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.
La ligne prophétique qui identifie le moment où les États-Unis forment une image à la bête et de la bête se manifeste lorsque la corne du protestantisme est en train de former l’image de Christ. Cette formation est spécifiquement identifiée dans Daniel, chapitre dix, lorsque Daniel contemple la vision, le miroir causal, « marah ». Daniel représente ceux qui contemplent Christ, et, ce faisant, ils reflètent le caractère de Christ. Les cent quarante-quatre mille, qui sont représentés par Daniel au chapitre dix, ne forment l’image de Christ au-dedans d’eux-mêmes qu’en contemplant son caractère. C’est en contemplant qu’ils sont transformés.
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.
La imagen de la bestia refleja a la bestia, y la formación de la imagen de la bestia es la gran prueba para el pueblo de Dios, por la cual será decidido su destino eterno. Cuando las iglesias protestantes tomen el control del gobierno de los Estados Unidos, habrán formado una imagen del sistema de iglesia y estado que identifica la estructura de control que el poder papal empleó antes de que le fuese retirado el apoyo político. En el mismo período de tiempo, la imagen de Cristo será producida en Su pueblo de los últimos días. Sin embargo, hubo quienes estaban con Daniel y no vieron la visión, porque huyeron de la visión. Fracasaron en la prueba de la formación de la imagen de la bestia, al negarse a permitir que la imagen de Cristo fuese formada dentro de ellos durante el tiempo de prueba.
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.
Tha masaala hafuuraa kan calaqqisiisuu jechuun, keessatti of ilaaluun raawwatama; inniis daawwitii Kiristoosin bakka bu’uun, akkasumas mul’anni “marah” mul’ata sababa uumu waan ta’eef, fakkiin Kiristoos daawwitii keessa jiru fakkii Kiristoos namummaa keessatti ni uuma. Daawwiitiin jechuun isa dhugaa, fakkii nama daawwiticha keessa ilaalu ni calaqqisiisa; garuu hojii hafuuraa masaala kanaa keessatti, wantoonni garaa garaa daawwitichaan walqabatan jiru. Warri salphaatti “dhaga’aa dubbichaa malee, raawwachaa miti,” inni “of ilaala, karaa isaatti deema, yeruma sana nama akkamii akka ture ni dagata.” Isaan daawwiticha ilaalu; namumma qofa argus.
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.
อีกจำพวกหนึ่งซึ่งเป็นผู้ที่ “มิใช่ผู้ฟังแล้วลืมเลือน แต่เป็นผู้กระทำตามพระวจนะนั้น” ย่อมเห็นพระราชบัญญัติของพระเจ้า เขาย่อมเห็นพระคริสต์ในกระจกเงา งานนั้นคือการเข้าใจว่าหลักการแห่งการสะท้อนมีทั้งความเป็นจริงตาม “ธรรมชาติ” และความเป็นจริงฝ่ายจิตวิญญาณ ดาเนียลเป็นภาพประกอบของผู้ที่ได้กระทำ “งาน” นั้น เพราะในบทที่เก้าและสิบนั้น เขาแสดงให้เห็นงานซึ่งก่อให้เกิดหลักการฝ่ายจิตวิญญาณแห่งการสะท้อน.
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.
E naqueles dias eu, Daniel, estive pranteando por três semanas inteiras. Não comi pão aprazível, nem carne nem vinho entraram na minha boca; tampouco me ungi de modo algum, até se cumprirem três semanas completas. Daniel 10:1, 2.
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
Gabrieli alikuwa amempa Danieli tafsiri ya sehemu ya maono ya sura ya nane, lakini Danieli hakuwa ameyaelewa yote.
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.
Y yo Daniel desfallecí, y estuve enfermo algunos días; después me levanté y atendí los negocios del rey; y estaba asombrado de la visión, pero no había quien la entendiese. 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.
Soeur White nous informe que Daniel cherchait à comprendre l’interprétation du message de Daniel au chapitre huit, que Gabriel avait apporté à Daniel au chapitre neuf.
“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.’
« Avec une ardeur nouvelle et plus profonde, Miller poursuivit l’examen des prophéties, consacrant à cette étude des nuits entières aussi bien que des jours, tant ce qui apparaissait désormais revêtait une importance si prodigieuse et un intérêt absorbant. Dans le huitième chapitre de Daniel, il ne pouvait découvrir aucun indice quant au point de départ des 2300 jours ; l’ange Gabriel, bien qu’ayant reçu l’ordre de faire comprendre la vision à Daniel, ne lui en donna qu’une explication partielle. À mesure que se déployait devant la vision du prophète la terrible persécution qui devait s’abattre sur l’Église, ses forces physiques l’abandonnèrent. Il n’en pouvait supporter davantage, et l’ange le quitta pour un temps. Daniel « s’évanouit, et fut malade plusieurs jours ». « Et j’étais dans l’étonnement à cause de la vision, dit-il, et personne ne la comprenait. » »
“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.
“Eppure Dio aveva comandato al Suo messaggero: ‘Fa’ comprendere a quest’uomo la visione’. Tale incarico doveva essere adempiuto. In ubbidienza ad esso, l’angelo, qualche tempo dopo, tornò da Daniele, dicendo: ‘Sono venuto ora per darti intendimento e comprensione’; ‘comprendi dunque la parola e considera la visione’. Daniele 8:27, 16; 9:22, 23, 25–27. Vi era un punto importante nella visione del capitolo 8 che era rimasto senza spiegazione, cioè quello relativo al tempo — il periodo dei 2300 giorni; perciò l’angelo, nel riprendere la sua spiegazione, si sofferma soprattutto sull’argomento del tempo.” Il gran conflitto, 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.
ຢູ່ໃນບົດທີສິບ ເຮົາໄດ້ຮັບຮູ້ວ່າ ດານີເອນເຂົ້າໃຈ “ນິມິດ” ແລະ “ເລື່ອງນັ້ນ” ແລ້ວ, ແຕ່ດານີເອນປາຖະໜາແສງສະຫວ່າງເພີ່ມອີກ, ດັ່ງນັ້ນ ທ່ານຈຶ່ງຕັ້ງໃຈຂອງຕົນໄວ້ເພື່ອຄົ້ນຫາຄວາມເຂົ້າໃຈນັ້ນ ແລະໄດ້ອົດອາຫານເປັນເວລາຊາວເອັດວັນ. ໃນການກະທຳດັ່ງນີ້ ທ່ານເປັນຕົວແທນຂອງຜູ້ຄົນໃນວັນສຸດທ້າຍ ຜູ້ຊຶ່ງເຂົ້າໃຈຫຼັກການຝ່າຍວິນຍານຂອງການສະທ້ອນ ອັນຖືກເປັນແບບໂດຍຫຼັກການຕາມທຳມະຊາດຂອງການສະທ້ອນ. ຄວາມເຂົ້າໃຈນັ້ນຖືກສະແດງໃຫ້ປະຈັກໂດຍການງານຂອງເຂົາ, ແລະການງານຂອງເຂົານັ້ນຖືກແທນຄ່າໂດຍດານີເອນ ໃນຖານະທີ່ກຳລັງສະແຫວງຫາຄວາມເຂົ້າໃຈອັນຖືກຕ້ອງຕໍ່ພຣະວາຈາພະຍາກອນຂອງພຣະເຈົ້າ. ຄວາມຕັດກັນຢ່າງຊັດເຈນຂອງຜູ້ທີ່ໄດ້ໜີໄປຈາກນິມິດນັ້ນ ກໍຄືວ່າ ພວກເຂົາບໍ່ໄດ້ສະແຫວງຫາຄວາມເຂົ້າໃຈອັນຖືກຕ້ອງຕໍ່ພຣະວາຈາພະຍາກອນຂອງພຣະເຈົ້າ.
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.
Verite konsernan Parol profetik Bondye a, ki Danyèl parèt ap grangou pou l konprann, se limyè dènye jou yo, paske Danyèl tipifye san karannkat mil yo. Konsa, Danyèl ap reprezante yon klas moun k ap chèche konprann limyè Parol profetik Bondye a, ki prezante kòm dènye eprèv la anvan tan gras la fini. Nan sans sa a, se Revelasyon Jezi Kris la ki devwale jis anvan tan gras la fini, men se tou eprèv la ki prezante kòm fòmasyon imaj bèt la.
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.
Die Bildung des Bildes des Tieres bezeichnet unmittelbar den Vorgang, durch den das Bild des Tieres hervorgebracht wird. Diese Wirklichkeit kann nicht zutreffend bestimmt werden, ohne zuvor den Hauptgegenstand der Prüfung, das Tier, zu identifizieren. Es ist das Tier, das festlegt und bestimmt, wie das Bild geformt wird.
“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.
«Բայց ի՞նչ է «գազանին պատկերը», և ինչպե՞ս պիտի կազմվի այն։ Պատկերը ստեղծվում է երկեղջյուր գազանի կողմից և գազանի պատկերն է։ Այն նաև կոչվում է գազանի պատկեր։ Ուստի, որպեսզի իմանանք, թե ինչպիսին է պատկերը և ինչպես պիտի կազմվի, պետք է ուսումնասիրենք հենց գազանի՝ պապականության հատկանիշները։»
“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.
«Wi ko wle gbɔgbɔ la dze sii hẽ to esi wotso nyanyui la ƒe bɔbɔenyenye la me eye wowɔ heathenwo ƒe mawusubɔnu kple wɔnɔviwo dzi dɔ la ta la, ebu Mawu ƒe Gbɔgbɔ kple ŋusẽ la; eye be yeate ŋu adzra ameawo ƒe consciencewo dzi la, edi be yeadze si ŋu le dukɔmenɔla ƒe ŋusẽ dzi. Esi wòva me le papacy la: hame aɖe si nɔa dukɔ la ƒe ŋusẽ dzi eye wòna be wowɔa eya ŋutɔ ƒe tameɖoɖowo ɖe edzi, vevietɔ hena “heresy” ƒe tohehe. Be United States na te ŋugbe wɔ nudzɔdzɔ si nye la ƒe nɔnɔmetata la, ele be subɔsubɔ ŋusẽ la nakpɔ dukɔmenɔla ƒe dziɖuɖu dzi ale gbegbe be hame la hã anɔa dukɔ la ƒe authority zãm be yeawɔ eya ŋutɔ ƒe tameɖoɖowo.» 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.
Afin « d’apprendre à quoi ressemble l’image et comment elle doit être formée, nous devons étudier les caractéristiques de la bête elle-même — la papauté. » C’est la bête qui établit la vision qui constitue l’épreuve des derniers jours et qui est amenée juste avant la fin du temps de grâce. Daniel comprit la vision et la chose.
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.
Dina taun katilu pamaréntahan Koresy, raja Pérsia, hiji perkara diwahyukeun ka Daniél, anu ngaranna disebut Béltsasar; jeung éta perkara téh enya, tapi waktu anu geus ditangtukeun téh lila; sarta manéhna ngartos kana éta perkara, jeung miboga pangarti kana éta titingalian. Daniel 10:1.
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.
La vision est la vision du « mareh » des deux mille trois cents années. La « chose » est le mot hébreu « dabar », qui signifie « parole ». Le même mot (« dabar ») qui est traduit par « chose » au verset un est traduit par « parole » au chapitre neuf, verset vingt-trois.
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.
Eny, mitan m t ap pale nan lapriyè, menm nonm Gabriyèl la, ke m te wè nan vizyon an nan kòmansman an, yo te fè vole avèk anpil vitès, vin touche m nan lè ofrann aswè a. Epi li fè m konnen, li pale avè m, li di: O Danyèl, mwen sòti koulye a pou m ba ou ladrès ak konpreyansyon. Depi nan kòmansman siplikasyon ou yo, lòd la te sòti, e mwen vini pou m montre ou sa; paske ou renmen anpil anpil: se poutèt sa, konprann bagay la, epi konsidere vizyon an. Danyèl 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 vient vers Daniel en réponse à la prière de celui-ci, laquelle est liée à l’éclairage que Daniel avait reçu lorsqu’il avait compris qu’il se trouvait dans une captivité représentée par la dispersion de Lévitique vingt-six.
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.
स्वराज्यको पहिलो वर्षमा, म दानिय्येलले पुस्तकहरूद्वारा ती वर्षहरूको संख्या बुझें, जसको विषयमा परमप्रभुको वचन यर्मिया अगमवक्ताकहाँ आएको थियो, कि उहाँले यरूशलेमका उजाड अवस्थाहरूमा सत्तरी वर्ष पूरा गर्नुहुनेछ। दानिय्येल 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.”
La captivité signalée par Jérémie conduisit Daniel à la captivité des « sept temps » consignés par Moïse, laquelle était à la fois un « serment » et une « malédiction ».
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.
Oui, tout Israël a transgressé ta loi, et s’en est détourné afin de ne pas obéir à ta voix ; c’est pourquoi la malédiction s’est répandue sur nous, ainsi que le serment qui est écrit dans la loi de Moïse, serviteur de Dieu, parce que nous avons péché contre lui. Il a confirmé les paroles qu’il avait prononcées contre nous et contre nos juges qui nous jugeaient, en faisant venir sur nous un grand malheur ; car, sous tous les cieux, il n’a point été fait ce qui a été fait contre Jérusalem. Comme il est écrit dans la loi de Moïse, tout ce malheur est venu sur nous ; et nous n’avons pas imploré l’Éternel, notre Dieu, afin de nous détourner de nos iniquités et de comprendre ta vérité. Daniel 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.
यिर्मयाह और मूसा की दो गवाहियों के आधार पर दानिय्येल ने समझा कि यरूशलेम पर लाई गई उजाड़ अवस्था वही “शाप” थी, “जो मूसा का” था, और जो प्राचीन इस्राएल पर “उंडेला गया” था। सिस्टर व्हाइट यिर्मयाह की गवाही को “कलीसिया के लिए गवाहियाँ” कहती हैं, और इस संबंध में यह यिर्मयाह को अंतिम दिनों की भविष्यद्वाणी की आत्मा के रूप में चिन्हित करता है, क्योंकि अंतिम दिनों में “कलीसिया के लिए गवाहियाँ” यही वस्तु है। यिर्मयाह भविष्यद्वाणी की आत्मा का प्रतिनिधित्व करता है और मूसा बाइबल का प्रतिनिधित्व करता है।
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.
Daniel représente ceux des derniers jours qui comprennent, d’après ces deux témoins, qu’ils ont été dispersés, et qui comprennent, d’après la Bible et l’Esprit de Prophétie, qu’ils ont été réveillés, comme Daniel le fut au fait que lui (eux) avait été en captivité, et que la captivité était représentée dans la Parole prophétique de Dieu.
The experience of God’s last-day people is the experience of the ten virgins.
L’expérience du peuple de Dieu des derniers jours est celle des dix vierges.
“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 également l’expérience du peuple adventiste. » The Great Controversy, 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.
ओहि दस कुँआरिनक दृष्टान्तक विलम्बक समय, दानिय्येलक नवम अध्यायमे वर्णित ओहि जागृतिकेँ प्रतिनिधित्व करैत अछि। दू पवित्र साक्षीसभक आधार पर दानिय्येल ई बात बुझलनि जे हुनकर समस्त जीवन परमेश्वरक वचनक भीतर एक विशिष्ट भविष्यवाणी केर पूर्ति छल। ओहि भविष्यवाणी दानिय्येलकेँ ओहि उपाय दिशि निर्देशित केलक जे आवश्यक छल, यदि दानिय्येलकेँ आगाँक ठीक अगिला अध्यायमे हुनका संग जे होमयवाला छल, ताहि लेल तैयार होएबाक छल। तहिना, जखन मिल्लेराइटसभ दस कुँआरिनक दृष्टान्तक पूर्ति केलनि, तखन हुनकासभकेँ ई तथ्य प्रति सेहो जागृत होएबाक पड़ल जे प्रथम निराशा आ विलम्ब हुनकासभकेँ सुतबा द’ने छल। सभ भविष्यवक्तासभ अंतिम दिनसभक प्रतिनिधित्व करैत छथि।
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.
Le réveil de Daniel et celui des millérites sont deux témoins du réveil des cent quarante-quatre mille dans les derniers jours.
“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.
“Jisuu fi mootummaa samii hundinuu warra abdiidhaan mi’aawaa ta’een Isa lubbuun isaanii jaallattu arguuf dheeraadhaa hawwan irratti gara laafinaa fi jaalalaan ilaalaa turan. Yeroo qorumsa isaanii keessatti isaan jabeessuuf ergamoonni isaanii irra naanna’aa turan. Warri ergaa samii sana fudhachuu dagatan immoo dukkana keessatti hafu; dheekkamsi Waaqayyoo isaan irratti boba’e, sababni isaas ifa Inni samii irraa isaanitti erge fudhachuu waan didaniif. Warri amanamoon sun, kan abdii kutatanii turan, sababii Gooftaan isaanii hin dhufne hubachuu hin dandeenye, dukkana keessatti hin hafne. Ammas yeroo raajii sana qorachuuf Macaafa Qulqulluu isaanii keessatti geggeeffaman. Harki Gooftaa lakkoofsota sana irraa kaafame, dogoggorri sunis ibsame. Isaan yeroo raajii sun hanga 1844tti akka ga’u argan; ragaan isaan yeroo raajii sun bara 1843tti xumurama jedhan mirkaneessuuf dhiheessan sunumti immoo akka inni bara 1844tti xumuramu ni mirkaneesse. Ifni Dubbii Waaqayyoo iddoo isaanii irratti ife, isaanis yeroo tursiisaa tokko ni argatan—‘Yoo inni [mul’anni] turus, isa eegi.’ Isaan dhufaatii Kiristoos isa dhihoo sanaaf qaban jaalalaan, tursiisa mul’ataa sana kan warra dhugumaan eegaa jiran mul’isuuf qophaa’e sana dagatanii turan. Ammas isaan qabxii yeroo tokko ni argatan. Haa ta’u malee, ani baay’een isaanii abdii cabsamuu cimaa isaanii sanaa ol ka’anii, hamma hinaaffaa fi humna amantii isaanii bara 1843 keessatti mul’ate sanaa qabaachuu akka hin dandeenye nan arge.” 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.
A wɔde mmɛbusɛm no baa mu no, Millerfo no “na wɔabu ani agu anisoadehunu no twentwɛn no so,” nanso “wɔsan” “kɔɔ wɔn Bible mu kɔhwehwɛɛ nkɔmhyɛ mmere no. Woyii Awurade nsa fii akontaabu no so, na wɔkyerɛkyerɛɛ mfomso no mu.” Wɔde Daniel kɔɔ Bible no mu, na woyii “Awurade nsa” fii “nkɔmhyɛ mmere no” so; na bere a Daniel, sɛ ɔyɛfo, na ɛnyɛ otiefo kɛkɛ, denam gyidi a ɛyɛ adwuma so de daa no adi sɛ ɔte Yeremia ne Mose nkrasɛm no ase, bere a odii akwankyerɛ a wɔde ama wɔ Lewifo nhoma aduonu nsia mu no so, ne saa ara nso na ɔde aduru ne ano aduru maa Onyankopɔn nkurɔfo apete no, ɛno na wɔde “nkyerɛase no” maa Daniel.
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.
Lorsque les cent quarante-quatre mille accompliront le temps d’attente de la parabole dans son accomplissement final et le plus parfait aux derniers jours, ils le feront durant une période où la « formation de l’image de la bête » constituera pour eux la grande épreuve.
We will continue these thoughts in the next article.
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.
“‘Ande a bi dɔn bɔn fayn, wantɛm dat, i de put in i sikul wanta di atwɛst dɔn kam.’ Krays de wet wit grɛt langa-at fɔ di manɛ we In pɔn go so na In chɔch. We di karɛkta fɔ Krays go dɔn pulɛtli sho bak insay In pipul, den In go kam fɔ tek dɛm as In yon.” 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.
«Дуниёни қоплаб турган нарса — Худо ҳақидаги нотўғри тушунчанинг зулматидир. Инсонлар Унинг феъл-атвори ҳақидаги билимларини йўқотмоқдалар. У нотўғри тушунилди ва нотўғри талқин этилди. Айни шу вақтда Худодан бир хабар эълон қилиниши лозим — таъсирида ёритувчи ва қудратида нажот бахш этувчи бир хабар. Унинг феъл-атвори ошкор қилиниши керак. Дунёнинг зулматига Унинг улуғворлигининг нури, Унинг яхшилиги, раҳм-шафқати ва ҳақиқатининг нури сочилиши лозим.»
“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.
“Dies ist das Werk, das der Prophet Jesaja mit den Worten umreißt: ‚O Jerusalem, das du gute Botschaft bringst, erhebe deine Stimme mit Kraft; erhebe sie, fürchte dich nicht; sprich zu den Städten Judas: Siehe, euer Gott! Siehe, Gott der HERR wird kommen mit starker Hand, und sein Arm wird für ihn herrschen; siehe, sein Lohn ist bei ihm und sein Werk vor ihm.‘ Jesaja 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.
« Ceux qui attendent la venue de l’Époux doivent dire au peuple : “Voici votre Dieu.” Les derniers rayons de la lumière de miséricorde, le dernier message de miséricorde qui doit être donné au monde, sont une révélation de son caractère d’amour. Les enfants de Dieu doivent manifester sa gloire. Dans leur propre vie et leur propre caractère, ils doivent révéler ce que la grâce de Dieu a fait pour eux. » Christ’s Object Lessons, 415.