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# Rome Establishes the Vision - Number Fourteen

Rim görüşi berkarar edýär — On dördünji san

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

Mesihiň beýany we Haýwanyň keşbiniň emele gelmegi: soňky günlerde pygamberlik taýdan deňeşdirme

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.

Amerikanyň Birleşen Ştatlarynyň haýwana hem-de haýwanyň keşbine meňzeş bir keşbi haçan emele getirýändigini kesgitleýän pygamberlik çyzygy, Protestantizmiň şahy Mesihiň keşbini emele getirýän pursatynda ýüze çykýar. Şol emele geliş aýratynlykda Daniel kitabynyň onunjy babynda görkezilýär; şol ýerde Daniel sebäpkär şöhlelendiriji aýna bolan “marah” görnüşini görýär. Daniel Mesihi synlaýanlary aňladýar, we şony etmek bilen olar Mesihiň häsiýetini şöhlelendirýärler. Onunjy bapda Daniel arkaly şekillendirilýän ýüz kyrk dört müň, diňe Onuň häsiýetine seretmek arkaly içlerinde Mesihiň keşbini emele getirýärler. Seretmek arkaly olar üýtgedilýärler.

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.

Haýwanyň şekili haýwany şöhlelendirýär, we haýwanyň şekiliniň emele gelmegi Hudaýyň halky üçin beýik synagdyr; olaryň ebedi ykbaly şol arkaly kesgitlener. Protestan ybadathanalary Amerikanyň Birleşen Ştatlarynyň hökümetine gözegçiligi ele alanlarynda, syýasy goldaw aýrylmanka papalyk häkimiýetiniň ulanan gözegçilik gurluşyny häsiýetlendirýän ybadathana bilen döwletiň ulgamynyň bir şekilini emele getirerler. Şol bir döwürde-de Mesihiň şekili Onuň ahyrky günlerdäki halkynda ýüze çykar. Şeýle-de bolsa, Danyýel bilen bile bolan, emma görnüşi görmedik adamlar bardy, çünki olar görnüşden gaçyp gitdiler. Olar synag döwründe Mesihiň şekiliniň öz içlerinde emele gelmegine ýol bermekden ýüz öwrüp, haýwanyň şekiliniň emele gelmegi baradaky synagdan geçip bilmediler.

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.

Ruhy şöhlelendirme ýörelgesi Mesihe wekilçilik edýän aýna seretmek arkaly amala aşyrylýar; “marah” görnüşi sebäpkär görnüş bolany üçin, aýnadaky Mesihiň keşbi adamzada Mesihiň keşbini emele getirýär. Göni manydaky aýna aýna seredýän adamyň keşbini şöhlelendirýär, emma bu ýörelgäniň ruhy ulanylyşynda aýna bilen bagly üýtgeýjiler bar. Diňe “sözüň diňleýjisi bolup, ony ýerine ýetiriji bolmadyk” adam “özüne seredýär-de, gidýär, soňra hem özüniň nähili adam bolandygyny dessine ýatdan çykarýar.” Olar aýna seredýärler-de, diňe adamzady görýärler.

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.

“Diňe eşidip, ýatdan çykarýan däl-de, amaly ýerine ýetirýän” beýleki topar Hudaýyň kanunyny görýär, olar aýnada Mesihi görýärler. Edilmeli iş — şöhleleniş prinsipiniň “tebigy” hakykatynyň hem-de ruhy hakykatynyň bardygyna düşünmekdir. Daniel “işi” ýerine ýetirenleri şekillendirýär, çünki ol dokuzynjy we onunjy baplarda şöhlelenişiň ruhy prinsipini emele getirýän işi görkezýär.

> 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.

> Şol günlerde men Danyýel doly üç hepde ýas tutýardym. Men hiç hili hoş çörek iýmändim, agzyma ne et, ne-de şerap degdi, üç doly hepde dolýança asla özümi ýaglamadym. Danyýel 10:1, 2.

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

Gabriýel sekizinji bapdaky görnüşiň bölekleýin düşündirişini Danyýele beripdi, ýöne Danyýel onuň hemmesine düşünmändi.

> 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.

> Men, Danyýel, huşumdan gitdim we birnäçe günläp tapdan düşüp ýatdym; soňra ýerimden turup, patyşanyň işlerini ýerine ýetirdim; men bu görnüşe haýran galdym, ýöne muňa hiç kim düşünmedi. 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.

Waýt uýamyz bize şeýle habar berýär: Daniel dokuzynjy bapda Gabrieliň oňa ýetiren habarynyň düşündirişine, ýagny Daniel kitabynyň sekizinji babyndaky habaryň manysyna düşünmäge çalyşýardy.

> “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.’

> “Täze hem has çuňňur yhlas bilen Miller pygamberlikleri barlamagy dowam etdi; indi özüniň şeýle ägirt uly ähmiýetli we bütin ünsüňi özüne çekýän bir mesele bolup görünýän zady öwrenmäge tutuş gijeler hem-de gündizler bagyş edilýärdi. Danyýeliň sekizinji babynda ol 2300 günüň başlanýan nokadyna degişli hiç hili açary tapyp bilmedi; Jabraýyl perişde, Danyýle röýany düşündirmegi buýrulan bolsa-da, oňa diňe bölekleýin düşündiriş berdi. Ybadathananyň başyna injek elhenç yzarlama pygamberiň göz öňüne açylyp görkezilende, onuň beden güýji gaçdy. Ol indi mundan artygyny çydap bilmedi, şonda perişde ony bir wagtlyk goýup gitdi. Danyýel: ‘Hușumy ýitirdim-de, birnäçe günläp syrkaw boldum’ diýýär. ‘Men bu röýa haýran galdym, ýöne oňa hiç kim düşünmedi.’”

> “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.

> “Ýöne Hudaý Öz habarchysyna şeýle buýruk beripdi: ‘Bu adama görnüşe düşünmegi üpjün et.’ Şol tabşyryk ýerine ýetirilmelidi. Oňa boýun bolup, perişde az wagtdan soň ýene-de Daniela dolanyp geldi-de, şeýle diýdi: ‘Men saňa akyl-parasat we düşünje bermek üçin indi geldim;’ ‘şonuň üçin bu söze düşün we görnüşi üns bilen göz öňünde tut.’ Daniel 8:27, 16; 9:22, 23, 25–27. Sekizinji bapdaky görnüşde düşündirilmän galan bir möhüm nokat bardy, ýagny wagta degişli bolan mesele — 2300 günüň döwri; şonuň üçin perişde öz düşündirişini dowam etdirende, esasan wagt meselesiniň üstünde durýar.” Beýik Göreş, 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.

Onunjy bapda bize Danyýeliň “görüşe” we “zada” düşünendigini habar berýärler, emma Danyýel has köp ýagtylyk isledi, şonuň üçin ol şol düşünjäni tapmak üçin ýüregini berdi we ýigrimi bir günläp oraza tutdy. Şeýle etmek bilen, ol tebigy şöhlelenme ýörelgesi arkaly görnüşde görkezilen ruhy şöhlelenme ýörelgesine düşünýän soňky günleriň adamlaryny aňladýar. Olaryň bu düşünjesi olaryň işleri bilen görkezilýär, olaryň işleri bolsa Danyýeliň üsti bilen Hudaýyň pygamberlik Sözüne dogry düşünjäni gözlemek hökmünde beýan edilýär. Görüşden gaçanlaryň aýdyň garşylygy şudur: olar Hudaýyň pygamberlik Sözüne dogry düşünjäni gözlemeýärdiler.

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.

Danyýlyň düşünmäge isleg bildirýän görnüşde görkezilýän Hudaýyň pygamberlik Sözüniň hakykaty ahyrky günleriň ýagtysydyr, çünki Danyýyl ýüz kyrk dört müňe nusga bolýar. Şonuň üçin Danyýyl synag möhleti tamamlanmazdan ozal beriljek iň soňky synag hökmünde görkezilen Hudaýyň pygamberlik Sözüniň ýagtysyna düşünmäge çalyşýan bir topary aňladýar. Şu nukdaýnazardan, synag möhleti tamamlanmazdan az salym öň möhri açylýan zat Isa Mesihiň Ylhamydyr, emma ol şol bir wagtyň özünde haýwanyň keşbiniň emele gelşi hökmünde görkezilen synagdyr.

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.

Haýwanyň keşbiniň emele gelişi, haýwanyň keşbiniň nähili ösdürilip döredilýändiginiň iş ýüzündäki prosesini gönüden-göni kesgitleýär. Şol hakykaty ilki bilen synagyň esasy temasy bolan haýwany kesgitlemän dogry anyklap bolmaz. Keşbiň nähili emele gelýändigini belleýän we kesgitleýän hut haýwandyr.

> “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.

> “Emma ‘haýwana degişli şekil’ nämedir? we ol nähili emele getirilmelidir? Şekil iki şahly haýwan tarapyndan ýasalýar we ol haýwana degişli bir şekildir. Ol şeýle hem haýwanyň şekili diýlip atlandyrylýar. Şeýlelik bilen, şekiliň nähili digini we onuň nähili emele getirilmelidigini bilmek üçin, biz haýwanyň öz häsiýetlerini — papalygy — öwrenmelidiris.

> “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.

> «Irki ybadathan başlangyçdaky sapalygyndan ýüz öwrüp, butparaz däp-dessurlary we adatlary kabul etmek arkaly bozulanda, ol Hudaýyň Ruhuny we gudratyny ýitirdi; hem-de halkyň wyždanlaryny dolandyrmak üçin dünýewi häkimiýetiň goldawyny gözledi. Munuň netijesi papalyk boldy — döwletiň güýjüni dolandyrýan we ony öz maksatlaryny ilerletmek, aýratyn-da “bidgatçylygy” jezalandyrmak üçin ulanýan bir ybadathana. Amerikanyň Birleşen Ştatlarynyň haýwanyň şekilini emele getirmegi üçin, dini häkimiýet raýat hökümetini şeýle dolandyrmalydyr welin, döwletiň ygtyýary hem-de ybadathana tarapyndan öz maksatlaryny amala aşyrmak üçin ulanylsyn.» 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.

“Suratyň nähili bolandygyny we onuň nähili emele getirilmelidigini” öwrenmek üçin, biz haýwanyň öz häsiýetlerini, ýagny papalygy öwrenmelidiris. Ahyrzamanyň synagy bolan we merhemet möhleti ýapylmazdan biraz öň ýüze çykarylýan görnüşi berkarar edýän hut şol haýwandyr. Daniýel görnüşe-de, meselä-de düşündi.

> 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.

> Pars patyşasy Kiriň üçünji ýylynda, Belteşazar diýlip atlandyrylýan Danyele bir zat aýan edildi; ol zat hakykatdy, emma bellenen wagt uzyn boljakdy; ol bu zada düşündi we görüşe akyl ýetirdi. 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.

Görünüş, iki müň üç ýüz ýylyň “mareh” görnüşidir. “Zat” diýilýän söz “söz” manysyny berýän ýewreýçe “dabar” sözüdir. Birinji aýatda “zat” diýip terjime edilen şol bir söz (“dabar”), dokuzynjy babyň ýigrimi üçünji aýatynda “mesele” diýip terjime edilýär.

> 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.

> Hawa, men doga-dileg edýärkäm, başlangyçdaky görnüşde gören şol adam Jabraýyl çalt uçup gelip, agşamky sadaka hödürlenýän wagtda maňa degdi. Ol maňa habar berdi, meniň bilen gepleşdi we şeýle diýdi: «Eý, Daniel, men indi saňa paýhas we düşünje bermek üçin geldim. Seniň ýalbaryşlaryň başlan pursadyňda buýruk çykdy, men hem ony saňa görkezmek üçin geldim; çünki sen örän söýülýänsiň. Şonuň üçin bu söze düşün we görnüşe üns ber». Daniel 9:21–23.

Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.

Jebraýyl Danyýele, Danyýeliň dogasyna jogap hökmünde gelýär; bu doga Danyýeliň Leýewiler ýigrimi altynjy bapdaky pytradylyş bilen aňladylýan bir ýesirlikde bolandygyny düşünende alan ruhy aydınlygynyň bilen baglanyşyklydyr.

> 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.

> Onuň patyşalygynyň birinji ýylynda men, Daniel, kitaplardan Rebbiň sözüniň Ýeremiýa pygambere gelen ýyllarynyň sanyna düşündim: Iýerusalimiň harabaçylygy babatda ýetmiş ýylyň doljakdygyna. 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.”

Ýermeýa tarapyndan görkezilen sürgün Danyýeli Musanyň ýazga geçiren “ýedi wagt” sürgünine getirdi; bu hem bir “ant”, hem-de bir “nälet”di.

> 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.

> Hawa, bütin Ysraýyl Seniň kanunyňy bozdy, hatda ýüz öwrüp gitdi, şonuň üçin Seniň sesiňe boýun bolmady; şonuň üçin hem Hudaýyň hyzmatkäri Musa kanunynda ýazylan nälet hem ant içiş biziň üstümize döküldi, sebäbi biz Oňa garşy günä etdik. Ol biziň garşymyza we bize höküm eden kazylarymyzyň garşysyna aýdan sözlerini, başymyza uly bela indermek bilen berkitdi; çünki bütin asmanyň astynda Iýerusalimiň başyna gelen ýaly zat edilmedi. Musa kanunynda ýazylyşy ýaly, bu belalaryň bary biziň üstümize geldi; emma biz Reb Hudaýymyzyň huzurynda doga etmedik, şonuň bilen biz öz günälerimizden döneli we Seniň hakykatyňa düşüneris. Daniel 9:11–13.

Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.

Ýermeýanyň we Musanyň iki şaýatlygynyň esasynda, Danyýel Iýerusalimiň üstüne getirilen weýrançylygyň gadymy Ysraýylyň üstüne “guýlan” Musanyň “näleti”digine düşündi. Uayt uýajyk Ýermeýanyň şaýatlygyna “ybadathana üçin şaýatlyklar” diýip ýüzlenýär, we bu babatda ol Ýermeýany soňky günleriň Pygamberlik Ruhy hökmünde kesgitleýär, çünki soňky günlerde “ybadathana üçin şaýatlyklar” hut şu zadyň özüdür. Ýermeýa Pygamberlik Ruhuny, Musa bolsa Mukaddes Kitaby aňladýar.

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.

Danyýel ahyrky günlerde şol iki şaýatdan özleriniň dargadylandygyny düşünýänleri, şeýle hem Injilden we Pygamberlik Ruhundan özleriniň oýandyrylandygyny düşünýänleri aňladýar; edil Danyýeliň özüniň (olaryň) ýesirlikde bolandygyny, hem-de şol ýesirlige Hudaýyň pygamberlik Sözüniň içinde şekil berilendigini düşünşi ýaly.

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

Hudaýyň soňky günlerdäki halkynyň tejribesi on gyzyň tejribesidir.

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

> Matta 25-däki on gyz hakyndaky tymsal hem Adventist halkynyň başdan geçirmesini şekillendirýär. Beýik Göreş, 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.

On gyzyň tymsalynyň gijikme döwri, Daniýalyň dokuzynjy bapda başdan geçiren şol bir oýanşyny aňladýar. Mukaddes edilen iki şaýadyň esasynda Daniýal öz bütin ömrüniň Hudaýyň Sözüniň içindäki belli bir pygamberligiň berjaý boluşydygyna düşündi. Şol pygamberlik, Daniýal indiki bapda öz başyna geljek zada taýýar ediljek bolsa, zerur bolan çärä tarap ony ugrukdyrdy. Edil şonuň ýaly-da, Milleritler on gyzyň tymsalyny berjaý edenlerinde, olar hem ilkinji lapykeçlik bilen gijikmäniň özlerini uklamaga getirendigine oýandyrılmalydylar. Pygamberleriň ählisi ahyrzamany aňladýar.

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.

Danyýeliň we Millerçileriň oýanyşy soňky günlerde bir ýüz kyrk dört müňüň oýanyşynyň iki şaýadydyr.

> “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.

> “Isa we ähli gök goşuny, ýürekleriniň söýýän Onuny görmäge süýji tama bilen köpden bäri garaşanlara rehimdarlyk we söýgi bilen garadylar. Synag sagatlarynda olary goldamak üçin perişdeler olaryň daş-töwereginde uçup ýördüler. Asmandan gelen habary kabul etmegi äsgermezlik edenler garaňkylykda galdyryldylar, çünki Hudaýyň gahary olaryň garşysyna tutaşdy; sebäbi Oňa asmandan iberen nuruny kabul etmek islemediler. Rebbiniň näme üçin gelmändigine düşünip bilmeýän şol wepaly, lapykeç bolan adamlar garaňkylykda goýulmadılar. Olar ýene-de pygamberlik döwürlerini derňemek üçin Injillerine ugrukdyryldylar. Rebbiň eli sanlaryň üstünden aýryldy, ýalňyşlyk düşündirildi. Olar pygamberlik döwürleriniň 1844-nji ýyla çenli ýetýändigini gördüler; hem-de pygamberlik döwürleriniň 1843-nji ýylda tamamlanýandygyny görkezmek üçin getirip bolan şol bir subutnama olaryň 1844-nji ýylda tamamlanjakdygyny subut edýärdi. Hudaýyň Sözünden gelen nur olaryň ýagdaýynyň üstüne saçdy, we olar gijikme wagtyny gördüler: ‘Ol [görüniş] gijä galýan bolsa-da, oňa garaş.’ Mesihiň dessine gelmegine bolan söýgülerinde olar hakyky garaşýanlary aýan etmek üçin niýetlenen görünişiň gijikmesini gözden salypdylar. Olar ýene-de wagt nokadyna eýe boldular. Şeýle-de bolsa, men olaryň köpüsiniň 1843-nji ýylda olaryň imanyna mahsus bolan şol derejedäki yhlas we gaýraty edinmek üçin özleriniň agyr lapykeçliginden ýokary galyp bilmändigini gördüm.” 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.

Tymsalyň berjaý bolmagynda Milleritler “görüniň gijä galmagyny ünsden düşüripdiler,” emma olar “ýene-de” “pygamberlik döwürlerini gözden geçirmek üçin öz Mukaddes Kitaplaryna ugrukdyryldy. Rebbiň eli sanlardan aýryldy, we ýalňyşlyk düşündirildi.” Daniel Mukaddes Kitaba ugrukdyryldy we “Rebbiň eli” “pygamberlik döwürlerinden” aýryldy; hem-de Daniel diňe diňleýji hökmünde däl, eýsem amal ediji hökmünde, işjeň iman arkaly Ýeremiýanyň we Musanyň habaryna düşünendigini subut edip, Lewiler kitabynyň ýigrimi altynjy babynda berlen görkezmeleri, şeýle hem Hudaýyň halkynyň dargan ýagdaýynyň bejergisini we çözgüdini ýerine ýetirende, şonda “düşündiriş” Daniela berildi.

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.

Soňky günlerde meseliň gijä galma wagty baradaky söziniň iň ahyrky we iň kämil ýerine ýetirilişinde ýüz kyrk dört müň şol gijä galma döwrüni doly berjaý edenlerinde, olar muny “haýwanyň keşbiniň emele gelmegi” olaryň beýik synagy bolan bir döwürde amala aşyrarlar.

We will continue these thoughts in the next article.

Bu pikirleri indiki makalada dowam etdireris.

> “‘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.

> “‘Önüm çykanda, dessine oragy işe salýar, çünki orak ýetip geldi.’ Mesih Öz ybadathanasynda Özüniň zohur edilmegine güýçli arzuw bilen garaşýar. Mesihiň häsiýeti Onuň halkynda kämil derejede gaýtadan şöhlelendirilende, şonda Ol olary Özüniki hökmünde talap etmäge geler.” 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.

> Bu dünýäni gurşap alýan zat, Hudaý baradaky nädogry düşünjäniň garaňkylygydyr. Adamlar Onuň häsiýeti baradaky bilimlerini ýitirýärler. Ol nädogry düşünildi we nädogry düşündirildi. Şu wagtda Hudaýdan gelýän bir habar yglan edilmelidir, täsiri bilen ýagtylandyrýan we güýji bilen halas edýän bir habar. Onuň häsiýeti aýan edilmelidir. Dünýäniň garaňkylygyna Onuň şöhratynyň nury, ýagşylygynyň, rehimdarlygynyň we hakykatynyň nury saçylmalydyr.

> “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.

> Bu, Işaýa pygamberiň şu sözlerinde beýan edilen işdir: “Eý, hoş habary getirýän Iýerusalim, sesiňi güýç bilen galdyr; ony galdyr, gorkma; Ýahudanyň şäherlerine: Ine, siziň Hudaýyňyz! Ine, Reb Hudaý güýçli eli bilen geler, Onuň goly Onuň üçin höküm sürer; ine, Onuň sylagy Özi bilen bilelikdedir, we Onuň işi Öz öňündedir” (Işaýa 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.

> «Güýegä garaşýanlar halka: “Ine, siziň Hudaýyňyz” diýmelidirler». Rehimli ýagtylygyň iň soňky şöhleleri, dünýä berilmeli rehimdarlygyň iň soňky habary, Onuň söýgi häsiýetiniň aýan edilmegidir. Hudaýyň çagalary Onuň şöhratyny ýüze çykarmalydyrlar. Olar öz ýaşaýşynda we häsiýetinde Hudaýyň merhemetiniň olar üçin näme edendigini açyp görkezmelidirler». Christ’s Object Lessons, 415.

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