Habakkuk's Two Tables 3 of 95
ᎭᏆᎩᎦ ᎠᏂᏔᎵ ᎠᏍᏆᏂᎪᏗ 3 ᎾᎿ 95
Introduction: The Foundation of Habakkuk's Two Tables
Kruññä: Ámá Dû Mìhápprìp Kwë́ŋ Habakkuk Ñì Bä̀ Pâ Bîẹ̀n
This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.
Bu seriya Habakkuk-un İki Cədvəli adlanır. İndiyədək biz 1843 və 1850 Cədvəllərindən müəyyən həqiqətləri, bu mərhələdə onları Müqəddəs Kitab əsasında müdafiə etmək üçün deyil, Ellen Uaytın bu həqiqətləri təsdiq etdiyini müəyyən etmək üçün götürmüşük. Bizim iddiamız budur ki, əgər siz bu təməl həqiqətləri rədd edirsinizsə, eyni zamanda Peyğəmbərlik Ruhunu da rədd edirsiniz. Biz əvvəlcə bunu qeydə salmaq istəyirik.
Review of Millerite History and the Midnight Cry
Revisión de la historia millerita y del clamor de medianoche
In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.
Déanannamugh an láithriú pertshe, leaghamid amach stair na Millerites, na waymarks ó 1798 go 1844. Sa láithriú deireanach dínn, scrúdaíomair níos géire an stair ó aimsar an mhoillithe go dtí dúnadh an dorais an 22 Deireadh Fómhair, 1844, ag aithint na haimsire sin mar an Midnight Cry. Chuaigh an Midnight Cry isteach sa stair ag an Exeter Camp Meeting, 12–17 Lúnasa, 1844, agus mhair sé go dtí an 22 Deireadh Fómhair, 1844. Tá aimsar an mhoillithe, a thosaigh i Márta 1844, ina chuid den Midnight Cry agus den phróiseas glanta a d’ullmhaigh pobal chun a theachtaireacht a fhógairt.
We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.
ꯑꯩখোয় নোংমা অদুদা মসি নহাক্কী থম্মোয় অমসুং ৱাখলদা স্থাপন তৌনবা আশা তৌখ্রে। ঈশ্বরগী ৱারোলদা পুন্না লৈবা তরিবা মতমগী মখোল পুম্নমক্তু পৃথিবীগী অরোইবগী মরমদা পাউ খাংহল্লি। Ellen White না 1 Corinthians 10:11 বু ব্যাখ্যা তৌদুনা হায়ি, “অহানবা মাইথোঙ পীবা মাইপাউখুম্বা পুম্নমক্না মখোয় লৈরম্মী মতমদগী হেন্না এইখোয়গী নুমিৎকীদমক্তা পাউ পীখি।” 1 Corinthians 10:11 দা অসুম হায়ি, “অদুগা মখোয়দা থোকখিবা থবকশিং অসি উদাহরণ ওইনা থোকখি: অমসুং পৃথিবীগী অরোইবশিং লাকপা এইখোয়বু চেতনা পীনবগীদমক মখোয়সিংবু ইশৈরক্লে।” Millerite শিংগী ইতিহাস অদু পৃথিবীগী অরোইবদা করিগুম্বা থোক্লগনি হায়বগী ইতিহাসনি। তরিবা মতম অমসুং মদুগী মতুংদা থোকপা মরমগী বাইবেলগী ইতিহাসশিং পুম্নমক্না Millerite তরিবা মতমদা অমসুং Midnight Cry দা করিগুম্বা থোক্লগনি হায়বদু উদাহরণ ওইনা উৎলি। এইখোয়না মখোয়গী মরমশিং অসি খংনবা তাবনি, মরমদি ইতিহাস অমুক হন্না থোক্কনি।
The 2520: Ellen White's Endorsement
2520 : Approbation d’Ellen White
We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.
Daayiinkaan irratti dhimma jalqabaa kanaa wajjin hojjechaa turre, garmalee kan hin ibsine taʼus. Barsiisa jalqabaa Ellen White ifatti deggeru akka taʼe agarsiisuu barbaannu 2520 dha. Dhiheessitoonni lamaan jalqabaa asitti nu geessuuf qophaaʼanii turan. Bor ganama, Chaartii kana irratti Waaʼee “Daily” yaaduu jalqabna.
Remembering the Lord's Leading and Teaching
Rabbin leading yan ha yachachisha
Let's begin with Life Sketches, page 196: "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." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.
لنبدأ بكتاب **Life Sketches**، الصفحة 196: «ليس لنا ما نخافه من المستقبل، إلا أن ننسى الطريق الذي قادنا فيه الرب، وتعليمه في تاريخنا الماضي». إن الشيء الوحيد الذي ينبغي للمسيحي أن يخافه من جهة المستقبل هو أن يسقط عن الطريق ويهلك. والأمر الذي ينبغي أن يكون موضع الخشية هو عدم نيل الحياة الأبدية. وهنا تقول الأخت وايت إنه ليس لنا ما نخافه من المستقبل إلا من أمرين. وهذه فقرة شائعة في روح النبوة في الأدفنتية، ولكن نادرًا ما تسمع أحدًا يوضح أيّ قيادة وأيّ تعاليم كانت تشير إليها.
We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.
మేము ఆమె సూచించిన ఆ నడిపింపును మిడ్నైట్ క్రై యొక్క చరిత్రనే అని చూపుదుము. మిడ్నైట్ క్రై చరిత్రలో, ఆలస్యకాలమందు, మిడ్నైట్ క్రై యొక్క ఆగమనం మరియు ప్రకటనలో, అలాగే 1844 అక్టోబరు 22న తలుపు మూయబడుటలో క్రీస్తు నడిపించుచుండెను. ఆయన ఆ చరిత్రను తనతో కూడ విశ్వాసముచేత అత్యంత పరిశుద్ధ స్థలములోనికి ప్రవేశించగల ప్రజలను ఉత్పత్తి చేయుటకై నియమించెను. ఆ ప్రత్యేక చరిత్రను, అలాగే ఆయన బోధలను, మరచిపోవుటకు మనము భయపడవలెను.
We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.
Bëdooñu ne am na jàngale bu xóot bu jur Woote gu Diggante Guddi. Jàngale boobu du woon daanug Mbooloom Otomaan ci 11 Ut, 1840, walla xaalis njàngum neew yi, mi feeñoon ci jaar-jaaru Baatu Ñaareelu Malaaka bi ci Taariixu Millerite bi. Dafa doon ab jàngale bu xóot ci Taariixu Millerite bi, moo jur Woote gu Diggante Guddi, fa Boroom bi jiite, te amunu lu nu wara ragal ci kanam, ludul nu fàtte njàmbaaram ak njàngalem.
We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:
Ñuqanchik yuyaychayku, Paypa pusayninpas yachachisqampas simbolonqa Chawpi Tuta Qapariymi kasqanta. Kay pasayta Ellen Whitepa ñawpaq rikuyñinmanta huk kutitaq ñawinchaykuy:
"On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."
ఈ మార్గముమీద ఆద్వెంటు ప్రజలు ఆ మార్గపు దూర అంత్యమందున్న పట్టణమునకు ప్రయాణించుచుండిరి. ఆ మార్గారంభమందు వారి వెనుక ఒక ప్రకాశమానమైన వెలుగు నిలుపబడెను; ఒక దూత అది “మధ్యరాత్రి కేక” అని నాకు చెప్పెను. ఆ వెలుగు మార్గమంతటను ప్రకాశింపజేసి, వారు తడబడకుండునట్లు వారి పాదములకు వెలుగునిచ్చెను. తమకు కొద్దిముందుగా ఉండి, వారిని పట్టణమునకు నడిపించుచున్న యేసుమీద వారు తమ నేత్రాలను స్థిరముగా నిలిపి యుండినయెడల, వారు సురక్షితులై యుండిరి. అయితే త్వరలో కొందరు అలసిపోయిరి; పట్టణము మరీ దూరముననున్నదని, తాము దీనిలోకే ముందే ప్రవేశించి యుండవలసియున్నదని చెప్పిరి. అప్పుడు యేసు తన మహిమాన్వితమైన కుడి భుజమును ఎత్తి వారిని ప్రోత్సహించెను; ఆయన భుజమునుండి ఒక వెలుగు వెలువడి ఆద్వెంటు సమూహముమీద అలలవలె విరజిల్లెను; వారు “అల్లెలూయా!” అని ఘోషించిరి. మరికొందరు తమ వెనుకనున్న ఆ వెలుగును అవివేకముగా నిరాకరించి, తమను ఇంతదూరము నడిపించినది దేవుడే కాదని చెప్పిరి.
They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.
Atiña urasinkañ arnaqaskapxatäna uk inak katjapxaraki, ukhamarak Atiña urasinkañ arnaqaskapxatampi chikachasiñanxa, Tatitux janiw jupanakarux Atiña urasinkañ arnaqaskañan irpkänti sasaw jupanakax sapxi. Jupanakax Atiña urasinkañ arnaqaskañan Diosan irpañap inak katjapxi.
"The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."
Артларидики нур өчүп кәтти, уларниң путлири толуқ қараңғулуқта қалди; улар путлишип, нишанни вә Әйсани көздин йоқатти, һәмдә йолдин жиқилип, төвәндики қараңғу вә рәзил дунияға чүшүп кәтти.
The Midnight Cry in Context
Kobongola ya Kati na Butu na kati ya Makanisi na yango
We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.
Toki so mipi lukin sin e toki ma pi Kute Pimeja, tawa ni: mi ken pana e ona lon nasin kulupu lon tenpo ni, monsi la mi toki e nanpa 2520.
From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."
Ekunúbúté láti inú The Great Controversy, ojúewé 391–395: “Nígbà tí àkókò tí a kọ́kọ́ retí ìbọ̀ wá Oluwa kọjá, ní ìrúwé ọdún 1844,”—èyí ni àkókò ìdádúró, ìdààmú àkọ́kọ́—“àwọn tí wọ́n ti ń retí ìfarahàn Rẹ̀ pẹ̀lú ìgbàgbọ́ wà fún ìgbà díẹ̀ nínú iyèméjì àti àìdánilójú. Bí ayé ti ń kà wọ́n sí ẹni tí a ti ṣẹ́gun wọn pátápátá tí a sì ti fi hàn pé wọ́n ti ń pa àròsọ ìtanràn mọ́, orísun ìtùnú wọn ṣì jẹ́ ọ̀rọ̀ Ọlọ́run. Ọ̀pọ̀lọpọ̀ sì ń bá a lọ láti ṣàwárí Ìwé Mímọ́, wọ́n tún ń yẹ àwọn ẹ̀rí ìgbàgbọ́ wọn wò, wọ́n sì ń fara balẹ̀ kẹ́kọ̀ọ́ àwọn àsọtẹ́lẹ̀ kí wọ́n lè rí ìmọ́lẹ̀ sí i.”
If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.
यदि बहुतों ने ऐसा किया, तो इसका अर्थ यह है कि कुछ ऐसे भी थे जिन्होंने ऐसा नहीं किया। यहाँ “वे” नहीं, “बहुत” कहा गया है—यहाँ दो वर्ग हैं।
"The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.
Na andeha ne Biblia adansedi no a ɛboa wɔn gyinabea no ano no yɛɛ te sɛ nea ɛda hɔ pefee na edi mu. Nsɛnkyerɛnne a yentumi nyɛ mfomso wɔ ho kyerɛɛ sɛ Kristo mma no abɛn. Awurade nhyira soronko no, wɔ nnebɔneyɛfo asakra ne honhom mu nkwa mu anyanmu a ɛbaa Kristofo mu no nyinaa mu, dii adanse sɛ nkrasɛm no fi Soro. Na ɛwom sɛ agyidifo no antumi ankyerɛ wɔn awerɛhow no ase de, nanso wɔtee nka sɛ Onyankopɔn na ɔde wɔn faa wɔn osuahu a atwam no mu.
"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."
“Amaa achi dubbatame aarsitota lamaffa dhufaatii yeroo sanaaf akka ta’anitti ilaalan wajjin walitti hidhamee, barsiifni addatti haala isaanii isa shakkii fi eegumsaa guutameef mijatu, akkasumas waan yeroo sana hubannaa isaanii keessatti dukkanaa’e, yeroo isaa ga’utti ifa akka ta’u amantiidhaan obsaan akka eegan isaan jajjabeessu kennameera.”
In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.
Au paragraphe en question, il est dit : « Entrelacées avec des prophéties qu’ils considéraient comme s’appliquant au temps du second avènement . . . . » Quelles prophéties croyaient-ils applicables au second avènement ? Les 2520, les 2300 et les 1335. Ils croyaient que ces trois prophéties de temps prenaient toutes fin en 1843, et que c’était là le second avènement.
"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"
इन अगमवाणियों में हबक्कूक 2:1–4 की यह अगमवाणी भी थी: “मैं अपनी चौकी पर खड़ा रहूँगा, और बुर्ज पर जाकर ठहरूँगा, और यह देखने के लिए ताकता रहूँगा कि वह मुझसे क्या कहेगा, और जब मुझे ताड़ना दी जाए तो मैं क्या उत्तर दूँ। तब यहोवा ने मुझे उत्तर दिया, और कहा, दर्शन को लिख, और उसे पट्टियों पर स्पष्ट रीति से अंकित कर, ताकि पढ़ने वाला दौड़ सके। क्योंकि यह दर्शन अभी नियत समय के लिए है, परन्तु अन्त में वह बोलेगा, और झूठा न ठहरेगा; चाहे उसमें विलम्ब हो, तौभी उसकी बाट जोह, क्योंकि वह निश्चय आएगा, वह देर न करेगा। देख, उसका मन जो फूल उठा है, वह उसके भीतर सीधा नहीं है; परन्तु धर्मी जन अपने विश्वास से जीवित रहेगा।”
As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'
Xa mu 1842, ndangu ya maelekezo yaliyotolewa katika unabii huu ya “kuandika njozi, na kuifanya iwe wazi juu ya mabamba, ili aisomaye apate kukimbia,” ilimwongoza Charles Fitch kuandaa chati ya kinabii ya kufafanua njozi za Danieli na Ufunuo. Kuchapishwa kwa chati hii kulionwa kuwa ni utimizo wa amri iliyotolewa na Habakuki. Hata hivyo, wakati huo hakuna aliyeona ya kwamba katika unabii huohuo kunaonyeshwa kuchelewa kwa namna fulani katika kutimizwa kwa njozi—wakati wa kukawia. Baada ya kukatishwa tamaa, andiko hili lilionekana kuwa na umuhimu mkubwa sana: “Maana njozi hii ingali kwa wakati uliowekwa, lakini mwisho wake itasema, wala haitasema uongo; ijapokawia, ingojee; kwa kuwa hakika itakuja, haitakawia. . . . Mwenye haki ataishi kwa imani yake.”
The 1843 Chart and the Spirit of Prophecy
نمودار ۱۸۴۳ و روح نبوت
It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.
ပုံမှန်အမှုတော် သို့မဟုတ် ပုံမှန်မဟုတ်သောအမှုတော်ကို သင်လုပ်ဆောင်သည်ဖြစ်စေ အရေးမကြီးပါ—ထိုစကားလုံးများကို Ellen White သည် အသင်းတော်ညီလာခံဆိုင်ရာအမှုတော်နှင့် ကိုယ်တိုင်ထောက်ပံ့သောအမှုတော်တို့ကို အသီးသီး ရည်ညွှန်းရာတွင် အသုံးပြုထားသည်။ သင်သည် Adventism အတွင်း ဦးဆောင်သော ကိုယ်တိုင်ထောက်ပံ့သည့် အမှုဆောင်ဌာနများသို့ သွားသည်ဖြစ်စေ၊ သို့မဟုတ် General Conference သို့မဟုတ် Biblical Research Institute သို့ သွားသည်ဖြစ်စေ၊ 1843 Chart အကြောင်း သူတို့ကို မေးမြန်းလျှင်၊ “ဤ Chart ပေါ်တွင် အမှားများ အများကြီး ရှိသည်” ဟု ဆိုကြလိမ့်မည်။ သူတို့သည် Ellen White ၏ ပြောဆိုချက်နှင့် မတူညီကြသည်။ Ellen White က ဤ Chart ပေါ်ရှိ ကိန်းဂဏန်းအချို့တွင် “အမှားတစ်ခု” အပေါ် သခင်ဘုရားသည် မိမိလက်တော်ကို တင်ထားတော်မူကြောင်း ဆိုထားသည်။
But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.
Ani ha upéicha avei omoĩ ijehekuéra Ñandejára Ñe'ẽ rehe oñemoĩ hag̃uáicha. Habacuc-pe, he'i ko visión “. . . ndijapomo’ãiha.” Pe visión umi Pionero-kuéra omoĩ va’erãkue pe Cuadro 1843-pe, ha péicha hikuái ojapo, ha’e peteĩ ñekumpli Habacuc 2-pe. Kóva hína pe visión ha’ekuéra omoĩ va’erãkue ko Cuadro-pe, ha Habacuc 2 he’i ko visión “. . . ndijapomo’ãiha.” Upévare, eréramo ko Cuadro “henyhẽha jejavykuéragui,” reñemoĩ hína mokõive rehe: Espíritu de Profecía rehe ha la Biblia rehe.
"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."
တဖန် ယေဇကျေလ၏ ပရောဖက်ပြုချက်အချို့သည်လည်း ယုံကြည်သူများအတွက် ခွန်အားနှင့် နှစ်သိမ့်ခြင်း၏ အရင်းအမြစ်ဖြစ်ခဲ့သည်။ “ထာဝရဘုရား၏ နှုတ်ကပတ်တော်သည် ငါ့ထံသို့ ရောက်လာ၍ မိန့်တော်မူသည်ကား၊ လူသား၏သား၊ သင်တို့သည် ဣသရေလပြည်၌ ‘ရက်များသည် ရှည်ကြာလျက်ရှိ၍ ရူပါရုံတိုင်းလည်း ပျက်ကွက်၏’ ဟု ဆိုသော ထိုစကားပုံကား အဘယ်နည်း။ ထို့ကြောင့် သူတို့အား ပြောလော့၊ အရှင်ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ ... ရက်များသည် နီးကပ်လာပြီ၊ ရူပါရုံတိုင်း၏ အကျိုးသက်ရောက်မှုလည်း ဖြစ်ပေါ်လာမည်။ ... ငါသည် ပြောမည်၊ ငါပြောသော နှုတ်ကပတ်တော်သည်လည်း ဖြစ်ပျက်လိမ့်မည်။ နောက်တဖန် ရှည်ကြာခြင်း မရှိရ။” “ဣသရေလအမျိုး၏သူတို့က ‘သူမြင်သော ရူပါရုံသည် နောင်ကာလ အများကြီးအတွက် ဖြစ်၏၊ သူသည်လည်း အလွန်ဝေးသော ကာလများအကြောင်းကို ပရောဖက်ပြု၏’ ဟု ဆိုကြ၏။ ထို့ကြောင့် သူတို့အား ပြောလော့၊ အရှင်ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ ငါ၏ နှုတ်ကပတ်တော်တစ်ခွန်းမျှကို နောက်တဖန် ရှည်ကြာစေမည်မဟုတ်တော့။ ငါပြောခဲ့သော စကားသည် အမှန်ပြည့်စုံလိမ့်မည်။” ယေဇကျေလ 12:21–25, 27, 28။
Two Classes of Worshippers
ئىككى خىل ئىبادەت قىلغۇچىلار
Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.
Markaa in ay ka hadlaysaa laba dabaqadood oo caabudayaal ah. Waxay leedahay in kuwo badan, markii niyad-jabkaasu yimid, ay sii wadeen daraasaynta waxsii sheegyada, taas oo muujinaysa in ay jirtay dabaqad aan sii wadin. Waxaan heli doonnaa iftiin dheeraad ah oo ku saabsan kala duwanaanta labada dabaqadood.
The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.
تەکمیل بوونی حەبەقوق ٢:١–٤ ئەم نەخشەی 1843 و نەخشەی 1850 ـە. تەنانەت لە حەبەقوقیشدا، ئایەتی ٤ دەڵێت کە دادپەروەر بە باوەڕی خۆی دەژی و ئەوەی دڵی بەرز بووەتەوە. ئەمە باس لە دوو پۆلی پەرستەر دەکات. مێژووی هاواری نیوەشەو دوو پۆلی پەرستەر بەرهەم دەهێنێت، و ئەو دوو پۆلە لە حەبەقوق دا بانگهێشت کراون.
In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.
In the next paragraph, после ссылки на Habakkuk 2 и Ezekiel, она отождествляет один из классов: «ожидающие». Кто такие ожидающие? Это те, кто исполняет Daniel 12: «Blessed is he who waiteth, and cometh to the 1335.» Этот класс — ожидающие.
"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."
Ninkunaka taytanchiskunata kusikurqankum, qallariymanta tukuyninta yachaq Payqa pachaq watakunata qhawarispa, paykunapa llakikuyta ñawpaqta rikuspalla kallpachaqwan suyaywan simikunata qusqanta iñispa.
We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.
Mä bir aydyn berdiş alğan qızmetdeş qaryndaşımız boldı; ol birneşe jıl boyı Şığıs Europa elderiniñ birinde qızmet etip jür edi. Ol sol jaqtan edi, keyin Amerika Qwrama Ştattarına köşti, al osı habardı tüsingen soñ, qayta oraldı. Ol qarsılıqqa kezikti: bwrınğı şirkeu otbası öz elindegi basşılıqqa şığıp, «oğan esikti jabuğa» tırıstı. Jaqında İe Rabbimiz oğan osı habardı top-top adamdarğa jetkizuge esik aştı.
She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.
Ella llamó temprano esta mañana y comunicó que un obstáculo era el transporte. Necesitaban un automóvil para viajar y enseñar este mensaje, pero carecían de los fondos. Tan pronto como llegaron a este lugar, unos amigos de los Estados Unidos, convencidos por el Señor, enviaron suficiente dinero para comprar un automóvil.
This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."
Ӌәгәыӷра рызцәыз ироуз аԥышәанҵақәа реиԥш иҟаз ауп ари. Урҭ агәгәаҟрақәа рыман, аха Иҳақәиҭу Аҩырақәа рахь инеиҳамижьит, урҭ ргәы шьҭихуа иаҳәаны: «Ари агәгәыӷра цәызгара сыҭагылазаашьа ала иҟалеит. Ишәҭахызаргьы, шәаԥхьаҟа шәцарц иаанымгылаӡы».
"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."
“Ɛnyɛ sɛ na Kyerɛwsɛm no mu afã ahorow a ɛte saa, a wɔde rebɔ wɔn kɔkɔ sɛ wɔmfa abotare ntwɛn na wɔmmɔ wɔn ho ban wɔ wɔn ahotoso a wɔwɔ Onyankopɔn asɛm mu no, anka wɔn gyidi anka atɔ sin wɔ saa sɔhwɛ bere no mu.”
The Parable of the Ten Virgins and the Tarrying Time
Mufananidzo weMhandara Gumi neNguva Yokunonoka
Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.
دقت کریں کہ سسٹر وائٹ کس طرح دس کنواریوں کی تمثیل کو حبقوق 2 کے ساتھ مربوط کرتی ہیں، کیونکہ دونوں میں ایک تاخیر کے وقت اور عبادت گزاروں کے دو طبقوں کا ذکر ہے۔
"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"
«مَثَلُ العذارى العشر الوارد في متّى 25 يصوِّر أيضًا اختبار شعب الأدفنتست. ففي متّى 24، جوابًا عن سؤال تلاميذه بشأن علامة مجيئه ونهاية العالم، أشار المسيح إلى بعض أهم الأحداث في تاريخ العالم والكنيسة منذ مجيئه الأول إلى مجيئه الثاني؛ وهي: خراب أورشليم، والضيقة العظيمة التي حلّت بالكنيسة تحت الاضطهادات الوثنية والبابوية، وإظلام الشمس والقمر، وسقوط النجوم. وبعد ذلك تكلّم عن مجيئه في ملكوته، وروى المثل الذي يصف الصنفين من العبيد الذين ينتظرون ظهوره. ويُفتتح الأصحاح 25 بالكلمات: “حينئذٍ يُشبَّه ملكوت السماوات بعشر عذارى”. وهنا تُعرَض الكنيسة التي تعيش في الأيام الأخيرة،»
Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.
Kununqa, hunuqayta Miller qhipa pacha willakuyman churashan, ichaqa qhawariy imata nisqanta: “Kaypi qhawachisqa kachkan qhipa p’unchaykunapi kawsak iglesiata,” — pitas “qhipa p’unchaykunapi kawsak iglesia”? Chayqa ñuqanchikmi.
"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"
ꯃꯍꯥꯛ ꯑꯗꯨ ꯆꯦꯄꯇꯔ 24 ꯒꯤ ꯑꯔꯣꯏꯕ ꯂꯝꯗ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯇꯧꯔꯤꯕ ꯃꯍꯥꯛ ꯑꯗꯨꯅꯤ꯫ ꯃꯁꯤ ꯄꯥꯔꯦꯕꯜ ꯑꯁꯤꯗ ꯃꯈꯣꯏꯒꯤ ꯑꯃꯁꯨꯡ ꯏꯁꯇꯔꯟ ꯂꯨꯍꯣꯡꯕ ꯑꯃꯒꯤ ꯊꯧꯗꯣꯛꯄꯁꯤꯡꯗ ꯎꯠꯂꯤ꯫ “ꯑꯗꯨꯒꯨꯝꯕꯁꯨ ꯁ꯭ꯋꯔꯒꯒꯤ ꯔꯥꯖ꯭ꯌ ꯂꯝꯄꯨ ꯈꯔꯥ ꯈꯣꯡꯗꯣꯛꯈꯤꯕ ꯅꯨꯄꯤ ꯃꯆꯥ ꯱꯰ ꯑꯃꯒꯥ ꯆꯥꯡꯗꯝꯅꯕꯅꯤ, ꯃꯈꯣꯏꯅ ꯃꯈꯣꯏꯒꯤ ꯂꯝꯄꯨꯁꯤꯡ ꯂꯧꯈ꯭ꯔꯦ ꯑꯃꯁꯨꯡ ꯂꯨꯍꯣꯡꯕ ꯅꯨꯄꯥ ꯑꯗꯨꯕꯨ ꯊꯥꯒꯠꯅꯕꯒꯤ ꯊꯧꯅ ꯆꯠꯈꯤ꯫ ꯃꯈꯣꯏ ꯑꯃꯥꯒꯤ ꯃꯔꯤ ꯅꯤꯄꯥꯟ ꯂꯩꯇꯕꯅꯤ, ꯃꯔꯤ ꯑꯗꯨ ꯃꯇꯝ ꯈꯪꯗꯕꯅꯤ꯫ ꯃꯇꯝ ꯈꯪꯗꯕ ꯑꯗꯨꯅ ꯃꯈꯣꯏꯒꯤ ꯂꯝꯄꯨꯁꯤꯡ ꯂꯧꯈꯤ, ꯑꯗꯨꯕꯨ ꯃꯈꯣꯏꯒꯥ ꯊꯥꯄꯅ ꯅꯨꯝ ꯄꯨꯔꯛꯈꯤꯗꯦ; ꯑꯉꯥꯡꯕ ꯑꯗꯨꯅꯁꯨ ꯃꯈꯣꯏꯒꯤ ꯂꯝꯄꯨꯁꯤꯡꯒ ꯂꯣꯏꯅꯅ ꯃꯈꯣꯏꯒꯤ ꯄꯨꯔꯥꯛꯁꯤꯡꯗ ꯅꯨꯝ ꯄꯨꯔꯛꯈꯤ꯫ ꯂꯨꯍꯣꯡꯕ ꯅꯨꯄꯥ ꯑꯗꯨ ꯄꯥꯟꯗꯨꯅ ꯂꯩꯔꯛꯄꯗ, ꯃꯈꯣꯏ ꯄꯨꯝꯅꯃꯛ ꯅꯣꯡꯃꯥ ꯆꯠꯈꯤ ꯑꯃꯁꯨꯡ ꯏꯄꯤꯜ ꯆꯠꯈꯤ꯫ ꯑꯗꯨꯕꯨ ꯑꯌꯨꯛ ꯃꯌꯥꯟꯗ ꯈꯣꯡꯖꯦꯜ ꯑꯃ ꯊꯣꯔꯛꯈꯤ, ‘ꯌꯦꯡꯉꯨ, ꯂꯨꯍꯣꯡꯕ ꯅꯨꯄꯥ ꯑꯗꯨ ꯂꯥꯛꯂꯦ; ꯃꯍꯥꯛꯄꯨ ꯊꯥꯒꯠꯅꯕꯒꯤ ꯆꯠꯂꯨ।’”
"The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.
የክርስቶስ መምጣት፣ በመጀመሪያው የመልአኩ መልእክት እንደተነገረው፣ በሙሽራው መምጣት እንደተመለከተ ተረድቶ ነበር። በቅርቡ መምጣቱ ስለሚታወጅ በተደረገው ሰፊ ተሐድሶ በድንግሎቹ መውጣት ጋር ይጣጣም ነበር። በዚህ ምሳሌ፣ እንደ ማቴዎስ 24 ሁሉ፣ ሁለት ወገኖች ተወክለዋል። ሁሉም መብራቶቻቸውን፣ መጽሐፍ ቅዱስን፣ ይዘው ነበር፣ እናም በብርሃኑ ሙሽራውን ሊቀበሉ ወጥተው ነበር። ነገር ግን ሰነፎቹ መብራቶቻቸውን ዘይት ሳይይዙ ሲወስዱ፣ ጠቢባኑ ግን በዕቃቸው ውስጥ ዘይት ወስደው ነበር። ጠቢባኑ የእግዚአብሔርን ጸጋ፣ የመንፈስ ቅዱስን ዳግመኛ የሚወልድ እና የሚያበራ ኃይል ተቀብለው ነበር፤ ይህም ቃሉን ለእግራቸው መብራት አድርጎላቸው ነበር። እውነትን ለማወቅ መጻሕፍትን ይመረምሩ ነበር፣ የልብንና የሕይወትን ንጽሕናም በትጋት ይፈልጉ ነበር። እነዚህ በአምላክና በቃሉ ላይ በግል ልምድ እና እምነት የተመሠረቱ ነበሩ፤ ይህም በተስፋ መቁረጥና በመዘግየት ሊፈርስ የማይችል ነበር። ሌሎች ግን ከግፊት ተነሥተው ይንቀሳቀሱ ነበር፤ በወንድሞቻቸው እምነት ተደግፈው፣ በመልካም ስሜቶች ረክተው ሳሉ፣ ስለ እውነት ጥልቅ ግንዛቤ ወይም እውነተኛ የጸጋ ሥራ የጎደላቸው ነበር። ለመዘግየትና ለተስፋ መቁረጥ ዝግጁ አልነበሩም። ፈተናዎች በመጡ ጊዜ እምነታቸው ወደቀ፣ መብራቶቻቸውም ደብዛቸው ጠፋ።
"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.
«ភក្ដីប្រុសបានពន្យារពេល»។ តើភក្ដីប្រុសបានពន្យារពេលនៅពេលណា? ថ្ងៃទី ២២ ខែមីនា ឆ្នាំ ១៨៤៤។ ទ្រង់កំពុងពន្យារពេល។ ឥឡូវនេះ អ្វីនឹងកើតឡើង? ក្រុមទាំងពីរនេះនឹងត្រូវបានបង្ហាញឲ្យឃើញ។
When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.
Jeta wenkwer ba Lyel me luŋ kä käte kä loŋ piny mar rach piny, wa nyiso ni ok wawinjo Injili. Injili Manywol ni tic mar Christ e kweyo kit ji ariyo mag lamo, ma omako wiye kuom osiep ma prophesi ma temo. Auma e kinde mar kuro nyaka e kinde mar lor dhoot, ma en chopo mar Injili Manywol. Kanyo, Ruoth kawo kit ji ariyo e kinde mar kuro, ka manyiso chenro mar telo gi e Bura hamwe kod en, kendo keto gi e yor mar tem mondo onyis ka adiera gin gi mafuta kata ok gin-go. Ma en chopo mar tic Christ mar yawo dhahabu ki tugo, ngano ki nyuka, jo ng’eyo ki jo pungu.
"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."
«Ныхасыжъым ибжьагъэм ибжьагъэр къыщыщIаIэм, ахэр псо зэпщIыжьыгъэу зыщагъэбжьылъагъэри зэрыжьыгъэу къыщыгъэбжьын.» Ныхасыжъым ибжьагъэм ибжьагъэр къыщыщIаIэр мыгъэфэдэу къегъэлъагъуэ: Тхьэм къыдэкIуэну зэпытыну а уахътым и къызэрыхъуу, зэхуэмыдэу къыхэщIыкIыным, япэу къыщыхъуам къэзыщIэтыну хуэдэу зэрыщытыр. Мы къызэрыхъуу зи гум и щIыпIэм, иджыпсту щыIэу зэрыхъуахэмрэ гупсысэр зэрыхъэбгъэщIэахэмрэ ящыщ зыщыIэу ягум ибжьын къыщIэщIа, я лэжьыгъэмрэ къызэтехын къыщIэщIа; ауэ я нэхъыфIыр Тхьэбжьыр зэкIуэцIыкIэ зэхэгъэщIакIуэу зэрылъагъуам къыщызэхэщIахэм, я лъапIэ къызэрыхэтым кIуэцIыпIэ гъуэгу щызэхуэ, зэхуэмыдэу къызэхъуа щыбжьэ волнэхэм ящIэщIэу къахуэмыгъэкIуэжынур. «Ахэр псо зэпщIыжьыгъэу зыщагъэбжьылъагъэри зэрыжьыгъэу къыщыгъэбжьын»; къэралъагъуэу зы гупым гу зылъымыIэныгъэмрэ я пэжьыжьым зэрыкъащIэмыщIэнымрэ къызэрыхъуахэм, атIэ адрей гупым нэхъыщхьэу нур къыщагъэщыну къызэкIуэцу терпеливэу зэрытетым. Ауэ сынагъуэм и жэщым мы адрейхэм я гущIэгъумрэ я тхьэлъэIунымрэ, зы нэхъыбжьэ хъуну щхьэкIэ, къызэрыхэмыкIыным хуэдэу къыщыгъэлъагъун. Гупсысэр зэрыхъэбгъэщIэахэмрэ иджыпсту щыIэахэмрэ я къуэпсагъэм и къылъыбжьэм хуэжьыуэ къагъэууэфыну зэрыхъэмыIэн. Зэхуэдэ псом хэт зыщIысу къызэщIэтын е къызэщIэпхын хуейщ.
When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.
Eelileen gaafa gahe, gareen lama karaa adda addaatiin rafuu jalqaban; garuu dursitoonni ogeyyiin illee hinaaffaa isaanii keessaa tokko tokko dhaban. Gooftaan dhimma kana keessatti geggeessaa ture; kanaaf yeroo ergaan “Iyya Halkan Walakkaa” jedhamu Walga’ii Buufata Exeter irratti dhufe, Inni hojii tokko isaanii gidduutti raawwata ture.
The Testing Process: The Tarrying Time and the Midnight Cry
Ҷараёни Санҷиш: Замони Дармондӣ ва Фарёди Нимашаб
From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.
ካብ Spirit of Prophecy, ቅጽ 4፡ ገጽ 228፡ እዚ ሂደት—እቲ ናይ ፍርቂ ለይቲ ጥርዓን፣ ካብ ጊዜ ምትካይ ክሳብ ምዕጻው ደገ—እግዚኣብሄር ንህዝቡ ዝፍትነሉ ምዃኑ ዘክሩ። እቲ ናይ ፍርቂ ለይቲ ጥርዓን ኣብ ኤክሰተር ካምፕ ሚቲንግ፣ ክሳብ 22 ጥቅምቲ 1844 ብስብከቱ ዝቐጸለ፣ ካብታ ታሪኽ ሓደ ክፍሊ ጥራይ እዩ። እዚ ካብ ጊዜ ምትካይ ክፍለ ኣይክእልን፣ ምኽንያቱ እቲ ጊዜ ምትካይ ንጽልዮም ክልተ ክፍልታት ኣምለኽቲ ዘለዎ ውጽኢት ናይቲ ናይ ፍርቂ ለይቲ ጥርዓን የዳልዎ እዩ። ነቲ ናይ ፍርቂ ለይቲ ጥርዓን ክትርድእዎ ኣለኩም፣ ምኽንያቱ እንተ ዘይርዳእኩምዎ ካብቲ መገዲ ትወድቁ።
"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"
Iraymi Diosqa runankunata pruebananpaq karqan. Paypa makinmi profeciapa pacha yupaykunapi pantasqata pakarqan. Paypa makin, Señorpa makin, profeciapa pacha yupaykunapi huk sapan pantasqata pakarqan, “periods” nisqapi achka rimaypi. “Adventistakunaqa mana tarirqankuchu chay pantayta, nitaq chaytaqa paykunapa aswan yachaq contrankunapas tarirqankuchu. Qhipa kaqkunaqa nirqanku: ‘Qankunapa profeciapa pacha yupayniykichikqa allinmi. Hatun huk pasaymi utqayman ruwakunqa; ichaqa manan Señor Miller nisqan hinachu; kay pachapa tukuy runakuna Diosman kutirikuymin, manataq Cristopa iskay kutimuyñinchu.’”
The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.
अन्त्वारल समय बितिगेल, आ मसीह अपन प्रजाक उद्धार करय लेल प्रकट नहि भेलाह। जे सभ निष्कपट विश्वास आ प्रेम सँ अपन उद्धारकर्ताक प्रतीक्षा कएने छल, ओ सभ गहन निराशाक अनुभव कएलक। तथापि प्रभु अपन उद्देश्य पूरा कएने छलाह: हुनका सभक हृदयक परीक्षा कएलनि जे अपन आप केँ हुनकर प्राकट्यक प्रतीक्षामेँ रहबाक दावा करैत छल। हुनका सभमेँ अनेको एहन छल जे सत्यक प्रति प्रेम सँ अधिक भय सँ प्रेरित छल। जखन अपेक्षित घटना घटित नहि भेल, तँ एहि प्रकारक व्यक्ति सभ घोषित कएलक जे ओ निराश नहि भेल छल; ओ सभ तँ कखनो विश्वासे नहि कएने छल जे मसीह आयब। सच्चा विश्वासीसभक शोकक उपहास करनिहारसभमेँ ओहि सभ पहिलमेँ छल।
This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.
Aya, amalıŋ geçmişteki tecrübəmizdə Rəbbin bizi necə idarə etdiyini unutduğumuz təqdirdə gələcəkdən qorxmağa heç bir əsasımız yoxdur; və keçmiş təcrübəmizdə Rəbbin təlimlərini unutduğumuz təqdirdə də qorxmağa heç bir əsasımız yoxdur. Biz demək istəyirik ki, siz bu rəhbərliyi Onun təlimindən ayıra bilməzsiniz.
Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.
ᱡᱮᱢᱥ ᱦᱣᱟᱭᱤᱴ ᱟᱨ ᱮᱞᱮᱱ ᱡᱤ. ᱦᱣᱟᱭᱤᱴ ᱡᱤᱣᱤᱛ ᱨᱮᱠᱷᱟ, 1888, ᱯᱟᱛᱟ 186–187: “1843 ᱨᱮ ᱚᱠᱛᱚ ᱯᱟᱨ ᱦᱚᱪᱚ ᱛᱮ ᱤᱥᱣᱚᱨ ᱟᱯᱱᱟᱜ ᱦᱚᱲᱠᱚ ᱯᱚᱨᱤᱠᱷᱟ ᱠᱮᱫᱟ ᱟᱨ ᱯᱨᱚᱢᱟᱱ ᱠᱮᱫᱟ। ᱵᱷᱩᱞ—ᱢᱤᱫ ᱵᱤᱥᱮᱥ ᱵᱷᱩᱞ—ᱡᱟᱦᱟᱸ ᱚᱱᱠᱩ ᱵᱷᱟᱵᱤᱥᱭᱚᱣᱟᱱᱤ ᱚᱠᱛᱚᱠᱚ ᱦᱤᱥᱟᱹᱵ ᱨᱮ ᱠᱮᱫᱟ, ᱚᱱᱟ ᱠᱷᱟᱛᱤᱨ ᱠᱷᱚᱱ ᱵᱤᱨᱚᱫᱷ ᱠᱟᱱ ᱥᱤᱠᱷᱤᱛ ᱦᱚᱲᱠᱚ ᱦᱚᱸ ᱥᱟᱦᱮᱡ ᱨᱮ ᱵᱟᱝ ᱧᱟᱢ ᱠᱮᱫᱟ। ᱱᱚᱶᱟ ᱜᱷᱟᱨᱟᱢ ᱯᱚᱱᱰᱤᱛᱠᱚ ᱮᱦᱚᱵ ᱠᱮᱫᱟ ᱡᱮ ᱢᱤ. ᱢᱤᱞᱟᱨ ᱚᱠᱛᱚ ᱦᱤᱥᱟᱹᱵ ᱨᱮ ᱥᱚᱛᱤᱠ ᱛᱟᱦᱮᱱᱟ, ᱡᱚᱠᱷᱚᱱ ᱚᱱᱠᱩ ᱚᱱᱟ ᱜᱷᱚᱴᱚᱱᱟ ᱵᱟᱵᱚᱛ ᱨᱮ ᱛᱟᱝ ᱥᱟᱶ ᱵᱤᱨᱚᱫᱷ ᱠᱮᱫᱟ ᱡᱟᱦᱟᱸ ᱚᱱᱟ ᱚᱠᱛᱚ ᱯᱩᱨᱟᱹᱣ ᱨᱮ ᱥᱤᱨᱚᱢᱟᱹᱱᱤ ᱦᱚᱭᱚᱜᱼᱟ। ᱢᱮᱱᱠᱷᱟᱱ ᱚᱱᱠᱩ, ᱟᱨ ᱤᱥᱣᱚᱨ ᱨᱮᱱ ᱛᱟᱹᱝᱜᱤ ᱠᱟᱱ ᱦᱚᱲᱠᱚ, ᱚᱠᱛᱚ ᱨᱮᱭᱟᱜ ᱯᱨᱚᱥᱱ ᱨᱮ ᱢᱤᱫ ᱥᱟᱫᱷᱟᱨᱚᱱ ᱵᱷᱩᱞ ᱨᱮ ᱛᱟᱦᱮᱱᱟ।”
"We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.
“A thiltihna a ni e tih kan ring takzet a, Pathian chuan A finnaah hian A mite chu beidawnna khat an hmachhawn tûrin a ruahman a; chu beidawnna chu thinlungte puan chhuah thei tûr leh nungchang dikte hrilhfiah chhuak tûr a ni mai lo va, an thinlungte puan chhuah chu ni lovin, an nungchangte pawh siam puitlinin, zanlai auh hriatna thlengin crisis lo thleng tûrah chuan hriat chiang takin a lang chhuak tûr angin a thlen thei bawk a ni. Vântirhkoh pakhatna thuchah chu Pathian rorêlna hlauvin an lo pawm a, mahse thutak an hmangaih avâng emaw, vân lalramah rochan an duh avâng emaw ni lovin, tu leh tu an nihna takah an lo lang ta. Isua lo lan lehna tak tak nghâkhlângin, chu a lo hmangaihngaih takte beidawn tawhte chu hmusit leh nuihzat hmasat berte zînga mi an ni. Pathian fiahna hneh ber chuan hrehawmna hunah an rinna phatsanin, mawhphurhna leh hmuhsitna tlân bo tûra paltlang tumte chu an nungchang tak a puang chhuak a ni.”
Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.
مەسيھنىڭ كېلىشىدىن ئۈمىدى ئۈزۈلۈپ قالغانلار قاراڭغۇلۇقتا قالدۇرۇلمىدى؛ چۈنكى ئۇلار پەيغەمبەرلىك دەۋرلىرىنى قىزغىن دۇئالار بىلەن ئىزدەش جەريانىدا، خاتالىق—يەگانە خاتالىق—ۋە پەيغەمبەرلىك قەلەمىنىڭ كېچىكتۈرۈلگەن ۋاقىت بويىچە سىزىق سۈرۈلۈشى بايقالدى. مەسيھنىڭ كېلىشىگە بولغان خۇشال ئۈمىد ئىچىدە، ۋەھىينىڭ كۆرۈنەرلىك كېچىكىشى نەزەردە تۇتۇلمىغان بولۇپ، بۇ ناھايىتى قايغۇلىق ۋە كۈتۈلمىگەن بىر ھەيرانلىق بولدى. شۇنداق بولسىمۇ، دەل مۇشۇ سىناق ھەقىقەتكە سادىق ئىشەنگۈچىلەرنى يېتىلدۈرۈش ۋە مۇستەھكەملەش ئۈچۈن ئىنتايىن زۆرۈر ئىدى. كېچىكتۈرۈلگەن ۋاقىت ئىنتايىن زۆرۈر ئىدى. ئۇ پەقەت ئىككى تۈرنى نامايان قىلىپ، ئۇلارنىڭ خاراكتېرلىرىنى يېتىلدۈرۈشنى باشلىماقچى بولۇپلا قالماي، بۇ خاراكتېرلەر كېيىن «يېرىم كېچە نىداسى» تارىخىدىن «ئىشىكنىڭ يېپىلىشى»غىچە بولغان تارىختا نامايان قىلىنىدۇ؛ بەلكى بۇ مەسىلىدە توغرا تەرەپتە تۇرىدىغانلارنى مۇستەھكەملەش ئۈچۈنمۇ زۆرۈر ئىدى. سىلەر كېچىكتۈرۈلگەن ۋاقىتنى «يېرىم كېچە نىداسى»دىن ياكى «ئىشىكنىڭ يېپىلىشى»دىن ئايرىۋېتەلمەيسىلەر.
When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.
Ilaa ati yoo ba sẹ̀ Kígbe Àárín Òru, ẹ ń sẹ ìtàn gangan náà. Kígbe Àárín Òru kì í ṣe ìránṣẹ́ Samuel Snow nìkan ní Ìpàdé Àgọ́ Exeter; ó jẹ́ ìrírí àkókò ìdádúró náà. Ibẹ̀ ni Olúwa ti ń darí. A kò ní ohun kankan láti bẹ̀rù fún ọjọ́ iwájú, bí kò ṣe pé a gbàgbé ìdarí Olúwa nínú ìtàn wa ti ìgbà àtijọ́ yìí—ìtàn yìí ti àkókò ìdádúró àti Kígbe Àárín Òru, níbi tí Ó ti mú Ìhìnrere Àìnípẹ̀kun dé ibi gíga jù lọ nínú Ìtàn àwọn Millerite, tí Ó sì ń mú kí ìpele méjì ti àwọn olùjọsìn farahàn.
Early Writings, page 74: "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."
老千領，引 74 頁：「吾已見 1843 chart 乃主之手所指導，且其不當被更改；其數字皆如祂所欲；祂的手覆庇其上，並在其中若干數字裡遮隱了一個錯誤，使無人能看見，直到祂的手被挪去。」
The Mystery of Iniquity and the Testing Process
दुराचारको रहस्य र परीक्षणको प्रक्रिया
If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.
As pudéramos tiémpo, podríam discutir el misterio de la iniquidad. El misterio de la iniquidad puede tenér más de una definición correcta, pero aquí se refiere a la obra de Satanás al mezclar el mal con el bien, la verdád con el error, en las historias sagradas donde el Señor prueba a Su pueblo. En las historias sagradas de la Escritura donde el Señor conduce a Su pueblo por un proceso de prueba, siempre verán el misterio de la iniquidad: la actividad de Satanás al mezclar la verdád con el error. Cuando las personas llegan a este punto de prueba, el misterio de la iniquidad ha oscurecido los asuntos.
When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.
Nuhuq uqamaneq tikiummat, Biibilimi uqarpoq taanna sioqqullugu Saatanip kingornussaa Guutip kingornussaanut akulerunneqarsimasoq. Taannaavoq Nuhup nalaani peqquserlunnerup isertugaata naammassineqarnissaanut pissutaasoq, Genesisi-mi oqaatigineqarluni Guutip ernerisa inuit qitornartaasa arnartaat nulianngortikkaat—kingornussat marluk taakku akulerunnerat, peqquserlunnerup isertugaa, Nuhup misiligaaffiata sioqqullugu saqqumertoq.
At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.
စေ့စပ်စမ်းသပ်ခြင်း၏ကာလဖြစ်သော မိုးရှေ၏စမ်းသပ်မှုနှင့် ပင်လယ်နီ၌၊ သမ္မာကျမ်းစာက ဖော်ပြသကဲ့သို့၊ ပင်လယ်နီနှင့် စိနာတောင်၌ စမ်းသပ်ခြင်းခံရမည့် ဣသရေလလူမျိုးသည် အီဂျစ်ပြည်၌ ကာလကြာမြင့်စွာ နေထိုင်ခဲ့သဖြင့် အီဂျစ်၏ သွန်သင်ချက်များကြောင့် ဖောက်ပြန်ပျက်စီးသွားခဲ့သည်။ ထိုအရာပင် အပြစ်ဒုစရိုက်၏ နက်နဲသောလျှို့ဝှက်ချက်ဖြစ်သည်—စာတန်ဆန်သော သွန်သင်ချက်များ၏ သက်ရောက်မှုအောက်သို့ ရောက်ရှိခြင်းဖြစ်သည်။
In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.
يهوديلار دەۋرىدە، سانھەدرىننىڭ سىناق جەريانىنى رەت قىلىشىغا يولنى تەييارلىغان نەرسە گرېك تەلىماتلىرى ئىدى.
In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.
Na historia Millerita, e Milleritas a na kaan Protestante urahonao gimhog i 1260 a tawen nga impluensia ti Papado, a nangdadael iti nadalus a bukel babaen iti pannakikammayetna iti saan a nadalus a bukel, ket dayta ket nangpataud iti maysa a palimed ti kinadakes a nangipanguna iti pagsubok ti historia Millerita.
That is the mystery of iniquity that is always present.
Ukuba siri sebo sebumhadala obungendawo esihlala sikho ngaso sonke isikhathi.
If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.
Aka xoota akka iccitiin hamminaa hojjetu yoo qo'attan, gara *Patriarchs and Prophets*, boqonnaa jalqabaatti deemaa. Obboleettiin White akkamitti Seexanni iccita hamminaa Samii keessatti raawwate nutti himti. Samii keessatti waa'ee ergamoota kamtu turuufi kamtu keessaa buqqifamu ilaalchisee qormaanni ni ta'a ture; Seexannis adeemsa qorannoo sana dura achuma Samii keessatti iccita hamminaa raawwachaa ture.
Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.
Şeytan bunu şübhe salmak, öz sözüni Hudaýyň Sözüniň üstünde goýmak we has möhümi, başgalary öz ýalan taglymatlaryny beýan etmäge itermegiň üsti bilen amala aşyrdy — bu örän ýowuz bir işdir. Ol siziň aňyňyza şübhe salar, soňra-da siz şol şübheni bir topara baryp beýan edersiňiz. Eger kimdir biri şol şübhe barada nägilelik bildirse, ol onuň üçin ondan däl-de, sizden nägile bolar.
Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.
यिवाला, वाशिङ्टनको स्पोकेनमा रहेका एक जना पास्टरले हालसालै Early Writings, page 74 माथि टिप्पणी गर्दै यसो भने, “म एलेन ह्वाइटको समयकालको शब्दकोश, Webster’s Dictionary, मा गएँ, र figures भन्नाले arithmetic सँग सम्बन्धित कुनै कुरा जनाउँदैन।” यो सुन्ने धेरैजसो मानिसहरूले त्यसलाई जाँच्ने थिएनन् र उनलाई विश्वास गर्ने थिए। कम्तीमा पनि, त्यस पास्टरले यस खण्डमा figures ले के जनाउँछ भन्ने विषयमा शङ्का छर्ने काम गरिरहेका थिए; वास्तविकतामा, उनी झूट बोलिरहेका थिए। Webster’s 1828 Dictionary यसो भन्छ: FIGURE, n. Arithmetic मा, सङ्ख्या जनाउने एक चिह्न, जस्तै 2, 7, 9.
He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."
Él estaba expresando duda, realizando la obra representada como el misterio de iniquidad. Estaba identificando para los adventistas, si están dispuestos a verlo, que en este tiempo de la historia de la tierra, deben entender la verdad por sí mismos y no escuchar a los seres humanos; porque, “. . . el misterio de iniquidad ya está obrando: . . . .”
Early Writings, page 74: ". . . 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."
Qoraallii Duraa, fuula 74: “. . . akka lakkoofsonni sun akkuma Inni barbaadetti turan, akka harki Isaa lakkoofsa keessaa dogoggora tokko irratti taʼee isa dhokse, kanaaf harki Isaa hamma irraa kaafamutti namni tokko illee isa arguu hin dandeenye.”
It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.
यो भ्रमतर्फ डोर्याउने कुरा हो, र धर्मशास्त्रीहरूले प्रायः यही गर्छन्। यदि तपाईं बाइबल वा Spirit of Prophecy मा कुनै शब्दको अर्थ बुझ्न चाहनुहुन्छ भने, तपाईं पहिले शब्दकोशतिर हेर्नुहुन्न; तपाईं अगमवक्तातिर हेर्नुहुन्छ। उदाहरणका लागि, दानिएल 8:11 मा दानिएलले हिब्रू शब्द rum प्रयोग गर्छन्, जसलाई “taken away” भनेर अनुवाद गरिएको छ। मानिसहरूले यसको अर्थ “removed” हो भनी ठान्छन्, तर दानिएलले rum पाँच अन्य ठाउँमा पनि प्रयोग गरेका छन्, र त्यहाँ यसको अर्थ कहिल्यै “take away” हुँदैन—यसको अर्थ “to lift up and exalt” हुन्छ। त्यसैले, दानिएल 8:11 मा rum को अर्थ “take away” हुन्छ भनेर ठान्नु भनेको दानिएलले शब्द कसरी प्रयोग गरे भन्ने आधारमा होइन, परम्पराको पछि लाग्नु हो।
Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.
Хазыньы Элен Уайт лҿабыргьы: «Early Writings», 74 аҟны «figures» аҟазшьасҭагылоу аарт-кынқәа ма графикатә шәҟәқәа ҳәа шәыҳәар сҭахума, убас шәҳәар шәылшоит: «Элен Уайт лыван аамҭа аҟаҵараҿы иуҳәаратәы иҟаз аихшьаалаҟны figures арифметика аанагом», — ауаа реиҳараҩык уи гәарҭара рҭахым ҳәа ишәықәгәыӷуа. Аха урҭ гәарҭар, figures арифметикаҵәҟьагь аанагара шакәу рбоит.
But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.
Ама ең әуелі сен Элен Уайттың өзіне барасың: ол figures дегенде нені меңзейді? Early Writings кітабының 74-бетінде ол былай дейді: «Оның қолы figures-дің кейбіріндегі қателікті жауып, жасырып тұрды», ал 236-бетінде: «Оның қолы пайғамбарлық кезеңдерді есептеудегі қателікті жауып тұрды»,— дейді. Пайғамбар әйел өз терминологиясында figures деп пайғамбарлық кезеңдерді — сурет өнерін емес, арифметиканы — меңзейтінін айқындайды.
So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.
Ebbè, su che cosa tenne la Sua mano il Signore? Egli tenne la Sua mano su un errore nel calcolo dei periodi profetici—le cifre.
Ellen White's Endorsement of the 2520
تأیید الن وایت بر ۲۵۲۰
This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.
Kay qinaqa yuyachiyqa. Achkha runakunaqa ñuqayku rimashqayku kikin willakuyta rikuchkanku, chaykunatataq yanapani. Ichaqa 2520manta, hinaspa Ellen White chayta cheqaq profecía kasqanta creeqchu mana, kaymi argumentoqa—kaymi prueba, kaymantataq qallariyki tiyan. Huk argumento kunapas llapaqninmi válidokuna, cheqaqkunapas; ichaqa kaymi qallariypaq ñawpaq puntoqa.
In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.
Эрте жазуулар, 74-бетте, Теңир айрым сандардагы катачылыктын үстүн колу менен жаап турганы айтылган жерде, ал мунун маанисин ошол эле китептин 236-бетинде мындайча аныктайт: «Мен Кудайдын эли кубанычтуу үмүт менен өздөрүнүн Теңирин күтүп жатканын көрдүм. Бирок Кудай аларды сыноону ниет кылган». Ал Созулуу мезгили, биринчи көңүл калуу жөнүндө айтып жатат.
She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.
ဂါဒ်ဇာတ် ၁၈၄၄ ခုနှစ် အောက်တိုဘာ ၂၂ ရက်နေ့ရှိ “Disappointment” အကြောင်းကို သူမ ပြောဆိုနေခြင်း မဟုတ်ပါ၊ အကြောင်းမူကား ထိုနေရာ၌လည်း သူတို့သည် စမ်းသပ်ခြင်းခံရမည်ဖြစ်သော်လည်း၊ ဤနေရာတွင်တော့ “tarrying time” အကြောင်းကို သူမ ပြောဆိုနေပါသည်။ “God designed to prove them.” “His hand covered a mistake in the reckoning of the prophetic periods.” ထို “tarrying time” အားဖြင့် သူသည် သူတို့ကို မည်သို့ စမ်းသပ်မည်နည်း။ ပရောဖက်ဆိုင်ရာ ကာလများကို တွက်ချက်နားလည်ရာ၌ သူတို့၏ အသိနားလည်မှုအပေါ် မိမိလက်တော်ကို ဖုံးအုပ်ထားခြင်းအားဖြင့် ဖြစ်သည်။ အနာဂတ်အတွက် သင်တို့ စိုးရိမ်ရမည့်အရာ မရှိပါ၊ သို့ရာတွင် Millerites တို့၏ သမိုင်း၌နှင့် ကိုယ်တော်၏ သွန်သင်ချက်များ၌ ထာဝရဘုရားသည် အတိတ်ကာလ၌ ငါတို့ကို မည်သို့ ဦးဆောင်တော်မူခဲ့သည်ကို ငါတို့ မေ့လျော့သည့်အခါမှသာ ဖြစ်သည်။
These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
ഈ പ്രവാചകകാലഘട്ടങ്ങളേക്കുറിച്ചുള്ള ഉപദേശങ്ങളാണ് താമസകാലം ഉണ്ടാക്കിയതു. “പ്രവാചകകാലഘട്ടങ്ങളുടെ കണക്കുകൂട്ടലിലെ ഒരു തെറ്റ് അവന്റെ കൈ മൂടിക്കൊണ്ടിരുന്നു. തന്റെ കർത്താവിനെ പ്രതീക്ഷിച്ചുകൊണ്ടിരുന്നവർ ഈ തെറ്റ് കണ്ടെത്തിയില്ല,”—ഏകവചനത്തിലുള്ള തെറ്റ്—“കാലത്തെ എതിർത്തിരുന്ന ഏറ്റവും പണ്ഡിതരുമായ പുരുഷന്മാർക്കും അതു കാണാൻ കഴിഞ്ഞില്ല. തന്റെ ജനങ്ങൾ നിരാശയെ അഭിമുഖീകരിക്കണമെന്നതു ദൈവം ഉദ്ദേശിച്ചു. സമയം കടന്നുപോയി; തന്റെ രക്ഷിതാവിനെ ആനന്ദപൂർണ്ണമായ പ്രതീക്ഷയോടെ കാത്തിരുന്നവർ ദുഃഖിതരും ധൈര്യംകെട്ടവരുമായി, യേശുവിന്റെ പ്രത്യക്ഷതയെ സ്നേഹിക്കാതെ ഭയത്താൽ സന്ദേശം സ്വീകരിച്ചവർ, പ്രതീക്ഷിച്ച സമയത്ത് അവൻ വരാതിരുന്നതിനാൽ സന്തോഷിച്ചു. അവരുടെ വിശ്വാസപ്രഖ്യാപനം ഹൃദയത്തെ സ്വാധീനിച്ചിരുന്നില്ല; ജീവിതത്തെയും ശുദ്ധീകരിച്ചിരുന്നില്ല. സമയം കടന്നുപോയതു ഇത്തരത്തിലുള്ള ഹൃദയങ്ങളെ വെളിപ്പെടുത്തുവാൻ വളരെ യോജിച്ചതായിരുന്നു. യഥാർത്ഥത്തിൽ തന്റെ രക്ഷിതാവിന്റെ പ്രത്യക്ഷതയെ സ്നേഹിച്ചിരുന്ന ദുഃഖിതരുമായ നിരാശിതരുമായവരെ പരിഹസിച്ചും അവഹേളിച്ചും തിരിഞ്ഞുനിന്നത് ആദ്യം ഇവരായിരുന്നു. തന്റെ ജനത്തെ പരീക്ഷിച്ചു, പരീക്ഷണസമയത്ത് ആരൊക്കെയാണ് ചുരുങ്ങി പിന്നോട്ടു മടങ്ങിപ്പോകുന്നതെന്നു കണ്ടെത്തേണ്ടതിന്നു അവർക്കു ആഴത്തിലുള്ള ഒരു പരിശോധന നല്കിയതിലുള്ള ദൈവജ്ഞാനം ഞാൻ കണ്ടു.
Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. 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—singular—was explained.
ईसू आ स्वर्गीय सेना सभे सहानुभूति आ प्रेम के साथ ओह लोगन पर नजर डालत रहलें, जे मधुर अपेक्षा के साथ ओहके देखे के लालसा कइले रहलें, जेकरा से उनकर प्राण प्रेम करत रहल। स्वर्गदूत उनकरा चारों ओर मँडरावत रहलें, ताकि उनकर परीक्षा के घड़ी में उनकरा सभ के संभाल सकें। जे लोग स्वर्गीय संदेश ग्रहण करे में उपेक्षा कइले रहल, ऊ अन्हार में छोड़ दिहल गइल, आ परमेश्वर के क्रोध उनकरा विरुद्ध भड़क उठल, काहेकि ऊ लोग ओह ज्योति के ग्रहण करे के इच्छुक ना रहल, जवन ऊ स्वर्ग से उनकरा लगे भेजले रहले। उ विश्वासी, निराश भइल लोग, जे ई ना समझ सकल कि उनकर प्रभु काहे ना आइल, अन्हार में ना छोड़ल गइल। फेरु उनकरा सभ के अपना बाइबल के ओर ले जाइल गइल, ताकि ऊ भविष्यद्वाणी के कालखंडन के खोजबीन करें। प्रभु के हाथ अंकन से हटा दिहल गइल, आ गलती—एकवचन—के स्पष्ट कइल गइल।
Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "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." End of discussion! Ellen White places her seal of approval on the 2520.
ئهوە لێرە هەڵەی ئەو ژمارانە ڕوون دەکاتەوە کە لە نەخشەی 1843 دا هەبوون، و پێشترەوەش دیاری کردووە کە ئەو ژمارانە ماوە پێشبینییەکان نیشان دەدەن. «ئەوان بینییان کە ماوە پێشبینییەکان تا 1844 دەگەن، و هەمان ئەو بەڵگانەی کە پێشکەشیان کردبوو بۆ ئەوەی پیشان بدەن ماوە پێشبینییەکان لە 1843 کۆتایی دێن، سەلماندی کە ئەوان لە 1844 کۆتایی وەردەگرن.» کۆتایی بە گفتوگۆ! ئێلن وایت مۆری پەسەندکردنی خۆی لەسەر 2520 دادەنێت.
There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.
1843 චාර්ට් එක මත ඔවුන් අවබෝධ කරගෙන සිටියේ 1843 දී අවසන් වූ අනාවැකි කාල පරාස තුනක් පමණි: 1335, 2520, සහ 2300. දෙවියන් වහන්සේ මෙම චාර්ට් එකේ ඇති සංඛ්යා කිහිපයක—එනම් අනාවැකි කාල පරාසයන්ගේ—වැරදියක් මත තමන්ගේ අත රඳවා තැබූ සේක, තමන්ගේ අත ඉවත් කරන තුරු. උන්වහන්සේ තමන්ගේ අත ඉවත් කළ විට, විශ්වාසවන්තව බලා සිටි අය නැවතත් අනාවැකි කාල පරාස අධ්යයනය කිරීමට මෙහෙයවනු ලැබූහ; එවිට, අනාවැකි කාල පරාස 1843 දී අවසන් වූ බව ප්රකාශ කිරීමට ඔවුන්ට පෙර ගෙන ආ එම සාක්ෂියම, එයින් දෙකක් 1844 දී අවසන් වූ බව සනාථ කරන බව හඳුනාගනු ලැබීය.
The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.
၁၃၃၅ သည် ၅၀၈ ခုနှစ်တွင် စတင်ပြီး ၁၈၄၃ ခုနှစ်တွင် အဆုံးသတ်သည်။ ၂၅၂၀ သည် ခရစ်မပေါ်မီ ၆၇၇ ခုနှစ်တွင် စတင်ပြီး နှစ်၏ပြည့်စုံခြင်းကြောင့် သက်ရောက်မှုရှိသည်။ ရှေ့ဆောင်သူများသည် ၎င်းသည် ၁၈၄၃ ခုနှစ်တွင် အဆုံးသတ်သည်ဟု ယူဆခဲ့ကြသော်လည်း၊ နောက်ပိုင်းတွင် ၁၈၄၃ ခုနှစ်ကို ကြိုတင်ခန့်မှန်းစေခဲ့သည့် တူညီသောအထောက်အထားပင် ၂၅၂၀ အနာဂတ္တိကာလသည် ၁၈၄၄ ခုနှစ်တွင် အဆုံးသတ်ကြောင်းကို သက်သေပြခဲ့သည်ဟု နားလည်လာကြသည်။ ၂၃၀၀ အနာဂတ္တိကာလသည် ခရစ်မပေါ်မီ ၄၅၇ ခုနှစ်တွင် စတင်ပြီး၊ ၎င်းသည် ၁၈၄၃ ခုနှစ်တွင် အဆုံးသတ်သည်ဟု သူတို့ ယူဆခဲ့ကြသော်လည်း၊ စိတ်ပျက်ဖွယ်ဖြစ်ရပ်နောက်ပိုင်းတွင်၊ အနာဂတ္တိကာလများကို လေ့လာဆန်းစစ်ခြင်းအားဖြင့် ၎င်းသည် ၁၈၄၄ ခုနှစ်တွင် အဆုံးသတ်ကြောင်းကို သူတို့ သိမြင်လာကြသည်။
There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.
مەنبەران تەنها سێ پێشبینییان هەبوو کە پێشبینییان دەکرد لە ساڵی 1843 کۆتایی بێت، و یەکێک لەوانە بەڕاستی کۆتایی دێت: 1335. ئەم پێشبینییە ئەوە نییە کە پەروەردگار دەستی خۆی لەسەری گرتبوو. ئەم پێشبینییە مێژووی میلەرییەکان دیاری دەکات لە کاتی درەنگبوونەوەوە، بە ڕێگای هاواری نیوەشەوە، هەتا 22ی ئۆکتۆبەری 1844.
In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "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.
Nis qhaya p’unchaypa rikuchisqaykupim kay Ellen Whitepa kay siminta tukurqayku: “Kusisqaña chay ñawikunaqa 1843 hinallataq 1844 watakunapi rikuskankuta rikurqanku.” Kayqa “Kusisqaña payqa 1843-man hamuqqa” nisqami. Qhipan párrafopiqa nin: “Willakuyqa qusqam karqa. Hinaspa manam ima qhipariypas kananchu willakuyta yapamanta willaypi, pacha señalkuna hunt’akuchkaptin; tukukuq llamk’ayqa ruwasqa kanan. Hatun llamk’ayqa pisilla pachapi ruwasqa kanqa. Diospa churayninmanta huk willakuyqa utqayllam qusqa kanqa, hinaspa sinchi qapariyman wiñanqa. Chaymanta Danielqa suertinpi sayanqa, testimoniunta qunanpaq.” Manuscript Releases, volumen 21, 437.
Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.
Daniel ayna wawan chaypi kayninqa Daniel 12-pa versículo 13-mi. “1843 watapiwan 1844 watapi rikusqa imakunata rikuq ñawikunaqa kusisqañam” nisqaqa versículo 12-mi. Ellen Whiteqa Daniel 12:12–13manta Diospa qhawaq rimayninta qushan, nispa kay versículokunaqa mana pacha-profeciamantachu kanku, aswanmi huk experienciamanta kanku, chaymi 1843 watata pantasqa yuyaymanta paqarin, hinaspa huk suyasqa unay pachatam apamun. Chay suyasqa unay pacha chayamuchkaptinqa, “Kusisqan kachun payqa suyaq.” Rikuyqa unayaspa qhiparaptinpas, payta suyuy. Kusisqan kachun chay suyaq runaqa, suyasqa unay pachamanta punku wisq’asqa kanankama sutinchaywan suyaq. Chay fielkunaq 1843 watapiwan 1844 watapi rikunkuqa huk bendiciónmi, chaymi payta Santísimo Lugarman pusaykun.
The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.
1335-giingdoe nïme 1843-la thabson, Midnight Cry-gi yokpana makhoigi lakpada khudam oirammi. 2520 amasung 2300-giingdoe nïn 1844-da loisinni. Ellen White-na hairi madudi, makhoina 2520, 2300, amasung 1335 nïn 1843-da loirabani haiduna phongdoknaba matamda sijinnaba adum oiraba yumpham adu matungda 1844-da makhoi loisin-gadabani haibadu praman oina khangdokkhi.
"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
تۆراتى خوا نوری خۆی لەسەر دۆخیان داڕشت، و ئەوان کاتێکی دواخستنیان دۆزییەوە—«ئەگەر [بینینەکە] دوا بکەوێت، چاوەڕێی بکە.» لە خۆشەویستییان بۆ هاتنی نزیکی مەسیح، دواخستنی ئەو بینینەیان پشتگوێ خستبوو، ئەوەی کە بۆ ئەوە هەژمار کرابوو تا چاوەڕێوانانی ڕاستەقینە دەربخات. دیسان خاڵێکی کاتییان هەبوو. بەڵام بینیم کە زۆرێک لەوان نەتوانین لەسەر ناڕەزایەتییە توندەکەیان سەر بکەن بۆ ئەوەی ئەو ئاستەی غیرەت و هێز بەدەست بهێنن کە لە ساڵی 1843دا نیشانەی باوەڕیان بوو.
"Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."
“ꭱ 셩ᄀᆞᆺ과 그 사ᄌᆞᆼᄃᆞᆯ이 그들ᄅᆞᆯ 이기니, 그 기별을 밧지 아니ᄒᆞ고져 ᄒᆞᄂᆞᆫ 자ᄃᆞᆯ은, 저희가 일컫ᄂᆞᆫ 바 ᄒᆞᆫ갓 미혹을 밧지 아니ᄒᆞᆷ에 대ᄒᆞ야, 그 먼 장래를 내다보ᄂᆞᆫ 판당과 지혜를 스스로 ᄎᆞ하ᄒᆞ며 깃버ᄒᆞ엿더라. 그러나 저희는 하나님의 권면을 스스로 거스려 버린 줄을 아지 못ᄒᆞ엿고, 또 ᄒᆞ늘로브터 보내신 기별을 생활로 나타내고 잇ᄂᆞᆫ 하나님의 백셩을 번민케 ᄒᆞ기 위ᄒᆞ야, ꭱ 셩ᄀᆞᆺ과 그 사ᄌᆞᆼᄃᆞᆯ과 ᄒᆞᆫ가지로 력사ᄒᆞ고 잇ᄂᆞᆫ 줄도 깨닷지 못ᄒᆞ엿더라.”
In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.
我哪ẽ इतिहासमेँ उपासकक दू वर्ग छै। अविश्वासी वर्ग प्रतीक्षा करनिहारसभक उपहास करैत अछि, मुदा प्रतीक्षा करनिहारसभ केँ फेर भविष्यवाणी-क समय-अवधिसभ दिस लऽ जाइत अछि, आ ओ सभ बुझि लैत अछि जे 1843 मेँ 2520 आ 2300 क समापन चिन्हित करबाक लेल जे एक्के प्रमाण हुनका सभ केँ मार्गदर्शन देने छल, से ई सिद्ध करैत छल जे ओ सभ 1844 मेँ समाप्त भेल।
Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.
ئەرچەندە چاوەڕوانبووان ئەمەیان ناسیوە، بەڵام وەک پێش یەکەم دڵتەنگبوونەوەکە هێندە بە گەرمی بۆ مەسیح نەبوون. لەگەڵ پەیامی هاوارەی نیوەشەو دەچوونەوە بۆ ئەو گەرمبوونەوەیە. چاوەڕوانبووان پێش هاوارەی نیوەشەو ١٨٤٤، کۆتایی پێشبینییەکان، تێگەیشتبوون.
The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.
Nolq’ij taq tzij re ri Ajch’aq’b’al Xutzuq ri e k’iyib’anela’ chi xkik’ulwachij ri 22 rech octubre, 1844. Rik’in ri etamab’al ri’, man xe ta jun k’ojlib’al pa 1844; xk’ulwachïk pa re q’ij re’, y ri’ xyo’ow uchuq’a’ ri tzijol.
Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.
Вы видите этот процесс? Учения, производящие этот опыт, суть три пророчества: 1335, 2300 и 2520.
After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.
بعد أن أدركوا هذا، شرعوا ينادون: «اخرجوا من بابل». هذه هي رسالة الملاك الثاني.
Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.
Aláàfíà ni ká sọ ó kedere: Kí ni ó parí ní àkókò ìdádúró náà? Lílo Àtẹ 1843. Wọ́n fi Àtẹ yìí sí apá kan nítorí pé ní ìsinsin yẹn wọ́n ti mọ̀ pé Olúwa ń bọ̀ ní 1844, nígbà tí Àtẹ náà sọ 1843. Nítorí náà, wọ́n fi Àtẹ náà sí apá kan fún ìtàn Ìhìnrere Áńgẹ́lì Kejì.
What becomes their message in the history of the Second Angel? The last paragraph explains.
A mesaji diri zanên dema Mêlyekê Duwemîn de çi dibe? Paragrafa dawî vê yekê dişirove.
"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."
ಈ ಸಂದೇಶದಲ್ಲಿದ್ದ ವಿಶ್ವಾಸಿಗಳು ಸಭೆಗಳಲ್ಲಿ ಹಿಂಸಿಸಲ್ಪಟ್ಟರು. ಒಂದು ಕಾಲದವರೆಗೆ, ಈ ಸಂದೇಶವನ್ನು ಸ್ವೀಕರಿಸದವರು ತಮ್ಮ ಹೃದಯಗಳ ಭಾವನೆಗಳನ್ನು ಕಾರ್ಯರೂಪಕ್ಕೆ ತರುವುದನ್ನು ಭಯದಿಂದ ತಡೆಯಲ್ಪಟ್ಟಿದ್ದರು; ಆದರೆ ಕಾಲವು ಕಳೆಯುತ್ತಿದ್ದಂತೆ ಅವರ ನಿಜವಾದ ಮನೋಭಾವಗಳು ಪ್ರಕಟವಾದವು. ಪ್ರವಾದನಾತ್ಮಕ ಕಾಲಾವಧಿಗಳು 1844ರವರೆಗೆ ವಿಸ್ತರಿಸಿದ್ದವೆಂದು ನಿರೀಕ್ಷೆಯಲ್ಲಿ ಇದ್ದವರು ತಾವು ಹೊರುವುದಕ್ಕೆ ಬಾಧ್ಯರೆಂದು ಭಾವಿಸಿದ ಸಾಕ್ಷಿಯನ್ನು ಅವರು ಮೌನಗೊಳಿಸಲು ಬಯಸಿದರು.
What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.
कौन-से भविष्यद्वाणी संबंधी कालखंड? 2520 और 2300। इसी इतिहास में यही उनका संदेश है। अब वे कह रहे हैं, “हम समझ गए! ये भविष्यद्वाणियाँ 1844 तक विस्तृत होती हैं।” मध्यरात्रि की पुकार के इतिहास में उनका संदेश 2520 और 2300-वर्षीय भविष्यद्वाणियाँ हैं।
"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."
ਬੜੇ ਸਮੇਂ ਤੱਕ, ਜਿਹੜੇ ਲੋਕ ਇਸ ਸੁਨੇਹੇ ਨੂੰ ਸਵੀਕਾਰ ਨਾ ਕਰਦੇ ਸਨ, ਉਹ ਆਪਣੇ ਦਿਲਾਂ ਦੀਆਂ ਭਾਵਨਾਵਾਂ ਨੂੰ ਕਿਰਿਆ ਵਿੱਚ ਲਿਆਂਦਾ ਤੋਂ ਡਰ ਕਰਕੇ ਰੋਕੇ ਰਹੇ; ਪਰ ਸਮੇਂ ਦੇ ਬੀਤ ਜਾਣ ਨਾਲ ਉਨ੍ਹਾਂ ਦੀਆਂ ਸੱਚੀਆਂ ਭਾਵਨਾਵਾਂ ਪ੍ਰਗਟ ਹੋ ਗਈਆਂ। ਉਹ ਉਸ ਗਵਾਹੀ ਨੂੰ ਚੁੱਪ ਕਰ ਦੇਣਾ ਚਾਹੁੰਦੇ ਸਨ ਜਿਸ ਨੂੰ ਉਡੀਕ ਕਰਨ ਵਾਲੇ ਆਪਣੇ ਆਪ ਨੂੰ ਦੇਣ ਲਈ ਬਾਧਿਆ ਮਹਿਸੂਸ ਕਰਦੇ ਸਨ, ਕਿ ਭਵਿੱਖਬਾਣੀਕਾਲ 1844 ਤੱਕ ਵਧਦੇ ਸਨ। ਵਿਸ਼ਵਾਸੀਆਂ ਨੇ ਆਪਣੀ ਭੁੱਲ—ਇਕ ਵਿਲੱਖਣ ਭੁੱਲ—ਸਪਸ਼ਟਤਾ ਨਾਲ ਸਮਝਾਈ ਅਤੇ ਉਹ ਕਾਰਣ ਦਿੱਤੇ ਜਿਨ੍ਹਾਂ ਦੇ ਆਧਾਰ ਉੱਤੇ ਉਹ 1844 ਵਿੱਚ ਆਪਣੇ ਪ੍ਰਭੂ ਦੀ ਉਡੀਕ ਕਰਦੇ ਸਨ। ਉਨ੍ਹਾਂ ਦੇ ਵਿਰੋਧੀ ਪੇਸ਼ ਕੀਤੇ ਗਏ ਪ੍ਰਭਾਵਸ਼ਾਲੀ ਕਾਰਣਾਂ ਦੇ ਵਿਰੁੱਧ ਕੋਈ ਤਰਕ ਨਹੀਂ ਲਿਆ ਸਕੇ। ਤੱਥਾਪਿ ਕਲੀਸਿਆਵਾਂ ਦਾ ਕ੍ਰੋਧ ਭੜਕ ਉਠਿਆ; ਉਹ ਨਿਸ਼ਚਿਤ ਕਰ ਚੁੱਕੇ ਸਨ ਕਿ ਨਾ ਤਾਂ ਸਬੂਤ ਸੁਣਣਗੇ ਅਤੇ ਨਾ ਹੀ ਗਵਾਹੀ ਨੂੰ ਕਲੀਸਿਆਵਾਂ ਵਿੱਚ ਦਾਖ਼ਲ ਹੋਣ ਦੇਣਗੇ, ਤਾਂ ਜੋ ਹੋਰ ਲੋਕ ਵੀ ਇਸ ਨੂੰ ਨਾ ਸੁਣ ਸਕਣ।
What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.
Ukakwanza uliwasilisha 2520 kwa uhusiano na zile siku 2300, nini hutokea? Katika historia ya Wamillerite, unafungiwa nje ya makanisa, na kunakuwa na jitihada ya kuinyamazisha hiyo ujumbe.
"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.
“Үарыхэм фэеимыӏуэу Алыхьым ахэм иритар арыгъуэ нэхъым ямыхъуэжын зэхэлъхьар, чэркэсыгъэхэм къыщагъэкӏуагъ; ауэ Исэ ахэмрэ япэщыт, ахэм ыгуфӏагъэу и нэпсей и нурым. Ахэм тхылъ етӏанэ фӏыщӏэм и псалъэр къагъэсэбэпын папщӏэ хэгъэхьэзырагъ.” Early Writings, 235–237.
Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.
2520-гыч өрөмдү өйрөтүүгө киришпестен, биз көрсөтмөкчү болгон нерсе — Эллен Уайт 2520-га өзүнүн жактыруусунун мөөрүн баскандыгы. Эгер муну көрө албасаңар, анда Ыйса көзүңөрдөгү кабырчыктарды алып салышы үчүн сыйынууңар керек. Эллен Уайт 1843-жылды алдын ала айтууга аларды алып келген ошол эле далил андан кийин бул пайгамбарлык мезгилдер 1844-жылы аяктаганын далилдейт деп айткан. Ал ар дайым пайгамбарлык мезгилдерди, же сандарды, көптүк түрүндө атайт. 1843-жылкы диаграммада 1843-жылы аяктаган болгону үч эле пайгамбарлык мезгил бар.
The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.
Aña 1843-pe opáva, 1335, gramaticalmente hekopete hag̃ua, oikotevẽ por lo menos mokõi período profético ikatu hag̃uáicha haʼe heʼi “cifras” ha “períodos proféticos.” Oĩramo mbohapy ha rejoi peteĩ, upéicharamo umi mokõi haʼe omoneĩva hína hína 2520 ha 2300, tahaʼe hag̃ua oimeraẽ ambue heʼíva.
In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.
Akoni ntease yi mu, a ɛka Adventists no anidaso pa a ɛbɔe wɔ October 22, 1844 ho no, Awurade reyɛ osuahu bi ama wɔn a na wɔreto wɔn afi asafo ahorow no mu, sɛnea ɛbɛyɛ a wɔrennyina nnipa nkɛntɛnso so, na mmom Onyankopɔn Asɛm no so. Ná wohia saa osuahu no na ama wɔanya gyidi de ne Yesu Kristo akɔ Kronkron Mu Kronkronbea hɔ. Ná ɔrewie wɔn ho pɛpɛɛpɛ de aba Daa Asɛmpa no awiei.
Testimony of the Pioneers: James White and Uriah Smith
Paikte kispiyañan qillqatanakapa: James White ukat Uriah Smith
Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.
وە پاشان، دوو لە پێشەنگانمان هەیە، James White و Uriah Smith. ئەمانە ئەو سەرەکیترین پیاوانەن کە ئەمڕۆ لاهوتیناسان ئاماژەیان پێ دەکەن بۆ ئەوەی بانگەشە بکەن James White لە ساڵی 1863دا 2520ی ڕەتکردووەتەوە و Uriah Smith لە نووسینەکانی خۆیدا لە 1870کان و 1880کاندا ئەوی ڕەتکردووەتەوە.
We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.
Ñuqanchikqa 1844 wataman kutispa, chay qhipamanpis rikusunchik imaynatachus James Whitewan Uriah Smithwan kay kikillan historiata willakunku, imatachus Ellen White chayraq willarqan. Payqa profetik pacha-kunamanta rimarin, Señorpa makin qichusqanmanta, hinaspa pantasqanta rikuyta, chay hinallataq kay iskay Pionerokunapas rimarinku.
Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.
Ellen White 2520 ciin yookaan “torban yeroo” hin jettuu; garuu Uriah Smith fi James White ni jedhu. Isaanis ifatti ni mul’isu yeroo raajii seenaa kana keessatti beekamanii turan 2520 fi 2300 akka ta’an.
James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."
James White, Review and Herald, volyume 1, Hulyo 9, 1851: “Nagaingon ang usa ka mosupak, ‘Dili ako motoo nga ang singgit sa tungang gabii gihatag na.’ Dili usab kami motoo nga ang singgit sa tungang gabii nadungog na namo, ni nga mamahimo pa kini. Ang singgit sa Mateo 25:6, ‘Tan-awa, nagaabut ang pamanhonon,’ anaa sa kasaysayan sa usa ka sidlakang kasal. Apan nga adunay usa ka singgit nga gihatag, ug sa hingpit gidawat sa tibuok lawas sa Advent sa tinghunlak sa 1844, nga maayong ikatandi sa singgit sa tungang gabii sa sambingay, dili angay ikalimod niadtong may kasinatian niini.”
James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.
꧋ꦗꦺꦩ꧀ꦱ꧀ ꦮꦲꦶꦠ꧀ ꦱꦼꦢꦁ ꦤꦁꦒꦸꦭꦁꦶ ꦱꦼꦗꦫꦃ ꦲꦶꦁ ꦩꦤꦲ ꦮꦺꦴꦁ-ꦮꦺꦴꦁ ꦤꦺꦴꦭꦏ꧀ ꦥꦁꦭꦸꦁꦠꦸꦂ ꦠꦼꦔꦃ ꦮꦼꦁꦶ lan ꦥꦝ ꦗꦠꦸꦃ ꦱꦏꦶꦁ ꦗꦭꦤ꧀ ꦲꦶꦏꦸ. ꦥꦤꦗꦼꦤꦼꦔꦤ꧀ꦤꦺ ꦩꦼꦁꦒꦥꦤ꧀ ꦧꦼꦧꦼꦤꦼꦂ ꦤꦶꦏꦸ, lan ꦥꦤꦗꦼꦤꦼꦔꦤ꧀ꦤꦺ ꦲꦤ ꦲꦏꦤ꧀ ꦫꦼꦩ꧀ꦧꦒ꧀ ꦱꦼꦗꦫꦃ ꦤꦶꦏꦸ.
"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."
«Мо өз тæссæг рæстæджы æрцыд. Æмбисон æвдисæны фæдыл тагъд æрцыд ахаст, æмæ йæ фæстæ — æрмæст æмæ удын. Уый фæдыл æрцыд нæ ахаст, куы нæ фæндагæй фæхъуыстыстæм, æмæ йæ нæ хъусытæм æрцыд, куы фæдзæхст уавæры уыдыстæм. Уыцы ахаст фæстагътæ кодта дæс чызджы, æмæ сын фæцæуын кодта сæ чырагъытæ. Уый, Уды тыхимæ æмæ баст, æргом кодта Æрцыды адæмы, æмæ сын фæцæуын кодта Библи æндæр кæмæй уæддæр фæдылдæр агурын, æмæ сæхицæн æмæ сæ дунейаг хæзнатæ æппæтæй Иры Хуыцауы фæдыл сæвæрын. Ахаст исчи радта, æмæ фæдзæхста, æрцæудзæн Хуыцау авд азы æмæйы, 1844 азы, уыдон рæсугъдæй уыдисæй, æмæ пророчествойы рæстæгъон фæстæмбистæ уыцы рæстæджы фæхæццæ кæнынц; уымæ гæсгæ, рæстæгъон фæстæмбистæй æвдисæн, кæцы æрæвæрд уыдис Адвенты 1843 азы исæн, уыцыдæр æвдисæн кодта, æмæ уый 1844 азы исдзæн. Уæд нæ фæзынд, æмæ ис уарзонд æргомæйæг уыцы нымадæнæйы, кæцы 2300 бон фæуæлахиз кодта 1843 азы. Адвенты ныхасæй исчи фыст кодта, уыдонæй иу дæр нæ байгом кодта уый. Провидениейы къух — чысыл «P»-имæ — æхгæдта гæды — иугонд — уæдмæ, куы æй фенынæн рæстæг æрцыд. Растæррон уыд 2300-æй истын 457 æхсæн азы, æмæ уымæй баззад 1843, æнæ ахсджи кæнын 457 аз н. æ. д. æхсæн азы уыцы хайæн, кæцы рацыд уæд, куы фæстагъ æрцыд æмбарындзинад, кæцæй 70 къуырийы нымад цæуы.»
"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"
“ယင်းအချိန်ကာလ [1843] သို့ ကျွန်ုပ်တို့၏စိတ်ကို ဦးတည်စေခဲ့သည်မှာ၊ ထိုပရောဖက်ပြုကာလအသီးသီးကို ၎င်းတို့၏အစပြုခြင်းကို အမှတ်အသားပြုရမည့် ထိုဖြစ်ရပ်များ ပြည့်စုံခဲ့သည်ဟု အကောင်းဆုံး အချိန်စဉ်သမားများ သတ်မှတ်ထားသော ထိုနှစ်များမှ စ၍ ရက်စွဲသတ်မှတ်တွက်ချက်ကြည့်သောအခါ၊ ၎င်းတို့အားလုံးသည် ထိုနှစ်၌ အဆုံးသတ်သကဲ့သို့ ထင်ရှားလာသောကြောင့် ဖြစ်သည်။”
Now he tells us the prophetic periods they thought terminated in 1843.
Yiqan nanpropesíya a panawen a pinampatianda a nagtungpal idi 1843.
"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.
«Bu bolsa, her niçigem bolsa, diňe daşyndan şeýle görünýärdi». Olar 1843-nji ýylda tamamlandy diýip görünýärdi. Olar onuň 1844-nji ýylda tamamlanandygyny bilerler.
"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'
“Nù bà kono ‘àwọn àkókò méje,’ tàbí ọdún 2520, láti ìgbèkùn Manasseh, èyí tí a fi ìfọ̀kànbalẹ̀ ńlá gan-an gbé kalẹ̀ gẹ́gẹ́ bí ọdún 677 ṣáájú Kristi láàárín àwọn onítòkasí àkókò.” Àwọn wọ̀nyí ni àwọn àkókò àsọtẹ́lẹ̀ tí wọ́n ń bá ṣiṣẹ́. “Ọjọ́ yìí nìkan ni a ti máa ń kà láti inú rẹ̀ fún ìbẹ̀rẹ̀ àkókò yìí; nípa yíyọ ọdún 677 ṣáájú Kristi kúrò nínú ọdún 2520, ọdún 1843 lẹ́yìn Kristi ló ṣẹ́ kù. Ṣùgbọ́n, a kò ṣe àkíyèsí pé, bí yóò ṣe fẹ́ ọdún kíkún 677 ṣáájú Kristi àti ọdún kíkún 1843 lẹ́yìn Kristi láti pé ọdún 2520, bẹ́ẹ̀ náà ni yóò tún fi dandan lé wa láti fa àkókò yìí gùn dé inú ọdún 1844, bí ó bá jẹ́ pé ó bẹ̀rẹ̀ lẹ́yìn ìbẹ̀rẹ̀ ọdún 677 ṣáájú Kristi.”
The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.
Рӯҳулкьадырныӊ къолу онуӊ хата үстүнде къолуну туткъан «пейғамберлик девирлер» 2520-ни де ичине ала эди.
Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."
ஊரியா ஸ்மித்: "1843-ஐத் தாண்டி காலம் தொடர்ந்து சென்றபோது, தாங்கள் எதிர்பார்த்த விடுதலையின் ஆண்டைச் சார்ந்த தங்கள் ஏமாற்றத்திற்கான காரணங்களைப் பற்றி பலர் விசாரிக்கத் தொடங்கினர். அப்போது, நாங்கள் எப்போதும் அவற்றின் ஆரம்பத்தை நிர்ணயித்திருந்தபடியே, எல்லா தீர்க்கதரிசனக் காலங்களையும் கிறிஸ்துவுக்கு முன் ஆண்டுகளிலிருந்து ஆரம்பிக்கின்றோம் என்றால், எங்களுடைய காலக்கணக்கும் அவற்றின் ஆரம்பத் தேதியும் சரியானவை என்றே கருதினாலும், அவை தத்தமாய் 1844 ஆம் ஆண்டிற்குள் ஏதோ ஒரு காலத்தில்தான் நிறைவேறும் என்பது தெரியவந்தது. இவ்வாறு, கி.மு. 677-இல் ஆரம்பிக்கும் ஏழு காலங்களும், அல்லது 2520 ஆண்டுகளும்—கி.மு. 607-இல் ஆரம்பிக்கும் மகா யூபிலியும், அல்லது 2450 ஆண்டுகளும் [1843 அல்லது 1850 அட்டவணைகளில் எதிலும் குறிக்கப்படவில்லை.]—மேலும் கி.மு. 457-இல் ஆரம்பிக்கும் தானியேலின் 2300 ஆண்டுகளும்—இவற்றில் ஒவ்வொன்றும் ஆரம்பித்ததாகக் கணிக்கப்பட்ட அந்தந்த ஆண்டுகளில், அவற்றின் ஆரம்பத்தைக் குறித்த பல்வேறு நிகழ்வுகள் நிகழ்வதற்கு முன்பே, அவற்றிலிருந்து அந்தத் தீர்க்கதரிசனக் காலங்கள் தத்தமாய் தேதியிடப்பட்ட அந்த ஆண்டுகளின் ஒரு பகுதி கடந்துபோயிருந்ததால், ஒவ்வொன்றிலும் ஆண்டுகளின் எண்ணிக்கை நிறைவடையவோ, அல்லது எங்கள் காலக்கணக்கின் சரித்திரத்தன்மை சோதிக்கப்பட்டறியவோ, அவை தத்தமாய் கணக்கிடப்படும் அந்தந்த கி.மு. ஆண்டுகளின் தொடக்கத்திற்குப் பிறகு எவ்வளவு தாமதமாக ஆரம்பித்தனவோ, அதற்கேற்ப 1844 ஆம் ஆண்டிற்குள் அவை அதே அளவுக்கு நீள வேண்டியது அவசியமாக இருந்தது. ஆனால், அந்தந்த கி.மு. ஆண்டுகளில் இப்பல காலப்பகுதிகள் எந்த நேரத்தில் ஆரம்பமானன என்பதற்கான வழிகாட்டி எதுவும் இல்லை; ஆகையால், அவை முடிவுறும் ஆண்டினுள் இருக்கும் காலத்தைத் துல்லியமாகக் குறிக்க இயலவில்லை."
Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.
Uriah Smith ken James White u beyam khrih ve ve chu, 1844-a a lo tawp tûra hriat sa profet huna rei chu kum 2520 leh kum 2300 an ni a, Ellen White-in Early Writings, page 236 leh a chhunzawmnaah a hman thupui ṭawngkam ang bawkin an hmang.
The Chain of Truth: William Miller's Commencement Points
Hpilan ti Kinapudno: Dagiti Pangrugian a Punto ni William Miller
Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"
Йассән язмалар, 230-бит: «Худа Өзиниң пәриштисини» — пәриштә Гавриелни — «бир деһқанниң қәлбигә тәсир қилдуруш үчүн» — Уильям Миллер — «у Муқәддәс Китабқа ишәнмигән еди, уни пәйғәмбәрликләрни издәшкә йетәкләш үчүн әвәтти. Худаниң пәриштилири шу талланған затни қайта-қайта йоқлап, униң зеһнигә йол көрситип, Худаниң хәлқи үчүн һәрдайим қараңғу болуп кәлгән пәйғәмбәрликләрни униң чүшинишигә ачти. Һәқиқәт зәнҗириниң башлиниши униңға берилди, вә у бир бағламдин йәнә бир бағламни издәшкә йетәкләнди, ахирида у Худаниң Кәлмиси үстидин һәйранлиқ вә тәһсин билән нәзәр салди. У йәрдә у һәқиқәтниң мукәммәл бир зәнҗирини көрди. Илһамсиз дәп қариған шу Кәлмә әмди униң көз алдида өзиниң гөзәллиги вә шан-шәрпи билән ечилди. У Муқәддәс Язманиң бир қисми йәнә бир қисмини чүшәндүридиғанлиғини көрди,»
Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.
جبرئیل نے اسے وہ طریقہ دکھایا جسے ہم آیت بہ آیت استدلال کہتے ہیں، سطر پر سطر، یہاں تھوڑا اور وہاں تھوڑا۔
Gabriel gave him the commencement of the chain of truth and the method of proof-texting.
جبرائیل نے اُسے سلسلۂ حق کا آغاز اور نصوص سے استدلال کرنے کا طریقہ عطا کیا۔
William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."
William Miller, Advent Review and Sabbath Herald, 18 April 1854: “Acar mişeskirina xwe ya Nivîsaran de, min bi encam gihîşt ku heft demên serweriya neteweyên biyanî divê ji wê demê dest pê bikin ku Cihû wek netewekirî serbixwe rawestiyan, di esîrkirina Menasseh de, ku baştirîn kronolojîzan wê danî B.C. 677; û ku 2300 roj bi heftê heftiyan re dest pê kirin, ku baştirîn kronolojîzan wê ji B.C. 457 ve tarîx kirin; û ku 1335 roj, ku bi rakirina daily û danîna ew nefretî ya wêraner [Daniel 12:11] dest pê dikin, divê ji danîna serweriya Papayî, piştî rakirina nefretîyên pagan, werin tarîx kirin, û ku, li gorî baştirîn mêtîngarên ku min karîbûm bi wan re bixwînim, divê ji nêzîkî 508 ve tarîx bibe.”
Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.
Ellen White ukham ti Gabrielas William Millerar chi chiqaq kunanqakuna watuchakuykunapa qallarinqankunata qaparichirqan, chaymanta William Millerpas willakun kimsa qallarinqa watakunata payman qusqankuta: 508, 677 a.C., hinaspa 457 a.C. Chay profeciakunapa qallarinqa watakunata, mayqinkunam Chaupi Tuta Qapariypa historianta ruwarqan, Angel Gabrielmi payman qorqan.
The Last Deception: Rejecting the Spirit of Prophecy
ᎤᎵᏍᏆᏗ ᎤᏓᎵᏓᏍᏗ: ᎠᏍᏓᏱᏳ ᎤᏙᎯᏳᎯ ᎠᏓᏅᏙᎢ
Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.
Mensajes Selectos, libro 1, página 48: «Satanás está... impulsando constantemente lo espurio, para apartar de la verdad. El postrer engaño de Satanás será dejar sin efecto el testimonio del Espíritu de Dios». El postrer engaño de Satanás es destruir el Espíritu de Profecía.
If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.
Bunlar ýaly esas goýujy hakyqatlary ret edýän bolsaňyz, şol bir wagtyň özünde Pygamberlik Ruhuny hem ret edýänsiňiz. Ellen Waýt 2520-ä öz tassyklamasyny berýär. 2520-ni ret etseňiz, çagany-da, hammam suwuny-da bilelikde zyňyp taşlaýarsyňyz.
"Satan is . . . constantly pressing in the spurious—to lead away from the truth. 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)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?
«Շատանան . . . շարունակ կերպով ներմուծում է կեղծը՝ ճշմարտությունից հեռացնելու համար։ Շատանայի հենց վերջին խաբեությունն այն է լինելու, որ Աստծո Հոգու վկայությունը անվավեր դարձնի։ «Որտեղ տեսիլք չկա, ժողովուրդը կորչում է» (Առակաց 29:18)»։ Նա խոսում է Մարգարեության Հոգին մերժելու մասին և, դրա հետ կապված, ասում է, որ եթե մերժեք Մարգարեության Հոգին, այնտեղ, որտեղ տեսիլք չկա, ժողովուրդը կորչում է։ Ի՞նչ է այդ տեսիլքը։ Եթե մերժում եք Մարգարեության Հոգին, ո՞րն է այն տեսիլքը, որ ձեզ պակասում է։
"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).
«Escribe la visión, y declárala claramente sobre tablas, para que corra el que la leyere.» Habacuc 2:2 (KJV).
If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.
Kunu naya ng Spiritu ti Propesiya, naya mu met ing 1843 a Chart; ampong, nung naya mu ing Chart a ini, naya me ing Spiritu ti Propesiya.
"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.
“শয়তান কৌশলী প্রজ্ঞায়, নানাবিধ উপায়ে এবং বিভিন্ন মাধ্যমের দ্বারা, ঈশ্বরের অবশিষ্ট প্রজাদের মধ্যে সত্য সাক্ষ্যের প্রতি আস্থা টলিয়ে দিতে কাজ করবে। সাক্ষ্যসমূহের বিরুদ্ধে এমন এক বিদ্বেষ জ্বালিয়ে তোলা হবে, যা শয়তানিক।” কখনও কখনও আমরা “শয়তানিক” বলতে অশুভ কর্ম বুঝি, কিন্তু Patriarchs and Prophets-এ আমাদের বলা হয়েছে যে, শয়তান সন্দেহের ইঙ্গিত প্রবেশ করিয়ে কাজ করে। এটাই হলো ভবিষ্যদ্বাণীর আত্মা এবং এই ভিত্তিমূলক সত্যসমূহের বিরুদ্ধে শয়তানিক আক্রমণ। এই সন্দেহগুলো ইঙ্গিতের মাধ্যমে প্রবেশ করায় সেইসব মানুষ, যাদের ওপর আমাদের আস্থা রাখা উচিত বলে ধরা হয়।
"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.
“Tukham pacha Testimonios-kunapa contra satanikunamanta hamuq cheqnichiy rikurinqa. Satanaspa rurayninkunaqa iglesiakunapa paykunapi iñiyninta chinkachiyta maskanqa, kayrayku: Satanasqa manam chayhina sut’i ñanta charinqachu llullakuyninkunata yaykuchinampaq, chaynataq almaskunata pantasqankunapi watanampaq, Sichus Diospa Espiritunpa willakuyninkuna, piñakuyninkuna, yuyaychakuyninkuna kasukunqa.” Selected Messages, libro 1, 48.
As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.
Tugu ñu jëfandikoo li ngir jeexal ko, bi Jigéen Bu Sell bi waxee ne amunu dara lu nuy ragal ci jamono yi ñëw, lu dul nu fàtte njiitu Yàlla, maa ngi wax ne njiitu Yàlla bi mu wax mooy taarix bi tàmbalee ci Waxtu Waxtaan ba fekk bunt bi tëj; taarix bi kàddu bii di “Yuuxu Digg-Guddi” di tegtal. Amunu dara lu nuy ragal ci jamono yi ñëw, lu dul nu fàtte ni Boroom bi nuy jiite woon ci xew-xewu Yuuxu Digg-Guddi, ak itam njàngale yi ànd ak njiit boobu. Njàngale yi jur xew-xew boobu mooy ñetti waxi jamono yu ci yëgle, yu tàmbalee ci bés yi Malaaka Jibril joxoon William Miller. Amunu dara lu nuy ragal ci jamono yi ñëw, lu dul nu fàtte njàngale yooyu, boole ci 2520, yi jur woon xew-xewu Yuuxu Digg-Guddi, ni Boroom bi jiite woon Millerite yi ba ci gën a gawe gu Xibaar bu Baax bu Fàww.
"One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit."
Бир нәрсә ениқ: Шәйтанниң байриқи астида мәйдан тутқан Йәттинчи Күн Адвентистлириниң һәммиси, әң аввал, Худаниң Роһиниң Шаһадәтлиридики агаһландурушлар вә тәнбиһләргә болған етиқадини ташлайду.
You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.
ئەگەر بنەماکان ڕەت بکەیتەوە، ڕۆحی پێشبینی ڕەت دەکەیتەوە. ئەگەر ڕۆحی پێشبینی ڕەت بکەیتەوە، بنەماکان ڕەت دەکەیتەوە. ئەوان پێکەوە دەچن. لە شوێنێکدا کە ڕۆحی پێشبینی نییە، دیدگاش نییە.
"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“ትልቅ ቅድስናና የበለጠ ቅዱስ አገልግሎት የሚጠራው ጥሪ እየተሰጠ ነው፥ እንዲሁም መሰጠቱን ይቀጥላል። አሁን የሰይጣንን አስተያየቶች በአፋቸው የሚያወጡ አንዳንዶች ወደ ልባቸው ይመለሳሉ። በአስፈላጊ የአደራ ስፍራዎች ላይ ያሉ እውነቱን ለዚህ ዘመን የማያስተውሉ አሉ። መልእክቱ ለእነርሱ መሰጠት ይገባል። ቢቀበሉት፥ ክርስቶስ ይቀበላቸዋል፥ ከእርሱም ጋር አብረው የሚሠሩ ሠራተኞች ያደርጋቸዋል። ነገር ግን መልእክቱን መስማት ቢክዱ፥ ከጨለማው አለቃ ጥቁር ዓላማ በታች አቋማቸውን ይወስዳሉ።”
"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
«Ӛдеб, менiңi айтарға бұйырылды: осы уақыт үшiн қымбат ақиқат адам ақыл-санасына барған сайын анығырақ ашылып келеді. Ерекше мағынада ерлер мен әйелдер Мәсіхтің тәнін жеп, Оның қанын ішуге тиіс. Түсініктің дамуы болады, өйткені ақиқат үздіксіз кеңеюге қабілетті. Ақиқаттың құдайлық Негізін Қалаушысы Оны тануды жалғастыратындармен барған сайын тығызырақ, әрі әлі де тығызырақ қарым-қатынасқа енеді. Құдай халқы Оның сөзін көктен түскен нан ретінде қабылдағанда, олар Оның шығулары таң шапағындай дайындалғанын білетін болады. Олар рухани күш-қуат алады, дене ас ішілген кезде тәннің күш алатыны сияқты.
"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“ܠܐ ܦܠܓܐ ܡܢܗ ܝܕܥܝܢ ܚܢܢ ܠܬܟܢܝܬܗ ܕܡܪܝܐ ܒܡܕܒܪܢܘܬܗ ܠܒܢܝ̈ ܐܝܣܪܐܝܠ ܡܢ ܥܒܕܘܬܐ ܕܡܨܪܝܢ، ܘܒܕܘܒܪܗ ܐܢܘܢ ܒܡܕܒܪܐ ܥܕܡܐ ܠܟܢܥܢ.”
"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305, 306.
“Aldoarmos laq' sha'iyets divínes pincharíngen del evangelio, shallám havér un claró enséit intó la economíya judáica, y un más profundó aprecio de sus verdádes importantes. Nuestrá exploración de la verdád aún está incompletá. Hemos recogído sólo unos pocos rayos de luz. Aquéllos que no son diariamente estudiantes de la Palabra no resolverán los problemas de la economíya judáica. No entenderán las verdádes enseñadas por el servicio del templo. La obra de Dios es estorbada por un entendimiento mundano de su gran plan. La vida futura desplegará el significado de las leyes que Cristo, envuelto en la columna de nube, dio a su pueblo.” Spalding and Magan, 305, 306.
Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.
Nua Adventistas a naawat la watatanggāp i tatak ti animal, a nakatakder iti sidong ti bandera ni Satanas, ket umuna a ilaksidda ti Espiritu ti Padto.
There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.
Ayətnin bu hissəsində iki sinif vardır: Rəbbi tanımaq üçün irəliləyənlər, Onun bədənini yeməyə və qanını içməyə davam edənlər, Allahın Kəlamını araşdırmağa davam edənlər və etməyənlər. Həqiqətin inkişafı başa çatmamışdır; onlar Müqəddəs Məkan xidməti haqqında indiyədək deyilməmiş şeylər söyləyəcəklər. Onlar Məsihin zamanında dövrün dəyişməsini vurğulayacaq, bunu Millerçi dövrdəki dəyişmənin qabaqcadan təsviri kimi göstərəcək, Məsihin Ölülərin Mühakiməsindən Dirilərin Mühakiməsinə keçdiyi dövrə doğru işarə edəcəklər. Onlar Müqəddəs Məkan haqqında və Rəbbin bu dövr dəyişikliklərində Öz Ruhunun tökülməsi vasitəsilə hərəkətlərini necə nişanladığı barədə söyləyəcək şeylərə malik olacaqlar.
A couple more quotes and we are almost done.
Bir-iki petikan lagi dan kita hampir selesai.
Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.
Kka adwentistata bentsiima vasankhulupirira holokhosts apanabinila, akabowola mu njira, kukana kutsogolera kwa Ambuye ndi mphunziso za uphunzitsi zimeneso zikupanga mbiri ya holokhosts apanabinila. Ichi nchomwe tiyenera kuopa—kukana mphunzisozo ndi kusamvetsa zomwe zakhala zikuchitika. Potero, tili kukana Mzimu wa Ulosi.
Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.
Sister White 2520 ara amusin ch’askañ churäna. Jichhajj 1843 maran Chart satan yaqha cheqanakarus kunjamsa jupajj uka pachpa amtasïwimpi ch’amañchi, uk uñacht’ayapxäma.
At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.
Na mwisho wa ulimwengu, wakati haya yote yatakapofikia upeo wa Injili ya Milele katika historia yetu, Waadventista watakabiliwa na mchakato wa majaribio wa hatua tatu ambao umeonyeshwa kimbele, kama unavyoonekana katika uzoefu wa William Miller.
William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.
වילියම් මිලර් වැරදි තුනක් කළේ ය: (1) ඔහු මධ්යරැයේ හඬ ප්රතික්ෂේප කර, පහළ ඇති දුෂ්ට ලෝකය වෙත යන මාර්ගයෙන් වැටී ගියේ ය. (2) ඉන් පසු ඔහු මනුෂ්ය බලපෑමක් වන ජෝෂුවා හයිම්ස් කෙරෙහි විශ්වාසය තැබුවේ ය. (3) ඔහු සබත ප්රතික්ෂේප කළේ ය.
A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.
ପ୍ରଶ୍ନ ଉଠିଲା: “ସେ ସବ୍ବାଥକୁ ନା ଅଭୟାରଣ୍ୟକୁ ଅସ୍ୱୀକାର କଲେ?” ସେହି ସମୟଖଣ୍ଡରେ ପୃଥିବୀର ଅଭୟାରଣ୍ୟରୁ ସ୍ୱର୍ଗୀୟ ଅଭୟାରଣ୍ୟକୁ ଯେ ଶିକ୍ଷା ପରିବର୍ତ୍ତିତ ହେଲା, ତାହା ମିଲ୍ଲରଙ୍କ ପକ୍ଷରୁ ସମ୍ପୂର୍ଣ୍ଣଭାବେ ବୁଝାଯାଇନଥାଇପାରେ। ଯେତେବେଳେ ଏଲେନ୍ ହ୍ୱାଇଟଙ୍କୁ ଅତି ପବିତ୍ର ସ୍ଥାନକୁ ନେଇଯାଇଲା, ସେ ଚୁକ୍ତିର ସିନ୍ଦୁକରେ ଦଶ ଆଜ୍ଞାକୁ ଦେଖିଲେ, ଏବଂ ସବ୍ବାଥ ଆଜ୍ଞାର ଚାରିପାଶେ ଏକ ପବିତ୍ର ଦୀପ୍ତି ଥିଲା।
The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.
ꯃꯤꯂꯂꯔꯅ ꯌꯥꯡꯂꯤꯕ ꯑꯃꯁꯨꯡ ꯂꯥꯏꯔꯤꯛ ꯑꯗꯨ ꯑꯩꯒꯤ ꯌꯥꯛꯁꯤꯜꯂꯛꯄ ꯂꯣꯏꯔꯝꯗꯤ—ꯁꯦꯕꯕꯠꯊꯨ꯫ ꯑꯗꯨꯒꯤ ꯃꯤꯂꯂꯔꯅ ꯃꯤꯗꯅꯥꯏꯠ ꯀ꯭ꯔꯥꯏ ꯑꯗꯨ ꯌꯥꯡꯂꯤ, ꯑꯗꯨꯗ ꯃꯤꯑꯣꯏ ꯁꯀ꯭ꯄ ꯃꯊꯛꯇ ꯇꯣꯡꯉꯤ, ꯑꯃꯁꯨꯡ ꯁꯥꯟꯕꯤꯠꯀꯤ ꯃꯥꯔꯛ ꯑꯗꯨ ꯐꯪꯈꯤ꯫ ꯃꯁꯤ ꯃꯥꯂꯦꯝ ꯑꯗꯨꯒꯤ ꯑꯔꯣꯏꯕꯗ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯁꯤꯖꯤꯟꯅꯕ ꯂꯩꯔꯤ꯫
Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."
Testimonies, volume 5, page 211: «Asan no, nxɔre no—Awurade kronkronbea no—na edi kan tee Onyankopɔn abufuw no hwea. Mpanyimfo dedaw no, wɔn a Onyankopɔn de hann kɛse ama wɔn na wɔagyina sɛ ɔman no honhom mu yiyedi ahwɛfo no, na wɔadi wɔn ahotoso no huammɔ.»
She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.
Iya sedang mengulas Yehezkiel 8 dan 9, yaitu pemeteraian. Saudari White mengatakan bahwa pemeteraian dalam Yehezkiel 9 adalah sama dengan pemeteraian dalam Wahyu 7. Ia sedang membicarakan periode waktu pemeteraian bagi ke-144.000. Ia mengatakan bahwa mereka yang seharusnya menjadi para penjaga telah mengkhianati kepercayaan yang dipercayakan kepada mereka.
"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."
“Hũa kaʼĩ ma ñandéve na tekotevẽi jaheka milagrokuéra ha Tupã pokatu ojehechauka mbareteháicha yma guaréicha. Ára kuéra iñambuéma.” Ijejavy peteĩha vaʼekue hína oĩ hag̃ua pe Midnight Cry rovái, heʼívo: “Pe oikovaʼekue ko tembiasápe, pe Midnight Cry rehegua, ndojerejapói jey.”
They are falling off the path.
Uppan nayrankuña.
"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.
“Na rna nangpakapigsa iti saan a pammati da, ket kunada: Ti Apo saan nga agaramid iti naimbag, wenno uray iti dakes. Adu unay ti asiNa tapno dusaenna iti panangokom dagiti tattaoNa. Kastoy a ‘Talna ken kinatalged’ ti ikkis dagiti lallaki a saanen a pulos nga itag-ay ti timekda a kas iti maysa a trumpeta tapno ipakitada kadagiti tattao ti Dios dagiti panaglabsingda ken iti balay ni Jacob dagiti basolda. Dagitoy a ulimek nga aso a saan a nagungor dagiti isu nga makarikna iti nalinteg a panangibales ti Dios a napasamak iti pannakaoffend-na. Dagiti lallaki, babbai a balay, ken ubbing a babassit ket mapukawda amin a sangsangkamaysa.” Testimonies, volume 5, 211.
Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.
Երեմիան, խոսելով Ուիլյամ Միլլերի երկրորդ ձախողման մասին, ասաց. «Այսպես է ասում Տէրը. Անիծյալ լինի այն մարդը, որ մարդուն է ապավինում, և մարմինն է իր բազուկը դարձնում, և որի սիրտը Տէրից հեռանում է»։ Երեմիա 17։5։ Եթե մարդուն ես ապավինում, քո սիրտը հեռանում է Տէրից։
The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.
Agwase a na ajụ n’ikpeazụ bụ Mkpu Etiti Abalị, mmeghachi nke ngosipụta ike Chineke. Nke abụọ bụ ịdabere n’anụ ahụ. Nke atọ bụ Iwu Ụbọchị Ụka.
"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.
फरक केवल दुई वर्गका मात्र हुन सक्छन्। प्रत्येक पक्ष स्पष्ट रूपमा छापिएको हुन्छ—किंवा जीवित परमेश्वरको छापले, वा पशु अथवा त्यसको प्रतिमाको छापले। आदमका हरेक छोरा र छोरीले आफ्ना प्रधानका रूपमा या त ख्रीष्टलाई या बरब्बासलाई रोज्छ। अनि जो-जो आफैलाई अविश्वासीहरूको पक्षमा राख्छन्, तिनीहरू शैतानको कालो झण्डामुनि उभिएका हुन्छन्, र ख्रीष्टलाई अस्वीकार गरेको तथा उहाँलाई तिरस्कारपूर्वक व्यवहार गरेको अभियोग तिनीहरूमाथि लाग्छ। तिनीहरूमाथि जीवन र महिमाका प्रभुलाई जानाजानी क्रूसमा टाँगेको अभियोग लाग्छ। Review and Herald, January 30, 1900.
One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.
Aya ma namni tokko mirkanaaʼa: Warri Adventistoota Guyyaa Torbaffaa kan alaabaa Seexanaa jalatti dhaabatan sun, jalqabatti amanamummaa isaanii Hafuura Raajii irratti qaban ni dhiisu.
Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.
Ադվենտականությունը կրկնում է այն եռաստիճան փորձաքննության ընթացքը, որում Վիլյամ Միլլերը ձախողվեց։ Սակայն հրեշտակները սպասում են, որպեսզի հարություն տան Միլլերին և նրան տանեն իր Փրկչի մոտ, իր տունը։ Իսկ այն ադվենտիստների համար, որոնք ստանում են գազանի նշանը, նրանց սպասող հրեշտակները դրանք չեն։
"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.
بیدرپی به من نشان داده شده است که تجربههای گذشتهٔ قوم خدا را نباید چون واقعیتهایی مرده به حساب آورد. ما نباید گزارش این تجربهها را چنان تلقی کنیم که گویی سالنامهٔ سال گذشته است. این گزارش باید در خاطر نگاه داشته شود، زیرا تاریخ خود را تکرار خواهد کرد.» Publishing Ministry, 175.
Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.
Хөнө дундын хашхирал-ыг бид яагаад санан дурсах ёстой вэ? Учир нь түүх дахин давтагдах гэж байна. Энэ түүхэнд ганхалтыг үүсгэх мэдээ нь 2520 ба 2300 байх бөгөөд үүнээс болж хүмүүсийг сүмүүдээс гаргана.
But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:
Ɔ̃a an sɔ̃a xu be yaya sia, Dɔ Agya Gbegbeɖiɖi la, akpɔ akpa ake loo alo nyateƒe ɖeka ko wònye? Kpɔ nyawo si gbɔna sia:
"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.
“Hune' yvy oĩ vai hag̃ua, ñembotavy ha jejavy apytépe, pe ñemano a'ãngápe voi,—oke, oke. Mávapa ohasa ánga remimbohasa hag̃ua omombáy hag̃ua chupekuéra? Mba'e ñe'ẽpa ikatu og̃uahẽ hendápekuéra? Che apytu'ũ ogueraha'akue chéve tenonderã gotyo, pe techaukaha oñeme'ẽtahápe. ‘Péina, pe Novio ou; pesẽ pejotopa hag̃ua hese.’ Ha oĩta umi ombotavýva pe aséite jegueru hag̃ua omoĩjey hag̃ua hymba'ekuéra lámpara-pe, ha ipahápe eterei ohechakuaáta pe tekokatu, pe aséite ohechauka hag̃ua, ndaikatuiha oñembohasa ambuepe.” Review and Herald, February 11, 1896.
The history of the Midnight Cry is repeated to the very letter.
Tauhu pa veveiku ni Kavekui ni Bogi e laveti tale vakaoti me vaka ga na mataitukutuku e volai kina.
Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.
Ellen White a loh tawh a, 2520 chu hun hrilhfiahna dik tak a ni a, chu chu Lalpan hmanin hun rei lohna thlen a nih avangin, beisei lohna chu a siam a, chu thil thleng chuan mipa leh hmeichhiate chu rinnaa Krista nen Thianghlim Ber Berna hmunah an luh theih nân an buatsaih a ni.
We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.
Ami yɩ n bɔra n timi ka sɔŋ 2520 la tɩ Baaŋ n pɔɔr n yet. Ka Habakkuk la Zugu Ayii Nabaŋ n yele pɔɔr kɔɔra n, daan tɩ n boŋ ka Ellen White n teŋi da doctrines la tɩ Adventism din zaa n yɩsa n beŋi zaa ninsaal la nannana; laa ka tɩ na kɛŋ Baaŋ la pɔɔr n yele.