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# Rome Establishes the Vision - Number Fourteen

IRoma Imisela Umbono - Inani Leshumi Elinesine

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

Imibonakalo kaKristu nokuSekwa koMfanekiso werhamncwa: Ukuhambelana Kobuprofeti kwiMihla yokuGqibela

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.

Umgca wesiprofeto ochaza ixesha iUnited States eyenza ngalo umfanekiso kwirhamncwa nowerhamncwa wenzeka xa uphondo lobuProtestanti lusenza umfanekiso kaKristu. Oko kusenziwa kuchongwa ngokukodwa kuDaniyeli isahluko seshumi, xa uDaniyeli ebona isipili esibangela utshintsho, “marah,” umbono. UDaniyeli umele abo babona uKristu, yaye ngokwenjenjalo babonakalisa isimilo sikaKristu. Ikhulu elinamashumi amane anesine amawaka, amelwe nguDaniyeli kwisahluko seshumi, enza umfanekiso kaKristu ngaphakathi, kuphela njengoko ebona isimilo saKhe. Ngokubona bayaguqulwa.

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.

Umfanekiso werhamncwa ubonakalisa irhamncwa, yaye ukumiselwa komfanekiso werhamncwa luvavanyo olukhulu kubantu bakaThixo, apho ikamva labo elingunaphakade liya kugqitywa khona. Xa iicawa zamaProtestanti zithabatha ulawulo kurhulumente waseUnited States, ziya kube zenze umfanekiso wenkqubo yecawa norhulumente ebonakalisa ubume bolawulo awathi amandla obupopu bawasebenzisa ngaphambi kokuba inkxaso yezopolitiko isuswe. Kwangelo xesha linye umfanekiso kaKristu uya kuveliswa kubantu Bakhe bemihla yokugqibela. Ukanti, babekhona abo babenoDaniyeli abangazange bawubone umbono, kuba basaba kuwo umbono. Basilela kuvavanyo lokumiselwa komfanekiso werhamncwa, ngokwala ukuvumela umfanekiso kaKristu ukuba umiswe ngaphakathi kubo ngexesha lovavanyo.

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.

Umgaqo wokomoya wokubonakalisa uzalisekiswa ngokujonga esipilini esimela uKristu, yaye ngenxa yokuba umbono we-“marah” ungumbono obangela into, umfanekiso kaKristu osesipilini uvelisa umfanekiso kaKristu ebantwini. Isipili esibonakalayo sibuyisela umfanekiso womntu ojonga esipilini, kodwa ukusetyenziswa kokomoya kwalo mgaqo kunezinto eziguqukayo ezinxulumene nesipili. Abo bango “umphulaphuli welizwi, engengomenzi,” “uyazikhangela, ahambe ngendlela yakhe, aze kwaoko alibale ukuba ebengumntu onjani.” Bajonga esipilini baze babone ubuntu kuphela.

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.

Olunye udidi, olungeyo “umvi olibalayo, kodwa umenzi womsebenzi,” luwubona umthetho kaThixo, lumbona uKristu esibukweni. Umsebenzi kukuqonda ukuba umgaqo wokubonakalisa unenyani “yendalo” kwanenyani yokomoya. UDaniyeli ubonakalisa abo benza “umsebenzi,” kuba kwizahluko zesithoba neshumi ubonakalisa umsebenzi ovelisa umgaqo wokomoya wokubonakalisa.

> 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.

> Ngaloo mihla mna Daniyeli ndandilila iiveki ezintathu ezipheleleyo. Andidlanganga sonka simnandi, akungenanga nyama namdiliya emlonyeni wam, andizange ndizithambise konke konke, zada zafezeka iiveki ezintathu ezipheleleyo. Daniyeli 10:1, 2.

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

UGabriyeli wayenike uDaniyeli ukutolika okuyinxenye kombono wesahluko sesibhozo, kodwa uDaniyeli wayengakuqondanga konke.

> 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.

> Mna ke Daniyeli ndatyhafa, ndagula iintsuku ezithile; emveni koko ndaphakama, ndenza umsebenzi wokumkani; ndaza ndamangalaliswa ngumbono lowo, kodwa kwakungekho namnye owakuqondayo. Daniyeli 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.

USisi White usixelela ukuba uDaniyeli wayezama ukuqonda intsingiselo yomyalezo kaDaniyeli isahluko sesibhozo, lowo uGabriyeli awawuzisa kuDaniyeli kwisahluko sesithoba.

> “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.’

> “Ngokunyaniseka okutsha nokunzulu ngakumbi, uMiller waqhubeka nokuhlola iziprofeto, enikela iintsuku zonke kwanobusuku bonke ekufundeni oko ngoku okwabonakala kunokubaluleka okukhulu ngokumangalisayo nokutsala umdla wakhe ngokupheleleyo. Kwisahluko sesibhozo sikaDaniyeli wayengenakufumana nto imkhokelela kwindawo yokuqala yeentsuku ezingama-2300; ingelosi uGabriyeli, nangona yayiyalelwe ukuba imenze uDaniyeli awuqonde umbono, yamnika kuphela ingcaciso eyinxalenye. Kwathi njengoko intshutshiso eyoyikekayo eyayiza kwehlela ibandla yatyhilwa embonweni womprofeti, amandla omzimba amshiya. Wayengasenako ukunyamezela, yaza ingelosi yamshiya okwethutyana. UDaniyeli ‘waphelelwa ngamandla, wagula iintsuku ezithile.’ ‘Ndothuswa ngulo mbono,’ utsho yena, ‘kodwa kwakungekho bani owawuqondayo.’”

> “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.

> “Kambe ke uThixo wayeyalele umthunywa waKhe esithi: ‘Yenza lo mntu ayiqonde umbono.’ Olo thunywa lwalufanele luzaliseke. Ngokuluthobela, ingelosi, emva kwethutyana, yabuyela kuDaniyeli, isithi: ‘Ndiphumile ngoku ukuze ndikunike ubulumko nokuqonda;’ ‘ngoko ke yiqonde le nto, uwuqwalasele umbono.’ Daniyeli 8:27, 16; 9:22, 23, 25–27. Kwakukho inqaku elinye elibalulekileyo embonweni wesahluko 8 elalishiywe lingachazwanga, oko kukuthi, elo lalinxulumene nexesha—ixesha leentsuku ezingama-2300; ngenxa yoko ingelosi, ekuqhubekekiseni inkcazo yayo, igxininisa ngokukodwa kumcimbi wexesha.” Imbambano Enkulu, 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.

Kwisahluko seshumi sixelelwa ukuba uDaniyeli wayenokuqonda “umbono” nalo “mbandela,” kodwa uDaniyeli wayefuna ukukhanya okungakumbi; ngoko wayimisela intliziyo yakhe ekufumaneni olo qonda, waza wazila ukudla iintsuku ezingamashumi amabini ananye. Ngokwenjenjalo umele abo bemihla yokugqibela abaqondayo umgaqo womoya wokubonakalisa, ofanekiswa ngumgaqo wendalo wokubonakalisa. Olo qonda lubonakaliswa ngemisebenzi yabo, yaye imisebenzi yabo imelwe nguDaniyeli njengokufuna ukuqonda ngokuchanekileyo ilizwi likaThixo lesiprofeto. Umahluko ocacileyo wabo babaleka kulo mbono kukuba bona babengafuni ukuqonda ngokuchanekileyo ilizwi likaThixo lesiprofeto.

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.

Inyaniso yelizwi likaThixo lesiprofeto, uDaniyeli amelwe njengolilambela ukuliqonda, lilukhanyiso lwemihla yokugqibela, kuba uDaniyeli ufuzisela ikhulu elinamashumi amane anesine amawaka. Ngaloo ndlela ke, uDaniyeli umele udidi lwabantu abafuna ukuqonda ukhanyiso lwelizwi likaThixo lesiprofeto, olumelwe njengovavanyo lokugqibela ngaphambi kokuba uvalwe ithuba lovavanyo. Kulo mba, sisiTyhilelo sikaYesu Kristu esityhilwayo kanye ngaphambi kokuba kuvalwe ithuba lovavanyo, kodwa kwangaxeshanye ikwaluvavanyo olumelwe njengokwakhiwa komfanekiselo werhamncwa.

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.

Ukubunjwa komfanekiso werhamncwa kuchaza ngokuthe ngqo inkqubo yokuba umfanekiso werhamncwa uphuhliswa njani. Loo nyaniso ayinakuchongwa ngokuchanekileyo ngaphandle kokuba kuqale kuchongwe umxholo oyintloko wovavanyo, irhamncwa. Lirhamncwa elisekayo nelichazayo indlela umfanekiso obunjwa ngayo.

> “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.

> “Kodwa yintoni na ‘umfanekiselo werhamncwa’? yaye uza kwenziwa njani? Umfanekiselo wenziwa lirhamncwa elineempondo ezimbini, yaye ungumfanekiselo werhamncwa. Kananjalo ubizwa ngokuba ngumfanekiselo werhamncwa. Ngoko ke, ukuze sifunde ukuba umfanekiselo unjani nokuba uza kwenziwa njani, kufuneka sihlolisise iimpawu zerhamncwa ngokwalo—ubupopu.

> “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.

> “Xa ibandla lokuqala lonakaliswayo ngokusuka ekulula kwevangeli laza lamkela izithethe nezamasiko zobuhedeni, lalahlekelwa nguMoya namandla kaThixo; yaye ukuze lilawule izazela zabantu, lafuna inkxaso yamandla asehlabathini. Isiphumo saba bubupopu, ibandla elalilawula amandla karhulumente laza lawasebenzisa ukuqhubela phambili iinjongo zalo, ngakumbi ekohlwayeni ‘uwexuko.’ Ukuze i-United States yenze umfanekiselo werhamncwa, amandla enkolo kufuneka ayilawule ngolo hlobo urhulumente wasekuhlaleni ukuze negunya likarhulumente lisetyenziswe libandla ekufezekiseni iinjongo zalo.” 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.

Ukuze “sifunde ukuba unjani na umfanekiso lowo nokuba umele ukwakhiwa njani na, kufuneka sifunde iimpawu zerhamncwa ngokwalo—ubupopu.” Yirhamncwa elo elimisela umbono osisivavanyo semihla yokugqibela, ozalisekiswa kanye ngaphambi kokuba luvalwe ixesha lovavanyo. UDaniyeli wawuqonda umbono nento leyo.

> 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.

> Ngomnyaka wesithathu kaKoreshi ukumkani wasePersi kwatyhilwa into kuDaniyeli, ogama lakhe lalibizwa ngokuba nguBheleteshatsare; kwaye loo nto yayiyinyaniso, kodwa ixesha elimisiweyo lalide; wayiqonda loo nto, waba nokuqonda umbono. Daniyeli 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.

Umbono ngumbono we-“mareh” weminyaka engamawaka amabini anamakhulu amathathu. “Into” ligama lesiHebhere elithi “dabar,” elithetha “ilizwi.” Elo gama linye (“dabar”) eliguqulelwe ngokuthi “into” kwindima yokuqala, liguqulelwe ngokuthi “umbandela” kwisahluko sesithoba indima yamashumi amabini anesithathu.

> 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.

> Ewe, ndakubon’ ukuba ndisathetha emthandazweni, indoda leyo uGabriyeli, endandiyibonile embonweni ekuqaleni, ibhabha ngokukhawuleza, yandichukumisa ngexesha lomnikelo wangokuhlwa. Yandazisa, yathetha nam, yathi, Owu Daniyeli, ngoku ndiphumile ukuze ndikunike ubuchule nokuqonda. Ekuqaleni kwezibongozo zakho kwaphuma umyalelo, yaye ndize kukubonisa oko; kuba uthandwa kakhulu; ngoko ke yiqonde le nto, uze uyiqwalasele imbono. Daniyeli 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.

UGabriyeli uza kuDaniyeli ephendula umthandazo kaDaniyeli, onxulunyaniswa nokukhanyiselwa awayekufumene uDaniyeli xa wayeqondile ukuba wayekuthinjweni okwakumelwe kukusasazwa okukhankanywe kwiLevitikus amashumi amabini anesithandathu.

> 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.

> Ngomnyaka wokuqala wobukumkani bakhe, mna Daniyeli ndaqonda ngeencwadi inani leminyaka, ekwafika ngalo ilizwi leNkosi kuYeremiya umprofeti, lokuba iya kuzalisekisa iminyaka engamashumi asixhenxe ekuphanzisweni kweYerusalem. Daniyeli 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.”

Ukuthinjwa okwachongwa nguYeremiya kwamkhokelela uDaniyeli ekuthinjweni kwala “maxesha asixhenxe” abhalwa nguMoses, awayengawo omabini “isifungo” kunye “nesiqalekiso.”

> 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.

> Ewe, wonke amaSirayeli awugqithile umthetho wakho, ngokujika bemke, ukuze bangaliphulaphuli ilizwi lakho; ngenxa yoko isiqalekiso siphalazwe phezu kwethu, nesifungo esibhaliweyo emthethweni kaMoses, umkhonzi kaThixo, kuba sonile kuye. Wawamisa amazwi akhe, awawathethayo nxamnye nathi, nxamnye nabagwebi bethu abasigwebayo, ngokuzisa phezu kwethu ububi obukhulu; kuba phantsi kwezulu lonke akwenziwanga into enjengaleyo yenziweyo eYerusalem. Njengoko kubhaliwe emthethweni kaMoses, bonke obu bubi bufikile phezu kwethu; sekunjalo asenzanga kuthandaza phambi kweNkosi uThixo wethu, ukuze sibuye ezonweni zethu, siqonde inyaniso yakho. Daniyeli 9:11–13.

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

Ngamangqina amabini kaYeremiya noMoses, uDaniyeli waqonda ukuba ukuphanziswa okwakuziswe phezu kweYerusalem kwakusiso “isiqalekiso” “sikaMoses” esasithe “sathululelwa phezu” koSirayeli wamandulo. UDade White ubhekisa kubungqina bukaYeremiya njenge “ubungqina ebandleni,” yaye kulo mba oko kuchaza uYeremiya njengoMoya wesiProfeto wemihla yokugqibela, kuba “ubungqina ebandleni” ngemihla yokugqibela buyeyona nto kanye le. UYeremiya umele uMoya wesiProfeto, yaye uMoses umele iBhayibhile.

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.

UDaniyeli umele abo bemihla yokugqibela abaqondayo kwabo mangqina mabini ukuba baye basasazwa, nabaqondayo eBhayibhileni nakuMoya woProfeto ukuba baye bavuswa, njengoko noDaniyeli wavuswayo enyanisweni yokuba yena (bona) wayesekuthinjweni, kwanokuba ukuthinjwa kwakumelwe eLizwini likaThixo lesiprofeto.

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

Amava abantu bakaThixo bemihla yokugqibela aya kuba ngamava eentombi ezilishumi.

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

> “Umzekeliso weentombi ezilishumi kuMateyu 25 ukwabonisa namava abantu bama-Adventist.” Imbambano Enkulu, 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.

Ixesha lokulibaziseka lomzekeliso weentombi ezilishumi limela ukuvuswa okufanayo kukaDaniyeli kwisahluko sesithoba. Ngokusekelwe kumangqina amabini angcwalisiweyo, uDaniyeli waqonda ukuba ubomi bakhe bonke babuzalisekisa isiprofeto esithile esiseLizwini likaThixo. Eso siprofeto samkhokelela uDaniyeli kwiyeza elalifuneka ukuba wayeza kulungiselelwa oko kwakusaya kwenzeka kuye kwakweso sahluko silandelayo. Kwangokunjalo, xa amaMillerite azalisekisa umzekeliso weentombi ezilishumi, nawo kwafuneka avuswe enyanisweni yokuba ukuphoxeka kokuqala nokulibaziseka kwakubakhokelele ekubeni balale. Bonke abaprofeti bamele imihla yokugqibela.

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.

Ukuvuswa kukaDaniyeli nabaseMiller ngamangqina amabini okuvuswa kwekhulu elinamashumi amane anesine amawaka ngemihla yokugqibela.

> “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.

> “UYesu nawo wonke umkhosi wasezulwini babajonga ngovelwano nangothando abo, abathi ngolindelo olumnandi balangazelela ukubona Lowo imiphefumlo yabo yayimthanda. Izithunywa zezulu zazindanda phezu kwabo, ukuze zibaxhase ngelixa lovavanyo lwabo. Abo babengayihoyanga ukwamkela isigidimi sasezulwini bashiywa ebumnyameni, yaye ingqumbo kaThixo yavutha ngokuchasene nabo, ngenxa yokuba bengavumanga ukwamkela ukukhanya awayebathumele kona evela ezulwini. Abo bathembekileyo, badanileyo, ababengaqondi ukuba kutheni iNkosi yabo ingafikanga, abazange bashiywe ebumnyameni. Baphinda bakhokelwa kwiiBhayibhile zabo ukuze baphengulule amaxesha esiprofeto. Isandla seNkosi sasuswa kumanani, yaye impazamo yacaciswa. Babona ukuba amaxesha esiprofeto afikelela ku-1844, nokuba ubungqina obo banye ababebunikezile ukubonisa ukuba amaxesha esiprofeto aphela ngo-1843, babungqina ukuba aya kugqitywa ngo-1844. Ukukhanya okuvela eLizwini likaThixo kwakhanya phezu kwemeko yabo, baza bafumanisa ixesha lokulibaziseka—‘Nokuba [umbono] uyalibazisa, wulinde.’ Eluthandweni lwabo lokuza kukaKristu ngoko nangoko, babengakuhoyanga ukulibaziseka kombono, okwakumiselwe ukubonakalisa abo balindileyo bokwenyaniso. Baphinda baba nenqaku lexesha. Sekunjalo ndabona ukuba abaninzi kubo babengenako ukuphakama ngaphezu kokudana kwabo okukhulu ukuze babe nelo nqanaba lenzondelelo namandla elaliphawule ukholo lwabo ngo-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.

Ekuzalisekeni komzekeliso, amaMillerite “ayengakuhoyanga ukulibaziseka kombono,” kodwa “aphinda” “akhokelwa kwiiBhayibhile zawo ukuba aphengulule amaxesha esiprofeto. Isandla seNkosi sasuswa kula manani, yaza yachazwa impazamo.” UDaniyeli wakhokelwa eBhayibhileni, yaye “isandla seNkosi” sasuswa “kula maxesha esiprofeto”; yaye xa uDaniyeli, njengomenzi, kungekhona nje umvi, ngokholo olusebenzayo wabonakalisa ukuba uyasiqonda isigidimi sikaYeremiya noMoses ngokuzalisekisa imiyalelo enikiweyo kuLevitikus amashumi amabini anesithandathu kwakunye nesisombululo nonyango lwemeko yokusasazeka kwabantu bakaThixo, ngoko ke “ingcaciso” yanikwa uDaniyeli.

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.

Xa ikhulu elinamashumi amane anesine amawaka lizalisekisa ixesha lokulinda lomzekeliso ekuzalisekeni kwawo kokugqibela nokugqibeleleyo ngemihla yokugqibela, liya kwenjenjalo ngexesha apho “ukubunjwa komfanekiselo werhamncwa” kuya kuba luvavanyo lwalo olukhulu.

We will continue these thoughts in the next article.

Siza kuqhubekisa ezi ngcinga kwinqaku elilandelayo.

> “‘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.

> “‘Xa isiqhamo sivuthiwe, kwaoko afake irhengqa, ngokuba ukuvuna kufikile.’ UKristu ulindele ngomnqweno omkhulu ukubonakaliswa kwaKhe ngokwaKhe ebandleni laKhe. Xa isimilo sikaKristu siya kuba siveliswe ngokugqibeleleyo ebantwini baKhe, ngoko uya kuza ebabiza njengabakaKhe.” 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.

> “Bubumnyama bokumqonda gwenxa uThixo obugubungele ihlabathi. Abantu balahlekelwa lulwazi lwabo ngesimilo saKhe. Siye saqondwa kakubi saza satolikwa gwenxa. Ngeli xesha kufuneka kuvakaliswe isigidimi esivela kuThixo, isigidimi esikhanyisayo ngempembelelo yaso nesihlangulayo ngamandla aso. Isimilo saKhe kufuneka saziswe. Ebumnyameni behlabathi kufuneka kuphalazwe ukukhanya kozuko lwaKhe, ukukhanya kokulunga kwaKhe, inceba, nenyaniso.

> “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.

> “Lo ngumsebenzi owachazwa ngumprofeti uIsaya kula mazwi athi, ‘Wena Yerusalem, ozisa iindaba ezilungileyo, phakamisa ilizwi lakho ngamandla; liphakamise, musa ukoyika; yithi kwizixeko zakwaYuda, Yabonani uThixo wenu! Yabonani, iNkosi uYehova iya kuza ngesandla esinamandla, nengalo yaYo iya kuyilawula; yabonani, umvuzo waYo unaYo, nomsebenzi waYo uphambi kwaYo.’ 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.

> “Abo balindele ukuza koMyeni mabathi ebantwini, ‘Nanko uThixo wenu.’ Imitha yokugqibela yokukhanya okunenceba, umyalezo wokugqibela wenceba oza kunikwa ihlabathi, sisityhilelo sesimo saKhe sothando. Abantwana bakaThixo mababonakalise uzuko lwaKhe. Ebomini nasezimilweni zabo mabatyhile oko ubabalo lukaThixo olubenzele kona.” Christ’s Object Lessons, 415.

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