John the Baptist was a connecting link prophet.
يوحنا المعمدان كان نبيًّا كحلقة وصل.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Пайғамбар Жон екі дәуірдің арасындағы жалғаушы буын болды. Құдайдың өкілі ретінде ол заң мен пайғамбарлардың мәсіхшілік дәуірімен арақатынасын көрсету үшін алға шықты. Ол одан кейін келуге тиіс болған ұлырақ Нұрдың алдында тұрған кіші нұр еді. Жонның санасы Киелі Рухпен нұрландырылды, осылайша ол өз халқына жарық түсірсін деп; бірақ Иса Мәсіхтің ілімі мен үлгісінен тараған нұрдай айқын түрде құлаған адамзатқа ешбір өзге нұр ешқашан жарқыраған емес әрі ешқашан жарқырамайды. Мәсіх пен Оның миссиясы көлеңкелі құрбандықтарда бейнеленген күйінде тек көмескі түрде ғана ұғынылған еді. Тіпті Жонның өзі де Құтқарушы арқылы берілетін болашақ, өлмес өмірді толық түсінбеген болатын.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Jesus sapa profeta de conexión ligamanta karqan.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
«Քրիստոսը առաջնորդել է ճանապարհը երկրից դեպի երկինք։ Նա կազմում է կապող օղակը այդ երկու աշխարհների միջև։ Նա բերում է Աստծո սերն ու խոնարհաբար վար իջնելը մարդուն, և Իր արժանիքների միջոցով մարդուն բարձրացնում է, որպեսզի նա հանդիպի Աստծո հաշտեցմանը։ Քրիստոսն է ճանապարհը, ճշմարտությունը և կյանքը։ Ծանր աշխատանք է շարունակել ընթանալ՝ քայլ առ քայլ, ցավագին և դանդաղ, առաջ և վեր, մաքրության ու սրբության ճանապարհով։ Բայց Քրիստոսը լիառատ միջոցներ է նախատեսել, որպեսզի աստվածային կյանքի մեջ առաջ գնացող յուրաքանչյուր քայլին հաղորդի նոր կորով և աստվածային զորություն։ Սա է այն գիտությունն ու փորձառությունը, որ գրասենյակում աշխատող բոլոր ձեռքերը ցանկանում են և պիտի ունենան, այլապես նրանք օրեցօր նախատինք են բերում Քրիստոսի գործին»։ Վկայություններ, հատոր 3, 193։
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Ертедегі Жақияның пайғамбарлық қызметі жердегі қасиетті орданың дәуірін көктегі қасиетті ордамен байланыстыруды қамтыды. Жақия Исаны алғаш көргенде айтқан алғашқы сөздері мыналар болды:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Но хотя Иоанну надлежало обозначить переход от древнего Израиля к духовному Израилю, его понимание этого перехода было ограниченным.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
“Քրիստոսն ասաց, պաշտպանելով Հովհաննեսին. «Բայց ի՞նչ տեսնելու համար ելաք։ Մարգարէ՞։ Այո՛, ասում եմ ձեզ, և աւելի քան մարգարէ»։ Հովհաննեսը ոչ միայն մարգարէ էր՝ ապագայ դէպքերը նախասելու համար, այլև խոստման զաւակ էր, իր ծննդից իսկ Սուրբ Հոգով լցուած, և Աստծուց կարգուած էր որպէս բարեկարգիչ մի յատուկ գործ իրականացնելու՝ ժողովուրդ պատրաստելու Քրիստոսին ընդունելու համար։ Հովհաննես մարգարէն երկու տնտեսութիւնների միջև կապող օղակն էր։
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
“ޔަހޫދީންގެ ދީން، އެއްޗެއް ގޮތުން އެމީހުން ﷲ އިން ދުރުވެގެން ދިޔުމުގެ ސަބަބުން، މުޅިން ރަސްމީ ޢަމަލުތަކަށް ހުންނަ ދީނެކެވެ. ޔަހުޔާ އަކީ ކުޑަ ބިރުއްޔެއް ކަމަށް، އޭނާގެ ފަހަތުން ބޮޑު ބިރުއްޔެއް އަންނަންޖެހޭ މީހެކެވެ. އޭނާ ވަނީ މީހުންގެ އަދަބުތަކުގައި ބޭނުންކުރާ ޔަޤީން ހިލުވާލައި، އެމީހުންގެ ފާފަތައް އެމީހުންގެ ހިތަށް ފަހުމްކޮށްދީ، އެމީހުން ތައުބާއަށް ގެނެސް، ކްރިސްޓުގެ މަސައްކަތް އަގުކުރެވޭނެ ގޮތަށް ތައްޔާރުކުރާންވެ. ﷲ ވަހީގެ ގޮތުން ޔަހުޔާއަށް އިލްހާމު ދެއްވި، ނަބީއަށް އަލިކަން ދެއްވައި، ސާދިގު ޔަހޫދީންގެ ހިތްތަކުން ނުސައްކަތް ޢަޤީދާއާއި އަނދިރިކަން ފަހިކޮށްދޭން ޓަކައި؛ އެއީ ދޮގު ތަޢުލީމުތަކުގެ ސަބަބުން ގިނަ ޖީލުތަކަކަށް ފަހު އެމީހުންގެ މަތީ ގުންވަމުން އައި ކަމެކެވެ.”
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
“އީސާއަށް ތަބާވި، އޭނާގެ މުޢުޖިޒާތް ފެނި، އަދި އޭނާގެ އިލާހީ ތަޢުލީމީ ދަރުސްތަކަށް އަޑުއެހި، އަދި އޭނާގެ ދެފަރާތުން ވެއްޓި އައި އިތުރު ލަފުޒުތައް އަޑުއެހި އެންމެ ކުޑަ ދަރިވަރު ވެސް، ޔަޙްޔާ މަޢުމަދާނަށް ވުރެ އަވަސް ހައްގެ ނިޢުމަތް ލިބިގެންވެއެވެ؛ އެއީ އޭނާއަށް އިތުރު ސާފު ބަރާބަރު ނޫރެއް ލިބިގެންވުމުންނެވެ. އެ އަދި މިހާރުވެސް އަދި އަބަދުވެސް ދުނިޔޭގެ ނޫރު ކަމުގައިވާ އެކަލެގެ މަގުން ބައިންނުވާ ނޫރެއް، ފާފަވެރި، ވެއްޓިފައިވާ މީހާގެ ޢަގުލަށް އަލިކޮށްފައެއް ނުވެއެވެ، ނުވަތަ އަލިކޮށްފާނެއެވެ. ކުރީގެ ނުސާފު ގުރުބާނީތަކުގެ ނިޔަލު ވަސީލަތުން، މަސީޙާއާއި އޭނާގެ މިސްޝަން ވަނީ ބޮޑަށް ދިލަފަށް މައުލޫމުވެފައެވެ. ޔަޙްޔާ ވެސް ހިތްކުރިއެވެ މަސީޙުގެ ރާޖަކަން އޮންނާނީ ޔެރޫސަލަމުގައިކަމަށާއި، އަދި އޭނާ ޤާއިމުކުރާނީ ވަގުތީ މަންޒިލެއް ކަމަށާއި، އޭގެ ތަބާވާ މީހުން ހުންނާނީ ޤުދުސްވެގެން ކަމަށެވެ.” Review and Herald، އޭޕްރިލް 8، 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
El apóstol Pablo también era un profeta eslabón de enlace, destinado a identificar las aplicaciones proféticas de la transición de lo literal a lo espiritual. Él comprendía que la Jerusalén literal ya no era la Jerusalén de la profecía, pues entonces había pasado a ser la Jerusalén celestial.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Kay Agar je mount Sinai a Arabia, kat su tumutugma ti Jerusalem ita nga adda, ken adda iti pannakaadipen a kadua dagiti annakna. Ngem ti Jerusalem nga adda iti ngato ket wayawaya, nga isu ti inatayo amin. Galacia 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
2 Thessalonians 2-pipa, a-ti mairkat tayka, Paulak nishkashka literal pagano Roma-mi kay poder kashka, chaymi espiritual papa-pa Roma-ta watachirka, 538 watakama trono-man mana wicharinanpak. Chay pipa ukhupi pay nishkanmi, Diospa templopi tiyashka “hucha runa” kaq, Daniel 11 pipa 36 versiculopi riqsichishka kikin “rey” kashkanta. Daniel 11 pipa qhipa sokta versiculokunapi “norte-pa rey” papado kashkanta rikuchik pruebami, 1989 watapi yachaypa mirayninmanta qallarispa Future for America llamkashkan cheqaq-kunapa marcon-ta sayachinapak llave tukurka.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Akapítulo ka met laeng, inpakdaar ni Pablo ti aramid ti pagano a Roma a mangsardeng iti panagngato ti kapapaan, agingga iti tiempo a maikkat ti pagano a Roma, ket gapu iti dayta inamirisna a ti “inaaldaw” idiay libro ni Daniel ket ti pagano a Roma. Dayta a kinapudno ti mismo a nagbalin a tulbek a mangipasdek iti balangkas ti kinapudno a nangiproducir iti pannakaparang-ay ti pannakaammo idi 1798.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
Sa historiam ni William Miller, naipahayag ti mensahe idi panawen a masapul a mapasamak ti panagbalin manipud iti paggalaw a Philadelphian agingga iti paggalaw a Laodicean. Sa historiam ti Future for America, ti panagbalin manipud iti paggalaw a Laodicean agingga iti paggalaw a Philadelphian ket mapaspasamak itan.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
പൗലോസ് 2 തെസ്സലൊനിക്ക്യരിൽ പ്രതിപാദിച്ച, യഥാർത്ഥ വിജാതീയ റോമിൽനിന്ന് ആത്മീയ പാപ്പാസഭാ റോമിലേക്കുള്ള പരിവർത്തനത്തെ തിരിച്ചറിഞ്ഞ സത്യം മില്ലറിന്റെ പ്രവാചകബോധ്യത്തിന്റെ ചട്ടക്കൂടായി മാറി. യോഹന്നാൻ സ്നാപകനും പൗലോസും ഇരുവരും യാഥാർത്ഥത്തിൽനിന്ന് ആത്മീയതയിലേക്കുള്ള പരിവർത്തനം വിശദീകരിക്കുവാൻ ഉയിർപ്പിക്കപ്പെട്ടു. വില്യം മില്ലർ യോഹന്നാൻ സ്നാപകനാൽ മാതൃകീകരിക്കപ്പെട്ടവനായിരുന്നു; അതുകൊണ്ട്, തന്റെ പ്രവർത്തനത്തിൽ വിജാതീയവും പാപ്പാസഭാപരവുമായ റോമിന്റെ ബന്ധവും പരിവർത്തനവും—യോഹന്നാൻ തിരിച്ചറിയുവാൻ ഉയിർപ്പിക്കപ്പെട്ട അതേ പരിവർത്തനം—അവൻ തിരിച്ചറിയുന്നതു അനിവാര്യമായിരുന്നു.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
दानियेल की पुस्तक में “नित्य” के पाँच उल्लेख हैं, और वे सदा पोपीय शक्ति के किसी प्रतीक से पहले आते हैं। जिस भविष्यद्वाणीगत संक्रमण पर हम विचार कर रहे हैं, उसके संदर्भ में ये सभी पाँच उल्लेख वास्तविक रोम से आत्मिक रोम की ओर संक्रमण को सम्मिलित करते हैं। दानियेल की पुस्तक में “नित्य” उन सत्यों में से एक है जो हबक्कूक की दो पट्टियों पर निरूपित किए गए हैं, और इसलिए वह एक आधारभूत सत्य है जिसकी रक्षा की जानी थी; ऐसा सत्य, जो अंततः झूठे और जाली रत्नों तथा सिक्कों से ढाँप दिया जाने वाला था। यह कोई संयोग नहीं है कि उन दो पवित्र चार्टों पर निरूपित प्रत्येक सत्य के लिए एलेन व्हाइट की रचनाओं में प्रत्यक्ष प्रेरित समर्थन विद्यमान है। किसी भी आधारभूत सत्य (जिसमें “नित्य” भी सम्मिलित है) को अस्वीकार करना, एक ही समय में, भविष्यद्वाणी की आत्मा के अधिकार को अस्वीकार करना है।
“Then I 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. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“එවිට මම ‘දෛනිකය’ සම්බන්ධයෙන් දුටුවේ, ‘පූජාව’ යන වචනය මනුෂ්ය ප්රඥාවෙන් එකතු කරන ලද්දක් බවත්, එය පාඨයට අයත් නොවන බවත් ය; තවද විනිශ්චය-පැයයේ හඬ දුන් අයට එහි නිවැරදි දර්ශනය ස්වාමීන්වහන්සේ දුන් බවත් ය. 1844 ට පෙර, එකමුතුව පැවති කල, බොහෝ දෙනාම ‘දෛනිකය’ පිළිබඳ නිවැරදි දර්ශනය මත එකමුතුව සිටියහ; නමුත් 1844 සිට, අවුල අතරතුර, වෙනත් දර්ශන පිළිගෙන ඇත, එයින් අඳුරත් අවුලත් අනුව පැමිණ ඇත.” Review and Herald, November 1, 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
དུས་ཚོད་ཀྱི་ཁྲིམས་བཤད་ཀྱི་སྐད་བསྒྲགས་པ་བྱས་པ་དེ་དག་གིས་ “the daily” ཞེས་པ་ནི་ཕྱི་བསྟན་ལྷ་མིན་གྱི་ཆོས་ལུགས་དང་། ཡང་ན་ཕྱི་བསྟན་གྱི་རོམ་པ་པོ་རོམ་Rome གི་མཚོན་རྟགས་ཤིག་ཏུ་གོ་བ་བླངས་ཡོད། ཁོང་ཚོའི་གོ་རྟོགས་ནང་དུ་ “sacrifice” ཞེས་པའི་ཚིག་དེ་དཱ་ནི་ཨེལ་གྱི་ལུང་བསྟན་གྱི་ཚན་པ་དེའི་ནང་མ་ཡོད་པར། དེ་ནི King James Bible ཡི་བསྒྱུར་བ་པོ་རྣམས་ཀྱིས་ (མིའི་ཤེས་རབ་ཀྱིས) ཁ་སྣོན་བྱས་པ་ཡིན་པའང་འདུས་ཡོད། ཐོག་མའི་གོ་རྟོགས་དེའི་ནང་དུ་ “the daily” ནི་རྟག་པར་ཕ་པལ་གྱི་དབང་ཆའི་མཚོན་རྟགས་གཉིས་ཀྱི་གཅིག་དང་སྦྲགས་ཏེ་བསྟན་པ་དང་། ཕྱི་བསྟན་ལྷ་མིན་གྱི་ཆོས་ལུགས་ (“the daily”) ནི་རྟག་པར་ཕ་པལ་གྱི་མཚོན་རྟགས་ཀྱི་སྔོན་ལ་ཡོང་བ་དེའང་འདུས་ཡོད། དེ་དག་རྟག་པར་ལུང་བསྟན་གྱི་ལོ་རྒྱུས་ནང་དུ་དང་པོར་འབྱུང་བའི་གོ་རིམ་དེ་བཞིན་ངོས་འཛིན་བྱས་པ་ཡིན། དཱ་ནི་ཨེལ་དང་ Revelation གཉིས་ཀྱི་མཚན་ཉིད་དེས་ ཕྱི་བསྟན་ལྷ་མིན་གྱི་ཆོས་ལུགས་ནི་ཕ་པལ་ལུགས་ཀྱི་སྔོན་ལ་ཡོང་བའི་ལོ་རྒྱུས་ཀྱི་གོ་རིམ་ལས་ནམ་ཡང་མི་འདས་པ་ཡིན། དེ་བཞིན་ Revelation གི་དེབ་ནང་དུ་རྫུན་ལུང་སྟོན་པའི་མཚོན་རྟགས་ཀྱིས་མཚོན་པའི་སྟོང་བརླག་བྱེད་པའི་དབང་ཆ་གསུམ་པ་དེ་ངོ་སྤྲོད་བྱེད་སྐབས་ཀྱང་། གོ་རིམ་དེ་རྟག་པར་བསྲུངས་པ་ཡིན།
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
پولس کی اُس تعلیم کے بغیر کہ صلیب کے زمانہ میں نبوت کی لفظی چیزیں روحانی صورت میں منتقل ہو گئیں، مسیح کی یروشلیم کی تباہی سے متعلق پیشین گوئی، جو یوحنا کے سوا تمام اناجیل میں پائی جاتی ہے، ایک الجھن پیدا کرتی ہے۔ دانی ایل کی کتاب میں ”ہمیشہ کی“ کے ساتھ مربوط پاپائیت کی دو علامتیں ویرانی کی مکروہ چیز اور ویرانی کی سرکشی ہیں۔ یہ دونوں علامتیں حیوان کے نشان (وہ مکروہ چیز) اور حیوان کی مورت (وہ سرکشی) کی نمائندگی کرتی ہیں۔
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Atolnaajtlakualoj in papado techkawilia ma kinmikti tlen yehwan kintlalilia ken herejes, yeh in tlamanilistli kan mosentilia iglesia ihuan estado, ihuan iglesia yeh tlayekana ipan nopa tlasenkāyōtl. Yeka, Daniel kiteititia nopa sentilistli de iglesia ihuan estado, tlen yeh iixiptla nopa papal bestia, keja nopa transgresión de desolación. Biblia kixnextia para idolatría yeh se abominación, ihuan nochi nopa idolatría de nopa poder papal monextia ika iídolo sábado, tlen Juan kitoka itlaxkāyōtl nopa bestia, ihuan Daniel kitoka nopa abominación tlen kichiwa ma tlamis nochi.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
ꯑꯗꯨꯒ ꯃꯍꯥꯛꯈꯤꯗ ꯑꯃꯗꯒꯤ ꯆꯥꯎꯐꯥ ꯑꯃ ꯄꯣꯛꯈ꯭ꯔꯦ, ꯃꯁꯤꯅ ꯂꯤꯔꯤꯁꯤꯡꯅ ꯆꯥꯎꯕ ꯑꯃꯁꯨꯡ ꯂꯧꯅ, ꯑꯋꯥꯡ ꯄꯥꯟꯊꯣꯛꯇꯅꯥ, ꯑꯁꯥꯡꯕ ꯃꯂꯦꯝ ꯄꯥꯟꯊꯣꯛꯇꯅꯥ ꯆꯥꯎꯈꯤ꯫ ꯃꯁꯤ ꯑꯗꯨꯝ ꯆꯥꯎꯈ꯭ꯔꯦ, ꯅꯣꯡꯒꯤ ꯂꯥꯟꯃꯤꯁꯤꯡꯒꯤ ꯃꯐꯝ ꯐꯥꯎꯕ ꯆꯥꯎꯈꯤ; ꯑꯗꯨꯒ ꯃꯁꯤꯅ ꯂꯥꯟꯃꯤꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯊꯥꯔꯣꯟꯁꯤꯡ ꯈꯔ ꯃꯂꯦꯝꯗ ꯊꯥꯗꯣꯛꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯕꯨ ꯅꯦꯡꯊꯔꯛꯈ꯭ꯔꯦ꯫ ꯍꯣꯏ, ꯃꯁꯤꯅ ꯑꯩꯍꯥꯛꯀꯤ ꯃꯐꯝ ꯂꯥꯟꯃꯤꯁꯤꯡꯒꯤ ꯄ꯭ꯔꯤꯟꯁ ꯑꯗꯨꯒꯤ ꯃꯐꯝ ꯐꯥꯎꯕ ꯆꯥꯎꯕ ꯇꯧꯈꯤ; ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅꯥ ꯑꯩꯍꯥꯛꯀꯤ ꯅꯨꯃꯤꯠ ꯈꯨꯗꯤꯡꯒꯤ ꯏꯁꯩ ꯑꯗꯨ ꯂꯧꯊꯣꯛꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯁꯥꯟꯇꯨꯋꯦꯔꯤꯒꯤ ꯃꯐꯝ ꯑꯗꯨ ꯊꯨꯒꯥꯠꯈ꯭ꯔꯦ꯫ ꯑꯃꯁꯨꯡ ꯑꯄꯥꯟꯕꯒꯤ ꯃꯔꯝꯅ ꯂꯥꯟꯃꯤꯁꯤꯡ ꯑꯃ ꯃꯍꯥꯛꯇ ꯅꯨꯃꯤꯠ ꯈꯨꯗꯤꯡꯒꯤ ꯏꯁꯩ ꯑꯗꯨꯒ ꯃꯥꯏꯄꯥꯛꯅꯥ ꯄꯤꯈ꯭ꯔꯦ; ꯑꯗꯨꯒ ꯃꯁꯤꯅ ꯑꯆꯨꯝꯕꯒꯤ ꯋꯥꯍꯩ ꯑꯗꯨ ꯃꯂꯦꯝꯗ ꯊꯥꯗꯣꯛꯈ꯭ꯔꯦ; ꯑꯗꯨꯒ ꯃꯁꯤ ꯃꯊꯧ ꯇꯧꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯥꯌ ꯄꯥꯛꯈꯤ꯫ Daniel 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
आसी पदमन पोरय थाह थाह अज आरटिकल रे बिचार करिबु, किन्तु ग्यारह नम्बर पद रे, जे शक्ति अपनाके मसीह विरोधे बड़ करेला, से हेला पागान रोम, जेखन ताहারা उहाँकर जन्मकाले ताहाँके मारिबाक कोशिश करलेन, आर अन्ततोगत्वा क्रूस रे सेहो करलेन। पद रे कहा जायत अछि जे “ताहाँर द्वारा” (पागान रोम), “daily” केँ हटायल गेल। “हटायल गेल” रूपे जे इब्रानी शब्द अनुवादित भेल अछि, से हेला “rum,” आर तकर अर्थ हेला “ऊँच करब आर महिमामंडित करब”। पागान रोम पागानधर्मक धर्म केँ ऊँच करित आर महिमामंडित करित, आर इतिहास रे ताहারা ठीक एहेनै करलेन। एहि कारणेँ ताहाँके “पागान” रोम कहल जायत अछि।
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
A tsaetso e latelang e bontša hore Roma ea bopapa e ile ea nehoa “lebotho” (matla a sesole), le neng le le khahlanong le, kapa le tla hlōla, “tsa kamehla” (bohetene). Le hona ke ’nete ea histori, hobane matla a sesole a ile a sebelisoa ke bopapa (le hoja bo sa ka ba e-ba le lebotho la bona), ho hlōla thibelo e neng e behiloe khōlong ea bona ea ho nyolohela pusong. Matla ao a ne a tsoa Roma ea bohetene. Matla a sesole ao bo a sebelisitseng a ile a bo nehoa ka “tlōlo,” hobane tlōlo e ileng ea bo lumella ho laola mabotho a marena a ileng a bo beha teroneng ka selemo sa 538, e ne e le tlōlo ea kopanyo ea kereke le ’muso. Qalong Roma ea bohetene e buuoa temaneng ea leshome le motso o mong, e tsebisa moithuti hore Roma ea bohetene e ne e tla ema khahlanong le Kreste, le hore e ne e tla phahamisa bolumeli ba bohetene.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
अगिलो पदले मण्डळी र राज्यको संयोजनको अपराधलाई वर्णन गर्छ, जसले पापासत्तालाई त्यसमाथि विजयी हुन र मूर्तिपूजक रोमले त्यसको विरुद्ध अभ्यास गरेको रोकावट हटाउन अनुमति दियो। इतिहासले ती दुवै पदहरूको प्रयोगलाई समर्थन गर्छ। “The daily” ले या त मूर्तिपूजक रोमलाई जनाउँछ—त्यो शक्ति जो ख्रीष्टको विरुद्ध उभिएको थियो—वा मूर्तिपूजक रोमद्वारा उच्च पारिएको मूर्तिपूजाको धर्मलाई। त्यसपछि “the daily” को प्रतीकपछि पापासत्ता आउँछ, किनकि यसले मण्डळी र राज्यको त्यस अपराधलाई चिन्हित गर्छ, जुन नै पापासत्तालाई आफ्नो फोहोरी काम गर्न सेना सहित सशक्त बनाउने कुरा हो। दानियलद्वारा “the daily” को तेस्रो प्रयोग भनेको त्यो प्रश्न हो जसले त्यस्तो उत्तर उत्पन्न गर्छ, जुन Adventism को केन्द्रीय स्तम्भ हो।
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
នោះខ្ញុំបានឮបរិសុទ្ធម្នាក់កំពុងនិយាយ ហើយបរិសុទ្ធម្នាក់ទៀតបាននិយាយទៅកាន់បរិសុទ្ធម្នាក់នោះដែលកំពុងនិយាយថា តើនិមិត្តអំពីយញ្ញបូជាប្រចាំថ្ងៃ និងអំពើរំលងដែលបង្កឲ្យស្ងាត់ស្ងៀមនោះ នឹងមានរយៈពេលដល់ពេលណា ដើម្បីប្រគល់ទាំងទីបរិសុទ្ធ និងពលបរិវារឲ្យត្រូវជាន់ឈ្លីក្រោមជើង? ដានីយ៉ែល 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
ᴛɪɴ ᴛɪ ᴠᴇʀꜱᴇ ɴᴀ ɴɪ, ᴀ ʙɪꜱᴀ ɪᴛᴀ ɴᴏᴏ ɴᴇ ᴀᴡᴜʀᴀᴅᴇ ɴᴏᴏ ᴛɪ ᴀɴɪꜱᴏᴅᴇ ɴᴏᴏ, ɴᴛɪ ᴇᴛɪ ᴍᴍᴜᴀᴇ ᴀ ᴇᴍᴍᴀ ɴᴏ ᴅᴜʀᴀᴛɪᴏɴ, ɴᴀ ɛɴɴʏɛ ʙᴇᴀ ᴋᴏʀᴏ ʙɪᴀ ᴍᴍᴇʀᴇ. ǫᴜᴇꜱᴛɪᴏɴ ɴᴏ ɴɴʏᴇ sɛ, ᴅᴀᴀ ʙᴇɴ ɴᴀ ᴀɴɪꜱᴏᴅᴇ ɴᴏ ʙᴇʜʏɪᴀ ᴍᴜ, ɴᴀ ᴍᴏᴍ ᴍᴍᴏᴀ ɴᴇ sɛ, ᴀɴɪꜱᴏᴅᴇ ɴᴏ ᴅᴜʀᴀᴛɪᴏɴ yɛ dɛn. ᴠᴇʀꜱᴇ ɴᴏ ɴɴʏɛ sɛ, “ʜᴡᴇɴ?”, ɴᴀ ɛʙɪꜱᴀ sɛ, “ʜᴏᴡ ʟᴏɴɢ?” ᴀɴɪꜱᴏᴅᴇ ɴᴏ fa ᴘᴀɢᴀɴɪꜱᴍ ᴀʜᴏɔᴅᴇᴇ ᴛᴜᴍɪ ᴀ ɛma ɔsɛe ho, a wɔgyina hɔ ma no sɛ “ᴛʜᴇ ᴅᴀɪʟʏ,” ɴᴇ ᴘᴀᴘᴀʟɪꜱᴍ nso, sɛnea wɔgyina hɔ ma no wɔ ᴛʀᴀɴꜱɢʀᴇꜱꜱɪᴏɴ ᴏꜰ ᴛʜᴇ ᴘᴀᴘᴀᴄʏ mu, a ɛba mu bere a ɔne asase no ahemfo bɔ aguamammɔ no. Saa ahocdeɛ tumi mmienu yi—ᴘᴀɢᴀɴɪꜱᴍ a ᴘᴀᴘᴀʟɪꜱᴍ di n’akyi—na ɛsɛ sɛ wotiatia kronkronbea no ne dɔm no so fam mfe “ꜱᴇᴠᴇɴ ᴛɪᴍᴇꜱ” bere mu.
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
महत्त्वपूर्ण छ कि यो चिन्नु आवश्यक छ कि शाब्दिक पवित्रस्थानको कुल्चीमिल्ची, जुन बाबेलको समयमा आरम्भ भयो र सन् 70 मा मूर्तिपूजक रोमद्वारा यरूशलेमको विनाशसम्म निरन्तर रह्यो, इतिहासको आरम्भदेखि अन्त्यसम्म मूर्तिपूजक शक्तिहरूद्वारा नै गरिएको थियो। यसरी, बहुवचनमा रहेका शाब्दिक मूर्तिपूजकताले शाब्दिक पवित्रस्थान र शाब्दिक सेना (परमेश्वरका मानिसहरू) लाई कुल्चीमिल्ची गर्यो। तर आत्मिक रोमले आत्मिक यरूशलेम र आत्मिक इस्राएललाई कुल्चीमिल्ची गर्यो।
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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
اسا ک ھیکل کے باہری صحن کو چھوڑ دے، اور اس کی پیمائش نہ کر، کیونکہ وہ غیر قوموں کو دے دیا گیا ہے؛ اور وہ مقدّس شہر کو بیالیس مہینے تک پاؤں تلے روندیں گے۔ اور میں اپنے دو گواہوں کو اختیار دوں گا، اور وہ ٹاٹ اوڑھے ہوئے ایک ہزار دو سو ساٹھ دن نبوّت کریں گے۔ مکاشفہ 11:2، 3۔
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
U Yoḥanɔn Batisita u bo annɛɛte nɛ profɛɛt a daa kiŋa dɔn, ka n bɔriya yelemaari ye ka taa kabakundaa la yiridenii la fo sankurunii la, baa a tɛŋ mɛn a baara la yɛlɛnyaa kunun bɛɛ. Pawulo fanŋ u bo annɛɛte nɛ profɛɛt a daa kiŋa dɔn, ka n bɔriya yelemaari ye ka bɔ Isirayila sɔrɔnaa la (jamaan baa) ka taa Isirayila ruhannii la. Yerusalɛm min ko tɛmɛnna ka yiraari kɔrɔsɛgɛrɛ fila ani kelen ye, o tun bo Yerusalɛm ruhannii la.
“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.” The Great Controversy, 266.
«ئەھۋالدا بايان قىلىنغان بۇ مۇددىتلەر — “قىرىق ئىككى ئاي” ۋە “بىر مىڭ ئىككى يۈز ئاتمىش كۈن” — بىر-بىرىنىڭ ئۆزى بولۇپ، ھەر ئىككىسى مەسىھ ئىبادەتخانىسىنىڭ رۇمنىڭ زۇلۇمى ئاستىدا ئەزىيەت چېكىدىغان ۋاقتىنى كۆرسىتىدۇ. پاپالىقنىڭ 1260 يىللىق ھۆكۈمرانلىقى مىلادى 538-يىلى باشلانغان بولۇپ، شۇڭا 1798-يىلى ئاخىرلىشىشى كېرەك ئىدى. شۇ ۋاقىتتا بىر فىرانسىيە قوشۇنى رۇمغا كىرىپ، پاپانى ئەسىر قىلدى، ۋە ئۇ سۈرگۈندە ئۆلدى. گەرچە ئۇنىڭدىن كۆپ ئۆتمەي يېڭى بىر پاپا سايلانغان بولسىمۇ، پاپالىق ئىئېرارخىيەسى شۇنىڭدىن بۇيان ئەزەلدىن ئىلگىرى ئىگە بولغان ھۆكۈمنى يۈرگۈزۈش كۈچىگە قايتا ئىگە بولالمىدى.» The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Paulo amasuqñiqa, cruzpa historiampi tukuykuy pachapi ruwasqa tikraypi, hanaqpi kaq espiritual Jerusalén, “hanaqpi kaq”, Diospa sutinta churayta akllasqan llaqtaman tukusqanta, hinallataq literal Jerusalénqa Bibliapa profecíanpi Jerusalén kasqanmanta sayk’usqanta.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Zvinobva Agar uyu iGomo reSinai riri muArabia, uye unowirirana neJerusarema riripo zvino, uye riri muuranda pamwe chete navana varo. Asi Jerusarema riri kumusoro rakasununguka, iro riri mai vedu tose. VaGaratia 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
এই সত্যকে সঠিকভাবে বোঝা অত্যাবশ্যক, এবং বাইবেলের ভবিষ্যদ্বাণীর প্রতীক হিসেবে আক্ষরিক যিরূশালেমের ভ্রান্ত প্রয়োগ সেই প্রতারণারই একটি অংশ, যা জেসুইটরা সৃষ্টি করেছিল এই সত্যকে দুর্বল করার জন্য যে রোমের পোপই প্রতিখ্রিস্ট। সেই ভ্রান্ত শিক্ষা ধর্মচ্যুত প্রোটেস্ট্যান্টবাদের মধ্যে এমন এক বিশ্বাস উৎপন্ন করে, যা তাদেরকে ভুলভাবে আধুনিক ইহুদি জাতি ইস্রায়েলকে ভবিষ্যদ্বাণীর প্রতীক হিসেবে দেখার সুযোগ দেয়। আক্ষরিক যিরূশালেম ক্রুশের সময়েই ঈশ্বরের যিরূশালেম থাকা বন্ধ করে দিয়েছিল।
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
«እታ ከተማ ኢየሩሳሌም ድሕሪ ሕጂ ቅድስቲ ቦታ ኣይኮነትን። ምኽንያቱ ክርስቶስ ብምንጻግን ብምስቃልን መርገም ኣምላኽ ኣብኣ ኣሎ። ጸልማት ነጥቢ ጥፍኣት ኣብኣ ተቐሚጡ ኣሎ፣ እንደገና ድማ ብናይ ሰማይ ንጹህ ዚገብር ሓዊ ክሳዕ እትነጽሕ ቅድስቲ ቦታ ፈጺማ ኣይትኸውንን። ኣብቲ እዋን እዚ ብሓጢኣት ዝተረገመት ምድሪ ካብ ኩሉ ርኽሰት ሓጢኣት ምስ ተነጽሀት፣ ክርስቶስ እንደገና ኣብ ደብረ ዘይቲ ኪቐውም እዩ። ኣእጋሩ ኣብኡ ምስ ዓረፉ፣ እቲ ቦታ ክፈላለ እዩ፣ ንከተማ ኣምላኽ ዝተዳለወ ዓብዪ ሜዳ ድማ ኪኸውን እዩ።» Review and Herald, July 30, 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
सांसारिक येरूशलेम और आत्मिक येरूशलेम के बीच के भेद की प्रासंगिकता पर हम तब विचार करेंगे जब हम संसार के अंत के विषय में मसीह की भविष्यद्वाणी का अध्ययन करेंगे। दानिय्येल चौथी बार “दैनिक” का उल्लेख ग्यारहवें अध्याय में करता है।
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. Daniel 11:31.
A kolpeğî wê li ser alîyê wî rawestin; ew ê pîrozgeha hêzê pîs bikin, qurbaniya rojane rakevin, û kerêtiya ku wêraniyê dike danîn. Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Этот стих указывает на деятельность языческого Рима, возведшего папство на престол земли в 538 году. «Мышцы» представляют военную мощь языческого Рима, которая встала на защиту папства, начиная с Хлодвига, короля франков, в 496 году. После Хлодвига разные европейские короли содействовали утверждению папства, но данный стих указывает на четыре действия, которые европейские короли («мышцы») совершили для папства, после того как они преступили, вступив в союз церкви и государства с тирской блудницей.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Aña tikuñata papasía laykupi sayarispan, Roma llaqtata “q’icharqanku” icha tukuchirqanku, chaymi karqan kallpapa unanchaqnin, pagano Roma-paqpas papal Roma-paqpas. Chay versículopi q’ichayqa watakuna p’unchawninpi kutin-kutin rurasqa karqan, Roma llaqta mana samayniyuq soldado atacikunaman urmaykuchisqa kaptin. Chay Europa reykuna (brazo-kuna), “sapa p’unchawta”pas qichusqankum. Kay versículopi “qichuy” nispa tikrasqa hebreo simiqa manam “rum”chu, imaynatachus pusaq kapítulopi karqan hina. Kay versículopi “qichuy” nispa tikrasqa simiqa “sur” nisqam, chayqa anchuchiyta nin. Europa reykunapa brazo-nkunaqa papasía hatariyninman contra paganismo-pa sayariyninta wata 508-pi anchuchinqaku. Hinaspan wata 538-pi, chay brazo-kunaqa papasíata kay pachapa tiyananman churankaku. Chaymanta, chay wata kikinpi Orleans Consejopi, papasía domingo leyta sayachirqan.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Нарын катар сыйынуу күнү — Сестра Уайт «бутка табынуучулук» ишембиси деп атаган күн, ал эми бутка табынуучулук — «жийиркеничтүү нерсе» деген сөздүн Ыйык Китептеги эң так аныктамасы. 538-жылы бутпарас Римдин күчтөрү кыйратуучу жийиркеничтүү нерсени орнотушкан.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
“ꄊꋍ ꂾꑍ ꁮꀋꌠ ꑍꆹ, ꈜꄉ ꆈꌠ ꑍꆹ ꀕꆪ ꊰꆏ ꈌꑳ ꐚ ꁧꀋꌠ ꊰ ꂶꌠ ꐥꌠ, ꊰꋍ ꒉꀉ ꌋꌠ ꈜꄉ ꆈꌠ ꉌꈐ ꋬꋻ ꐚ ꄯꉔ ꂶꌠ ꌠꃅ ꃅꀋꄻ ꆹꌠ ꒉꋊ ꂷꀋꐥꄻ ꊌꒉꌠ ꀋꉆ ꐥꌠ ꄷ ꇬꀋꏢꌠ ꃅ ꋊꂻ ꁦꌠ ꁧꀋꌠ ꐚ ꄯꉔ ꑳ ꊰꋍ ꃅꃤ ꈎꌠꌦꌠ ꌠꃅ ꃅꀋꄻ ꆹ. ꉌꃅ ꋊꂻ ꋍꌠ ꑊꌠ ꊿꄮꃅ ꁦꌠ, ꋍꉌ ꇬ ꐆꎴꌠ ꂥꇁ ꑊꌠ ꂷ ꐚ ꃅꀋꄻ ꆹꌠ, ꑍꆹ ꑟꃅ ꇁꊂꌠ ꑳ ꃅꀋꄻ ꆹꌠ ꂾꑍꆹ ꉌꈐ ꋬꋻ ꐚ ꈋꌠ ꐚ ꆈꌠ ꏃꇬ ꒉꃅ ꋍꌠ ꐙꃀ ꌠꃅ ꁧꇐ ꀋꐥꄻ.” Selected Messages, ꇬ 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Prophecy nuy tarih nuy qut qapïtqanchikmi kay chunka hukniyuq versículopa mañakuyta ñuqanchik chaskisqanchikta. “Prophecy qut qapïtqanchik” nispa rimashaqtiyku, chaywan ninchik huk propheciakuna kasqanta, chaykuna kay kikin hechosmanta rimanku, ichaqa kay p’unchayqa manaraq chaykunata kay rimanakuyman apamunchikchu. Danielpa “the daily” nisqanta pichqa kutin, qhipa kutinta, chunka iskayniyuq capítulo-pi tarinchik.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Cha uy ñiqin p’unchaykuna qichusqa kaptin, ch’usaqman saqeq millay ruwaypas sayachisqa kaptin, waranqa ishkay pachak isqun chunka p’unchaykunam kanqa. Kusisqan kanan, suyaq runa, waranqa kimsa pachak phisqa chunka phisqayuq p’unchaykama chayaq. Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Ẹ̀rí àsọtẹ́lẹ̀ àti ìtàn fìdí múlẹ̀ pé ní ọdún 508, ìfaradà sí ìgòkè ìjọ pàápàá parí ní ìpìlẹ̀ rẹ̀, nígbà tí a fà ìkẹyìn nínú ìdènà ilẹ̀ mẹ́ta (àwọn Goths) tu, gẹ́gẹ́ bí Dáníẹ́lì orí keje ti sọ.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
दुम् एँङ् सिङ रेद् कातेयाक् रे, आरो निंदा, उन्कुड़ मझिर रे आर एक नान्हा सिङ उठलाक्; ओकर आगाँक् पहिले सिङ कोरेत् तीन सिङ जड़सहित उपाड़ाक् गेलाक्; आरो निंदा, एना सिङ रे मानुसाक् आँख जेका़ आँख मेनाक्, आरो एक मुँह जे बड़-बड़ बात को कहेत्। दानियेल 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
ꯃꯥꯍꯥꯛ “taken away” ꯍꯥꯏꯅ ꯂꯥꯏꯔꯤꯛ ꯑꯣꯏꯕ ꯋꯥꯍꯩꯁꯤ “sur” ꯁꯨ ꯑꯣꯏ; ꯃꯁꯤꯒꯤ ꯑꯔꯊꯁꯤ ꯂꯧꯊꯣꯛꯄ, ꯑꯃꯁꯨꯡ 508 ꯗ ꯄꯥꯄꯦꯁꯤꯒꯤ ꯀꯥꯛꯆꯠ ꯊꯣꯛꯄꯒꯤ ꯃꯥꯏꯅꯪꯕ ꯋꯥꯔꯦꯞ ꯂꯧꯊꯣꯛꯈ꯭ꯔꯦ (taken away)꯫ ꯃꯁꯤꯒꯤ ꯆꯠꯅꯕꯗꯒꯤ ꯆꯍꯤ 1290 ꯑꯃꯁꯨꯡ 1798 ꯗ ꯄꯥꯄꯦꯁꯤꯒꯤ deadly wound ꯑꯗꯨꯗ ꯄꯨꯔꯛꯏ꯫ ꯅꯨꯃꯤꯠ 1335 ꯑꯁꯤ ꯑꯍꯥꯅꯕ disappointment ꯑꯃꯁꯨꯡ 1843 ꯒꯤ ꯑꯍꯥꯅ ꯂꯣꯏꯅꯥ tarrying time ꯍꯧꯗꯣꯛꯄꯗ ꯄꯨꯔꯛꯏ꯫ ꯃꯁꯤꯒꯤ ꯚꯔꯁꯁꯤ 1843 ꯗ “cometh” ꯇꯧꯔꯤꯕ ꯃꯤꯁꯤꯡꯗ ꯑꯍꯣꯕ ꯑꯃ ꯋꯥꯗꯣꯛꯄ ꯑꯣꯏ꯫ “cometh” ꯍꯥꯏꯕ ꯋꯥꯍꯩꯁꯤ ꯊꯣꯛꯄꯥꯔꯦ, ꯍꯥꯏꯅ touch ꯇꯧꯕ ꯑꯔꯊ ꯑꯣꯏ꯫ 1844 ꯒꯤ ꯑꯍꯥꯅꯕ ꯅꯨꯃꯤꯠꯁꯤ ꯑꯍꯥꯅꯕ disappointment ꯑꯗꯨ ꯃꯥꯔꯛ ꯇꯧꯏ, ꯑꯗꯨꯕꯨ 1843 ꯒꯤ ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯁꯤ 1844 ꯒꯤ ꯑꯍꯥꯅꯕ ꯃꯤꯃꯣꯡ ꯑꯗꯨꯕꯨ ꯊꯣꯛꯏ꯫ ꯆꯍꯤ ꯑꯃꯒꯤ ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯁꯤ ꯃꯈꯥꯗꯥ ꯂꯥꯛꯄ ꯆꯍꯤ ꯑꯗꯨꯒꯤ ꯑꯍꯥꯅꯕ ꯅꯨꯃꯤꯠꯁꯤꯒꯥ ꯊꯣꯛꯏ꯫ ꯃꯁꯤꯒꯤ ꯆꯠꯅꯕꯗ ꯃꯔꯨꯑꯣꯏꯅ ꯂꯩꯕ ꯑꯍꯣꯕ ꯑꯗꯨ ꯏꯇꯤꯍꯥꯁ ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯅ ꯎꯞꯍꯜꯂꯤ꯫
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Ma ñiir ci sunu xoolaat bu am solo ci njariñu “bi bés bu nekk” ni dëggu taxawaayu ndam li ci njël article bi ci topp.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
«Зәбурлар 1840–1844 елларда бирилгән барлиқ хәвәрләр һазирму күчлүк шәкилдә йәткүзүлүши керәк, чүнки өз йоли вә йөнилишини йоқитип қойған адәмләр нурғун. Бу хәвәрләр барлиқ чиркавларға йәткүзүлүши керәк. »
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristo tsakhe, ‘Ntsako wu le ka matihlo ya n’wina, hikuva ma vona; ni le ka tindleve ta n’wina, hikuva ti twa. Hikuva hakunene ndzi ri eka n’wina, leswaku vaprofeta vo tala ni vanhu vo lulama va naverile ku vona swilo leswi mi swi vonaka, kambe a va swi vonanga; ni ku twa swilo leswi mi swi twaka, kambe a va swi twanga’ [Matewu 13:16, 17]. Ma katekile matihlo lawa ma voneke swilo leswi voneke hi 1843 na 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“ए संदेशो देओ गयेलो। अउर ए संदेशो केँ फेर दोहराबैमे कोनो देरी नै होअय चाही, किएक तँ समयक चिन्ह सभ पूरा भऽ रहल अछि; अंतिम काज पूरा होनाइ आवश्यक अछि। अल्प समयमे एकटा महान काज पूरा कएल जाएत। परमेश्वरक नियुक्तिसँ शीघ्र एकटा संदेश देओ जाएत, जे फुलि-फालि कए एकटा जोरदार पुकार बनि जाएत। तखन दानियेल अपन भागमे ठाढ़ होएत, अपन गवाही देबाक लेल।” Manuscript Releases, volume 21, 437.