberitakan kepada setiap bangsa, suku, bahasa, dan kaum. Tetapi lima orang bijaksana dan lima orang bodoh. Kebenaran itu seharusnya telah diberitakan oleh kesepuluh gadis itu, tetapi hanya lima yang telah mengadakan persediaan yang mutlak perlu untuk bergabung dengan rombongan yang berjalan dalam terang yang telah datang kepada mereka. Pekabaran malaikat ketiga diperlukan. Proklamasi ini harus disampaikan. Banyak orang yang telah pergi menyongsong Mempelai Pria di bawah pekabaran malaikat pertama dan kedua menolak pekabaran malaikat ketiga, pekabaran ujian yang terakhir yang akan diberikan kepada dunia.

“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].

「啲類似嘅工作，當《啟示錄》第18章所表明嗰另一位天使傳出佢嘅信息嗰陣，都必定會成就。第一位、第二位同第三位天使嘅信息，都必須再一次被傳講。嗰個呼召要向教會發出：『我嘅民哪，你哋要從佢入面出嚟，免得有分於佢嘅罪。』『巴比倫大城傾倒了！傾倒了！成了鬼魔嘅住處，同各樣污穢之靈嘅巢穴，並各樣污穢可憎之雀鳥嘅籠。因為列國都飲咗佢淫亂大怒之酒；地上嘅君王與佢行淫；地上嘅客商因佢奢華太過就發咗財……我嘅民哪，你哋要從佢入面出嚟，免得有分於佢嘅罪，亦免得受佢所受嘅災殃；因為佢嘅罪惡滔天，神已經想起佢嘅不義。』［啟示錄 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.’

«Καθέναν στίχον αυτού του κεφαλαίου λάβε, και ανάγνωσέ τον προσεκτικώς, ιδιαιτέρως δε τους δύο τελευταίους: “Και φως λύχνου δεν θέλει φέγγει πλέον διόλου εν σοι· και φωνή νυμφίου και νύμφης δεν θέλει ακουσθή πλέον διόλου εν σοι· διότι οι έμποροί σου ήσαν οι μεγιστάνες της γης· διότι διά των φαρμακειών σου επλανήθησαν πάντα τα έθνη. Και εν αυτή ευρέθη αίμα προφητών και αγίων, και πάντων των εσφαγμένων επί της γης.”»

“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.

« La parabole des dix vierges a été donnée par le Christ lui-même, et chaque détail doit être étudié avec soin. Un temps viendra où la porte sera fermée. Nous sommes représentés soit par les vierges sages, soit par les vierges folles. Nous ne pouvons pas à présent faire la distinction, et nous n’avons pas autorité pour dire qui sont les sages et qui sont les folles. Il y en a qui retiennent la vérité dans l’injustice, et ceux-ci paraissent extérieurement semblables aux sages. » Manuscript Releases, volume 16, 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.”

Kama Waadventista ambao wanapaswa kuwaita wanaume na wanawake watoke Babeli wakati wa sheria ya Jumapili iliyo karibu kuja, “tunawakilishwa ama na wanawali wenye busara au na wanawali wapumbavu.” Kundi ambalo Yohana aliliona, “likiwakilishwa na wale wanawali watano wenye busara, taa zao zikiwa zimekarabatiwa na kuwaka,” ambao Yohana aliwatambulisha zaidi kuwa ni wale walio na “subira ya watakatifu,” na ambao “huzishika amri za Mungu na imani ya Yesu,” ndio wale mia moja arobaini na nne elfu ambao wanatakiwa kuzishika amri za Mungu, kuidhihirisha imani ya Yesu, na kujua kwamba wao ndio wanawali katika mfano wa Mathayo ishirini na tano. Si kwamba tu wanahitaji kuelewa kuwa wao ni ama wanawali wenye busara au wapumbavu, bali lazima warudie uzoefu uliowakilishwa na Danieli kuwa ni “kutakaswa, kufanywa weupe, na kujaribiwa.”

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.

Et ils chantaient comme un cantique nouveau devant le trône, et devant les quatre êtres vivants et les anciens; et personne ne pouvait apprendre ce cantique, si ce n’est les cent quarante-quatre mille, qui avaient été rachetés de la terre. Ce sont ceux qui ne se sont point souillés avec des femmes; car ils sont vierges. Ce sont ceux qui suivent l’Agneau partout où il va. Ce sont eux qui ont été rachetés d’entre les hommes, comme des prémices pour Dieu et pour l’Agneau. Et dans leur bouche il ne s’est point trouvé de fraude; car ils sont irrépréhensibles devant le trône de Dieu. Apocalypse 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.

Nan ngiruwel mutlawik and ekkewe limmefiyu me nimengeni mina mei pwisin pwarata lon Daniel sopwun engol me ruu, ir ekkewe pworausen letipen mi affata ngeni ewe Millerite movement ren ewe mesemesin angel, me pwe irina repwe churi fengen me mefi ngeni meinisin me wor pwan eu kapasen awewe won ewe movement ren ekkewe one hundred and forty-four thousand. Eu me leten ekkewe pworausen letip seniir, iei ewe minafon processun purification won unungat fan iten ewe parable ren ekkewe engol semirit. Ewe fosun letipen mi fos ngeni prophetic time, mei wewe ngeni me William Miller a weweiti, iei ewe “seven times,” seni Leviticus twenty-six, nge ena fosun letip a pwarata lon Daniel engol me ruu, me iei ewe mesemesin pworousen letipen lon historyen ewe Millerite mi kapas ngeni lon ena tesin.

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.

Men du, Daniel, göm orden och försegla boken intill ändens tid; många skall fara hit och dit, och kunskapen skall varda stor. Sedan såg jag, Daniel, och se, där stod två andra, den ene på denna sidan av flodens strand och den andre på den sidan av flodens strand. Och en sade till mannen, som var klädd i linnekläder och som var ovanför flodens vatten: Huru länge skall det dröja till änden på dessa underbara ting? Och jag hörde mannen, som var klädd i linnekläder och som var ovanför flodens vatten, när han lyfte sin högra hand och sin vänstra hand upp mot himmelen och svor vid honom som lever i evighet, att det skall vara för en tid, tider och en halv tid; och när han har fullbordat att krossa det heliga folkets makt, då skall allt detta fullbordas. Och jag hörde, men jag förstod det icke; då sade jag: O min herre, vad skall änden bliva på detta? Och han sade: Gå din väg, Daniel; ty dessa ord äro tillslutna och förseglade intill ändens tid. Många skola renas och göras vita och luttras; men de ogudaktiga skola handla ogudaktigt, och inga av de ogudaktiga skola förstå; men de förståndiga skola förstå. Daniel 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.”

Ce passage commence par le livre de Daniel scellé jusqu’au temps de la fin, et le passage s’achève par le livre de Daniel scellé jusqu’au temps de la fin. Entre le premier et le dernier scellement des paroles de Daniel, le témoignage juré de « Celui qui vit éternellement » était « que ce sera pour un temps, des temps, et une moitié; et quand il aura achevé de disperser la puissance du peuple saint, toutes ces choses seront accomplies ».

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.

Onipa a ɔde saa adanse a wɔde ntam sii so mae no ne Onii a ɔwɔ nsu no so, a ɔhyehyɛ nwera atade. Daniel huu ɔbɔfo bi wɔ Hiddekel Asubɔnten no ano biako, na ɔbɔfo foforo nso wɔ ano no fam foforo, na saa abɔfo no mu biako bisaa asɛmmisa bi, a Onii a ɔwɔ nsu no so no buae. Asɛmmisa no ne se, “Ɛbɛkyɛ dɛn?” Eyi ne nsɛm a edi kan mmienu no ara pɛpɛɛpɛ wɔ asɛmmisa a wobisaa wɔ Daniel ti 8 nkyekyɛm 13 no mu.

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.

Puis j’entendis un saint qui parlait, et un autre saint dit à ce saint-là qui parlait : Jusques à quand durera la vision concernant le sacrifice perpétuel et la transgression dévastatrice, pour livrer à la fois le sanctuaire et l’armée afin qu’ils soient foulés aux pieds ? Et il me dit : Jusqu’à deux mille trois cents jours ; puis le sanctuaire sera purifié. Daniel 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.”

Den samme profetiske struktur findes i begge samtaler, bortset fra at Daniel i kapitel otte befinder sig ved Ulajfloden og ikke ved Hiddekel-floden. I kapitel otte sagde en engel (hellig) „til den hellige, som talte: Hvor længe?“ Det hebraiske ord, der er oversat med „den hellige“, er det hebraiske ord „Palmoni“, som betyder den vidunderlige Tæller eller Hemmelighedernes Tæller. I kapitel otte var det Jesus (den vidunderlige Tæller), der talte, og en anden hellig spurgte Jesus (den hellige): „Hvor længe?“

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.”

In capitulo dece-duo, ille qui stat super aquam interrogatur ab angelo, qui erat super unam ripam fluminis Hiddekel, “quamdiu.” Hi duo loci simul considerandi sunt, linea super lineam. Prima quaestio capitis octavi est: “quamdiu visio de conculcatione sanctuarii et exercitus, quae primum per paganismum, deinde per papalismum efficitur?” Quaestio capitis duodecimi est: “quamdiu erit usque ad finem horum mirabilium?” Responsum iuratum tunc datur a Palmoni, Admirabili Numeratore, qui lineis erat indutus et super aquas stabat: “erit in tempus, tempora, et dimidium; et cum compleverit dispergere potentiam populi sancti, omnia haec consummabuntur.”

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.

Le domande dei fiumi Ulai e Hiddekel sono: «Fino a quando durerà la visione della dispersione del popolo di Dio, compiuta prima dal paganesimo e poi dal papalismo, mentre essi calpestano il santuario e l’esercito?» La risposta è che il calpestamento termina nel 1798, quando ha inizio l’opera di Palmoni nell’innalzare il tempio millerita, e poi si conclude quarantasei anni dopo, nel 1844, quando il santuario doveva essere purificato.

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.

Дар боби дувоздаҳум Дониёл ин гуфтугӯро шунид, «аммо нафаҳмидам». Дониёл хоҳиши худро барои фаҳмидан баён кард, чунон ки бо аз Масеҳ пурсидани ӯ нишон дода шудааст: «Эй оғои ман, анҷоми ин чизҳо чӣ хоҳад буд?» Баёни хоҳиши ӯ барои фаҳмидан намояндаи хоҳиши бокирагони хирадманд барои фаҳмидан буд, зеро тамоми ин муколама миёни ду ишора ба мӯҳр зада шудани китоби Дониёл то замони охир қарор дода шудааст. Дониёл намояндаи он хоҳише буд, ки бар Вилям Миллер гузошта шуд, то ҳақиқате, ки дар соли 1798 мӯҳрбардорӣ гардида буд, дарк намояд; ва нахустин ҳақиқате, ки ӯ ба шинохтани он роҳнамоӣ шуд, поймол гардидани қудсгоҳ ва лашкар буд, аввал аз ҷониби бутпарастӣ ва сипас папият, дар тӯли он даврае ки қудрати қавми муқаддас пароканда карда мешуд, дар иҷрои «ҳафт замон»-и Левиён бисту шаш.

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.

मिलर की सत्य को जानने की इच्छा का प्रतिनिधित्व दानिय्येल की इच्छा द्वारा किया गया है, परन्तु मिलर की समझ अपूर्ण थी। दानिय्येल मिलर की इच्छा का प्रतिनिधित्व करता है, और बेल्तशज्जर उनका प्रतिनिधित्व करता है जिनके पास उस विषय और उस दर्शन की पूर्ण समझ है। दानिय्येल के बारहवें अध्याय में कम-से-कम पाँच महत्त्वपूर्ण सत्य ऐसे हैं जो मिलरवादियों के अनुभव का भाग थे, और जिनका समांतर प्रतिरूप एक लाख चवालीस हज़ार के इतिहास में पाया जाएगा। उनमें से एक यह है कि उन्होंने पूरा किया और यह समझा कि वे दस कुँवारियों के दृष्टान्त को, उसकी तीन-चरणीय परीक्षात्मक प्रक्रिया सहित, पूरा कर रहे थे; और दूसरा यह है कि वे लैव्यव्यवस्था के छब्बीसवें अध्याय के “सात कालों” की आधारशिला को समझते हैं।

We will continue this study in our next article.

A be nyɔɔŋ lɛi ŋmaŋmɔŋ ni kɛɛ ni egbɔ tsɛ ko lɛi shikpɔŋ lɛi ni.

“‘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.’

“‘ຂະນະນັ້ນ ອານາຈັກແຫ່ງສະຫວັນຈະຖືກປຽບເໝືອນດັ່ງພົມມະຈາລີສິບຄົນ ຜູ້ໄດ້ຖືໂຄມໄຟຂອງຕົນ ແລະອອກໄປຕ້ອນຮັບເຈົ້າບ່າວ. ໃນພວກນັ້ນ ຫ້າຄົນມີປັນຍາ ແລະອີກຫ້າຄົນໂງ່. ຝ່າຍຄົນໂງ່ນັ້ນ ເມື່ອຖືໂຄມໄຟໄປ ກໍບໍ່ໄດ້ນໍ້າມັນໄປນຳ; ແຕ່ຝ່າຍຄົນມີປັນຍານັ້ນ ໄດ້ເອົານໍ້າມັນໃສ່ພາຊະນະໄປພ້ອມກັບໂຄມໄຟຂອງຕົນ. ເມື່ອເຈົ້າບ່າວຊັກຊ້າຢູ່ ພວກນາງທັງໝົດກໍພາກັນງ່ວງ ແລະຫຼັບໄປ. ແຕ່ພໍຮອດເວລາທ່ຽງຄືນ ກໍມີສຽງຮ້ອງຂຶ້ນວ່າ, ຈົ່ງເບິ່ງ, ເຈົ້າບ່າວມາແລ້ວ; ຈົ່ງອອກໄປຕ້ອນຮັບທ່ານເຖີດ. ແລ້ວພົມມະຈາລີເຫຼົ່ານັ້ນທັງໝົດກໍລຸກຂຶ້ນ ແລະຕົກແຕ່ງໂຄມໄຟຂອງຕົນ. ຝ່າຍຄົນໂງ່ໄດ້ກ່າວກັບຄົນມີປັນຍາວ່າ, ຂໍນໍ້າມັນຂອງພວກທ່ານໃຫ້ພວກເຮົາແນ່; ເພາະໂຄມໄຟຂອງພວກເຮົາກຳລັງຈະມອດລົງ. ແຕ່ຄົນມີປັນຍາຕອບວ່າ, ບໍ່ໄດ້ດອກ ເກງວ່າຈະບໍ່ພໍສຳລັບພວກເຮົາແລະພວກທ່ານ; ແຕ່ຈົ່ງໄປຫາຄົນຂາຍ ແລະຊື້ສຳລັບຕົນເອງເຖີດ. ແລະໃນຂະນະທີ່ພວກນາງໄປຊື້ນັ້ນ ເຈົ້າບ່າວກໍມາ; ແລະບັນດາຜູ້ທີ່ພ້ອມແລ້ວກໍໄດ້ເຂົ້າໄປກັບທ່ານໃນງານມົງຄຸນ ແລະປະຕູກໍຖືກປິດ. ຫຼັງຈາກນັ້ນ ພົມມະຈາລີອີກພວກໜຶ່ງກໍມາເໝືອນກັນ ໂດຍຮ້ອງວ່າ, ນາຍເອີຍ, ນາຍເອີຍ, ຂໍເປີດໃຫ້ພວກຂ້ານ້ອຍແນ່. ແຕ່ທ່ານຕອບວ່າ, ເຮົາບອກຄວາມຈິງແກ່ພວກເຈົ້າວ່າ ເຮົາບໍ່ຮູ້ຈັກພວກເຈົ້າ. ເຫດສະນັ້ນ ຈົ່ງເຝົ້າລະວັງໄວ້; ເພາະພວກເຈົ້າບໍ່ຮູ້ທັງວັນ ຫຼືໂມງ ທີ່ບຸດມະນຸດຈະມາ.’”

“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.

“Beesli yeroo baayʼee sodaachisaa taʼe keessa jiraachaa jirra; keessaa keenya tokko illee dhufaatii Kiristoosiif qophii barbaaduu keessatti harkifachuu hin qabu. Namni tokko illee fakkeenya durboota gowwootaa hin hordofin; yeroo balaa guddaan sun dhufu dura qophii amala isa yeroo sanatti dhaabachuuf isa dandeessisu argachuun eeguun nagaa akka taʼe hin yaadin. Yeroo keessummoonni waamaman seenanii qoratamanitti qajeelummaa Kiristoos barbaaduun baayʼee tura. Amma yeroo qajeelummaa Kiristoos uffachuu ti,—uffata cidhaa isa Irbaata Fuudha Hoolichaatti seenuuf si qopheessu. Fakkeenyicha keessatti, durboonni gowwoonni zayitii kadhatanii, gaaffii isaaniitiin argachuu dadhaban jedhamee ibsamu. Kunis warra yeroo balaa keessa dhaabachuuf of qopheessanii amala hin guddifanne kan agarsiisu dha. Inni isaanii olloota isaanii dhaqanii, “Amala keessan naa kennaa, yoo kana hin taane nan bada” jechuu isaanii fakkaata. Warri ogeeyyiin zayitii isaanii ibsaa liqimfamaa durboota gowwootaatti dabarsuu hin dandeenye. Amalli kan dabarfamu miti. Inni bitamuu yookaan gurguramuu miti; argatamuu qaba. Gooftaan yeroo qorumsaa keessatti amala qajeelaa argachuuf carraa nama dhuunfaa hundumaaf kenneera; garuu karaa nama tokko amala inni muuxannoowwan ulfaatoo keessa darbuu, Barsiisaa Guddicha irraa barumsa barachuu, akka qorumsaa keessatti obsaan mulʼatuu fi amantii akka gaarran wanta hin dandaʼamne fakkaatan kaasuu dandaʼu shaakaluun guddifate nama biraatti dabarsu hin qopheessine. Urgaa jaalalaa dabarsuun hin dandaʼamu,—nama biraatiif laafina, ogummaa ittiin nama waliin hojjetan, fi jabaatanii itti fufuu kennuun hin dandaʼamu. Garaan nama tokko garaa nama biraatti jaalala Waaqayyoo fi namummaa dhangalaasuun hin dandaʼamu.”

“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.

“Ngunit dumarating ang araw, at ito’y malapit na sa atin, na ang bawat yugto ng pagkatao ay mahahayag sa pamamagitan ng natatanging tukso. Yaong mga mananatiling tapat sa simulain, yaong magsasagawa ng pananampalataya hanggang sa wakas, ay yaong mga napatunayang tapat sa ilalim ng pagsubok at kapighatian sa mga nagdaang oras ng kanilang kapanahunan ng biyaya, at humubog ng mga karakter ayon sa wangis ni Cristo. Sila yaong mga naglinang ng malapit na pakikipag-ugnayan kay Cristo, na, sa pamamagitan ng kaniyang karunungan at biyaya, ay mga nakikibahagi sa banal na kalikasan. Ngunit walang sinumang tao ang makapagbibigay sa iba ng pusong deboto at mararangal na katangian ng pag-iisip, at makapupuno sa kaniyang mga kakulangan sa pamamagitan ng kapangyarihang moral. Ang bawat isa sa atin ay may magagawa para sa isa’t isa sa pamamagitan ng pagbibigay sa mga tao ng isang halimbawang gaya ng kay Cristo, at sa gayon ay maimpluwensiyahan sila na lumapit kay Cristo para sa katuwiran na kung wala ito’y hindi sila makatatayo sa paghuhukom. Dapat na may panalanging isaalang-alang ng mga tao ang mahalagang usapin ng paghubog ng karakter, at iangkop ang kanilang mga karakter ayon sa banal na huwaran.” The Youth Instructor, Enero 16, 1896.