We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
Без йеқинда чиққан бир мақалини «Пәйғәмбәрләр вә Падишалар» дин елинған бир парчә билән ахирлаштурған едуқ; у йәрдә Сестра Уайт Даниялниң «Йәрәмия арқилиқ алдин ейтилидиған йәтмиш йиллиқ әсирликниң, у көрүнүштә асманий зиярәтчидин Худаниң муқәддәсханисиниң паклинишидин бурун өтүши керәк, дәп аңлиған икки миң үч йүз йил билән қандақ мунасивәттә икәнлигини чүшинишни издәватқанлиғини» көрситип бәргән.
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
«Ζωρμάν βογκάρ παελόν ταβίρ νασκέλ λούμερ οφάς τα εβάντερ νι φουτούρ· ι νόρ εστάτ ατ λος κλοζ νι θις βογκάρ τα Ντάνιελ έρδ “ουάν σέιντ σπίκινγκ, ανδ ανάδερ σέιντ σεντ ύντο δατ σέρτεν σέιντ ουίτς σπέικ, Χαου λονγκ σαλ βι δα βογκάρ?” Daniel 8:13. Δα άνσερ δατ βας γκίβεν, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (verse 14), φίλδ χιμ γουίδ περπλέξιτι. Έρνεστλι χι σοτ φορ δα μίνινγκ οβ δα βογκάρ. Χι κουντ νοτ άντερστανδ δα ριλέισον σα στέινντ μπαϊ δα σέβεντι γίαρς’ κάπτιβιτι, ας φορτόλδ θρου Τζερεμάια, του δα τουέντι-θρι χάντρεντ γίαρς δατ ιν βογκάρ χι έρδ δα χέβενλι βίζιταντ ντικλέρ σουντ ελάπς βιφόρ δα κλένζινγκ οβ Γκοντς σάνκτσουαρι. Δα έντζελ Γκάμπριελ γκέιβ χιμ α πάρσιαλ ιντέρπριτέισον· γετ γουέν δα πρόφετ έρδ δα γουόρδς, “The vision … shall be for many days,” χι φέιντεδ αουέι. “I Daniel fainted,” χι ρικόρδς οβ χις εξπίριενς, “and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.” Verses 26, 27.» Prophets and Kings, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
Milleriteit ilimanarnerusumik paasinninnissamut tikinngisaannarput tunngaviusumik nalunaarut pillugu, nammineq oqaluussissutigisaminnut tunngasumik. Piffissaq nalliummat Judap kinguaavisa ilagisaanniittoq Lioni “arfineq-marluk piffissat” pillugit paasissutissanik amerlanerusunik tunniussiniarluni, taakku Laodiceap misigisaannut ikaarsaariarput, arfineq-marluk ukioq qaangiummata “arfineq-marluk piffissat” pillugu qaamanerup tamarmi itigartillugu. Ukiut arfineq-marluk qulillit aammalu ukiuni marluk tusindillit pingasullu akornanni atassuteqarluineq tamakkerlugu takunngisaannarpaat, taannalu Danielip ilungersorluni paasisinnaajumallugu ujarlerfigisimavaa. Daniel ullut kingullit ilaanni Guutip innuttaanik assersuutaavoq.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
مۇقەددەس ئەھدەنىڭ يەرنىڭ ئۆز شەنبىلىرىدىن بەھرىمەن بولۇشىغا دائىر قىسمى قەدىمكى ئىسرائىلغا بېرىلگەن بولۇپ، ئۇ يەردىن ھەر يەتتىنچى يىلى ئارام ئېلىش نۇرىنى ئۆز ئىچىگە ئالغان ئىدى. بۇ ئەھدە يەتتە يىللىق دەۋرنىڭ يەتتە قېتىم تەكرارلىنىدىغان ئايلىنىشىنىمۇ ئۆز ئىچىگە ئالغان. ئۇ يەنە يەتتە يىللىق يەتتە دەۋرنىڭ (قىرىق توققۇز يىلنىڭ) ئاخىرىغا يېتىپ، يوبىلېي دەپ ئاتىلىدىغان بايرام جەريانىدا مال-مۈلۈك ۋە قۇللارنىڭ ئازاد قىلىنىشى ۋە ئەسلىگە كەلتۈرۈلۈشىنىمۇ ئۆز ئىچىگە ئالغان ئىدى. يەھۇدىيلار بۇ ئەھدە پىرىنسىپلىرىغا ئىتائەتسىزلىك قىلدى، ۋە 2 تەوارىخ يەرمىيا پەيغەمبەر سۆزلىگەن يەتمىش يىللىق ئەسىرلىكنىڭ ئىلگىرىكى تۆت يۈز توقسان يىللىق ئاسىيانچىلىققا ۋەكىللىك قىلغانلىقىنى كۆرسەتكەن. تۆت يۈز توقسان يىل ئىچىدە، ئەگەر قەدىمكى ئىسرائىل لاۋىيىلەر 25-بابتا بايان قىلىنغان ئەھدە ئىچىدىكى كۆرسەتمىلەرگە ئىتائەت قىلغان بولسا، يەر ئارام ئالغان شۇ يىللاردىن جەمئىي يەتمىشى بولاتتى. مۇقەددەس كىتابتىكى بىر يىل ئۈچ يۈز ئاتمىش كۈندىن ئىبارەت بولۇپ، ئۈچ يۈز ئاتمىش كۈننى يەتتىگە («يەتتە قېتىم») كۆپەيتكەندە ئىككى مىڭ بەش يۈز يىگىرمە كۈن بولىدۇ.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
സപ്തതി വർഷങ്ങൾ ദേശത്തിന്റെ വിശ്രമവുമായി സമ്പൂർണ്ണമായി ബന്ധപ്പെട്ടിരിക്കുന്നു; അത് തന്നെയാണ് “ഏഴ് കാലങ്ങൾ” എന്നതിനോടും സമ്പൂർണ്ണമായി ബന്ധപ്പെട്ടിരിക്കുന്നത്. ദാനിയേൽ “എഴുപത് വർഷത്തെ തടവുജീവിതം” എന്നതിന്റെ “ബന്ധം,” “ദൈവത്തിന്റെ വിശുദ്ധമന്ദിരത്തിന്റെ ശുദ്ധീകരണത്തിന് മുമ്പുള്ള” “ഇരുപത്തിമുന്നൂറ് വർഷങ്ങളോടു” “ഗ്രഹിച്ചറിവാൻ” ശ്രമിച്ചുകൊണ്ടിരുന്നു. ആകയാൽ അവൻ “ചാസോൻ” ദർശനത്തിന്റെയും “മാരെ” ദർശനത്തിന്റെയും ബന്ധം ഗ്രഹിച്ചറിവാൻ ശ്രമിച്ചുകൊണ്ടിരുന്നു. ലേവ്യപുസ്തകം ഇരുപത്തഞ്ചിലും ഇരുപത്താറിലും പറയുന്ന ദേശത്തിന്റെ വിശ്രമത്തെയും, യിരെമ്യാവ് പ്രസ്താവിച്ച എഴുപത് വർഷത്തെ തടവിനെയും അംഗീകരിക്കാതെ ആ ബന്ധം ഗ്രഹിച്ചറിയുക അസാധ്യമാണ്. “ഏഴ് കാലങ്ങൾ” രണ്ടായിരത്തി അഞ്ഞൂറ്റി ഇരുപത് വർഷങ്ങളുള്ള ഒരു പ്രവചനകാലഘട്ടത്തെ പ്രതിനിധീകരിക്കുന്നു എന്നു നിങ്ങൾ വിശ്വസിക്കുന്നില്ലെങ്കിൽ, അന്ത്യദിവസങ്ങളിൽ ദാനിയേൽ പ്രതിനിധീകരിക്കുന്നവരിൽ നിന്ന് നിങ്ങൾ സ്വയം പുറത്താക്കുന്നു. മില്ലറൈറ്റുകൾ “ഏഴ് കാലങ്ങൾ” ഒരു കാലപ്രവചനമാണെന്ന് വിശ്വസിച്ചു; എന്നാൽ അഡ്വെന്റിസം ഇനി അങ്ങനെ വിശ്വസിക്കുന്നില്ല.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
Դանիելը, ինչպես և բոլոր մարգարեները, ներկայացնում է Աստծո ժողովրդին աշխարհի վախճանին, և Քույր Ուայթի մեկնաբանությունները՝ նրա այն փափագի վերաբերյալ, որով նա ցանկանում էր հասկանալ յոթանասուն տարիների (այսինքն՝ «յոթ ժամանակների») և երկու հազար երեք հարյուր տարիների փոխհարաբերությունը, ներկայացնում են այն փափագը, որը վերջին օրերի Աստծո ժողովուրդը պետք է ունենա։ Ինչպես նշվել է նախորդ հոդվածներում, 1843 և 1850 թվականների քարտեզների վրա ներկայացված ճշմարտություններից ոչ մեկը չկա, որ ուղղակիորեն (և բազմիցս) հաստատված չլինի Քույր Ուայթի գրություններում։
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
گوهرهای میلر در ندای نیمهشبِ ایام آخر، ده بار درخشانتر خواهند درخشید، و بدینسان، آن گوهرها آزمون نهاییِ باکرههای ادونتیسم را نمایندگی میکنند. آن گوهرها همان حقایق بنیادیاند که بر الواح حبقوق به تصویر درآمدهاند، و نیز همان گوهرهای درون صندوقچه که بر میزی در وسط اتاق میلر نهاده شده بودند. آزمون بنیادی، آزمون نهایی است، و همچنین مرجعیتِ روحِ نبوت نیز چنین است. رد کردنِ حقایق بنیادی، که در رؤیای میلر بهصورت گوهرها تمثیل یافته بودند، بهطور همزمان به معنای رد کردنِ روحِ نبوت است.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
“ଶୈତାନଙ୍କର ସର୍ବଶେଷ ଠକେଇ ଏହା ହେବ ଯେ, ସେ ଈଶ୍ୱରଙ୍କ ଆତ୍ମାର ସାକ୍ଷ୍ୟକୁ ନିର୍ବଳ କରିଦେବ। ‘ଯେଉଁଠାରେ ଦର୍ଶନ ନାହିଁ, ସେଠାରେ ଲୋକମାନେ ନଷ୍ଟ ହୁଅନ୍ତି’ (Proverbs 29:18)। ଶୈତାନ ଚାତୁର୍ୟପୂର୍ଣ୍ଣ ଭାବରେ, ବିଭିନ୍ନ ପ୍ରକାରରେ ଏବଂ ବିଭିନ୍ନ ମାଧ୍ୟମରେ କାର୍ଯ୍ୟ କରି, ଈଶ୍ୱରଙ୍କ ଅବଶିଷ୍ଟ ଜନମାନଙ୍କର ସତ୍ୟ ସାକ୍ଷ୍ୟ ପ୍ରତି ଆସ୍ଥାକୁ କମ୍ପିତ କରିଦେବାକୁ ଚେଷ୍ଟା କରିବ। ସେ ଭ୍ରମେ ପକାଇବା ପାଇଁ ମିଥ୍ୟା ଦର୍ଶନ ଆଣିବ, ଏବଂ ସତ୍ୟ ସହିତ ମିଥ୍ୟାକୁ ମିଶାଇଦେବ; ଏପରିଭାବେ ଲୋକମାନଙ୍କ ମନରେ ଏତେ ଘୃଣା ସୃଷ୍ଟି କରିବ ଯେ, ସେମାନେ ‘ଦର୍ଶନ’ ନାମ ବହନ କରୁଥିବା ସବୁକିଛିକୁ ଉନ୍ମାଦର ଏକ ପ୍ରକାର ବୋଲି ଗଣ୍ୟ କରିବେ; କିନ୍ତୁ ସତ୍ୟନିଷ୍ଠ ଆତ୍ମାମାନେ, ମିଥ୍ୟା ଏବଂ ସତ୍ୟକୁ ପରସ୍ପର ତୁଳନା କରି, ସେମାନଙ୍କ ମଧ୍ୟରେ ପାର୍ଥକ୍ୟ ବୁଝିପାରିବେ।” Selected Messages, volume 2, 78.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
تنِ ئالقىش-بىلىمنىڭ كۆپىيىشىنى، 1798-يىلدىن 1844-يىلغىچە بولغان مىيلېرىتلار تارىخىدا يۈز بەرگەن ھادىسىنى، ھازىر مۇزاكىرە قىلماقتىمىز؛ ئەمما شۇنىمۇ بېكىتىۋاتىمىزكى، مىيلېرىتلار ئۆزلىرىنىڭ پەيغەمبەرلىككە ئائىت قوللىنىشلىرىدا توغرا بولغان بولسىمۇ، ئۇلار ئۆستۈرۈپ چىقىرىلغان تارىخىي دەۋر سەۋەبىدىن چەكلەنگەن ئىدى. بىز ھازىر ئاخىرقى كۈنلەردە، ۋە ئادۋېنتىزم تارىخىنىڭ ئاخىرقى ئەۋلادىدا (تۆتىنچىسىدە) تۇرىۋاتىمىز. بۇ دەۋردە ئادۋېنتىزم ئەنئەنىلەر ۋە ئادەتلەر (ساختا گۆھەرلەر) بىلەن شۇنچىلىك دەرىجىدە سىڭدۈرۈلگەنكى، ئۇ ئەمدى ئاساس سالغۇچى ھەقىقەتلەرنىڭ نېمە ئىكەنلىكىنى بىلمەيدۇ. ئۇ ھەقىقەتلەرنىڭ نېمە ئىكەنلىكىنى بىلمەسلىك، ئادۋېنتىزمنىڭ بۇ ھەقىقەتلەرنىڭ ئەھمىيىتىنى چۈشىنىشىگە توسالغۇ بولىدۇ، ۋە بۇ ھەقىقەتلەرنى قوغداش ۋە ساقلاپ قېلىش توغرىسىدىكى تەكرار-تەكرار بېرىلگەن بۇيرۇقلارنى مەنىسىز قىلىپ قويىدۇ.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Gabriëlpa Ulai mayu patapi rikch'ayninta imayna yuyaychasqanmanta astawan ñawpaqman riqsispa manaraq chayasunchu, Sapantaq Qelqasqa yachachiykunawan chaymanta mast'arisqa cheqaq-kunata, hinaspa Profecíapa Espírituyninpa atiniyninta, huk iskay kimsa allin tupuykunata rimanakusunchik. Kunan pacha teólogo runakuna ninku kay qhipa pasajepa sut'inchasqanta: Bibliapi aswan hatun unay pacha profecíaqa iskay waranqa kimsa pachak watakunam kasqan.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
«Элшнарын Христосын түрүүчийн ерэлтиин үедэ “хаан түрын һайн мэдээсэл” номножо байһан дүй дүршэлынь, Тэрэнэй хоёрдохи ерэлтын мэдээсэл тунхаглаһан зоной дүй дүршэлтэй адли байгаа. Элшэдэй: “Сагынь гүйсөө, Бурханай хаан түрэ ойртобо”, — гэжэ номножо ябаһан мэтэ, Миллер болон тэрэнэй хамтаран зүтгэгшэд Библи соо харуулагдаһан эгээл ута ба һүүлшын эш үзүүлэлгын үеын удахагүй дүүрэхэ гэжэ, шүүлтэ ойртобо, мүнхэ хаан түрэ тогтоогдохонь гэжэ тунхаглаһан байна. Элшэнэрэй саг тухай номнол Даниил 9-дэхи бүлэгэй далаан долоон хоногоор үндэһэлэгдэһэн байгаа. Миллер болон тэрэнэй хамтаран зүтгэгшэдэй үгтэһэн мэдээсэл Даниил 8:14-тэхи 2300 хоногой түгэсэхэ тухай соносхоо; тэрэнэй нэгэ хубинь далаан долоон хоног болоно. Тэдэнэй али алинай номнол нэгэ лэ агуу ехэ эш үзүүлэлгын үеын ондоо хубиин гүйсэдхэл дээрэ үндэһэлэгдэһэн байгаа».
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
«Перші шәкерттер сияқты, Уильям Миллер мен оның серіктестері де өздері жеткізген хабардың мән-маңызын толық ұқпаған еді. Шіркеуде ұзақ уақыттан бері орнығып қалған қателіктер олардың пайғамбарлықтағы маңызды бір тармақты дұрыс түсінуіне бөгет болды. Сондықтан Құдай олар арқылы дүниеге жариялансын деп тапсырған хабарды уағыздағанымен, оның мағынасын қате ұғынудың салдарынан олар түңілуге ұшырады». The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
ⴰⵣⵔⴼ ⵉⵏⵏⴰ ⴰⵎⴰ, «ⵎⵉⵍⵍⴻⵔ ⴷ ⵉⵎⴷⵔⴰⵡⵏ ⵏⵏⵙ ⴰⵙⵙⴻⵏⴳⴰⴷⴻⵏ ⴰⵎⵉⵣⵡⴰⵔⴰⵏ ⴷ ⴰⵏⴳⴳⴰⵔⵓ ⵏ ⵜⵉⵣⴻⵎⵔⴰ ⵏ ⵜⵉⵏⴱⵉⵜ ⵉⵜⵜⵓⵙⴳⴰⵏⵏ ⴳ ⵍⴽⵜⴰⴱ ⴰⵎⴰⴷⴷⵓⵙ ⵢⴻⵜⵜⵉⵡⴻⵇⵔⴻⴱ ⴰⴷ ⵉⴼⵓⴽ», ⵍⴰⵀⵓⵜⵉⵢⵢⵉⵏⴻⵏ ⴷⴰ ⵙⵙⴻⴱⴷⴰⴷⴻⵏ ⴱⴻⵍⵍⵉ ⴰⵎⵉⵣⵡⴰⵔⴰⵏ ⴷ ⴰⵏⴳⴳⴰⵔⵓ ⵏ ⵜⵉⵣⴻⵎⵔⴰ ⵏ ⵜⵉⵏⴱⵉⵜ ⴷ ⵙⵏⴰⵜ ⵉⴼⴹ ⴽⵕⴰⴹ ⵜⵉⵎⵉⴹⵉⵏ ⵏ ⵓⵙⴳⴳⴰⵙ. ⵙⵙⴻⴱⴷⴰⴷⴻⵏ ⴷⴰⴳⵉⵙ ⴱⴻⵍⵍⵉ ⴷ ⴰⵢⴰ ⴰⵢ ⵜⴻⵜⵜⵎⵓⵍⵍⵓ ⵙⵉⵙ ⵙⵙⵉⵙⵜⴻⵔ ⵡⴰⵢⵜ ⴳ ⵓⵣⵔⴼ ⴰ, ⵎⴰⵛⵛⵉ ⵉⵎⵉ ⴰⴽⴽⴰⵏ, ⴰⴽⵓⵙⴻⵏ ⵏⵏⴻⵙⴻⵏ, ⵜⴻⵜⵜⵎⴻⵙⵍⴰⵢ ⵙ ⵓⵙⵔⵉⴷ ⵅⴼ ⵜⵉⵣⴻⵎⵔⴰ ⵏ ⵙⵏⴰⵜ ⵉⴼⴹ ⴽⵕⴰⴹ ⵜⵉⵎⵉⴹⵉⵏ ⵏ ⵓⵙⴳⴳⴰⵙ. ⵓⵔ ⵥⵔⵉⵏ ⴰⵔⴰ ⵢⴰⵜ ⵜⵎⵢⴰⵖⵜ ⴳⵔ ⵙⴰ ⵜⵎⵔⵡⵉⵏ ⵏ ⵓⵙⴳⴳⴰⵙ ⴷ ⵜⵉⵣⴻⵎⵔⴰ ⵏ ⵙⵏⴰⵜ ⵉⴼⴹ ⴽⵕⴰⴹ ⵜⵉⵎⵉⴹⵉⵏ ⵏ ⵓⵙⴳⴳⴰⵙ. ⵓⵔ ⵥⵔⵉⵏ ⴰⵔⴰ ⵜⴰⴼⴰⵡⵜ ⵏⵏⴰ ⴷⴰⵢ ⵉⵙⵙⴻⴽⵛⴰⴼ ⴷⴰⵏⵢⴻⵍ ⴰⴷ ⵜⵜ-ⵉⴼⵀⴻⵎ.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
Ellen White Millerite na so o nim sɛ nkrasɛm a wɔde too 1843 akwampaefoɔ mfonini no so ne 1850 akwampaefoɔ mfonini a F. D. Nichols tintimii no so. Mfonini a ɛwɔ 1850 no, a Nichols yɛe no, siesiee no wɔ Nichol fie hɔ pɛ bere a na James ne Ellen White te Nichols nkyɛn no. Nkɔmhyɛ bere tenten sen biara a ɛwɔ Bible mu, a wɔgyina hɔ ma no wɔ saa mfonini abien no nyinaa so no, nyɛ mfeɛ mpem mmienu ne ahasa no, na mmom ɛyɛ “mmere ason” no a ɛwɔ Leviticus aduonu nsia mu.
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
لەبارەی ئەوەدا بانگەشەکردن کە گوزارشتی پێشوو ناساندنێکی ئیلهامدراوی بیستوسێ سەد ساڵە وەک درێژترین و دوا ماوەی پێشبینییە، ئەوە واتای ئەوەیە کە نووسینەکانی خۆشک وایت لەگەڵ خۆیاندا دژبێژن. ئەگەر ئەو باوەڕی بەوە هەبووە کە تیۆلۆگێکان دەربارەی ئەم گوزارشتە دەیڵێن، ئەوا کاتێک پەسەندی ئەو چارتانە دەکات کە «حەوت کات» پشتگیری دەکەن، ئەوە چ مانایەک دەبەخشێت؟
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Jis ad tai 1843 nuskaitym tab taya’tay nga inturayan ti ima ti Apo, ken saan a maurnos wenno mabaliwan; nga dagiti bilang ket kas iti kayatna; nga ti imana adda idiay rabawna ken inlemmengna ti maysa a biddut iti sumagmamano a bilang, tapno awan ti makakita iti dayta, agingga a naikkat ti imana.” Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
Mihrteek, āyfliñ chart 1843 ñi, “seveh taims” ñi error úphold kôrte traidishons and feibols, dhə Lohrd héld hiz hand over dhə error, until hí removed hiz hand at ə leiter deit, diýe argyú karte. Kintu dhə premise-er problem holo je Sister White identify kôren je jokhon dhə Lohrd removed hiz hand from dhə figures, Híz hand removed hoyechhilo October 22, 1844-er agei, first disappointment-er thik pore. Oi ghotonar tar testimony-te, tini identify kôren kon mistakeṭa corrected hoyechhilo, ar eta spôshṭo je oi mistakeṭa “seveh taims” chhilo na.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
«Садиқ, көңүллири йерим болған шу кишиләр, Рәббисиниң немә үчүн кәлмигәнлигини чүшәнәлмигән болсииму, қараңғулуқта ташлап қоюлмиди. Улар йәнә Инҗиллириға йетәклинип, пәйғәмбәрлик дәвирлирини издәп тәкшүрүшкә башлиди. Рәббиниң қоли рәмзлик санлардин елинди, вә хаталиқ чүшәндүрүп берилди. Улар пәйғәмбәрлик дәвирлириниң 1844-жилғичә йетидиғанлиғини көрди, вә уларниң пәйғәмбәрлик дәвирлириниң 1843-жили түгәйдиғанлиғини көрситиш үчүн сунған шу дәлиллириниң өзи, уларниң 1844-жили ахирлишидиғанлиғини испатлиди.» Early Writings, 237.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Cuando la mano del Señor “fue retirada de las figuras, y se explicó el error”, entonces reconocieron “que la misma evidencia que habían presentado para mostrar que los períodos proféticos concluían en 1843, probaba que terminarían en 1844”. Los períodos proféticos que al principio se pensó que concluirían en 1843 están representados en la carta de 1843, que es la carta que utilizó cada uno de los trescientos predicadores milleritas. Los períodos proféticos que están representados en esa carta y que concluían en 1843 eran los dos mil trescientos años de Daniel capítulo ocho, versículo catorce, los dos mil quinientos veinte años de Levítico veintiséis y los mil trescientos treinta y cinco años de Daniel doce. Después del primer chasco, el Señor retiró su mano del error y los milleritas entonces reconocieron que la misma evidencia que identificaba la conclusión de los períodos proféticos en 1843, en realidad probaba que esos períodos terminaban en 1844.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
1850-тәи адиаграмма 1850 шықәсазы иаԥҵан, 1851 шықәса ажьырныҳәамзазгьы ахәарахь ицәырҵит. Еллен Уайт иаанлыҩит, адиаграмма Хаввакук ипророцитәи ажәақәа рынагӡарагьы шакәыз, 1843-тәи адиаграмма иазгьы ларбан еиԥш иаанлыҩхьаз еиԥш. Уи адиаграмма, убасҵәҟьа, апрофетикатә аамҭа иаҳа идацыз Левит 26-тәи «абаҩхыр» ҳәа ианыԥшуаз.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
«Сунич ижар ки, Брат Николс хьукъалла дина долчу чартан публикацехь Дала хилар. Сунич ижар ки, Библиехь хила бу и чартан пророчество, а цу чарт Далаьн халкъана хьажийна делахь, цуьнан [хила] цхьанна тӀе кхачам болуш делахь, из вуьшта а кхачам болуш бу, а цхьанна оьшуш хилча керла чарт, йоккха масштабехь сурт дина, массо а цунна маьрша оьшуш бу». Manuscript Releases, volume 13, 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Di maytalo a ni Sister White a maipapan iti kinapudno a dagiti Millerita “inyallawagda a ti kaatiddogan ken maudi a naimpadtoan a panawen a maiparang iti Biblia ket asidegen a mapasamak ti pannakapatingga na,” ket umiso, ta inaramidda met dayta. Ngem ti mangiklaim a ti “kaatiddogan” a “naimpadtoan a panawen” ket isu ti dua ribu ket tallo gasut a tawen, ket ipasupadi na ti pammaneknek ni Sister White iti bukodna a bagina, ken kasta met iti naibatayan a pakasaritaan. Ti mamati iti dayta a fabula ket mamati iti maysa a ulbod, ket kadagiti maudi nga aldaw, dagidiay a pilienda a mamati iti ulbod, aramidenda dayta agsipud ta awan kadakuada ti ayat iti kinapudno.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
耶穌並沒有奇蹟般地為自己施以某種神聖的麻醉，好使祂能經歷十字架的苦難。耶穌乃是以神性的痛苦受苦，遠超過祂所造的一切所能忍受的。然而，人類是照著祂的形像被造的，而默示指出，人類也當像祂得勝一樣而得勝。使基督能忍受十字架苦難的，乃是祂所具有的一種特質，而人類也同樣具有這種特質。
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Jeesuse, ammanti keenna keenya jalqabee raawwatu sana ilaalaa; inni gammachuu isa duratti kaa’ameef jedhee qaxxaamura obsaan baate, qaanii tuffatee, teessoo Waaqayyoo mirga isaatti taa’eera. Ibroota 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
Jesus passava ñakãrasykuréra kurusúre, oguerekógui peteĩ meta oñemoĩva henondépe, ha ñande ñandejejapo hag̃ua icha’angápe, ha upévare ñande ha’e umi tekove oñemomýiva metakuéra rehe. Kóva oike ñande diseñope. Oñemboguata rire ñandéve jaguerovia hag̃ua ndaha’éiha mba’e iñimportánteva ñantende Adventismo pyendakuéra, ndajajuhumo’ãi mba’eveichagua motivación jajapo hag̃ua upe mba’eite. Pe añetegua motivación divina añoite, Espíritu Santo ikatúva omombáy hag̃ua jahasa hag̃ua upe condición Laodiceagua, ha’e pe mborayhu añeteguáre. Pe mborayhu añeteguáre oñeha’ãta oñeproba umi jepokuaa ha tradición ndahasýiva oĩvagui oñembosako’i hag̃uáicha ñande apysa ojehayhúva oñehenduse hag̃uáicha. Oiméramo, ñande pytu’u Laodiceaguápe, ndajajaposevéi ñantende hag̃ua añetegua ñandejehegui voi, ñaneñehundíta. Péicha Adventismo oĩ ko árape.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
ᎡᏂᏲᎢᏳ ᎤᏓᏟᎶᏍᏗ ᎤᏤᎵ ᎤᏬᏚᎯ ᎤᏁᎢᏍᏗ ᎾᎯᏳ ᎤᎵᏍᏆᎸᎯ ᎢᎦᎵᏱᏢ ᎠᏁᎯ ᎾᏍᎩ ᎤᏙᎯᏳᎯ ᎧᏃᎮᏛ ᎬᏗ ᎤᏂᏲᎵᏙᎭ ᎬᏩᏂᎦᏛᎯᏍᏙᏗ ᏧᎾᏓᏙᎴᎰᏒ ᎦᎶᏁᏛ ᎢᏯᏍᎪᎯ ᎢᏴᏛ ᎠᏍᎩᏯ ᏧᏕᎵᏛ ᎠᎴ ᏔᎵᏧ ᏦᎠᏍᎪᎯ ᎤᏕᏘᏴᏛ ᏧᏕᎵᏛ ᎢᏳᏍᏗ ᎠᏙᎴᎰᏍᎬ ᎠᏓᏙᎴᎰᏒ ᎤᏁᎬᎢ. ᏔᎵᏧ ᏦᎠᏍᎪᎯ ᎤᏕᏘᏴᏛ ᏧᏕᎵᏛ ᎾᏍᎩ ᎤᏟ ᎢᏅ ᎠᎴ ᎤᎵᏍᏆᎸᎯ ᎠᏙᎴᎰᏍᎬ ᎢᏴᏛ ᎢᎬᏁᎸ ᎾᏍᎩ ᎤᏲᎯᏍᏗ ᎤᏰᎸᎢ ᎠᏓᏁᎶᏗᏍᎬ ᎤᏓᎴᎲᏍᎬ ᎠᏛᏂᏍᏙᏗᏂᏂ, ᎠᎴ ᎾᏍᎩ ᎢᎦᎢ ᎤᏲᎯᏍᏗ ᎤᎵᏂᎩᏛ ᎠᏓᏁᎶᏗᏍᎬ ᎤᏓᏅᏙ. ᎾᏍᎩ ᎠᏥᏁᎪᎲᎢ ᎾᎯᏳ ᎻᎳᎵᏓᏍ ᎬᏩᏂᏃᎮᎸ ᎤᏟ ᎢᏅ ᎠᎴ ᎤᎵᏍᏆᎸᎯ ᎠᏙᎴᎰᏍᎬ ᎢᏴᏛ ᎾᏍᎩ ᏔᎵᏧ ᏦᎠᏍᎪᎯ ᏧᏕᎵᏛ ᎨᏒ ᎾᏍᎩ ᎤᏲᎯᏍᏗ ᎤᏓᏑᏴᎢᏍᏗ ᎪᎯᏳ ᎤᏬᏪᎳᏅᎯ ᏗᎧᎿᎭᏩᏛ.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Ñande ndajajeréiva mbaʼevegui tenonderãme g̃uarã, peteĩ mbaʼére añoite: ñanderesarái ramo mbaʼéichapa Ñandejára ñandereraha vaʼekue ha hekomboʼe ñane rembiasakue yma guarépe.” Life Sketches, 196.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
Gabriel vɛn Daniel ni təmɨxʷi ləgʷa bɔθ “mareh” ɨs lə “chazon” visions, ɨs i təʔi Daniel ni mentally separate ləgʷa lə two visions, though ləgʷa obviously had a prophetic relationship. Lə vision included lə kingdoms of Bible prophecy in chapters seven ɨs eight, that were a repeat ɨs enlargement of those same kingdoms in chapter two. Lə information included lə heavenly dialogue that represented lə one vision as lə trampling down of God’s sanctuary ɨs people, ɨs lə other vision of lə work of restoring lə people ɨs sanctuary.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
جب جبرائیل نے وہ تعبیر پیش کی، جو بالآخر اُس پیغام کا مرکزی جوہر بن گئی جس کی منادی میلرائیٹس نے کی، تو ان دونوں رویاؤں کے درمیان ایک تعلق موجود تھا، جس پر اُن لوگوں کو غور کرنا چاہیے جو تعبیر کی ذہنی تفریق کرنے کے حکم کو پورا کرتے ہیں۔ امتیازات میں سے ایک اُن دو الفاظ سے ظاہر ہوتی ہے جن دونوں کا ترجمہ “مقرر” کیا گیا ہے۔
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
Haftontikuéra setenta ojehechakuaa ne retãygua rehe ha ne táva marangatu rehe, oñemohuʼã hag̃ua pe tembiapo vai, hag̃ua hag̃ua angaipa kuéra rehegua, hag̃ua hag̃ua ñemoĩporã tekojojaʼỹ rehe, hag̃ua hag̃ua tekojoja opaʼỹva, hag̃ua hag̃ua ñemboty pe visión ha profecía rehe, ha hag̃ua hag̃ua ñemomarangatu pe Ijojahaʼỹva Marangatuetéva. Eikuaa upévare ha eikũmby, pe ñeʼẽ osẽ guive oñemyatyrõ ha oñemopuʼã jey hag̃ua Jerusalén, pe Mesías Mburuvicha peve, oĩta siete semanas ha sesenta y dos semanas; pe tape ha pe muralla oñemopuʼã jeýta, jepe arakaʼe pyʼahatãme. Ha rire pe sesenta y dos semanas, pe Mesías oñeikytĩta, ha ndahaʼéi ijehe hag̃uánte; ha pe tavayguakuéra pe mburuvicha oútava rehegua ohundíta pe táva ha pe tupaópegua marangatu; ha ipaha oguãhẽta peteĩ ysyry guasúicha, ha pe ñorairõ paha peve ojehechakuaa hag̃ua ñembyai. Ha haʼe omombaretéta pe ñeʼẽmeʼẽ heta ndive peteĩ semana aja; ha pe semana mbyte rupi ojapóta hag̃ua opávo pe mymbajuka ha pe ofrénda, ha pe tekovaikue vaieterei ñemyasãi rupive ojapóta hag̃ua opyta nandi, pe huʼã peve, ha upe ojehechakuaáva oñehẽta pe ojehejareívape ári. Daniel 9:24–27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
Йәттә һәптә (төрт йүз тохсан жил) хәлиқ вә муқәддәс шәһәр үстигә бәлгүләнгән. «Бәлгүләнгән» дәп тәрҗимә қилинған сөзниң мәнаси «кесип айрилған» дегәнликтур, вә бу сөз Йәһудийлар билән Йерусалим үчүн бир мәзгилни яки синақ муддитини көрситиду. Шуниң билән биллә, у Йерусалимниң вәйран қилиниши вә йәтмиш жиллиқ әсирликни елип кәлгән исян мәзгилигиму вәкиллик қилиду. Андин бу төрт йүз тоқсан жил «бәлгүләнди», үчинчи пәрмандин башлап. Исянниң дәсләпки төрт йүз тоқсан жили Нәбукәднәссарниң үч қетимлиқ һуҗумини, Йерусалимниң ахирқи вәйран қилинишини вә һәқиқий Исраилниң һәқиқий Бабилда йәтмиш жил тарқитилип әсир қилинишиға елип кәлди.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
Nyatɛsɛli fɔlɔ la dɔɔnin ye kɔrɔsiya banni ta, ani o ye Yerusalɛm kɛlɛnkɛlɛn kɛ bɛɛ sigili daminɛ. Nyatɛsɛli sabanan ye san wuli fila ni kɛmɛ saba daminɛ taamala dɔɔnin. Mɛlɛkɛ fɔlɔ nana ye Isirayɛli dunan dɛnkɛ dɔɔnin kɔrɔsiya banni ta Babilɔn dunan kɔnɔ san kɛmɛ wuli fila ni biworo tan ni woro la, ani a ye san biworo naani ni woro waati dɔɔnin daminɛ, waati min na Kirisita ye Milleritɛw sɛbɛnna ka bɔ kɔrɔsiya la k’a ka dunan batimɛni dɔ minɛ.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Ьисти уъата ркIиэфIхэмрэ къихьащIэхэмрэ «къызэфIэтэу» зэрихьажьыр, тIоцIрыгуэщIырмрэ тIоцIрыгуэщIырмрэ къызэрыхъуау, «charats» мыхьэнэ иIэщ, ащыщт «щIэхуэ» яIэу, «унафэ» яIэу. Папствэр егьэджакIуэу «унафэ» щIагъэтын хуейуэу, ипэ ибжьагъэ кIуэцIыжьыгъэм и кIэм, «щIэхуэ» зиужьыгъуэ зыщрихьэлъын хуейщ. Абы ибжьым и псалъэр Данил къызэрихьыгъуэщ уэнэфIым ибжьым, унэщIу и хэкумрэ хъурэу.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Ә патша өз қалауынша іс қылады; өзін әрбір тәңірден жоғары көтеріп, өзін ұлықтайды, тәңірлердің Құдайына қарсы ғажайып сөздер айтады, әрі қаһар толық орындалғанға дейін дәуірлейді; өйткені белгіленген нәрсе орындалады. Даниял 11:36.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
Այդ երեսունվեցերորդ խոսքում «թագավորը» պապականությունն է։ Պապականությունը պիտի բարգավաճեր մինչև 1798 թվականը, երբ ստացավ իր մահաբեր վերքը։ Ապա առաջին «զայրույթը» պիտի «ավարտվեր», որովհետև այդ «զայրույթը» «սահմանված» էր (հրամայված) «կատարվելու» համար։ Իսրայելի հյուսիսային թագավորության դեմ առաջին զայրույթի վերջում, որը սկսվել էր մ.թ.ա. 723 թվականին և ավարտվել 1798-ին, պապականությունը ստացավ «մահաբեր վերք»։ «Սահմանված» բառը նշանակում է «վերք»։
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Ug nabaton ko ang usa sa iyang mga ulo nga daw gisamaran hangtod sa kamatayon; ug ang iyang samad nga makamatay naayo: ug ang tibuok kalibotan nahibulong sa pagsunod sa mananap. Pinadayag 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
ئەو چوارچێوەی پێشبینییانەی میلەرییەکان لەسەر دوو هێزی وێرانکەر دامەزرا بوو: بەتپەرستی و دوای ئەوە پاپایەتی. ئەوان تێگەیشتبوون کە ئەو دوو هێزە دەبوو پەیمالی پیرۆزگاکە و سوپاکە بکەن، وەک لە بینینی «chazon» لە دانیال بەشی هەشت، ئایەتی سێزدەدا نیشان دراوە.
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.
Atunmanta huk santo rimashaqta uyarirqani; hinaspan huk santo nirqan chay rimashaq cierto santota: “¿Hayk’aqkamataq kanqa chay visión sapa p’unchay sacrificiomanta, ch’usaqyachiq huch’amanta, santuario hinallataq ejército chakimanta sarusqa kananpaq?” Daniel 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
Папалық күйретуші күш қасиетті орынды және қауымды бір мың екі жүз алпыс жыл бойы таптауға тиіс еді.
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.
Ama avlîya ku li derveyî perestgehê ye, ew derbas bike û wê pîvan neke; çimkî ew hatiye dayîn neteweyan: û bajarê pîroz ew ê çil û du meh bin lingan dehêlin. Û ez ê hêz bidim du şahidên xwe, û ew ê hezar û du sed û şêst roj pêxemberî bikin, bi cileyan ji xweşikê li xwe kirin. Vahiy 11:2, 3.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
1798 жылдағы алғашқы қаһардың соңында пайғамбарлық папалықты «жаралауды» белгілеп қойған еді. Даниял кітабының тоғызыншы тарауында бұл белгілеу соңғы екі аятта бейнеленген, әрі сол аяттарда екі рет «белгіленген» деп аударылған сөз «chazon» аянымен байланысты, ал жиырма төртінші аятта «белгіленген» деп аударылған сөз басқа бір еврей сөзі болып табылады және «mareh» аянымен байланысты. Соңғы күндердегі Құдай халқын бейнелейтін Даниял Жәбірейіл өзіне ойша бөлек қарастыруды айтқан осы екі аянның өзара байланысын түсінуге ұмтылды.
We will continue this subject in the next article.
Tu kóot óolal in kaxtikech je'el le ba'alo'obo' ti' le ts'íibo' tu láak'.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
«Xudo bizga yangi bir xabar bermayapti. Biz 1843 va 1844-yillarda bizni boshqa jamoatlardan olib chiqqan xabarni e’lon qilishimiz kerak». Review and Herald, January 19, 1905.