The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Ulai Ñajumayu rikch’arisqan yachaypa yapakuyninmi, tukukuypi, Habacucpa iskay tablankunapi qillqasqa karqan.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“उनकी उस धारणा के अनुसार, कि वे भविष्यवाणियाँ द्वितीय आगमन के समय पर लागू होती हैं, उन भविष्यवाणियों के साथ ऐसी शिक्षा भी गुंथी हुई थी जो उनकी अनिश्चितता और प्रतीक्षा-जनित उत्कंठा की अवस्था के लिए विशेष रूप से अनुकूल थी, और उन्हें इस विश्वास में धैर्यपूर्वक प्रतीक्षा करने के लिए प्रोत्साहित करती थी कि जो बात उस समय उनकी समझ के लिए अंधकारमय थी, वह उचित समय पर स्पष्ट कर दी जाएगी।”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
«آنهنه ناوچەی پەیامەڕەکانی حەبەقووق 2:1–4 بوو: “لەسەر پاسەوانگاەکەم دەوەستم، و خۆم لەسەر قەڵاکە دادەنێم، و چاودێری دەکەم بۆ ئەوەی ببینم ئەو چی پێم دەفەرمووێت، و لە کاتی سەرزەنشتکردنم چی وەڵام بدەم. جا یەزدان وەڵامی دامەوە و فەرمووی: بینینەکە بنووسە، و لەسەر تەختەکان بە ڕوونی بنووسە، بۆ ئەوەی ئەوەی دەیخوێنێت بە خێرایی بڕوات. چونکە ئەم بینینە هێشتا بۆ کاتێکی دیاریکراوە، بەڵام لە کۆتایییدا دەدوێت و درۆ ناکات: ئەگەر دواکەوت، چاوەڕێی بکە؛ چونکە بە دڵنیایی دێت، دواتر ناکەوێت. ئاگاداربە، ئەو کەسەی گیانی بەرزبووەتەوە، لە ناوخۆیدا ڕاست نییە؛ بەڵام ئادڵ بە باوەڕی خۆی دەژیێت.”»
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
“निजी 1842 इना हा, ओना अगोरकी हेचक बेरी रे ‘दर्शन ओल मे, आर ओना रे टाबुलको चेतान रे साफ-साफ उडुके मे, जेते एनेन ओल पाड़ाव आकाना होड़ दौड़ दाड़ेयाक्’ मेनते एटाकाद को प्रोफेसी रे एमाकाना दिशोम चार्ल्स फिच-के दानियेल आर रेवेलेशन रे दर्शनको उडुके लागित मित् भविष्यवाणी चार्ट तेयार करा़व लागित उसकुरिञा। ने चार्ट रे छापा़ होचोयाकाना जिनिस-के हबक्कूक-के एमाकाना हुकुम रे पुरा़ होचोयाकाना मेनते नेल होचोयाकाना। मेनखान ओना बेरी रे जाहांय हों एटा नेल लेदा जे मित् दिखाई देताकाना देरि—दर्शन रे पुरा़ होचोयाकाना रे मित् थाबड़ाव बेरी—ओना एनेन प्रोफेसी रे दोहोर दारायाकाना। निरास होचोयाकाना तायोम, ने शास्त्र बाड़ा़ गोड़ो महत्त्व रे नेल होचोयाना: ‘दर्शन दो अभी हों मित् ठहरा़वाकाना बेरी लागित आकाना, मेनखान मुचा़त रे एना काथा कोया़, आर काथा झूट नाय कोया़; एना देरि आकाना लेकान हों, ओना लागित होर मे, चेदाक् जे एना निश्चयते हिजुःआ, एना देरि नाय होया़…. धर्मी होड़ दो निजाक् बिसवास रे जिउया़।’ The Great Controversy, 391, 392.”
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
ሁለቱ የዕንባቆም ጽላቶች በትንቢታዊ መልኩ ሁለት ምስክሮች ናቸው። በመጽሐፍ ቅዱሳዊ መሠረት፣ እውነትን ለማቋቋም ሁለት ምስክሮች መቀራረብ አለባቸው።
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.
Naxa ak böggul la, andal ak moom benn walla ñaar yu ci des, ngir ci gémmiñu ñaar walla ñetti seede lépp lu waxees di dëgër. Màttye 8:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
అప్పుడు హబక్కూకు యొక్క రెండు పలకలు (1843 మరియు 1850 పయనీరుల చార్టులు) ఒకదానిపై మరొకటి ఉంచబడినప్పుడు, అవి మిల్లర్ యొక్క స్వప్నంలోని “రత్నములు” అయిన సత్యాలను స్థిరపరుస్తాయి. మొదటి పలకపై సూచించబడిన 1843 యొక్క పొరపాటు, రెండవ పలకతో ఒకదానిపై మరొకటి ఉంచబడినప్పుడు, దర్శనంలోని “తడవు కాలము”ను స్థాపిస్తుంది. మిల్లర్ (ఆ చరిత్ర యొక్క సంకేతాత్మక కాపలాదారుడు) తన చరిత్రలో జరిగిన వాదవివాద సమయములో తాను ఏమి చెప్పవలెనని అడిగెను.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Nayaxa nayanakañ taypiruw sayt’ä, torre patxarusti sayt’asaw uñch’ukiskä what he will say unto me, ukhamarak kunsa nayajj kutt’ayañäni kunapachatï nayar cheqañchaskitäna ukhajja. Habacuc 2:1.
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
Rabbiin Milleri mul’ata barreessuuf isa ajaje; innis abjuu isaa keessatti saanduqa mul’ata sana qabate sana kutaa isaa gidduutti minjaala irra kaa’e.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
ئەمەش پەروەردگار وەڵامی دامەوە و فەرمووی: «بینینەکە بنووسە و لەسەر تەختەکان بە ڕوونی بیخە، تاکو ئەوەی دەیخوێنێتەوە بە خێرایی ڕابکات.» حەبەقوق 2:2.
The tables then identify the tarrying time and the first disappointment.
तब तालिकाएँ ठहरने के समय और पहली निराशा की पहचान करती हैं।
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Karena penglihatan itu masih menanti waktu yang telah ditetapkan, tetapi pada akhirnya itu akan berbicara, dan tidak berdusta; sekalipun itu berlambat-lambat, nantikanlah itu; sebab itu pasti akan datang, itu tidak akan berlambat-lambat. Habakuk 2:3.
Then the two classes that are manifested based upon the increase of knowledge are represented.
Hukmi biyu waɗanda ake bayyanawa bisa ga ƙaruwa cikin ilimi ne ake wakilta a nan.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Aña, isam almajj jachʼat tʼaqhisita, janiw cheqaparukïkiti jupan taypinxa; ukampis cheqapar jaqix iyawsäwipampiw jakani. Habacuc 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
ئىبادەت قىلغۇچىلارنىڭ ئىككى تۈرى دانىيال كىتابىنىڭ ئون ئىككىنچى بابىدىكى سىناق جەريانى ئارقىلىق ئاشكارا بولىدۇ.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
ते उस ने आखा, हे दानिय्येल, अपने राह जा; क्यूँजो एह गलां अंत दे समय ताईं बंद ते मोहरबंद रहण गल्लियां न। बहुतेरे शुद्ध कीते जाणगे, ते उजले बनाए जाणगे, ते आजमाए जाणगे; पर दुष्ट दुष्टता ही करदे रहणगे; ते दुष्टां विच्चों कोई वी नहीं समझेगा; पर बुद्धिमान समझणगे। दानिय्येल 12:9, 10.
The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
የዳንኤል “ጥበበኞች” በማቴዎስ ሃያ አምስት ውስጥ በእምነት የጸደቁት ጥበበኛ ደናግል ናቸው፤ ክፉዎችም በትዕቢት ከፍ የተደረጉት ሞኞች ደናግል ናቸው። በሚለር ሕልም መጨረሻ ላይ፣ ዕንቁዎቹ በአሥሩ ደናግል ምሳሌ ውስጥ ያለውን ዘይት ይወክላሉ፤ ይህም መልእክቱ ነበር።
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
«خدا بیحرمت میگردد آنگاه که ما پیامهایی را که او برای ما میفرستد دریافت نمیکنیم. بدینسان ما آن روغنِ زرّین را که او میخواست در جانهای ما فرو ریزد تا به کسانی که در تاریکیاند رسانیده شود، رد میکنیم. هنگامی که ندا دررسد: «اینک داماد میآید؛ بیرون آیید تا به استقبال او بروید»، آنان که روغن مقدّس را دریافت نکردهاند، و فیض مسیح را در دلهای خود گرامی نداشتهاند، مانند باکرههای نادان خواهند یافت که برای ملاقاتِ خداوندِ خویش آماده نیستند. آنان در خود توانی برای بهدستآوردن آن روغن ندارند، و زندگیشان تباه میگردد.» Review and Herald, July 20, 1897.
Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Miller-ipa qhipa urunakapan joyanakapaxa tunka kuti juk’ampi qhant’asipxaspäna, ukatxa tunka jakhusa yant’awi chimpuniwa, qhanasa ukhamarakiwa. Qhipa urunakapanxa, Miller-an samkañapa tukuyar uñacht’ayata, Habacuc-an tablapan qillqata chiqapa qhanaxa mä yant’äwi yatiyäwi utjayi, ukasti tunka tawaqanakan uñacht’äwipanxa Chika Aruman Arnaqäwipa sat yant’äwi yatiyäwiwa. Uka yant’awi lurawi xa millerita sarnaqäwin yant’awi lurawipa mayampi kutt’atawa, kunattixa tunka tawaqanakan uñacht’äwipaxa qhipa urunakapanxa aruta aruru mayampi phuqhasi.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Савазны санныг хойргалай зургалта жэшээндэ намайе олонтоо хандуулдаг; тэдэнэй табаниинь ухаатай, табаниинь тэнэг байба. Энэ жэшээ үгэ бүхэндөө хүртэл биелүүлэгдэһэншье, биелүүлэгдэхэшье байна, юуб гэбэл, энэ үе сагта тусхай хэрэглээтэй бөгөөд, гурбадахи элшэн тэнгэрэй мэдээсэлтэй адлигаар, биелүүлэгдэһэншье, сагай түгэсхэл хүрэтэр мүнөө үеын үнэн байһааршье байхал.» Review and Herald, August 19, 1890.
The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.
د میلر د خوب په پای کې به د ځنډ وخت تجربه په هماغه لفظي ډول تکرارېده، او د هغه ګاڼې به بیا د لمر څخه لس چنده ډېرې ځلېدې؛ په دې توګه دا څرګندېږي چې دغه ګاڼې د لسو پېغلو په تمثیل کې د وروستۍ ازموینې استازولي کوي. لس د ازموینې نښه ده، او د لسو ورځو په پای کې دانیال او هغه درې درانه سړي په بڼه تر هغو کسانو ډېر ښکلي او چاغ ښکارېدل چې د بابل خواړه یې خوړل. هغه مغرور کسان چې په حبقوق کې یاد شوي، د ایمان پر ځای په بېبنسټه جرأت ژوند کاوه، او د بابل خوی یې رامنځته کړ. د میلریتي تاریخ په بهیر کې هغوی د بابل لوڼې شوې، او په حبقوق کې د هغوی د خوی د پېژندلو لپاره له پاپیتوب څخه کار اخیستل شوی دی.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
اے دیکھ، اُس کی جان جو غرور سے پھولی ہوئی ہے، اُس میں راستی نہیں؛ لیکن صادق اپنے ایمان سے زندہ رہے گا۔ ہاں، چونکہ وہ مَے کے سبب سے حد سے بڑھتا ہے، وہ ایک مغرور آدمی ہے، نہ اپنے گھر میں ٹھہرتا ہے؛ وہ اپنی خواہش کو پاتال کی مانند وسیع کرتا ہے، اور موت کی مانند ہے، اور آسودہ نہیں ہو سکتا، بلکہ سب قوموں کو اپنے پاس جمع کرتا ہے، اور سب امتوں کو اپنے لیے ڈھیر کرتا ہے۔ کیا یہ سب اُس کے خلاف ایک مثل نہ کہیں گے، اور ایک طعن آمیز کہاوت نہ اٹھائیں گے، اور نہ کہیں گے، افسوس اُس پر جو اُس چیز کو بڑھاتا ہے جو اُس کی نہیں! کب تک؟ اور اُس پر جو اپنے اوپر گاڑی مٹی کا بوجھ لادتا ہے! کیا وہ جو تجھے کاٹیں گے ناگہاں نہ اٹھ کھڑے ہوں گے، اور وہ جو تجھے ستائیں گے بیدار نہ ہوں گے، اور تو اُن کے لیے لُوٹ نہ ٹھہرے گا؟ چونکہ تو نے بہت سی قوموں کو لُوٹا ہے، اس لیے لوگوں کا سارا بقیہ تجھے لُوٹے گا؛ آدمیوں کے خون کے سبب سے، اور زمین پر، اور شہر پر، اور اُس کے سب باشندوں پر کیے گئے ظلم کے باعث۔ حبقوق 2:4–8۔
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”
Pangproseso nga pagsulay nga ginpahamtang sa mga ulay sang Mateo bente-singko nagaproduce sang isa ka hut-ong sang mga manugsimba nga nakadebelop sang karakter sang hari sang amihanan (ang kapapahan), nga amo man ang gahum nga “nangagaw sang madamo nga mga nasyon.”
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Thengpâin hian Lalpan a sawi a, “Ngai teh u, hmâr lam ram atangin mihringte an lo kal ang a, hnam ropui tak chu lei hmun hrang hrang atangin an lo kaihthawh ang. Anni chuan thal leh fiam an keng ang; an hmuhsitthlak hle a, lainatna an nei lo; an aw chu tuifinriat angin a ri ring ang; sakawr chungah an chuang ang, indonaa mite angin remruat takin, i chunga an inrâl ang, aw Zion fanu. Keini chuan an thangchhuahna thu kan hre tawh a; kan kutte chu an chak lo ta: mangangna chuan min tuah a, nu chhunga nau paih tuma natna angin min man. Loah chhuak suh u, kawngah kal suh u; hmélma chem a awm a, tihphahna chu kimkimin a awm. Aw ka mite fanu, buanpuan inkhâi la, vûi zingah inbual rawh; fapa pakhat chauh nei tana tahngaihna angin inngui rawh, rimawi takin vau rawh: a tichhettu chu thutthlengin kan chunga a lo thleng dawn si.” Jeremiah 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
ሁለቱ የሐበቁቅ ክፍሎች በእምነት የሚጸድቁትና የባቢሎንን ትምህርቶች የበሉና የጠጡት ናቸው። በሚለር ሕልም የመጨረሻ ዘመን እንደ ድንግል የተወከሉት ሰዎች፣ ወይም የክርስቶስን ባህርይ ያበረታታሉ፣ እንዲሁም የእግዚአብሔርን ማኅተም ይቀበላሉ፤ ወይም የጳጳሳዊነትን ባህርይ ያበረታታሉ እና የአውሬውን ምልክት ይቀበላሉ።
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Orasën napanay iti pudno a lawag tapno agsilnag iti tengnga ti kinasipnget a nainget iti kinatao. Ti damag ti maikatlo nga anghel naipablaak iti lubong, a mangballaag kadagiti tattao a saan da nga awaten ti marka ti animal wenno ti ladawanna iti rangda wenno kadagiti imam-ima da. Ti umawat iti daytoy a marka ket kayatna a sawen a sumrek iti isu met laeng a pangngeddeng a inaramid ti animal, ken mangipablaak kadagiti isu met laeng a kapanunotan, a direkta a manglaban iti sao ti Dios. Maipapan kadagiti amin a umawat iti daytoy a marka, kunana ti Dios, ‘Isu met uminumto iti arak ti pungtot ti Dios, a naibukbok a saan a naallukoy iti kopa ti ungetna; ket marigrigatanto isuna babaen ti apuy ken asupre iti sangoanan dagiti nasantoan nga anghél, ken iti sangoanan ti Cordero.’” Review and Herald, Julio 13, 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
Բաբելոնի գինին խմող կույսերը ի վերջո պիտի խմեն Աստծու բարկության գինին։ Եսայիայում Եփրեմի հարբեցողները իրենց կույր հարբեցողությունը դրսևորում են՝ ամեն բան գլխիվայր շուռ տալով, և այդ արարքը պիտի համարվի «բրուտի կավ»։
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.
“मुंजोप” क्राइस्टक’ चिन्ह होय मन्ना चिन्हायनाया “मुंजोप” नि फोरमायखौ उल्था-पाल्था खालामो, मानोना “मुंजोप” आं दैथायनि चिन्ह होयो। “मुंजोप” खौ पगानिज्म होय मन्ना मिल्लारनि चिन्हायनाया हबाक्कुकनि फोरखोआं मेजाङाव सोजासुजु फोखायजेनाय दङ। थेस्सलोनिकियानाव थाखाय बोखांबाय दिहुनखौ मिल्लारे जायगासिन दिहुनलायनाय, जायनि द्वारा बेयो बुजायनो हायजायो जे “गाबथायनाय” बे पगानिज्म नोंथाङा, जाहाथे “गोसोनि मानसि” जे गोसोनि देवालायाव बहायो, बेखौ फोरखानायजों दिन्थिजेनो हायो, बेखौ 2 Thessalonians, chapter two-आव दङना गाहाय गोदान सत्य मानेया।
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
«Дар пай хондам ва ҳеҷ мавриди дигаре наёфтам, ки он [қурбонии доимӣ] дар ҷое ғайр аз китоби Дониёл омада бошад. Сипас ман [бо ёрии як конкорданс] он калимаҳоро, ки бо он вобаста буданд, гирифтам: “дур кунад”; ӯ қурбонии доимиро дур хоҳад кард; “аз вақте ки қурбонии доимӣ дур карда шавад”, ва ғайра. Ман боз хондам ва гумон доштам, ки аз ин матн ҳеҷ рӯшноие нахоҳам ёфт; ниҳоят ба 2 Таслӯникиён 2:7, 8 расидам. “Зеро ки сирри шарорат аллакай амал мекунад; фақат он касе ки ҳоло монеъ мешавад, монеъ хоҳад шуд, то даме ки аз миён бардошта шавад, ва он гоҳ он шарир ошкор хоҳад гардид”, ва ғайра. Ва ҳангоме ки ба он матн расидам, о, ҳақиқат чӣ қадар равшан ва пурҷалол намудор шуд! Ана он аст! Ин аст қурбонии доимӣ! Хуб, акнун Павлус аз “он касе ки ҳоло монеъ мешавад”, ё садд мегардад, чӣ маъно дорад? Аз “марди гуноҳ” ва “шарир” папизм дар назар аст. Хуб, пас он чист, ки ошкор шудани папизмро бозмедорад? Албатта, он бутпарастист; пас, “қурбонии доимӣ” бояд ба маънои бутпарастӣ бошад».—Уилям Миллер, Second Advent Manual, саҳифаи 66.» Advent Review and Sabbath Herald, 6 январи соли 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
“ཉིན་རེ” ཞེས་པའི་དོན་ནི་ཐེས་ས་ལོ་ནི་ཀེའི་ནང་དུ་མི་ལེར་གྱིས་རྙེད་པ་དེ་ཡིན་ལ། དེ་ནི་ཚན་པ་དེའི་གཙོ་བོའི་བདེན་པ་ཡིན། ཕོལ་གྱིས་བདེན་པ་ལ་དགའ་བ་མེད་པའི་མི་དག་ངོས་འཛིན་ནས། དེའི་ཕྱིར་ཁོང་ཚོས་མགོ་འཁྲུལ་ཤུགས་ཆེན་པོ་ཞིག་འཐོབ་པར་འགྱུར་ཞེས་གསུངས་པ་ན། ཁོང་གིས་ངེས་པར་དུ་བདེན་པ་ལ་སྡང་བ་ཞེས་པ་སྤྱིའི་དོན་དུ་ངོས་འཛིན་གནང་བ་ཡིན། འོན་ཀྱང་ཚན་པ་དེའི་ནང་དུ་ཐད་ཀར་བསྟན་པའི་བདེན་པ་ནི “ཉིན་རེ” ཞེས་པས་པ་གན་རོམ་ཞེས་པ་མཚོན་པ་དེ་ཡིན།
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
نايُسفێئ بڕى نى توۇر: ئەگەر بۆيە چاوەکت یەكدڵ بێت، هەموو لەشەکت پڕ لە ڕووناکی دەبێت. بەڵام ئەگەر چاوەکت خراپ بێت، هەموو لەشەکت پڕ لە تاریکی دەبێت. ئەگەر بۆيە ئەو ڕووناکییەی لە ناوتدایە تاریکی بێت، ئەو تاریکییە چەندە گەورە دەبێت! هیچ کەسێک ناتوانێت خزمەتی دوو گەورە بکات: چونکە یان یەکەیان دەڕقێت و ئەوی دیکە خۆش دەوێت؛ یان بە یەکێکەوە دەچەسپێت و ئەوی دیکە بە سووک دەزانێت. ناتوانن خزمەتی خودا و مامۆن بکەن. مەتا 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.
Андакъ гъалатсыз хакъикъаткъа юрюк бир севги, я да хакъикъаткъа бир нефрет бар. Орта йол ёкътур. Матфей йигирми бештеки акъылсыз къызлар устюне келген кучлю алданыш, сон сынавны темсиль эткен Миллернинъ джевахирлерини рэд этмелерине негизлене. Къадимки Исраилнинъ сон сынавы — оларнынъ онынджы сынавы эди, ве ахыр заманларда Миллернинъ джевахирлери он кере даа парлакъ ялтырай. Миллернинъ джевахирлерини рэд этменинъ темсили — «кунделик», оны Адвентизмнинъ учюнджи несилинде Эфраимнинъ сархошлары аякъустю чевирди. «Кунделик» — путперестликнинъ шайтаний бир темсилидир. Сархошлар ялан бир джевахир къоштылар; оны мюртед протестантизмден кетирип, «кунделик»ни Месихнинъ темсили оларакъ таныттылар.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
ڕۆشنبیرى میلڵەر لەبارەى گۆهەرەکانى خۆى سنووردار بوو بەو مێژووەى تێیدا هەڵگیرا. بە باوەڕى ئەوەى هاتنەوەى دووەم نزیکترین ڕووداوى پێشبینیکراو بوو، برینى کوشندەى پاپایەتى لە ساڵى 1798دا، تەنها دەتوانى نوێنەرایەتى چوارەمین و دوا شانشینى زەمینیى دانیال دوو بکات. هەروەها میلڵەر لە تێگەیشتنى خۆى بۆ «هەمیشەیى»دا سنووردار بوو، چونکە شایەتحاڵى ئەو ئەوەیە کە بە ڕێگەى وەحى بۆ شێوازێکى دیاریکراوى خوێندن ڕێنمایى کرا، کە تێیدا وتى کتێبى پیرۆزى خۆى، Concordance ـى Cruden، و هەندێک ڕۆژنامەى خوێندووەتەوە. بڕیارەکەى بۆ ئەوەى بەو شێوەیە بخوێنێت، تەنها هاتبووە ناو مێشکى.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
«دەورانَ ئەو دوازدە ساڵەی کە من دئیست بووم، هەموو ئەو مێژووانەی دەمدۆزییەوە خوێندەوە؛ بەڵام ئێستا من حەزم لە پەرتووکی پیرۆز بوو، چونکە لە عیسا فێر دەکرد! بەڵام هێشتا بەشێکی زۆر لە پەرتووکی پیرۆز لام تاریک بوو. لە ساڵی 1818 یان 19، کاتێک لەگەڵ هاوڕێیەک قسەم دەکرد، کە چووبووم بۆ سەردانی و ئەو کە منی ناسیووە و [بیستوویەتی] کە لە کاتی دئیست بوونمدا قسەم کردووە، بە شێوەیەکی تا ڕادەیەک پڕمانا لێی پرسی: “سەبارەت بە ئەم دەقە و ئەو دەقە چی دەڵێیت؟” ئاماژەی بەو دەقانە کۆنانە دەکرد کە من لە کاتی دئیست بوونمدا پێیان ناڕەزامەند بووم. تێگەیشتم کە مەبەستی چییە، وەڵامم دایەوە—ئەگەر کاتم بدەیت، پێت دەڵێم کە واتایان چییە. “چەند کاتت دەوێت؟” نازانم، بەڵام پێت دەڵێم، وەڵامم دایەوە، چونکە نەمتوانی باوەڕ بکەم کە خودا وەحییەکی دابێت کە تێنەگەیشتن لێی نەبێت. ئینجا بڕیارم دا پەرتووکی پیرۆزم بخوێنمەوە و لێی بکۆڵمەوە، بەو باوەڕەی کە دەتوانم بزانم ڕۆحی پیرۆز چی مەبەستە. بەڵام هەر زوو کە ئەم بڕیارەم گرت، ئەم بیرە هاتە لام—“ئەگەر دەروازەیەک بدۆزیتەوە کە ناتوانیت تێی بگەیت، چی دەکەیت؟” ئەم شێوازەی خوێندنەوەی پەرتووکی پیرۆز ئینجا هاتە مێشکم:—وشەکانی ئەو جۆرە دەقانە وەردەگرم، و بە درێژایی پەرتووکی پیرۆز بەدوایاندا دەگەڕێم، و بەم شێوەیە واتایان دەدۆزمەوە. Concordanceی Crudenم هەبوو، کە پێم وایە باشترینە لە جیهاندا؛ بۆیە ئەو و پەرتووکی پیرۆزم هەڵگرت و لەسەر مێزی نووسینم دانیشتم، و هیچ شتێکی دیکەم نەخوێندەوە، جگە لە هەندێک لە ڕۆژنامەکان، چونکە سوور بووم لەسەر ئەوەی بزانم پەرتووکی پیرۆزم چی واتایە. Apollos Hale, The Second Advent Manual, 65.»
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
Miillerin ləl-cəvahiratı təkcə onun tədqiqat üsulu ilə tanınmadı, həm də Allahdan gələn birbaşa vəhy vasitəsilə aşkar edildi.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
«یئوَب آپُن ملاک کو باغیر آیان مو دل نان پتن بَـوکِر کِه بایبل را باور نَکَردَه بَـو، تا او را رهنمون شَوَد کِه نبوّتها را بجوید. ملاکانِ یئوَب بارها آن برگزیده را دیدار کَردَه بَون، تا اندیشهٔ او را هدایت کُنَن و نبوّتهایی را کِه همواره بر قوم یئوَب تاریک مانده بَـو، بر فهمِ او بگشایَن. آغازِ زنجیرهٔ حقیقت بَه او داده شَد، و او گامبهگام رهنمون شَد تا پیوندی پس از پیوندِ دیگر را بجوید، تا آنگاه کِه با شگفتی و تحسین بر کلامِ یئوَب نِگَرِست. او در آنجا زنجیرهای کامل از حقیقت دید. آن کلامی کِه او بیالهام میپنداشت، اکنون در زیبایی و جلالِ خویش پیشِ دیدگانِ او گشوده شَد. او دید کِه بخشی از کلامِ مقدّس، بخشِ دیگر را توضیح میدِهَد، و هرگاه آیهای بر فهمِ او بسته میشَد، در بخشی دیگر از کلام آنچه را مییافت کِه آن را روشن میساخت. او کلامِ مقدّسِ یئوَب را با شادی و با ژرفترین احترام و هیبت ارج مینِهاد.» Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
Awurade White ka tsegye mu se, “Nyame somaa Ne bɔfo” baa Miller nkyɛn no, ɛkyerɛ sɛ Gabriel ne bɔfo a wɔsomaa no baa Miller nkyɛn no, efisɛ “Ne bɔfo” yɛ asɛmfua a wɔde ma Gabriel.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
مەلەکەکەی قسەکان: «من جبرائیلم، ئەوەی لە بەردەم خودا وەستاوە»، ئەوە پیشان دەدات کە لە دادگاکانی ئاسمانی دا پلەیەکی بەرزی ڕێز و شکۆی هەیە. کاتێک بە پەیامێک هات بۆ دانیال، وتی: «لە ئەم شتانەدا کەس نییە لەگەڵ من بوەستێت، جگە لە میکائیل [مەسیح] ئەمیری تۆ.» دانیال 10:21. لەبارەی جبرائیلەوە، ڕزگارکەر لە مکاشفەدا دەفەرموێت کە: «ئەویش ناردی و بە مەلەکەی خۆی نیشانیدا بۆ خزمەتکارەکەی یۆحەنا.» مکاشفە 1:1. «ئارەزووی تەمەنەکان»، 99.
Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”
Gabriel y otros ángeles guiaron la “mente” de Miller y abrieron “a su entendimiento profecías que siempre habían sido oscuras para el pueblo de Dios”. Su mensaje no fue desarrollado simplemente mediante su método de estudio, sino también por revelación Divina. El mismo método que empleó para estudiar la Biblia sencillamente vino a su mente. Cuando Dios trae verdad a nuestra mente, ello es una revelación Divina, en contraste con llegar a la verdad mediante el proceso de trazar rectamente la Biblia. Miller hizo ambas cosas, pero la revelación Divina fue parte de cómo Miller llegó a entender el tema de “el continuo”.
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”
Miller-otqaw Daniel paqta pusin kaq pusaq ñiqin capítulo, isqonmanta chunka iskayniyuq versículokuna ukhupi género tikrayta mana reqsisqachu, imaraykuchus paypaqqa Bibliallam karqa chaymanta huk concordancialla, bíblicopi simikunamanta mana ima yachayniyuq. Mana rikunmanchu karqa ‘sur’ hinallataq ‘rum’ nisqakunapa sapaqchasqanta, iskayninkutaq “take away” nispa t’ikrasqa kashaqtin. Hinallataq mana rikunmanchu karqa ‘miqdash’ hinallataq ‘qodesh’ nisqakunapa sapaqchasqanta, iskayninkutaq “sanctuary” nispa t’ikrasqa kashaqtin.
He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Nune te Bibliapi ‘tamid’ sas maj peajli šel e truth. E truth kaj so naša dikhelas—sar vi e truth savo dikhelas—si kadaj, kaj anda o jekh šel taj štarvar kaj o hebrajiko lav ‘tamid’ si uprebašdo ande Biblia, numa ande o lil ando Daniel si o hebrajiko lav ‘tamid’ uprebašdo sar substantivo. ‘Tamid’ si o hebrajiko lav savo značinela “kontinualno”, thaj ande o lil ando Daniel si traducišdo sar “o sako divesesko”.
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
తెవ్వు గ్రంథములోనే ఆ పదము నామవాచకముగా ఉపయోగించబడింది; మిగిలిన తొంభై తొమ్మిది సందర్భములన్నిటిలో అది క్రియావిశేషణముగా ఉపయోగించబడింది. ఈ కారణముచేత, బైబిలులోని ఇతర రచయితలందరు ఆ పదమును తొంభై తొమ్మిది సార్లు క్రియావిశేషణముగా ఉపయోగించగా, దానియేలు దానిని ఐదు సార్లు నామవాచకముగా ఉపయోగించిన సంగతిని గమనించిన కింగ్ జేమ్స్ బైబిలు అనువాదకులు, సాక్ష్యభారముచేత దానియేలు ఆ పదమును నామవాచకముగా ఉపయోగించిన విధానాన్ని “సరిచేయుటకు” బలవంతులయ్యిరి. దానియేలను “సరిచేయుటకు” వారు ఆ పదమునకు “sacrifice” అనే పదమును చేర్చి, అట్లా ఒక నామవాచకమును క్రియావిశేషణముగా మార్చిరి. ఆ తరువాత అనువాదకులను సరిచేయుటకై, ఎలెన్ వైట్కు ప్రేరణ కలిగి, తాను ఈ విధముగా నమోదు చేయబడెను: తాను “‘Daily’ విషయములో చూచితిని; ‘sacrifice’ అనే పదము మనుష్యజ్ఞానముచేత చేర్చబడినదై, మూలగ్రంథమునకు సంబంధించినది కాదని; మరియు తీర్పు ఘడియ ప్రకటనను ప్రకటించిన వారికి ప్రభువు దాని విషయములో సరియైన దృష్టిని అనుగ్రహించెను” అని.
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
মিলার, তাঁর নিজের সাক্ষ্য অনুসারে, “দৈনিক”-এর অর্থ বুঝিবার চেষ্টা করিতেছিলেন, এবং শেষপর্যন্ত তিনি তাহা ২ থেসালনীকীয়তে বুঝিতে পারেন। কিন্তু তাঁহার নিজের সাক্ষ্য অনুসারেও, যখন তিনি কোনো একটি শব্দের অর্থ বুঝিবার চেষ্টা করিতেন, তখন তিনি সেই শব্দটি যেখানে যেখানে ব্যবহৃত হইয়াছে, প্রত্যেক স্থান বিবেচনা করিতেন; আর সেই শব্দটি বাইবেলে আরও নিরানব্বই বার ব্যবহৃত হইয়াছে। তথাপি “দৈনিক” সম্বন্ধে তাঁহার সাক্ষ্য এই যে, তিনি উহা দানিয়েল পুস্তক ব্যতীত আর কোথাও পান নাই, যখন তিনি বলিয়াছিলেন, “আমি পড়িতে থাকিলাম, এবং দানিয়েল ব্যতীত আর কোনো স্থানে ইহা [দৈনিক] পাওয়া গেল বলিয়া খুঁজিয়া পেলাম না।” মিলার কেবলমাত্র তাঁহার অধ্যয়নের পদ্ধতির দ্বারা নয়, বরং স্বর্গদূতদের পরিচর্যার মাধ্যমে তাঁহাকে প্রদত্ত ঐশী প্রত্যাদেশ দ্বারাও ঐ রত্নসমূহের নিকটে পরিচালিত হইয়াছিলেন।
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.
ꞌAdi shiꞌlya ashtȩ́hígíí “tʼááłáʼí” biniyé ádiníłʼį́į́ʼígíí tʼáá ajiłiiʼ, shí yáhootʼééłgo dah naashá; shí éí doo yáʼátʼééh da, hólǫ́ǫgo bitsʼą́ądóó Daniel bíkááʼgi “tʼááłáʼí” łahgo ashłaʼ doo nihá ájíłiiʼígíí tʼááłáʼí naki daalchííhígíí biniyé tʼáá ajiłiiʼígíí, łaʼgo tʼáá ajiłiiʼígíí biniyé ádaatʼéego yił náhásdlį́į́ʼígíí nitsáhákees bee dah naashá da. Tʼááłáʼí łaʼgo “tʼááłáʼí” Hebrew bizaad ‘rum’ yáhootʼééłgo yikááʼgóózhǫ́, dóó naki tʼááłáʼígo Hebrew bizaad ‘sur’ yáhootʼééłgo yikááʼgóózhǫ́. Tʼááłáʼí kʼehjįʼígíí naaltsoos bizaad bee “take away” yił dah naashá, shí éí Daniel bikʼehgo łaʼgo tʼááłáʼí, dilzinígíí 8, bee łáʼí 11, ‘rum’ éí “lift up and exalt” yee ádaatʼé, dóó dilzinígíí 11, bee łáʼí 31, dóó dilzinígíí 12, bee łáʼí 11, ‘sur’ éí “remove” yee ádaatʼé.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
ئەو ئەڵهناسەناسانەی خواردن و خواردنەوەی خواردنی بابڵیان دەکەن، مشتومڕ دەکەن کە جا شتێک لاببەیت یان هەر کات شتێک بەرز بکەیتەوە، هەردووکیان نووعێک لە لابردن نیشان دەدەن، بۆیە دەبێت هەردوو وشەکە وەک هەڵگری هەمان مانا تێبگەین. ئەوان مشتومڕ دەکەن کە سێ جارەکەی «هەمیشەییەکە»، کە «لابراوە»، هەمیشە مانای لابردن دەدات، و لەمەدا دەستنیشان دەکەن کە دانیال لە هەڵبژاردنی وشەکانی خۆی بێئاگایانە بوو. ئەوان ئەوە بە ئاشکرا ناڵێن، بەڵام بە دەرئەنجام ئەوە فێر دەکەن کە دانیال پێویست بوو لە هەموو سێ هاتووچوونەکەدا وشەی ‘sur’ بەکاربهێنێت، چونکە بەپێی ئەو ئەڵهناسەناسانە وا دەفەرموون کە ئەو هەر جارێک «هەمیشەییەکە» «لابرا» هەمان شت مەبەست بوو.
They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.
Yesǫ kadẏn-da **‘miqdash’** hám **‘qodesh’** sözléri menen de solay etedi, olar ekewi de segizinshi baptıń on birinshiden on törtinshige shekemgi ayatlarynda “muqaddes orın” dep audarılǵan. Sol tört ayattaǵı “muqaddes orın” degenniń hárbir qollanılıwında olar barshası da Qudaydıń muqaddes orının bildiredi dep qatań turadı. Bul jerde de qorytındı boyınsha, Daniel úsh ret qollanılǵan siltemeniń bärinde tek **‘qodesh’** sözín qollanıp, on birinshi ayatta **‘miqdash’** sözín qollanbaǵan bolıwı kerek edi. Miller bul sözler arasyndaǵı ayırmashılıqtı tanımaǵan bolar edi, biraq házirgi teologlar onı tanıydı, sonday etip tanıǵanda da, hesh qanday ayırmashılıq moyınlanbawı kerek dep turadı. Degenmen, sözler arasyndaǵı ayırmashılıqlardı tanımaǵan Miller, házirgi teologlardıń túsinigine tura qarsı bolǵan bir túsinikke kelgen edi.
The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
الواقع أن دانيال كان كاتبًا دقيقًا، يعرف اللغة العبرية، وقد اعتُبر أفهم من جميع حكماء بابل الآخرين بعشرة أضعاف. فإن كان أحد يعرف الاستعمال الصحيح للغة العبرية، وكيف ينبغي أن تُمثَّل تمثيلًا صحيحًا في ذلك التاريخ بعينه، فهو دانيال. فإذا استخدم دانيال ألفاظًا مختلفة، فلأنها كانت مقصودةً لتفيد معاني مختلفة، سعى هو عمدًا إلى التعبير عنها. وحين يُعترف باستعمال دانيال المتميّز للألفاظ التي تُرجمت «المقدس» أو «يَنزع»، فإنها تؤيّد فهم ميلر لـ«الدائم»، وهو الفهم الذي أدركه ميلر في المقطع نفسه الذي يبيّن فيه بولس أن الذين يبغضون الحق مُقدَّر لهم أن يقبلوا ضلالًا قويًّا.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
Անոնք, որ կ’ատեն ճշմարտութիւնը եւ կը հաւատան սուտին, որ զօրեղ մոլորութիւն կը ծնանի, նաեւ ներկայացուած են իբրեւ Եփրեմի հարբեցողներ, որոնք երկու դասակարգերու մէջ կը ներկայացուին։ Մէկ դասակարգը կրթուած առաջնորդութիւնն է, իսկ միւս դասակարգը անուսներն են, որոնք միայն այն պիտի լսեն, ինչ որ կրթուածները կը սորվեցնեն իրենց։ Անոնք են, որ սուտերու տակ կը ծածկուին եւ մահուան հետ ուխտ կը կնքեն։ Անոնք են Մատթէոս քսանհինգի յիմար կոյսերը, եւ անոնք, որոնց հոգին կը բարձրանայ Ամբակում երկրորդին մէջ։ Անոնք են, որ կը մերժեն Միլլըրի երազին հիմնադրական ճշմարտութիւնները, որոնք վախճանին տասնապատիկ աւելի պայծառ կը շողան (ներկայացնելով արդի Իսրայէլի տասներորդ եւ վերջին փորձութիւնը), ինչպէս որ նախանշուած էր հին Իսրայէլի տասներորդ եւ վերջին փորձութեամբ։
We will continue this study in the next article.
ယခုလေ့လာမှုကို နောက်လာမည့် ဆောင်းပါးတွင် ဆက်လက်တင်ပြသွားမည်။
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
Жә Ходай Мусага әйтте: Бу халык күпме вакыт Мине рәнҗетеп торыр? Алар арасында күрсәткән бөтен билгеләремә карамастан, күпме вакыт Миңа иман итмәсләр? Мин аларны ваба белән җәзалармын, һәм мирассыз калдырырмын; ә синнән алардан да бөегрәк һәм куәтлерәк халык тудырырмын. Ләкин Муса Ходайга әйтте: Моны мисырлылар ишетерләр, чөнки Син Үз куәтең белән бу халыкны алар арасыннан алып чыктың. Һәм алар бу җирдә яшәүчеләргә сөйләрләр; чөнки болар Синең, йә Ходай, бу халык арасында булуыңны ишеттеләр, Синең, йә Ходай, йөзгә-йөз күренүеңне, болытыңның алар өстендә торуын, көндез алар алдыннан болыт баганасында, ә төнлә ут баганасында йөрүеңне ишеттеләр. Әгәр Син бу халыкның барысын да бер кеше кебек үтерсәң, шул чакта Синең даныңны ишеткән халыклар: «Ходай бу халыкны Үзе ант иткән җиргә кертә алмады, шуңа күрә аларны чүлдә һәлак итте», — дип әйтерләр.
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
Y ahora, te ruego, sea magnificado el poder de mi Señor, conforme a lo que has hablado, diciendo: El Señor es tardo para la ira y grande en misericordia, que perdona la iniquidad y la transgresión, y que de ningún modo tendrá por inocente al culpable; que visita la iniquidad de los padres sobre los hijos hasta la tercera y la cuarta generación. Perdona, te ruego, la iniquidad de este pueblo conforme a la grandeza de tu misericordia, y como has perdonado a este pueblo desde Egipto hasta ahora. Y el Señor dijo: Yo he perdonado conforme a tu palabra; pero tan ciertamente como que vivo yo, toda la tierra será llena de la gloria del Señor. Porque todos aquellos hombres que han visto mi gloria y mis milagros que hice en Egipto y en el desierto, y me han tentado ya estas diez veces, y no han oído mi voz, ciertamente no verán la tierra que juré a sus padres, ni ninguno de los que me provocaron la verá. Pero a mi siervo Caleb, por cuanto hubo en él otro espíritu y me siguió plenamente, lo introduciré en la tierra a la cual entró, y su descendencia la poseerá. Números 14:11–24.