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.
Liy pwofesi ki idantifye lè Etazini fòme yon imaj pou bèt la e yon imaj bèt la rive nan moman kote kòn Pwotestantis la ap fòme imaj Kris la. Fòmasyon sa a idantifye avèk presizyon nan Danyèl chapit dis, lè Danyèl ap gade vizyon “marah” la, glas k ap lakòz transfòmasyon an. Danyèl reprezante sila yo ki gade Kris la, e lè yo fè sa, yo reflete karaktè Kris la. San karannkat mil yo, ke Danyèl reprezante nan chapit dis la, fòme imaj Kris la anndan yo sèlman pandan y ap gade karaktè Li. Se lè yo gade yo vin chanje.
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.
Imaj bèt la reflete bèt la, epi fòmasyon imaj bèt la se gwo eprèv pou pèp Bondye a, pa mwayen li desten etènèl yo pral deside. Lè legliz Pwotestan yo pran kontwòl gouvènman Etazini an, yo pral fin fòme yon imaj sistèm legliz ak leta a ki idantifye estrikti kontwòl pouvwa papal la te itilize anvan yo te retire sipò politik la. Nan menm peryòd tan sa a, imaj Kris la pral pwodui nan pèp Li a nan dènye jou yo. Men, te gen moun ki te avèk Danyèl ki pa t wè vizyon an, paske yo te kouri pou vizyon an. Yo te echwe eprèv fòmasyon imaj bèt la, paske yo te refize pèmèt imaj Kris la fòme anndan yo pandan tan eprèv la.
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.
Prensip espirityèl refleksyon an akonpli lè yon moun gade nan yon glas ki reprezante Kris; e paske vizyon “marah” la se yon vizyon kozatè, imaj Kris la nan glas la pwodui imaj Kris la nan limanite. Yon glas literal reflete imaj nonm ki ap gade glas la, men aplikasyon espirityèl prensip la gen varyab ki asosye ak glas la. Moun ki senpleman “tande pawòl la, epi yo pa fè li,” “gade tèt li, epi li ale chemen pa li, epi touswit li bliye ki kalite moun li te ye.” Yo gade nan glas la e yo wè sèlman limanite.
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.
Lòt klas la, ki “pa yon moun k ap tande epi ki bliye, men yon moun k ap fè travay la,” wè lalwa Bondye a; yo wè Kris la nan glas la. Travay la se konprann ke prensip refleksyon an gen yon reyalite “natirèl” ak yon reyalite espirityèl. Danyèl ilistre moun ki te fè “travay” la, paske nan chapit nèf ak dis li ilistre travay ki pwodui prensip espirityèl refleksyon an.
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.
Nan jou sa yo, mwen menm Danyèl, mwen t ap plenn pandan twa semèn antye. Mwen pa t manje okenn pen ki dous; ni vyann ni diven pa t antre nan bouch mwen; mwen pa t wen tèt mwen ditou, jouk twa semèn antye yo te fin pase. Danyèl 10:1, 2.
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
Gabriyèl te bay Danyèl yon entèpretasyon pasyèl sou vizyon ki nan chapit uit la, men Danyèl pa t konprann li nèt.
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.
E mwen menm, Danyèl, mwen te pèdi konesans, epi mwen te malad pandan kèk jou; apre sa mwen leve, mwen fè zafè wa a; e mwen te sezi anpil devan vizyon an, men pesonn pa t konprann li. Danyèl 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.
Sè White fè nou konnen Danyèl t ap chèche konprann entèpretasyon mesaj Danyèl chapit uit la, mesaj Gabriyèl te pote bay Danyèl nan chapit nèf la.
“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.’
“Avèk yon nouvo ak yon pi pwofon senserite, Miller te kontinye egzamen pwofesi yo; li te konsakre nwit antye ansanm ak jounen yo nan etid sa ki kounye a te parèt kòm yon bagay ki tèlman enpòtan anpil e ki te absòbe tout enterè li. Nan uityèm chapit Danyèl la, li pa t kapab jwenn okenn kle ki ta montre pwen depa 2300 jou yo; zanj Gabriyèl la, byenke yo te ba li lòd pou fè Danyèl konprann vizyon an, te ba li sèlman yon eksplikasyon pasyèl. Lè gwo pèsekisyon terib ki t ap tonbe sou legliz la te devwale devan vizyon pwofèt la, fòs fizik li te lage. Li pa t kapab sipòte plis ankò, e zanj lan te kite li pou yon tan. Danyèl te ‘endispoze, epi li te malad pandan kèk jou.’ ‘E mwen te sezi anpil devan vizyon an,’ li di, ‘men pèsonn pa t konprann li.’”
“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, Bondye te bay mesaje Li a lòd sa a: ‘Fè nonm sa a konprann vizyon an.’ Komisyon sa a te dwe akonpli. Nan obeyisans ak li, zanj lan, kèk tan apre sa, tounen vin jwenn Danyèl, li di: ‘Koulye a, mwen soti pou m ba ou ladrès ak konpreyansyon;’ ‘se poutèt sa, konprann bagay la, epi konsidere vizyon an.’ Danyèl 8:27, 16; 9:22, 23, 25–27. Te gen yon pwen enpòtan nan vizyon chapit 8 la ki te rete san eksplikasyon, sètadi, sa ki te gen rapò ak tan an—peryòd 2300 jou yo; se poutèt sa zanj lan, lè li rekòmanse eksplikasyon li a, rete sitou sou sijè tan an.” 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.
Nan chapit dis la, yo fè nou konnen ke Danyèl te gen konpreyansyon sou “vizyon” an ak “bagay” la, men Danyèl te vle plis limyè; konsa li te mete kè li pou l jwenn konpreyansyon sa a, e li te fè jèn pandan venteyen jou. Lè li te fè sa, li reprezante moun dènye jou yo ki konprann prensip espirityèl refleksyon an, ki prensip natirèl refleksyon an sèvi kòm tip li. Konpreyansyon sa a ilistre pa zèv yo, e zèv yo reprezante pa Danyèl kòm rechèch pou yon konpreyansyon kòrèk sou Pawòl pwofetik Bondye a. Kontrèman klè ak sila yo ki te kouri pou vizyon an, se ke yo menm pa t ap chèche yon konpreyansyon kòrèk sou Pawòl pwofetik Bondye a.
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 Pawòl pwofetik Bondye a, ke yo reprezante Danyèl kòm yon moun ki grangou pou konprann, se limyè dènye jou yo, paske Danyèl senbolize san karantkat mil yo. Se poutèt sa, Danyèl ap reprezante yon klas moun k ap chèche konprann limyè Pawòl pwofetik Bondye a, ki reprezante kòm dènye tès la anvan tan gras la fèmen. Nan sans sa a, se Revelasyon Jezikri a ki debloke jis anvan tan gras la fèmen, men se li menm tou ki tès la yo reprezante 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.
Fòmasyon imaj bèt la idantifye dirèkteman pwosesis ki montre kijan imaj bèt la devlope. Reyalite sa a pa ka detèmine kòrèkteman san yo pa idantifye an premye sijè prensipal tès la, bèt la. Se bèt la menm ki tabli epi idantifye kijan imaj la fòme.
“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.
“Men, ki sa ‘imaj bèt la’ ye? E kijan pou l fòme? Se bèt ki gen de kòn nan ki fè imaj la, e li se yon imaj pou bèt la. Yo rele l tou yon imaj bèt la. Konsa, pou nou konprann ak kisa imaj la sanble e kijan pou l fòme, nou dwe etidye karakteristik bèt la menm nan — papote a.
“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.
“Lè legliz premye a te vin kòwonpi poutèt li te kite senplisite levanjil la epi li te aksepte rit ak koutim payen, li te pèdi Lespri ak pouvwa Bondye; epi, pou l te ka kontwole konsyans pèp la, li te chèche sipò pouvwa sivil la. Rezilta a se te papote a, yon legliz ki te kontwole pouvwa leta epi ki te sèvi avè l pou fè avanse pwòp objektif pa li, espesyalman pou pini ‘erezi.’ Pou Etazini fòme yon imaj bèt la, fòk pouvwa relijye a kontwole gouvènman sivil la yon jan pou otorite leta a tou sèvi pa legliz la pou reyalize pwòp objektif pa li.” 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.
Pou nou “aprann ki jan imaj la ye epi kijan li dwe fòme, nou dwe etidye karakteristik bèt la li menm — papote a.” Se bèt la ki tabli vizyon ki se tès dènye jou yo, ki vini jis anvan tan gras la fèmen. Danyèl te konprann vizyon an ak bagay la.
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.
Nan twazyèm ane Siris, wa Pès la, yo te revele yon bagay bay Danyèl, sila yo te rele Beltechaza; epi bagay la te verite, men tan ki te fikse a te long; epi li te konprann bagay la, e li te gen entèlijans vizyon an. Danyèl 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.
Vizyon an se vizyon “mareh” la sou de mil twa san ane yo. “Bagay” la se mo ebre “dabar” la, ki vle di “pawòl.” Menm mo a (“dabar”), ki tradui kòm “bagay” nan vèsè youn nan, tradui kòm “koze” nan chapit nèf, vèsè venntwa.
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.
Wi, antan m t ap pale nan lapriyè, nonm lan, Gabriyèl, mwen te wè nan vizyon an okòmansman an, yo te fè l vole avèk anpil vitès, li manyen m bò lè ofrann aswè a. Epi li fè m konnen sa, li pale avè m, li di: O Danyèl, mwen soti kounye a pou m ba ou sajès ak konpreyansyon. Depi nan kòmansman siplikasyon ou yo, lòd la te soti, e mwen vini pou m montre ou sa; paske ou anpil renmen anpil: se poutèt sa, konprann bagay la, epi konsidere vizyon an. Daniel 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.
Gabriyèl vin jwenn Danyèl an repons ak priyè Danyèl la, ki gen rapò ak limyè Danyèl te resevwa lè li te konprann li te nan yon kaptivite Levitik ventsis la te reprezante pa dispèsyon an.
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.
Nan premye ane rèy li a, mwen menm Danyèl, mwen te konprann dapre liv yo kantite ane yo, jan pawòl Seyè a te rive jwenn pwofèt Jeremi an, ke li t ap akonpli swasanndis ane nan dezolasyon Jerizalèm yo. Danyèl 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.”
Depòtasyon Jeremi te idantifye a mennen Danyèl nan depòtasyon “sèt tan” Moyiz te ekri a, ki te ni yon “sèman” ni yon “madichon.”
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.
Wi, tout Izrayèl te vyole lalwa ou a, menm lè yo te vire do ba li, pou yo pa t obeyi vwa ou; se poutèt sa madichon an vide sou nou, ansanm ak sèman ki ekri nan lalwa Moyiz, sèvitè Bondye a, paske nou te peche kont li. Epi li te konfime pawòl li yo, pawòl li te pale kont nou, ak kont jij nou yo ki te jije nou, lè li te fè yon gwo malè tonbe sou nou; paske anba tout syèl la pa janm fèt sa ki te fèt sou Jerizalèm. Jan sa ekri nan lalwa Moyiz la, tout malè sa a rive sou nou; men nou pa t fè priyè nou devan Seyè a, Bondye nou an, pou nou ta vire do bay mechanste nou yo, epi konprann verite ou. Danyèl 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.
Sou baz de temwayaj de temwen yo, Jérémie ak Moyiz, Danyèl te konprann ke devastasyon ki te tonbe sou Jerizalèm se te “madichon an” “Moyiz” la, ki te “vide sou” Izrayèl tan lontan an. Sè White fè referans ak temwayaj Jérémie a kòm “temwayaj pou legliz la”, epi nan sans sa a sa idantifye Jérémie kòm Lespri Pwofesi a nan dènye jou yo, paske “temwayaj pou legliz la” nan dènye jou yo se egzakteman sa. Jérémie reprezante Lespri Pwofesi a, epi Moyiz reprezante Bib la.
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.
Danyèl reprezante sila yo nan dènye jou yo ki konprann, atravè de temwen sa yo, ke yo te gaye; e ki konprann, atravè Bib la ak Lespri Pwofesi a, ke yo te reveye, menm jan Danyèl te reveye sou reyalite ke li menm (yo) te nan kaptivite, e ke kaptivite sa a te reprezante nan Pawòl pwofetik Bondye a.
The experience of God’s last-day people is the experience of the ten virgins.
Eksperyans pèp Bondye nan dènye jou yo se eksperyans dis vyèj yo.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Parabòl dis vyèj yo nan Matye 25 la montre tou eksperyans pèp Advantis la.» 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.
Tan reta parabòl dis vyèj yo reprezante menm réveil Danyèl la nan chapit nèf la. Sou baz de temwen yo ki te sanktifye yo, Danyèl te rann li kont ke tout lavi li te yon akonplisman yon pwofesi espesifik ki nan Pawòl Bondye a. Pwofesi sa a te dirije Danyèl sou remèd ki te nesesè a si Danyèl te dwe pare pou sa ki t apral rive l nan chapit ki vini tousuit apre a. Menm jan an tou, lè Millerit yo te akonpli parabòl dis vyèj yo, yo menm tou yo te dwe reveye sou lefèt ke premye dezapwentman an ak reta a te mennen yo tonbe nan dòmi. Tout pwofèt yo reprezante dènye jou yo.
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.
Revey Danyèl la ak Milerit yo se de temwen yon revey sant karannkat mil yo nan dènye jou yo.
“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.
“Jezi ak tout lame syèl la te gade avèk konpasyon ak lanmou sou sila yo ki, avèk dous esperans, te anvi wè Sila a nanm yo te renmen an. Zanj yo t ap plane alantou yo pou soutni yo nan lè eprèv yo. Sila yo ki te neglije resevwa mesaj syèl la te rete nan fènwa, e kòlè Bondye te limen kont yo, paske yo pa t vle resevwa limyè li te voye ba yo soti nan syèl la. Sila fidèl sa yo ki te desi, e ki pa t ka konprann poukisa Seyè yo a pa t vini, pa t rete nan fènwa. Ankò, yo te mennen yo tounen nan Bib yo pou yo fouye peryòd pwofetik yo. Men Senyè a te retire sou chif yo, e erè a te esplike. Yo te wè peryòd pwofetik yo te rive jis nan 1844, e menm prèv yo te prezante pou montre peryòd pwofetik yo te fini an 1843 la te pwouve yo t ap bout nan 1844. Limyè ki soti nan Pawòl Bondye a te klere sou pozisyon yo, e yo te dekouvri yon tan reta—‘Menm si li [vizyon an] pran reta, tann li.’ Nan lanmou yo pou vini Kris la san pèdi tan, yo te neglije reta vizyon an, ki te fèt pou fè parèt sila yo ki vrèman ap tann yo. Ankò, yo te gen yon pwen tan. Men, mwen te wè anpil nan yo pa t ka leve pi wo pase gwo desepsyon yo pou yo genyen degre zel ak enèji sa a ki te make lafwa yo an 1843.” 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.
Nan akonplisman parabòl la, Milerit yo “te neglije reta vizyon an,” men yo te “ankò” “kondui nan Bib yo pou chèche peryòd pwofetik yo. Men Seyè a te retire sou chif yo, epi erè a te esplike.” Danyèl te mennen nan Bib la, epi “men Seyè a” te retire sou “peryòd pwofetik yo”; epi lè Danyèl, kòm yon pratikan, pa sèlman kòm yon oditè, pa lafwa aktif te pwouve li te konprann mesaj Jeremi ak Moyiz la lè li te akonpli enstriksyon yo bay nan Levitik vennsis, ansanm ak remèd la ak rezolisyon kondisyon pèp Bondye a ki te gaye a, lè sa a “eksplikasyon an” te bay Danyèl.
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.
Lè san karantkat mil yo va akonpli tan reta parabòl la nan akonplisman final li ak ki pi pafè a nan dènye jou yo, y ap fè sa nan yon peryòd kote “fòmasyon imaj bèt la” se gwo tès pa yo.
We will continue these thoughts in the next article.
Nou pral kontinye refleksyon sa yo nan atik k ap vini an.
“‘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.
“‘Lè fwi a pare, touswit li pase digo a, paske rekòt la rive.’ Kris ap tann ak yon dezi ki plen longing pou manifestasyon pwòp tèt Li nan legliz Li a. Lè karaktè Kris la va repwodui nèt ale nan pèp Li a, lè sa a Li va vini pou reklame yo kòm pa Li.” 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.
“Se fènwa move konpreyansyon sou Bondye k ap vlope mond lan. Lèzòm ap pèdi konesans yo sou karaktè Li. Yo mal konprann li e yo mal entèprete li. Nan tan sa a, yon mesaj ki soti nan Bondye dwe pwoklame, yon mesaj ki klere nan enfliyans li e ki sove pa pouvwa li. Karaktè Li dwe fè konnen. Nan fènwa mond lan dwe vide limyè laglwa Li a, limyè bonte Li, mizèrikòd Li, ak verite Li.”
“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.
“Se travay sa a pwofèt Ezayi dekri nan pawòl sa yo: ‘O Jerizalèm, ou menm ki pote bon nouvèl, leve vwa ou avèk fòs; leve li, pa pè; di lavil Jida yo: Gade Bondye nou an! Gade, Senyè Bondye a ap vini ak men pwisan, e bra Li va gouvène pou Li; gade, rekonpans Li avèk Li, e travay Li devan Li.’ Ezayi 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.
“Moun k ap tann vini Veterinè a dwe di pèp la: ‘Gade Bondye nou an.’ Dènye reyon limyè mizèrikòd yo, dènye mesaj mizèrikòd ki dwe bay mond lan, se yon revelasyon karaktè lanmou Li. Pitit Bondye yo dwe manifeste glwa Li. Nan pwòp lavi ak karaktè pa yo, yo dwe revele sa gras Bondye a fè pou yo.” Christ’s Object Lessons, 415.