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# Rome Establishes the Vision - Number Fourteen

Roma Ta Kafa Wahayin — Lamba Ta Goma Sha Hudu

Reflections of Christ and the Formation of the Image of the Beast: A Prophetic Parallel in the Last Days

Tunani na Almasihu da Samuwar Siffar Dabbar: Daidaiton Annabci a Kwanaki na Ƙarshe

Author

Jeff Pippenger

Published

September 2, 2024

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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.

Jerun annabci da ke bayyana lokacin da Amurka ta kafa siffa ga dabbar, kuma ta dabbar, tana faruwa ne a sa’ad da ƙahon Furotestantanci yake kafa siffar Almasihu. An fayyace wannan kafuwa musamman a cikin sura ta goma ta littafin Daniyel, lokacin da Daniyel ya ga wahayin “marah,” wato madubin kallo mai haddasawa. Daniyel yana wakiltar waɗanda suke duban Almasihu, kuma ta yin haka suna nuna halin Almasihu. Dubu ɗari da arba’in da huɗu, waɗanda Daniyel yake wakilta a sura ta goma, suna kafa siffar Almasihu a cikin zukatansu ne kawai sa’ad da suke duban halinsa. Ta wurin dubawa ne suke canzawa.

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.

Siffar dabbar tana nuna dabbar, kuma samuwar siffar dabbar ita ce babban gwaji ga mutanen Allah, wanda ta wurinsa za a yanke hukuncin madawwamiyarsu. Sa’ad da majami’un Furotesta suka karɓi iko a kan gwamnatin Tarayyar Amurka, za su kasance sun ƙirƙiri siffar tsarin coci da ƙasa wadda take bayyana ginin ikon sarrafawa da ikon Paparoma ya yi amfani da shi kafin a cire masa goyon bayan siyasa. A daidai wannan lokaci kuma za a samar da siffar Almasihu a cikin mutanensa na kwanaki na ƙarshe. Duk da haka, akwai waɗanda suke tare da Daniyel amma ba su ga wahayin ba, gama sun gudu daga wahayin. Sun kasa gwajin samuwar siffar dabbar, ta wurin ƙin yarda a samar da siffar Almasihu a cikinsu a lokacin gwajin.

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.

Ana cika ƙa’idar ruhaniya ta yin madubi ne ta wurin dubawa cikin madubi wanda yake wakiltar Almasihu, kuma domin wahayin “marah” wahayi ne mai haddasawa, siffar Almasihu da take cikin madubin tana haifar da siffar Almasihu a cikin bil’adama. Madubi na zahiri yana mayar da siffar mutumin da ya duba cikin madubin, amma a aikace-aikacen ruhaniya na wannan ƙa’ida akwai sauye-sauye masu alaƙa da madubin. Waɗanda su ne kawai “mai jin kalma, ba mai aikatawa ba,” “yana duban kansa, ya tafi hanyarsa, nan da nan kuwa ya manta irin mutumin da yake.” Suna duban madubin ne kuma sai su ga bil’adama kaɗai.

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.

Sauran rukunin waɗanda “ba masu sauraro ne masu mantuwa ba, sai dai masu aikata aikin” suna ganin dokar Allah, suna ganin Almasihu a cikin madubi. Aikin kuwa shi ne a fahimci cewa ƙa’idar tunani cikin madubi tana da hakikanin “na halitta” da kuma hakikanin ruhaniya. Daniyel ya misalta waɗanda suka yi “aikin,” domin a surori na tara da na goma ya misalta aikin da ke haifar da ƙa’idar ruhaniya ta tunani cikin madubi.

> 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.

> A waɗannan kwanaki ni, Daniyel, ina cikin makoki na cikakkun makonni uku. Ban ci wani abinci mai daɗi ba, nama ko ruwan inabi kuwa bai shiga bakina ba, haka kuma ban shafa wa kaina mai kwata-kwata ba, har sai da cikakkun makonni uku suka cika. Daniyel 10:1, 2.

Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.

Jibra’ilu ya ba Daniyel fassara ta ɓangare guda ta wahayin sura ta takwas, amma Daniyel bai fahimce shi duka ba.

> 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.

> Ni kuwa, Daniyel, na suma, na kuma yi rashin lafiya na waɗansu kwanaki; daga baya kuma na tashi, na yi aikin sarki; kuma na yi mamaki ƙwarai game da wahayin, amma ba wanda ya fahimce shi. Daniyel 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.

’Yar’uwa White ta sanar da mu cewa Daniyel yana neman ya fahimci fassarar saƙon Daniyel sura ta takwas, wanda Jibra’ilu ya kawo wa Daniyel a sura ta tara.

> “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.’

> “Da sabon naci da zurfin himma, Miller ya ci gaba da binciken annabce-annabcen, yana ba da cikakkun dare da kwanaki ga nazarin abin da yanzu ya bayyana a gare shi a matsayin abu mai matuƙar girman muhimmanci da kuma wanda ya mamaye dukan sha’awa. A cikin sura ta takwas ta Daniyel bai iya samun wata alama da za ta nuna mafarin kwanaki 2300 ba; mala’ikan Jibrilu, ko da yake an umarce shi ya sa Daniyel ya fahimci wahayin, ya ba shi bayani ne kawai na wani ɓangare. Sa’ad da aka bayyana wa hangen annabin tsanantaccen tsanantawa mai ban tsoro da za ta auko wa ikilisiya, ƙarfin jikinsa ya ƙare. Bai ƙara iya jurewa ba, sai mala’ikan ya bar shi na ɗan lokaci. Daniyel “ya suma, ya yi rashin lafiya kwanaki waɗansu.” “Na yi mamaki da wahayin,” in ji shi, “amma ba wanda ya fahimce shi.”

> “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.

> “Duk da haka Allah ya umurci manzonsa cewa: ‘Ka sa wannan mutum ya fahimci wahayin nan.’ Dole ne a cika wannan aiki. Bisa ga biyayya ga wannan umarni, mala’ikan, bayan wani lokaci, ya komo wurin Daniyel, yana cewa: ‘Yanzu na fito domin in ba ka fasaha da fahimta;’ ‘saboda haka ka fahimci al’amarin, ka kuma yi la’akari da wahayin.’ Daniyel 8:27, 16; 9:22, 23, 25–27. Akwai muhimmiyar magana guda ɗaya a cikin wahayin sura ta 8 wadda aka bari ba tare da bayani ba, wato, wadda ta shafi lokaci—lokacin kwanaki 2300; saboda haka mala’ikan, sa’ad da ya ci gaba da bayaninsa, ya fi mai da hankali ne a kan batun lokaci.” 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.

A cikin sura ta goma an sanar da mu cewa Daniyel yana da fahimtar “wahayi” da “abu,” amma Daniyel ya nemi ƙarin haske, saboda haka ya sa zuciyarsa ga neman wannan fahimta, ya kuma yi azumi na kwanaki ashirin da ɗaya. A yin haka yana wakiltar waɗanda suke cikin kwanakin ƙarshe waɗanda suke fahimtar ƙa’idar ruhaniya ta nunawa, wadda aka misalta ta wurin ƙa’idar halitta ta nunawa. Ana bayyane wannan fahimta ta wurin ayyukansu, kuma ayyukansu Daniyel ne yake wakilta a matsayin neman sahihiyar fahimtar kalmar annabci ta Allah. Bambanci a sarari na waɗanda suka guje wa wahayin kuwa shi ne, ba sa neman sahihiyar fahimtar kalmar annabci ta Allah.

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.

Gaskiyar maganar annabcin Allah da aka wakilta Daniel yana jin yunƙurin fahimta ita ce hasken kwanaki na ƙarshe, gama Daniel yana wakiltar mutum ɗari da arba’in da huɗu dubu. Saboda haka Daniel yana wakiltar wani rukuni da suke neman su fahimci hasken maganar annabcin Allah wadda aka wakilta a matsayin gwaji na ƙarshe kafin ƙarewar lokacin jinƙai. A wannan fannin kuwa, Wahayin Yesu Almasihu ne ake buɗewa hatiminsa jim kaɗan kafin ƙarewar lokacin jinƙai, amma shi ne kuma gwajin da aka wakilta a matsayin ƙirƙirar siffar dabbar.

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.

Samuwar surar dabbar kai tsaye tana bayyana tsarin yadda ake ƙirƙira surar dabbar. Ba za a iya tantance wannan haƙiƙa daidai ba sai an fara gano babban abin da gwajin ya shafa, wato dabbar. Dabbar ce take kafa kuma take bayyana yadda ake samar da surar.

> “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.

> “Amma menene ‘siffar dabbar’? kuma ta yaya za a ƙirƙire ta? Dabbar mai ƙahoni biyu ce take yin siffar, kuma ita siffa ce ta dabbar. Ana kuma kiranta siffar dabbar. Saboda haka, domin mu san yadda siffar take da kuma yadda za a ƙirƙire ta, dole ne mu yi nazarin halayen dabbar kanta—paparoma.”

> “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.

> “Sa’ad da cocin farko ta gurɓace ta wurin barin sauƙin bishara da kuma karɓar al’adu da ibadu na arna, sai ta rasa Ruhu da ikon Allah; kuma domin ta mallaki lamiran mutane, sai ta nemi goyon bayan ikon mulkin duniya. Sakamakon haka shi ne papacy, wato coci da ta mallaki ikon ƙasa kuma ta yi amfani da shi domin cika nata manufofi, musamman wajen hukunta ‘karkatacciyar koyarwa.’ Domin Amurka ta kafa surar dabbar, dole ne ikon addini ya mallaki gwamnatin farar hula ta yadda ikkin jihar ma cocin za ta yi amfani da shi domin cim ma nata manufofi.” 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.

Domin mu koyi “abin da siffar take kama da shi da kuma yadda za a ƙera ta, dole ne mu binciki halayen dabbar kanta—paparoma.” Ita ce dabbar da ta kafa wahayi wanda shi ne gwajin kwanakin ƙarshe da za a kawo jim kaɗan kafin lokacin jinƙai ya rufe. Daniyel ya fahimci wahayin da kuma al’amarin.

> 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.

> A shekara ta uku ta mulkin Sairus sarkin Farisa aka bayyana wa Daniyel wani abu, wanda sunansa ake kira Belteshazzar; abin kuwa gaskiya ne, amma lokacin da aka ƙaddara yana da tsawo; sai ya fahimci abin, ya kuma gane wahayin. Daniyel 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.

Wahayin shi ne wahayin “mareh” na shekaru dubu biyu da ɗari uku. “Abin” kuwa kalmar Ibrananci ce “dabar,” wadda take nufin “kalma.” Ita wannan kalma ɗaya (“dabar”) da aka fassara da “abin” a aya ta ɗaya, ita ce kuma aka fassara da “al’amari” a sura ta tara aya ta ashirin da uku.

> 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.

> I, tun ina magana cikin addu’a, sai mutumin nan Jibra’ilu, wanda na gani a cikin wahayi tun farko, ana sa shi ya tashi da sauri, ya taɓa ni wajen lokacin hadayar yamma. Sai ya sanar da ni, ya yi magana da ni, ya ce, Ya Daniyel, yanzu na fito domin in ba ka hikima da ganewa. Tun farkon roƙe-roƙenka umarni ya fito, ni kuma na zo domin in nuna maka; gama kai abin ƙauna ne ƙwarai: saboda haka ka fahimci al’amarin, ka kuma lura da wahayin. Daniyel 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.

Jibrilu ya zo wurin Daniyel a matsayin amsa ga addu’ar Daniyel, wadda take da alaƙa da hasken fahimta da Daniyel ya karɓa sa’ad da ya gane cewa yana cikin bautar da aka wakilta ta wurin warwatsewar da ke cikin Littafin Firistoci ashirin da shida.

> 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.

> A cikin shekara ta fari ta mulkinsa, ni Daniyel na gane ta wurin littattafai adadin shekarun da maganar Ubangiji ta zo game da su ga annabi Irmiya, cewa zai cika shekara saba’in a cikin kufaituwar Urushalima. Daniyel 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.”

Kamakun da Irmiya ya bayyana ya kai Daniyel ga kamakun “sau bakwai” da Musa ya rubuta, wanda ya kasance duka “rantsuwa” ne da kuma “la’ana.”

> 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.

> Hakika, dukan Isra’ila sun ƙetare dokarka, har ma da kaucewa, domin kada su yi biyayya ga muryarka; saboda haka la’ana ta zubo a kanmu, da kuma rantsuwar da aka rubuta a cikin dokar Musa, bawan Allah, domin mun yi masa zunubi. Kuma ya tabbatar da maganganunsa waɗanda ya faɗa a kanmu, da kuma a kan alƙalanmu waɗanda suka yi mana shari’a, ta wurin kawo mana babban mugun abu; gama a ƙarƙashin dukan sammai ba a taɓa yin abin da aka yi wa Urushalima ba. Kamar yadda yake a rubuce cikin dokar Musa, dukan wannan mugun abu ya same mu; duk da haka ba mu roƙi Ubangiji Allahnmu ba, domin mu juya daga mugayen ayyukanmu, mu kuma fahimci gaskiyarka. Daniyel 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.

Bisa ga shaidun nan biyu na Irmiya da Musa, Daniyel ya fahimci cewa kufai da aka kawo wa Urushalima shi ne “la’anar” “Musa” wadda aka “zubo a kan” Isra’ila ta dā. Sister White tana nuni ga shaidar Irmiya a matsayin “shaidu ga ikilisiya,” kuma a wannan fuskar tana bayyana Irmiya a matsayin Ruhun Annabci na kwanaki na ƙarshe, domin “shaidu ga ikilisiya” a kwanaki na ƙarshe shi ne wannan abu ɗin ƙwarai. Irmiya yana wakiltar Ruhun Annabci, Musa kuma yana wakiltar Littafi Mai Tsarki.

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.

Daniyel yana wakiltar waɗanda suke na kwanaki na ƙarshe, waɗanda suka fahimta daga waɗannan shaidu biyu cewa an warwatsa su, kuma waɗanda suka fahimta daga Littafi Mai Tsarki da Ruhun Annabci cewa an tashe su, kamar yadda aka tashe Daniyel zuwa ga sanin gaskiyar cewa shi (su) sun kasance cikin bautar talala, kuma cewa an wakilci wannan bautar talala a cikin maganar annabci ta Allah.

The experience of God’s last-day people is the experience of the ten virgins.

Kwarewar mutanen Allah na kwanaki na ƙarshe ita ce kwarewar budurwai goma.

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

> “Misalin nan na budurwai goma na Matiyu 25 shi ma yana kwatanta kwarewar jama’ar 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.

Lokacin jinkirin da ke cikin misalin budurwai goma yana wakiltar irin wannan farkawar Daniyel da ke cikin sura ta tara. Bisa ga shaidu biyu tsarkakku, Daniyel ya gane cewa dukan rayuwarsa cikawar wata takamaiman annabci ce a cikin Maganar Allah. Wannan annabcin ya ja hankalin Daniyel zuwa ga maganin da ake bukata, idan Daniyel zai kasance a shirye domin abin da zai faru da shi a sura ta gaba kai tsaye. Haka kuma, sa’ad da ’yan Miller suka cika misalin budurwai goma, su ma dole ne a farkar da su ga gaskiyar cewa baƙin ciki na farko da jinkiri sun sa suka yi barci. Dukan annabawa suna wakiltar kwanaki na ƙarshe.

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.

Farkawar Daniyel da kuma ta Mileriyawa shaidu biyu ne na farkawar dubu ɗari da arba'in da huɗu a cikin kwanaki na ƙarshe.

> “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 da dukan rundunar sama suka dubi waɗanda, cikin zato mai daɗi, suka daɗe suna ɗokin ganin Shi wanda rayukansu suke ƙauna, da tausayi da ƙauna. Mala’iku suna shawagi a kansu, domin su ƙarfafa su a cikin sa’ar gwajinsu. Waɗanda suka ƙi karɓar saƙon sama an bar su cikin duhu, kuma fushin Allah ya ƙuna a kansu, domin ba su yarda su karɓi hasken da Ya aiko musu daga sama ba. Waɗancan amintattu, da suka yi baƙin ciki saboda rashin cikar tsammaninsu, waɗanda ba su iya fahimtar dalilin da ya sa Ubangijinsu bai zo ba, ba a bar su cikin duhu ba. An sāke bishe su zuwa ga Littattafansu masu tsarki domin su bincika lokutan annabci. An ɗauke hannun Ubangiji daga kan lambobin, aka kuma bayyana kuskuren. Suka ga cewa lokutan annabci sun kai har zuwa 1844, kuma hujjojin nan guda da suka gabatar domin nuna cewa lokutan annabci sun ƙare a 1843, su ne suka tabbatar da cewa za su ƙare a 1844. Hasken daga Maganar Allah ya haskaka matsayinsu, sai suka gano wani lokacin jinkiri—‘Ko da [wahayin] ya jinkirta, ka jira shi.’ Cikin ƙaunarsu ga zuwan Kristi nan da nan, sun yi biris da jinkirin wahayin, wanda aka ƙaddara domin ya bayyana ainihin masu jira. Sāke kuma suka sami wani tabbataccen lokaci. Duk da haka na ga cewa da yawa daga cikinsu ba su iya tashi sama da tsananin baƙin cikinsu ba, domin su mallaki wannan mataki na himma da ƙwazo wanda ya alamta bangaskiyarsu a 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.

A cikar misalin nan, Mileriyawa “sun yi sakaci da jinkirin wahayin,” amma “suka sāke” “juya zuwa Littattafansu domin su bincika lokutan annabci. An ɗauke hannun Ubangiji daga kan lissafin, kuma aka bayyana kuskuren.” An shiryar da Daniyel zuwa ga Littafi Mai Tsarki, kuma aka ɗauke “hannun Ubangiji” daga kan “lokutan annabci”; sa’an nan kuma, lokacin da Daniyel, a matsayin mai aikatawa, ba mai ji kaɗai ba, ta wurin bangaskiya mai aiki ya tabbatar cewa ya fahimci saƙon Irmiya da Musa ta wurin cika umarnin da aka bayar a Littafin Firistoci ashirin da shida, tare kuma da magani da mafita ga yanayin warwatsuwar mutanen Allah, sa’an nan ne aka ba Daniyel “bayanin.”

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.

Sa’ad da dubu ɗari da arba’in da huɗu suka cika jinkirin lokacin da ke cikin misalin a cikar sa ta ƙarshe kuma mafi kamala a kwanaki na ƙarshe, za su yi haka ne a wani zamani inda “samar da siffar dabbar” zai zama babban gwajinsu.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunane-tunane a cikin talifi na gaba.

> “‘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.

> “‘Sa’ad da amfanin ƙasa ya nuna kansa, nan da nan sai ya sa lauje, domin girbi ya yi.’ Almasihu yana jira da marmarin zuciya domin bayyanar Kansa a cikin ikilisiyarsa. Sa’ad da halin Almasihu zai zama an sake fitowa daidai a cikin mutanensa, sa’an nan zai zo ya karɓe su a matsayin nasa.” 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.

> “Duhun rashin fahimtar Allah ne yake rufe duniya. Mutane suna rasa saninsu game da halinsa. An yi masa rashin fahimta, an kuma fassara shi ba daidai ba. A wannan lokaci dole ne a yi shelar saƙo daga wurin Allah, saƙon da yake haskakawa ta wurin tasirinsa, kuma mai ceton rai ne ta wurin ikonsa. Dole ne a sanar da halinsa. A cikin duhun duniya dole ne a haskaka da hasken ɗaukakarsa, hasken alherinsa, jinƙansa, da gaskiyarsa.

> “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.

> “Wannan shi ne aikin da annabi Ishaya ya bayyana a cikin waɗannan kalmomi: ‘Ke Urushalima, mai kawo bishara mai daɗi, ɗaga muryarki da ƙarfi; ɗaga ta, kada ki ji tsoro; ki ce wa biranen Yahuza, Ga Allahnku! Ga shi, Ubangiji Allah zai zo da hannu mai ƙarfi, hannunsa kuma zai yi mulki dominsa; ga shi, ladarsa na tare da shi, aikinsa kuma yana gabansa.’ Ishaya 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.

> “Waɗanda suke jiran zuwan Ango su gaya wa mutane cewa, ‘Ga Allahnku.’ Haskokin ƙarshe na hasken jinƙai, saƙon ƙarshe na jinƙai da za a ba duniya, bayyanuwar halinsa ne na ƙauna. ’Ya’yan Allah kuma su bayyana ɗaukakarsa. A cikin rayuwarsu da halayensu su nuna abin da alherin Allah ya yi musu.” Darussan Misalan Almasihu, 415.

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