Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Roma tikisi mulizu, umi Roma wilikiyama kan qhipan “pachapi”. Akax Mä Qullqi Warmi White jilatan arsutapawa, kawkhantix jupax kunatix qhanakïki ukham amuyañ wakiski uk yatiyi:

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Аян — мөһөрләнгән китап, әмма ул шулай уҡ асылған китап. Унда ер тарихының һуңғы көндәрендә буласаҡ ғәжәп ваҡиғалар яҙылған. Был китаптың тәғлимәттәре аныҡ, мистик та, аңлашылмаҫ та түгел. Унда Даниил китабындағы кеүек үк шул уҡ пәйғәмбәрлек һыҙығы дауам ителә. Ҡайһы бер пәйғәмбәрлектәрҙе Алла ҡабатлаған, шуның менән уларға мөһим әһәмиәт бирелергә тейешлеген күрһәткән. Раббы ҙур әһәмиәте булмаған нәмәләрҙе ҡабатламай.” Manuscript Releases, volume 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“ဂွ်အံင်ကၠောန် မပၠန်ပၠန် အရာသေးတိသွက်တုဲကီု မဟွံမံက်ကၠုင်ရ” ဟူ၍၊ ရောမ်နှင့်ဆက်နွယ်သော “အချိန်ကာလများ” ကို ပၠန်ပၠန် ထပ်ကာရည်ညွှန်းထားသည်။ ရောမ်နှင့်ဆက်နွယ်သော “အချိန်” ကို နားလည်သဘောပေါက်ခြင်းသည် “အရေးကြီးလှသော အရာ” တစ်ရပ်ဖြစ်၏၊ အကြောင်းမူကား ထိုအရာပင် ရောမ်ကို ဗျာဒိတ်ရူပါရုံကို တည်ထောင်စေသော အကြောင်းအရာအဖြစ် ဖော်ပြပေးသကဲ့သို့ ဖြစ်သောကြောင့်တည်း။ ဒံယေလကျမ်းနှင့် ဗျာဒိတ်ကျမ်းတို့တွင် ပုပ်ရဟန်းမင်းအုပ်ချုပ်မှု၏ နှစ်တစ်ထောင် နှစ်ရာ ခြောက်ဆယ်ကာလကို ခုနစ်ကြိမ်တိုင်တိုင် တိုက်ရိုက် ရည်ညွှန်းထားသည်။

And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

Uye kutaura mashoko makuru achipikisa Wokumusorosoro, uye uchanetesa vatsvene vaWokumusorosoro, achifunga kushandura nguva nemitemo; uye vachaiswa muruoko rwake kusvikira panguva, nenguva, nehafu yenguva. Danieri 7:25.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

لە من گوێم لەو پیاوە بوو کە جلە کەتانیی لەبەردا بوو، ئەوەی لەسەر ئاوی ڕووبارەکە بوو، کاتێک دەستی ڕاستی و دەستی چەپی بەرزکردەوە بۆ ئاسمان، و سوێندی بەوە خوارد کە بۆ هەمیشە زیندووە، کە ئەوە بۆ کاتێک و کاتانێک و نیوەیەک دەبێت؛ و کاتێک تەواو بکات لە پەرش و بڵاوکردنەوەی هێزی گەلی پیرۆز، هەموو ئەم شتانە کۆتاییان دێت. Daniel 12:7.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

А храмдин сирттики һойлини ташлап қойғин, уни өлчимиғин; чүнки у башқа хәлиқләргә берилгәндур; улар муқәддәс шәһәрни қириқ икки ай аяқ асти қилиду. Вәһий 11:2.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

Ning darajozí shúrbaq qıwaminan kúsh beremen, olar qap kiyip, bir mıñ eki júz alpis kún payǵambarshılıq etedi. Vahiy 11:3.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Na nàine dh’fhalbh i do’n fhàsach, far a bheil àite ullamh aice o Dhia, a-chum gun àraicheadh iad i an sin mìle dà cheud agus trì-fichead là. Taisbeanadh 12:6.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

مادېنجې يىمەكە نەر بەر يولوتان دوڭگوز ئۇرۇقۇن ئىككى قاناتى بېرىلدى؛ شۇنىڭ بىلەن ئۇ يىلاننىڭ يۈزىدىن يىراق، ئۆزىنىڭ ئورنى بولغان چۆلگە ئۇچۇپ بېرىپ، ئۇ يەردە بىر ۋاقىت، ۋاقىتلار ۋە يارىم ۋاقىت داۋامىدا باقىلىدۇ. ۋەھىي 12:14.

And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

ଏବଂ ତାହାକୁ ବଡ଼ ବଡ଼ କଥା ଓ ନିନ୍ଦାବାକ୍ୟ କହୁଥିବା ଗୋଟିଏ ମୁଖ ଦିଆଯାଇଲା; ଏବଂ ତାହାକୁ ବୟାଳିଶ ମାସ ପର୍ଯ୍ୟନ୍ତ ଚାଲୁ ରହିବା ପାଇଁ ଶକ୍ତି ଦିଆଯାଇଲା। ପ୍ରକାଶିତ ବାକ୍ୟ 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Ezi zọrọ aka ná ntị asaa ndị a kpọmkwem na-egosi àgwà amụma dị iche iche pụrụ iche nke Rom. Ọ bụ n’ime amaokwu ndị ahụ ka a na-ekpughe Rom. Nwannaanyị White na-agbakwụnye na a na-anọchikwakwa oge ndị a dị ka “afọ atọ na ọkara ma ọ bụ ụbọchị 1260.” Ị gaghị ahụ ma “afọ atọ na ọkara” ma ọ bụ “ụbọchị otu puku na narị abụọ na iri isii” n’ime Bible. Nwannaanyị White na-etinye n’ọrụ ngụkọta nke zọrọ aka ná ntị asaa ndị ahụ n’ụzọ kwekọrọ n’ihe ahụ.

“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

13-тараудың (1–10 аяттарында) «барысқа ұқсас» тағы бір аң сипатталады; оған айдаһар «өз күшін, тағы мен зор билігін» берді. Көпшілік протестанттар сенгендей, бұл рәміз ежелгі Рим империясы иеленген билікке, таққа және өкілетке мұрагер болған папалықты білдіреді. Барысқа ұқсас аң туралы былай делінген: «Оған зор сөздер мен Құдайға тіл тигізетін сөздер айтатын ауыз берілді…. Ол Құдайға тіл тигізу үшін, Оның есіміне, Оның киелі шатырына және көкте тұратындарға тіл тигізу үшін аузын ашты. Оған әулиелермен соғысуға және оларды жеңуге рұқсат берілді; әрі оған барлық рулар, тілдер және халықтар үстінен билік берілді». Даниял 7-тараудағы кішкене мүйіздің сипаттамасымен дерлік бірдей бұл пайғамбарлық, сөзсіз, папалықты нұсқайды.

“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

«Նրան իշխանություն տրվեց գործելու քառասուներկու ամիս»։ Եվ, ասում է մարգարեն, «տեսա նրա գլուխներից մեկը՝ իբրև թե մահու չափ վիրավորված»։ Եվ դարձյալ. «Ով գերության է տանում, ինքը գերության պիտի գնա. ով սրով է սպանում, ինքը սրով պիտի սպանվի»։ Քառասուներկու ամիսը նույնն է, ինչ «ժամանակ, ժամանակներ և կես ժամանակը»՝ երեքուկես տարին, կամ Դանիել 7-ի 1260 օրը, այն ժամանակահատվածը, որի ընթացքում պապական իշխանությունը պետք է հարստահարեր Աստծու ժողովրդին։ Այս ժամանակահատվածը, ինչպես նշված է նախորդ գլուխներում, սկսվեց պապության գերիշխանությամբ՝ մ.թ. 538 թվականին, և ավարտվեց 1798 թվականին։ Այդ ժամանակ պապը գերեվարվեց ֆրանսիական բանակի կողմից, պապական իշխանությունը ստացավ իր մահացու վերքը, և կանխագուշակությունը կատարվեց. «Ով գերության է տանում, ինքը գերության պիտի գնա»։ Մեծ պայքարը, 439։

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

“Уақыт” ретінде Римді “әшкерелейтін” үш жарым жылды да қарастыруға деген рухтандырылған өкілетке ие бола отырып, Киелі кітаптағы Римге қатысты өзге сілтемелер де айқындалады.

But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

Lakin sizə doğrusunu deyirəm: İlyasın günlərində, göy üç il altı ay bağlı qaldığı və bütün ölkədə böyük qıtlıq olduğu zaman, İsraildə çoxlu dul qadın var idi. Luka 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Елиаҳниң үч йерим жили, вақитни Тиятира җамаитидики папилиқ Римниң символи болған Изәбәл билән бағлайду.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

Empero tengo unas pocas cosas contra ti: que toleras a esa mujer Jezabel, la cual se llama a sí misma profetisa, para enseñar y seducir a mis siervos a fornicar y a comer cosas sacrificadas a los ídolos. Y le he dado tiempo para que se arrepienta de su fornicación, y no se ha arrepentido. Apocalipsis 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

चउथी चर्च, जेज़ेबेल द्वारा प्रतिनिधित्व कइल गइल, के देहल गइल “समय” एक “अवकाश” भी ह।

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

Elias ñuqanchikkunahin kikin munayniyuq runam karqa, chaymi sinchi sonqowan mañakurqa mana parachinampaq; hinaspataq kay pachapi mana paramurqachu kimsa watakuna suqta killantin. Santiago 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

En comentant les quarante-deux mois comme étant les mêmes que les mille deux cent soixante jours, Sœur White identifie cette période comme « ces jours », auxquels Christ faisait référence.

“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

ඉහත සඳහන් කාලපරිච්ඡේදයන්—‘මාස හතළිස් දෙක’ සහ ‘දින දහස් දෙසීය හැට’—එකම දෙයක් වන අතර, ඒවා දෙකම ක්‍රිස්තුස්ගේ සභාව රෝමයෙන් පීඩා විඳීමට නියමිතව තිබූ කාලය නිරූපණය කරයි. පාප් පදවියේ ප්‍රමුඛත්වයේ වසර 1260 ක් ක්‍රි.ව. 538 දී ආරම්භ වූ අතර, එබැවින් එය 1798 දී අවසන් විය යුතු විය. එම කාලයේදී ප්‍රංශ හමුදාවක් රෝමයට ඇතුළු වී පාප්තුමාව සිරකරුවෙකු බවට පත් කළ අතර, ඔහු විදේශ නිවාසගතව සිටියදී මිය ගියේය. ඉන් ඉක්බිති නව පාප්වරයෙකු ඉක්මනින් තෝරා පත්කරනු ලැබුවද, පාප් පදවි පාලන පද්ධතියට පෙර සතු වූ බලය එතැන් පටන් කිසිදා නැවත ක්‍රියාත්මක කිරීමට නොහැකි වී ඇත.

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

“Iglesyaan an panlutos sa iglesya wara magpadayon ha bug-os nga panahon han 1260 ka mga tuig. An Diyos, tungod han Iya kalooy ngadto ha Iya katawohan, ginpaubos Nya an kahilaba han ira naglalaga nga pagsari. Ha pagtagna han ‘daku nga kasakitan’ nga maabot ha iglesya, an Manluluwas nagsiring: ‘Kon adton mga adlaw diri pagpaubson, waray unod nga maluluwas; kondi tungod han pinili, adton mga adlaw pagpaubson.’ Mateo 24:22. Pinaagi han impluwensya han Repormasyon, an panlutos ginpahunong antes han 1798.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Քրիստոսը և Քույր Ուայթը «այն օրերը» արտահայտությունը նույնացնում են որպես «ժամանակը», որը բնորոշում է պապական Հռոմը։ Երբ Դանիելը խոսում է այն հալածանքի մասին, որ հաջորդեց պապության՝ երկրի գահին հաստատվելուն տասնմեկերորդ գլխի երեսունմեկերորդ համարում, նա այդ հալածանքի ժամանակը բնութագրում է որպես «շատ օրեր»։

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

Y sus brazos se levantarán de su parte, y contaminarán el santuario de la fortaleza, y quitarán el sacrificio continuo, y pondrán la abominación desoladora. Y a los que obran impíamente contra el pacto los corromperá con lisonjas; mas el pueblo que conoce a su Dios se esforzará y actuará con firmeza. Y los entendidos entre el pueblo instruirán a muchos; con todo, caerán a espada y a fuego, en cautiverio y despojo, por muchos días. Daniel 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

ရောမသည် မိမိနှင့် ဆက်နွယ်သော ပရောဖက်ပြုထားသည့် အချိန်နှင့်အတူ ထင်ရှားဖော်ပြခံရသည်။ ထို့ကြောင့်ပင် ပေါလုက အပြစ်၏လူသည် “မိမိ၏အချိန်” ၌ ထင်ရှားဖော်ပြခံရမည်ဟု ဆိုသည်။ ရောမသည် ထိုရူပါရုံကို တည်ထောင်ပေးသည်ဟူသော အချက်—ထိုရူပါရုံကို ကျွန်ုပ်တို့ မသိလျှင် ပျက်စီးရမည်ဖြစ်သောကြောင့်—အဘယ်ကြောင့် ထိုပရောဖက်ပြုထားသည့် အချိန်ကို အကြိမ်ကြိမ်၊ နည်းလမ်းမျိုးစုံဖြင့် ကိုယ်စားပြုဖော်ပြထားသည်ကို သက်သေပြသည်။ အကြောင်းမှာ ဘုရားသခင်သည် “အရေးမကြီးသော အရာများကို ထပ်ခါတလဲလဲ မပြောတတ်” သောကြောင့်ဖြစ်သည်။ ယခင်အခန်းငယ်များတွင်လည်း ထိုအချိန်ကာလ၏ အဆုံးသတ်ကို မှတ်သားဖော်ပြထားသည်။

And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

Ay kume naani oñe'ẽkuaáva umi tavayguakuéra apytépe ombo'éta heta tapichápe; upéicharõ jepe, ho'áta kyse pukúpe, tata rupive, jejapyhýpe ha mba'erepy mondárupi, heta ára pukukue. Ha oñepyrũvo ho'a, oñepytyvõta chupekuéra peteĩ pytyvõ michĩmíva reheve; ha heta ojehapejokóta hendivekuéra ñe'ẽmbeguépe. Ha umi oñe'ẽkuaáva apytégui oĩta ho'áva, oñeha'ã hag̃ua chupekuéra, omopotĩ hag̃ua, ha omorotĩ hag̃ua chupekuéra, pe ára paha peve; mba'ére piko upéva gueteri oĩ peteĩ ára oñemoĩporãmava peve. Daniel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

«Аҳри заман» «һәмму вақитқа тәғәйин қилинғандур». Ибраний тилидики «тәғәйин қилинған» дегән сөз «moed» болуп, муқим бир вақит яки бир бәлгиләнгән учришишни билдүриду. Даниял китавида «тәғәйин қилинған вақит»ниң пәйғәмбәрлик мунасивити вә әһмийити униң нәччә қетим тилға елинғанлиғи арқилиқ көрситилиду. Лаодикиячи Адвентистларниң аз санлиқи, бәлким һечқайсиси, 1989-йилниң бир «ахирқи заман» екәнлигини тонумайду; шуңа 1989-йил тәғәйин қилинған бир вақит иди. Бу Худаниң Өзиниң бекиткән бир учришиши болуп, шу вақитта У бир йүз қириқ төрт миңлиқлар һәрикити үчүн билимни мөһүрдин ечиши керәк еди. Шуниң үчүн Даниял китави «тәғәйин қилинған вақит»ниң «ахирқи заман»ниң йетип келишини бәлгүләйдиғанлиғи тоғрисида гуваһлиқ бериду. Даниял сәккизинчидә бу пәйғәмбәрлик бәлгү оттуриға қоюлған.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

Andi heard a mans voice chengkik oring banks ni Ulai, su called, and said, Gabriel, make this man to understand the vision. Su he came near where i stood: and when he came, i was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Na as he was speaking with me, i was in a deep sleep on my face toward the ground: but he touched me, and set me upright. Aro he said, Behold, i will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Kai veintame skyriuje vienuolika, žodis „pabaiga“ posakyje „pabaigos laikas“ šiose eilutėse yra kitas hebrajiškas žodis negu tas, kuris verčiamas kaip „paskirtasis“. Pabaigos laikas čia vaizduoja laikotarpį, kuris prasideda paskirtuoju metu. „Paskirtasis laikas“ (moed) yra paskyrimas, o pabaigos laikas (hebrajiškas žodis „gets“) yra laiko tarpas, prasidedantis paskirtuoju metu. Būtent tas „laikas“ atskleidžia Romą, ir tas „laikas“ yra toks svarbus, kad to laikotarpio pabaiga ir laikotarpis, einantis po to laiko pabaigos, yra liudijami kelių liudytojų. Danieliaus vienuolikto skyriaus dvidešimt ketvirtoje eilutėje pagoniškoji Roma įvardijama kaip valdanti pasaulį vieną „laiką“.

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

「時間」という象徴的な期間は三百六十年である。なぜなら、聖書における一年は三百六十日だからである。異教ローマは「一時」のあいだ支配し、教皇制ローマは「一時と二時と半時」のあいだ支配した。現代のローマは、象徴的な「一時」、すなわち象徴的な「四十二か月」のあいだ支配する。1844年以後には預言的時期は存在しないので、この「一時」と「四十二か月」は、まもなく到来する日曜日法から人間の恩恵期間の終結に至るまでの期間である。しかし、異教ローマは、紀元前31年のアクティウムの戦いから、コンスタンティヌスが330年に帝国の首都をコンスタンティノープルへ移した時まで、至高の支配を行った。次の諸節が異教ローマについて語っていることは、キリストが十字架にかけられた時に「断たれる」はずの「契約の君」として表されていることによって、私たちには分かる。その時に支配していた勢力は異教ローマであった。したがって、これから見ようとする諸節は異教ローマを指し示している。

And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

Na isa trono na nita may tatindog na isang hamak na tawo, na inda ninda ihahatag saiya an kadungganan kan paghadi: alagad maabot siya na malinong, asin maagaw an ginharian paagi sa mga panghimos. Asin sa mga bukton kan baha mapapalis sinda sa saiyang atubangan, asin madudurog; iyo man, an prinsipe kan tipan. Asin pagkatapos kan kasunduan na ginibo saiya, magpapadaya siya: ta mapadulong siya sa kahitas-an, asin magigin makusog siya kaibahan an sarong sadit na banwaan. Masulod siya na malinong siring man sa pinakatambok na mga lugar kan lalawigan; asin gigibuhon niya an dai nagibo kan saiyang mga kagurangnan, ni kan mga kagurangnan ninda; ikakalat niya sa sainda an samsam, asin an nadarambong, asin an mga kayamanan: iyo man, paghuhunahunaan niya an saiyang mga lalang laban sa mga muog, sagkod sa sarong panahon. Daniel 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

“қарсы” деген сөз аяттардың соңғы тіркесінде шын мәнінде “-дан, -ден” дегенді білдіреді, және аят пұтқа табынушы Римнің өз бекінісінен (Рим қаласынан) үш жүз алпыс жыл бойы билік жүргізетінін (өз айла-шарғыларын алдын ала білдіретінін) айтып тұр.

“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

«ՎԵՐՍ 24. Նա խաղաղությամբ պիտի մտնի նույնիսկ նահանգի ամենաբերրի վայրերը, և պիտի անի այն, ինչ չեն արել նրա հայրերը և նրա հայրերի հայրերը. նրանց մեջ պիտի սփռի ավար, կողոպուտ և հարստություն. այո՛, նա իր հնարքները պիտի նախախորհի բերդերի դեմ, բայց միայն մի ժամանակի համար»։

“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

«Ռոմայէն առաջ եղած օրերուն ազգերուն արժէքաւոր նահանգներու եւ հարուստ տարածքներու տիրանալուն սովորական եղանակը պատերազմն ու նուաճումն էր։ Այժմ Ռոման պիտի ընէր այն, ինչ ոչ հայրերը ըրած էին, ոչ ալ իրենց հայրերը. այսինքն՝ այս ձեռքբերումները խաղաղ միջոցներով ընդունիլ։ Մինչ այդ չլսուած սովորութիւնը այժմ հաստատուեցաւ, որ թագաւորները իրենց թագաւորութիւնները կտակով ձգէին Հռոմէացիներուն։ Այս կերպով Ռոման մեծ նահանգներու տիրացաւ։»

“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

“En diegene wat aldus onder die heerskappy van Rome gekom het, het daaruit geen geringe voordeel verkry nie. Hulle is met vriendelikheid en sagmoedige toegeeflikheid behandel. Dit was asof die buit en roof onder hulle verdeel is. Hulle is teen hul vyande beskerm en het in vrede en veiligheid gerus onder die beskerming van die Romeinse mag.

“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

«Արդե այս համարցոյ երկրորդ մասին վերաբերեալ՝ Եպիսկոպոս Նիւթընը կու տայ այն միտքը, թէ ամրոցներէն դէպի դուրս, եւ ոչ թէ անոնց դէմ, կանխատեսական հնարքներ կը գործադրուին։ Այսպէս ըրին Հռոմայեցիք՝ իրենց եօթնաբլուր քաղաքին հզօր բերդէն։ «Նոյնիսկ մէկ ժամանակի համար»․ անշուշտ մարգարէական ժամանակ մը՝ 360 տարի։ Ո՞ր կէտէն պէտք է այս տարիներուն սկիզբը հաշուել։ Հաւանաբար այն դէպքէն, որ յաջորդ համարին մէջ կը ներկայացուի։»

“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

«آیە ٢٥. و هێز و بوێریی خۆی لە دژی پاشای باشوور بە سوپایەکی گەورە هەڵدەجووڵێنێت؛ و پاشای باشووریش بۆ جەنگ بە سوپایەکی زۆر گەورە و بەهێز هەڵدەجووڵێت؛ بەڵام ناوەستێت، چونکە پیلانەکان لە دژی دەڕێژن.»

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

«Бид 23 ба 24-р эшлэлээр Иудейчүүд ба Ромчуудын хоорондын холбоо, МЭӨ 161 оноос нааш, Ром бүх нийтийн ноёрхлыг олж авсан цаг үед хүрч ирж байна. Одоо бидний өмнө буй энэ эшлэл өмнөдийн хаан Египетийн эсрэг хүчирхэг аян дайныг, мөн агуу, хүчирхэг цэргүүдийн хооронд болсон онцгой нэгэн тулалдааныг үзүүлж байна. Ийм үйл явдлууд энэ цаг орчим Ромын түүхэнд тохиосон уу?—Тийм ээ, тохиосон. Тэр дайн нь Египет ба Ромын хоорондын дайн байсан; тэр тулалдаан нь Актиумын тулалдаан байсан. Энэ мөргөлдөөнд хүргэсэн нөхцөл байдлыг товчхон авч үзье.» Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Следующие стихи вновь указывают, по Даниилу, на назначенное время и на конец.

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

A na asɔre ne tumi ne n’akokoduru atia anafoɔ hene no de asraafoɔ dɔm kɛseɛ; na anafoɔ hene no nso wɔbɛkanyan no akɔ ɔko mu de asraafoɔ dɔm kɛseɛ pa ara ne dennen; nanso ɔrennyina: ɛfiri sɛ wɔbɛbɔ pɔ ara atia no. Yiw, wɔn a wɔdi ne nnuane kyɛfa no bɛsɛe no, na n’asraafoɔ no bɛtrɛw agu so: na bebree bɛhwe ase awuwu. Na ahene baanu yi nyinaa koma bɛyɛ wɔn sɛ wɔnyɛ amumuyɛ, na wɔbɛka atorɔ wɔ ɛpono baako so; nanso ɛrenkɔ yiye: ɛfiri sɛ awieeɛ no da so ara wɔ berɛ a wɔahyɛ no. Afei ɔbɛsane akɔ ne man mu a ɔde ahonyadeɛ bebree ka ho; na ne koma bɛtia apam kronkron no; na ɔbɛyɛ nneɛma akɛseɛ, na wasane akɔ n’asaase so. Berɛ a wɔahyɛ no, ɔbɛsane aba na wakɔ anafoɔ fam; nanso ɛrenyɛ sɛ deɛ ɛdi kan no, anaa sɛ deɛ ɛtwa toɔ no. Daniel 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

خَپ تە باب هەشتیایدا، جبریل دیاری کر کە «chazon»، ديدەنی دوو هەزار و پێنج سەد و بیست ساڵ، لە کاتی دیاریکراودا کۆتایی دێت، و پاشان ماوەیەک کە بە «کاتی کۆتایی» نیشان دراوە دەست پێ دەکات. لەم دەقەدا، کاتی دیاریکراو کۆتایی ئەو سێ سەد و شەست ساڵەیە کە ڕۆمای پەگەنی بە سەروەری تەواو جیهانی فەرمانڕەوایی دەکرد. لەم دەقەدا هیچ «کاتی کۆتایی» نییە، چونکە هیچ شتێک مهر نەکرابوو کە لە کۆتایی ئەو ماوەیەی مێژوو بکرێتەوە.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

En Daniel capítulo ocho, la visión del “postrer fin” de la indignación, que eran los dos mil quinientos veinte años que concluían al mismo tiempo que los dos mil trescientos años, fue sellada hasta el “tiempo del fin”; porque en 1844, que era el tiempo señalado de ambas visiones, la luz del tercer ángel fue desellada. En Daniel once, versículos treinta al treinta y seis, al final de la “primera indignación” en 1798, había de haber un período representado como el “tiempo del fin”, cuando la luz del primer ángel fue desellada. Por lo tanto, la profecía de tiempo de la Roma pagana no tuvo un tiempo del fin, sino solamente un tiempo señalado, que identificaba cuándo concluían los trescientos sesenta años; pero el tiempo señalado en 1798, y el tiempo señalado en 1844, ambos desellaron un mensaje que debía ser entendido en el período representado como el “tiempo del fin”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

ܪܗܘܡܐ ܡܬܓܠܝܐ ܐܝܟ ܕܐܬܬܨܝܪܬ ܒܢܒܝܘܬܐ ܒܓܘ ܙܒܢܗ̇ ܕܢܒܝܘܬܐ. «ܙܒܢܐ، ܙܒܢ̈ܐ، ܘܦܠܓܘܬ ܙܒܢܐ»، «ܐܪܒܥܝܢ ܘܬܪܝܢ ܝܪ̈ܚܐ»، «ܐܠܦܐ ܘܬܪܡܐܐ ܘܫܬܝܢ ܝܘ̈ܡܐ»، ܘ«ܬܠܬ ܫܢ̈ܝܢ ܘܦܠܓܐ» ܐܢܘܢ ܡܢ ܪ̈ܡܙܐ ܡܫܚܠܦ̈ܐ ܕܡܪܡܙܝܢ ܠܗܘ ܦܪܩܐ ܕܙܒܢܐ ܟܕ ܐܦܝܣܩܘܦܘܬܐ ܕܪܗܘܡܐ ܫܠܝܛܐ ܗܘܬ ܒܥܠܡܐ ܕܚܫܘܟܐ. ܦܪܩܐ ܕܙܒܢܐ ܕܡܚܒܪ ܠܬܙܘܥܬܐ ܕܡܝܠܪܝ̈ܐ ܥܡ ܬܙܘܥܬܐ ܕܡܐܐ ܘܐܪܒܥܝܢ ܘܐܪܒܥܐ ܐܠܦ̈ܐ ܗܘ ܡܐܐ ܘܥܣܪܝܢ ܘܫܬ ܫܢ̈ܝܢ. ܡܐܐ ܘܥܣܪܝܢ ܘܫܬ ܐܦ ܗܘ ܪܡܙܐ ܕܐܠܦܐ ܘܬܪܡܐܐ ܘܫܬܝܢ ܝܘ̈ܡܐ، ܡܛܠ ܕܡܥܣܪܬܐ ܐܘ ܚܕܐ ܡܢ ܥܣܪ ܗܘ ܕܗܘ ܡܢܝܢܐ. ܡܐܐ ܘܥܣܪܝܢ ܘܫܬ ܫܢ̈ܝܢ، ܡܢ ܡܪܕܘܬܐ ܕ1863 ܘܥܕܡܐ ܠܙܒܢܐ ܕܐܬܬܣܝܡ ܒ1989، ܡܚܘܝܢ ܠ1989 ܐܝܟ ܡܘܥܕܗ ܕܐܠܗܐ ܥܡ ܥܡܗ ܕܝܘܡ̈ܬܐ ܐܚܪ̈ܝܐ.

We will continue this study in the next article.

Tadqiqotke aldiŋǵı maqalada jalǵasturamız.

“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

“مەلی نووسینە پیرۆزەکان بە چۆنییەک بگەڕێین؟ ئایا دەبێت کۆڵەکانی دۆکتڕینی خۆمان یەک لە دوای یەکدا بچەسپێنین، پاشان هەوڵ بدەین هەموو نووسراوە پیرۆزەکان لەگەڵ بۆچوونە جێگیرکراوەکانمان یەکبگرین، یان دەبێت بیروڕا و تێڕوانینەکانمان ببەینە لای نووسراوە پیرۆزەکان و تیۆرییەکانمان لە هەموو لاوە بە نووسراوەکانی ڕاستی پێوانە بکەین؟ زۆرێک لەوانەی کە کتێبی پیرۆز دەخوێنن و تەنانەت دەیفێرن، ئەو ڕاستییە بەهادارەی کە دەیفێرن یان دەیخوێنن، تێناگەن. خەڵک هەڵە دەگرنەبەر، لە کاتێکدا کە ڕاستی بە ڕوونی نیشان دراوە؛ و ئەگەر تەنها دۆکتڕینەکانیان بۆ وشەی خودا بهێننان، نەک ئەوەی وشەی خودا لە ڕووناکی دۆکتڕینەکانیان بخوێنن بۆ سەلماندنی دروستی بیروڕاکانیان، ئەوا لە تاریکی و کوێرایەتی دا نەدەڕۆیشتن و هەڵەیان بەدڵ نەدەگرت. زۆر کەس وشەکانی نووسراوی پیرۆز واتایەکیان پێ دەدەن کە لەگەڵ بۆچوونەکانی خۆیان بگونجێت، و بە لێکدانەوە هەڵەکانیان لە وشەی خودا، خۆیان گومڕا دەکەن و خەڵکی دیکەش فریو دەدەن. کاتێک دەست بە خوێندنەوەی وشەی خودا دەکەین، دەبێت بە دڵێکی بێفیز و خۆبەزلزانانە ئەو کارە بکەین. هەموو خۆپەرستییەک، هەموو خۆشحاڵی بە تازەداهێنان، دەبێت لاببرێت. نابێت بۆچوونە کۆنە هێشتووەکان بە بێهەڵە بزانیندرێن. ئەوە بێئامادەیی جولەکەکان بوو بۆ وازهێنان لە نەریتە دێرین و چەسپاوەکانیان کە بووە هۆی لەناوچوونیان. ئەوان بڕیاریان دابوو هیچ کەم و کوڕییەک لە بۆچوونەکانی خۆیان یان لە ڕاڤەکردنەکانیان بۆ نووسراوە پیرۆزەکاندا نەبینن؛ بەڵام هەرچەندە مرۆڤەکان ماوەیەکی درێژ بۆچوونێکی دیاریکراویان هەبووبێت، ئەگەر بە ڕوونی لەلایەن وشەی نووسراوی خودا پشتگیری نەکرێن، دەبێت لاببرێن.”

“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

«Ишхантæ, царды дæнцæг хъæуы нывонд æрцыдæр хабæрттæ, нæ уыдзысты цæмæй сæ позицигæнтæ байгом кæнын тексерæн æмæ критикæйы разæй, æмæ нæ уыдзысты æнæуæндæг, куы сæ фæндтæ æмæ хъуыдытæ ныххæст æрцæуынц. Ахæм уыд æргом уацмысы æхсæн фыццæг æвзæрстæй дæс æмæ дыууæ азы раздæр. Нæ куы æмбырд уыдыстæм, уæд æрцыдыстæм зæрдæй хъæугæй, куыдæй уыдис уæдтæ нывонд, æмæ куыдæй æргом куыстæй куыд нæ уыдзысты иу фæндон æмæ иу догматикон ахуырæй; уымæн æмæ нæ зыдтам, Христос нæ дих кæны. Иу фарста-иу фарста уыди тексерæны предмет. Æнцондзинад хуыдта ахæм тексерæны æмбырдтæ. Священнæй Писаниетæ байгом кодтам хорз æмæ тæрхон æнкъардæй. Фæстæмæй æппындæр уыдтам, цæмæй хорздæр фадатæм уыдзыстæм растдзинады æнкъарæн. Тырысафæн куывды фæстæ, куыддæр иу нысан нæ æнкъард уыд, уæд йæ фыссын кодтам, æмæ алкæдæр йæ хъуыды æнæхъæнæй загъта; уæд та ногæй куывдмæ ныххæцыдыстæм, æмæ тырныд supplicationтæ сæрæй сты уæларвмæ, цæмæй Хуыцау нæмæ фæрæз æй, нæмæ цæмæй фæндагæн иумæйагæй кæсæм, цæмæй иу уыдзыстæм, куыд Христос æмæ Фыд иу сты. Бирæ цæстысыгтæ калдæуыдысты. Куы иу æфсымæр иннæ æфсымæры фæлæууыд йæ æнкъарæн æппæтдæр æнкъардæй, куы нæ æнкъард кодта иу пассажа куыд йæ фæлæууæг æй æнкъард кодта, уæд фæлæуугонд æфсымæр фæстæдæр йæ æфсымæры къух райста æмæ загъта: “Ма уæд Хуыцауы Сыгъдæг Уд æргом ма кæнæм. Иисус нæ хæссы; æнæхъæнæй æмæ ахуыр æвзарæн уды уæххуыс кæнæм”; æмæ æфсымæр, кæмæ фæдзурд æрцыд, загъта: “Бахъæуын, æфсымæр, æз дын æнæрастдзинад кодтон.” Уæд та ног æмгъуыд куывды ныххæцыдыстæм. Ахæм фæндагæй бирæ сахат сæвæрдтам. Нæ зæрдæмæй æмбæлттæй æрмæстæй нæ ахуыр кодтам фæццагъæй дыргъыстаг сахатæй фылдæр, фæлæ æбирæ хатт уыд, æмæ æппæт æхсæв арвыстой тæрхонæй Писаниетæ тексергæй, цæмæй нæ рæстдзинад æнкъард кæнæм нæ рæстæгæн. Кæцыдæр фæрстæй Хуыцауы Уд мæмæ æрцыд, æмæ уæд æвæрæн хæстæй йæ сæххæст фæндагæй ауыраг æфснайд цы уæззау хайæй, уыдон уæд æрцæудысты æнцон; æмæ уæд æппæтæй фæстæмæйаг æмæ иумæйаг уаг уыд. Нæ æппæт иу зонд æмæ иу Уд уыдыстæм.»

“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

“Ankɔbɔ akyi koraa sɛ wɔrenkyea Kyerɛwsɛm no mfa nnuru obiara adwene mu. Yɛbɔɔ mmɔden sɛ yɛn nsonsonoeɛ no bɛyɛ kakraa biara denam so a yɛrenni nsɛm a ɛho nhia pii so dwuma, nsɛm a adwene ahorow wɔ ho no. Nanso ɔkra biara so adesoa no ne sɛ wɔde tebea bi bɛba anuanom no mu a ɛbɛma Kristo mpaebɔ no aba mu sɛ n’asuafo bɛyɛ baako sɛnea ɔne Agya no yɛ baako no. Ɛtɔ da a anuanom no mu baako anaa baanu de asoɔden gyina adwene a wɔde too yɛn anim no tia, na wɔyɛ akoma no nkate a ɛyɛ onipa su no mu ade; na sɛ saa suban no puee a, na yegyae yɛn nhwehwɛmu no na yɛto nhyiam no bo, na obiara anya kwan akɔ Onyankopɔn anim wɔ mpaebɔ mu, na ɔne afoforo nkasa nni ho, na ɔnsua asɛm a ɛda nsonsonoeɛ no mu no, na ɔmmisa hann mfi soro. Yɛde adamfofa kasa mu paepaee mu hyehyɛɛ yɛn ho, na yɛhyia bio ntɛm biara a ɛbɛyɛ yiye ama nhwehwɛmu foforo. Ɛtɔ da a Onyankopɔn tumi ba yɛn so wɔ ɔkwan a ɛda adi so, na bere a hann a emu da hɔ yii nokware no nsɛntitiriw no adi no, na yesu na yɛbom di ahurusi. Na yɛdɔ Yesu; na yɛdɔ yɛn ho.”

“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

«در آن ایام، خدا برای ما عمل نمود، و حق برای جان‌های ما گران‌بها بود. لازم است که وحدت ما امروز چنان خصیصه‌ای داشته باشد که آزمایشِ ابتلا را تاب آورد. ما در اینجا در مکتبِ استاد هستیم تا برای مکتبِ بالا تربیت شویم. باید بیاموزیم که نومیدی را به شیوه‌ای مسیح‌وار تحمل کنیم، و درسی که از این راه آموخته می‌شود برای ما بسیار مهم خواهد بود. »

“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

“ഞങ്ങൾക്ക് പഠിക്കാനുള്ള പാഠങ്ങൾ അനവധി ഉണ്ട്; മറന്നുകളയേണ്ടതും അനവധി, അനവധി ഉണ്ട്. ദൈവവും സ്വർഗ്ഗവും മാത്രമേ തെറ്റില്ലാത്തവയായുള്ളു. തങ്ങൾ ഒരിക്കലും പ്രിയമായി കരുതിയൊരു ദൃശ്യം ഉപേക്ഷിക്കേണ്ടി വരില്ലെന്നും, ഒരു അഭിപ്രായം മാറ്റേണ്ട സാഹചര്യം ഒരിക്കലും ഉണ്ടാകില്ലെന്നും വിചാരിക്കുന്നവർ നിരാശരാകും. നാം സ്വന്തം ആശയങ്ങളെയും അഭിപ്രായങ്ങളെയും ദൃഢമായ പിടിവാശിയോടെ പിടിച്ചുപറ്റിക്കൊണ്ടിരിക്കുന്നിടത്തോളം, ക്രിസ്തു പ്രാർത്ഥിച്ച ഐക്യം നമുക്ക് ഉണ്ടായിരിക്കയില്ല.” Review and Herald, July 26, 1892.