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# Rome Establishes the Vision - Number Fourteen

រ៉ូម បង្កើតការនិមិត្ត — លេខ ដប់បួន

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

Pantulan Kristus dan Pembentukan Imej Binatang: Suatu Kesejajaran Nubuat pada Hari-Hari Terakhir

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.

លំដាប់នៃពាក្យទំនាយដែលកំណត់អត្តសញ្ញាណថា ពេលណាសហរដ្ឋអាមេរិកបង្កើតរូបឆ្លាក់មួយដល់ និង នៃសត្វសាហាវ នោះកើតឡើងនៅពេលស្នែងនៃប្រូតេស្តង់កំពុងបង្កើតរូបភាពរបស់ព្រះគ្រីស្ទ។ ការបង្កើតនោះត្រូវបានកំណត់អត្តសញ្ញាណយ៉ាងជាក់លាក់នៅក្នុងដានីយ៉ែល ជំពូក ១០ នៅពេលដានីយ៉ែលឃើញនិមិត្ត “marah” ដែលជាកញ្ចក់ឆ្លុះបង្កហេតុ។ ដានីយ៉ែលតំណាងឲ្យអ្នកទាំងឡាយដែលសម្លឹងមើលព្រះគ្រីស្ទ ហើយដោយការធ្វើដូច្នោះ ពួកគេឆ្លុះបញ្ចាំងលក្ខណៈរបស់ព្រះគ្រីស្ទ។ មួយសែនបួនម៉ឺនបួនពាន់នាក់ ដែលត្រូវបានតំណាងដោយដានីយ៉ែលនៅក្នុងជំពូក ១០ បង្កើតរូបភាពរបស់ព្រះគ្រីស្ទនៅខាងក្នុង លុះត្រាតែពួកគេសម្លឹងមើលលក្ខណៈរបស់ទ្រង់។ ដោយការសម្លឹងមើល ពួកគេត្រូវបានផ្លាស់ប្ដូរ។

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.

Setšoantšo sa sebata se bonahatsa sebata, ’me ho thehoa ha setšoantšo sa sebata ke teko e kholo bakeng sa sechaba sa Molimo, eo ka eona qetello ea bona ea ka ho sa feleng e tla ahloloa. Ha likereke tsa Protestante li nka taolo ea ’muso oa United States, li tla be li thehile setšoantšo sa tsamaiso ea kereke le ’muso se khethollang sebopeho sa taolo seo matla a bopapa a ileng a se sebelisa pele tšehetso ea lipolotiki e tlosoa. Ka nako eona eo setšoantšo sa Kreste se tla hlahisoa bathong ba Hae ba mehleng ea bofelo. Leha ho le joalo, ho ne ho e-na le ba neng ba e-na le Daniele ba sa kang ba bona pono, hobane ba ile ba baleha pono eo. Ba ile ba hloleha tekong ea ho thehoa ha setšoantšo sa sebata, ka ho hana ho lumella setšoantšo sa Kreste ho thehoa ka hare ho bona nakong ea teko.

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.

Prinsip rohani pantulan terlaksana melalui memandang ke dalam suatu cermin yang melambangkan Kristus, dan kerana penglihatan “marah” ialah suatu penglihatan kausatif, maka imej Kristus di dalam cermin itu menghasilkan imej Kristus dalam umat manusia. Cermin harfiah memantulkan imej orang yang memandang cermin itu, tetapi penerapan rohani prinsip ini mempunyai pemboleh ubah yang berkaitan dengan cermin tersebut. Mereka yang sekadar “pendengar firman, dan bukan pelaku,” “melihat dirinya, lalu pergi, dan segera melupakan bagaimana rupanya.” Mereka memandang kepada cermin itu dan hanya melihat kemanusiaan.

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.

Kelas yang lain, yang “bukan pendengar yang pelupa, melainkan pelaku pekerjaan,” melihat hukum Allah; mereka melihat Kristus di dalam cermin. Pekerjaan itu ialah memahami bahwa prinsip pemantulan memiliki suatu realitas “alamiah” dan suatu realitas rohani. Daniel menggambarkan mereka yang melakukan “pekerjaan” itu, sebab dalam pasal sembilan dan sepuluh ia menggambarkan pekerjaan yang menghasilkan prinsip rohani pemantulan itu.

> 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.

> Pada hari-hari itu aku, Daniel, sedang berkabung selama tiga minggu penuh. Aku tidak memakan roti yang sedap, daging dan anggur pun tidak masuk ke dalam mulutku, dan aku sama sekali tidak mengurapi diriku, sampai genap tiga minggu penuh. 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.

Gabriel andakhalhani ditlhaloso tsa pono ya kgaolo ya borobedi ka karolo go Daniele, fela Daniele o ne a sa e tlhaloganye tsotlhe.

> 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.

> Mi Daniel kea ka idim, ka duh sawm zawng hian ka nat; chu hnuah chuan ka tho leh a, lalpa hna ka thawk; inlârna chuan ka mangang hle a, mahse tu mahin a hrethiam lo. 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.

Mokauleng White o re tsebiša gore Daniele o be a nyaka go kwešiša tlhathollo ya molaetša wa Daniele kgaolo ya seswai, woo Gabriele a o tlišeditšego Daniele ka go kgaolo ya senyane.

> “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.’

> “ด้วยความจริงจังอันใหม่และลึกซึ้งยิ่งขึ้น มิลเลอร์ยังคงตรวจสอบคำพยากรณ์ต่อไป ทั้งคืนและวันถูกอุทิศให้แก่การศึกษาในสิ่งซึ่งบัดนี้ปรากฏว่าเป็นเรื่องสำคัญใหญ่ยิ่งอย่างน่าเกรงขามและดึงดูดความสนใจไปทั้งหมด ในบทที่แปดของพระธรรมดาเนียล เขาไม่อาจพบเบาะแสใดเกี่ยวกับจุดเริ่มต้นของ 2300 วันได้; ทูตสวรรค์กาเบรียล แม้ได้รับบัญชาให้ทำให้ดาเนียลเข้าใจนิมิต ก็ได้ให้คำอธิบายแก่เขาเพียงบางส่วนเท่านั้น เมื่อการข่มเหงอันน่าสะพรึงกลัวซึ่งจะเกิดแก่คริสตจักรถูกคลี่คลายออกต่อสายตาแห่งนิมิตของผู้เผยพระวจนะ กำลังกายก็ทรุดลง เขาไม่อาจทนได้อีกต่อไป และทูตสวรรค์ก็จากเขาไปชั่วระยะหนึ่ง ดาเนียล “สิ้นกำลังและล้มป่วยอยู่หลายวัน” เขากล่าวว่า “และข้าพเจ้าก็ประหลาดใจในนิมิตนั้น แต่ไม่มีผู้ใดเข้าใจเลย”

> “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.

> “Tathapi, Modimo o ne o laetse morongwa wa Ona wa re: ‘Dira gore monna yo a tlhaloganye pono.’ Taelo eo e ne e tshwanetse go diragadiwa. Ka go e ikobela, moengele, morago ga nakwana, a boela kwa go Daniele, a re: ‘Jaanong ke tswile go go naya botlhale le tlhaloganyo;’ ‘ke gone, tlhaloganya kgang eo, o bo o akanyetse pono.’ Daniele 8:27, 16; 9:22, 23, 25–27. Go ne go na le ntlha e le nngwe ya botlhokwa mo ponong ya kgaolo 8 e e neng e setse e sa tlhalosiwa, e bong e e amanang le nako—lobaka lwa malatsi a le 2300; ka jalo moengele, fa a simolola gape tlhaloso ya gagwe, o tsepamisitse mogopolo thata mo kgang ya nako.” 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.

Dalam pasal sepuluh kita diberitahu bahwa Daniel memiliki pengertian tentang “penglihatan” dan “perkara” itu, tetapi Daniel menghendaki terang yang lebih besar, maka ia mengarahkan hatinya untuk memperoleh pengertian itu dan ia berpuasa selama dua puluh satu hari. Dengan berbuat demikian ia melambangkan mereka yang hidup pada hari-hari terakhir, yang memahami prinsip rohani tentang pemantulan yang dilambangkan oleh prinsip pemantulan secara alamiah. Pengertian itu digambarkan oleh pekerjaan-pekerjaan mereka, dan pekerjaan-pekerjaan mereka dilambangkan oleh Daniel sebagai usaha untuk mencari suatu pengertian yang benar tentang Firman nubuat Allah. Pertentangan yang nyata dengan mereka yang melarikan diri dari penglihatan itu ialah bahwa mereka tidak mencari suatu pengertian yang benar tentang Firman nubuat 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.

အဆုံးကာလ၏အလင်းဖြစ်သော ဘုရားသခင်၏ ပရောဖက်ပြုနှုတ်ကပတ်တရား၏ အမှန်တရားကို နားလည်သဘောပေါက်ရန် ဒါနိယေလသည် ဆာလောင်တောင့်တနေသည်ဟု ဖော်ပြထားခြင်းမှာ၊ ဒါနိယေလသည် တစ်သိန်းလေးသောင်းလေးထောင်ကို ပုံဆောင်ထားသောကြောင့် ဖြစ်သည်။ ထို့ကြောင့် ဒါနိယေလသည် ဘုရားသခင်၏ ပရောဖက်ပြုနှုတ်ကပတ်တရား၏ အလင်းကို နားလည်သဘောပေါက်ရန် ရှာဖွေနေသော လူအုပ်တစ်စုကို ကိုယ်စားပြုနေပြီး၊ ထိုအလင်းကို စမ်းသပ်ကာလပိတ်သိမ်းမီ နောက်ဆုံးစမ်းသပ်မှုအဖြစ် ပုံဆောင်ဖော်ပြထားသည်။ ဤအချက်နှင့်စပ်လျဉ်း၍၊ စမ်းသပ်ကာလပိတ်သိမ်းမီ အနည်းငယ်အကြာတွင် ဖွင့်လှစ်ခံရသောအရာမှာ ယေရှုခရစ်၏ ဗျာဒိတ်တော် ဖြစ်သကဲ့သို့၊ ထိုအရာသည်လည်း သားရဲ၏ရုပ်တု ဖွဲ့စည်းခြင်းအဖြစ် ပုံဆောင်ဖော်ပြထားသော စမ်းသပ်မှုဖြစ်သည်။

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.

Pamuundwike wa kifaniko kya munyama uyo mulembile pashili ne kusolola bulongo mikalile ya mwomwo kifaniko kya munyama uyo kyapangwa. Ule ulundilo taukafikilwa bwino kano patanshi tukandengulula mutwe mukalamba wa lyesho, munyama. Ni munyama wingi upangisha no kulondolola mwine mo kifaniko kipangidwamo.

> “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.

> “Apakah ‘patung bagi binatang’ itu? dan bagaimanakah patung itu akan dibentuk? Patung itu dibuat oleh binatang bertanduk dua, dan merupakan suatu patung bagi binatang itu. Patung itu juga disebut patung binatang itu. Maka, untuk mengetahui seperti apa patung itu dan bagaimanakah patung itu akan dibentuk, kita harus mempelajari ciri-ciri dari binatang itu sendiri—kepausan.

> “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.

> “Эртний сүм сайн мэдээний энгийн байдлаас няцаж, харь ёсны зан үйл ба ёс заншлыг хүлээн авснаар завхран доройтсон үедээ, Бурханы Сүнс ба хүчийг алдсан; мөн хүмүүсийн мөс чанарыг захирахын тулд иргэний эрх мэдлийн дэмжлэгийг эрэлхийлсэн. Үүний үр дүнд папын засаглал бий болсон бөгөөд энэ нь төрийн эрх мэдлийг хянадаг, түүнийг өөрийн зорилгыг урагшлуулахад, ялангуяа ‘тэрс үзэл’-ийг шийтгэхэд ашигладаг сүм байв. Америкийн Нэгдсэн Улс араатны дүрийг байгуулахын тулд шашны эрх мэдэл нь иргэний засгийг тийнхүү хянах ёстой бөгөөд ингэснээр төрийн эрх мэдэл мөн сүмийн өөрийн зорилгыг биелүүлэхэд ашиглагдах болно.” Агуу Тэмцэл, 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.

“விகிரகம் எவ்வாறுள்ளது, அது எவ்வாறு உருவாக்கப்பட வேண்டும் என்பதைக் கற்றுக்கொள்ள நாம் மிருகத்தின் தன்மைகளையே—அதாவது பாப்பராட்சியையே—ஆராய வேண்டும்.” கிருபைக்காலம் முடிவடைவதற்கு முன்பாக, கடைசி நாட்களின் சோதனையாகிய அந்தத் தரிசனத்தை நிறுவுவது மிருகமே ஆகும். தானியேல் அந்தத் தரிசனத்தையும் அந்த விஷயத்தையும் புரிந்துகொண்டான்.

> 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.

> Pada tahun ketiga pemerintahan Kores, raja Persia, suatu perkara dinyatakan kepada Daniel, yang disebut Beltsyazar; dan perkara itu benar, tetapi masa yang ditetapkan itu panjang; dan ia memahami perkara itu serta mendapat pengertian tentang penglihatan itu. 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.

Penglihatan itu ialah penglihatan “mareh” tentang dua ribu tiga ratus tahun. “Perkara” itu ialah perkataan Ibrani “dabar,” yang bererti “firman.” Perkataan yang sama (“dabar”) yang diterjemahkan sebagai “perkara” dalam ayat satu diterjemahkan sebagai “hal” dalam pasal sembilan ayat dua puluh tiga.

> 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.

> እወ፣ እኔ በጸሎት ስናገር ሳለሁ፣ በመጀመሪያው ራእይ ያየሁት ያ ሰው ገብርኤል በፍጥነት እየበረረ መጥቶ በማታው የመሥዋዕት ጊዜ ነካኝ። እርሱም አስተማረኝ፣ ከእኔም ጋር ተነጋገረ፣ እንዲህም አለ፤ ዳንኤል ሆይ፣ አሁን ጥበብንና ማስተዋልን ልሰጥህ ወጥቼ መጥቻለሁ። በልመናህ መጀመሪያ ትእዛዙ ወጣ፤ እኔም ላሳይህ መጥቻለሁ፤ እጅግ የተወደድህ ነህና፤ ስለዚህ ነገሩን ተረዳ፣ ራእዩንም አስተውል። ዳንኤል 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.

Jibiril aa ka Daniel pada o a nɛ sɛbɛli ka ɲininkali ta, min bɛ taa ni hakilitigɛya ye ka Daniel ka faamu ko a tun bɛ jɔ jonya la min ko kɛra ka ta Leviticus mugan ni wolonwula la ka caya-jɛya ye.

> 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.

> Pada tahun pertama pemerintahannya, aku, Daniel, memahami daripada kitab-kitab jumlah tahun yang tentangnya firman Tuhan datang kepada nabi Yeremia, bahawa Dia akan menggenapkan tujuh puluh tahun atas kebinasaan Yerusalem. 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.”

Ho thopjoa ho ileng ha supjoa ke Jeremia bo ile bja iša Daniele go thopjoa ga “dinako tše šupago” tšeo di ngwadilwego ke Moshe, e lego ka bobedi “kano” le “thogako.”

> 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.

> Eego, Israaʼel hundi seera kee kee isaatiin si irraa fagaatuudhaan sagalee kee akka hin dhageenyeef transgressed godhaniiru; kanaaf abaarsi sun nu irratti dhangalaʼeera, akkasumas kakuu seera Musee tajaajilaa Waaqayyoo keessatti barreeffame, sababni isaas nuyi isa irratti cubbuu hojjanneerra. Innis dubbii isaa isa nu irratti dubbate, akkasumas abbootii murtii keenya nu irratti murteessan irratti dubbate, hamaa guddaa tokko nu irratti fiduudhaan cimsee dhaabe; waaqa guutuu jala wanti Yerusaalem irratti taʼe akka taʼe hin taanee. Akkuma seera Musee keessatti barreeffametti, hammeenyi kun hundinuu nu irratti dhufeera; taʼus nuyi fuula Waaqayyo gooftaa keenya duratti kadhannaa hin dhiheessine, akka jalʼina keenya irraa deebinuuf, dhugaa kees hubannuuf. Daaniʼel 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.

Atas dua orang saksi, yaitu Yeremia dan Musa, Daniel memahami bahwa kebinasaan yang telah didatangkan atas Yerusalem adalah “kutuk” “Musa” yang telah “dicurahkan ke atas” Israel purba. Sister White menyebut kesaksian Yeremia sebagai “kesaksian-kesaksian kepada gereja,” dan dalam hal ini ia mengidentifikasikan Yeremia sebagai Roh Nubuat pada akhir zaman, karena “kesaksian-kesaksian kepada gereja” pada akhir zaman adalah tepat hal itu. Yeremia melambangkan Roh Nubuat dan Musa melambangkan Alkitab.

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 mewakili mereka pada akhir zaman yang memahami daripada dua saksi itu bahawa mereka telah tercerai-berai, dan yang memahami daripada Alkitab dan Roh Nubuat bahawa mereka telah dibangunkan, sebagaimana Daniel telah dibangunkan kepada hakikat bahawa dia (mereka) telah berada dalam pembuangan, dan bahawa pembuangan itu telah digambarkan dalam Firman nubuat Tuhan.

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

Pengalaman umat Allah pada hari-hari terakhir ialah pengalaman sepuluh orang perawan.

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

> “Sesotho sa baroetsana ba leshome sa Mattheu 25 le sona se bontša phihlelo ea batho ba 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.

Waktu penangguhan dalam perumpamaan tentang sepuluh dara itu melambangkan kebangkitan yang sama seperti yang dialami Daniel dalam pasal sembilan. Berdasarkan dua saksi yang disucikan itu, Daniel menyadari bahwa seluruh hidupnya adalah penggenapan suatu nubuatan tertentu di dalam Firman Allah. Nubuatan itu mengarahkan Daniel kepada pemulihan yang diperlukan, jika Daniel hendak dipersiapkan bagi apa yang akan menimpanya dalam pasal berikutnya. Demikian pula, ketika kaum Millerit menggenapi perumpamaan tentang sepuluh dara itu, mereka juga harus dibangunkan kepada kenyataan bahwa kekecewaan pertama dan penundaan itu telah menyebabkan mereka tertidur. Semua nabi melambangkan akhir zaman.

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.

Go tsoga ga ga Daniele le ga Bamillerite ke basupi ba babedi ba tsogo ya ba dikete di lekgolo le masome a manê le manê mo metlheng ya bofelo.

> “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.

> “Yesus enggau semua bala serega meda enggau pengasih enggau pengerindu sida ke, dalam pengadang manis, lama udah rinduka meda Iya ke dikerinduka semengat sida. Melikat beputar ngelingi sida, kena ngeringka sida ba maya penguji sida. Sida ke ngengkah ngasaika berita serega nya ditinggalka dalam pemetang, lalu pengeringat Allah nyala ngelaban sida, laban sida enggai nerima penampak ti udah dikirumka Iya ngagai sida ari serega. Sida ti taluk, ti ngasaika pengadang sida ditusahka, ke enda ulih mereti kebuah Tuhan sida enda datai, enda ditinggalka dalam pemetang. Sekali agi sida dituntun ngagai Bup Kudus sida kena ngelidik masa-masa nubuatan. Tangan Tuhan dipada ari angka-angka nya, lalu penyalah nya diterangka. Sida meda ka masa-masa nubuatan nya nyengka ngagai taun 1844, lalu bukti ti sama ke udah dibai sida kena nunjukka ka masa-masa nubuatan nya abis ba taun 1843, madahka mega ka iya deka tembu ba taun 1844. Penampak ari Jaku Allah nyinar ba penuduk sida, lalu sida nemu bisi maya penangguh—‘Enti [visi nya] nyau lambat, nganti iya.’ Dalam pengerindu sida ngagai datai Kristus enggau segera, sida udah ngelalaika penangguh visi nya, ti dikira deka mandangka sida ke bendar nganti. Sekali agi sida bisi siti titik masa. Tang aku meda mayuh ari sida enda ulih niki ngatasi pengadang sida ti balat ditusahka nya, ngambika ngibun sukung pengangat enggau tenaga ti udah nandaka pengarap sida ba taun 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.

Sebagaimana penggenapan perumpamaan itu, orang-orang Millerit “telah mengabaikan kelambatan penglihatan itu,” tetapi mereka “sekali lagi” “dituntun kepada Alkitab mereka untuk menyelidiki masa-masa nubuatan. Tangan Tuhan disingkirkan dari angka-angka itu, dan kesalahan itu dijelaskan.” Daniel dituntun kepada Alkitab, dan “tangan Tuhan” disingkirkan dari “masa-masa nubuatan”; dan apabila Daniel, sebagai seorang pelaku, bukan sekadar seorang pendengar, melalui iman yang aktif membuktikan bahwa ia memahami pekabaran Yeremia dan Musa dengan menggenapi petunjuk-petunjuk yang diberikan dalam Imamat dua puluh enam serta upaya pemulihan dan penyelesaian atas keadaan tercerai-berainya umat Allah, maka “penjelasan” itu diberikan kepada Daniel.

When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.

Apabila seratus empat puluh empat ribu itu menggenapi masa penangguhan dalam perumpamaan tersebut pada penggenapannya yang terakhir dan paling sempurna pada akhir zaman, mereka akan melakukannya dalam suatu masa ketika “pembentukan patung binatang itu” menjadi ujian besar bagi mereka.

We will continue these thoughts in the next article.

Re tla tswelela ka dikgopolo tse mo setlhogong se se latelang.

> “‘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.

> “‘Apabila buah itu sudah masak, segera orang itu menyabitnya, kerana musim menuai sudah tiba.’ Kristus menanti dengan kerinduan yang mendalam akan penyataan diri-Nya di dalam jemaat-Nya. Apabila tabiat Kristus telah dipantulkan dengan sempurna dalam umat-Nya, maka Dia akan datang untuk menuntut mereka sebagai milik-Nya sendiri.” 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.

> “Dunia sedang diselubungi oleh kegelapan karena salah pengertian tentang Allah. Manusia sedang kehilangan pengetahuan tentang tabiat-Nya. Tabiat itu telah disalahpahami dan disalahartikan. Pada masa ini suatu pekabaran dari Allah harus diberitakan, suatu pekabaran yang menerangi dalam pengaruhnya dan menyelamatkan dalam kuasanya. Tabiat-Nya harus dinyatakan. Ke dalam kegelapan dunia harus dipancarkan terang kemuliaan-Nya, terang kebaikan-Nya, belas kasihan-Nya, dan kebenaran-Nya.

> “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.

> “Ini ialah pekerjaan yang dihuraikan oleh nabi Yesaya dalam kata-kata berikut: ‘Hai Yerusalem, yang membawa khabar baik, angkatlah suaramu dengan kekuatan; angkatlah itu, janganlah takut; katakanlah kepada kota-kota Yehuda: Lihatlah Allahmu! Sesungguhnya, Tuhan ALLAH akan datang dengan tangan yang kuat, dan lengan-Nya akan memerintah bagi-Nya; sesungguhnya, upah-Nya ada bersama-Nya, dan pekerjaan-Nya di hadapan-Nya.’ Yesaya 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.

> “Wɔn a wɔretwɛn Ayeforokunu no mma no wɔsɛ wɔka kyerɛ nkurɔfo no sɛ, ‘Monhwɛ mo Nyankopɔn.’ Hann mmɔborɔhunu mu hann a etwa to no, adom nkrasɛm a etwa to a wɔde bɛma wiase no, ne Ne dɔ suban no adiyie. Onyankopɔn mma no wɔsɛ wɔda Ne anuonyam adi. Wɔn ankasa abrabɔ ne suban mu no, wɔsɛ wɔda nea Onyankopɔn adom ayɛ ama wɔn no adi.” Christ’s Object Lessons, 415.

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