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# Rome Establishes the Vision - Number Fourteen

Roma Inathibitisha Maono - Nambari Kumi na Nne

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

Akisi za Kristo na Kuundwa kwa Sanamu ya Mnyama: Mfanano wa Kinabii katika Siku za Mwisho

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.

Safu ya unabii inayobainisha wakati ambapo Marekani inaunda sanamu kwa yule mnyama na ya yule mnyama hutokea wakati pembe ya Uprotestanti inapoumba mfano wa Kristo. Uundaji huo umetambuliwa mahsusi katika Danieli sura ya kumi, wakati Danieli anaona maono ya “marah”, ya kioo cha kisababishi. Danieli anawakilisha wale wanaomtazama Kristo, na kwa kufanya hivyo huakisi tabia ya Kristo. Wale mia na arobaini na nne elfu, wanaowakilishwa na Danieli katika sura ya kumi, huunda mfano wa Kristo ndani yao, ni pale 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.

Picha ya mnyama huakisi mnyama, na uundaji wa picha ya mnyama ndilo jaribu kuu kwa watu wa Mungu, ambalo ndilo litakaloamua hatima yao ya milele. Wakati makanisa ya Kiprotestanti yatakapochukua udhibiti wa serikali ya Marekani, yatakuwa yameunda picha ya mfumo wa kanisa na serikali inayodhihirisha muundo wa udhibiti ambao mamlaka ya kipapa ilitumia kabla ya kuondolewa kwa uungwaji mkono wa kisiasa. Katika kipindi hicho hicho, picha ya Kristo itaundwa miongoni mwa watu wake wa siku za mwisho. Hata hivyo, kulikuwa na wale waliokuwa pamoja na Danieli ambao hawakuona maono, kwa kuwa walikimbia mbali na maono hayo. Walishindwa jaribu la uundaji wa picha ya mnyama, kwa kukataa kuruhusu picha ya Kristo kuundwa ndani yao wakati wa kujaribiwa.

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.

Kanuni ya kiroho ya kuakisi hutimizwa kwa kutazama ndani ya kioo kinachomwakilisha Kristo, na kwa kuwa maono ya “marah” ni maono yanayosababisha, sura ya Kristo iliyo kwenye kioo huleta sura ya Kristo katika binadamu. Kioo halisi huakisi sura ya mtu anayetazama ndani ya kioo, lakini matumizi ya kiroho ya kanuni hiyo yana vipengele vinavyobadilika vinavyohusiana na kioo. Wale ambao ni “msikiaji wa neno tu, wala si mtendaji,” “hujitazama, akaenda zake, mara akasahau alivyo.” Hutazama kiooni na kuona tu ubinadamu.

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.

Kundi lingine, wale wasio "msikilizaji msahaulifu, bali mtendaji wa kazi," wanaiona sheria ya Mungu; wanaona Kristo katika kioo. Kazi hiyo ni kuelewa kwamba kanuni ya kuakisi ina uhalisia wa "kiasili" na uhalisia wa kiroho. Daniel anaonyesha wale waliotenda "kazi," kwani katika sura ya tisa na ya kumi anaonyesha kazi inayozalisha kanuni ya kiroho ya kuakisi.

> 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.

> Katika siku zile, mimi, Danieli, nilikuwa nikiomboleza majuma matatu kamili. Sikula chakula kitamu, wala nyama wala divai haikuingia kinywani mwangu, wala sikujipaka mafuta kabisa, hata majuma matatu kamili yalipotimia. Danieli 10:1, 2.

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

Gabrieli alikuwa amempa Danieli tafsiri isiyokamilika ya maono ya sura ya nane, lakini Danieli hakuwa ameyaelewa yote.

> 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.

> Nami, Danieli, nikazimia, nikaugua siku kadhaa; baadaye nikainuka, nikafanya kazi ya mfalme; nikastaajabu juu ya maono hayo, lakini hakuna mtu aliyeelewa. Danieli 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.

Dada White anatueleza kwamba Danieli alikuwa akitafuta kuelewa tafsiri ya ujumbe wa sura ya nane ya Danieli ambayo Gabrieli alikuwa amemletea Danieli katika sura ya tisa.

> “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.’

> Kwa umakinifu mpya na wa kina zaidi, Miller aliendelea na uchunguzi wa unabii, akitumia usiku kucha pamoja na siku kusoma kile kilichoonekana sasa kuwa cha umuhimu mkubwa ajabu na chenye kuteka mawazo yote. Katika sura ya nane ya Danieli hakuweza kupata dalili yoyote kuhusu mwanzo wa zile siku 2300; malaika Gabrieli, ingawa aliagizwa kumfahamisha Danieli maono hayo, alimpa maelezo ya sehemu tu. Mateso ya kutisha yaliyotarajiwa kulikumba kanisa yalipofunuliwa katika maono ya nabii, nguvu za mwili zikamwishia. Hakuweza kuvumilia zaidi, na malaika akamwacha kwa muda. Danieli 'alizimia, na akaugua siku kadhaa.' 'Nami nilishangazwa na hayo maono,' anasema, 'lakini hakuna aliyelielewa.'

> “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.

> Lakini Mungu alikuwa amemwamuru mjumbe wake: ‘Mfahamishe mtu huyu maono.’ Agizo hilo lilipaswa kutekelezwa. Kwa kutii agizo hilo, malaika baadaye alirudi kwa Danieli, akasema: ‘Sasa nimetoka ili kukupa hekima na ufahamu;’ ‘basi elewa jambo hilo, na zingatia maono hayo.’ Danieli 8:27, 16; 9:22, 23, 25-27. Kulikuwa na jambo moja muhimu katika maono ya sura ya 8 ambalo lilikuwa limeachwa bila kufafanuliwa, yaani lile linalohusu wakati—kipindi cha siku 2300; kwa hiyo malaika, alipoendelea na maelezo yake, alisisitiza zaidi juu ya suala la wakati. Pambano Kuu, 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.

Katika sura ya kumi tunaelezwa kwamba Danieli alikuwa na ufahamu wa "maono" na "jambo," lakini Danieli alitaka nuru zaidi, hivyo akaweka moyoni mwake kutafuta uelewa huo naye akafunga kwa siku ishirini na moja. Kwa kufanya hivyo anawakilisha wale wa siku za mwisho wanaoelewa kanuni ya kiroho ya kuakisi inayoonyeshwa kwa mfano na kanuni ya kiasili ya kuakisi. Uelewa huo unaonyeshwa na matendo yao, na matendo yao yanawakilishwa na Danieli kama kutafuta uelewa sahihi wa neno la kinabii la Mungu. Tofauti iliyo dhahiri ya wale waliokimbia maono hayo ni kwamba hawakuwa wakitafuta uelewa sahihi wa neno la kinabii la Mungu.

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.

Kweli ya neno la kinabii la Mungu ambayo Danieli anaonyeshwa kutamani sana kuielewa ndiyo nuru ya siku za mwisho, kwa maana Danieli ni kielelezo cha wale laki moja arobaini na nne elfu. Hivyo, Danieli anawakilisha kundi linalotafuta kuelewa nuru ya neno la kinabii la Mungu, inayoonyeshwa kuwa jaribio la mwisho kabla ya mlango wa rehema kufungwa. Kwa muktadha huu, Ufunuo wa Yesu Kristo unafunguliwa mihuri yake muda mfupi kabla ya mlango wa rehema kufungwa, lakini pia ni jaribio linaloonyeshwa kama uundaji wa sanamu ya mnyama.

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.

Uundaji wa sanamu ya mnyama unabainisha moja kwa moja mchakato wa jinsi sanamu ya mnyama inavyoundwa. Ukweli huo hauwezi kubainishwa kwa usahihi bila kwanza kumtambua mhusika mkuu wa jaribio, mnyama. Ni mnyama ndiye anayeweka misingi na kubainisha jinsi sanamu inavyoundwa.

> “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.

> Lakini “sanamu kwa mnyama” ni nini? Na itaundwaje? Sanamu hiyo hufanywa na mnyama mwenye pembe mbili, nayo ni sanamu kwa yule mnyama. Pia huitwa sanamu ya mnyama. Basi, ili kujua sanamu hiyo ilivyo na jinsi itakavyoundwa, ni lazima tuchunguze sifa za mnyama huyo 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 mapema lilipoharibika kwa kuiacha unyofu wa Injili na kukubali ibada na desturi za kipagani, lilipoteza Roho na nguvu za Mungu; na ili kudhibiti dhamiri za watu, lilitafuta uungwaji mkono wa mamlaka za kiraia. Matokeo yake yakawa upapa, kanisa lililodhibiti nguvu za dola na kuzitumia kuendeleza malengo yake mwenyewe, hasa kwa kuadhibu 'uzushi.' Ili Marekani iunde mfano wa yule mnyama, mamlaka ya kidini lazima yadhibiti serikali ya kiraia kiasi kwamba nguvu za dola pia zitatumiwa na kanisa kutimiza malengo yake mwenyewe." Pambano Kuu, 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.

Ili "kujifunza jinsi sanamu ilivyo na jinsi inavyopaswa kuundwa, ni lazima tuchunguze sifa za mnyama mwenyewe—upapa." Ni yule mnyama anayeanzisha maono ambayo ni jaribu la siku za mwisho, ambalo huletwa kabla tu ya mlango wa rehema kufungwa. Danieli alielewa maono na lile jambo.

> 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.

> Katika mwaka wa tatu wa Cyrus, mfalme wa Uajemi, jambo lilifunuliwa kwa Daniel, ambaye aliitwa Belteshazzar; na jambo hilo lilikuwa la kweli, lakini wakati uliowekwa ulikuwa mrefu; naye akalielewa jambo hilo, na alikuwa na ufahamu wa maono hayo. 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.

Maono hayo ni maono ya "mareh" ya miaka elfu mbili mia tatu. "Thing" ni neno la Kiebrania "dabar," likimaanisha "neno." Neno hilo hilo ("dabar") ambalo limetafsiriwa kama "thing" katika aya ya kwanza limetafsiriwa kama "matter" katika sura ya tisa aya ya ishirini na tatu.

> 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.

> Naam, nilipokuwa nikisema katika maombi, yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akiwa amefanywa kuruka upesi, akanigusa karibu na wakati wa sadaka ya jioni. Akanifahamisha, akanena nami, akasema, Ee Danieli, sasa nimetoka ili nikupe hekima na ufahamu. Mwanzo wa dua zako, amri ilitoka, nami nimekuja ili nikuonyeshe; kwa maana wewe unapendwa sana; basi, zingatia neno, na ufahamu maono. Danieli 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.

Gabrieli anamjia Danieli kama jibu la sala ya Danieli, inayohusishwa na ufunuo ambao Danieli alikuwa amepokea alipoelewa kwamba alikuwa katika utekwa uliowakilishwa na kutawanywa kama kunavyotajwa katika 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.

> Katika mwaka wa kwanza wa kutawala kwake, mimi Danieli nilielewa kwa kusoma vitabu idadi ya miaka ambayo neno la Bwana lilimjia nabii Yeremia, kwamba angetimiza miaka sabini katika ukiwa wa Yerusalemu. Danieli 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.”

Utumwa uliotambuliwa na Yeremia ulimwongoza Danieli kwenye utumwa wa "mara saba" ulioandikwa na Musa, uliokuwa kwa pamoja "kiapo" na "laana".

> 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.

> Naam, Israeli wote wameivunja sheria yako, wakageuka kando, wasiitii sauti yako; kwa hiyo laana imemiminwa juu yetu, na kiapo kilichoandikwa katika sheria ya Musa, mtumishi wa Mungu, kwa sababu tumetenda dhambi dhidi yake. Naye ameyathibitisha maneno yake, aliyoyanena juu yetu, na juu ya waamuzi wetu waliotuhukumu, kwa kutuletea uovu mkuu; kwa maana chini ya mbingu yote hayajafanyika kama yalivyofanyika juu ya Yerusalemu. Kama ilivyoandikwa katika sheria ya Musa, uovu huu wote umetupata; lakini hatukuomba mbele za Bwana Mungu wetu, ili tugeuke kutoka kwa maovu yetu, na tuelewe kweli yako. Danieli 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.

Kwa msingi wa mashahidi wawili, Yeremia na Musa, Danieli alielewa kwamba uharibifu uliokuwa umeletwa juu ya Yerusalemu ulikuwa ile "laana" "ya Musa" ambayo ilikuwa "imemiminwa juu ya" Israeli ya kale. Dada White anarejelea ushuhuda wa Yeremia kama "ushuhuda kwa kanisa," na kwa muktadha huu inamtambulisha Yeremia kama Roho ya Unabii wa siku za mwisho, kwa kuwa "ushuhuda kwa kanisa" katika siku za mwisho ndicho kitu hiki 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.

Danieli anawakilisha wale wa siku za mwisho wanaoelewa kutoka kwa wale mashahidi wawili kwamba wamesambaratishwa, na wanaoelewa kutoka kwa Biblia na Roho ya Unabii kwamba wameamshwa, kama vile Danieli alivyofahamishwa kuhusu ukweli kwamba alikuwa (walikuwa) katika utumwa, na kwamba utumwa huo umeonyeshwa katika neno la kinabii la Mungu.

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 wanawali kumi.

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

> "Mfano wa wanawali kumi katika Mathayo 25 pia unaonyesha uzoefu wa watu Waadventista." Pambano Kuu, 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.

Kipindi cha kukawia katika mfano wa wanawali kumi kinawakilisha kuzinduka uleule kwa Danieli katika sura ya tisa. Kwa msingi wa mashahidi wawili waliotakaswa, Danieli alitambua kwamba maisha yake yote yalikuwa utimizaji wa unabii maalum ulio ndani ya Neno la Mungu. Unabii huo ulimwelekeza Danieli kwenye suluhisho lililohitajika ili Danieli awe ameandaliwa kwa kile kilichokuwa kitamkuta katika sura iliyofuata mara moja. Vivyo hivyo, Wamileraiti walipotimiza mfano wa wanawali kumi, walipaswa pia kuamshwa kutambua kwamba kukatishwa tamaa kwa mara ya kwanza na kuchelewa kulikuwa kumesababisha walale usingizi. Manabii wote wanawakilisha siku za mwisho.

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.

Uamsho wa Danieli na wa Wamileraiti ni mashahidi wawili wa uamsho wa mia arobaini na nne elfu katika siku za mwisho.

> “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 na jeshi lote la mbinguni walitazama kwa huruma na upendo wale ambao, kwa matarajio matamu, walitamani kumwona Yeye ambaye roho zao zilimpenda. Malaika walikuwa wakitanda juu yao, ili kuwategemeza katika saa ya jaribu lao. Wale waliopuuzia kupokea ujumbe wa mbinguni waliachiwa gizani, na hasira ya Mungu ikawaka juu yao, kwa sababu hawakutaka kupokea nuru aliyowatuma kutoka mbinguni. Wale waaminifu waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena wakaongozwa kwenye Biblia zao kuchunguza vipindi vya kinabii. Mkono wa Bwana ukaondolewa juu ya tarakimu hizo, na kosa likafafanuliwa. Wakaona kwamba vipindi vya kinabii vilifikia mwaka 1844, na kwamba ushahidi uleule waliokuwa wamewasilisha kuonyesha kwamba vipindi vya kinabii vilikamilika mwaka 1843, ulithibitisha kuwa vingemalizika mwaka 1844. Nuru kutoka katika Neno la Mungu iliangaza juu ya msimamo wao, nao wakagundua wakati wa kukawia—‘Ijapokuwa [maono] yatakawia, yangojeeni.’ Katika upendo wao kwa ujio wa karibu wa Kristo, waliupuuza ukawiaji wa maono, uliokusudiwa kuonyesha wale wasubiri wa kweli. Tena walikuwa na wakati maalum. Hata hivyo niliona kwamba wengi wao hawakuweza kuinuka juu ya kukata tamaa kwao kulikokuwa kukali sana ili kuwa na kiwango kile cha bidii na nguvu kilichotambulisha imani yao mwaka 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.

Katika utimilifu wa mfano, Millerites "walikuwa wamepuuza kuchelewa kwa maono," lakini "tena" "waliongozwa kwenye Biblia zao kuchunguza vipindi vya kinabii. Mkono wa Bwana uliondolewa kutoka kwa tarakimu, na kosa lilielezwa." Danieli aliongozwa kwenye Biblia na "mkono wa Bwana" ukaondolewa kutoka kwa "vipindi vya kinabii," na Danieli, kama mtendaji, si msikiaji tu, kwa imani hai, alithibitisha kwamba alielewa ujumbe wa Yeremia na Musa kwa kutekeleza maagizo yaliyotolewa katika Mambo ya Walawi ishirini na sita pamoja na tiba na suluhisho la hali ya kutawanyika kwa watu wa Mungu, ndipo "ufafanuzi," ulitolewa kwa 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.

Wakati wale elfu mia moja arobaini na nne watakapotimiza muda wa kungoja wa mfano katika utimizaji wake wa mwisho na ulio kamilifu zaidi katika siku za mwisho, watafanya hivyo katika kipindi ambapo "uundaji wa sanamu ya mnyama" ndicho jaribu lao kuu.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala ijayo.

> “‘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 yanapoiva, mara moja huingiza mundu, kwa kuwa mavuno yamefika.' Kristo anasubiri kwa shauku kuu udhihirisho wa Nafsi Yake katika kanisa Lake. Wakati tabia ya Kristo itakapokuwa imeakisiwa kikamilifu katika watu Wake, ndipo Atakuja kuwadai kuwa Wake." Masomo ya Mfano ya Kristo 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 giza la kutoelewa vyema kuhusu Mungu ndilo linalofunika dunia. Watu wanapoteza ufahamu wao wa tabia Yake. Imeeleweka vibaya na kutafsiriwa vibaya. Wakati huu ujumbe kutoka kwa Mungu unapaswa kutangazwa, ujumbe unaoangazia kwa ushawishi wake na unaookoa kwa nguvu yake. Tabia Yake inapaswa kujulikana. Mwanga wa utukufu Wake, mwanga wa wema Wake, rehema Zake, na kweli Yake, unapaswa kuangazia giza la dunia.

> “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.

> Hii ndiyo kazi ambayo nabii Isaya aliieleza kwa maneno haya, 'Ee Yerusalemu, uletaye habari njema, inua sauti yako kwa nguvu; iinue, usiogope; sema kwa miji ya Yuda, Tazameni Mungu wenu! Tazama, Bwana Mungu atakuja kwa mkono wenye nguvu, na mkono wake utatawala kwa ajili yake; tazama, ujira wake upo pamoja naye, na kazi yake iko mbele yake.' Isaya 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.

> "Wale wanaosubiri kuja kwa Bwana Arusi wanapaswa kuwaambia watu, 'Tazameni Mungu wenu.' Miale ya mwisho ya nuru ya rehema, ujumbe wa mwisho wa rehema utakaotolewa kwa ulimwengu, ni ufunuo wa tabia Yake ya upendo. Watoto wa Mungu wanapaswa kudhihirisha utukufu Wake. Katika maisha yao na tabia yao wenyewe wanapaswa kufunua yale ambayo neema ya Mungu imewatendea." Christ's Object Lessons, 415.

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