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.
Ahịrị amụma nke na-akọwa mgbe United States na-akpụ oyiyi nye anụ-ọhịa ahụ na oyiyi nke anụ-ọhịa ahụ na-emezu n’oge mpi Protestantism na-akpụ oyiyi Kraịst. A na-akọwapụta nhazi ahụ kpọmkwem n’isi nke iri nke Daniel, mgbe Daniel hụrụ “marah,” ọhụụ, bụ enyo na-akpata mgbanwe. Daniel na-anọchi anya ndị na-ele Kraịst anya, ma n’ime ime nke a ha na-egosipụta àgwà Kraịst. Narị puku iri anọ na anọ ahụ, ndị Daniel na-anọchi anya ha n’isi nke iri, na-akpụ oyiyi Kraịst n’ime ha, naanị ka ha na-ele àgwà Ya anya. Site n’ile anya ha na-agbanwe.
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.
Onyonyo nke anụ ọhịa ahụ na-egosipụta anụ ọhịa ahụ, ma ịkpụpụta onyonyo nke anụ ọhịa ahụ bụ nnukwu ule nye ndị nke Chineke, nke a ga-ekpebi ọdịnihu ebighị ebi ha site na ya. Mgbe ụka ndị Protestant ga-achịkwa ọchịchị nke United States, ha ga-abụrịrị ndị kpụrụ onyonyo nke usoro ụka na ọchịchị nke na-akọwapụta usoro nchịkwa nke ike ndị popu jiri arụ ọrụ tupu e wepụrụ nkwado ndọrọ ndọrọ ọchịchị ahụ. N’otu oge ahụ kwa, a ga-emepụta onyonyo nke Kraịst n’ime ndị nke Ya nke ụbọchị ikpeazụ. Ma, e nwere ndị nọnyere Daniel ndị na-ahụghị ọhụụ ahụ, n’ihi na ha gbapụrụ n’ihu ọhụụ ahụ. Ha dara ule nke ịkpụpụta onyonyo nke anụ ọhịa ahụ, site n’ịjụ ikwe ka e kpụọ onyonyo nke Kraịst n’ime ha n’oge ule ahụ.
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.
A na-emezu ụkpụrụ ime mmụọ nke nghọghachi site n’ileba anya n’enyo nke na-anọchi anya Kraịst, ma n’ihi na ọhụhụ “marah” bụ ọhụhụ na-akpata ihe, oyiyi Kraịst dị n’enyo ahụ na-emepụta oyiyi Kraịst n’ime mmadụ. Enyo nkịtị na-egosipụta oyiyi nwoke ahụ na-eleba anya n’enyo ahụ, ma itinye ụkpụrụ ahụ n’ọrụ n’ụzọ ime mmụọ nwere mgbanwe ụfọdụ metụtara enyo ahụ. Ndị bụ naanị “onye na-anụ okwu ahụ, ma ọ bụghị onye na-eme ya,” “na-ele onwe ya anya, wee laa ụzọ ya, ma ozugbo ahụ chefuo ụdị mmadụ ọ bụ.” Ha na-ele anya n’enyo ahụ ma na-ahụ naanị mmadụ.
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.
Otu òtù nke ọzọ, ndị “na-abụghị onye na-anụ ihe ma chefuo ya, kama onye na-eme ọrụ ahụ” na-ahụ iwu Chineke, ha na-ahụ Kraịst n’enyo. Ọrụ ahụ bụ ịghọta na ụkpụrụ nke ntụgharị oyiyi nwere eziokwu “nkịtị” na eziokwu ime mmụọ. Daniel na-egosi ndị ahụ rụrụ “ọrụ” ahụ, n’ihi na n’isi nke itoolu na nke iri, ọ na-akọwa ọrụ ahụ nke na-amịpụta ụkpụrụ ime mmụọ nke ntụgharị oyiyi.
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.
N’ụbọchị ndị ahụ, mụ onwe m Daniel nọ na-eru uju izu atọ zuru ezu. Erighị m achịcha dị ụtọ, anụ ma ọ bụ mmanya abataghịkwa n’ọnụ m, e-teghịkwa m onwe m mmanụ ma ọlị, ruo mgbe izu atọ zuru ezu mezuru. 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.
Gebriel enyela Daniel nkọwa nke akụkụ nke ọhụ nke isi nke asatọ, ma Daniel aghọtaghị ya niile.
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.
Mụ onwe m, Daniel, tụbiri n’ala, arịa ọrịa ụbọchị ụfọdụ; emesịa m biliri, mee ozi eze; ọhụụ ahụ juru m anya nke ukwuu, ma ọ dịghị onye ghọtara ya. 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.
Nwannaanyị White na-eme ka anyị mara na Daniel nọ na-achọ ịghọta nkọwa ozi nke Daniel isi nke asatọ, nke Gabriel wetara Daniel n’isi nke itoolu.
“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.’
“Site n’ịdị ume ọhụrụ na nke miri emi karị, Miller gara n’ihu n’ịnyocha amụma ndị ahụ, na-etinye abalị dum na ụbọchị dum n’ịmụ ihe nke ugbu a pụtara na ọ dị oke ukwuu n’ihe ọ pụtara ma na-adọtakwa mmasị ya nile. N’isi nke asatọ nke Daniel, ọ pụghị ịhụ ihe ọbụla ga-egosi ebe a ga-amalite ịgụ ụbọchị 2300 ahụ; mmụọ-ozi Gebriel, ọ bụ ezie na e nyere ya iwu ime ka Daniel ghọta ọhụụ ahụ, nyere ya naanị nkọwa akụkụ ya. Ka a na-ekpughe n’ọhụụ e nyere onye-amụma ahụ mkpagbu dị egwu nke ga-abịara nzukọ ahụ, ike anụ ahụ ya kwụsịrị. O nweghịzi ike ịnagide ya, mmụọ-ozi ahụ wee hapụ ya ruo nwa oge. Daniel “dara mba, wee rịa ọrịa ụbọchị ụfọdụ.” “Ọhụụ ahụ juru m anya,” ka ọ na-ekwu, “ma o nweghị onye ghọtara ya.”
“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.
“Ma Chineke nyere onye ozi Ya iwu, sị: ‘Mee ka nwoke a ghọta ọhụụ ahụ.’ A ga-emezu ọrụ ahụ. N’ịṅa ntị n’iwu ahụ, mmụọ-ozi ahụ, mgbe oge ụfọdụ gasịrị, lọghachiri n’ebe Daniel nọ, na-asị: ‘Abịawo m ugbu a iji nye gị amamihe na nghọta;’ ‘ya mere ghọta okwu a, ma chebara ọhụụ ahụ echiche.’ Daniel 8:27, 16; 9:22, 23, 25–27. E nwere otu isi ihe dị mkpa n’ọhụụ nke isi nke 8 a hapụrụ n’enweghị nkọwa, ya bụ, nke metụtara oge—oge nke ụbọchị 2300 ahụ; ya mere mmụọ-ozi ahụ, n’ịga n’ihu na nkọwa ya ọzọ, kwụsịrị uche ya karịsịa n’isiokwu nke oge.” 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.
N’isi nke iri, a na-eme ka anyị mara na Daniel nwere nghọta banyere “ọhụhụ” ahụ na “okwu” ahụ, ma Daniel chọrọ ìhè karị, ya mere o tinyere obi ya n’ịchọta nghọta ahụ, o wee buru ọnụ ụbọchị iri abụọ na otu. N’ime ime nke a, ọ na-anọchi anya ndị nke ụbọchị ikpeazụ bụ́ ndị na-aghọta ụkpụrụ ime mmụọ nke ntụgharị ìhè, nke e ji ụkpụrụ eke nke ntụgharị ìhè atụ. A na-egosi nghọta ahụ site n’ọrụ ha, a na-anọchikwa ọrụ ha anya site n’aka Daniel dịka ịchọ nghọta ziri ezi banyere okwu amụma nke Chineke. Ihe na-apụta ìhè n’ịtụnyere ndị ahụ gbapụrụ n’ihu ọhụhụ ahụ, bụ na ha achọghị nghọta ziri ezi banyere okwu amụma nke Chineke.
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.
Eziokwu nke okwu amụma nke Chineke, nke e ji Daniel gosi dị ka onye agụụ ya bụ ịghọta, bụ ìhè nke ụbọchị ikpeazụ; n’ihi na Daniel na-anọchi anya otu narị puku na iri anọ na anọ. Ya mere, Daniel na-anọchi anya otu klaasị nke ndị na-achọ ịghọta ìhè nke okwu amụma nke Chineke, nke e gosipụtara dịka ule ikpeazụ tupu oge amara emechie. N’ihe a, ọ bụ Mkpughe nke Jisọs Kraịst ka a na-ekpughe tupu oge amara emechie, ma ọ bụkwa ule ahụ nke e gosipụtara dịka ịkpụpụta oyiyi nke anụ ọhịa ahụ.
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.
Ịkpụpụta onyinyo nke anụ-ọhịa ahụ na-akọwapụta kpọmkwem usoro esi azụlite onyinyo nke anụ-ọhịa ahụ. A pụghị ikpebi eziokwu ahụ n’ụzọ ziri ezi ma e wezụga na a ga-ebu ụzọ mata isiokwu bụ isi nke ule ahụ, bụ anụ-ọhịa ahụ. Ọ bụ anụ-ọhịa ahụ na-eguzobe ma na-akọwapụta otú e si akpụ onyinyo ahụ.
“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.
“Ma gịnị bụ ‘onyinyo ahụ nye anụ ọhịa ahụ’? òleekwa otú a ga-esi kpụpụta ya? Ọ bụ anụ ọhịa ahụ nwere mpi abụọ na-eme onyinyo ahụ, ọ bụkwa onyinyo nye anụ ọhịa ahụ. A na-akpọkwa ya onyinyo nke anụ ọhịa ahụ. Ya mere, iji mụta ụdị onyonyo ahụ dị na otú a ga-esi kpụpụta ya, anyị ga-amụrịrị njirimara nke anụ ọhịa ahụ n’onwe ya—ọchịchị papacy.
“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.
“Mgbe nzukọ mbụ nke Kraịst mebiri emebi site n’ịhapụ ịdị mfe nke ozi-ọma ahụ ma nakwere emume na omenala ndị ọgọ mmụọ, ọ tufuru Mmụọ na ike nke Chineke; ma iji chịkwaa akọ na uche nke ndị mmadụ, ọ chọọrọ nkwado nke ọchịchị ụwa. Ihe si na ya pụta bụ ọchịchị pope, bụ chọọchị nke chịkọtara ike ọchịchị ala ma jiri ya kwalite ebumnuche nke ya, karịsịa maka ntaramahụhụ nke ‘ndị jụrụ ezi okwukwe.’ Ka United States wee kpụpụta oyiyi nke anụ ọhịa ahụ, ike okpukpe aghaghị ijide ọchịchị obodo n’ụzọ dị otu a nke na a ga-ejikwa ikike nke steeti mee ihe site n’aka chọọchị iji mezuo ebumnuche nke ya.” 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.
Iji “ịmụta otú onyinyo ahụ dị na otú a ga-esi kpụọ ya, anyị ga-amụrịrị àgwà nke anụ ọhịa ahụ n’onwe ya—ọchịchị papa.” Ọ bụ anụ ọhịa ahụ na-eguzobe ọhụụ ahụ nke bụ ule nke ụbọchị ikpeazụ, nke a na-eweta tupu oge amara emechie. Daniel ghọtara ọhụụ ahụ na okwu ahụ.
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.
N’afọ nke atọ nke Saịrọs, eze Peasia, e kpugheere Daniel ihe, onye a kpọrọ aha ya Belteshaza; ihe ahụ bụkwa eziokwu, ma oge a kara aka dị ogologo: ọ ghọtara ihe ahụ, ma nwee nghọta n’ọhụ ahụ. 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.
Ọhụ a bụ ọhụ “mareh” nke afọ puku abụọ na narị atọ ahụ. “Ihe” ahụ bụ okwu Hibru “dabar,” nke pụtara “okwu.” Otu okwu ahụ (“dabar”) nke a sụgharịrị dị ka “ihe” n’amaokwu mbụ ka a sụgharịrịkwa dị ka “okwu a” n’isi nke itoolu amaokwu nke iri abụọ na atọ.
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.
Ee, mgbe m ka na-ekwu okwu n’ekpere, otu nwoke ahụ, Gebriel, onye m hụrụ n’ọhụụ na mbido, ka e mere ka o fee ọsọ ọsọ, metụrụ m n’oge àjà mgbede. O wee mee ka m mata, gwa m okwu, sị, O Daniel, apụtala m ugbu a inye gị amamihe na nghọta. Ná mmalite nke arịrịọ gị, iwu ahụ pụrụ, ma abịawo m igosi gị ya; n’ihi na a hụrụ gị n’anya nke ukwuu: ya mere, ghọta okwu ahụ, tụlekwa ọhụụ ahụ. 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.
Gebriel bịakwutere Daniel n’azịza ekpere Daniel, nke jikọtara ya na nghọta e mere ka Daniel nweta mgbe ọ ghọtara na ọ nọ n’agha-nzọrọ nke nnupụsị nke Levitikọs iri abụọ na isii nọchiri anya ya.
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.
N’afọ mbụ nke ọchịchị ya, mụ onwe m, Daniel, ghọtara site n’akwụkwọ ọgụgụ ọnụ ọgụgụ nke afọ ndị ahụ, nke okwu nke Onyenwe anyị bịara n’aka Jeremiah onye amụma, na Ọ ga-emezu afọ iri asaa n’ime mbibi nile nke Jerusalem. Daniel 9:2.
The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”
Ndọkpụ a Jeremaịa kọwara mere ka Daniel rute n’ịghọta ndọkpụ nke “oge asaa” ahụ Mosis dere, nke bụ ma “iyi” ma “ọnụ” kwa.
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.
Ee, Izrel nile emehiewo iwu gị, ọbụna site n’ịhapụ ya, ka ha ghara ige olu gị ntị; ya mere a wụsawo ọnụ n’iyi ahụ n’elu anyị, na iyi ahụ e dere n’iwu Mozis, ohu Chineke, n’ihi na anyị emehiewo megide ya. O mewokwa ka okwu ya guzosie ike, nke o kwuru megide anyị, na megide ndị ikpe anyị ndị kpeere anyị ikpe, site n’iwetara anyị nnukwu ajọ ihe; n’ihi na n’okpuru eluigwe nile emebeghị ihe dị ka nke emere Jerusalem. Dị ka e dere n’iwu Mozis, ajọ ihe a nile abiakwasịwo anyị: ma anyị ekpeghị ekpere anyị n’ihu Onyenwe anyị Chineke anyị, ka anyị si n’ajọ omume anyị laghachi, ma ghọta eziokwu gị. 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.
Site n’akaebe àmà abụọ ahụ nke Jeremaya na Mosis, Daniel ghọtara na mbibi e wetara Jerusalem bụ “ọnbụ ọnụ ahụ” “nke Mosis” nke “awụsawo n’elu” Izrel oge ochie. Nwanyị White na-akpọ àmà Jeremaya “ịgba-ama nye nzukọ-ukwu,” ma n’akụkụ a, ọ na-egosipụta Jeremaya dịka Mmụọ nke Amụma nke ụbọchị ikpeazụ, n’ihi na “ịgba-ama nye nzukọ-ukwu” n’ụbọchị ikpeazụ bụ nnọọ nke a. Jeremaya na-anọchi anya Mmụọ nke Amụma, Mosis na-anọchi anya Akwụkwọ Nsọ.
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 na-anọchi anya ndị nke ụbọchị ikpeazụ ndị si n’aka ndị àmà abụọ ahụ ghọta na e chụsasịwo ha, ma ndị si na Bible na Mmụọ nke Amụma ghọta na a kpọlitela ha, dị ka e mere Daniel ka o mata eziokwu ahụ na ya (ha) anọwo n’agha-nzọrọ, nakwa na e gosiri agha-nzọrọ ahụ n’Okwu amụma nke Chineke.
The experience of God’s last-day people is the experience of the ten virgins.
Ahụmahụ nke ndị Chineke n’ụbọchị ikpeazụ bụ ahụmahụ nke ụmụagbọghọ iri ahụ.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Akụkọ ilu banyere ndị na-amaghị nwoke iri nke Matiu 25 na-akọwakwa ahụmahụ nke ndị Adventist.” 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.
Oge ichere nke ilu ụmụ agbọghọ iri ahụ na-anọchi anya otu mmeghachi-ụra ahụ nke Daniel n’isi nke itoolu. N’ịdabere n’ebe ndị àmà abụọ ahụ e doro nsọ nọ, Daniel ghọtara na ndụ ya dum bụ mmezu nke amụma pụrụ iche dị n’Okwu Chineke. Amụma ahụ duru Daniel gaa n’ọgwụgwọ ahụ a chọrọ ma ọ bụrụ na Daniel ga-adị njikere maka ihe nke ga-eme ya n’isi nke na-esote ozugbo. N’otu aka ahụ kwa, mgbe ndị Millerite mezuru ilu ụmụ agbọghọ iri ahụ, ha kwa aghaghị ịkpọte n’eziokwu na mmechuihu mbụ ahụ na oge ichere ahụ emewo ka ha dara n’ụra. Ndị amụma niile na-anọchi anya ụbọchị ikpeazụ.
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.
Mmeteta nke Daniel na ndị Millerait bụ ndị àmà abụọ nke mmeteta nke puku iri anọ na anọ na puku otu narị n’ụbọchị ikpeazụ.
“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.
“Jizọs na usuu ndị agha niile nke eluigwe ji obi ebere na ịhụnanya lekwasị anya n’ebe ndị ahụ nọ, bụ́ ndị jiri atụmanya dị ụtọ chọsiworo ike ịhụ Onye mkpụrụobi ha hụrụ n’anya. Ndị mmụọ ozi nọ na-efegharị gburugburu ha, iji kwado ha n’oge ule ha. A hapụrụ ndị leghaara ịnata ozi nke eluigwe ahụ n’ọchịchịrị, iwe Chineke wee bilie megide ha, n’ihi na ha achọghị ịnata ìhè ahụ nke O zitere ha site n’eluigwe. Ndị ahụ kwesịrị ntụkwasị obi mana ndị dara mbà n’obi, ndị na-enweghị ike ịghọta ihe mere Onyenwe ha ejighị bịa, a hapụghị ha n’ọchịchịrị. E duzikwara ha ọzọ n’Akwụkwọ Nsọ ha ka ha chọpụta oge amụma dị iche iche. E wepụrụ aka nke Onyenwe anyị n’elu ọnụọgụ ndị ahụ, e wee kọwaa njehie ahụ. Ha hụrụ na oge amụma ndị ahụ rutere ruo n’afọ 1844, nakwa na otu ihe akaebe ahụ ha jiri gosi na oge amụma ndị ahụ mechiri n’afọ 1843, gosikwara na ha ga-akwụsị n’afọ 1844. Ìhè sitere n’Okwu Chineke mụkwasịrị ọnọdụ ha, ha wee chọpụta oge ichere—‘Ọ bụ ezie na ọ [ọhụụ ahụ] egbu oge, chere ya.’ N’ịhụnanya ha nwere maka ọbịbịa Kraịst ozugbo, ha elegharala oge ichere nke ọhụụ ahụ anya, nke e mere iji gosi ndị ezi ndị na-eche n’eziokwu. Ha nwekwara ọzọ otu akara oge. Ma ahụrụ m na ọtụtụ n’ime ha enweghị ike ibili karịa nnukwu ndakpọ olileanya ha, iji nweta ogo ahụ nke ịnụ ọkụ n’obi na ume nke kara akara okwukwe ha n’afọ 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.
N’ime mmezu nke ilu ahụ, ndị Millerite “leghara igbu oge nke ọhụụ ahụ anya,” ma e “duziri” ha “ọzọ” “n’Akwụkwọ Nsọ ha ka ha nyochaa oge amụma dị iche iche. E wepụrụ aka Onye-nwe-anyị n’elu ọnụọgụ ndị ahụ, a kọwakwara njehie ahụ.” A duziri Daniel n’Akwụkwọ Nsọ, e wepụkwara “aka Onye-nwe-anyị” n’elu “oge amụma dị iche iche,” ma mgbe Daniel, dịka onye na-eme ihe, ọ bụghị naanị onye na-anụ okwu, site n’okwukwe na-arụ ọrụ gosipụtara na ọ ghọtara ozi Jeremaya na Mozis site n’imezu ntụziaka e nyere n’ime Levitikọs iri abụọ na isii, yana ọgwụgwọ na mkpebi nke ọnọdụ a chụsasịrị chụsasị nke ndị nke Chineke, mgbe ahụ ka e nyere Daniel “nkọwa” ahụ.
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.
Mgbe puku mmadụ narị otu na iri anọ na anọ ahụ mezuru oge ichere nke ilu ahụ n’ime mmezu ya ikpeazụ na nke kachasị zuo oke n’ụbọchị ikpeazụ, ha ga-eme ya n’oge nke “ịkpụpụta onyinyo nke anụ ọhịa ahụ” bụ nnukwu ule ha.
We will continue these thoughts in the next article.
Anyị ga-aga n’ihu na echiche ndị a n’isiokwu na-esonụ.
“‘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.
“‘Mgbe mkpụrụ ahụ amịpụtara, ozugbo ahụ ọ na-etinye mma owuwe ihe ubi, n’ihi na owuwe ihe ubi eruola.’ Kraịst ji agụụ na-atọsi ike na-eche ngosi nke Onwe Ya n’ime nzukọ Ya. Mgbe a ga-eme ka agwa Kraịst pụta n’ụzọ zuru okè n’ime ndị Ya, mgbe ahụ Ọ ga-abịa ịkpọrọ ha dịka ndị nke Ya.” 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.
“Ọ bụ ọchịchịrị nke nghọtahie banyere Chineke ka na-ekpuchi ụwa. Ụmụ mmadụ na-efunahụ ihe ọmụma ha banyere agwa Ya. Aghọtahiere ya ma kọwahiekwa ya. N’oge a, a ga-ekwusa ozi sitere n’aka Chineke, ozi nke na-enye ìhè n’ike mmetụta ya ma na-azọpụta n’ike ya. A ga-eme ka a mara agwa Ya. N’ime ọchịchịrị nke ụwa ka a ga-amụnye ìhè nke ebube Ya, ìhè nke ịdị mma Ya, ebere, na eziokwu.”
“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.
“Nke a bụ ọrụ ahụ onye-amụma Aịzaya kọwara n’okwu ndị a, ‘Gị, Jerusalem, nke na-eweta ozi ọma, welie olu gị elu n’ike; welie ya elu, atụla egwu; gwa obodo ndị Juda, Leenụ Chineke unu! Leenụ, Onyenwe anyị Chineke ga-abịa n’aka dị ike, ogwe aka Ya ga-achịkwa n’ihi Ya; leenu, ụgwọ ọrụ Ya nọnyere Ya, ọrụ Ya dịkwa n’ihu Ya.” Aịzaya 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.
“Ndị na-eche ọbịbịa nke Nwoke-alụ Nwunye ahụ ga-agwa ndị mmadụ, ‘Lee Chineke unu.’ Ụzarị ikpeazụ nke ìhè ebere, ozi ikpeazụ nke ebere a ga-enye ụwa, bụ mkpughe nke agwa ịhụnanya Ya. Ụmụ Chineke ga-egosipụta ebube Ya. N’ime ndụ na agwa nke ha onwe ha, ha ga-ekpughe ihe amara Chineke emeworo ha.” Christ’s Object Lessons, 415.