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.
Urehe wa unabii unaotambulisha wakati ambapo Marekani inaunda sanamu kwa mnyama na ya mnyama hutokea wakati pembe ya Uprotestanti inaunda mfano wa Kristo. Uundaji huo unatambulishwa kwa namna ya pekee katika Danieli sura ya kumi, wakati Danieli anapoona maono, kioo cha kuakisi chenye kuleta matokeo, “marah.” Danieli anawawakilisha wale wanaomtazama Kristo, na kwa kufanya hivyo wanaakisi tabia ya Kristo. Wale mia na arobaini na nne elfu, wanaowakilishwa na Danieli katika sura ya kumi, huunda mfano wa Kristo ndani yao, ni kwa kadiri tu wanapotazama tabia Yake. Kwa kutazama hubadilishwa.
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.
Satwani ya nyamà yisikinina nyamà, ne kulongwa kwa satwani ya nyamà ni kweseka kukulu kwa bantu ba Nzambi, kwa kudi nsukami yawu ya seko yisadidibua. Pàdì mabuundu a ba-Protestant akònga bukokeshi bwa mbulamatadi wa États-Unis, nebasungile satwani ya ndongolwelu wa èkèleezia ne mbulamatadi udi umanyisha mpangilu wa bukokeshi bûdì bukole bwa paapa bwakolesha kumpala kwa dîba dya dikwacisha dya cipolitiki kubanga kubuulwa. Mu cikondo cimwecimwe aci satwani ya Klisto neyalongoloka mu bantu Bende ba matuku a ndekeelu. Kadi, kwakamonangana bantu bàvwà ne Daniele bàvwà kabayi bamone kimueneshi to, bwalu bakatshina ku kimueneshi. Bôbò bakapanga kweseka kwa kulongwa kwa satwani ya nyamà, mu kubenga kwitabuuja satwani ya Klisto kulongwa munda mwabu mu cikondo cya diteta.
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.
Musingi gwa kiroho wa kutafakari hutimizwa kwa kuangalia ndani ya kioo kinachomwakilisha Kristo, na kwa sababu ono la “marah” ni ono lenye kusababisha, taswira ya Kristo iliyo ndani ya kioo huzaa taswira ya Kristo ndani ya ubinadamu. Kioo cha kawaida huakisi sura ya mtu anayekiangalia, lakini matumizi ya kiroho ya kanuni hiyo yana mambo mbalimbali yanayohusiana na kioo hicho. Wale ambao ni tu “msikiaji wa neno, wala si mtendaji,” “hujitazama nafsi yake, kisha huenda zake, na mara hiyo husahau jinsi alivyokuwa.” Wao hulitazama kioo na kuona ubinadamu tu.
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.
دیگر وہ جماعت جو “بھولنے والا سننے والا نہیں بلکہ عمل کرنے والا ہے”، خُدا کی شریعت کو دیکھتی ہے، وہ آئینہ میں مسیح کو دیکھتی ہے۔ یہ کام یہ سمجھنا ہے کہ انعکاس کے اصول کی ایک “طبعی” حقیقت ہے اور ایک روحانی حقیقت۔ دانی ایل اُن لوگوں کی مثال پیش کرتا ہے جنہوں نے یہ “کام” کیا، کیونکہ نویں اور دسویں ابواب میں وہ اُس کام کو ظاہر کرتا ہے جو انعکاس کے روحانی اصول کو پیدا کرتا ہے۔
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.
U luso luo, nge Daniel ngá kiza ku mesha masabata atatu omahelele. Ngalyá ku dya mukate wa ku sehesha; inyama nangwa waini kavyáingile mu mulomo wami nansha pamo; so kávya ndizá mafuta nansha pamo, too nepo masabata atatu omahelele akwanisigwá. 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.
گەبریێل شیکردنەوەیەکی بەشیی لە بینینەکەی بەشی هەشتەمی دا بە دانیال دا، بەڵام دانیال هەمووی تێنەگەیشتبوو.
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.
我但以理昏迷，患病了几日；后来我起来办理王的事务；我因这异象而惊骇，却无人明白其中的意思。 但以理书 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.
Ŋwetu White atwelesye yimo ukuti Daniele ali kulefwaya ukumfwa insoselo ya mbila ya mu Daniele chapitala ya cine konse Gabrieli aletile kuli Daniele mu chapitala ya mwanda.
“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.’
“Ku kwiyemeza gushya kandi kwimbitse kurushaho, Miller yakomeje gusuzuma ubuhanuzi; amajoro yose kimwe n’amanywa yabaga yeguriwe kwiga ibyo noneho byamugaragariraga ko bifite akamaro gahambaye cyane kandi bikwiye gutwara umutima wose. Mu gice cya munani cya Daniyeli ntiyashoboye kubona urufunguzo rw’aho iminsi 2300 ihera; marayika Gaburiyeli, nubwo yari yategetswe gufasha Daniyeli gusobanukirwa n’iyerekwa, yamuhaye gusa ibisobanuro bituzuye. Ubwo iryo torero ryari kuzagerwaho n’itotezwa riteye ubwoba ryahishurirwaga iyerekwa ry’uwo muhanuzi, imbaraga z’umubiri we zaracogoye. Ntiyashoboraga gukomeza kwihanganira ibirenze ibyo, maze marayika aramureka mu gihe runaka. Daniyeli ‘araraba, ararwara iminsi runaka.’ Aravuga ati: ‘Kandi natangajwe n’iryo yerekwa, ariko nta warisobanukiwe.’”
“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.
“Anu, imuaʻela e ke Akua i kāna ʻelele: ‘E hoʻomaopopo kēia kanaka i ka hihiʻo.’ Pono nō e hoʻokō ʻia kēlā kauoha. Ma ka hoʻolohe ʻana iā ia, hoʻi maila ka ʻānela iā Daniel ma hope iho, me ka ʻōlelo ʻana: ‘Ua hele mai nei au e hāʻawi iā ʻoe i ke akamai a me ka hoʻomaopopo ʻana;’ ‘no laila, e hoʻomaopopo ʻoe i ka mea, a e noʻonoʻo i ka hihiʻo.’ Daniel 8:27, 16; 9:22, 23, 25–27. Aia nō kekahi māhele koʻikoʻi o ka hihiʻo o ka mokuna 8 i waiho ʻia me ka wehewehe ʻole ʻia, ʻo ia hoʻi ka mea e pili ana i ka manawa—ka wā o nā lā 2300; no laila, i ka hoʻi hou ʻana o ka ʻānela i kāna wehewehe ʻana, noho nui ihola kona kūkākūkā ʻana ma luna o ke kumuhana o ka manawa.” 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.
در بەشی دەیەمدا ئاگادار دەکرێینەوە کە دانیال تێگەیشتنی «بینین» و «وشەکە/کارەکە»ی هەبوو، بەڵام دانیال ڕووناکیی زیاتر دەویست، لەبەر ئەوە دڵی خۆی دانا بۆ ئەوەی ئەو تێگەیشتنە بدۆزێتەوە، و بۆ ماوەی بیست و یەک ڕۆژ ڕۆژوو گرت. لە کردنی ئەمەدا نوێنەرایەتیی ئەوانەی ڕۆژانی دواوە دەکات کە بنەمای ڕۆحانیی ڕەنگدانەوە تێدەگەن، ئەو بنەمایەی کە بە بنەمای سروشتیی ڕەنگدانەوە نموونەکراوە. ئەو تێگەیشتنە بە کارەکانیان وێنا دەکرێت، و کارەکانیان لەلایەن دانیالەوە وەک داوای تێگەیشتنێکی ڕاست بۆ وشەی پێشبینیی خودا نیشان دەدرێت. دژایەتیی ئاشکرای ئەوانەی لە بینینەکە هەڵهاتن ئەوەیە کە ئەوان بەدوای تێگەیشتنێکی ڕاست بۆ وشەی پێشبینیی خودا نەدەگەڕان.
The truth of God’s prophetic Word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic Word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.
Ubw’ukuri bw’Ijambo ry’ubuhanuzi ry’Imana, Daniyeli agaragazwa nk’uryifuza kurisobanukirwa cyane, ni bwo mucyo w’iminsi y’imperuka, kuko Daniyeli ashushanya ab’ijana na mirongo ine na bane. Nuko rero Daniyeli ahagarariye itsinda rishaka gusobanukirwa n’umucyo w’Ijambo ry’ubuhanuzi ry’Imana, ugaragazwa nk’igeragezo rya nyuma mbere y’uko igihe cy’imbabazi gisozwa. Muri urwo rwego, ni Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso gato mbere y’uko igihe cy’imbabazi gisozwa, ariko kandi ni n’igeragezo rigaragazwa nk’iremywa ry’ishusho y’inyamaswa.
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.
Kuumbwa kwa sanamu ya mnyama kunatambulisha moja kwa moja mchakato wa jinsi sanamu ya mnyama inavyositawishwa. Uhalisi huo hauwezi kubainishwa kwa usahihi bila kwanza kutambulisha somo kuu la jaribu hilo, yaani, mnyama. Ni mnyama ndiye anayeweka msingi na kubainisha jinsi sanamu hiyo huumbwa.
“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.
“Lelo ‘kiwa kya mnyama’ ni nini? Nayo kitafanywaje? Kiwa hicho kinafanywa na yule mnyama mwenye pembe mbili, nacho ni kiwa kwa yule mnyama. Tena huitwa pia kiwa cha mnyama. Basi, ili kufahamu kiwa hicho kilivyo na jinsi kitakavyofanywa, imetupasa kuchunguza sifa za mnyama mwenyewe—upapa.
“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.
“Kanisa la kwanza lilipoharibiwa kwa kuiacha unyofu wa injili na kukubali ibada na desturi za kipagani, lilimpoteza Roho na nguvu za Mungu; na ili kuyatawala dhamiri za watu, likatafuta msaada wa mamlaka ya kiraia. Matokeo yake yakawa upapa, kanisa lililotawala mamlaka ya dola na kuitumia kuendeleza makusudi yake lenyewe, hasa kwa ajili ya kuwaadhibu ‘wazushi.’ Ili Marekani iifanye sanamu ya mnyama, mamlaka ya kidini lazima yautawale sana utawala wa kiraia hata kwamba mamlaka ya dola nayo pia itatumiwa na kanisa kutimiza makusudi yake lenyewe.” 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.
“Kusoma ili tufahamu sanamu hiyo ilivyo na jinsi inavyopaswa kufanywa, ni lazima tujifunze sifa za mnyama mwenyewe—upapa.” Mnyama huyo ndiye anayethibitisha maono ambayo ni jaribio la siku za mwisho, linalotukia kabla tu ya muda wa rehema kufungwa. Danieli alielewa maono na jambo hilo.
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.
Di sala sêyema Kûrûs, padîşayê Faris, de peyamek ji bo Danîêl hate eşkerekirin—ewê ku navê wî Belteşazar hatibû kirin; û ew peyam rast bû, lê dema diyarkirî dirêj bû; û wî ew peyam fam kir, û têgihiştina dîtbînê hebû. 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.
Ikhámo lya mareh lya myaka ibiri magana matatu. “Ekintu” ni izwi lya Kiebrania “dabar,” kulumbulula “izwi.” Izwi lilyo line (“dabar”) lyo likulumbulwapo ngo “ekintu” mu lukarra lwa mbere, likulumbulwapo kandi ngo “ensonga” mu kitabo kya mwenda, lukarra lwa makumi abiri na butatu.
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.
ئەرێ، کاتێک من لە نوێژدا قسەم دەکرد، هەمان ئەو پیاوەی جەبریل، کە لە سەرەتا لە بینینەکەدا بینیم، بە خێراییەکی زۆر فڕاندرا و لە نزیک کاتی قوربانیی ئێوارەدا دەستی پێمدا. ئەویش فێری کردم، و قسەی لەگەڵم کرد، و گوتی: ئەی دانیال، ئێستا هاتوومە دەرەوە بۆ ئەوەی زیرەکی و تێگەیشتنەت پێ ببەخشم. لە سەرەتای پاڕانەوەکانتدا فەرمانەکە دەرچوو، و من هاتووم بۆ ئەوەی نیشانت بدەم؛ چونکە تۆ زۆر خۆشەویستیت: لەبەر ئەوە، بابەتەکە تێبگە و لە بینینەکە وردببەوە. دانیال 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 aiza kwa Danieli kwa kuitikia ombi la Danieli, ambalo linahusiana na kuelimishwa ambako Danieli alikuwa amepokea alipokuwa amefahamu kwamba alikuwa katika utumwa uliowakilishwa na kutawanyika kwa Mambo ya Walawi ishirini na sita.
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.
బాబులోనందలి గ్రంథములచేత నేను దానియేలు అతని రాజ్యపాలన మొదటి సంవత్సరమందు, యెరూషలేము పాడుబాటులయందు డెబ్బది సంవత్సరములు నెరవేర్చుదునని యెహోవా వాక్యము ప్రవక్తయైన యిర్మీయాకు వచ్చిన సంవత్సరముల సంఖ్యను గ్రహించితిని. దానియేలు 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.”
Ubupagani bwavuzwe na Yeremiya bwagejeje Daniyeli ku bundi bupagani bw’“ibihe birindwi” bwanditswe na Mose, bukaba bwarabaye icyarimwe “indahiro” n’“umuvumo.”
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, Israeli yose badi babhengiye itegeko ryawe, ndetse no kuritandukira kugira ngo batumvire ijwi ryawe; ni cyo gituma umuvumo watumvikanweho kuri twe, n’indahiro yanditswe mu mategeko ya Mose, umugaragu w’Imana, kuko twagucumuyeho. Kandi yemeje amagambo ye, ayo yatubwiyeho no ku bacamanza bacu baduciriye imanza, atuzanaho ibyago bikomeye; kuko munsi y’ijuru ryose hataigeze haba ibimeze nk’ibyabaye kuri Yerusalemu. Nk’uko byanditswe mu mategeko ya Mose, ibi byago byose byatugezeho; nyamara ntitwasenze Uwiteka Imana yacu ngo duhindukire ibicumuro byacu kandi dusobanukirwe ukuri kwawe. Daniyeli 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.
Pa juu ya mashahidi wawili wa Yeremia na Musa, Danieli alifahamu kwamba ukiwa uliokuwa umeletwa juu ya Yerusalemu ulikuwa ni “laana” “ya Musa” iliyokuwa “imemwagwa juu ya” Israeli ya kale. Dada White anarejelea ushuhuda wa Yeremia kuwa ni “shuhuda kwa kanisa,” na katika uhusiano huu anamtambulisha Yeremia kama Roho ya Unabii ya siku za mwisho, kwa maana “shuhuda kwa kanisa” katika siku za mwisho ni jambo hili hasa. Yeremia anawakilisha Roho ya Unabii, na Musa anawakilisha Biblia.
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.
Danyeli emelela labo bezinsuku zokugcina abaqonda kulabo fakazi ababili ukuthi bahlakazekile, futhi abaqonda eBhayibhelini nakuMoya Wesiprofetho ukuthi bavusiwe, njengoba noDanyeli wavuselwa eqinisweni lokuthi yena (bona) wayesebugqilini, nokuthi lobobo bugqili babumelwe eZwini likaNkulunkulu lesiprofetho.
The experience of God’s last-day people is the experience of the ten virgins.
Uzoefu wa watu wa Mungu wa siku za mwisho ni uzoefu wa mabikira kumi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mathayo 25’daki on bakire benzetmesi de Advent halkının tecrübesini tasvir eder.” Büyük Mücadele, 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.
دەمی دواكەوتنی مەثەلی دە خاتووانی پاک، هەمان هەستانەوەی دانیال لە بەشی نۆدا نیشان دەدات. بە پشتبەستن بە دوو شایەتی پیرۆز، دانیال تێگەیشت کە تەواوی ژیانی ئەو تەواوکەری پێشبینییەکی دیاریکراوە لە ناو وشەی خودا بوو. ئەو پێشبینییە دانیالی ئاراستەی چارەسەرێک کرد کە پێویست بوو ئەگەر دانیال دەبوو ئامادە بێت بۆ ئەوەی کە لە بەشی دواتردا بەسەریدا دەهات. هەروەها، کاتێک میلەریتەکان مەثەلی دە خاتووانی پاکیان تەواو کرد، ئەوانیش پێویست بوو هەستانێنرێن بۆ ئەو ڕاستییەی کە یەکەم دڵتەنگی و دواكەوتن وای لێکردبوون بخەون. هەموو پێغەمبەران نوێنەرایەتی ڕۆژانی دوا دەکەن.
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.
Ukulamuka kwa Daniel na kwa baMillerite ni bahe witness babili ba kukalamuka kwa baelfu mia moja na makumi ine na ine mu nshiku sha kulekelesha.
“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.
“Yesu hamwe n’ingabo zose zo mu ijuru barebeshaga impuhwe n’urukundo abari barategerezanyije amatsiko aryoshye kubona Uwo ubugingo bwabo bwakundaga. Abamarayika bari babagose, kugira ngo babakomeze mu isaha y’ikigeragezo cyabo. Abari barirengagije kwakira ubutumwa bwo mu ijuru basigaye mu mwijima, kandi uburakari bw’Imana burabakongokeraho, kuko banze kwakira umucyo yari yarabatumye avuye mu ijuru. Abo bizerwa, bari bacitse intege kubera gutenguha, batashoboraga gusobanukirwa impamvu Umwami wabo ataje, ntibasizwe mu mwijima. Bongeye kuyoborwa kuri Bibiliya zabo kugira ngo bashakishe ibihe by’ubuhanuzi. Ukuboko kw’Umwami kwakuwe ku mibare, kandi ikosa rirasobanurwa. Babonye ko ibihe by’ubuhanuzi byageze ku wa 1844, kandi ko ibihamya bimwe bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiye mu wa 1843, byagaragazaga ko byagombaga kurangirira mu wa 1844. Umucyo uva mu Ijambo ry’Imana wamurikiye aho bahagaze, maze bavumbura igihe cyo gutinda—‘Naho ryatinda [iyerekwa], uritegereze.’ Kubera urukundo rwabo rwo kuza kwa Kristo vuba, bari barirengagije ugutinda kw’iyerekwa, kwari kugenewe kugaragaza abategereza by’ukuri. Bongeye kugira ingingo y’igihe. Nyamara nabonye ko benshi muri bo batashoboye kurenga ugutenguhwa kwabo gukomeye ngo bagire rwa rugero rw’umwete n’imbaraga byari byaranze ukwizera kwabo mu wa 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.
Mfano huo ulipotimizwa, Wamileraiti “walikuwa wamepuuza kukawia kwa maono,” lakini “tena” “wakaongozwa kwa Biblia zao kuchunguza vipindi vya unabii. Mkono wa Bwana ukaondolewa kutoka katika hesabu, na kosa likaelezwa.” Danieli akaongozwa kwa Biblia, na “mkono wa Bwana” ukaondolewa kutoka katika “vipindi vya unabii”; na wakati Danieli, akiwa mtendaji wala si msikilizaji tu, kwa imani iliyo hai alithibitisha kwamba aliuelewa ujumbe wa Yeremia na wa Musa kwa kutimiza maagizo yaliyotolewa katika Mambo ya Walawi ishirini na sita, pamoja na tiba na suluhisho la hali ya kutawanyika kwa watu wa Mungu, ndipo “maelezo” yakapewa Danieli.
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.
Bamwia kimwe na bine elfu a isatu na bine nibashitsa ekiseera eky’okulinda eky’olugero mu kushitsya kwakyo okw’aha mperu kandi okwasinga obuhikiriire omu biro eby’enkomerero, balikikora omu kiseera obu “okukorwa kw’ekishushani ky’ensolo” kuriba nikwo kukengyesa kwabo okukuru.
We will continue these thoughts in the next article.
ئێمە لە وتاری داهاتوودا بەردەوام دەبین لە هەمان ئەم بیرۆکانە.
“‘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.
“‘Matunda yakishakomaa, mara huutia mundu, kwa maana mavuno yamefika.’ Kristo anangoja kwa shauku kuu udhihirisho Wake Mwenyewe katika kanisa Lake. Tabia ya Kristo itakapokuwa imefanyizwa kikamilifu ndani ya watu Wake, ndipo atakapokuja kuwadai kuwa ni Wake mwenyewe.” 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.
“Ni umwirima wo kutamenya neza Imana ni wo utwikiriye isi. Abantu barimo gutakaza ubumenyi bwabo bw’imico yayo. Yarafashwe nabi kandi isobanurwa ukutari ko. Muri iki gihe, ubutumwa buva ku Mana bugomba kwamamazwa, ubutumwa bumurikira mu ngaruka zabwo kandi bukiza mu mbaraga zabwo. Imico yayo igomba kumenyekanishwa. Mu mwijima w’isi hagomba kumurikwamo umucyo w’ubwiza bwayo, umucyo w’ubugwaneza bwayo, imbabazi zayo, n’ukuri kwayo.”
“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.
“Eyi ni iṣẹ́ tí wolíì Aísáyà ṣàlàyé nínú àwọn ọ̀rọ̀ wọ̀nyí pé, ‘Ìwọ Jerúsálẹ́mù, tí ń mú ìhìnrere rere wá, gbé ohùn rẹ sókè pẹ̀lú agbára; gbé e sókè, má ṣe bẹ̀rù; sọ fún àwọn ìlú Júdà pé, Wò ó, Ọlọ́run yín! Wò ó, Olúwa Ọlọ́run yóò fi ọwọ́ agbára wá, apá rẹ̀ yóò sì jọba fún un; wò ó, èrè rẹ̀ wà pẹ̀lú rẹ̀, iṣẹ́ rẹ̀ sì wà níwájú rẹ̀.’ Aísáyà 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.
“Bale oyo bazali kozela boyei ya Mobali ya libala basengeli koloba na bato ete: ‘Talá Nzambe na bino.’ Miinda ya nsuka ya pole ya mawa, nsango ya nsuka ya mawa oyo esengeli kopesama na mokili, ezali emoniseli ya ezaleli na Ye ya bolingo. Bana ya Nzambe basengeli komonisa nkembo na Ye. Na bomoi mpe ezaleli na bango moko, basengeli komonisa oyo ngolu ya Nzambe esali mpo na bango.” Christ’s Object Lessons, 415.