Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
جب دانی ایل نے یرمیاہ کی نبوت کے ستر سالہ اسیری، اور موسیٰ کی قسم اور لعنت کو سمجھ لیا، تو جبرائیل اُس کے پاس آیا۔
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
تتە سلطنتکنئن نخستین سالا من دانیال کتاباون رائے سالان تعداد درک کئیتان، کہ خداوندی کلام یرمیاہ نبیءَ سر بئیتگ ات، کہ اورشلیمءَ ویرانیان باروا ہفتاد سال پورا کنت۔۔۔ ہاں، تمامِ اسرائیل ترا شریعتءَ نافرمانی کتگانت، بلے راہگم کنگءَ وسیلہ، تانکہ تئی آوازءَ اطاعت نکنگ؛ پس ایں لعنت امے سر دُهتگ انت، و آں قسم کہ موسیٰ بندۂ خدا کے شریعتءَ نوشتہ ات، چوں کہ ما اوءِ خلاف گناہ کتگانت۔ و اوں سخنان، کہ امے خلاف و امے حاکمانِ داور، کہ امے داوری کنتگانت، خلاف گوشتگ ات، امے سر یک بزرگ بلا نازل کنگءَ وسیلہ استوار کتگ؛ چوں کہ تمامِ آسمانءَ زیر اَچّی چیز نہبتگ، ہمچنان کہ اورشلیمءَ سر بتگ انت۔ چنانچہ موسیٰ کے شریعتءَ نوشتہ انت، ایں ہمہ بلا امے سر آتک انت؛ با وجودِ ایں، ما خداوند امے خدا کے حضور دعا نکرتگ، تانکہ امے بدکرداریانءَ بازگردیم و تئی راستیءَ بفہمیم۔ از ایں سبب خداوند ایں بلاءَ نگرانی کت و آں امے سر آورت؛ زیرا خداوند امے خدا ہر کارءَ کہ کنت، راستکار انت؛ زیرا ما اوءِ آوازءَ اطاعت نکرتگانت۔ دانیال ۹:۲، ۱۱–۱۴۔
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
किआक कान दानिएल ने जो शब्द प्रयोग किया है, जिसका अनुवाद “शपथ” किया गया है, वही शब्द मूसा ने लैव्यव्यवस्था अध्याय छब्बीस में प्रयोग किया है, जिसका अनुवाद “सात बार” किया गया है। सिस्टर व्हाइट हमें बताती हैं कि अध्याय नौ में दानिएल यिर्मयाह की सत्तर वर्षों की अवधि और तेइस सौ वर्षों की अवधि के परस्पर संबंध को समझने का प्रयत्न कर रहा था। अध्याय आठ में गब्रिएल को आज्ञा दी गई थी कि वह दानिएल को तेइस सौ दिनों के दर्शन को समझाए, और जब वह अध्याय नौ में लौटकर दानिएल को यह बताता है कि उन दो दर्शनों को, जो अध्याय सात, आठ, और साथ ही नौ का विषय रहे हैं, अपने मन में अलग कर ले, तब गब्रिएल अपना कार्य पूरा कर रहा होता है। वे दो दर्शन उसी “ज्ञान की वृद्धि” का विषय हैं, जिसकी मुहर 1798 में खोली गई।
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Յերեմիայի յոթանասուն տարիները և Մովսէսի «անեծքը» երկուսն էլ «եօթնապատիկ ժամանակների» խորհրդանիշներ են, ինչպէս ներկայացուած է Մովսէսի «երդմամբ», սակայն Գաբրիէլը ներկայացնելու է երկու հազար երեք հարիւր տարիների ժամանակահատուածի բաժանումը։ Այն կարող է միայն այն ժամանակ ճշգրտօրէն բաժանուել, երբ ճշգրտօրէն բաժանուի ոտնակոխ լինելու տեսիլքի («chazon») և երեւման տեսիլքի («mareh») փոխյարաբերութիւնը։ Գաբրիէլը սկսեց՝ նշելով, որ փորձութեան մի ժամանակաշրջան՝ չորս հարիւր իննսուն տարի, տրուեց հրեաներին։ Այդ ժամանակաշրջանը նոյնն էր, ինչ ապստամբութեան չորս հարիւր իննսուն տարիների ժամանակաշրջանը, որն առաջ էր բերել գերութեան յոթանասուն տարիները։
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
سۆزِ «تعیینکراو» لە ئایەتی بیستوچواردا بەو ماوەیە ئاماژە دەکات کە لە دەرچوونی فەرمانی سێیەم لە ساڵی 457 پ.ز. دەست پێدەکات و تا سنگسارکردنی ستێفەن لە ساڵی 34 ز. درێژە دەکێشێت، بەڵام سۆزِ «تعیینکراو» لە ئایەتەکانی بیستوشەش و بیستوحەوتدا هێزە وێرانکارەکانی بەتپەرستی و پاپایەتی دیاری دەکات.
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 9:26, 27.
Aprea dvī dhi ṣāk vəṣṭ haptādak āašy, Məsīh bəburrīd, ammā nē xodāš; və qawma ān amīr kē xāhad āmad, šahr və maqbəd-rā xwāhad xarāb kard; və pāyān-e ān bā tūfān xāhad būd, və tā pāyān-e jang, virānīhā muqarrar gardīda ast. Və ū ahd-rā bā bisyārī barāy yek haptād ta’yīd xāhad kard; və dar mīyāna-ye ān haptād, qurbānī və hadye-rā mawqūf xāhad sāxt; və baʿd az entešār-e makrūhāt, ān-rā virān xāhad kard, tā ān consummation, və ānče taʿyīn šode ast, bar ān virān furo rīxta šavad. Daniel 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Gabriel avisa a Daniel que “después” que el “Mesías” fue “quitado”, “el pueblo de un príncipe que ha de venir destruirá la ciudad y el santuario”. La Roma pagana destruyó la “ciudad y el santuario” en el asedio que duró exactamente tres años y medio, desde el año 66 hasta el 70 d.C. Gabriel señala que “el fin de la guerra” sería “con inundación”, y que la guerra consistiría en “asolamientos”. La guerra que fue ejecutada contra Jerusalén y el santuario fue el hollamiento llevado a cabo por el paganismo y el papado. La potencia pagana que destruiría a Jerusalén al principio fue Babilonia, pero la potencia pagana que la destruiría después de la crucifixión del Mesías fue la Roma pagana. Pero la guerra contra el santuario y el ejército fue llevada a cabo por dos poderes asoladores, y el segundo de los dos poderes asoladores en las Escrituras es el papado.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Պապականությունը այն զորությունն է, որ ներկայացված է որպես «հորդահեղ պատուհասը», այն է Դանիել տասնմեկի քառասուներորդ խոսքի այն զորությունը, որ «հորդում է և անցնում»։ Երուսաղեմի կոխկրտումը, որ սկսվեց Բաբելոնով և շարունակվեց այն երկաթյա ազգով, որը խոսում էր մռայլ խոսքեր, ինչպես Մովսեսն է ներկայացնում Երկրորդ Օրինաց գրքում, հաջորդվեց պապականությամբ։ Մինչև կոխկրտման ավարտը «ամայացումներ» էին «վճռված»։ Քսանյոթերորդ խոսքում Քրիստոսը շատերի հետ հաստատում է ուխտը մեկ շաբաթվա համար։ Այդ շաբաթվա մեջտեղում երկրային զոհաբերական համակարգը պիտի դադարեր, քանի որ Քրիստոսը սկսեց Իր քահանայապետական ծառայությունը երկնային սրբարանում։ Քանի որ հրեաները չհնազանդվեցին իրենց համար կտրված փորձության ժամանակամիջոցում, սրբարանն ու քաղաքը կրկին պիտի ամայացվեին։
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Ayat tersebut berkata, “karena penyebaran kekejian-kekejian ia akan menjadikannya sunyi sepi, bahkan sampai kepada kesudahan, dan apa yang telah ditetapkan itu akan dicurahkan ke atas yang sunyi sepi.” Ketika orang-orang Yahudi akhirnya memenuhi cawan masa percobaan mereka sampai ke tepi, kota dan tempat kudus itu harus tetap sunyi sepi sampai akhir peperangan. Pada “kesudahan” penindasan itu pada tahun 1798, telah “ditetapkan” bahwa kepausan akan menerima luka yang mematikan. Kemudian kota dan tempat kudus itu harus dipulihkan dan dibangun kembali, sebagaimana dilambangkan ketika orang-orang Yahudi keluar dari Babel harfiah di bawah ketiga dekret.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Hataa xumura waraana sanaatti Qulqulleettiin Yerusaalem humna paaphaasummaaatiin miillattee turuu qabdi. Yeroon raajii kan waggoota kuma lamaa fi dhibba sadii keessatti yeroowwan addaa ta’an ijaaruu, hariiroon mul’ata waggoota torbaatamaa isa miillatamuu sanaa mul’ata deebisanii ijaarsa mana qulqullummaa fi loltoota wajjin walqabatee yeroo hubatamu qofa sirriitti hubatamuu danda’a. Mul’ata facaafamuu abaarraa Musee diduun, mul’ata walitti qabamuu diduudha. Mul’anni waggoota torbaatamaa mul’ata facaafamuuti. Mul’anni waggoota kuma lamaa fi dhibba sadii mul’ata walitti qabamuuti. Mul’anni waggoota torbaatamaa mul’ata “chazon” isa facaafamuu ti; mul’anni waggoota kuma lamaa fi dhibba sadii immoo mul’ata “mareh” isa walitti qabamuu ti.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Yaaqaaf Waaqayyo walitti hidhe sana nama hin adda baasin. Maarqos 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
ئِكْرِتْثُنْ رُؤْيَتَانِ نُبُوِّيًّا مَعًا، وَرَفْضُ إِحْدَاهُمَا هُوَ رَفْضٌ لِكِلَيْهِمَا. وَهَذِهِ الْحَقِيقَةُ تُبَيِّنُ أَنَّهُ عَلَى الرَّغْمِ مِنْ أَنَّ الْأَدْفَنْتِيَّةَ تَدَّعِي أَنَّهَا تُؤَيِّدُ نُبُوَّةَ الأَلْفَيْنِ وَالثَّلَاثِمِئَةِ سَنَةٍ، فَقَدْ رَفَضَتِ الرُّكْنَ الْمَرْكَزِيَّ لِلْأَدْفَنْتِيَّةِ، كَمَا رَفَضَتْ بِالْيَقِينِ «السَّبْعَ الْأَزْمِنَةَ» فِي سَنَةِ 1863. أَلَمْ يَكُنِ الْيَهُودُ يَدَّعُونَ أَنَّهُمْ يَحْفَظُونَ شَرِيعَةَ اللهِ؟ أَلَمْ تَكُنْ إِسْرَائِيلُ الْقَدِيمَةُ تَدَّعِي أَنَّهَا كَانَتْ تَنْتَظِرُ الْمَسِيحَ؟ إِنَّ الْإِقْرَارَ لَا مَعْنَى لَهُ إِنْ لَمْ يُؤَيِّدْ كَلِمَةَ اللهِ.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
ميللر قَدُكٍ غِلُ تِف يِلِكْتُبُرُو أُكْتُوبر 22, 1844 بُلُورُو يُرْمِش وَ أُچ يُوز غُونلُوك دَوْرَنين سُونُو أُولْدُغُونُو تَنيِمْلَديلَر، آنجاق أَنْلَيشْلَري سِنِرْلي ايدي. بُيُوك حَيالْ قِرِقْلِغينْدَنْ سُونرا، گُؤكْتَكي مَقْدَس وَ مَسيحِين اُو تاريختَه اِن اِيجي قُدْسَه ظُهُورُونا دائر نور گَلدي. اُنْدَنْ سُونرا، يَعْني اُو تاريختَنْ سُونرا، اُچُونجو مَلَكِين مِساجينِي وَ تَنرينين شَريعَتيني گُؤردولَر.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Rəb iyirmi üç yüz illə əlaqədar peyğəmbərlik işığını artırmağı niyyət etmişdi və 1856-cı ildə O, daha artıq işığa qapı açdı; lakin növbəti yeddi il ərzində Adventizm o qapını bağladı. Yalnız 11 sentyabr 2001-ci ildən sonra Rəb peyğəmbərlik öyrənənləri Hiram Edsonun məqalələrinə yenidən yönəltdi və “yeddi vaxt”ın işığı bir daha artmağa başladı.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
୨ଇଶ୍ୱରବାଦ ୨,୫୨୦ ବର୍ଷର ଭବିଷ୍ୟବାଣୀ ଓ ୨,୩୦୦ ବର୍ଷର ଭବିଷ୍ୟବାଣୀ ମଧ୍ୟର ସମ୍ପର୍କକୁ ଦେଖିବାକୁ ଅସ୍ୱୀକାର କରିଥିବାରୁ, ଆଡ୍ଭେଣ୍ଟିଜ୍ମ October 22, 1844 କୁ ଏକ ଅପୂର୍ଣ୍ଣ ଓ ସଙ୍କୁଚିତ ଭାବରେ ବୁଝିଲା।
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
С. С. Сноу бір рет айқышқа шегеленудің күнін нақтылаған соң, 1844 жылғы 22 қазан күні анықталды.
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 9:25–27.
అందుచేత తెలిసికొని గ్రహింపుము: యెరూషలేమును పునరుద్ధరించి కట్టవలెనని ఆజ్ఞ వెలువడిన కాలమునుండి అభిషిక్తుడైన అధిపతి వరకు ఏడు వారములు, అరువది రెండు వారములు ఉండును; కష్టకాలములందును వీధియు ప్రాకారమును మరల కట్టబడును. ఆ అరువది రెండు వారముల తరువాత అభిషిక్తుడు తొలగింపబడును, అయితే తనకొరకు కాదు; వచ్చు అధిపతి ప్రజలు పట్టణమును పరిశుద్ధస్థలమును నాశనము చేయుదురు; దాని అంతము ప్రవాహమువలె వచ్చును, యుద్ధాంతమువరకు పాడుబాట్లు నిర్ణయింపబడినవే. అతడు ఒక వారమంత కాలము అనేకులతో నిబంధనను స్థిరపరచును; ఆ వారమున సగమున బలియు నైవేద్యమును నిలిపివేయించును; హేయకార్యముల విస్తారముచేత దానిని పాడుచేయును; నిర్ణయింపబడిన అంతమువరకు, ఆ నిర్ణీతమైనది పాడైన దాని మీద కుమ్మరింపబడును. దానియేలు 9:25–27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
Milleritakunaqa Jesucristo cruzpi wañusqan p’unchawta allinta reqsirqanku, chaymanta iskay chunka kinsa pachak watakunapa tukukuyninpas reqsichisqa karqa. “Messiaspa kuchusqa kaynin” “semanaq chawpinpi”, maypichus Cristo “pactota” takyachirqan, judíokuna pruebanankupaq tiemponkuta hunt’aspa junt’achisqankurayku, chayta “abominacionkunapa mast’ariynin” nisqapi rikuchisqa hina, chaypas reqsichisqa karqa. Cruzqa historiaq señalanan hina tukurqa, mayqenchus “Medianochepa Qapariynin” willakuypa reqsikuyninpaq ancha necesitakusqa karqa.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
Хэдийгээр Бурханы хүчийг ийнхүү хүчтэйгээр илрүүлсэн эшлэлүүдэд гэрэл агуулагдаж байсан боловч Миллерчүүд Даниелын хоёр үзэгдлийн харилцан холбоог ойлгох хүслийг илэрхийлсэн тэрхүү эшлэлүүдийн ойлголтод хэзээ ч хүрээгүй. Христ гэрээг баталсан долоо хоног нь хоёр үед хуваагдсан бөгөөд Эгч Уайт хожим нь үүнийг эхлээд Христийн биечлэн үйлчилсэн гурван жил хагасын үйлчлэл, дараа нь шавь нараар төлөөлөгдсөн Түүний үйлчлэлийг илэрхийлдэг хэмээн тодорхойлсон. Тэд загалмайн түүхэн тэмдэг нь 1844 оны 10-р сарын 22-ны өдрийг тогтоох тулгуур болсныг харсан боловч, энэ нь мөн адил гурван жил хагасын хоёр ижил хугацааны төвийг илэрхийлж, улмаар Бурхан Мосегоор дамжуулан Өөрийн “гэрээний хэрүүл” хэмээн нэрлэсэн “долоон цаг”-ийг төлөөлж байсныг олж хараагүй юм.
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Tɨɨn nyi n maa kɨn tɔɔr kpa la ŋun, n kpa n pʋn ŋun la nyɔŋa kʋsii nyetaa nɛ ŋun yɛla. N maa ta mʋhʋŋ la ŋun zʋ, ka mʋhʋŋ bɛ ta tɔɔr nɛ m covenant la daam; la tɨɨn ŋun yɛr la ŋun tɛɛr ŋun tɔŋa pʋɔ, n maa tʋm la kpamkpam la ŋun sʋɔŋ; la bɛ maa zɨ ŋun nɔɔ la kɔɔr la nuu. Leviticus 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
Ao Kristo o xaqiijinayey axdiga kuwa badan la leh, wuxuu ahaa axdigii uu muranka ka qabay Yuhuuddii caasiyiinta ahayd. “Muranka axdigiisa” wuxuu billowday 723 BC, markii reer Ashuur boqortooyadii woqooyi maxaabiis ahaan u kaxeeyeen, dabadeedna kun iyo laba boqol iyo lixdan maalmood oo nebiyadeed ayuu jaahilnimadu ku tumatay Israa’iilkii muuqda. Tumashadaasna waxaa markaas xigtay kun iyo laba boqol iyo lixdan maalmood oo nebiyadeed oo kale, oo baabanimadu ku tumanayey Israa’iilka ruuxiga ah.
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Ang propetikong linggo na doo’y pinagtibay ni Cristo ang tipan, bilang katuparan ng pangitain ng dalawang libo at tatlong daang taon, ay kumatawan din sa pangitain ng dalawang libo at limang daan at dalawampung taon. Sapat na nakilala ng mga Millerita ang hula ng dalawang libo at tatlong daang taon upang wastong ipahayag ang pabalita ng Sigaw sa Hatinggabi, ngunit pinili nilang tanggihan ang ilang bahagi ng liwanag na nilayong ipabatid ng pagpapaliwanag ni Gabriel sa kabanata siyam.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
ဂါဗြေလသည် ဒန်ယေလအား “matter” နှင့် “vision” ဟု ကိုယ်စားပြုဖော်ပြထားသော ရူပါရုံနှစ်ပါးကို မှန်ကန်စွာ ခွဲခြားနားလည်ရန် (စိတ်တွင် သီးခြားခွဲထုတ်ရန်) ညွှန်ကြားခဲ့သည်။ ထိုအကြံဉာဏ်၏ ပြည့်စုံခြင်းအနေဖြင့်လည်း Sister White က ဒန်ယေလသည် “seven times” ၏ သင်္ကေတဖြစ်သော သီတင်းပတ် ခုနစ်ဆယ်နှင့် နှစ်ပေါင်း နှစ်ထောင်သုံးရာတို့၏ အပြန်အလှန်ဆက်နွှယ်မှုကို နားလည်ရန် ကြိုးပမ်းစဉ်၌ ဤအရာပင် သူ၏ အဓိကဝန်ထုပ်ဝန်ပိုးဖြစ်ခဲ့ကြောင်း ကျွန်ုပ်တို့အား အသိပေးထားသည်။
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
Na Adventismo a rejeição dos “sete tempos” colocou-os numa posição em que não podiam compreender que o primeiro período de quatrocentos e noventa anos, que foi cortado dos dois mil e trezentos anos, representava a rebelião da aliança que Moisés identifica como a “contenda da sua aliança”.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Anin nallapaaqqusaq sapaatip-akunnerata qeqqani pisimasoq ulluliinarmik erseqqissaataanngitsoq paasiniarnissaat mattunneqarsimavoq; tassami taanna Kristusip Israellip naalannginneranut atatillugu isumaqatigiissutip aavanik tunngavigalugu saqitsuunnerata qiterpiarsuanik nammineq erseqqissaavoq. Tappiitsuunerat pissutigalugu paasineqanngilaq, kiffaanngissutsip niaqorngani amerlasuunut kuineqartoq aak, taassumalu isumaqatigiissutaa aalajangersarlugu, aamma Leviticus 25-mi aamma 26-mi saqqummiunneqartoq isumaqatigiissut aalajangersaraa.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
Զինու հին ազգը իր վրա առաւ ուխտ մը, ուր անոնք ուխտը սահմանեցին իբրեւ իրենց հռչակումը՝ «Տէրը ինչ որ ըսաւ, բոլորը պիտի ընենք», բոլորովին անտեղեակ ըլլալով, որ այն ուխտը, զոր Քրիստոս կ՚առաջարկէր, կը պահանջէր, որ Իր օրէնքը սրտին վրայ գրուի։ Ուխտի պայմաններուն վերաբերեալ անոնց փարիսեցիական ըմբռնումը արգիլեց, որ ճշմարիտ ուխտը հասկնան եւ ընդունին։
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
Сучасний Ізраїль визначив кров хреста посеред тижня в таких поняттях, які спричиняють для сучасного Ізраїлю ту саму сліпоту, що була на давньому Ізраїлі, коли вони відкинули Месію і проголосили, що не мають царя, крім кесаря.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
ꦆꦱꦿꦌꦭ ꦩꦺꦴꦢꦼꦂꦤ꧀ ꦢꦶꦥꦸꦠꦸꦢꦏ꧀ ꦧꦸꦠꦭ꧀ ꦠꦼꦏ ꦥꦤ꧀ꦗꦼꦤꦼꦁꦔꦤ꧀ꦺꦴꦤ꧀ ꦱꦼꦗꦫꦃ ꦏꦁ ꦒꦧꦿꦶꦌꦭ꧀ ꦲꦸꦫꦻꦏꦏꦺ ꦩꦫꦁ ꦢꦤꦶꦌꦭ꧀, ꦲꦺꦴꦫ ꦏꦼꦩꦫꦁ ꦙꦸꦒ ꦁꦏꦸꦥ꧀ ꦥꦥꦼꦴꦛꦼꦏꦤ꧀ꦲꦶꦁ ꦥꦿꦗꦤ꧀ꦗꦶꦪꦤ꧀, ꦤꦩꦸꦁ ꦙꦸꦒ ꦥꦼꦥꦼꦴꦃꦫꦤ꧀ ꦏꦁ ꦊꦏꦱꦤꦏꦺ ꦲꦶꦁ ꦗꦠꦶ ꦲꦺꦴꦫꦁ-ꦲꦺꦴꦫꦁ ꦏꦁ ꦤꦺꦴꦭꦏ꧀ ꦥꦿꦗꦤ꧀ꦗꦶꦪꦤ꧀ ꦏꦁ, awit ayat-ayat mau nuduhaké yèn Rum kapir (sang pangéran kang bakal rawuh) bakal ngrusak kutha lan pasucèn, lan yèn nganti tekan pungkasaning perang (kang ngidak-idak pasucèn lan balané), “karusakan-karusakan,” kanthi wujud jamak, wus katetepaké.
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
မေရှိဟ်သည် လူအများအတွက် ပဋိညာဉ်ကို အတည်ပြုရန် မိမိ၏ အသွေးတော်ကို သွန်းလောင်းခဲ့သော ထိုသမိုင်းတွင်၊ ဖျက်ဆီးပျက်စီးစေသော အင်အားနှစ်ရပ်ဖြစ်သည့် သာသနာမတိုင်မီ ရောမနှင့် ပုပ်ရဟန်းမင်းကြီးအာဏာပိုင် ရောမတို့ကို အထူးသဖြင့် ခွဲခြားဖော်ထုတ်ထားသည်။ လက်ဝါးကပ်တိုင်ပေါ်၌ သွန်းလောင်းခဲ့သော ထိုအသွေးတော်ကိုပင် မေရှိဟ်သည် ကောင်းကင်ဗိမာန်တော်ထဲသို့ ယူဆောင်ဝင်ရောက်တော်မူပြီး၊ ၎င်းသည် အနှစ် နှစ်ထောင့်သုံးရာ “mareh” ရူပါရုံက ကိုယ်စားပြုဖော်ပြသော ကိုယ်တော်၏ အမှုတော်၏ သင်္ကေတဖြစ်သည်။ ထိုသမိုင်းသည် သန့်ရှင်းရာဌာနနှင့် တပ်အဖွဲ့ကို နင်းချေဖျက်ဆီးမည့် ဖျက်ဆီးပျက်စီးစေသော အင်အားနှစ်ရပ်အားဖြင့် ကိုယ်စားပြုဖော်ပြထားသော အနှစ် နှစ်ထောင့်ငါးရာနှစ်ဆယ် “chazon” ရူပါရုံ၏ သမိုင်းနှင့် ရက်ထည်ထဲတွင် ရောယှက်လျက်ရှိသည်။
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
ꯃꯤꯂꯂꯔꯒꯤ ꯃꯌꯥꯝꯗ ꯖꯦꯋꯦꯜꯁ ꯑꯣꯏꯅ ꯈꯨꯗꯣꯡꯆꯥꯕꯥ ꯑꯗꯨꯃ ꯅꯨꯡꯁꯤꯠꯀꯤ ꯅꯨꯡꯊꯤꯜ ꯑꯃ ꯑꯣꯏꯅ ꯉꯥꯡꯂꯤ, ꯑꯗꯨꯕꯨ ꯃꯈꯣꯌ ꯃꯄꯨꯡ ꯐꯥꯕ ꯅꯠꯇ꯭ꯔꯦ꯫ ꯑꯔꯣꯏꯕꯥ ꯅꯨꯃꯤꯠꯁꯤꯡꯗ, “ꯃꯤꯗꯅꯥꯏꯠ ꯀ꯭ꯔꯥꯏ” ꯑꯗꯨ ꯋꯥꯍꯪ ꯈꯨꯗꯝ ꯈꯨꯗꯝꯅ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯍꯥꯏꯔꯦ ꯃꯇꯝꯗ, ꯖꯦꯋꯦꯜꯁ ꯑꯗꯨꯗꯃꯛ “ꯗꯔꯠ ꯕ꯭ꯔꯁ ꯃꯦꯟ” ꯑꯗꯨꯅ ꯑꯅꯧꯕ, ꯑꯁꯦꯡꯕ ꯍꯦꯟꯁꯤꯜ ꯀꯦꯁ꯭ꯀꯦꯠ ꯑꯗꯨꯗ ꯊꯣꯡꯈꯠꯂꯒꯅꯤ, ꯑꯗꯨꯒ ꯃꯈꯣꯌ ꯑꯍꯥꯟꯕꯗ ꯉꯥꯡꯂꯤꯕꯥꯒꯤ ꯃꯔꯝꯗ ꯂꯥꯛꯏ ꯃꯔꯤ ꯍꯥꯟꯅꯥ ꯍꯦꯟꯅ ꯉꯥꯡꯂꯒꯅꯤ꯫ ꯃꯈꯣꯌ ꯑꯗꯨ ꯑꯔꯣꯏꯕꯥ “ꯃꯤꯗꯅꯥꯏꯠ ꯀ꯭ꯔꯥꯏ” ꯃꯦꯁꯁꯦꯖꯀꯤ ꯇꯦꯁ꯭ꯠ ꯑꯣꯏꯒꯅꯤ꯫ ꯖꯦꯋꯦꯜꯁ ꯑꯗꯨ ꯍꯕꯛꯀꯨꯛꯅ ꯑꯥꯔꯝꯕꯗ ꯃꯥꯍꯨꯠ ꯄꯤꯕꯥ ꯑꯅꯤ ꯑꯁꯤꯅ ꯇꯦꯕꯜꯁ ꯑꯣꯏꯅ ꯃꯈꯜ ꯃꯔꯣꯜ ꯊꯣꯛꯈꯤ꯫ 1843 ꯑꯃꯁꯨꯡ 1850 ꯒꯤ ꯄꯥꯏꯑꯣꯅꯤꯌꯔ ꯆꯥꯔꯠ ꯑꯅꯤꯒꯤ ꯇꯦꯕꯜ ꯑꯗꯨ “ꯂꯥꯏꯟ ꯑꯄꯣꯟꯕ ꯂꯥꯏꯟ” ꯑꯣꯏꯅ ꯑꯃꯇ ꯃꯇꯦꯡ ꯃꯇꯦꯡꯅ ꯊꯝꯕ ꯃꯇꯝꯗ, ꯃꯤꯂꯂꯔꯒꯤ ꯖꯦꯋꯦꯜꯁ ꯑꯗꯨ ꯃꯈꯜ ꯃꯔꯣꯜ ꯊꯣꯛꯈꯤ, ꯑꯗꯨꯒ ꯑꯗꯨ ꯇꯧꯕꯗ ꯖꯦꯋꯦꯜꯁ ꯑꯗꯨ ꯑꯔꯣꯏꯕꯥ “ꯃꯤꯗꯅꯥꯏꯠ ꯀ꯭ꯔꯥꯏ” ꯒꯤ ꯃꯦꯁꯁꯦꯖ ꯑꯗꯨ ꯈꯨꯗꯣꯡꯆꯥꯕꯥ ꯑꯣꯏ꯫
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
ꯃꯈꯥ ꯃꯃꯤꯡ ꯂꯣꯟ ꯄꯥꯏ ꯆꯥꯔꯠ ꯑꯅꯤ ꯂꯩꯕ ꯑꯁꯤꯗ ꯄꯤꯔꯣꯐꯦꯁꯤ ꯑꯃꯁꯨꯡ ꯁꯨꯠꯇꯪ 1844 ꯃꯇꯨꯡ ꯃꯥꯡꯗ ꯃꯄꯨꯡ ꯐꯖꯤꯟꯈ꯭ꯔꯕ ꯋꯥꯍꯩꯁꯤꯡ ꯃꯥꯏꯄꯥꯛ ꯎꯠꯂꯤ, ꯃꯁꯤꯒꯤ ꯃꯆꯥꯛꯅꯥ Daniel ꯁꯤꯊꯦꯟ ꯑꯃꯁꯨꯡ ꯍꯤꯖꯤꯠꯇꯥ ꯂꯩꯕ ꯁꯥꯅꯥꯁꯤꯡꯒꯤ ꯃꯔꯨꯝꯗ ꯈꯪꯍꯜꯂꯕ ꯑꯁꯤ ꯌꯥꯎꯏ। Daniel ꯑꯅꯤꯒꯤ ꯃꯂꯪꯕꯥꯟ ꯑꯁꯤ ꯃꯤꯌꯥꯝꯅꯥ ꯎꯠꯂꯤ। ꯗ꯭ꯔꯤꯁꯟ ꯑꯁꯤ ꯔꯣꯝꯅꯣ ꯑꯃꯠꯇꯅꯥ Antiochus Epiphanes ꯅꯣ, ꯀꯔꯝꯅꯥ ꯔꯥꯏ ꯑꯁꯤ ꯆꯥꯎꯈꯠꯄ ꯌꯥꯕꯒꯦ, ꯍꯥꯏꯕ ꯑꯋꯥꯡꯕ ꯑꯁꯤꯅ ꯑꯩꯄꯥꯛꯇ ꯂꯩ। ꯑꯍꯥꯟꯕ ꯃꯄꯥꯟꯊꯣꯛꯄ ꯑꯃꯁꯨꯡ Habakkuk ꯑꯃꯁꯨꯡ ꯅꯨꯄꯤ ꯇꯔꯥ ꯑꯁꯤꯒꯤ ꯇꯥꯔꯤꯡ ꯃꯇꯝꯁꯨ ꯑꯩꯄꯥꯛꯇ ꯂꯩ। ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯂꯥꯛꯄ ꯑꯁꯤꯁꯨ ꯑꯩꯄꯥꯛꯇ ꯂꯩ, ꯑꯗꯨꯒ ꯅꯨꯡꯉꯥꯏꯒꯤ ꯁꯦꯟꯛꯆꯨꯑꯔꯤꯁꯨ ꯂꯩ। “ꯗꯦꯂꯤ” ꯑꯁꯤ ꯄꯥꯒꯅꯤꯖꯝꯒꯤ ꯃꯥꯌꯥꯏ ꯑꯃꯥ ꯑꯣꯏꯅꯥ ꯑꯩꯄꯥꯛꯇ ꯂꯩ। ꯑꯃꯁꯨꯡ, ꯅꯍꯥꯛꯅꯥ ꯈꯪꯉꯥꯏꯗꯕꯗ, Islam ꯒꯤ Woe ꯑꯍꯨꯝꯁꯨ ꯑꯩꯄꯥꯛꯇ ꯂꯩ। ꯃꯈꯣꯏ ꯄꯨꯝꯅꯃꯛ ꯑꯃꯥꯡ ꯄꯨꯟꯁꯤꯟꯕ ꯃꯇꯝꯗ, ꯆꯥꯔꯠꯁꯤꯡ ꯑꯁꯤꯅ “ꯈꯪꯕ ꯍꯦꯟꯒꯠꯄ” ꯑꯁꯤꯒꯤ ꯃꯥꯏꯄꯥꯛ ꯑꯃꯥ ꯑꯣꯏꯅꯥ ꯎꯠꯂꯤ, ꯃꯁꯤꯅꯥ Judah ꯒꯤ ꯑꯖꯨꯠ ꯑꯁꯤꯒꯤ Lion ꯑꯁꯤꯅ ꯄꯤꯔꯣꯐꯦꯁꯤ ꯑꯃꯥ ꯑꯟꯁꯤꯟꯕ ꯃꯇꯝꯗ ꯊꯣꯛꯄ ꯑꯣꯏ।
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Manaama taratasy ny fandinihantsika ny fahitana ny Ony Olai ho mariky ny fahalalana ara-paminaniana izay novahana tombo-kase tamin’ny fotoan’ny farany tamin’ny 1798, ka nitombo mba handrafitra ireo vatosoa tao anatin’ilay vata vaovao sy lehibe kokoa ao amin’ny nofin’i William Miller, dia hodinihintsika indray ireo fahamarinana Millerita izay tsy mbola feno tao amin’ny tantarany. Ny sasany dia navela ho amin’ny toe-javatra tsy feno noho ny fotoana ara-tantara izay niainan’ny Millerita, ary ny hafa kosa dia navela tsy feno noho ny tsy fankatoavan’ireo izay nandà tsy hanaraka ny fahazavana mandroso avy amin’ny anjely fahatelo.
We will continue these things in the next article.
Aya datoniriat irage danangra article dara.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
ئەوانەی خودا بە پەیامێک ناردوونی، تەنها مرۆڤن؛ بەڵام سرووشتی ئەو پەیامەی کە هەڵدەگرن چییە؟ ئایا ئازایەتی ئەوەت هەیە لێی وەربگەڕێیت، یان سووکایەتیی پێ بکەیت، لەبەر ئەوەی خودا لەگەڵ تۆ ڕاوێژ نەکردووە سەبارەت بەوەی چی پەسەند دەکرێت؟ خودا مرۆڤانێک بانگ دەکات کە قسە بکەن، کە هاوار بکەن و خۆیان لە هیچ نەپارێزن. خودا پەیامنێرانی خۆی هەستاندووە بۆ ئەوەی کارەکەی خۆی بۆ ئەم کاتە ئەنجام بدەن. هەندێک لە پەیامی ڕاستودروستیی مەسیح وەرگەڕاون بۆ ئەوەی ڕەخنە لە مرۆڤەکان و کەموکوڕییەکانیان بگرن، چونکە پەیامی ڕاستی بە هەموو ئەو نەرمونیان و ڕەخشانەوەیەی پێویستە ناڵێن. خەمیان زۆرە، زۆر جدیین، بە زۆر دڵنیاییەوە قسە دەکەن، و ئەو پەیامەی کە دەبوو چاکبوونەوە و ژیان و ئارامی بۆ زۆر لەو گیانە ماندوو و ستەملێکراوانە بهێنێت، تا ڕادەیەک دەرخراوە؛ چونکە بە هەمان ئەو ڕادەیەی کە مرۆڤانی کاریگەر دڵەکانی خۆیان دادەخەن و ئیرادەی خۆیان لە دژایەتیی ئەوەی خودا فەرموویە هەڵدەستن، هەوڵ دەدەن تیشکی ڕووناکی لەوانە بسەننەوە کە بە ئارەزوو و نوێژەوە چاوەڕێی ڕووناکی و هێزی زیندووکەرنەوە بوون. مەسیح هەموو ئەو قسانەی سەخت و لووتبەرز و گاڵتەئامێزەی کە لە دژی خزمەتکارانی ئەو وتراون، وەک ئەوەی لە دژی خۆی وترا بنووسیوە.
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
«Tángel kimsañ mesajepajj janiw amuyatäkaniti, aka uraqer qhantʼaykäni uka qhantʼäwix jachʼa kʼajkirinakapampi, nayrar sartaski uka jachʼa kʼajkiripan sarnaqañ jan munirinakampix kʼari qhantʼäw sasin sutichatäniwa. Kuna luräwis lurasispäna ukax jan luratäniwa, chiqap arun kʼumaranakap jan katuqirinakampi, jan iyawsäwinakapat layku. Nanakax qhanan chiqap arupar saytʼirinakaruw achiktʼapxsma: Diosan markapan thakipat mistupxam. Alaxpachat apayanit qhantʼäwix jupanakan qhanpach ukat jan mayjtʼir rayunakapampi qhantʼpan. Diosax jumanakaruw, khitinakarutix aka qhantʼäw purini, kunjamtix uka qhantʼäw apnaqapktaxa ukat responsabiltʼi. Khitinakatix jan istʼañ munapkani ukanakax juchañchatäpxaniwa; kunattix chiqäwix jupanakan puriñapatakix jakʼankänwa, ukampis jupanakax churat oportunidades ukat privilegionakap jiskʼachapxänwa. Yatiyäwinakax, divin credencialanakanïpki ukanakax, Diosan markaparuw apayanitäna; Criston jachʼa kʼajkiripa, jachʼa cancañapa, aski kankañampi ukat chiqäwimp phuqtʼat aski sarnaqäwipa, ukanakaw uñachtʼayata; Jesucristo tuqin Diosarjam phuqhat taqpach kankañax nanak taypinwa suma uñnaqtʼampi munkañampi qhanstayatäna, taqi khitinakan chuymapax jan nayraqata juchʼañampi jistʼantatäkäna ukanakar munañchayañataki. Nanakax yattʼanwa Diosax nanak taypin irnaqawayi. Jiwasax almasanakaruw jucha luräwit chiqapar sarnaqañaruw kuttʼir uñjtan. Jiwasax pʼeqtʼat chuymaninakan chuymanakapan iyawsäw wasitat jaktayat uñjtan. ¿Ñanqha usu leprani jaqinakjamäpxtati, qʼomachata sarxapki ukanakjama, ukat mä sapa mayniw kuttʼanïna Diosar jachʼañchañataki? Jan ukhamäñäni, antisas khuyapayasiñapat parlapxañäni, ukat Diosarux chuymampi, qillqatanakampi, arumpi jachʼañchapxañäni.» Review and Herald, May 27, 1890.