Habakkuk's Two Tables 4 of 95
دوو تەختەی حەبەقووق 4 لە 95
For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.
ᎠᏴᏫᏍᎩ ᏂᎦᎥ ᎤᏍᏗ ᎤᏓᏁᎶᏗ ᎨᏒᎢ ᏧᏍᎪᎯ ᏧᎳᎩ ᎪᏪᎵ ᎠᏂᏆᏍᎬ ᎠᏰᎵ ᏌᎾᎴᎢ ᎢᏳᏍᏗ ᏑᏟᎶᏍᏗ ᎬᏗᏍᎬᎢ, ᎤᏟᎢᏳᏍᏗ. ᎢᏳᏃ ᎢᏥᎪᎵᏰᏍᎬᎭ, 20 ᏧᎳᎩ ᎠᎩᎭ; ᎾᏍᎩ ᎢᏨᏃᏁᎭ ᎥᏝ ᎠᏆᏚᎵᏍᎬ ᎯᎠ ᎪᏪᎵ ᎠᏂᏆᏍᎬ ᎦᏥᎪᎵᏰᏍᎭ. ᎠᏆᏚᎵᏍᎬ ᏂᎦᏛ ᎢᎬᏱᏗ ᎯᎠ ᎭᏫᏂᏗ ᎪᏪᎵ ᎨᏒᎢ ᎦᏥᎪᎵᏰᏍᏗ, ᎾᏍᎩ ᎤᎾᎦᏌᏃ ᎠᎾᎦᏘᏰᏍᎩ LiveStream ᎠᎴ ᎠᏎ ᎬᏩᏃᎮᏍᎬ ᎪᏪᎵ ᎬᏩᎾᏕᎶᏆᏍᏗ ᏚᏂᎭᎸᎩ; ᎠᎴ ᎾᏍᏉ ᎤᎵᎮᎵᏍᏗ ᎠᎾᎦᏘᏰᏍᎩ ᎯᎠ DVD ᎬᏔᏅᎯ, ᎤᏅᏒ ᎤᎾᏤᎵᎦ ᎤᏂᎶᏗ ᎯᎠ ᎤᏃᎮᏍᎬ ᎠᏂᏯᎡᎲᎢ, ᎢᏳᏃ ᎦᏳᎳ ᎥᏝ ᏱᎨᏎ ᎯᎠ ᏗᎪᏪᎵ ᎤᎾᏤᎵᎦ ᎠᏂᎭ. ᎢᎦᏛ ᎢᎦᎵᏍᎬᎢ ᎾᏍᎩ ᎻᏆᎫᎩ ᎠᏓᏃᎯᏳ ᏔᎵ ᏕᎪᏪᎵ ᎨᏒᎢ, ᎠᎴ ᎯᎠ ᎿᎭᏉ ᎤᏩᏒ ᎢᏗᏰᎸᏗᏉ ᎾᏍᎩ ᎣᎦᏃᎯᏳᏗ ᎡᎵᏂ ᏭᎠᏲᏅ ᎤᏓᏅᏙ ᎠᏙᎯᏳᎯ ᎠᏁᎳᏅᎯ ᎤᏃᎯᏳᎲᏍᎬ 1843 ᎠᏓᎪᎵᏰᏗ ᎠᏍᏓᏩᛳ ᎦᏥᏳᎶᏗ ᎤᏍᏗᏱ ᎠᎵᏍᏓᏴᏗ ᏚᏳᎪᏛ ᏗᎨᏒᎢ ᎾᎿᎭᎨᏒᎢ។
The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.
Ɔkyerɛkyerɛmu mmiɛnsa a edi kan a yɛwiee no nnɛra no kyerɛe sɛ Ellen White de pefee na pɔtee so pene 2520 bere nkɔmhyɛ no so sɛ ɛyɛ nokware wɔ Early Writings, kratafa 236 mu.
When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.
Ианны 1844-тәи ашықәс март азы иҟалаз раԥхьатәи агәынамӡара иазкны ацәажәараҿы, лара илҳәеит, агәынамӡара ашьҭахь Миллеритцәа Абиблиа иахьагьы иаҿынеиуазхаа аҵара, насгьы ирылкааит, 2520-и, 2300-и, 1335-и рзы 1843 шықәсаз аԥхьагылара рыҟаҵаз убасҵәҟьа ари дәлелқәа шьақәнаргылаз, урҭ дәлелқәа реиԥшҵәҟьа 1844 шықәсазы еилкаахеит, арҭ аԥааимбартә аамҭақәа 1844 шықәсазы ихырқәшахоит ҳәа ашьақәырӷәӷәаразы. Ҳагьы ҳазааҭгылеит, лара зыӡбахә лҳәар илшо аԥааимбартә аамҭақәа заҵәык аарҩара иашьашәалоу шакәу — арҭ ҩба [1843-тәи Ачарт аҿы 2520-и 2300-и ирызку], 1335 акәымкәа. 1335 AD аамҭахәҭаҿы иалагеит; 1843 шықәсазы ихырқәшахеит. Убри аҟнытә, лара лыршьашәаланы дадгылоит 2520-и 2300-шықәсатәи аԥааимбарра аилкаара.
And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.
तेही म्हणाली की त्या कालखंडात, जेव्हा त्यांनी हे सिद्ध करण्यास आरंभ केला की तीन कालभविष्यवाण्या 1844 मध्ये समाप्त झाल्या, तेच कारण त्या छळाचे ठरले ज्यामुळे मिलेराइटांना मंडळीबाहेर काढण्यात आले. म्हणूनच, जगाच्या शेवटी येथे पुरुष आणि स्त्रिया 2520 हे 1844 मध्ये संपले याचे कारण स्पष्ट करणारी माहिती सादर करीत असल्यामुळे अॅडव्हेंटिस्ट मंडळीत छळ सहन करीत आहेत, हे काही योगायोग नाही.
Directed by the Hand of the Lord
Тәңрин Ызындан Баштап Барылгъан
So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.
Janə, həʔ nɔw wi ar muviŋ tu ənʌðər sʌbdʒɛkt, ðɪs wʌn raɪt hir [rəfɝiŋ tu AD508 ɑn ðə 1843 Chart]. Ju wil faɪnd, ɪf ju hæv nɑt lʊkt æt ðiz Charts, Sister White sɛz əv ðɪs 1843 Chart, "Ay sɔ ðæt ðə Lɔrd dɪrɛktɪd ɪn ðɪs Chart," ænd ʃi sɛz əv ðɪs 1850 Chart ðæt God wʌz ɪn ðə pʌblɪʃmənt əv ðɪs Chart. So, ʃi hæz toʊld ʌs ðæt God wʌz ɪnvɑlvd ɪn ðə prədʌkʃən əv boʊθ əv ðiz Charts, ænd haʊ ðeɪ ar strʌktʃɚd wʌz hjumənli pɝpəsfəl. ðə Millerites dɪd ɪt ɑn pɝpəs, bʌt ɪt wʌz baɪ God's dɪzaɪn.
Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.
Arazda, MÖ 677-den, olar ynanan zady — biziň eramyz 1843-nji ýylyna çenli — bu sütun [1843-nji ýyldaky Çartda çepden ikinji sütuna salgylanýar] 2520-ni kesgitleýän sütundyr; ol MÖ 677-de başlanýar we olaryň pikirine görä, biziň eramyz 1843-nji ýylynda tamamlanýar.
And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.
Y ellos conservaron esta ilustración gráfica en la Carta de 1850, desde aquí [refiriéndose a la tercera columna desde la izquierda], 677 a. C., hasta aquí, 1844 d. C. Esta es la columna del 2520 que existe en ambas Cartas.
And right in the middle of these columns is the cross, in both instances.
And right in the middle of these columns is the cross, in both instances.
And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.
Չորրորդից անմիջապես ներքև Խաչի հղումն է դեպի «Մշտական»-ը։ Եվ «Մշտական»-ի խորհրդանիշը՝ հեթանոսությունը, հեթանոսական կրոնի արմատը, ինքնաբարձրացումն է. և հենց այստեղ է, որ կարող եք տեսնել Տիրոջ ձեռքը դրա մեջ, ոչ պարտադիր մարդկային ձեռքը այս երկու աղյուսակների վրա։
For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.
Anat kayáqa, wenakáqa, ichhú mancharus waqinkunapas kikinkuta hatarichiyta qichusqa kananpaq, kay iskay Gráficokunapi rikuchisqa hina, cruzpa chakipinman hamunayku tiyan. Chay yachachiyqa ricuchisqanmi.
And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.
Açixêjand, gava em li ser stûnên 2520 bi xaçê di navendê de diaxivin, em dizanin ku di bicihanîna Daniyêl 9 de, gava Mesîh hat ku peymanê bi gelek kesan re ji bo hefteyekê pejirandî bike, ew hefteyek bi 2520 rojan re hevwate dibe, û di nîvê wê heftê de Ew hat xaçkirin. Ji ber vê yekê, di navenda van stûnan de li ser her yek ji van Nexşeyan de em xaçê dibînin, û ev ji 2520 rojan re îşaret dikin ku di wan de Mesîh peymanê bi gelek kesan re pejirandî kir.
So, now we are going to take up the Daily and Ellen White's endorsement of it.
Upaka, ko anene ekinaagambwako ku Buli lunaku ne okwettanira kwa Ellen White eri kyo.
"September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.
૨૩ સપ્ટેમ્બરે, પ્રભુએ મને દર્શાવ્યું કે તેમણે પોતાની પ્રજાના અવશેષને પાછા મેળવવા માટે બીજી વાર પોતાનો હાથ લંબાવ્યો છે, અને આ એકત્ર કરવાની વેળામાં પ્રયત્નો દ્વિગુણ કરવા જોઈએ. વિખેરાવના સમયમાં, ઇઝરાયલને પ્રહાર કરવામાં આવ્યો હતો અને તે ચીરાઈ ગયો હતો, પરંતુ હવે એકત્ર કરવાની વેળામાં દેવ પોતાની પ્રજાને સ્વસ્થ કરશે અને તેમના ઘા બાંધશે. વિખેરાવના સમયમાં, સત્યના પ્રસાર માટે કરવામાં આવેલા પ્રયત્નોનો બહુ ઓછો પ્રભાવ પડ્યો હતો, બહુ થોડું અથવા કશું જ સિદ્ધ થયું નહોતું; પરંતુ એકત્ર કરવાની વેળામાં, જ્યારે દેવે પોતાની પ્રજાને એકત્ર કરવા માટે પોતાનો હાથ લંબાવ્યો છે, ત્યારે સત્યના પ્રસાર માટે કરવામાં આવેલા પ્રયત્નોનો તેમનો નિર્ધારિત પ્રભાવ થશે. બધા લોકોએ કાર્યમાં એકતાપૂર્વક અને ઉત્સાહપૂર્વક જોડાયેલા રહેવું જોઈએ. મેં જોયું કે હાલમાં આ એકત્ર કરવાની વેળામાં અમને માર્ગદર્શન આપવા માટે કોઈએ વિખેરાવના સમયના ઉદાહરણોનો ઉલ્લેખ કરવો ખોટો હતો; કેમ કે જો દેવ હવે અમારે માટે એટલું જ કરે જેટલું તેમણે ત્યારે કર્યું હતું, તો ઇઝરાયલ કદી એકત્ર ન થાય. મેં જોયું છે કે 1843નું ચાર્ટ પ્રભુના હાથે નિર્દેશિત હતું, અને તેમાં ફેરફાર કરવો ન જોઈએ; કે તેમાંની સંખ્યાઓ એવી જ હતી જેવી તેઓ ઇચ્છતા હતા; કે તેમનો હાથ તેના પર હતો અને તેમણે કેટલીક સંખ્યાઓમાં રહેલી એક ભૂલને ઢાંકી રાખી હતી, જેથી તેમનો હાથ દૂર કરવામાં આવ્યો ત્યાં સુધી કોઈ તેને જોઈ શક્યું નહીં.
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
"Ureyin ñuqaqa ricurqani —sapa p’unchaw kaqman” (Daniel 8:12) nisqawan tupaqpi, —sacrificio” nisqa simiqa runapa yachayninwan yapasqa kasqanta, hinaspataq mana qillqasqa texto-man pertenesqanta; Señor-mi chayta allin qhawariyninta qorqa juicio p’unchaw qayakuyninta qorqakuqkunaman. Hukllachasqa kay karqan, 1844 watamanta ñawpaqta, casi llapaqmi —sapa p’unchaw kaq” nisqamanta allin qhawariypi hukllachasqa karqaku; ichaqa 1844 watamanta qhepaman chay pantasqa, ch’ulla-chaqlla kaypi, huk qhawariykunata jap’irqaku, hinaspataq tutayaywan pantasqa qatiqhamurqan. Pachaqa mana pruebaychu karqan 1844 watamanta pacha, hinaspataq manam hayk’aqpas wakmanta pruebay kanqachu."
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.
ⲀⲠ⳪ ⲁϥⲧⲥⲁⲃⲟⲓ ϫⲉ ⲡⲓⲙⲉⲥⲁϫⲓ ⲛ̀ⲧⲉ ⲡⲓⲙⲁϩϣⲟⲙⲧ ⲛ̀ⲁⲅⲅⲉⲗⲟⲥ ϣⲉ ⲛ̀ⲧⲉϥⲓ, ⲟⲩⲟϩ ⲛ̀ⲧⲟⲩϩⲓⲱⲓϣ ⲙ̀ⲙⲟϥ ⲛ̀ⲛⲓϣⲏⲣⲓ ⲛ̀ⲧⲉ Ⲡ⳪ ⲉⲧϫⲟⲣⲉⲙ ⲉⲃⲟⲗ; ⲁⲗⲗⲁ ⲙ̀ⲡⲉϥϣⲱⲡⲓ ϩⲓϫⲉⲛ ⲟⲩⲥⲏⲟⲩ. Ⲁⲓⲛⲁⲩ ϫⲉ ϩⲁⲛⲟⲩⲟⲛ ⲛⲁⲩϫⲓ ⲛ̀ⲟⲩⲑⲱϩⲉⲙ ⲛ̀ⲛⲟⲩϫ ϧⲉⲛ ⲡⲓϩⲓⲱⲓϣ ⲛ̀ⲧⲉ ⲡⲓⲥⲏⲟⲩ; ⲁⲗⲗⲁ ⲡⲓⲙⲉⲥⲁϫⲓ ⲛ̀ⲧⲉ ⲡⲓⲙⲁϩϣⲟⲙⲧ ⲛ̀ⲁⲅⲅⲉⲗⲟⲥ ϫⲟⲣ ⲉ̀ϩⲟⲧⲉ ⲡⲓⲥⲏⲟⲩ ⲉ̀ⲧⲁϥϣⲟⲡ ϭⲉⲛⲥⲧⲟ. Ⲁⲓⲛⲁⲩ ϫⲉ ⲡⲁⲓⲙⲉⲥⲁϫⲓ ϣⲁϥⲟϩⲓ ϩⲓϫⲉⲛ ⲧⲉϥⲥⲉⲛⲧⲉ ⲛ̀ⲑⲟϥ, ⲟⲩⲟϩ ϥ̀ⲉⲣϧ̀ⲣⲓⲁ ⲁⲛ ⲛ̀ⲟⲩⲥⲏⲟⲩ ⲉ̀ⲧⲁϥⲧⲁϫⲣⲟϥ; ⲟⲩⲟϩ ϥ̀ⲛⲁϣⲉ ⲉⲃⲟⲗ ϧⲉⲛ ⲟⲩϫⲟⲙ ⲉⲧⲁⲙⲓⲟ, ⲟⲩⲟϩ ϥ̀ⲛⲁⲉⲣ ⲡⲉϥϩ̀ⲱⲃ, ⲟⲩⲟϩ ϥ̀ⲛⲁϣⲱⲡⲓ ⲉϥϭⲱⲗⲡ ϧⲉⲛ ⲟⲩⲇⲓⲕⲉⲟⲥⲩⲛⲏ.
"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.
Жә аннары миңа шуны күрсәттеләр: кайберәүләр зур ялгышлыкта булып, Иерусалим искесенә бару — үзләренең бурычы, һәм Раббы килгәнче анда үтәргә тиешле эшләре бар, дип ышаналар. Мондый караш, өченче фәрештә хәбәре астындагы Раббының хәзерге эшеннән акылны һәм кызыксынуны читкә юнәлтергә исәпләнгән; чөнки әле Иерусалимга барырга тиешбез дип уйлаучыларның күңелләре шунда булачак, һәм үзләрен дә, башкаларны да шунда илтү өчен, аларның мал-мөлкәте хәзерге хакыйкать эшеннән тоткарланып калачак. Миңа күрсәтелде: мондый миссия чын мәгънәсендә һичнинди яхшылык китермәячәк; яһүдләрнең бик аз өлешен хәтта Мәсихнең беренче килүенә дә ышандыру өчен бик озак вакыт кирәк булыр, ә Аның икенче килүенә ышандыру турында әйткәндә — бигрәк тә. Мин күрдем: Шайтан бу мәсьәләдә кайберәүләрне бик нык алдаган, һәм шушы илдә аларны чолгап алган җаннар алар тарафыннан ярдәм ала һәм Аллаһының әмерләрен тотарга алып барыла алыр иде, әмма аларны һәлак булырга калдырып китәләр. Мин шулай ук Иерусалим искесе һичкайчан яңадан төзелмәячәген күрдем; һәм Шайтан, җыю вакытында, Раббы балаларының акылларын хәзер шушы нәрсәләргә юнәлтү, аларны Раббының хәзерге эшенә бөтен кызыксынуларын багышлаудан тоткарлау һәм Раббы көненә кирәкле әзерлекне игътибарсыз калдыру өчен, бөтен көчен куя иде. Early Writings, 74–76.
A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.
چند نشتی کە ئێمە پیشان دەدەین ئەوەیە کە لە Early Writings، لاپەڕەی 74، دەقێکمان هەیە. پێشتر لەمەدا مامەڵەمان لەگەڵ کردووە. زۆرێک لەو بابەتانەی کە لەم پێشکەشکردنەدا مامەڵەیان لەگەڵ دەکەین، پێشتر مامەڵەمان لەگەڵ کردووە؛ بەڵام زۆربەی ئێمە تێناگەن کە ئەم دەقەی Early Writings پڕۆسەیەکی پەرەسەندنی تێپەڕاندووە. وەک لە کتێبی Early Writingsدا هەیە، پیاوان ئەوەی لە Early Writings هاتووە بەکار دەهێنن بۆ ئەوەی ڕاستییەکە بە هەڵە پیشان بدەن. بەڵام ئەگەر بگەڕێیتەوە سەر بەڵگەنامە سەرچاوەییە ڕەسەنەکان، لۆژیکی ئەوەی کە بەهۆیەوە ڕاستییەکە بە هەڵە پیشان دەدەن لادەبرێت.
So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.
Buatlah begitu, ada banyak hal yang dapat dikatakan mengenai perkara ini. Aku hanya akan menyebutkan beberapa pokok saja, karena di sini kita sedang membahas Daily itu. Namun, dalam petikan dari *Early Writings* ini, aku ingin agar kamu memperhatikan dua pemikiran yang pertama sekali, 23 September.
Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.
Muy bien. El 23 de septiembre, si no estáis familiarizados con ello, podéis poner ahí 1850; 23 de septiembre de 1850. Esto tiene repercusión en la correcta comprensión del Continuo.
The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."
Párrafo peteĩha pahápe oĩ peteĩ ñe’ẽje’e, ko’ã ára ohasávape ñande jaikuaava’ekue ko’ápe: “Che ahecha hague pe kuatia’atã 1843-gua oñembohape hague Ñandejára po rupive, ha upévare ndojemoambuéi va’erãha; umi papapy oĩ hague Ha’e oipotaháicha; ipó oĩ hague hi’ári ha omokañy peteĩ jejavy umi papapy apytépe, upéicha avave ndaikatúi ohecha peve ipó oñemboykete.”
The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?
मेतरो परिच्छेद भन्छ, “त्यसपछि मैले —दैनिक’ (दानियेल ८:१२) सँग सम्बन्धित भएर देखेँ . . . ।” अब, म चाहन्छु कि तपाईंले यसलाई आफ्नो स्मृतिमा राख्नुहोस्—हामी यसबारे निस्सन्देह पछि, प्रभुको इच्छा भए, विचार गर्नेछौँ—जब १८४३ को चार्टमा दैनिकलाई यहाँ यसरी प्रस्तुत गरिएको छ, त्यहाँ लेखिएको छ, “दैनिकलाई हटाइँदै”; त्यहाँ लेखिएको छ, “दानियेल १२:११ र १२।” १८५० को चार्टमा, जब दैनिकको विषयमा व्यवहार गरिन्छ, त्यहाँ लेखिएको छ, “अन्यजातीय प्रभुत्व वा जब दैनिक हटाइयो, दानियेल ११:३१।” यसरी, यी दुई चार्टहरूमा, तिनीहरूले दानियेल ११:३१ र दानियेल १२:११ बाट पहिचान गरिरहेको जोड दैनिकलाई हटाइने कार्यमै छ। ठीक छ?
And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."
Ug Daniel 11:31 ug Daniel 12:11, ang Hebreohanong pulong nga gihubad ingon nga “take away” mao ang sur, ug kini nagkahulogan og “to take away”; nagkahulogan kini og “to remove.”
But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."
Аха, Даниел 8-бөлүмдүн 11-аятында «Күнүмдүк алынып салынат» деп айтылган жерде, бул башка еврей сөзү. Ал — *rum*, жана анын мааниси — «жогору көтөрүү жана даңазалоо».
So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.
Nunka, William Miller, Cruden’s Concordance‑a nalkaptänwa apnaqäna, ukat Cruden’s Concordance‑ax janiw hebreo arut ni griego arut amuyt’äwinak churkiti. Ukhamasti, Tatituw Milleritanakar irpast’askäna; kunattï Daniel libron sapa kimsa chiqanakan “sapa uru” sat arunakax uñstki —Daniel capítulo 8, Daniel capítulo 11, ukat Daniel capítulo 12— capítulos 11 ukat 12 ukanakan “take away” sas traducit hebreo arux chiqpachansa “take away” sañ muni. Ukat ukaruw aka Chartanakapanx jupanakax ch’amanchapxi: kunapachatï paganismo apaqatäkäna ukhaxa, 1290 ukat 1335 profecianakax qalltapxañapänwa.
But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.
Mas, em Daniel 8, quando o Diário é tirado, não se está falando de ser removido; está-se falando da religião do Paganismo sendo elevada e exaltada. Portanto, os Milleritas compreenderam corretamente. Eles fizeram referência aos dois capítulos de Daniel que tratam do Diário sendo tirado.
But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.
Но здесь, в «Ранних произведениях», и по мере того как мы возвращаемся к оригинальным исходным документам, вы увидите в этой главе, что первоначально этой ссылки на Даниила 8:12 там нет. Я не знаю, говорила ли Эллен Уайт включить это туда в 1882 году, когда печатали «Ранние произведения», или же это вставил один из редакторов. Это меня не смущает, потому что здесь речь не идёт об отнятии.
It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."
Maŋlɛ kiŋ tẽmɛsɩɛ wɛrɛŋ yi pɔrɔŋɔni ni, “Na maŋ nyɛni ‘sɔgɔrɔ lɛ’ (Daniel 8:12) pɔgɔ ni, nɛ ‘saraka’ yɛlɛ la, adamgbɛnaa laŋmaŋa ni kɔŋ dɔɔ, aŋ bɛra mii tɛksɛ lɛ ni, nɛ Azuŋwa la kɔŋi ba ni a yi ŋmɛɛma nɛɛra ni ba ni bɔ ‘sahãrɛ yibii da’ gbɛrɛ lɛ.”
Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.
Tenay yiri pastor ambuekuéra ojehecharamovéva Alemania-pe ha algunos mbo’ehára seminario-gua Alemania-gua ndive, heta ary yma, Alemania-pe, upépe che apredenta, ha ha’ekuéra omombo ita kuéra ko marandu rehe.
And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.
Waay jira wadaad halkaas ka yimid Talyaaniga, oo wuxuu soo bandhigay mid ka mid ah doodaha nacasnimada ah ee ku saabsan aayaddan. Waxa uu yidhi—and waxaa jira dhowr doodood oo nacasnimo ah oo ku saabsan kan Maalinlaha ah, sidaas darteed dooddan nacasnimada ah badanaa waa la adeegsadaa, annaguna halkan ayaan diiwaanka ku gelinaynaa. Waxay leedahay, “Markaas waxaan arkay in la xiriirta —maalinlaha’ (Daanyeel 8:12) in erayga —allabari’ lagu daray xigmadda dadka, oo aanu ka tirsanayn qoraalka, iyo in Rabbigu aragtidiisa saxda ah ka siiyey kuwa bixiyey qaylada saacadda xukunka.” Halkan waxaa ku jirta doodda nacasnimada ah: Waxay yidhaahdaan Ellen White halkan kuma taageerayso kan Maalinlaha ah; waxay taageeraysaa fahamkii Hormuudka ee ahaa in erayga allabari lagu daray xigmadda aadanaha oo aanu ka tirsanayn qoraalka. Hagaag? Sidaas darteed, wadaadkan Talyaaniga ahi wuxuu soo jeedinayaa dooddan.
And I said, "Well, explain the next sentence to me, Pastor."
بعـد اَي̱ گفتم: «پس، جملهٔ بعدی را برایم توضیح بدهید، کشیش.»
The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.
РӀадгы зыгапӀэм иткӀэу къыщыӀу: «1844-эм кӀэчъыгъэм къызэрыхъугъэ, зэфэдэгъэ зэрыбжьэу, псори къызэкӀуагъэхэр “ежъоджэу” зэхэгъэщэну щыӀэ шъхьафит зэрызэхэщэу . . . .» Мыри гущыӀэу sacrifices зыфиӀорэм цӀыфым иакъылкӀэ къыщызэрыхэтым ибжьахэм тэхьапӀэ мэхъуэп. Мы Ellen White мыр щытригъэщт — ари къэзыгъэуцужьын лъапӀэу, мы лъэныкъуэу зэхэгъэхьыным и зэхуаку зэпытщ апщащэм мыхъурэ, нэмыщӀу мыгъуэтыр зэрыфэмыкӀуэу щытщ Adventismым нобэ мэхъуэу. Мы абзацым и хэку, зэплъагъуэ теологхэм я псэхалъхьэбжьэ псори а абзацым къытрагъэкӀуагъэу, Spirit of Prophecy-м и щапхъэу лъапӀэ псори нэхърэ къызэрыхэкӀынум хуэдэу къэсщӀэну. СыщыӀэркъым зэрысхъуэжьыным; сытхъу зэхэсщӀэу, ар зэрыщыӀэу пэжу къэсщӀэну.
In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.
ਈਹ ਵੀਹਵੀਂ ਸਦੀ ਦੇ ਆਰੰਭਕ ਸਮੇਂ ਵਿੱਚ, ਜਦੋਂ “Daily” ਬਾਰੇ ਝੂਠਾ ਦ੍ਰਿਸ਼ਟਿਕੋਣ ਐਡਵੈਂਟਿਜ਼ਮ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕਰਵਾਇਆ ਜਾ ਰਿਹਾ ਸੀ, ਤਦ ਇਸ ਮਸਲੇ ਦੇ ਦੋਹਾਂ ਪੱਖਾਂ ਉੱਤੇ ਲੜਨ ਵਾਲੇ ਸਭ ਲੋਕ ਜਾਣਦੇ ਸਨ ਕਿ ਉਹ ਇਸੇ ਪੈਰਾਗ੍ਰਾਫ ਬਾਰੇ ਲੜ ਰਹੇ ਹਨ। ਜਦੋਂ ਸਟੀਫਨ ਹੈਸਕਲ ਪਾਇਨੀਅਰ ਮਤ ਦੀ ਰੱਖਿਆ ਲਈ ਆਇਆ ਕਿ “Daily” ਮੂਰਤੀਪੂਜਕਤਾ ਸੀ, ਤਾਂ ਉਸ ਨੇ ਕੀ ਕੀਤਾ? ਉਸ ਨੇ ਇਸ 1843 ਚਾਰਟ ਨੂੰ ਮੁੜ ਛਾਪਿਆ ਅਤੇ ਇਹ ਪੈਰਾਗ੍ਰਾਫ ਹੇਠਾਂ ਰੱਖ ਦਿੱਤਾ। ਇਸ ਲਈ ਇਹ ਪੈਰਾਗ੍ਰਾਫ ਹੀ ਵਾਦ-ਵਿਵਾਦ ਦਾ ਕੇਂਦਰ ਹੈ, ਅਤੇ ਇਹੀ ਉਹ ਥਾਂ ਹੈ ਜਿੱਥੇ ਬਹੁਤ ਹੀ ਬਹੁਤ ਸਾਰੇ ਮਨੁੱਖ ਆਪਣੀਆਂ ਹੀ ਤਲਵਾਰਾਂ ਉੱਤੇ ਡਿੱਗ ਕੇ ਮਰ ਗਏ ਹਨ।
So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.
To, kamakliŋ achi ian, nasa nang'ni maiko skina nikna uaniki, bike adingkaya latikra dagi Steve Wohlberg, White Horse Ministries kakaira, nia ba taya baia yus munan tayaia. Nia kakaira sukia baia kum lukisa kum: “Nuna, Ellen White mina Daily baia laka sa kaikan takisa, yang ai baia sa kaikan takisa paini.” Yang baia tisa, pura painkira, wapia sins ai baia tisa sa. Takan, yaba kum nia baia brisa Ellen White Daily baia laka sa kaikan takisa paini, nani baia mina nani tisa ba? Nia tisa ba Pioneers nani baia kaikan takaia, baia panaia sa. Yaba nia baia naku paini dauhwi sa, akwa, ia nani baia tisa ba kaikan panaia saia utla, yang baia kabia kaikan sip saia utla taya, mungkin kaikan sip wal wina taya.
You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.
ଏଠାରେ ଭାନ୍ସ ଫେରେଲ ପରି ଲୋକମାନେ ଅଛନ୍ତି। ଭାନ୍ସ ଫେରେଲ; ଲୋକମାନେ ଭାନ୍ସ ଫେରେଲଙ୍କର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବ୍ୟାଖ୍ୟାମାନଙ୍କ ଉପରେ ଆସ୍ଥା ରଖନ୍ତି, ଏବଂ କାହିଁକି ତାହା ମୁଁ ଜାଣେ ନାହିଁ। ଭାନ୍ସ ଫେରେଲ ଏକମାତ୍ର ବ୍ୟକ୍ତି ନୁହନ୍ତି, କିନ୍ତୁ ସେ ସେହି ଲୋକମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ, ଯେଉଁମାନେ କହନ୍ତି ଯେ “ଦୈନିକ” ଉଭୟ ପୌରାଣିକ ଧର୍ମପ୍ରଥା ଏବଂ ଖ୍ରୀଷ୍ଟଙ୍କ ପବିତ୍ରାଳୟ ସେବାକାର୍ଯ୍ୟକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଠିକ୍ ତ? ସେ କହୁଛନ୍ତି ଯେ ଏହି ପ୍ରତୀକ ଶୟତାନ ଓ ଖ୍ରୀଷ୍ଟ—ଉଭୟଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।
What kind of discernment is being employed with that kind of reasoning?
دە تەمیزە ئاواتەکی بەکاردێنرێت لەگەڵ ئەو جۆرە هۆکارکردنەوەیە؟
Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?
Xaawaay, obboleettii White, wanti “Guyyaa Guyyaan” asitti bakka bu’u maal iyyuu haa ta’u, ilaalchi sirrii akka jiru isheen ni dubbattti. Kanaafuu, yoo xiqqaate, asitti yaada bu’uuraa kana irratti walii galuun ni dandeenya, sirrii mitii?
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—
Һәм мин «даимигә» (Даниял 8:12) мунасивәтлик шуни көрдүмки, «қурбанлиқ» дегән сөз инсанларниң һекмити билән қошуп киргүзүлгән болуп, у мәтинниң өзигә тәвә әмәс екән; вә Рәб бу һәқтики тоғра чүшәнчини һөкүм саитиниң җарини елан қилғанларға бәргән екән. Бирлик мәвҗут болған чағда, 1844-жилдин илгири, дегүдәк һәммиси «даимий» һәққидики тоғра көзқарашта бирләшкән еди; амма 1844-жилдин кейинки қалаймиқанда башқа көзқарашлар қобул қилинған,
This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?
यही मैंने उस इतालवी पास्टर से कहा था। मैंने कहा, “ठीक है। क्या आप मुझे कोई ऐतिहासिक संदर्भ दे सकते हैं, जहाँ 1844 के बाद ‘बलिदान’ शब्द के विषय में अन्य विचार अपनाए गए हों?”
And he kind of backed out of that at this point.
И уол бу кэмҥэ ол тылыттан кэмнээн таҕыста.
Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.
1844 жылынан бері «Үнемі» туралы өзге көзқарастар қабылданып келді, және олар нені тудырды? Қараңғылық пен шатасуды.
Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.
«ṭalma aɣezzaf d usexleḍ», ḥetteḍ-it, acku mi ara tkemmel Wultma White awal-is ɣef Daily, tettmeslay ɣef ṭalma d usexleḍ, yerna ad awen-nessebgen kra seg-sen azekka-ya.
Take the wrong view of the Daily and it produces darkness and confusion.
«Daikhuari»-ni gi sronggipa ong∙a nanggenchimode, ua andhariani aro taritariani-ko ong∙ata.
"Time has not been a test since 1844, and it will never again be a test."
«Уахыт 1844 йылдан бирле һынау булманы, һәм ул башҡа бер ҡасан да ҡабаттан һынау булмаясаҡ».
So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.
Egaa, walqabatee Dhaabbataa isa asitti argitan kanaan, falmiin kunooti. Har’as falmiin kunooti; falmiin ilmi Ellen White keessaa galche kunooti. Namoota birootiinis galfameera, garuu inni seenaa Adventizimii keessatti galmee seenaa irratti kaa’e isa. Innis, yeroo kutaa kana dubbistan, wanti isin hubachuu qabdan haalli yeroo murteessuu keessatti jiru ta’uu isaati.
—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
—«se han aceptado otras opiniones»,—en lo tocante al Continuo—«y han seguido tinieblas y confusión. El tiempo no ha sido una prueba desde 1844, y nunca volverá a ser una prueba.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."
Mayru taytanchikmi rikuchiwashqa kashan, kimsa kaq angelpa willakuynin rina kasqanta, hinaspa Taytanchikpa ch’iqnisqa wawanman willasqa kananpaq, ichaqa mana pacha nisqaman watasqa kananpaqchu.
Do you see why Willy White is saying that we need to see the context of time-setting?
ཝི་ལི་ཝ་ཡིཊ་གིས་ང་ཚོས་དུས་ཚོད་ངེས་གཏན་བྱེད་པའི་སྐབས་ཀྱི་སྐབས་དོན་མཐོང་དགོས་ཞེས་གསུངས་པའི་རྒྱུ་མཚན་ཁྱེད་ཀྱིས་མཐོང་གི་ཡོད་དམ།
It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.
Ошибочные взгляды на «ежедневное» породили смятение; время не было испытанием; и затем следует абзац о назначении сроков.
Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.
Хуб, ин чизест, ки шумо бояд дарк кунед: Ин банди марбут ба таъйини вақт дар санади аслии манбаъ вуҷуд надошт; ва он изҳороте, ки мегӯяд масъалаи вақт озмоиш набудааст, он ҷумла тағйир дода шудааст. Он андешаи аслии Эллен Уайтро нодуруст муаррифӣ мекунад. Ӯ ҳеҷ чизеро дар бораи таъйини вақт бо «Ҳамешагӣ» пайванд надодааст. Ин аст он чизе, ки мо мехоҳем субҳи имрӯз баррасӣ кунем.
So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.
Así pues, como dije, no vamos a leer todas estas páginas. Solo voy a asegurarme de que las tengan en su poder para que puedan comprobar lo que estoy diciendo; porque, como ser humano, existe la posibilidad de que los esté induciendo a error.
Arthur White—"The Context of Time Setting"
آرثر وایت—«بافتِ زمانگذاری»
"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.
«ئىسكى قاراش» نىڭ تەشەببۇسچىلىرى بۇ باياننىڭ ئىبارىلىنىشى [Early Writings, 74–75.] مىللېر قوبۇل قىلغان ۋە كېيىنچە ئۇرائىيا سىمىت تەكرارلىغان «كۈندىلىك» ھەققىدىكى قاراشقا ئاسماننىڭ تەستىقىنى قويغان، دەپ قارىدى.
Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,
آرثر وایت، پسر ویلی وایت، در مجموعهٔ ششجلدی خود دربارهٔ تاریخ الن وایت، در حالی که از موضع پدرش در ردِّ دیدگاه صحیح دربارهٔ «قربانیِ دائمی» سخن میگوید، مینویسد که در EGW، جلد ۶، صفحهٔ ۲۵۲،
"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—
«Аха амца итазар, уаҵәы иԥхьаӡаз ахәаԥшра» — иахьатәи Ажәабжь иаҳацәтәыс, Есыҽнытәи ҳәа иазгәаҭаз Паганизм ауп ҳәа — «рҳәеит ари аҳәамҭа [Early Writings, 74–75.] ажәалагареи иҳәашьеи рыла Мiller имаз, ашьҭахь Уриа Смитгьы еиҭеиҳәаз, есыҽнытәи иазкны иҟаз ахәаԥшра ажәҩантәи адгылара аҭан».
If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."
Si Arthur White hubiera de ser un historiador genuino y exacto, ¿sabéis lo que habría dicho allí? Habría puesto simplemente una palabra allí; pero Arthur White, aquí perdió la oportunidad. Habría dicho: «Los defensores de la antigua posición sostuvieron [correctamente] que la redacción de esta declaración —sostuvieron que la redacción de esta declaración [Early Writings, 74-75.]— ponía el respaldo del Cielo sobre la posición acerca del continuo sostenida por Miller y repetida posteriormente por Uriah Smith.»
But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.
Ngunit hindi niya ito nailalahad nang wasto roon. Sinasabi lamang niya kung ano ang kanilang pinanghahawakan, na para bang may posibilidad na mali ang posisyong kanilang pinanghahawakan. Ngunit hindi ganoon; tama ang kanilang posisyon.
—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—
—«Los defensores de la nueva postura»—su padre, Willy, A. G. Daniells, W. W. Prescott, y no entraré en eso ahora mismo—«sostenían que la declaración debía tomarse en su contexto: el contexto de fijar tiempo».
We just told you their argument in Early Writings, page 74.
Jinan ji bo we gotina wan di Early Writings, rûpel 74 de.
—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.
—«Айсса къарашлылараны айтыучулары, бу билдирив өз контекстинде — заман белгилев контекстинде — алынмакъ керек деп тутхан эдиле. Эллен Уайтны: “мен бу мэселеге жарыкъ алмагъанма” (Letter 226, 1908) деген къайталаннган айтыулары эм “соралгъан пунктланы ачыкъ тюрде белгилей алмайым” (Letter 250, 1908) деген сёзлери, эм бу сорау анга къаттыланып кётюрюлгенде аныкъ бир айтыу бере билмегенлиги, алай оюмуна таяныч бергендей кёрюнгён эдиле. Ала, Эллен Уайт аркъылы берилген хабарлар тарихны ачыкъ тюрде тасдыкъланнган вакъиялары бла къаршылашмаз деп да ишенчли эдиле». Arthur White, EGW, volume 6, 252.
The Original Version—Review and Herald, November 1, 1850
ئصدار ئاصلی—ریڤیو ائنڊ هیرالڊ، نومبر 1، 1850
And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.
Y además, Primeros Escritos, página 74, ¿cuándo fue impreso? En 1882; el libro Primeros Escritos fue impreso en 1882.
But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.
Но пасажот во „Early Writings“ што го разгледуваме, првично се наоѓа во Review and Herald, 1 ноември 1850, и тоа го имате во вашите белешки. И тој опфаќа неколку пасуси, и како што реков, нема да ги читаме сите.
We see four paragraphs on page 2, then four paragraphs on page 3:
၎င်းစာမျက်နှာ ၂ တွင် ပိုဒ်လေးပိုဒ်ကို မြင်ရပြီး၊ ထို့နောက် စာမျက်နှာ ၃ တွင်လည်း ပိုဒ်လေးပိုဒ်ကို မြင်ရသည်။
"Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
«ئەی خوشک و برایان، دەمەوێت کورتەیەک لەوەی کە یەزدان لەم دواییانەدا لە ڕووداوێکی بینینیدا پێشانی دام بدەم بە ئێوە. پێشانی دراوم جوانیی عیسا، و ئەو خۆشەویستییەی کە فریشتەکان بۆ یەکتریان هەیانە. فریشتەکە وتی—ئایا ناتوانن خۆشەویستیی ئەوان ببینن؟—شوێنی بکەون. هەر بەم شێوەیە گەلی خوداش دەبێت یەکتریان خۆش بوێن. باشترە تاوانبارکردن بخەیتە سەر خۆت لەوەی لەسەر برایەک. بینیم کە ئەو پەیامەی —ئەوەی هەتانە بفرۆشن و سەدەقە بدەن’، لەلایەن هەندێکەوە بە ڕووناکیی تەواوی خۆی نەدراوە؛ کە ئامانجی ڕاستەقینەی وشەکانی ڕزگارکەرەکەمان بە ئاشکرا پێشکەش نەکراوە. بینیم کە مەبەستی فرۆشتن ئەوە نەبووە کە بدرێت بەوانەی توانای کارکردن و بەخۆ ڕاگرتنیان هەیە؛ بەڵکو بۆ بڵاوکردنەوەی ڕاستییەکە بوو. گوناهە کە پشتیوانی و نازاندنی ئەوانە بکرێت کە توانای کارکردن هەیە، لە تەمبەڵیدا. هەندێک بە جوش و خرۆشن بۆ ئامادەبوون لە هەموو کۆبوونەوەکان؛ نەک بۆ شکۆدارکردنی خوا، بەڵکو بۆ —نان و ماسی.’ ئەوانە باشتر زۆر ئەوە بوو لە ماڵەوە بن و بە دەستی خۆیان کار بکەن، —ئەو شتەی چاکە،’ بۆ دابینکردنی پێویستییەکانی خێزانەکانیان، و شتێکیان هەبێت بۆ بەخشین بۆ بەردەوامی دان بە هۆی بەهادارەکەی ڕاستیی ئێستادا.»
"Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
ବିଶ୍ୱାସହୀନମାନଙ୍କ ସମ୍ମୁଖରେ ରୋଗୀମାନଙ୍କ ଆରୋଗ୍ୟ ପାଇଁ ପ୍ରାର୍ଥନା କରିବାରେ କେତେକେ ଭ୍ରାନ୍ତି କରିଥିଲେ ବୋଲି ମୁଁ ଦେଖିଲି। ଯଦି ଆମ ମଧ୍ୟରେ କେହି ରୋଗୀ ଥାଆନ୍ତି, ଏବଂ ଯାକୁବ 5:14, 15 ଅନୁଯାୟୀ କଳିସିୟାର ପ୍ରାଚୀନମାନଙ୍କୁ ଡାକି ସେମାନେ ତାଙ୍କ ଉପରେ ପ୍ରାର୍ଥନା କରନ୍ତୁ ବୋଲି ଅନୁରୋଧ କରନ୍ତି, ତେବେ ଆମେ ଯୀଶୁଙ୍କ ଦୃଷ୍ଟାନ୍ତକୁ ଅନୁସରଣ କରିବା ଉଚିତ। ସେ ବିଶ୍ୱାସହୀନମାନଙ୍କୁ କକ୍ଷରୁ ବାହାର କରିଦେଇ, ପରେ ରୋଗୀଙ୍କୁ ସୁସ୍ଥ କଲେ; ସେହିପରି, ଯେତେବେଳେ ଆମ ମଧ୍ୟରେ ରୋଗୀଙ୍କ ପାଇଁ ପ୍ରାର୍ଥନା କରୁ, ସେତେବେଳେ ଯେମାନଙ୍କର ବିଶ୍ୱାସ ନାହିଁ, ସେମାନଙ୍କ ଅବିଶ୍ୱାସରୁ ପୃଥକ ହେବାକୁ ଆମେ ଚେଷ୍ଟା କରିବା ଉଚିତ।
"Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
پاشان من دووبارە ڕاگەیەنرامەوە بۆ ئەو کاتەی عیسا شاگردانی بە تەنیایی بردە ژوورەوەیەکی سەرەوە، و سەرەتا پێیانی شوشت، و پاشان لە نانی شکاو خواردنی پێدان، بۆ ئەوەی جەستەی شکاوەی ئەو بنوێنێت، و شیلەی مێوەی ڕەز بۆ ئەوەی خوێنی ڕژاوەی ئەو بنوێنێت. بینیم کە هەمووان دەبێت بە تێگەیشتنەوە هەنگاو بنێن، و لە ئەم شتانەدا نموونەی عیسا شوێن بکەون، و کاتێک ئەم ڕێوڕەسمانە ئەنجام دەدەن، دەبێت تا ئەو جێگایەی دەکرێت لە بێباوەڕان جیاواز و جودا بن.
"Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
Уанæ федтон, æмæ æртæх фæстаг цæфтæ фæцæуынц, Иисус æрвитæгмæй фæстæ цæуы Санктуариимæй. Фæдзæхста æнгел: — Уæд уыцы бæрзонд Уæрдон Ирыстон æмæ Хуцауы æнæмæнгæ цæуы, уый та уыдзæн уырыссагты æхсæнæй амонддзинад кæнæ мæлæтæй. Хуцауы хъуыддагæй сæ святойтæ уыдзысты тыхджын æмæ тæрсынгæнæг, тæккæ куыд нысантæтимæ æфсæддон; фæлæ уæд ма нæ кæндзысты фыссаг æгъдау. Æгъдау æххæстгæнæн уыдзæн 1000 азæй фæстæ.
"After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
«После того как святые будут изменены в бессмертие, и вместе восхищены, и получат свои арфы, венцы и проч., и войдут в Святой Град, Иисус и святые садятся на суд. Открываются книги: книга жизни и книга смерти; книга жизни содержит добрые дела святых, а книга смерти содержит злые дела нечестивых. Эти книги были сопоставлены с Книгой устава, Библией, и согласно ей над ними был произведён суд. Святые в единении с Иисусом произносят свой суд над мёртвыми нечестивыми. Смотрите! — сказал ангел, — святые сидят на суде, в единении с Иисусом, и воздают каждому из нечестивых согласно делам, совершённым в теле, и напротив их имён записывается то, что они должны получить при совершении суда. Это, как я видела, было делом святых с Иисусом в Святом Граде до того, как он сойдёт на землю, в течение 1000 лет. Затем, по окончании 1000 лет, Иисус, и ангелы, и все святые с Ним, оставляют Святой Град, и когда Он нисходит с ними на землю, мёртвые нечестивые воскресают, и тогда те самые люди, которые —пронзили Его,— будучи воскрешены, увидят Его издали во всей Его славе, и ангелов и святых с Ним, и будут рыдать из-за Него. Они увидят следы от гвоздей на Его руках и на Его ногах, и там, где они вонзили копьё в Его бок. Следы от гвоздей и копья тогда будут Его славой. Именно по окончании 1000 лет Иисус становится на горе Елеонской, и гора раздваивается, и делается великой равниной, и те, которые бегут в то время, — это нечестивые, только что воскресшие. Тогда Святой Град нисходит и утверждается на равнине.»
"Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
Aw then Satan andeesh ka wicked, ya have been raised, with his spirit. Hoo flatters them that tha army in tha City is small, an that his army is large, an that they can overcome tha saints an take tha City. While Satan was rallying his army, tha saints were in tha City, beholding tha beauty an glory of tha Paradise of God. Jesus was at their head, leading them. All at once tha lovely Saviour was gone from wor company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father, inherit tha kingdom prepared for you from tha foundation of tha world.' We gathered about Jesus, an just as hoo closed tha gates of tha City, tha curse was pronounced upon tha wicked. Tha gates were shut. Then tha saints used their wings an mounted to tha top of tha wall of tha City. Jesus was also with them; his crown looked brilliant an glorious. It was a crown within a crown, seven in number. Tha crowns of tha saints were of tha most pure gold, decked with stars. Their faces shone with glory, for they were in tha express image of Jesus; an as they arose, an moved all together to tha top of tha City, aw was enraptured with tha sight.
"Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
«ᎿᎭᏉ ᎤᏂᏲ ᎤᎾᎦᏙᎥᎯ ᎤᏂᎪᎮ ᎢᎬᏩᏛᏁᎸ ᎤᏃᎴ; ᎠᎴ ᎤᎵᏍᏗ ᎤᏓᏅᏎ ᎤᏁᎳᏅᎯ ᎤᎾᏄᎪᏫᏎᎴᎢ, ᎠᎴ ᎤᏂᏍᏚᎸᏔᏁᎢ. ᎯᎠ ᎾᏍᎩ ᎤᏓᏅᏖᏗ ᎤᏍᏆᏂᎪᏔᏅ ᎨᏎᎢ. ᎿᎭᏉ ᎤᏂᏲ ᎤᏂᏂᎩᏛᏁ ᎾᏍᎩ ᎠᏂᏅᏩᏙᎯ ᎢᏧᎾᏟᎶᏍᏔᏅ ᎤᏂᎬᏫᏳᎯ ᏥᏌ ᎢᏧᎾᏛᏁᎸ ᎾᏍᎩ 1000 ᎢᏳᏕᏘᏴᏛ. ᎾᏍᎩ ᎯᎠ ᎤᎵᏍᏗ ᎤᏁᎳᏅᎯ ᏧᏂᏍᏚᎸᏔᏅ ᎤᏂᏲ, ᎾᏍᎩ ᎾᏍᏉ ᏚᏓᎦᏅᏔᏁ ᎤᎶᎩᎸ ᎤᏂᏠᎯ. ᏗᎦᎴᏍᎬ ᎤᏲ ᎠᎴ ᎤᎾᏓᏣᏕᎾ ᏙᏓᎸ ᎤᏴᏄᎦᎸᎩ ᎤᎵᏍᏗ ᎤᏣᏘ ᎤᎶᏗᏍᎬᎢ, ᎠᎴ ᎤᎾᏓᏅᏙ ᎾᏍᏉ, ᎠᎴ ᏂᎦᏛ ᎤᏍᏛᎾ ᎤᏰᎸᏎᎢ. ᎿᎭᏉ ᎣᎩᎲᎢ ᏚᏍᏚᎢᏍᏔᏁ ᎣᎩᏍᏗᏱ, ᎤᏣᏘ ᎤᏬᏚᎯ ᎠᎴ ᎤᏬᏚᎯ, ᎠᎴ ᎣᏥᏯᏛᎮ ᎤᎶᎩᎸ ᎤᏂᏠᎯ ᎢᏤ ᎤᏬᏚᎯ ᎨᏎᎢ. ᏂᎦᏛ ᎣᏥᏯᏁᎷᎤᏍᏔᏁ ᎠᏍᏓᏯ ᎧᏁᎬᎢ, ᎦᎸᏉᏗ, ᎠᎴᎷᏯ.»
"I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—
"Ana ka zî dît ku divê şivan, berî ku her xala nû ya girîng ku ew dibînin Kitêba Pîroz wê piştgirî dike biparêzin, bi wan kesan re ku sedem heye ku pê bawer bin, yên ku di hemû peyaman de bûne û di hemû rastiya heyî de pevçûn in, şêwirê bikin. Hingê şivan dê bi tevahî yekbin be, û yekbûna şivanan dê ji aliyê dêrê ve were hîs kirin. Min dît ku rêbazek wisa dê rê li ber cudabûnên nexweş bigire, û hingê dê tu metirsî nebe ku gelê hêja were parçebûyîn, û pez bêyî şivan belav bibin."—
And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.
Salluñjansti phisqa párrafo masinakampi tukuykuyta tukun, chay phisqa párrafokunaqa qankunapaq huk cuadro ukhunpi kan, imaraykuchus qillqanmanta kay phisqa párrafokunaqa qhipaman Early Writings nisqapi rikurinqa. Chayrayku kay qhipa phisqa párrafokunaqa cuadrowan muyurichisqa kanku.
"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
૨૩ સપ્ટેમ્બરનાં રોજ, પ્રભુએ મને દર્શાવ્યું કે તેણે પોતાના લોકોના અવશેષને ફરી મેળવવા માટે બીજી વાર પોતાનો હાથ લંબાવ્યો હતો, અને કે આ એકત્ર કરવાની ઘડીએ પ્રયત્નો દ્વિગણિત કરવાં જોઈએ. વિખેરવાના સમયમાં ઇઝરાયેલ પર પ્રહાર થયો હતો અને તે ચીરી નાખવામાં આવ્યો હતો; પરંતુ હવે એકત્ર કરવાની ઘડીએ ઈશ્વર પોતાના લોકોને આરોગ્ય આપશે અને તેમના ઘાવો બાંધશે. વિખેરવામાં, સત્ય ફેલાવવાના માટે કરાયેલા પ્રયત્નોનો બહુ ઓછો પ્રભાવ પડ્યો હતો, બહુ થોડું અથવા કંઈ જ સિદ્ધ થયું નહોતું; પરંતુ એકત્ર કરવાની ઘડીએ, જ્યારે ઈશ્વરે પોતાના લોકોને એકત્ર કરવા પોતાનો હાથ લંબાવ્યો છે, ત્યારે સત્ય ફેલાવવાના પ્રયત્નો તેમનો નિર્ધારિત પ્રભાવ પેદા કરશે. દરેકએ કાર્યમાં એકતા રાખવી અને ઉત્સાહી બનવું જોઈએ. મેં જોયું કે હવે આ એકત્ર કરવાની ઘડીએ આપણું માર્ગદર્શન કરવા માટે કોઈએ વિખેરવાના સમયના ઉદાહરણોનો ઉલ્લેખ કરવો તે લજ્જાસ્પદ વાત હતી; કારણ કે જો ઈશ્વર હવે આપણા માટે એટલું જ કરે જેટલું તેણે ત્યારે કર્યું હતું, તો ઇઝરાયેલ કદી એકત્ર ન થાય. જેટલું ઉપદેશ દ્વારા સત્યનું પ્રચાર થવું આવશ્યક છે, એટલું જ તે એક પત્રમાં પ્રકાશિત થવું પણ આવશ્યક છે.
"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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.
El Señor me mostró que la carta de 1843 fue dirigida por su mano, y que ninguna parte de ella debía ser alterada; que las cifras eran tal como él las quería. Que su mano estaba sobre un error y lo ocultaba en algunas de las cifras, de modo que nadie pudiera verlo, hasta que su mano fuese retirada.
"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
Шунӑнпа эпӗ —Кӗнекенчӗн» пирки куртӑм, мӗн —чӳк» сӑмахӗ этем ӑс-хакӗпе хушӑнтарӑннӑ, тата вӑл текстӑн пайӗ мар; тата Пӑрабашкӑн хӑйӗнӗ тӗрӗс пӑхӑшне суд сехечӗн сасси паратнӑсене панӑ. Пӗрлешӳ пур чухне, 1844 чыл умӗн, пӗтӗмӗшӗ те —Кӗнекенчӗн» тӗрӗс пӑхӑшӗ ҫинче пӗр шухӑшлӑччӗ; анчах 1844 чылтанпа, буталчӑкре, урӑх пӑхӑшсем йышӑннӑ, тата тӗттӗмлӗхпе буталчӑк хыҫҫӑн килнӗ.
"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Ang Panginoon ay nagpakita sa akin na ang panahon ay hindi naging isang pagsubok mula pa noong 1844, at na ang panahon ay hindi na muling magiging isang pagsubok kailanman.
"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."
"Потом мне было указано на некоторых, пребывающих в великом заблуждении, будто святым ещё надлежит идти в Древний Иерусалим и т. п. прежде пришествия Господа. Такой взгляд способен отвлечь ум и интерес от настоящего дела Божьего, совершаемого под вестью третьего ангела; ибо если нам надлежит идти в Иерусалим, то наши мысли естественно будут устремлены туда, и наши средства будут удерживаться от иного употребления, чтобы доставить святых в Иерусалим. Я видела, что причина, по которой они были оставлены впасть в это великое заблуждение, состоит в том, что они не исповедали и не оставили своих заблуждений, в которых пребывали на протяжении ряда прошлых лет." Review and Herald, November 1, 1850.
Do you see them? Do you know what I am talking about?
هل تراهم؟ هل تعرف عمّ أتحدث؟
Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.
Bale. Nuti gara ke dwara ndyikurikye aya maparagrafi atanu ya nyuma, muzabona ibintu bimwe bitandukanye mu mwandiko wa mbere kuruta ibyo musanga mu Gitabo cya *Early Writings*, urupapuro rwa 74.
FROM THE AUDIENCE: So, you are saying these in the box are the originals?
ШӘКІРТТЕР АРАСЫНАН: Демек, сіз қораптың ішіндегі бұлар түпнұсқалар деп айтып тұрсыз ба?
These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.
ဝိုင်းအတွင်းရှိ ဤအချက်များသည် မူရင်းဆောင်းပါး၏ နောက်ဆုံးစာပိုဒ် ငါးပိုဒ်ဖြစ်ကြပြီး၊ ဤဝိုင်းသည် ထိုစာပိုဒ်များကို ဝန်းရံထားခြင်းဖြစ်သည်။ ဤစာပိုဒ် ငါးပိုဒ်ပင် နောက်ဆုံးတွင် *Early Writings*, စာမျက်နှာ 74 တွင် ပါဝင်လာသော အကြောင်းအရာများဖြစ်သည်။
But, when was this printed, when was this written? November 1850.
Аха, маны қашан бастырылған, маны қашан жазылған? 1850 жылның ноябри.
So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.
Kei, ag̃n mi bin meikim olketa samting wea bae olketa jenisim from olketa faevfala paragraf ia long bold. Bae i garem wanfala metamorfosis long hem; bikos, long olketa tumas klosap dei long 1851, buk ia A Sketch of the Christian Experience and Views of Ellen G. White bae olketa printim, and olketa bae tekem olketa paragraf ia mo putim olketa long A Sketch of the Christian Experience and Views of Ellen G. White. And from hia [article long Review and Herald, November 1850] go kasem A Sketch of the Christian Experience and Views of Ellen G. White, samfala smol editorial changes hem bin happen long olketa faevfala paragraf ia. And then from A Sketch of the Christian Experience and Views of Ellen G. White long 1851 go kasem Early Writings long 1882, garem sam moa editorial changes, and olketa editorial changes ia nao mekem Early Writings, page 74, hem convoluted.
So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.
Ba, a le para na di singko a nagtatapos sa orihinal a manuskrito, sa purmeru a parafo, “23 de Septiembre, ipinakita sa keni i Senyor . . . ,” yata cambian ya.
In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.
Os parágrafos seguintes: «Então vi . . .»; «Então vi . . .»; «O Senhor mostrou-me . . .»; e «Então fui levado a . . .» recebem alguns pequenos ajustes.
Shown Ten Primary Truths in Thirteen Paragraphs
Сунцапем абзацана хасабан хьахийнна итт а коьрта бакъдарш
But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.
Na, abin da nake so ku gani a cikin waɗannan sakin layi goma sha uku daga asalin maƙalar shi ne cewa, ta bayyana muhimman abubuwa goma na farko.
And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .
Пытым хаӈа садес, машян идам выд bold-faced-эм тэве. Тидӈа тэйэм, лӱҥатэм изменитталдан ит. Эн мынӈын, нӱмӈа кӧрӈэт, нидэн тринадцать параграф-эт сайӈал нӱдӈа тидӈа кӧрӈэттэн . . . , тидӈа кӧрӈэттэн . . . , тидӈа кӧрӈэттэн . . . , тидӈа кӧрӈэттэн. Эн, тидӈа ӈиннэм кӧрӈэттэн чаӈ, тидӈа эсэн тухайӈа бидэрэттэн да, андан хойта тидӈа ӈиннэм кӧрӈэттэн, йӱдэ тэйэм тидӈа ӈиннэм тэлэ кӧрӈэттэн-эм заавал холбоотой бидэрэттэн ит: “Тидӈа надад кӧрӈэттэн . . . ; тидӈа надад кӧрӈэттэн . . . ; тидӈа надад кӧрӈэттэн . . . .”
You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.
მხოლოდ შენ შეგიძლია თავად გადაამოწმო და თვითონვე წაიკითხო, მაგრამ ამ ცამეტ აბზაცში მას ათი ძირითადი ჭეშმარიტება ეუწყა.
Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.
ꦲꦶꦏꦶ ꦤꦶꦁ ꦥꦿꦶꦱꦺꦴꦤ꧀ ꦏꦁ ꦲꦶꦪꦩ꧀ꦧꦺꦂꦏꦺ. ꦲꦶꦪꦩ꧀ꦧꦺꦂꦏꦺ ꦏꦭꦮꦤ꧀ ꦥꦿꦶꦲꦠꦶꦤ꧀ ꦏꦁꦒꦼꦤ꧀ ꦏꦠꦿꦺꦱ꧀ꦤꦤ꧀ ꦥꦤ꧀ꦗꦼꦤꦼꦔꦤ꧀ꦲꦶꦁ ꦒꦸꦱ꧀ꦠꦶ, ꦏꦭꦮꦤ꧀ ꦥ꦳ꦼꦴꦥ꦳ꦼꦫꦶꦁ, ꦏꦭꦮꦤ꧀ ꦥꦠꦺꦣꦃ ꦲꦶꦁꦒꦶꦃ ꦮꦺꦴꦁ ꦱꦏꦶꦠ꧀, ꦏꦭꦮꦤ꧀ ꦥꦼꦮꦼꦫꦸꦃ ꦥꦼꦫꦗꦩꦸꦮꦤ꧀, ꦏꦭꦮꦤ꧀ Pitu Wewelakasan ꦏꦁ ꦏꦒꦤ꧀ꦠꦸꦁ ꦏꦭꦮꦤ꧀ Millennium, ꦏꦭꦮꦤ꧀ pepadhang anyar, ꦏꦭꦮꦤ꧀ panglumpuk sasampunipun 1844, ꦏꦭꦮꦤ꧀ pagaweyan panyithakan, ꦏꦭꦮꦤ꧀ 1843 Chart, ꦏꦭꦮꦤ꧀ "Daily," ꦏꦭꦮꦤ꧀ "time" minangksa pacoban, ꦭꦤ꧀ ꦏꦭꦮꦤ꧀ lelampahan suci dhateng Yerusalem. ꦭꦤ꧀ menawi panjenengan maos kanthi premati, punika dudu sawijing ilining pamanggih. Punika sanget awujud, “Aku dipunparingi pepanggih punika,” lan piyambakipun nyerat punapa ingkang dipuntuduhaken dhateng piyambakipun; lan, piyambakipun dipuntuduhaken satunggaling prekawis ingkang boten mesthi gegandhengan kaliyan prekawis sanesipun. Panjenengan kedah mirsani punika; awit nalika piyambakipun wiwit nggabungaken paragraf-paragraf punika, piyambakipun wiwit damel sawijining alur pamanggih bilih piyambakipun ngandika satunggaling prekawis ingkang satemenipun boten piyambakipun ngandikakaken.
Review and Herald, November 1, 1850
Revisión y Heraldo, 1 de noviembre de 1850
Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.
Bozorg. Diqqat qıliń, 1850-jıl noyabr ayınan alıp qarap atırǵan bes abzasımızdıń birinshi abzası.
"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—
«۲۳ سپتامبر، خداوند به من نشان داد که او بارِ دوم دستِ خود را دراز کرده است تا باقیماندۀ قومِ خود را بازآورد، و اینکه در این زمانِ گردآوری باید کوششها دوچندان شود. در زمانِ پراکندگی، اسرائیل مضروب و دریده شد؛ اما اکنون در زمانِ گردآوری، خدا قومِ خود را شفا خواهد داد و زخمهای ایشان را خواهد بست. در پراکندگی، کوششهایی که برای انتشارِ حقیقت به عمل میآمد، اثرِ اندکی داشت و اندک یا هیچ به انجام نمیرسانید؛ اما در گردآوری، هنگامی که خدا دستِ خود را برای گردآوردنِ قومِ خویش نهاده است، کوششها برای انتشارِ حقیقت اثرِ مقصودِ خود را خواهد داشت. همگان باید در این کار متحد و غیور باشند. دیدم که برای هر کسی مایۀ شرم است که برای ادارۀ ما اکنون در زمانِ گردآوری، به زمانِ پراکندگی بهعنوان نمونه رجوع کند؛ زیرا اگر خدا اکنون بیش از آنچه در آن زمان برای ما کرد، برای ما نکند، اسرائیل هرگز گردآورده نخواهد شد. همانقدر ضروری است که حقیقت در یک نشریه منتشر شود که موعظه گردد.»—
The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.
Puas sawa diksion laeng i stap long dat paragraf, em i tok, “I gat as tumas nid blong tru i mas kamap long wan pepa, olsem we oli prijem.” Orait. Disfala tingting bae i lus.
The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.
Dëup bu ñaareel bi ci juróom ñeent yii nu ngay xalaat, fa mu waxe ne: «Boroom bi won na ma ko», gis ngeen ne rëdd naa ko.
—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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."—
—«Le Seigneur m’a montré que le graphique de 1843 avait été dirigé par sa main, et qu’aucune partie n’en devait être modifiée ; que les chiffres étaient tels qu’il les voulait. Que sa main recouvrait et cachait une erreur dans certains des chiffres, de sorte que nul ne pouvait la voir, jusqu’à ce que sa main fût retirée.»—
The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.
Shun wātan hnaṭē hmanhrai nā ā hlyam chhyā māsī ziahna pāra grī hnih-li hta ā hri hnaṭē hmanhrai nā, 1851 kum ah A Sketch of the Christian Experience and Views of Ellen G. White tihin a reprint khan editorial changes a awm dāwn avāngin a ni.
Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.
ठीक है। “प्रभु ने मुझे दिखाया,” इसे बदला जाएगा; “उसके हाथ के द्वारा” इसे बदला जाएगा; “कि उसका कोई भी भाग परिवर्तित न किया जाए” इसे बदला जाएगा।
Then in the next bold-faced paragraph [fourth paragraph] on the page says,
Dina paragraf salajengna anu dicitak kandel [paragraf kaopat] dina éta kaca, nyebutkeun,
—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—
—«Мырза маған Уақыттың 1844 жылдан бері сынақ болмағанын және уақыт енді ешқашан да қайтадан сынақ болмайтынын көрсетті».—
"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.
«Господь показал мне», — это будет изменено. В следующем году в A Sketch of the Christian Experience and Views of Ellen G. White они возьмут этот абзац, состоящий из одного предложения, и объединят его с предыдущим абзацем. Они превратят это в один абзац.
But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.
Бырак, мындан тышкары, эгер бир сөз же сөздөр калың тамга менен белгиленсе, анда дагы башка түрдөгү өзгөрүүлөр да болот; мен эмнени айткым келгенин мисал менен көрсөтүп берем.
And in the third paragraph it says,
Na paragrafu wa tolan oŋ, a yetɔɔne se,
—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—
—“ចុះមក ខ្ញុំបានឃើញទាក់ទងនឹង —Daily,’ ថា ពាក្យ —sacrifice’ ត្រូវបានបន្ថែមឡើងដោយប្រាជ្ញារបស់មនុស្ស ហើយមិនមែនជាផ្នែកនៃអត្ថបទដើមទេ; ហើយថា ព្រះអម្ចាស់បានប្រទានទស្សនៈត្រឹមត្រូវអំពីវា ដល់អ្នកទាំងឡាយដែលបានប្រកាសសម្រែកអំពីម៉ោងនៃការជំនុំជម្រះ។ កាលណាមានសាមគ្គីភាព មុនឆ្នាំ 1844 ស្ទើរតែទាំងអស់បានរួបរួមគ្នាលើទស្សនៈត្រឹមត្រូវអំពី —Daily;’ ប៉ុន្តែតាំងពីឆ្នាំ 1844 មក ក្នុងភាពច្របូកច្របល់ ទស្សនៈផ្សេងៗត្រូវបានទទួលយក ហើយភាពងងឹត និងភាពច្របូកច្របល់បានបន្តតាមមក។”
Then in the next bold-faced paragraph [fourth paragraph] on the page says,
Han ayan ti sumaruno a napaboldan a parapo [maikapat a parapo] iti panid ket kunana,
"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—
«Ашҳам искаҭәеишьит, 1844 шықәсазы аахыс уаҳа аамҭа ԥышәарас иҟамызт, насгьы аамҭа уаҳа ахаангьы ԥышәарас иҟалаӡом».
"The Lord showed me," that is going to be changed.
“ᎤᎬᎫᏳᎯ ᎠᏴ ᎠᎩᎾᏄᎪᏫᏎᎸᎢ,” ᎾᏍᎩ ᎠᏎ ᎠᏎ ᏓᏲᎯᏎᏗ ᎨᏎᏍᏗ ᎢᎩ។
What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.
A Sketch of the Christian Experience and Views of Ellen G. White adlı eserde, ertesi yıl yapacakları şey, o tek cümlelik paragrafı alıp önceki paragrafla birleştirmek olacaktır. Onu tek bir paragrafa dönüştüreceklerdir.
And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.
Adiyis nu “UyiNkosi yangitshengisa” bayayiguqula ibe “Nami ngatshengiswa.” Kulungile? Leyomihlathi lemibili bazayenza ube ngumhlathi munye, njalo bazayiguqula ibe, “Nami ngatshengiswa,” ngo-1851.
—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.
—«Танымд дүүрэн их төөрөгдөлд байгаа зарим хүмүүсийг зааж үзүүлсэн; тэд Эзэн ирэхээс өмнө ариун хүмүүс хуучин Иерусалим руу одох ёстой гэх мэтээр үздэг ажээ. Ийм үзэл нь гурав дахь тэнгэрэлчийн мэдээний дор явагдаж буй Бурханы өнөөгийн ажлаас оюун санаа, сонирхлыг хөндийрүүлэхэд чиглэсэн юм; учир нь хэрэв бид Иерусалим руу явах ёстой юм бол, тэгвэл бидний бодол санаа аяндаа тэнд төвлөрч, ариун хүмүүсийг Иерусалимд хүргэхийн тулд бидний хөрөнгө хэрэгсэл бусад хэрэглээнээс татагдан үлдэнэ. Тэд яагаад энэ их төөрөгдөлд орохоор орхигдсоныг би харсан: өнгөрсөн хэдэн жилийн турш байсаар ирсэн алдаануудаа тэд хүлээн зөвшөөрч, орхин зайлуулаагүй учраас тэр юм». Review and Herald, November 1, 1850.
But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.
परन्तु, जब आप *Early Writings* तक पहुँचते हैं, तो क्या आप जानते हैं कि वे क्या करते हैं? वे “I was also shown,” को हटा देते हैं; जबकि *Early Writings* में इसी एक अनुच्छेद में यह कहा जाने वाला है, “When union existed before 1844, nearly all were united on the correct view of the —Daily,’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” उन्होंने “I was also shown,” को हटा दिया, और अगला वाक्य है, “time had not been a test since 1844.” अचानक आप यह नहीं जान पाते कि समय के परीक्षा न होने के विषय में यह विचार उन बातों में से एक है, जो उसे विशेष रूप से दिखाई गई थीं। आप यह मान बैठते हैं कि यह ‘Daily’ के विषय में उसके उस प्रकाश का भाग था, जिसमें मिथ्या दृष्टिकोण को भ्रम उत्पन्न करने वाला बताया गया था।
That is not the original. You have the original. Check it out.
Desin nu lir li urijinal. A bu lu urijinal. Tjeki.
The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White
Падаму навбатӣ (Қадами дувум) — 1851 «Мухтасаре аз таҷриба ва назари масеҳии Эллен Г. Уайт»
Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.
Aníen yiíłtsą́ą́dóó, Ellen G. White bích’į’ “A Sketch of the Christian Experience and View of Ellen G. White,” 1851 yáhoot’ééłgo naaltsoos ályaa; dóó, índaaznáanii dooleełígíí bída’ahééh nisinígo nánízingo át’éego t’áá ajiłii’ígíí nihałnííł, dóó áádóó t’áá íiyisí dóó baa hólǫ́ǫgo bee haz’ą́ą́hígíí łahgo áhoot’é.
"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should 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.
«Во 23 сентябри, Аҧсҳа исыирбеит [аԥхьа—“ирбеит”] Иажәа мҩахан дшақәиршәхьаз ҩынтәынӡагьы Ижәлар ирхыԥшаара азы, аҵыҩра ианагаразы, насгьы хәҭа-хәҭала адгылареи аџьабаа анагӡареи еиҳагьы ишыршьақәҵатәыз. Аҟәыхраан, Израиль ддырбгеит, ддырҵәҵәеит; аха уажәы, аҵыҩра ианагара аамҭазы, Анцәа Ижәлар дырхәышәтәуеит, дырҳәҳәылоит. Аҟәыхраан, аиаша ашьақәыргыларазы иҟарҵаз аџьабаа шьахә дук амамызт, маҷк ма акгьы алмыршартә иҟан; аха аҵыҩра ианагараан, Анцәа Ижәлар реизгаразы Инапхгара анықәиршәлалак, аиаша ашьақәыргыларазы иҟаҵоу аџьабаа хымԥада иазгәаҭаз алҵшәа ҟанаҵоит. Зегьы усумҭан, зегьы афырԥара злаз рыҟазароуп. Исыбеит, уажәы, аҵыҩра ианагараан, ҳара ҳхы мҩаԥаҳгаразы аҿырԥштәыс аҟәыҩра аамҭақәа рахь аӡәгьы ахынҳәра ишазҵаарым; избанзар Анцәа уажәы усҟантәи алаҟаҟара мацара еиӷьымзар, Израиль ахаангьы еизгахомызт. [Ианыхуп: Аиаша ашәҟәыхадак аҿы аҭыжьра, аҵəахара еиԥшҵәҟьа, ихымԥадатәиуп.] [Абзацқәа еилашьҭуп] Исыбеит [аԥхьа—“Аҧсҳа исыирбеит”] 1843 шықәсатәи акарта Аҧсҳа Инапала ишнаԥхьаӡаз, [аԥхьа—“Инапала”] насгьы уи аԥсахра шақәшаӡомызт; [аԥхьа—“уи ахәҭакагь аԥсахра шақәшаӡомызт”] ахыԥхьаӡарақәагьы Иара ишаҭахыз еиԥш ишыҟаз. Инапхы ақәахьчара шаҿын, ахыԥхьаӡарақәа кеиқәырхақәак рҿы иҟалаз агхаӡыӡа еимҵәахуа, аӡәгьы ибартә иҟамҵеит, Инапхы анаԥсаххаанӡа.»
"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.
«Тэгээд би —Өдөр тутмын’ тухайд, —тахил’ гэдэг үг нь хүний мэргэн ухаанаар нэмэгдсэн бөгөөд эх бичвэрт хамаарахгүйг харсан; мөн Эзэн шүүлтийн цагийн хашхирааг тунхагласан хүмүүст түүний зөв ойлголтыг өгснийг харсан. 1844 оноос өмнө, нэгдэл байх үед, бараг бүгд —Өдөр тутмын’-ын зөв үзэл дээр нэгдмэл байсан; харин 1844 оноос хойш, будлианы дунд, өөр үзлүүдийг хүлээн авсан бөгөөд харанхуй ба будлиан араас нь дагасан. [Параграфуудыг нэгтгэсэн] Би мөн [Өмнө нь—“Эзэн надад үзүүлсэн”] 1844 оноос хойш цаг хугацаа сорилт байгаагүй бөгөөд цаашид ч цаг хугацаа хэзээ ч дахин сорилт болохгүйг харсан.] A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.
Time not Connected with the Message of the Third Angel
Вақт, ки бо пайғоми фариштаи сеюм иртибот надорад
Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.
Ellen White æf aþer gesihþe þonne þæt gesihþe þe hio hæfde, þe æt nyhstan becymþ on Early Writings. Hio hæfde manega gesihþa; ac hio hæfde ane gesihþe þær hio sum þing gehyrde; hire wæs gesæd an stycce, and hio hit awrat.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.
“Gatnangunyuŋu Dhuyu Waŋganydhu milkunhamirri ŋarraku djäma ŋunhi märrma’ŋur ga dhä-gurrupanamirriŋur waŋganydhu dhäwu dhu marrtji, ga lakaram dhawaṯthun dhu ŋunhi Garraywu gänaŋ’maranhamirr walal, ga yaka nhanŋu ŋunhi wiyinŋumirriŋur gumurr-yutmaram; bili wiyinŋu bäyŋu bulu dhuwal rom-galki mala-djarr’yunamirr marrtji. Ŋarra nhäŋal ŋunhi wiripuŋuy walal dhu marrtji märram mayali’-warray ganydjarr, ŋunhi maḻŋ’maram dhäwu-gurrupanamirriŋur wiyinŋuŋur; ŋunhi märrma’ŋur ga dhä-gurrupanamirriŋur waŋganydhu dhäwu ganydjarrmirr djuḻkmaram wiyinŋu. Ŋarra nhäŋal ŋunhi dhuwal dhäwu ga dhäruk dhärra nhanukiyingalaŋuwurr bunhaminyawuyŋur, ga yaka nhanŋu goŋmirriyirri wiyinŋu märr dhu ŋayi ganydjarrthirri; ga ŋayi dhu marrtji ganydjarr mirithirrnydja, ga djäma nhanŋuwuy ŋayi dhu, ga gulmaram dhu dhurrwaraŋur dhunupayŋurom.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.
What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?
Jejampï lëwna ñəma? Ñana maŋgïy ɨn, ñanï Third Angel's Message ndï time këndïy ampɨrï wïnëw yaka, ə?
Amen? Are you with me?
Amén? ¿Están conmigo?
Where do you find this? Where is it located?
مینے بُو نَہِرْدَہ تَبَرِسِز؟ اُ قایەردە جایلشقان؟
FROM THE AUDIENCE: (No response.)
FRA LA AŬSKULTANTARO: (Neniu respondo.)
FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.
ژ ئاویەنسەوە: کورتە وێنەیەک لە ئەزموونی مەسیحی و بۆچوونەکان.
A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.
Hagdan ka Karanasan ken Pannakakita ni Ellen G. White, panid 48, panid 48.
Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.
Va bene. Dove troviamo il passo che stiamo esaminando, tratto da Review and Herald, novembre 1850; dove si trova in A Sketch of the Christian Experience and Views of Ellen G. White? Ebbene, si trova, se tornate indietro nei vostri appunti, in A Sketch of the Christian Experience and Views of Ellen G. White, pagina 61 e pagina 62.
You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?
A Sketch of the Christian Experience and Views of Ellen G. White kitabının 48-ci səhifəsində qeyd olunmuş bir görüntünüz var; sonra isə sonradan Early Writings kitabının 61 və 62-ci səhifələrində yer alacaq görüntünüz var. Onların arasında 13 və ya 14 səhifə fərq var, elə deyilmi?
And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.
ئەمە چی دەکەن کاتێک دەگەنە Early Writings؟ ئەوان ئەم پاراگرافەی لە لاپەڕەی 48 وەردەگرن و دەخەنە دوای ئەو وتەی کە دەڵێت کات چیتر تاقیکردنەوەیەک نییە. ئەوان دوو بینینەکە لەگەڵ یەکدا کۆدەکەن.
Are you following what I mean?
¿Están siguiendo lo que quiero decir?
MAN IN THE AUDIENCE: Yes.
နားထောင်ပရိသတ်ထဲမှ အမျိုးသားတစ်ဦး — ဟုတ်ကဲ့။
Are you following what I mean?
¿Estás siguiendo lo que quiero decir?
INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)
شخصِ حاضر در مخاطبان: (تأیید.)
Okay, because you are the one that I am seeing less confirmation with.
ਠੀਕ ਹੈ, ਕਿਉਂਕਿ ਮੈਂ ਤੁਹਾਡੇ ਸੰਬੰਧ ਵਿੱਚ ਘੱਟ ਪੁਸ਼ਟੀ ਦੇਖ ਰਿਹਾ ਹਾਂ।
The Last Step (Step Three)—1882 Early Writings
A Muda A Kheh Ber (A Kheh Pahthum)—1882 Hla Shong Hmasa Te
Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.
Хъо. Сиегъэ нобэ сыкъегъэзэжьыгъэ ухэтхым и нэбжьэгъу 6-м; а нобэ “Early Writings” мыгъуэу къэплъагъуэ.
"September 23, . . . 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.
«سپتامبر ۲۳، . . . من دیدم که چارت ۱۸۴۳ بهوسیلهٔ دست خداوند هدایت شده بود، و اینکه نباید دگرگون شود؛ و اینکه اعداد همانگونه بودند که او میخواست؛ و اینکه دست او بر آن بود و اشتباهی را در برخی از اعداد پنهان ساخته بود، بهگونهای که هیچکس نمیتوانست آن را ببیند، تا زمانی که دست او برداشته شد.»
"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
«Сосын мен —күнделіктіге» (Даниял 8:12) қатысты мынаны көрдім: —құрбандық» деген сөз адам даналығымен қосылған, әрі мәтінге жатпайды; ал Жаратқан Ие сот сағаты туралы үндеуді жариялағандарға оның дұрыс түсінігін берді. 1844 жылға дейін, бірлік болған кезде, дерлік бәрі —күнделіктінің» дұрыс түсінігіне біріккен еді; бірақ 1844 жылдан бергі шатасуда басқа көзқарастар қабылданып, соның артынан қараңғылық пен абыржу ерді. 1844 жылдан бері уақыт сынақ болған жоқ, енді ол ешқашан да қайтадан сынақ болмайды.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.
“Iyii Bulaa na argisiise, ergaa maleekaa sadaffaatti ni deemuu qaba; ijoollee Bulaa bittinnaa’anittis labsamuu qaba; garuu yeroo irratti fannifamuu hin qabu. Ani akka namoonni tokko tokko yeroo lallabuudhaan kaka’umsa sobaa keessa seenaa jiran nan arge; garuu ergaan maleekaa sadaffaa humna yeroo dandeessu caalaa jabaadha. Ani akka ergaan kun hundee ofii isaa irratti dhaabachuu danda’u, isa jabeessuufis yeroo hin barbaachifne nan arge; innis humna guddaadhaan ni deema, hojii isaas ni hojjeta, qajeelummaanis ni gabaabbifama.”
"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.
تبئنام خەلقيانەکە زانیمەوە کە هەندێک لەوانەی لە هەڵەی گەورەدان لە باوەڕکردن بەوەی کە ئەرکیانە بڕۆن بۆ ئۆرشەلیمی کۆن . . ." Early Writings, 74-76.
And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.
और जो कारण है कि यह मोटे अक्षरों में है, वह यह है कि यहाँ यह अनुच्छेद है जहाँ लिखा है, ". . . जब एकता विद्यमान थी, 1844 से पहले, लगभग सभी ‘daily’ के विषय में सही दृष्टिकोण पर एकमत थे; परन्तु 1844 के बाद की उलझन में, अन्य विचार अपना लिए गए, और उनके परिणामस्वरूप अन्धकार और भ्रम आया। 1844 के बाद से समय कोई कसौटी नहीं रहा है, और फिर कभी कसौटी न होगा।" आपको स्मरण रखना चाहिए कि मूलतः इस दर्शन के अपने प्रथम अभिलेख में उसने कहा था, "मुझे दिखाया गया कि 1844 के बाद से समय कोई कसौटी नहीं रहा है," और वह एक भिन्न अनुच्छेद था। उसने यह सुनिश्चित किया था कि उसे ‘Daily’ के विषय में जो दिखाया गया था और समय के कसौटी होने के विषय में जो उसे दिखाया गया था, उनमें एक स्पष्ट भेद हो; और यह भी कि अगला अनुच्छेद, जो तृतीय स्वर्गदूत के सन्देश के साथ किसी समय-संबंध को न जोड़ने की बात करता है, मूल दर्शन में नहीं था। वह Life Sketches के पृष्ठ 48 पर था, पृष्ठ 61 और 62 पर नहीं।
But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.
Але коли ви доходите до *Early Writings* у 1882 році, там їх поєднали; і тому, коли ви доходите до 1930-х років і заходите в глибоку темряву в адвентизмі, а Віллі Вайт каже, що, вивчаючи «Щоденну», ви мусите вивчати її в контексті часу, — «Пробач, Віллі, але твоєю відповідальністю було дати точний історичний запис Духа Пророцтва. Саме ти мав бути тим, хто захистив би Дух Пророцтва. І у твоєму поданні *Early Writings*, сторінка 75, ти знехтував першоджерелами, а ті першоджерела говорять, що коли ти висунув аргумент, нібито “Щоденну” в *Early Writings*, 74, треба розглядати в контексті часу, то це є абсолютно неправдою». — Це неправда! Це неможливо підтвердити записом у Дусі Пророцтва. Це неможливо підтвердити історією того періоду часу.
Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!
Сайн байна. 1-р зүйлд, Эгч Уайт Early Writings, 74-т “Өдрийн” тухай зөв үзэл байдаг гэж хэлсэн. Түүхийн хожуу үед хүчээр тулгасан гол маргаан нь Early Writings, 74 дэх тэр хэсгийг судлахдаа та үүнийг цаг тогтоохын хүрээнд авч үзэх ёстой гэсэн санаа юм. Тэр маргаан хуурамч; хүчин төгөлдөр биш!
So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.
Dərhal olaraq, indi biz yalnız bu mövqedə qalırıq ki, “Daily” haqqında doğru bir baxış vardır. Yaxşı? Lakin, bu abzasdan daha bir fikri də nəzərdən keçirəcəyik.
It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."
ତାହାରେ ଲେଖାଯାଇଛି, “ସେପ୍ଟେମ୍ବର ୨୩ତାରିଖରେ, ପ୍ରଭୁ ମୋତେ ଦେଖାଇଲେ . . .।” ସେପ୍ଟେମ୍ବର ୨୩ତାରିଖରେ, କେବେ? ୧୮୫୦ ମସିହାରେ: “ସେପ୍ଟେମ୍ବର ୨୩ତାରିଖ, ୧୮୫୦ ମସିହାରେ, ପ୍ରଭୁ ମୋତେ ଦେଖାଇଲେ।”
What did He show her?
¿Mba’épa ohechauka chupe?
Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.
Amiti maya ni Naanii ishotłʼį́įgo, 1844 yáhootʼéeł biniiyé, Diyinígo tʼáá íiyisí biniinaa “Daily” yinishyéego ályaaʼígíí tʼáá ałtsoní bee hózhǫ́ǫgo yáhootʼééhígíí baa nitsáhákeesígíí bee hodoolʼaah.
"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."
«Σεπτεμβρίου 23, 1850, ο Κύριος μού έδειξε . . . . Όταν υπήρχε ενότητα, πριν από το 1844, σχεδόν όλοι ήσαν ενωμένοι στην ορθή άποψη περί του —Daily· αλλά από το 1844, μέσα στη σύγχυση, έχουν υιοθετηθεί άλλες απόψεις, και επακολούθησαν σκότος και σύγχυση. The Review and Herald, Νοέμβριος 1850.»
March 1850 The "Daily" is the Earthly Sanctuary
मार्च 1850 “नित्य” पृथ्वी पर का पवित्रस्थान है
So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.
Soo, fuula 6 jalqabaa irratti kutaa xiqqaa tokko ni qabdu; innis Review and Herald kan Bitootessa 1850 irraa kan dhufe dha, akkasumas barruu Daawit Arnoodii ti.
"He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.
“U [Danyel] shimar li xelat waxtan zordarê hemanê dibîne —ku li dijî Mîrê mîran radibe;’ bi vî awayî dawiya qanûnîbûna hemû qurbanên rojane yên ku li Sînayê hatibûn damezrandin da ku her roj werin meşandin heya ku Tov were. Li vir Mesîh, cevherê, an qurbana mezin a mînakê-rastîn, bi destê leşkerên Romayê hate kuştin. Wisa bi destê Roma —qurbana rojane hate rakirin,’ û cihê pîrozgeha wî hate avêtin xwarê ji aliyê Tîtûs, generalekî Romî, dema ku wî bajarê Orşelîmê û Perestgeha Xwedê, ku —pîrozgeh’ dihundirand, hilweşand. Li vir destpêka pêkanîna ragihandina pêxemberî ya Mesîh bû. Û ew ê bi devê شمشêrê bikevin û wekî dîl werin birin bo hemû netewan, û Orşelîm wê ji aliyê netewan ve were pêxistin, HETA DEMÊN NETEWAN BÊN TEMAMKIRIN.’ Lûqa 21:24.” David Arnold, Review and Herald, Adar 1850, Cilda 1, Hejmar 8.
In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.
Iyi nqaku uDavid Arnold ufundisa ukuthi iNsuku zonke encwadini kaDaniyeli imelela ingcwele yamaJuda eJerusalema eyasuswa yiRoma yabahedeni ngowe-AD70.
September 1850 The "Daily" is Christ's Sanctuary Ministry
Septembre 1850 Le « Quotidien » est le Ministère du Sanctuaire du Christ
Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.
1850-шы жил сентябрьде, сол жилыӊ өзінде, айтпақшы, 1850 жылы Review and Herald-тыӊ редакторы ким еди? Оныӊ аты Джеймс Уайт.
James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.
Dajems Vaits tādēļ 1850. gada septembrī publicē Krosiera rakstu, kurā tiek mācīts, ka Ikdienas apzīmē Kristus kalpošanu svētnīcā.
Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.
Uqongqothwane uJames White akayifundisi ngokuqondile, kodwa abantu bathatha umqondo osikiselwa lapho bese bethi yilokho akufundisayo. Futhi kungani ngikusho lokhu na? Ngikusho lokhu ngenxa yalesi sizathu sakhe: NgoSepthemba ka-1850, uDade White uthi kusukela ngowe-1844 eminye imibono nge-“Daily” iye yamukelwa ebumnyameni, kwase kulandela ukudideka.
These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.
Ittu iskoŋru ñaari [Arnold ak Crosier] dudu Pioneer yi gëm ne “the Daily” mooy Paganism.
And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.
Imasamfa 7 gha ima paragraphs mbili kutoka katika article ya Crosier, ambako anamaanisha ya kwamba “the Daily” ni ministry ya Kristo katika Sanctuary.
"—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.
“—သို့ဖြစ်၍ မိမိ၏ သန့်ရှင်းရာဌာန၏ အရပ်သည် ချလှန်ခြင်းခံရ၏။” ဒံယေလ ၈:၁၁။ ဤသို့ ချလှန်ခြင်းသည် ရောမအာဏာ၏ အချိန်ကာလအတွင်း၌လည်းကောင်း၊ ၎င်း၏ အင်အားကို အားထား၍လည်းကောင်း ဖြစ်ပွားခဲ့သည်။ ထို့ကြောင့် ဤကျမ်းပိုဒ်၌ ဆိုလိုသော သန့်ရှင်းရာဌာနသည် ကမ္ဘာမြေ မဟုတ်သကဲ့သို့၊ ပါလက်စတိုင်းလည်း မဟုတ်ပေ။ အကြောင်းမူကား၊ ပထမအရာသည် အပြစ်ကျဆုံးခြင်း၌ နှစ်ပေါင်း ၄,၀၀၀ ကျော် မတိုင်မီကပင် ချလှန်ခြင်းခံခဲ့ရပြီးဖြစ်သကဲ့သို့၊ နောက်တစ်ခုမှာလည်း ဤကျမ်းပိုဒ်တွင် ဖော်ပြသော ဖြစ်ရပ်မတိုင်မီ နှစ်ပေါင်း ၇၀၀ ကျော်က ဖမ်းဆီးသိမ်းပိုက်ခြင်းကာလတွင် ချလှန်ခြင်းခံခဲ့ရပြီးဖြစ်သည်။ ထို့ပြင် ထိုနှစ်ခုအနက် မည်သည့်အရာမျှ ရောမတို့၏ လက်ချက်အားဖြင့် မဟုတ်ပေ။
"The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.
«Үйірдің Әміршісі, яғни Иса Мәсіх, Рим өзін қарсы ұлықтаған Сол кісінің Қасиетті орны құлатылды; ал Пауыл Оның Қасиетті орны көкте екенін үйретеді. Тағы да, Даниял 11:30–31-де: —Киттимнің кемелері оған қарсы келеді; сондықтан ол қайғырып, кері қайтады да, қасиетті келісімге (христиандыққа) қарсы қаһарланады (жазалау таяғы ретінде); солай істейді; ол тіпті қайта оралып, қасиетті келісімді тастап кеткендермен (діни қызметкерлер мен епископтармен) астыртын түсініседі. Сонда қару-күштер (азаматтық және діни) оның жағында тұрады, әрі олар (Рим және қасиетті келісімді тастап кеткендер) күштің Қасиетті орнын арамдайды’. Рим мен христиандықтың жолын ұстанушылар бірігіп арамдаған осы не еді? Бұл одақ —қасиетті келісімге’ қарсы құрылды, және олар арамдағаны — сол келісімнің Қасиетті орны еді; мұны олар Құдайдың есімін арамдағандары сияқты істей алды; Еремия 34:16; Езекиел 20; Малахи 1:7. Бұл Оның есімін қорлау не күпірлеумен бірдей еді. Осы мағынада осы —саяси-діни’ аң Қасиетті орынды арамдады (Аян 13:6), әрі оны көктегі орнынан құлатты (Забур 102:19; Еремия 17:12; Еврейлерге 8:1–2), олар Римді қасиетті қала деп атағанда (Аян 21:2) және Папаны сол жерде —Тәңір Ие Папа’, —Қасиетті Әке’, —Шіркеудің Басы’ және т.б. атақтармен таққа отырғызғанда; және сол жерде, жалған —Құдайдың ғибадатханасында’, ол Иса шын мәнінде Өзінің Қасиетті орнында істеп жатқан істі істейтінін мәлімдейді; 2 Салониқалықтарға 2:1–8. Қасиетті орын аяқ асты етілді (Даниял 8:13), дәл Құдай Ұлының Өзі аяқ асты етілгендей. (Еврейлерге 10:29.)» О. Р. Л. Крозье, —Қасиетті орын’, Review and Herald, қыркүйек, 1850 ж.
The Logic of James White
طقِ جیمز وایټ
Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.
ਜੇਮਜ਼ ਵ੍ਹਾਈਟ ਇਹ ਲੇਖ ਕਿਉਂ ਛਪਾਉਂਦਾ ਜੇ ਉਹ ਇਸ ਤੋਂ ਵੱਧ ਜਾਣਦਾ ਹੁੰਦਾ? ਇਸ ਦਾ ਕਾਰਨ ਤੁਹਾਡੇ ਨੋਟਾਂ ਵਿੱਚ ਦਿੱਤੀ “ਜੇਮਜ਼ ਵ੍ਹਾਈਟ ਦੀ ਤਰਕ-ਪ੍ਰਣਾਲੀ” ਹੈ।
The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.
ጥቀት በኋላ የታተመው የመጀመሪያው ጽሑፍ A Word to the Little Flock ተብሎ ይጠራል፤ በዚያም ህትመት ላይ ደራሲዎች የነበሩት ሶስቱ ሰዎች ጄምስ ዋይት፣ ኤለን ዋይት እና ጆሴፍ ቤትስ ነበሩ። በጥቅምት 22 ቀን 1844 በኋላ፣ በመንገዱ ላይ ተከትለው የነበሩት እነዚህ ሰዎች ያተሙት የመጀመሪያ ነገር ይህ መጣጥፍ ነበር፤ እና በዚህ መጣጥፍ ውስጥ እህት ዋይት የክሮሺየርን አመለካከት ታፀድቃለች፤ ይሁን እንጂ ስለ Daily ያለውን አመለካከቱን ሳይሆን፣ ክርስቶስ ከቅዱስ ስፍራ ወደ ቅድስተ ቅዱሳን ስፍራ መንቀሳቀሱን የሚመለከተውን አመለካከቱን ታፀድቃለች።
Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,
లక్ష్యించండి, ఇది సిస్టర్ వైట్. అందుకే జేమ్స్ వైట్ క్రోసియర్ యొక్క వ్యాసాన్ని ముద్రించడానికి సిద్ధంగా ఉండేవాడు; అది ఇలా చెబుతోంది,
"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.
Тӏан хьанна, 2300 ден даьлча цӏена дийза долу Святилище — христосан къинхьегамчи волу Яьццара Иерусалиман Храм бу, — и Элен Уайт я, — «Дела соьга хьажа хилла, цхьа шу совгӏа хан йисте, Везар Кроузер Святилищен цӏенадарца доьзна долчу хьакъ дезачу серлонца ву, &c; тӏаккха иза Цуьнан лаам бара, Везар К. Дей-Стар, Extra, February 7, 1846, чу вайна дийцар долу хьажар яздан. Со Дела йинчу къобалшца дӏаяьлла хетам бу, хӏара эвлалла цӏенанна тӏедуьйцу шаьшна хьоьжуш долу Extra.»
"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.
«Молитва моя в тому, щоб ці рядки стали благословенням для вас і для всіх любих дітей, які читатимуть їх». A Word to the Little Flock, 12 травня 1847 р.
So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.
Uçí’ yáałti’go náhookǫs bikáá’gi t’áá jíík’ehgo, shik’éí t’áá ajiłii ła’ Ádvɛntizmóó biniiyé baa hane’ dah si’áhígíí jíík’ehgo yádaat’ééh, “Díí yáhooł’aah. Ellen White t’áá áík’ehgo, t’áá ałtso bikáá’gi, Crosier bizaad bikáa’gi háne’í biniinaa yá’át’ééhgo bee haz’ą́; dóó áádóó bináhji’ Crosier ‘Daily’ Christ biKinteel bá hólǫ́ójí át’éego yadíílwo’ígíí t’áá nitsáhákees bee t’áá’áníí’go nitsáhákees biniiyé t’áá nihíji’ t’áá ałtso t’áá íiyisí da.” Dóó t’áá ákót’éego yádaat’ééhgo, ádinídíínáádą́ą́’ígíí t’áá hane’ baa hane’ dah si’ánígíí yáhoot’ééłgo ch’iyáán; háálá Crosier bizaad bikáá’gi háne’í táá’áko? doo, tseebíí’díídígíí—eight sections—bikáá’gi hólǫ́, dóó t’áá ałtséédáá’ Ádvɛntistígíí nitsáhákeesgo éí daats’íísgo yáhoot’ééłgo ádiníł’į́į́ł, díí ła’ dį́į́’ táá’díín? doo, four sections—t’áá ałtso chahałheeł, t’áá łá’íí doo bee ak’e’eshchiin da, dóó Ádvɛntizmbíji’ t’áá ałtso doo łahgo, doo łahgo, doo łahgo nisin da adáhodíílnih da.
As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.
Gohtyin maraw ga, lamu pa a hrilâwk chhûngah a dinhmun pakhat chu, Isua a lo kir leh hnuah kum sang khat chhûng muanna a awm dawn tih a ni. Adventist-te chuan chu chu an ring lo va, an lo ring ngai hek lo. Chumi hriatthiamna chu William Miller-in a hnawl tawh hriatthiamna a ni; chu chuan thu dik hriatna lama William Miller a kalna kawng dikah a dah a ni. Chumi zirtîrna chu Millerite hriatthiamna kalh zirtîrna zinga pakhat, anmahni hriatthiamna nên ng directly in an inkalh a ni.
So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.
Wadhu, marka uu Crosier la soo baxo maqaalkan siddeedda qaybood ka kooban, isla markiiba way garanayaan in afar ka mid ah qaybahan aan dib loo daabici karin.
But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.
Ләкин, Джеймс Уайт Кросьер Көндәлекнең Мәсихнең Изге йорттагы хезмәте икәнлегеннән нәтиҗә ясаган өлешне бастыра; әмма ул бары тик шул дүрт өлешне генә яңадан бастырырга җыена. Ул калган дүртесен яңадан бастырырга җыенмый. Әмма Джеймс Уайт Кросьерның шул дүрт өлешен яңадан бастыру өчен, аны ике санда бастырырга тиеш була. Ул аны 1850 елның сентябрендә ике тапкыр бастырырга мәҗбүр булды.
There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.
در شمارهٔ سپتامبر ۱۸۵۰ نشریهٔ Review and Herald او فضای کافی وجود نداشت؛ ازاینرو در سپتامبر ۱۸۵۰ دو شماره از Review and Herald را منتشر کرد تا بتواند تمام مقالهٔ کرازیه را دربارهٔ انتقال مسیح از مکانِ مقدس به مکانِ اقدس به چاپ برساند.
Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.
Kunága, Gerard Damsteegt-gin ayaa ersersitsigaa nalunaqutaasumik oqaluttuarisaanikkut naliliinermik taanna, Adventistit tamatigut ilisimareersimammassuk Crosierip allaaserisaasa ilaat eqqunngitsut aammalu taakku naqiteqqinneqarsinnaanngitsut.
"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.
"Aña [Ellen Harmon] he’i: —Ñandejára ohechauka chéve peteĩ visión-pe, peteĩ áño rasami mboyve, pe hermano Crosier oguereko hague pe tesakã añete pe Santuario ñemopotĩ rehegua, ha ambuéva; ha péva ha’eha Ivoluntad pe hermano C. ohai hag̃ua pe jehechakuaa ome’ẽ va’ekue oréve pe Day Star Extra-pe, 7 jasypakõi 1846. Che añandu aguerekoha plena autorida Ñandejáragui, arekomenda hag̃ua upe Extra opavave santo-pe guarã” (Kuatiañe’ẽ. E. G. White to Curtis, Word to the Little Flock, 12). Umi Adventista Ára Pokõiha-pegua jepivegua omyesakã ko ñe’ẽme’ẽ he’iséva Crosier jehechaukapykuéra ndaha’eiha jejavy’ỹre, péro iñe’ẽrã guasu tipológico-pegua ha’eha añete. Umi jekopyjey pe artículo-gui oheja rei umi mba’e hikuái oimo’ã va’ekue ndoikoporãiha." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.
Never Could Reprint His Complete Document
No pudo jamás volver a imprimir su documento completo.
Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.
Kun nari pichqa raphipiqa W. A. Spicerqa chay kikillanmantam testimoniota qun: paykunaqa sapa kuti yacharqanku Crosierpa qillqasqan artikulonkunaqa pantayniyuq kasqanta, hinaspan mana hayk’aqpas wakinmanta musuqmanta ruwaspachu chay tawa rak’ikunataqa.
"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939
उदासीनतापूर्वक भन्नुपर्दा, जवान क्रोसियरले शबाथको सत्यको ज्योतिमा धेरै थोरो समय मात्र हिँडे। पछि उनले त्यही पवित्रस्थानसम्बन्धी शिक्षालाई अस्वीकार गरे, जसलाई स्थापित गर्न उनले सहायता गरेका थिए। हाम्रा अग्रणी भाइहरूले पवित्रस्थानबारे उनको व्याख्यालाई आफ्ना प्रारम्भिक पत्रिकाहरूमा धेरैपटक पुनर्मुद्रण गरे, तर उनको सम्पूर्ण दस्तावेज भने तिनीहरूले कहिल्यै पुनर्मुद्रण गर्न सकेनन्। त्यसमा उनले पवित्रस्थानसम्बन्धी व्याख्यासँगै आउने युगबारे केही विचारहरू पनि थपेका थिए—एक लौकिक सहस्राब्दी, अर्थात् दोस्रो आगमनमा यसै पृथ्वीमा हुने एक महिमामय युग। यी कुराहरू हाम्रा भाइहरूले सधैं छोडिदिन्थे। आउने युगसम्बन्धी यी शिक्षाहरू ती दिनहरूमा सर्वत्र फैलिएका थिए। यो सिद्धान्त निश्चित आगमन-सन्देशसँग कहिल्यै मेल खाँदैनथ्यो; र निःसन्देह, त्रुटिको यही खमीरले ती जवान मानिसहरूलाई शबाथ र पवित्रस्थानका सत्यहरूबाट टाढा लैजान सहायता गर्यो। चाँडै नै उनी हाम्रो प्रारम्भिक आन्दोलनको कटु विरोधतर्फ फर्किए।" W. A. Spicer, Review and Herald, December 14, 1939
The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.
Әмәсәлә шуки, бүгүнки күндә Ақ Кичик Падаға Бир Сөз ичидики Кросиерниң мақалисини мәқуллиғинини өзлиригә дәлил қилидиған кишиләр бар; Һәйди Хайксқа охшаш кишиләр, йәни «Күндилик»ниң Мәсиһниң Муқәддәсханидики хизмити екәнлики һәққидә язған униң әхмақ китавиға охшаш. Бу униң дәлиллириниң биридур.
People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.
Mi yi e yii reyɛ no, bu wɔn ani gu abakɔsɛm mu nokwasɛm so. Wɔantumi da nsa da nntintim Crosier nsɛm no nyinaa bio. Na sɛ obi hyɛ mu den sɛ Ellen White ne nea ɔgyee toom wɔ A Word to the Little Flock mu no yɛ Crosier gyinabea no nyinaa so adwene a ɔde ne nsa hyɛ ase a, ɛno nso kyerɛ sɛ wɔrehyɛ mu den sɛ Adventistfo gye di sɛ mfe apem asomdwoe bɛba. Ɛyɛ akyinnyehunu nkwaseasɛm.
It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.
Ukubhalwa ngokungekho kokwenyaniso kwembali, yaye kwenziwa ngenjongo yokulahlekisa abantu nokuzisa ukudideka nobumnyama.
So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.
Tas, vengram irú historiador—Spicer, a ñuqaqa wañusqaña, hinaspa Damsteegt, a ñuqaqa kawsashanraqmi; ichaqa, qankunaman sinchita niykichik, Spicerpas Damsteegtpas, mana mayqinpas, ñuqaqa rikuchisqaywanqa acuerdoyta ruwankumanchu. Arí, manam ruwankumanchu. Chaymi, qankunapaq iskay contrapuestu historiadorkuna kashanku, ichaqa ñuqaqa nisqaywanqa acuerdopi kashanku. Manam ima justificaciónpas kanchu Ellen Whitepa Crosierpa articulonta qollasqanta chaypi llapa imapas hunt’asqa, mana pantayniyuq kasqanta niqpaq.
The Advent Review—Volume 1, Auburn NY, Number 3
Nyansabuakwa Nsɛnhwehwɛmu—Nwoma 1, Auburn, NY, Nɔma 3
The Advent Review—Volume 1, Auburn NY, Number 4
ئەدوێنت ریڤیو—بەرگی 1، ئاوبورن، نیویۆرک، ژمارە 4
The Advent Review—Volume 1, Auburn NY, Number Special
ئەدوێنت ریڤیو—بەرگی ١، ئەوبۆرن، نیویۆرک، ژمارەی تایبەت
When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3
Liawo James White itumpisa a mangiprinta iti artikulo ni Crosier idi Septiembre 1850 iti The Review and Herald, dayta ket Volume 1, Number 3.
But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.
Ngunit, hindi niya mailagay ang lahat sa Tomo 1, Bilang 3; kaya tinapos niya ang artikulo sa Tomo 1 ng The Review and Herald, Bilang 4. At kailan niya ito ginawa? Noong Setyembre ng 1850.
Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."
Bueno, ¿qué ocurrió en septiembre de 1850? La Hermana White tuvo una visión que dice: «El 23 de septiembre de 1850 el Señor me mostró . . . . Cuando existía unidad, antes de 1844, casi todos estaban unidos en la comprensión correcta del “Continuo”; pero desde 1844, en la confusión, se han adoptado otras opiniones, y han seguido tinieblas y confusión. The Review and Herald, noviembre de 1850.»
Who was her husband? He was the editor of The Review and Herald.
Мæ си зӕрдиаг? Уыди The Review and Herald-ы редактор.
So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."
Ꮏ, Ꮩ ᎦᏛᎦᎢ ᎤᏛᏁᎸᎢ ᎠᏂᏍᎩ ᎤᏓᎵᎢ ᎯᎠ ᎤᏪᏎᎸᎢ, “ᎯᎠ ᏣᏙᎥᎯ ᎦᏃᎯᏍᏗ ᏥᏴᎩ ᎤᏁᎳᏅᎯ ᎠᎩᏪᏎᎸ ᏥᎻᏍ? ᎠᎩᏪᏎᎸ Ꮎ ᏂᎯ ᎢᏗᎾᏄᎪᏫᏍᏗ ᏱᎩ ᎤᏓᏅᏖᏗ ᎦᎵ ᎤᏩᏒ ᎠᏓᏅᏖᏗ ᏗᎬᏩᎾᏓᏡᎬᎢ ᎠᏂᏣᏔᎯ ᎤᎾᏓᏅᏖᏗ ᎦᎵ ᎤᏩᏒ ᎠᏓᏅᏖᏗ ᏧᏁᎶᏔᏅᎯ ᎠᏂᏣᏔᎯ ᎯᎠ ᎦᎵ ᎤᏩᏒ ᎠᏓᏅᏖᏗ ᏧᏁᎶᏔᏅᎯ ᎤᏓᎪᎵᏰᏗ ᎨᏒ ᎤᎾᏓᎾᏄᎪᏫᏍᏗᏍᎬ ᎤᎵᏏᎲ ᎠᎴ ᎤᏓᏅᏖ ᎤᏕᏯᏙᎲᎢ.”
So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.
ꯃꯁꯤꯅꯥ, ꯖꯦꯝꯁ ꯋꯥꯏꯠꯅꯥ ꯀꯔꯤ ꯇꯧꯈꯤꯕꯅꯣ? 1850ꯒꯤ ꯁꯦꯄꯇꯦꯝꯕꯔ ꯇꯥꯟꯅꯥ ꯃꯍꯥꯛꯅꯥ ꯑꯇꯣꯞꯄ ꯔꯤꯚ꯭ꯌꯨ ꯑꯗꯨꯒ ꯍꯦꯔꯥꯜꯗ ꯑꯃ ꯃꯨꯠꯊꯠꯈꯤ, ꯊꯥ ꯑꯁꯤꯒꯤ ꯃꯅꯨꯡꯗ ꯑꯍꯨꯝꯂꯣꯝꯃꯛꯁꯨ꯫ ꯃꯁꯤꯕꯨ “ꯚꯣꯂ꯭ꯌꯨꯝ 1, ꯁ꯭ꯄꯦꯁꯦꯜ ꯑꯦꯗꯤꯁꯟ” ꯍꯥꯏꯅꯥ ꯀꯧꯏ꯫
And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!
¿Y qué hizo él? ¡Reimprimió el artículo de Crosier y eliminó lo que Crosier dijo acerca del Diario!
Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.
Bratanan ha Panagkabsat, daytoy ket panghistoryaan a pammaneknek a naawatan da James ken Ellen White a ti panangkita ni Crosier maipapan iti Inaldaw ket biddut, ken dayta ket nangiyeg iti sipnget ken pannakariribuk.
And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.
اور کرازیئر کا «روزانہ» کے بارے میں کیا نظریہ تھا؟ یہ کہ وہ مسیح کی مقدِس میں خدمت تھی۔
So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—
Uqobo Lokuqala, 74, nxa esithi, “NgoSeptemba 23, iNkosi yangitshengisa ukuthi amaMillerite ayelombono oqondileyo ngeDaily,” ubufakazi bembali yikuthi amaMillerite ayezwisisa—
Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?
ئهستا، برا و خوشکەکان، برا و خوشکەکان، ئەم ڕاستییە لەدەست مەدەدەن: ئەمە چییە؟ سێپتەمبەری 1850، بە خوشک وایت نیشان درا کە لە ساڵی 1844ەوە بۆچوونی تر دەربارەی «Daily» پەسەند کراون؛ مایسی 1850، ئارنۆلد «Daily» وەک پەرستگای جولەکەکان پێشکەش دەکات؛ سێپتەمبەری 1850، بەشی 1 لە 2ی وتارەکەی کڕۆسیەر بڵاو دەکرێتەوە، بە هەموو ئەوەی تێیدایە کە پێشکەشکردنی «Daily» وەک خزمەتگوزاریی مەسیح لە پەرستگا دەگرێتەوە؛ سێپتەمبەری 1850، بەشی 2 لە 2ی وتارەکەی کڕۆسیەر بڵاو دەکرێتەوە؛ سێپتەمبەری 1850، وتارەکەی کڕۆسیەر دووبارە بڵاو دەکرێتەوە، بەڵام بۆچوونەکەی سەبارەت بە «Daily» لابراوە؟ چی ڕوودەدات؟
We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."
Miyiza osaka moko oyo Carte ya 1850 oyo ebimisami, mpe Carte oyo elobi nini mpo na Mokolo na Mokolo? “Bokonzi ya bapakano to DAILY elongolami. Dan. 11:31 508.”
Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.
ኤለን ዋይት ፍርዱ የደረሰበት ሰዓት ጩኸትን ያቀረቡ ሰዎች ስለ ዴይሊ ያቆሙት አቋም ምን እንደነበረ ታውቅ ነበር። እርሷ “ትክክለኛው አመለካከት ነበራቸው” ስትል፣ ትክክለኛው አመለካከት የሚወክለው አረማዊ ግዛት መወገዱን እንደሆነ ታውቅ ነበር፤ ዴይሊው አረማዊነትን ይወክል ነበር።
And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.
Min ayta wata, 1850, uka nayra pacha qillqatanakax qhanañchiwa jupax janiw katuqkänti, chachapaxsa janiw katuqkänti, sapa urux Criston Santuarion ministiriop uñacht’ayi sas yatiyäwi, ukasti Séptimo Día Adventista Iglesian Instituto de Investigación Bíblica ukaw sayt’ayi. Uka pachpa yatichäwiw yanapt’asir ministerionakax, kunjamatix Heartland ukat Steps to Life ukax yanapt’apki. Uka yatichäwiw ch’amaka ukat mayjt’awi apaniri.
Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,
جوان، اس باره کې د ۱۸۵۰م کال د چارټ په اړه پاملرنه وکړئ. دا د ۱۸۵۰م کال د نومبر میاشت ده. همدا هغه میاشت ده چې هغې پکې هغه رؤیا ولیده چې هغې یې ثبتوي، او هغه په پای کې د ۱۸۵۱م کال له بهیر څخه تېریږي، او بیا په ۱۸۸۲م کال کې په Early Writing کې راڅرګندېږي؛ په همدې میاشت کې، په همدې میاشت کې، د ۱۸۵۰م کال په نومبر کې. داسې وايي،
"Monday we returned to Dorchester where our dear Brother Nichols and family live."—
“Զրկուշաբթի վերադարձանք Դորչեսթեր, ուր բնակվում են մեր սիրելի եղբայր Նիքոլսը և իր ընտանիքը”։
Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?
Tak nga mismo iti ngato ditoy [mangitudo iti 1850 Chart, iti akin-ngato a makin-awan a kanto], “Published by Otis Nichols, Dorchester, Massachusetts.” Wen? Isu daytoy ti pagsasaoenna, wen? Makitayo kadi daytoy, dayta a Chart?
—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.
—«Тэндэ һүни Бурхан намда ехэ һонирхолтой үзэгдэл үгөө, тэрэнэй ехэ хубиие таанууд хэблэл соо харахалта. Бурхан намда нэгэ зураглал гаргаха хэрэгтэй байһыень харуулаа. Би тэрэнэй хэрэгтэйе ойлгооб, мүн хүсэгүүд дээрэ тодорхойгоор үзүүлэгдэһэн үнэн ехэ нүлөө үзүүлхэ ба сүнсэнүүдые үнэниие мэдэхэ мэдэсэдэ ерүүлхэ гэжэ харааб». Manuscript Releases, number 15, 210 November, 1850.
She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."
او در خانهٔ نیکولز در دورچستر رؤیایی دید—که همهٔ آن بر این چارت آمده است—و گفت: «لازم است که چارتی بسازید.»
And what does she say about the chart? How does she describe it?
Ima nyaa nga minsan ni huwa yadan chart? Aypa nyaa nga iladawan?
Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.
Habakkuk 2-ə gedin: “Bir cədvəlin hazırlanmasının zərurətini gördüm,” bəs bu nə edəcəkdi? Buna ehtiyac var idi ki, “həqiqət lövhələr üzərində aydın şəkildə göstərilsin.” Habakkuk 2, 2-ci ayədə deyilir: “Və Rəbb mənə cavab verib dedi: Görümü yaz və onu lövhələr üzərində aydın et, . . . .” O deyir ki, Massaçusets ştatının Dorçester şəhərində çap olunmuş bu Otis Nichols 1850 Cədvəli, məhz onun The Great Controversy əsərində 1843 Cədvəlinin Habakkukun yerinə yetməsi olduğunu söylədiyi kimi, Habakkukun bir yerinə yetməsidir.
Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.
حسنًا، هل ترون ذلك؟ هل ترون متى نالت هذه الرؤيا؟ في الوقت نفسه الذي كان فيه هذا يجري: «في 23 سبتمبر، أظهر لي الرب . . . . أن التعليم المتعلق بـ"اليومية" بوصفها خدمة المسيح في المقدس يجلب الظلمة والارتباك»، وقام زوجها فورًا بإعادة طباعة المقالة وحذف هاتين الفقرتين. ولم تُعَد طباعتها مرة أخرى في الأدفنتية قط حتى عام 1931 حين أعاد ويلي وايت طباعتها؛ وعندما فعل ذلك، كان في نفس النشرة التي طبعها شاهد زور. ويمكن البرهنة على ذلك.
Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.
اكن، نگهم خواهم چيزی را برايتان بخوانم، نقلقولی مفصلتر، دربارۀ همين دورۀ زمانی. اين از ۲۷ نوامبر ۱۸۵۰ است.
"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.
Waxaan muddo ka gaabiyey inaan idiin soo qoro. Haatan waxaan bixin doonaa sababahayga. Marka hore, toddobaadyo badan ma aanan helin waqti aan wax ku qoro ka dib markii aan helay warqaddii naxariista iyo soo-dhowaynta lahayd ee Walaasha Arabella, haddii kalena waxaan ka yeeli lahaa codsigeedii ahaa in looga jawaabo laba toddobaad gudahood. Warqadda aad baan u jeclaaday. Dhammaanteen warqadda ayaannu xiisaynaynay, waxaana rajaynaynaa in dib-u-dhacaygu aanu idinka hor istaagin inaad tan uga jawaabtaan sida ugu dhakhsaha badan markaad akhridaan, aniguna mar dambe sidaas u sii raagi maayo.
"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.
“याकूब और मेरी सेहत अब बहुत अच्छी है। हमारा घर पेरिस में, भाई एंड्रूज़ के यहाँ है, डाकघर और मुद्रणालय से बस कुछ ही कदमों की दूरी पर। हम यहाँ कुछ थोड़े समय तक ठहरेंगे। यह बहुत कृपालु परिवार है, तौभी अत्यन्त निर्धन है। यहाँ उनके पास जो कुछ है, वह सब हमारे लिए निःशुल्क है। हम यह उचित नहीं समझते कि यहाँ रहते हुए हम उन पर किसी प्रकार का व्यय का भार डालें। मैं आप सब से, और प्रिय बहन गोरहम से, बहुत मिलना चाहती हूँ।”
"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.
“Ning laangan mi sa Topsham ket maysa a nauneg unay a makapanggep a panagguummongan. Duapulo ket walo ti adda; amin ket nakipasitda iti panagguummongan.
"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.
रविवार को परमेश्वर की सामर्थ्य प्रचण्ड वेगवती वायु के समान हम पर उतरी। सब अपने पैरों पर खड़े हो गए और ऊँचे स्वर से परमेश्वर की स्तुति करने लगे; वह कुछ वैसा ही था जैसा तब हुआ था जब परमेश्वर के भवन की नेव डाली गई थी। रोने का शब्द जयघोष के शब्द से अलग नहीं पहचाना जा सकता था। वह विजय का समय था; सब सामर्थ्य पाए और ताज़गी से परिपूर्ण हुए। इससे पहले मैंने ऐसा सामर्थ्यपूर्ण समय कभी नहीं देखा था।
"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—
«Մեր հաջորդ համաժողովը Ֆերհեյվենում էր։ Եղբայր Բեյթսը և իր կինը ներկա էին։ Դա բավականին լավ ժողով էր։ Եղբայր Նիքոլսի տուն վերադառնալուց հետո Տերն ինձ տեսիլք տվեց և ցույց տվեց, որ ճշմարտությունը պետք է հստակ ներկայացվի տախտակների վրա, և դա շատերին պիտի մղեր վճռելու հօգուտ ճշմարտության՝ երեք հրեշտակների պատգամների միջոցով, ընդ որում առաջին երկուսը հստակ ներկայացված լինեն տախտակների վրա»։
That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.
Na xma-èeli jùu-jeex fii ci suuf, [di wone koñ bu ndaw bi ci ndeyjoor wu suuf ci càrtu 1850 bi]. Waaw? Ñu ngi nekk ci Càrt bii, li mu doon wax.
—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.
—“Ñuqaqa rikurqanipas papelqa rurasqa kananmanta, chay mensajerokuna rinankupaq hina ancha munasqa kasqanta; imaraykuchus mensajerokunapaq huk papel nisqaqa apanakunankupaqmi kanan, kunan p’unchay cheqaq simita hap’iq, uyariqkunapa makinman churaykunankupaq; chaymanta cheqaq simiqa yuyaymanta mana chinkananpaq; hinallataq papelqa mensajerokuna mana chayay atinkumanpas rinqa. Wakinkunatapas rikurqani, chaykunaqa papelpi rikurinqa.”
"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.
“Hamıňyz nähili ýaşaýarsyňyz? Hemmäňiz ebedi ýaşaýyş ugrunda çalyşýarsyňyzmy? Men sizi örän-örän görmek isleýärin we uzak wagt geçmänkä görerin diýip pikir edýärin. Häzir taýýarlyk wagtydyr, we umyt edýärin, hemmämiz ebedilik üçin ygtybarly işi amala aşyrarys. Wagt örän gysga ýaly görünýär, we näme etjek bolsak, ony çalt etmelidiris.”
"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.
"نوڤمبەر 20، حەپتەیەک پێش ئێستا، برا هێنری نیکۆلز و من چووین بۆ تۆپشام. ئەوەندەی هەر لەسەر مێزی نانی نیوەڕۆ ڕابووین لە ڕۆژی پێنجشەممە [نوڤمبەر 21]، یەکێک لە منداڵانی برا فۆی هاتە ژوورەوە و وتی دایکیان هۆشی لەدەست داوە. بە خێرایی پەڕینەوە بۆ ئەوپەڕی ڕووبارەکە، یەک مایل، و سستری خۆشەویستمان فۆیمان دۆزییەوە لە دەممردندا. خەم و ناڕەحەتیی من زۆر بوو کاتێک بینی ئەو منی ناناسێت. ئەو ماوەیەکی درێژ لە ناڕەحەتییەکی زۆردا بەردەوام بوو، هەتا لە نێوان کاتژمێر سێ و چواردا، و پاشان دوا هەناسەی دا. ئەو هاوسەرێک و سێ منداڵی بەجێهێشتووە تا بۆ زیانەکەیان شین بگرن."
"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?
Veneris mane [die 22 Novembris], Frater Henricus Lutetiam venit, ut Iacobus eum raderet, quo ad exsequias interesset. Tempus valde sollemne atque grave simul et iucundum habuimus. Dominus nos non reliquit, sed Spiritum suum super nos requiescere sivit. Extremi dies Sororis Foey certo maxime eius spiritales atque optimi fuerunt. Frater Foey hoc habet unde consolationem capiat, quod illa Christiana mortua est. Ille fortiter sustinet. Deus ei gratiam dat, ut hanc afflictionem perferat. O quam bonum est spem in Deo habere, quae in omnibus tentationis et afflictionis condicionibus sustineat. Laus Deo pro spe, spe bona. Quid vos, quisque vestrum, pro spe vestra daretis?
"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—
“Kwatani kwa nguvu imani. Kuweni hodari katika Mungu, mkiegemea mkono wake wa milele. Hautawaangusha kamwe, bali utawabeba chini ya kila dhiki. Natumaini kwamba ninyi nyote mtazidi kuwa na nguvu zaidi na zaidi katika kweli. Msiyumbe, bali songeni mbele katika njia yenu kuelekea ufalme.”—
Here we go. Here is what I want you to see.
Nii ngaa. Nii waxa aan doonayaa inaad aragtaan.
—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—
—«Ipinpito ka adlaw na ang milabay, sa miaging Adlaw nga Igpapahuway, may usa kami ka talagsaon gid nga pagtililipon. Didto si Bugto nga Hewit halin sa Dead River. Nagkari siya nga may mensahe nga nagasiling sa kahulugan nga ang kalaglagan sang mga malaot kag ang pagkatulog sang mga patay amo ang isa ka kangil-ad nga butang sa sulod sang sirado nga pwertahan nga gindala sulod sang isa ka babayi nga si Jezebel, isa ka manalagna nga babayi, kag nagapati siya nga ako amo ina nga babayi, si Jezebel.»
Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.
ठीक है? भाई हेविट यह कह रहे हैं कि एलेन व्हाइट ईज़ेबेल है और उसने तीन त्रुटियाँ प्रस्तुत की हैं।
"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—
—Мы сообщили ему о некоторых его прежних заблуждениях, о том, что 1335 дней завершились, а также о многочисленных его ошибках. Это произвело лишь весьма незначительное действие. Его тьма ощущалась на собрании, и оно тянулось.
Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.
Аны, бұны көриң. Мениң бул абзац ҳаққында айтар сөзүм бар, имкан болса, соған еришиң.
If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.
Ma Adventism qarqa pachak p'unchaypa qhepaman pacha willakuykunata yapamanta churaykuqkunawan hayk'aqpas rimanakusqayki chayqa, paykunaqa kinsa citaqllataqmi apaykachanku—ashkha citaqkunatam llamk'achinku, ichaqa kinsam paykunapa aswan hatun citaqkunaqa. Kayqa hukninmi; imaraykuchus chayman rispa ninqaku: “Ñawpaq pachakunapi wakin pantasqankunamanta payta willarqayku,” nispa; hinaspataq ninqaku “1335 p'unchaykuna tukusqaña kasqanta” nisqanqa chay pantasqankunamanta huknin kasqanta. ¿Qawankichu imaynatachus chay grammar-ta pisillata muyurichiyta atinki: “Ñawpaq pachakunapi wakin pantasqankunamanta payta willarqayku? Hinallataqmi payta willarqayku 1335 p'unchaykuna tukusqaña kasqanta”; ichaqa pacha churaykuqkunaqa ninqaku: “Ñawpaq pachakunapi wakin pantasqankunamanta payta willarqayku, chay pantasqankunamanta huknintaqmi 1335 p'unchaykuna tukusqaña kasqanta yachachisqayki, chayqa pantaymi,” nispa. Chayhinaqa iskayninmanmi muyurichiyta atinki.
The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.
Փրոֆետիական Հոգու մեջ ես նրան մի քանի մեջբերում եմ տալիս։
And he says, "Jeff, you know that Ellen White was a careless writer."
Y le dice: «Jeff, tú sabes que Elena de White era una escritora descuidada».
And I said, "What do you mean?"
E eu perguntei: «Que queres dizer?»
And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.
Atun asut neng quote a. Awi, aneng na atat nge quote a nangseng she ji careless writer ta, ajanga aneng keji ji time setters temi quote a twist temsüla, aser she asaba anengji iba metet.
Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?
Ukan imata, Washita hinaa nupaa Ellen White qitqitaq atamcimpa ka igzixxumay qitqitax̱t asix̱sira ayfaanamtaan ixlila aritqix̱; wala, ampa asix̱sira qitqitax̱tad iyaa?
—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.
—«Ман һис қилдимки, мән бирнәччә еғиз сөз қилишим керәк еди. Әйса исми билән орнумдин турдум, вә тәхминән бәш минут ичидә жиғилиш өзгирип кәтти. Һәммә киши шу бир вақитниң өзидила буни һис қилди. Һәр бир чирай йоруп кәтти. Худаниң һозури у йәрни толдурди. Қериндаш Hewit тизлинип чүшүп, жиғлап дуа қилишқа башлиди. Мән вәһийдә елип кетилдим вә йезип болалмайдиған нурғун нәрсиләрни көрдүм. Бу Қериндаш Hewit кә қаттиқ тәсир қилди. У буниң Худадин екәнлигини етирап қилди вә топа-чәң ичидә өзини төвән тутти. У шу жиғилиштин бери изчил йезип кәлмәктә, вә һазир шу үстәлниң өзидин илгири сүргән барлиқ хаталиқлиридин ваз кечиватқанлиғини йезиватиду. Мән ишинимәнки, Худа уни жуқури көтириватиду, әгәр Худа униң арқилиқ һәрикәт қилса, у яхшилиқ қилишқа лайиқтур. »
"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.
«Хайртай Горам эгчид маш их хайр хүргээрэй. Түүнд хүчтэй бай гэж хэл. Бурхан түүнтэй хамт байгаа бөгөөд Тэр түүнийг орхихгүй. Та бүхэнд маань ч бас маш их хайр. Хүүхдүүд нойрмог болохгүй, харин үнэнд сонирхолтой байж, өөрсдийн дуудлага ба сонгогдлыг баттай болгохын тулд хичээнгүй байх болтугай гэж найдаж байна. Захидал бичээрэй, заавал бичээрэй, миний хийсэн шиг бүү хийгээрэй. Би та бүхнийг, та бүгдийг чинь хайрладаг. Бичээрэй.» Manuscript Releases, 16-р боть, 206–209. 1850 оны 11 дүгээр сарын 27-нд, Мэйн мужийн Парисаас бичив.
Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.
Hermanos y hermanas, ¿cuál es el contexto histórico de esto; dónde está escribiendo ella esto? Ella está escribiendo esto en 1850, en la casa del hermano Nichols.
In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.
Kayna panahona, ania ti ar-aramiden ti Apo? Ipakpakitana nga iti Pioneers addaanda iti umiso a panangkita maipanggep iti Daily, ket isu ket makikiddaw iti dayta. Kunana nga ti ministerio ni Cristo iti Santuario ket isu ti biddut a panangkita iti Daily.
In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."
ಈ ಇತಿಹಾಸದಲ್ಲೇ, ಇದೇ ಇತಿಹಾಸದಲ್ಲೇ—ಇದೇ ಇತಿಹಾಸ ಮಾತ್ರವಲ್ಲ, ಅದೇ ವರ್ಷ ಮಾತ್ರವಲ್ಲ, ಆದರೆ ವರ್ಷದ ಅದೇ ತಿಂಗಳಲ್ಲಿ ಅವಳು ದರ್ಶನಗಳನ್ನು ಸ್ವೀಕರಿಸುತ್ತಿದ್ದಾಳೆ ಮತ್ತು ದೈನಂದಿನ ವಿಷಯದಲ್ಲಿ ಮುಂಚೂಣಿಗರ ನಿಲುವಿನ ಕುರಿತು ಈ ಸತ್ಯವನ್ನು ಸ್ಪಷ್ಟಪಡಿಸುತ್ತಿದ್ದಾಳೆ; ನ್ಯಾಯತೀರ್ಪಿನ ಘಂಟೆಯ ಘೋಷಣೆಯನ್ನು ನೀಡಿದವರು ದೈನಂದಿನ ವಿಷಯದಲ್ಲಿ ಸರಿಯಾದ ದೃಷ್ಟಿಕೋಣವನ್ನು ಹೊಂದಿದ್ದರು ಎಂದು ಹೇಳುತ್ತಾಳೆ; ಮತ್ತು ಅದೇ ಪ್ಯಾರಾಗ್ರಾಫ್ನಲ್ಲಿ ಅವಳು ಹೀಗೆ ಹೇಳುತ್ತಾಳೆ: “1843ರ ಚಾರ್ಟ್ ಕರ್ತನ ಕೈಯಿಂದ ನಿರ್ದೇಶಿಸಲ್ಪಟ್ಟಿತ್ತು ಮತ್ತು ಅದನ್ನು ಬದಲಾಯಿಸಬಾರದು ಎಂದು ನಾನು ಕಂಡೆ; ಮತ್ತು ನ್ಯಾಯತೀರ್ಪಿನ ಘಂಟೆಯ ಘೋಷಣೆಯನ್ನು ನೀಡಿದವರು ದೈನಂದಿನ ವಿಷಯದಲ್ಲಿ ಸರಿಯಾದ ದೃಷ್ಟಿಕೋಣವನ್ನು ಹೊಂದಿದ್ದರು.”
And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.
Na kod na ngei meikari kadia ura ngel Daili won ani 1843 Chart a? E takuia me e okiokiaki n te AD508; ao, ni boong 1335 imwinna e kairira n te 1843, ao e takuia ba e a nako i nanon te bong te 1335.
Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?
ᎯᏍᏗᏍᎬᎢ ᏰᎵ ᏱᏣᏓᏅᏖᎭ, Ꮎ ᏍᏆᎳ, Ꮎ ᏑᏕᏘᏴ, ᎾᏍᎩ ᎯᎠ ᏱᏂᏪᏎ ᏗᏓᎸ ᎤᎬᏫ ᎠᏂᎩᏍᎬ ᏧᎾᏙᎢᏒ ᏧᏙᎢᏛ ᎠᏰᎵᏉ ᎠᏏᏉ ᎤᎵᏍᏆᏗᏗ ᎨᏒ Ꭲ?
Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.
Pues bien, estos fijadores de fechas, estos fijadores de fechas, y estas personas que creen que la Hermana White es una escritora descuidada. La historia no sostiene esto.
So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.
Chaymi, munani rikunaykita, «Daily»wan tinkisqapi, Ellen Whitepas 1335-ta entiendesqanta.
Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?
Ellen White na alama ana fa idininta amin’ny hoe ny Daily dia ny Paganisma fotsiny, fa takany koa fa izany no nanomboka ny faminaniana 1335 taona, izay nifarana tamin’ny 1843, ary niaro ampahibemaso izany toerana izany izy nanoloana an’i Rahalahy Hewit avy any Dead River. Hitanareo va izany?
And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.
ۋە شۇ ئاينىڭ ئۆزىدە، ئۇ مەسىھنىڭ مۇقەددەس جايىدىكى خىزمىتىنى «كۈندىلىك» دەپ ئاتاپ، ئۇ پەقەت قاراڭغۇلۇق ۋە قالايمىقانچىلىقلا ئېلىپ كېلىدۇ دەپ ئېيتقان يەردە؛ ئۇنىڭ ئېرى بولسا، شۇ ۋەھىيگە جاۋابەن، بۇ تەلىماتنى Review and Herald دىن چىقىرىۋېتىدۇ.
Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.
Asi en ne notaspin, maypi «1850 Chart» nisqa qillqasqa kachkan, kaymi kaypi nin [1850 Chart nisqapa lloq’e ladomanta kinsa kaq columnaman rikuchispa, AD31 watapi cruzpi Jesús qhepatata qillqasqa texto]. Munarqani kayta notaspiykipi kananta atinki chaypaq.
Away Daniel 11:31 508
دانيال 11:31 بعيدًا 508
And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:
Apre sa, sou Tablo 1843 la isit la [li ap fè referans ak kolòn ki nan mitan an, anba Jezi sou kwa a nan AD31]:
Taking away of the daily sacrifice. Dan. 12:11, 12
ئەپەمбے قيۇۋىتىنى ئىلىپ تاشلاش. Дан. 12:11, 12
Okay, these are these two Charts.
ठीक है, ये वही दो चार्ट हैं।
Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.
Udadewabo White da men yanga ena teye kida lúdúya kóko togo, k’ena teye kóko idana na 1335-year prophecy dunda 1843; do, ena teye kóko kpakpa ka Pagan Dominion dema 508 roko ndasi.
Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,
Սույն երկու հղումների ներքո, որոնք վերաբերում են Ցուցատախտակներին, դուք ունեք ևս մեկ մեջբերում Եղբայր Նիկոլսի ժամանակաշրջանից, և այնտեղ նա հանդիմանում է մարդկանց այլ ցուցատախտակներ պատրաստելու համար, որովհետև դրանց պատկերազարդումը սատանայական է, մինչդեռ, ինչպես նա ասում է, այս երկու Ցուցատախտակների վրա եղած պատկերազարդումը երկնային է։ Նա ասում է,
"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—
“Issa chart-kun luräx biznessa sarv wronga niþ. Et originäta with Broþer Rhodes, and þen follöwa out bi Broþer Case. Meansa has ben spenta in making charts and forma uncouth, disgusting imagesa for represent angels and se glorious Jesus. Such things, I saw, were displeasing to God. I saw þat God was in se publishmenta of se chart bi Broþer Nichols.”
Who was in the publishment of this 1850 Chart? God!
1850 йылдағы был диаграмманы баҫтырыуҙа кем булды? Алла!
—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
—«Мин Библияла был схеманың пәйғәмбәрлеге бар екенін көрдім»,— не? —«және егер бұл схема Құдай халқы үшін арналған болса, егер ол бірі үшін жеткілікті болса, басқасы үшін де солай, ал егер біреуге үлкенірек көлемде салынған жаңа схема қажет болса, бәріне де ол дәл сондай дәрежеде қажет».
"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—
«Nakita ko nga ito ay isang balisa, hindi mapalagay, di-nasisiyahan, at di-mapagpasalamat na damdamin kay Kapatid na Case na nagnanais ng isa pang tsart. Nakita ko na ang mga ipinintang tsart na ito ay nagkaroon ng masamang epekto sa kapulungan. Naging sanhi ito upang magkaroon sa pagtitipon ng magaan, walang-kabuluhang diwa ng panlilibak.»—
Now, this is the one that I want you to think through.
Areg iria nan wan we mi laik bai yu tingting gut long en.
—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—
—«من چنان دیدم که جدولهایی که خدا فرمان داده بود، ذهن را حتی بیهیچ توضیحی به نیکی تحت تأثیر قرار میداد.»—
"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."
«Мин схемаларҙы,» күплектә, «Алла тарафынан бойоролған . . . .» тип күрҙем. Күплектә әйтелгән ниндәй схемалар Алла тарафынан бойоролған ине? Был ике Схема [1843 һәм 1850 йылдарҙағы Схемалар] Алла тарафынан бойоролған ине.
These two Charts are a fulfillment of Habakkuk 2.
Mas ŋma Chart ngin yaa ni bo Habakkuk 2 looma.
—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
—«በገበታቶቹ ላይ በተቀረጹት የመላእክት ምስሎች ውስጥ ቀላልነት፣ ውበት፣ ሰማያዊነትም አለ። አእምሮው ለመታየት የማይችል ሁኔታ በቀስታ ወደ እግዚአብሔርና ወደ ሰማይ ይመራል። ነገር ግን ሌሎቹ የተዘጋጁ ገበታዎች አእምሮን ያስጸይፋሉ፥ እናም አእምሮው ከሰማይ ይልቅ በምድር ላይ እንዲቆይ ያደርጋሉ። መላእክትን የሚወክሉ ምስሎች ከሰማይ ፍጥረታት ይልቅ እንደ ክፉ መናፍስት ይመስላሉ። ገበታዎቹም ለቀናትና ለሳምንታት የወንድም Case አእምሮ ሥራ ሆነው እንደ ቆዩ አየሁ፤ በዚያ ጊዜ ግን ከእግዚአብሔር ሰማያዊ ጥበብን ሊፈልግ ይገባው ነበር፥ እንዲሁም በመንፈስ ጸጋዎችና በእውነት እውቀት ሊያድግ ይገባው ነበር።»
"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.
“Nangnitaakak a no ti kuarta a naibusbos iti panagipablaak kadagiti tsart ket nausar koma iti panangipablaak iti kinapudno a nalawag iti sango dagiti kakabsat babaen iti panagipablaak kadagiti tract, ken dadduma pay, nakaaramid koma iti adu a naimbag ken nakaisalakan iti karkararua. Nakitaak a ti negosyo ti panagaramid kadagiti tsart ket nagsaknap a kasla gurigor.” Manuscript Releases, number 13, 359; 1853.
The 1290 and 1335 Days
1290 da 1335 Kwanaki
I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.
Review and Herald ၏ ၁၈၅၈ ခုနှစ်၊ ဇန်နဝါရီ ၂၈ ရက်ထုတ်မှ ဆောင်းပါးတစ်ပုဒ်ကို ကျွန်ုပ်တွင် ရှိပါသည်။ ၎င်းကို သင်၏မှတ်စုများထဲတွင် ထည့်ထားရခြင်း၏ အကြောင်းရင်းမှာ ၁၈၅၈ ခုနှစ်တွင်လည်း “the Daily” သည် Paganism ဖြစ်သည်ဟု သူတို့က ဆက်လက် သင်ကြားနေကြသေးသည်ကို သင်မြင်နိုင်ရန် ဖြစ်ပါသည်။ ၎င်းကို သင်၏ကိုးကားချက်တွင် ရှိထားပြီး၊ ၁၈၅၀ ခုနှစ်မှ ရှစ်နှစ်ကြာပြီးနောက်တွင်ပင် “the Daily” သည် Paganism ဖြစ်သည်ဟု သူတို့က နားလည်ထားဆဲ ဖြစ်ပါသည်။
"ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:
«ئىككىنچى بىر مۇھىم پەيغەمبەرلىك دەۋرىكى، ئادىۋېنت تەلىماتى تayanغان دەۋرلەرنىڭ بىرى بولۇپ، دانىيال 12دىكى 1335 كۈنلەردۇر؛ بۇلار بىلەن 1290 كۈنلەر ناھايىتى يېقىندىن باغلانغان. بۇ ئىككى دەۋر بىزگە تۆۋەندىكىچە تونۇشتۇرۇلىدۇ:»
"—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.
«امۆ گەلەکدا، ئەو کاتەوەی قوربانیی هەمیشەیی لاببرێت، و ئەو قێزەونەی وێرانکەر دانرابێت، هەزار و دوو سەد و نەوەد ڕۆژ دەبێت. خۆزگە بەوەی کە چاوەڕێ بکات و بگاتە هەزار و سێ سەد و سی و پێنج ڕۆژ. بەڵام تۆ بڕۆ بە ڕێگای خۆت هەتا کۆتایی؛ چونکە تۆ حەسانەوە دەکەیت و لە کۆتاییی ڕۆژاندا لە بەشی خۆتدا ڕادەوەستی.» دانیال 12:11–13.
"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*
"Asiɛt mbɔk no ba ntɛm ara, Yebetumi ahu deɛn ne nsɛm a ɛsɛ sɛ wɔfi so bu saa bere yi, na sɛ ɛte saa a, yebetumi ahu bere a esii no? Nea edi kan no, yɛbisa sɛ: Dɛn ne “daa daa” no (afɔre) ne “akyiwade a ɛma asase da mpan” no? Wobehu sɛ asɛmfua no, afɔre, wɔde nkyerɛwde a wɔde si nsow mu akyerɛw no: de rekyerɛ sɛ ɛyɛ asɛmfua a wɔde aka ho. Saa ara na wobehu no wɔ mmeae foforo a ɛba wɔ Daniel nhoma no mu, kyerɛ sɛ, ti 11:31 ne 8:11–13. Momma yɛmfa bere tiaa nhwɛ ti a etwa to yi. Wɔ nkyekyɛm 13 mu no, wobehu sɛ wɔde amamfo abien aba anim; daa daa no (sɛe a ɛma asase da mpan) ne bɔne a ɛde sɛe a ɛma asase da mpan ba. Josiah Litch ama saa nokwasɛm yi ada adi pefee ara ma enti yentumi nyɛ nea eye sen sɛ yebɛfa ne nsɛm no asisi hɔ:*"
"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'
—နေ့စဉ်ဟူသောအရာကို “ယဇ်ပူဇော်ခြင်း” ဟု ပြန်ဆိုထားခြင်းမှာ ယခုလက်ရှိ အသုံးများသော စာဖတ်ပုံဖြစ်သော်လည်း၊ မူရင်းစာတွင် ယဇ်ပူဇော်ခြင်းနှင့်ဆိုင်သော အရာမျိုး မရှိပေ။ ဤအချက်ကို အရပ်ရပ်က ဝန်ခံထားကြသည်။ ၎င်းသည် ဘာသာပြန်သူများက ထပ်ထည့်၍ ဖော်ပြထားသော gloss သို့မဟုတ် ၎င်းပေါ်တွင် တင်ထားသော အနက်ဖွင့်တည်ဆောက်ချက် တစ်ရပ်သာ ဖြစ်သည်။ မှန်ကန်သော စာဖတ်ပုံမှာ “နေ့စဉ်ဟူသောအရာနှင့် ဆိတ်ညံခြင်း၏ လွန်ကျူးမှု” ဟူ၍ ဖြစ်သည်။ “နေ့စဉ်” နှင့် “လွန်ကျူးမှု” ကို “နှင့်” ဖြင့် ဆက်စပ်ထားသဖြင့် “နေ့စဉ်၏ ဆိတ်ညံခြင်း” နှင့် “လွန်ကျူးမှု၏ ဆိတ်ညံခြင်း” ဟူ၍ ဖြစ်သည်။ ၎င်းတို့သည် သန့်ရှင်းရာဌာနနှင့် တပ်စုကို ဆိတ်ညံစေရန် ဖြစ်လာမည့် ဆိတ်ညံစေသော အာဏာနှစ်ရပ် ဖြစ်ကြသည်။
"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.
Bununla aydın olur ki, “günlük” ifadəsi, daha qədim və daha geniş yayılmış rəyə görə ona aid edilmiş yəhudi ibadətinə heç bir surətdə aid ola bilməz; və bu, həm də bu baxımdan daha da aydın olur ki, əgər bu dövrlər istər hərfi, istərsə də məcazi mənada həmin ibadətin aradan qaldırılmasından hesablanarsa, onlar bizi qeyd olunmağa layiq hər hansı bir hadisəyə gətirib çıxarmır.
"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:
«Псе́й е́таль ти́й абоминасьо́н тэн, самэ́й ду́й дезоляти́нг па́уэрз уич уэр ту́ опре́с зи чёрч: кэн уи́ эсэрте́йн уот зи́з па́уэрз ар? Уи хэв о́унли ту эдопт Уи́льям Ми́ллерз ме́тод ов ри́зэнинг он зис по́йнт ту эра́йв эт зе сэ́йм конклу́жэн уиз хим. Хи сэз:»
"—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+
«—Ман цааш уншсаар байсан бөгөөд [өдөр тутмын] гэдэг нь Даниел номоос өөр хаана ч гарсныг олж чадсангүй. Тэгээд би [конкордансын тусламжаар] түүнтэй холбоотой байсан үгсийг авч үзэв: —авч хаях;’ —тэрээр өдөр тутмыг авч хаяна’; —өдөр тутмыг авч хаях цагаас хойш’; гэх мэт. Би цааш уншсаар байсан ч уг эшлэл дээр ямар ч гэрэл олно гэж бодсонгүй. Эцэст нь би 2 Тесалоник 2:7, 8-д хүрч ирэв: —Учир нь хууль бусын нууц аль хэдийн ажиллаж байна; харин одоо саатуулж буй нь замаас зайлуулагдах хүртлээ саатуулсаар байх болно, тэгээд тэр ёс бус нэгэн илчлэгдэх болно.’ гэх мэт. Тэгээд би тэр эшлэлд хүрэхэд, өө, үнэн ямар тод бөгөөд сүр жавхлантайгаар харагдсан гээч! Тэнд байна! Тэр л —өдөр тутмын’ юм! За тэгвэл, Паул —одоо саатуулж буй’ буюу хориглон барьж буй нэгэн гэж юуг хэлж байна вэ? —Нүглийн Хүн’, мөн —ёс бус нэгэн’ гэдгээр Папын ёсыг хэлж байна. Тэгвэл Папын ёс илчлэгдэхэд юу саад болж байна вэ? Яагаад, тэр нь Бөө мөргөл юм. Тэгэхээр —өдөр тутмын’ гэдэг нь Бөө мөргөл гэсэн үг байх нь.»
"We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.
ئەمە لە دانیال 8 ـەوە دەبینین کە ئەو شاخچە بچووکەی، کە لە دوای بزنەکە، یان ئیمپراتۆریەتی یۆنان، هات، ئەوەیە کە «هەمیشەیی» لادەبات؛ و تەنها ئەو هێزەیە کە دوای دابەشبوونی شانشینی ئەسکەندەر هێنراوەتە بەرچاو هەتا ئەو کاتەی پێویست بوو شوێنی پیرۆز لە کۆتایی 2300 ڕۆژەکەدا پاک بکرێتەوە. ئێمە پێشتر لە شوێنی خۆیدا نیشانمان داوە کە ئەم شاخچە بچووکەیە ڕۆمايە، وەک یەکەیەک، کە هاوتایە لەگەڵ چوارەمین شانشینی بینینەکانی دیکەی دانیال. ئێستا ئەمە ڕاستییەکە کە گۆڕانێک لە هێزی ڕۆماییدا ڕوویدا لە پەگانییەتەوە بۆ پاپایەتی. پەگانییەت، لە ڕۆژگاری پاشاکانی ئاشورییەوە هەتا کاتی گۆڕانکارییەکەی بۆ پۆپەری، «هەمیشەیی» بوو، یان وەک پڕۆفیسۆر وایتینگ وەرگێڕانی کردووە، «چۆڵکردنی بەردەوام»، کە شەیتان بەهۆیەوە دژی هۆکاری یەهوڤا هەستابوو. لە کاهینەکانی، قوربانگاکانی و قوربانییەکانیدا، هاوشێوەیی لەگەڵ شێوەی لاویتیی پەرستنی یەهوڤا هەبوو؛ بەڵام کاتێک شێوەی لاویتی جێگای خۆی بە شێوەی مەسیحیی پەرستن دا، شەیتان، بۆ ئەوەی بە سەرکەوتوویی کارەکەی بەرپەچ بداتەوە، پێویست بوو خۆشی شێوەی دژایەتییەکەی بگۆڕێت؛ بۆیە پەرستگاکان، قوربانگاکان و پەیکەرەکانی پەگانییەت لە کفرەکانی پۆپەریدا لە ئاوهەڵکێشان دەدرێن.
"But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*
“Амма пайхамбарлығда күнделик, яъни мәжусийлик,ниң бир муқәддәс җайи бар дәп ейтилиду, вә униң муқәддәс җайиниң орни жиқитилиши керәк еди. Муқаddәс җайниң бутпәрәслик вә капирлиқ билән, уларниң ихлас вә ибадәт орни сүпитидә, көп қетим бағлинишлиқ екәнлиги төвәндики айәтләрдин ениқ көрүниду: Ишая 16:12; Амос 7:9, 13, margin. Әзәкиял 28:18. Даниял 8дики күнделикниң муқәддәс җайи һәққидә биз Апполос Хейлдин төвәндикини тәқдим қилимиз:*”
"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"
«―Айятизмнің “қасиетті орны” дегеннен не ұғынылуы мүмкін? Айятизмнің де, қателіктің қандай түрі болса да, ақиқат сияқты, өз қасиетті орындары бар. Олар — солардың қызметіне бағышталған ғибадатханалар не баспаналар. Демек, мұнда Айятизмнің белгілі бір ерекше әрі даңқты ғибадатханасы туралы айтылып тұр деп жорамалдауға болады. Оның көптеген атақты ғибадатханаларының қайсысы болуы мүмкін? Классикалық сәулет өнерінің ең ғажайып үлгілерінің бірі Пантеон деп аталады. Оның атауы “барлық құдайлардың ғибадатханасы немесе панасы” дегенді білдіреді. Оның орналасқан жері — Рим.+ Римдіктер жаулап алған халықтардың пұттары осы ғибадатхананың белгілі бір қуысына не бөлігіне қасиетті түрде қойылып, көп жағдайда римдіктердің өздері де соларға табынатын болды. Айятизмнің бұдан да айқын түрде “оның қасиетті орны” деп аталуға лайықтырақ ғибадатханасын таба алар ма едік?»
"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.
“ꯍꯧꯖꯤꯛ ꯑꯩꯈꯣꯏꯅ ꯑꯁꯤ ꯈꯪꯂꯕꯁꯨ, ꯅꯨꯃꯤꯠ ꯈꯨꯗꯤꯡꯒꯤ ꯃꯆꯥ ꯃꯁꯛ ꯄꯥꯒꯅꯤꯖꯝ ꯑꯣꯏ, ꯑꯃꯁꯨꯡ ꯃꯥꯂꯦꯝ ꯊꯧꯗꯣꯛꯄꯒꯤ ꯂꯥꯟꯅ-ꯊꯨꯝꯕ, ꯅꯠꯇ꯭ꯔꯒ —‘ꯃꯥꯂꯦꯝ ꯊꯧꯗꯣꯛꯄ ꯑꯊꯧꯕꯥ ꯑꯕꯣꯃꯤꯅꯦꯁꯟ’ꯍꯥꯏꯕ ꯑꯁꯤ ꯄꯦꯄꯁꯤ ꯑꯣꯏ, ꯑꯃꯁꯨꯡ ꯄꯥꯒꯅꯤꯖꯝꯒꯤ ꯈ꯭ꯋꯥꯏꯗꯒꯤ ꯃꯔꯨꯑꯣꯏꯕꯥ ꯁꯦꯡꯇꯨꯋꯥꯔꯤ ꯑꯁꯤ ꯄꯥꯟꯊꯦꯌꯣꯟ ꯑꯣꯏ, ꯑꯃꯁꯨꯡ ꯃꯁꯥꯒꯤ ꯂꯩꯐꯝꯒꯤ —‘ꯃꯐꯝ’ꯑꯁꯤ ꯔꯣꯝ ꯑꯣꯏ ꯍꯥꯏꯅ ꯑꯩꯈꯣꯏꯅ ꯍꯥꯟꯅ ꯊꯤꯖꯤꯟꯅꯕꯗꯤ, ꯑꯩꯈꯣꯏꯅ ꯃꯈꯥꯗ ꯍꯟꯅ ꯋꯥꯔꯤ ꯄꯨꯊꯣꯛꯏ।”
"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:
1. Vəhyilik Roma mülki hakimiyyəti tərəfindən “aradan qaldırıldımı”? Kilsə və dünya tarixində mühüm və yaxşı məlum olan bir fakt barədə aşağıdakı bəyanatın, bizim fikrimizcə, peyğəmbərliyə cavab verdiyini söyləmək olar. Bu, ilk məsihçi imperator olan Konstantinə aiddir və belə deyir:
"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++
«—فعله الأول في الحكم كان إصدار مرسوم إلى أنحاء الإمبراطورية كافة، يحثّ فيه رعاياه على اعتناق المسيحية.»++
"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:
«2. آیا روم شهر یا مکانِ مقدسِ او، (پانتئون،) بود که به اقتدار دولت سرنگون شد؟ نقلقولِ زیر پاسخ میدهد:»
"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*
«—مرگ واپسین رقیبِ کنستانتین، آرامشِ امپراتوری را مُهر کرده بود. روم بار دیگر بیمنازع، ملکهٔ ملتها شده بود. اما در همان ساعتِ رفعت و شکوه، او تا لبهٔ پرتگاهی برکشیده شده بود. گامِ بعدیِ او میبایست رو به فرود و بازنگشتنی باشد. انتقالِ حکومت به قسطنطنیه هنوز مورّخ را در حیرت میافکند. این کاری بود در تعارضِ مستقیم با تمام سیرِ پیشداوریهای کهن و شریفِ ذهنِ رومی. این نه کارِ آسیاییِ عیاش و نازپروردهای بود که خود را به لذتهای آداب و اقلیمهای شرقی سپرده باشد، بلکه کارِ فاتحی آهنین بود، زادهٔ مغرب، و همچون همهٔ رومیان، خوارشمارِ عاداتِ شرقیان؛ کارِ سیاستمداری تیزبین بود، با این همه، به آشکارترین درجه، ناسنجیده از حیثِ سیاست. با وجود این، کنستانتین روم را، آن دژِ عظیم و تختگاهِ قیصران را، رها کرد و به کنجی گمنام از تراکیا روی آورد، و باقیِ زندگیِ نیرومند و بلندپروازِ خود را در رنجِ دوگانهٔ برکشیدنِ یک مستعمره به پایتختِ امپراتوریِ خویش، و فروکاستنِ پایتخت به افتخاراتِ سست و نیروی خُوارشدهٔ یک مستعمره، صرف کرد.»*
"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.
“Бул тарыхчынын калеминен чыккан бул баяндоо түшүндүрмөгө муктаж болбогудай даражада айкын. Пайгамбарлыкта: «Анын ыйык жайынын орду кулатылды», — деп айтылат; жана жогорудагыдай фактылардын баяндалышынан кийин, пайгамбарлыктарды чечмелөөдө эң таламчыл болгон адам да анын колдонулушуна ынанууга тийиш.
"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,
“Хӏануз къуьллуькъ дуьхьал даьллачул, харжам бохуьйтуш дерзина хийтина буьрса-бузаралла тоххуш йолу хьукмат оттаяьлла хьун тӏехь, цуьнан тӏаьхьа бӏе ши бӏе доьззгӏа итт ди ду. Декъал ву иза, тӏаьхьа собар доьхуш, бӏе кхо бӏе пхи итт пхи ди кхачийна хьоьгу. Ткъа вайна дуьхьал латташ долу хӏокху бакъонашца — хӏануз къуьллуькъ дуьхьал даьлла долу язичество дуй, буьрса-бузаралла тоххуш дерзина хийтина хьукмат Папство дуй, римски власть тӏехь хьалхарал тӏаьхьарал хувцам хьан яьлла буй, хӏәмма пачхьалкхан бийрсаньна эрхойлаца, — вайна цул совгӏа текха беза цуьнан мичахьа, хӏунда аьлча, пророчестван кхачам болу тайпана иза маьл хилла хьуну; суна иза билгалдаккха хилча, тӏаккха вайна хӏокху вайна дуьхьал долу текст тӏехь пророчески ханаш сана хьисапдан йисте йола юьхьанца пайда хилийта меттиг хир ю. Цундела,”
"3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.
«3. የበትንቢቱ የተጠቀሰው ክስተት መቼ ተፈጸመ? እንዲታወስ፣ ጥያቄው ቅዱሳን ወደ ጳጳሳዊነት እጅ መቼ ተሰጡ የሚለው አይደለም፤ ነገር ግን ሃይማኖቱ ከአረማዊነት ወደ ጳጳሳዊነት የተለወጠው ለኋለኛው ብሔራዊ ሃይማኖት እንዲሆን እና ሥራውን ለመጀመር በሚያስችለው ሁኔታ እስከሚያደርስ ድረስ መቼ እንደ ተፈጸመ ነው። ይህም፣ እንደ ሌሎች ታላላቅ አብዮቶች ሁሉ፣ የአንድ ቅጽበት ሥራ አልነበረም። የመጀመሪያ እንቅስቃሴዎቹ ከዚያ በእጅጉ ቀድሞ ታይተው ነበር። ጳውሎስ በራሱ ዘመን እንኳ የክፋት ምስጢር፣ የኃጢአት ሰው፣ “ጥፋት የሚያመጣው ርኩሰት” አስቀድሞ በሥራ ላይ እንዳለ ተናግሮ ነበር። እኛም ስለዚህ ጥቅስ ብርሃን ውስጥ በማቴዎስ 24፡15 ስለ “ጥፋት የሚያመጣው ርኩሰት” ጌታችን የተናገረውን ቃል ልንረዳው ይገባናል፤ በዚያም ወደ ዳንኤል 9፡27 ግልጽ ማጣቀሻ እንደሚያደርግ ያሳያል። ምክንያቱም በ70 ዓ.ም. ኢየሩሳሌም በሮማውያን በተፈረሰችበት ጊዜ አረማዊነት ለጳጳሳዊነት ስፍራውን ባይሰጥም እንኳ፣ በዚያን ጊዜ በስምና በቅርጽ በመጠኑ ተለውጦ የታየው ኃይል፣ እንደ “ጥፋት የሚያመጣው ርኩሰት” ቅዱሳንን የሚያደክም እና የልዑል ቤተ ክርስቲያንን የሚያጠፋ በጭራሽ ያው ኃይል መሆኑን እንረዳለን።»
"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++
تا زمان ایمان آوردنِ کلوویس، پادشاه فرانسه، که در سال 496 رخ داد، فرانسویان و دیگر ملتهای رومِ غربی بتپرست بودند؛ اما پس از آن رویداد، کوششها برای گردانیدنِ بتپرستان به مسیح با کامیابیِ بسیار همراه شد. گفته شده است که ایمان آوردنِ کلوویس منشأ این رسم گردید که پادشاه فرانسه را با عناوینِ «اعلیحضرتِ بسیار مسیحی» و «نخستزادهٔ کلیسا» خطاب کنند.+ در فاصلهٔ میان آن زمان و سال 508 م.، بهوسیلهٔ «پیمانها»، «تسلیمنامهها» و فتوحات، «آبوریکی»، «پادگانهای رومی در غرب»، بریتانی، بورگوندیها و ویزیگوتها به انقیاد درآورده شدند.'++
"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.
— Люк-путпарастлық, батыс Рим империясында, христиан сенімінің ілгерілеуін, әсіресе Англия жағдайындағыдай, әлі де пұтқа табынушы болып қалған жабайы рулардың шапқыншылықтарынан жапа шеккен халықтар арасында, сөзсіз тежегенімен, ендігәрі, егер онда сондай ниет болғанның өзінде, католик сенімін басып-жаншуға немесе Рим Понтификінің үстемдікке ұмтылған әрекеттеріне кедергі жасауға құдіреті болмады.
"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS
“Ayo’enok gözwügè, Papalık iğrençliği, Putperestlik bakımından muzaffer idi. Bundan böyle karşılaşacağı mücadeleler, daima sapkınlar olarak muamele gören öteki Hristiyan mezhepleriyle; ve daima isyancılar yahut Mesih’in bedenini bölenler olarak muamele gören prenslerle idi. Avrupa’nın önde gelen kudretleri, Putperestliğe olan bağlılıklarından ancak onun iğrençliklerini başka bir biçim altında sürdürmek üzere vazgeçtiler; çünkü Putperestliğin, Katolik mânada Hristiyan olması için yalnızca vaftiz edilmesi gerekiyordu; ve ne vakit onun başta bulunan hizmetkârının menfaatleri yahut intikamı bunu talep etse, malları ve tahtları,—belki de hayatları,—sunak üzerine konulmalıydı. SS”
"* Prophetic Exposition, Volume 1, 127.
* تفسیر نبوی، جلد ۱، ۱۲۷۔
"+ Goodrich's Universal Hist. and Gutherie's Geog.'
+ Goodrich-in Ümumi Tarixi və Gutherie-nin Coğrafiyası.
"+ Mosheim Christian History, Volume 1, 132, 133.
+ Tarixi Maseḥiyyat-i Mosheim, Jild 1, 132, 133.
"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.
“अयलैंड में, प्रथम ईसाई राजा आर्थर ने पगान उपासना के खंडहरों पर ईसाई आराधना की स्थापना की।* रैपिन, जो अपने इतिहास में घटनाओं के कालक्रम के विषय में अधिक शुद्ध होने का दावा करता है, यह कहता है कि वह 508 में ब्रिटेन का सम्राट चुना गया था। पुस्तक 2, 129.”
"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:
«در این زمان وضعیت کرسی روم چگونه بود؟ — سیماخوس از سال ۴۹۸ یا ۴۹۹ تا ۵۱۴ پاپ بود. دوران پاپیِ او به این اوضاع و وقایع شایانِ توجه ممتاز بود:»
"1. He —left Paganism' when he entered the —church of Rome.'
1. U —Rim jamoatiga— kirganida —majusiylikni tark etdi.
"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.
«2. Рақиби билән қон төкүшкичә күрәш қилип, папилиқ тәхткә йол тапти. Ду Пин.»
"3. By the adulation paid to him as the successor of St. Peter.
"3. بهخاطر ستایشی که از او بهعنوان جانشینِ سن پطرس بهعمل میآید."
"4. By the excommunication of the Emperor Anastasius.+
"၄။ ဘုရင်မင်းမြတ် အနာစတာစီယုစ်ကို အသင်းတော်မှ ပယ်ဖျက်ခြင်းအားဖြင့်။+”
"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++
«—چەندە،» دەڵێت مۆسهایم، «بۆچوونەکانی هەندێک لەوانە بەسوود بوون بۆ داواکارییە گەورەخوازییانەی پۆنتیفەکانی ڕۆما، بە ئاسانی دەتوانرێت لە دەربڕینێکی ئێننۆدیوسەوە پێشبینی بکرێت؛ ئەو چاپلوسە ناودار و بێسنووری سیمماخوس، کە پێشەوازییەکی ئاینیی بوو بە ناوبانگێکی دوودڵانە. ئەم ستایشکارە خزمەتکارانە، لە نێو هەندێک بانگەوازە نابەجێی دیکەیدا، ئەوەی پاڕاست کە پۆنتیف لە شوێنی خودا وەک دادوەر دانراوە، ئەو شوێنەی کە وەک نوێنەری زاتی بەرزترینەوە پڕی دەکات.»++
"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'
«ܒܚܝܠܐ ܕܐܬܩܢܝ ܠܥܶܠܬܐ ܩܰܬܘܠܝܩܝܬܐ ܒܡܰܥܪܒܐ، ܘܒܗܠܶܝܢ ܢܶܨܚܳܢ̈ܐ، ܘܒܝܰܕ ܫܰܡܳܫܘ̈ܗܝ ܘܫܰܪܟܐ ܕܣܳܥܘܪ̈ܐ ܕܟܘܪܣܝܐ ܕܪܘܡܝ، ܗܘܳܐ ܚܶܙܒܐ ܦܳܦܳܝܐ ܕܒܩܘܣܛܰܢܛܺܝܢܘܦܘܠܝܣ — ܣܝܡ — ܒܕܘܟܬܐ ܕܡܰܨܕܩܐ ܩܪ̈ܒܐ ܓܠܝ̈ܐ ܚܠܦ ܡܳܪܗܘܢ ܕܒܪܘܡܝ. ܒܫܰܢܬ 508 ܥܠܰܥܠܬܐ ܕܛܰܢܢܐ ܘܕܩܪ̈ܒܐ ܡܕܝ̈ܢܝܐ ܚܠܰܦܬ ܒܢܘܪܐ ܘܒܕܡܐ ܒܫܘ̈ܩܐ ܕܪܝܫ ܡܕܺܝܢܬܐ ܕܡܰܕܢܚܐ.»
"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS
Գիբոնը, 508–514 թվականների ներքո, խոսելով Կոստանդնուպոլսում տեղի ունեցած խռովությունների մասին, ասում է.— «Կայսեր արձանները կոտրվեցին, և նրա անձը թաքցված էր արվարձաններից մեկում, մինչև որ, երեք օրերի վերջում, նա համարձակվեց աղերսել իր հպատակների ողորմությունը։ [Պապականությունը հաղթական է։] Առանց իր թագապսակի, և աղաչողի կեցվածքով, Անաստասիոսը հայտնվեց կրկեսի գահի վրա։ Կաթոլիկները, նրա դեմքի առաջ, կրկնեցին իսկական Տրիսագիոնը. նրանք ցնծացին այն առաջարկի վրա, որ նա ազդարարի ձայնով հռչակեց՝ հրաժարվել ծիրանից. նրանք լսեցին այն խրատը, թե, քանի որ բոլորը չեն կարող թագավորել, նրանք նախապես պիտի համաձայնության գան մի ինքնակալի ընտրության հարցում. և նրանք ընդունեցին երկու ոչ սիրված նախարարների արյունը, որոնց իրենց տերը, առանց տատանման, դատապարտեց առյուծներին։ Այս կատաղի, բայց անցողիկ խռովությունները խրախուսվեցին Վիտալիանի հաջողությամբ, որը, իր հոների և բուլղարների բանակով, մեծ մասամբ կռապաշտներ, իրեն հռչակեց կաթոլիկ հավատքի պաշտպան։ Այս բարեպաշտ ապստամբության մեջ նա ամայացրեց Թրակիան, պաշարեց Կոստանդնուպոլիսը, բնաջնջեց իր քրիստոնյա եղբայրներից վաթսունհինգ հազարին, մինչև որ ստացավ եպիսկոպոսների վերադարձը, Պապի գոհացումը, և Քաղկեդոնի ժողովի հաստատումը՝ մի ուղղափառ դաշինք, որը դժկամությամբ ստորագրեց մեռնող Անաստասիոսը, և որը առավել հավատարմորեն գործադրեց Հուստինիանոսի հորեղբայրը։ Եվ այսպիսին եղավ այն առաջին կրոնական պատերազմներից մեկի վախճանը, որոնք մղվել են Խաղաղության Աստծո անունով և Նրա աշակերտների կողմից»։ SS
"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.
დაბოლოს, ამ საკითხზე მოწმობას აპოლოს ჰეილის შემდეგი ამონარიდით ვასრულებთ: —ახლა ჩვენს თანამედროვე გამალიელებს მოვუწოდებთ, ჩვენთან ერთად დაიკავონ ადგილი წარმართობის საკურთხევლის ადგილზე (რომელსაც შემდგომში „წმ. პეტრეს სამკვიდროდ“ აცხადებდნენ) 508 წელს. რამდენიმე წლით უკან ვიყურებით და ვხედავთ, თუ როგორ იღვრება ჩრდილოელი ბარბაროსების უხეში წარმართობა დასავლეთ რომის ნომინალურად ქრისტიანულ იმპერიაზე — ყველგან იმარჯვებს — და მისი გამარჯვებები ყველგან გამორჩეულია უკიდურესად ველური სისასტიკით. . . . იმპერია ეცემა და ნამსხვრევებად იმსხვრევა. ამ ნამსხვრევთა ბატონები და მმართველები სათითაოდ ტოვებენ თავიანთ წარმართობას და ქრისტიანულ სარწმუნოებას აღიარებენ. რელიგიაში დამპყრობლები დამარცხებულებს უთმობენ. მაგრამ წარმართობა ჯერ კიდევ იმარჯვებს. მის მხარდამჭერთა შორის არის ერთი მკაცრი და წარმატებული დამპყრობელი. (ქლოვისი.) მაგრამ მალე ისიც ქედს იხრის ახალი რწმენის ძალის წინაშე და მისი დამცველი ხდება. იგი კვლავ გამარჯვებულია, მაგრამ, როგორც გმირი და დამპყრობელი, ზენიტს აღწევს სწორედ იმ წერტილში, რომელზეც ჩვენ ვდგავართ, ახ. წ. 508 წელს.
"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.
—Уахът хыдæй æмæ уыцы азмæ хæстæг, æрвылбон фæрæзоны империайы фæстаг ахсджиаг хицæнтæй иу, йæ уæлахизы «монарх»-ы коронаци фæдыл, æххæстæй æмæ æддейагæй христианонгонд уыд.
"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.
«Պոնտիֆիկոսը այն ժամանակաշրջանի համար, որի վրա այժմ կանգնած ենք, վերջերս դարձի եկած հեթանոս է։ Այն արյունալի պայքարը, որ նրան աթոռին նստեցրեց, վճռվեց արիոսական մի թագավորի միջամտությամբ։ Նրան խոնարհվում են և ողջունում որպես «Աստծո տեղի լրացնողին երկրի վրա»։ Ծերակույտն այնքան է նրա իշխանության տակ, որ, երբ կասկածվում է, թե Հռոմի Աթոռի շահերն այդ են պահանջում, նրանք նզովում են կայսրին։ . . . 508 թվականին ականը պայթեցվում է Արևելյան Կայսրության գահի տակ։ Այն խառնաշփոթի և կռվի արդյունքը, որ դրանով առաջանում է, նրա օրինական տիրոջ նվաստացումն է։ Այժմ հարցն այս է. ո՞ր ժամանակ հեթանոսությունն այնքան ճնշվեց, որ տեղ տա իր փոխարինողին և ժառանգորդին՝ պապական պղծությանը։ Ե՞րբ այդ պղծությունը դրվեց այնպիսի դիրքի մեջ, որ սկսեր իր հայհոյության ու արյան ընթացքը։ Կա՞ արդյոք որևէ այլ թվական նրա՝ հեթանոսության փոխարեն «դրվելու» կամ «կանգնեցվելու» համար, եթե ոչ 508-ը։ Եթե խորհրդավոր կախարդուհին դեռևս իր բոլոր զոհերին չի բերել իր իշխանության տակ, ապա նա արդեն գրավել է իր դիրքը, և ոմանք արդեն տեղի են տվել այդ հրապույրին»։
"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*
"Digerleri ahyrsoñunda tabyn etdirilyär, —we patyşalar, hem halklar, hem köpçülikler, hem milletler, hem diller,' şol jadyly täsiriñ astyna getirilýär, ol bolsa olary, hatda —Isanyň şaýatlarynyň gany bilen serhoş bolan wagtynda-da,' —özleriniň Hudaýa hyzmat edýäris diýip pikir etmäge,' hem-de özlerini asmanyň ýeke-täk saýlanan söýgülileri hasap etmäge taýýarlaýar, şol bir wagtda-da dowzahyň heläkçiligine has aňsat hem baý aw bolýarlar"*
"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.
«Бізде дата бар. «Күнделікті» алынып тасталып, ойран салатын жиіркеніш 508 жылы орнатылды. Осы нүктеден есептегенде, 1290 күн немесе жыл 1798 жылы аяқталады; сол кезде, бұған дейін көрсетілгендей, Буонапарттың қолымен азаматтық билік Пападан тартып алынды. 1335 күн бізді сол оқиғаның арғы жағындағы толық 45 жылға алып келеді.
"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.
“Però alguns poden dir: Com és que feu acabar els períodes en el passat? ¿No diu que Daniel ha de reposar i aixecar-se en la seva sort a la fi dels dies? Certament; i ho creiem. Però, què vol dir que Daniel s’aixequi en la seva sort? Aquest punt serà objecte de consideració quan arribem a una explicació del transcurs del temps i a un examen dels esdeveniments que efectivament van tenir lloc a la fi dels dies. Mentrestant, aquí llancem l’àncora fins a una altra setmana.” Review and Herald, 28 de gener de 1858.
Errors and Dangers of Prescott and Daniells; The Cities to Be Worked
መልእክት እና መርገም ያሉት ስህተቶች የፕሬስኮት እና የዳንኤልስ፤ ሊሠሩ የሚገቡት ከተሞች
(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")
(A. G. Daniells 1901 yılında Umumî Konferans’ın başkanı seçildi. Bu, söz konusu belgenin 1910 yılında yazıldığını düşündürmektedir; o dönemde Bayan White, Daniells’in şehirleri ihmal etmesi ve “Daily” üzerindeki tartışmaya karışması hususunda son derece kaygılıydı.)
Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.
Asani akyire yi, Steve Wohlberg reka sɛ ɛho nhia sɛ ɔfa gyinabea bi wɔ “Daily” no ho, efisɛ Ellen White anfa gyinabea biara wɔ “Daily” no ho da, na sɛ ɛyɛ nea ɛfata ma ɔdiyifobea no sɛ ɔfa saa gyinabea no a, ɛno ara yɛ nea ɛfata ma no nso.
Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.
ሃሌን ዋይት ስለ “ዴይሊ” አቋም ነበራት። ሚለራውያን ስለ እርሱ ያዙት አመለካከት ትክክለኛ መሆኑን ተናግራለች፣ እርሷም ይህ ጣዖት አምልኮ መሆኑን ተረድታ ነበር። እንዲሁም ጣዖት አምልኮ በተወገደ ጊዜ 1335 እንደ ተጀመረ ተረድታ ነበር፤ ከዚህ ውጭ ያሉ አመለካከቶች ግን ጨለማንና ውዥንብርን ብቻ እንደሚያመጡ ተረድታ ነበር።
And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.
Na ka ba ka gali pynshisha na ka histori jong u snem 1850 ba la pynlong kyrpang shisha kum kaei ka ba wanrah jingdum bad jingïamixajur, ka long ka jingpeit jong u Crosier ba ka Daily ka mihkhmat ïa ka jingïashim bynta jong U Khrist ha ka Sanctuary; kumta, nga tharai ba ka la don ka jingsngewthuh shaphang kaei ka Daily ka long, ym tang kaei ka long hynrei ruh kaei ka ba ka mihkhmat, namar lada phi iehnoh ïa kata ka nongrim, phi rung sha ka jingdum bad jingïamixajur.
But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.
لېكن، 1910-يىلى ئېللېن ۋايت يەنە باش يىغىن رەئىسى بىلەن W. W. Prescott نى كروسىيېرنىڭ مۇشۇ ئوخشاش قارىشىنى ئالغا سۈرگىنى ئۈچۈن ئەيىبلىگەن.
And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.
И никакой историк не станет утверждать, будто Прескотт, Уилли Уайт и А. Г. Дэниеллс, продвигая учение о «Постоянном», продвигали мысль, что «Постоянное» представляет служение Христа в святилище. Это всем известно.
But, you have got the entire article here from Manuscript Releases, volume 20.
Pero aquí tiene el artículo completo de Manuscript Releases, volumen 20.
When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.
Мааш 1988-шо йовларийна; хӀанжийла, иза 1988-шо Адвентизман дешархоийн хьалха ойлан йойла йовларийна.
When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.
ဝီလီ ဝှိုက်၊ ပရက်စကော့တ်နှင့် ဒန်နီယယ်လ်စ်တို့သည် အဒ်ဗင်တစ်ဝါဒအတွင်း “Daily” နှင့်ဆိုင်သော မှားယွင်းသည့် အမြင်ကို မည်သည့်အချိန်တွင် ထူထောင်ခဲ့ကြသနည်း။ ၁၉၁၉ ခုနှစ်မှ ၁၉၃၁ ခုနှစ်အထိကာလအတွင်း သူတို့သည် မိမိတို့၏ အမှုကို ပြီးမြောက်စေခဲ့ကြသည်။ ၁၉၃၁ ခုနှစ်ရောက်သော်—ထိုကိစ္စကို မေ့လိုက်ပါတော့!! အဒ်ဗင်တစ်ဝါဒသည် “Daily” သည် ခရစ်တော်၏ သန့်ရှင်းရာဌာနဆိုင်ရာ အမှုတော်ကို ကိုယ်စားပြုသည်ဟု သင်ကြားတော့မည်။ အကြောင်းမူကား သူတို့သည် ဖောက်ပြန်သွားသော ပရိုတက်စတင့်ဝါဒနှင့် ကက်သလစ်ဝါဒတို့မှ ဆင်းသက်လာသော သမ္မာကျမ်းစာ အနက်ဖွင့်ဆိုချက်ကို လက်ခံယူထားကြသောကြောင့်ဖြစ်သည်။ ထိုအချိန်မှစ၍ “Daily” ကို ခရစ်တော်၏ သန့်ရှင်းရာဌာနဆိုင်ရာ အမှုတော်ဟု သတ်မှတ်ဖော်ပြလာသည်။
Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.
Amiɣwar, llan kra n yimeslayen i qqaren mgal aya s wakken ssnen akter, maca seg wannuḍen-nni yebdel ughalad kulli-t.
And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.
Y luego, en 1988, el Ellen White Estate publicó para nosotros esta declaración de 1910, precisamente en el tiempo en que el Continuo estaba siendo agitado por Prescott, Daniells y Willie White.
"At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"
ଆମର ଅନୁଭବର ଏହି ପର୍ଯ୍ୟାୟରେ, ଆମ ସମ୍ମିଳନୀର ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ସଭାରେ ବିଚାରାର୍ଥ [ଆମକୁ] ଦିଆଯାଇଥିବା ବିଶେଷ ଆଲୋକରୁ ଆମର ମନକୁ ଅନ୍ୟତ୍ର ଆକର୍ଷିତ କରିବା ଉଚିତ୍ ନୁହେଁ। ଏବଂ ସେଠାରେ ଭାଇ ଡାନିଏଲ୍ସ ଥିଲେ, ଯାହାଙ୍କର ମନ ଉପରେ ଶତ୍ରୁ କାର୍ଯ୍ୟ କରୁଥିଲା;
What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.
Taa maal jechuu dha? Diinni sammuu kee hojjechaa jira jechuun maal jechuu dha? Inni jechuun Hafuuri Qulqulluun sammuu kee hojjechaa hin jiru jechuu dha.
"...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."
«…дони миён ва миёни рӯҳи Прескотти бузургсол фариштаҳое, ки аз осмон ронда шуда буданд, амал мекарданд…»
"Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."
“Chaytanpa ruwasqanqa qankunapa yuyaynikichista hukman apaymi karqa, chay hina juch’uy qillqakuna, juch’uy sut’ichaykunapas yaykuchisqa kananpaq, imakunataq Señor mana qankunata churasqaykichu chaykunata. Chaykunaqa manam ancha necesitasqachu karqa. Ichaqa kayqa sut’i cheqaqa causanpaq anchatam niqnin karqa. Hinaspa qankunapa yuyaynikichiskuna, sichus chay juch’uy qillqakunaman otaq juch’uy sut’ichaykunaman aysasqa kayman karqanman, chayqa Chaytanpa yuyaychasqan ruwasqanmi. Qillqasqa librokunapi juch’uy imakunata allinchaytaqa, hatun ruwanakuyta ruwashaykichis hina yuyankichis. Ichaqa noqa kamachisqam kani: Upallayqa rimaymi.”
They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.
Aomã-kuéra oike oike hag̃ua Uriah Smith arandukápe, Thoughts on Daniel and Revelation, ha oipe'a hag̃ua pe ha'e he'íva pe “Daily” rehegua ha'éha Paganismo. Upévare ko períodope peteĩ umi kuimba'e oñorairõva Willie White, Prescott ha Daniells rehe ha'e peteĩ kuimba'e hérava Larry Smith.
Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.
لي هُوَ لاري سميث؟ ذاك هو ابن أوريا، وهو يعلم ماذا يريدون أن يفعلوا، وهو واقف مع أبيه: إنَّ «المحرقة الدائمة» هي الوثنية.
"I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.
«من باید بگویم: از عیبجویی دست بردارید. اگر این مقصودِ ابلیس میتوانست به اجرا درآید، آنگاه در نظر شما چنین مینمود که کار شما از حیث طرح و تصور، بس شگفتانگیز به شمار میرفت. نقشهٔ دشمن این بود که همهٔ آن خصوصیاتِ بهگمانْ اعتراضبرانگیز را در جایی گرد آورد که همهٔ طبقاتِ اذهان بر آن توافق نداشتند.»
"And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"
“Acunaka? Samkhaña luräwi, kawkïritejj Supayarojj kusisiyki ukaw phoqasïna. Anqankirinakarojj mä uñacht’äwi churasiñapänwa, janiw jiwasan iyawsäwisasatäkiti, jan ukasti kunatejj jupanakar walïki ukhamarjamäki ukawa; ukasti uñstayañapänwa uka carácter rasgonaka, ukanakajj”
do what? "cause great confusion."
¿Tairen? «Causar gran confusión.»
Other views of the Daily have been adopted that bring confusion and darkness.
ꩫꨱꩃꨓꨱ ꨓꩄꨒꩅ ꨖꨗꩋꨓ ꨊꩋꨓ Daily ꨕꨀꨘꨍꨓ ꨔꩉꨍꨓꩍ ꨓꨀꨒ ꨆꨘꨄꨓ ꨓꨀꨖꨍꨓ ꨒꨀꨓ ꨂꩁꨊꨀꨓ.
"and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“ye ocuparse de los momentos de oro que deberían emplearse con celo para presentar al pueblo el gran mensaje. Las exposiciones sobre cualquier tema en que hayamos trabajado no podrían todas armonizar, y el resultado sería confundir las mentes de creyentes e incrédulos. Esto mismo es lo que Satanás había planeado que ocurriera: cualquier cosa que pudiera magnificarse como un desacuerdo.
Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.
Si Yuus maranata, kete nakginrugi to prove-an daytoy a doktrina manipud iti panagadal tayo iti Biblia, kitaentayo ni Ezekiel 28; ta iti Ezekiel 28 a mismo maibigbig ti mismo a ramut ti Daily. Ti Ezekiel 28 ket maipapan iti panagitan-ok ni Lucifer, ket dayta ti ipamarka na; ta kabayatan a padpadasenda a kunada a ti Daily ket itakderna ti ministerio ni Cristo idiay Santuario na, saan laeng a linaksidda ti pudno a pannakaawat iti Daily, a maysa a simbolo ti panagitan-ok-ti-bukod, no di ket inyanninawda met dayta a mismo a panagitan-ok-ti-bukod iti bukodda a kapadasan. Ipaganetgetna a mangiyegda koma iti pannakariribuk iti tengngatayo.
"Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
“ھاڻي، ھتي ھڪڙو وڏو ڪم آھي، جتي عجيب ارواح عمل ڪري سگھن ٿا۔ پر خداوند وٽ ھڪڙو ڪم آھي، جيڪو ھلاڪ ٿيندڙ روحن کي بچائڻ لاءِ [ٿيڻو] آھي؛ ۽ اُھي جايون، جن ۾ شيطان، ويس بدلائي، گھڙي اچي سگھي ٿو ۽ اسان جي صفن ۾ ابتري پيدا ڪري سگھي ٿو، اُھو ائين پوري ڪمال سان ڪندو، ۽ اُھي سڀ ننڍڙا اختلاف وڌي، نمايان، چٽا ٿي ويندا۔”
And what does it mean, "And I was shown"? God specifically told her this.
Akae ka mba’e piko he’ise: «Ha ojechauka chéve»? Tupã omombe’u porã chupe kóva.
"And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"
«ང་ལ་ཐོག་མ་ནས་བསྟན་པ་ནི། གཙོ་བོས་ལས་ཀ་འདིའི་ཁུར་པོ་དེ་ནི་རྒན་པ་ཌེ་ནིལས་དང་པེ་རེས་ཀོཊ་གཉིས་ཀ་ལ་ཡང་གནང་མེད་པ་ཡིན། སེ་ཏན་གྱི་གཡོ་ཐབས་དག་འདིར་འཛུལ་དུ་བཅུག་ན། “ཉིན་རེའི་”ཞེས་པ་འདི་སེམས་རྣམས་མགོ་འཁོར་བར་བྱེད་ཅིང་། དུས་ཚོད་གལ་ཆེན་པོ་འདིའི་སྐབས་སུ་ལས་ཀའི་ཡར་རྒྱས་ལ་བར་ཆད་བཟོ་བའི་ཕྱིར། འདིར་ནང་འདྲེན་བྱ་རིན་ཆེན་པོ་ཞིག་ཡིན་ནམ། གང་ལྟར་ཡང་། དེ་འདྲ་མི་འོས། གནད་དོན་འདི་ནི་ནང་འདྲེན་མི་བྱའོ།»
Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.
ጻዕዳ እኅት ስለ “ዘወትር” ትክክለኛ ግንዛቤ ነበራት፣ እንዲሁም “ዘወትር” እንደ የክርስቶስ የመቅደስ አገልግሎት ማስተማር ከሰማይ ከተባረሩ መላእክት የመጣ ነገር መሆኑን እና የሚያመጣውም ግራ መጋባትና ጨለማ ብቻ መሆኑን ተረድታ ነበር፤ እንዲሁም “ዘወትር” አረማዊነትን እንደሚወክል እና “ዘወትር” በተወገደ ጊዜ የ1335 ዓመት የትንቢት ዘመን እንደጀመረ የፓይነሮችን አቋም ታውቅ ነበር። ይህን ታውቅ ነበር። እነዚህ ሰዎች ምንም ይበሉ ልዩነቱን ታውቅ ነበር።
"It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
«Хьарш а хуьлура, иза ца хила деза. Хьан теманна юкъе йовлург йиш яц, цунна юкъе йовлург долу са доьхьалдарг, тӀекхардарг хила ду, а Люциферо хьалха кхачамаш долчу дерриг а тӀехьахьа. Сатанин агенташ шен болх долайойла ду, тӀаккха тхунара зерашна чу балам хилар ду. Хьоьга воцуш кхайкхам бац, хетарийн башхалла лаха, хьуна тестиран хаттар доцуш долу; амма хьан меттахойтар — красноречи ю. Суьйре меттиг дерриг а сайна къастта, айна хьалха ду. Шайна юкъара цхьаъне-м цу темашкахь дьяволо шена лууш долчух шен волуранна охьа вовлийта велча, ша хьалха хьожуш ма-хиллара, Сатанан гӀуллакх толам баккха ду. ХӀинца, тӀехьажийна хила боцуш, болх доладала беза, а [хетарийн] башхалла цхьаъ а билгалъяккха йиш яц.»
"Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
Шайтан бізден шығып кеткен әлгі адамдарды зұлым періштелермен бірігіп, болмашы мәселелер арқылы біздің ісімізге кедергі келтіруге рухтандырар еді, сонда жау лагерінде қандай зор шаттық болар еді. Бірігіңдер, бірігіңдер. Әрбір айырмашылық көмілсін. Қазіргі міндетіміз — осы айырмашылықтарды жолдан алып тастау үшін барлық тәндік күшімізді де, ми-жүйке қуатымызды да сарп етіп, бәріміздің үйлесімге келуіміз. Егер Шайтанға өзінің қасиеттелмеген ұлы даналығымен титтей де болса орын алуға жол берілсе, [ол қуанар еді].
"Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“تِن ئي، كڭَاڤو ڤَريمَڤو تي ڽوك كِرجَوْمُ، اكو مِنگَرْتي كِسَلوروهَن كِأدَآن ايتو دان هاسيلڽ جِكَو إيكَو مَلنجوتكن دان مِمبِرِي كڤدَ ڤيهَق-ڤيهَق يڠ تله مِنينݢَلكن كيتَ سِدِكيت ڤون ڤلواڠ اونتوق مِمباوَا كِكچَواون كِ دَلَم جَجَرَن كيتَ. ككورڠَن حكمهمو ايتو تپت سِڤرتي يڠ شيطان هندقِي. ڤرُوقلَماسيمو يڠ كِراس ايتو بوكَن دِباوه إلهام روح القدس. اكو دِأجَر اونتوق مڠاتَكَن كڤدَمُ بهاوَا ڤربوآتَنمو مِنجَري-نجَري چَچَت دَلَم توليسَن-توليسَن اورڠ-اورڠ يڠ تله دِڤيمڤين أوليه الله، بوكَنله سَسوآتُ يڠ دِيإلهامكن أوليه الله. دان جِكَو اِينيله حكمه يڠ ألدَر Daniells هندق بِرِيكن كڤدَ راعيت، مَك جَڠَن سَكالِي-كَلِي مِمبِرِيكن كڤدَڽ جابَتَن رسمي، كَرَنَ ايَا تيدق دَڤت بِرْنلار دري سبب كڤدَ أكيبت. دياممو دَلَم ڤركَرا اينيله حكمهمو. تِن ئي، سَݢالَ سَسوآتُ سِڤرتي مِنجَري-نجَري چَچَت دَلَم ترbitan اورڠ-اورڠ يڠ سودَه تيدق هيدوڤ، بوكَنله ڤكرجأن يڠ الله تله بِريكَن كڤدَ أڤا سَجا دري كامو اونتوق دِكَرْجَكن. كَرَنَ جِكَو اورڠ-اورڠ اين—ألدَر Daniells دان Prescott—تله مڠيكوتي ڤتوجيه-ڤتوجيه يڠ تله دِبِريكَن دَلَم مڠَرْجَاكن كوتا-كوتا، نِشچَي أكن أدا بَنيَق، سَڠَت بَنيَق، يڠ دييقينكن أكن كبِنَرن دان دِبرتوباتكن، اورڠ-اورڠ يڠ چَكپ يڠ [سكَرڠ] بَراَدَ دَلَم جابَتَن-جابَتَن دِمَنَ مريكَ تيدق أكن ڤرناه دِجَڤاي.”
"All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Жаҳоннинг барчаси битта буюк оила деб қаралмоғи лозим. Ва сизда билимдан баҳра олиш учун шундай бир манба бор экан, нега Раббимиз Исо Масиҳ томонидан берилган гувоҳликлар билан дунёни йиллар давомида ҳалок бўлишга ташлаб қўйдингиз? Ҳақиқий дин бизга ҳар бир эркак ва аёлга яхшилик қила оладиган шахс сифатида қарашни ўргатади.
"This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
«این سخنان سالهای بسیار در مطبوعات به چاپ رسیده است: «ذهنی متعادل»، شهادتی به اِلدر اندروز. ذهن را میتوان پرورش داد تا به نیرویی بدل شود برای دانستنِ اینکه چه هنگام باید سخن گفت و کدام بارها را باید برگرفت و بر دوش کشید، زیرا مسیح معلّم شماست. و من سخت برای شما بیمناک شدم [آنگاه که شما را دیدم] که حکمت خود را برمیافرازید و راهی را دنبال میکنید که به پدید آمدن اختلافِ نظرها میانجامد. خداوند مردان حکیم را میطلبد که چون حکمت در خاموشیِ ایشان باشد، بتوانند سکوت پیشه کنند. اگر میخواهید انسانی کامل باشید، به تقدیس از طریق عیسی مسیح نیاز دارید. اکنون کاری تازه آغاز شده است، و بگذارید حکمت در هر خادم، در هر رئیسِ [یک] کنفرانس، دیده شود. اما در اینجا کاری بود که سالها پیش میبایست شما بدان دست مییازید، همانجا که به شما نیاز بود تا برای همین کار، آواز خود را بلند کنید. مسیح به تمامی قوم خود رهنمودهای ویژه داد که چه باید بکنند و چه چیزها را نباید انجام دهند. و زمانی اندک برای ما باقی مانده است تا عدالتِ خداوند را به انجام رسانیم. شما میتوانید طریقِ خداوند را دریابید. من مقصود شما را دیدم که پس از آنکه به ریاست گماشته شدید، امور را بر وفق تدبیرِ خود پیش ببرید. شما پنداشته بودید که کارهای شگفتی انجام خواهید داد؛ کارهایی که خدا انجام دادنِ آنها را به دستهای شما نسپرده بود. اکنون کار شما نه ستم کردن، بلکه برآوردن و گشودنِ هر ضرورتِ ممکن است، اگر خداوند شما را برای خدمت پذیرفته باشد. اما شما از همان آغاز، شواهدی آشکار ساختهاید که حکمت و داوریِ تقدیسیافته از سوی شما ظاهر نشده است. شما اموری را با شدّت و بیمحابا مطرح کردید که پذیرفته نمیشد، مگر آنکه خداوند نور عطا فرماید.»
"I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Mäa yatichäwäñäna, ukham jan amuyt’at sarnaqäwinakax janiw luraskañäkänti, juman conferencia p’iqt’iriñapatak ajlliñkama yaqha maratakisa. Ukampis Tatitux jark’iwa juk’amp ukham jan amuyt’at luräwinak lurañxa, janïr kunatix mayix Tatitun nayraqatapan mayisiñampi uñt’ayaskipan; ukatsti, kunjamtï jumarux yatiyäwix purinxtam ukhamaraki, Tatitun luräwipax presidente patxar utt’atax wali ajjsarañjam ukat wali qullqi responsabilidadawa, jumax janiw kuna moral derechompas utjkänti, kunjamtï jumax lurkta ukham “Daily” tuqit phichhantañataki, ukat amuyañataki juman ch’amamax jiskt’äw qhanañchañapatak wakisiskaspasa. Ukan Elder Haskell utjäna, jupax jach’a responsabilidades apnaqawayi, ukhamaraki Elder Irwin utjarakiwa, ukat walja chachanaka nayax sutichiriskäyäta, jupanakax jach’a responsabilidades apnaqapxi.”
"Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
“အရွယ်ရင့်သူတို့အပေါ် သင်တို့၏ လေးစားမှုသည် အဘယ်မှာရှိသနည်း။ တာဝန်ယူရမည့်သူ အားလုံးကို မခေါ်ယူဘဲ၊ အမှုကိစ္စကို ချိန်ဆစိစစ်ရန် မပြုဘဲ၊ သင်တို့သည် အဘယ်အာဏာကို ကျင့်သုံးနိုင်မည်နည်း။ သို့ရာတွင် ယခု အမှုကိစ္စကို စိစစ်ကြပါစို့။ လျစ်လျူရှုထားခံရသော အမှုတော်ကို မျက်နှာမူလျက်၊ ထိုအမှုတော်ကို နောက်ထပ် တစ်နှစ်တိုင် ဆောင်ရွက်သွားရန် သင်တို့၏ စိတ်အားထက်သန်မှုကို ပြသစေခြင်းသည် ထာဝရဘုရား၏ တရားစီရင်ခြင်း ဟုတ်မဟုတ်ကို ယခု ပြန်လည်ဆင်ခြင်ရမည်။ သင်တို့နှင့် ပူးပေါင်းမည့် အကူအညီနှင့်အတူ အမှုတော်ကို နောက်ထပ် တစ်နှစ် ဆောင်ရွက်မည်ဆိုလျှင်၊ သင်နှင့် Elder Prescott အတွင်း၌ ပြောင်းလဲမှုတစ်ရပ် ဖြစ်ပေါ်ရမည်။ ထို့ပြင်၊ သင်တို့၏ ကိုယ်စိတ်နှလုံးကို ဘုရားသခင်ရှေ့တော်၌ နှိမ့်ချကြလော့။ အကြောင်းမူကား၊ ယခုလက်ရှိ [အချိန်] တွင် မည်သည့်အချိန်ထက်မဆို လူတို့သည် ပြန်လည်ပြောင်းလဲခြင်းကို လိုအပ်ခဲ့ကြလျှင်၊ ထိုသူတို့သည် Elder Daniells နှင့် Elder Prescott ဖြစ်ကြသောကြောင့်၊ ထာဝရဘုရားသည် သင်တို့အတွင်း၌ မတူညီသော အတွေ့အကြုံတစ်ရပ် ပေါ်ထွန်းလာသည်ကို မြင်ရမည်ဖြစ်သည်။”
"Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
“ꯃꯤ ꯇꯔꯦꯠ ꯑꯃ ꯈꯜꯂꯒꯅꯤ ꯃꯗꯨꯗꯤ ꯂꯧꯁꯤꯡ ꯑꯃꯅꯤ ꯑꯃꯁꯨꯡ ꯏꯁꯣꯔꯒꯤ ꯄꯥꯝꯖꯕ ꯊꯕꯛꯇꯒꯤ ꯃꯈꯥꯗꯥ [ꯄꯤ] ꯂꯥꯛꯄꯥ [ꯑꯃ] ꯑꯅꯧꯕꯗꯨ ꯑꯣꯏꯅꯥ ꯎꯠꯄꯥ ꯉꯝꯂꯤ। ꯃꯔꯝꯗꯤ, ꯑꯗꯨꯝ ꯄꯤꯗꯨꯅꯥ ꯃꯐꯝꯗꯒꯤ ꯃꯐꯝꯗꯥ ꯋꯥꯈꯜ ꯇꯧꯕ ꯉꯝꯗꯕ ꯃꯤꯁꯤꯡꯗꯨ, ꯊꯕꯛꯀꯤ ꯑꯣꯟꯊꯣꯛꯄ ꯄꯣꯠꯆꯥꯡꯁꯤꯡ ꯄꯨꯔꯛꯈꯤꯕ ꯃꯤꯁꯤꯡ ꯑꯗꯨꯒ ꯃꯤꯇꯤꯡ ꯑꯁꯤꯒꯤ ꯄ꯭ꯔꯦꯖꯤꯗꯦꯟꯁꯤꯡꯗꯨ ꯃꯥꯏꯄꯥꯛꯄꯥ, [ꯑꯃꯁꯨꯡ] ꯃꯤꯁꯤꯡ [ꯑꯗꯨ] ꯆꯍꯤ ꯑꯅꯤ ꯃꯔꯛꯇꯒꯤ ꯍꯦꯟꯅꯥ ꯊꯕꯛꯄꯨ ꯄꯨꯔꯛꯄꯥ ꯄꯣꯠꯆꯥꯡꯁꯤꯡꯗꯨ ꯃꯥꯏꯄꯥꯛꯄꯥ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯒꯤ ꯃꯊꯛꯇꯥ ꯑꯁꯤ ꯈꯨꯗꯛ ꯅꯕꯥ ꯈꯨꯗꯛ ꯂꯥꯛꯄꯥ ꯃꯐꯝ ꯑꯃ ꯊꯣꯛꯄꯥ, ꯃꯤꯁꯤꯡꯅꯥ ꯆꯍꯤꯁꯤꯡ ꯑꯃꯗꯒꯤ ꯃꯃꯥꯡꯗꯥ ꯃꯤꯠꯌꯦꯡ ꯄꯤꯔꯛꯈꯤꯕ ꯊꯕꯛ ꯑꯗꯨ—ꯅꯒꯔꯁꯤꯡꯗꯥ ꯊꯕꯛ ꯇꯧꯕ—ꯑꯗꯨ ꯃꯥꯡꯍꯟꯕ, ꯑꯃꯁꯨꯡ ꯄꯥꯎꯈꯨꯝ ꯍꯟꯅꯥ ꯄꯤꯕꯗꯒꯤ ꯃꯈꯥꯗꯥ ꯃꯄꯨ ꯍꯦꯅꯥ ꯅꯠꯇ꯭ꯔꯒꯥ ꯑꯉꯥꯡꯕ ꯃꯥꯏ ꯄꯤꯕ, ꯑꯗꯨꯒ ꯃꯤꯁꯤꯡꯅꯥ ꯃꯤꯌꯥꯝꯗꯥ ꯄꯤꯕ ꯐꯪꯕꯥ ꯑꯗꯨꯈꯛ ꯄꯥꯎꯈꯠꯄꯥ, ꯑꯁꯤꯅꯥ ꯃꯈꯣꯏ ꯑꯁꯤꯒꯨꯝ ꯑꯆꯧꯕ ꯑꯃꯁꯨꯡ ꯑꯉꯥꯡꯕ ꯊꯕꯛ ꯑꯁꯤꯗꯥ ꯊꯥꯗꯣꯛꯄꯥ ꯉꯝꯕ ꯃꯤꯁꯤꯡ ꯑꯣꯏꯅꯥ ꯁꯤꯒꯤ ꯑꯁꯦꯡꯕ ꯃꯍꯥꯏ ꯍꯥꯏꯗꯨꯅꯥ ꯃꯍꯥꯛ ꯃꯄꯨꯡ ꯄꯤꯔꯛꯏ।”
"Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
«Масеҳ мурда нест. Ӯ ҳеҷ гоҳ роҳ нахоҳад дод, ки кори Ӯ ба ин тарзи аҷиб пеш бурда шавад. Ба китобҳо даст нарасонед. Агар ягон тағйир воқеан зарур бошад, Худо ҳамоҳангиро дар он тағйир мувофиқ хоҳад гардонид; аммо вақте ки паём бо тамоми масъулиятҳои бузурги марбут ба он ба одамон супурда шудааст, [Худо] садоқатеро талаб мекунад, ки ба воситаи муҳаббат амал кунад ва ҷонро пок созад. Пирон Даниэлс ва Прескотт ҳар ду ба бозгашт ниёз доранд. Кори аҷибе ворид шудааст, ва он бо коре, ки Масеҳ барои анҷом додани он ба ҷаҳони мо омад, ҳамоҳанг нест; ва ҳамаи онҳое ки ҳақиқатан табдил ёфтаанд, корҳои Масеҳро ба ҷо хоҳанд овард.»
"We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
«Ми всі маємо звершувати діло, яке прославить Отця. Ми дійшли до кризи — або уподібнитися характерові Ісуса Христа вже тепер, у цей підготовчий час, або й не намагатися [цього]. Старійшина Деніелс, [ви не маєте] вважати себе вільним підносити свій голос так високо, як ви це робили за подібних обставин. І зрозумійте: президент конференції не є володарем. Він працює у зв’язку з мудрими мужами, які займають становище президентів і яких Бог прийняв. Він не має свободи втручатися в написане в друкованих книгах, що вийшли з-під пера тих, кого Бог прийняв. Вони більше не повинні панувати, якщо не виявлять менше правлячої, панівної влади. Криза настала, бо Бог буде знечещений.»
"How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]
«Невозделанные города как созерцает Господь? Христос — на небесах. Теперь должно быть признано: — царственного владычества нет. И ныне — κρίσιс этого мира. Ныне Я есмь Сила — спасти или погубить. Ныне время, когда судьба всех — в Моих руках. Я отдал Мою жизнь, чтобы спасти мир. И „Я, когда буду вознесён“, спасительная благодать, которую Я сообщу, докажет, что все, кто будет образуем по Божественному подобию и будет един со Мною, будут трудиться так, как тружусь Я, силою Моей искупительной благодати». Кто желает, [пусть] соединится со своими братьями, чтобы совершать дело, данное им для исполнения, когда они занимают ответственные места под руководством совета, который даёт Господь, и пусть с величайшей ревностью стремится трудиться в совершенном согласии с Тем, Кто так возлюбил мир, что отдал Свою жизнь в полную жертву ради спасения мира. Обращаюсь к нашим служителям: когда они приступают к труду в наших городах, пусть служение Слова сопровождает спокойная святость. Мы не можем произвести надлежащее впечатление на умы людей, если мы... [Нижняя треть этой страницы оставлена пустой.]
"I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
Na copio de mi Diario. Le veritate como illo es in Jesus—parla lo, ora lo, crede cata parola in su simplicitate. Que ganierea tu si errores es presentate ante homines qui se ha departite del fide e ha date attention a spiritos seductor, homines qui non multo tempore retro esseva con nos in le fide? Stara tu del latere del diabolo? Da tu attention al campos non laborate. Un obra mundial es ante nos. Mihi esseva date representationes de John Kellogg.
"A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
Һәм тәкдим итә торған хәйләкәр дәлилдәрҙең фекерҙәрен сағылдырған бик йәлеп иткес бер зат ысын Изге Яҙма хәҡиҡәтенән айырмалы ҡараштарҙы белдерә ине. Ә ниндәйҙер яңы нәмәгә аслыҡ-һыуһау кисергәндәр [шул тиклем хәйләкәр] фекерҙәрҙе алға һөрә ине, шунлыҡтан Өлкән Прескотт бик ҙур хәүеф аҫтында ине. Өлкән Дэниелс, әгәр был ҡараштар һәр ерҙә әйтелә алһа, был яңы бер донъя булыр ине тигән алдауға уралып ҡалыу [хәүефе] аҫтында бик ҙур хәүефтә ине.
"Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."
“E’e, unay, ngem kabayatan a kasta a naaddaan dagiti panunotda, naipakita kaniak a ni Kabsat Daniells ken ni Kabsat Prescott ket inabelda iti kapadasanda dagiti kapanunotan agraman iti langa ti naespirituan[istiko], ket idaldalanda dagiti tattaotayo iti napintas a kapanunotan a mangallilaw koma, no mabalin, uray dagiti pinili a mismo.”
The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?
Ҷавҳари баргузида фирефта нахоҳад шуд, аммо одамоне хоҳанд буд, ки дар канори ҳамин баргузидагон истодаанд ва фирефта хоҳанд шуд. Ҷавҳари баргузида ҳамон бокирагони доноянд. Бокирагони нодон фирефта хоҳанд шуд, дуруст?
And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.
Y como las vírgenes prudentes en este período de tiempo, cuando la tentación está presente para engañar aun a los mismos escogidos, así como las vírgenes prudentes están recibiendo el derramamiento del Espíritu Santo, ¿qué están recibiendo las vírgenes insensatas? El poderoso engaño de 2 Tesalonicenses. Trataremos también eso, en relación con el Continuo.
—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."
—«Ɂutx̣ałaas iiksas Ɂa Ɂuupšaƛisč Ɂiš cawaak Ɂa Ɂaƛuuk ḥaḥuułi, čuu Ɂuupšatḥiiqƛisč Ɂin Ɂaḥkuuʔatḥ Ɂa Ɂuusumč Ɂiiḥmis, čuu Ɂuupšatḥiiqƛisč Ɂanaaḥał Ɂuḥ Ɂuupsaakšii Ɂa Ɂuusumč, Ɂuḥ Ɂuupšiic̓ał, ḥaʔum, Ɂaʔaaḥał Ɂuḥ Ɂuupsaakšii Ɂa Ɂuusumč Ɂiiḥmis.»
What is the very bottom line of spiritualism?
روحانیت کی سب سے بنیادی حقیقت کیا ہے؟
When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.
ꯔꯥজা ꯁꯥꯎꯂꯒꯤ ꯋꯥꯔꯣꯜꯗ ꯂꯩꯔꯤꯕ ꯃꯇꯝꯗ, ꯁꯃ꯭ꯌꯨꯌꯦꯜꯅ ꯀꯔꯝꯅ ꯍꯥꯏꯈꯤꯕꯅꯣ? “ꯂꯥꯟꯕꯥ ꯑꯁꯤ ꯂꯥꯏꯊꯣꯛ-ꯂꯥꯏꯁꯤꯟ ꯇꯧꯕ ꯑꯃꯒ ꯃꯥꯟꯅꯩ.” ꯂꯥꯟꯕꯥ ꯑꯁꯤ ꯂꯥꯏꯊꯣꯛ-ꯂꯥꯏꯁꯤꯟ ꯇꯧꯕꯅꯤ।
Where does Saul end up?
Saul ãpã káw?
FROM THE AUDIENCE: With the witch of Endor.
ଉପସ୍ଥିତମାନଙ୍କ ମଧ୍ୟରୁ: ଏନ୍ଡୋରର ଯାଦୁକରୀ ସହିତ।
With the witch of Endor.
بە جادووگەرەکەی ئەندۆر.
What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.
ਅਖ਼ੀਰ ਉਹ ਕੀ ਸੀ ਜੋ ਰਾਜਾ ਸਾਊਲ ਨੇ ਕੀਤਾ ਕਿ ਘਟਨਾਵਾਂ ਦੀ ਇਹ ਲੜੀ ਉਤਪੰਨ ਹੋਈ ਜੋ ਉਸ ਨੂੰ ਏਨ-ਦੋਰ ਦੀ ਜਾਦੂਗਰਨੀ ਤੱਕ ਲੈ ਗਈ? ਉਸ ਨੇ ਆਪਣੇ ਬਚਨ ਨੂੰ ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਤੋਂ ਉੱਪਰ ਰੱਖਿਆ। ਉਸ ਨੂੰ ਦੱਸਿਆ ਗਿਆ ਸੀ ਕਿ ਕੀ ਕਰਨਾ ਹੈ, ਪਰ ਉਹ ਅੱਗੇ ਵਧਿਆ ਅਤੇ ਉਸ ਨੇ ਉਹੀ ਕੀਤਾ ਜੋ ਉਹ ਆਪ ਕਰਨਾ ਚਾਹੁੰਦਾ ਸੀ।
The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.
Astaran xiristiyanîzmê ew e ku tu peyva xwe li jor Peyva Xwedê datînî. Hemû tişt ji wir dest pê dike. Ew e cadu.
Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.
Witchcraft ukhamy qhanañchi, kunjamsa Satanásajj jumarojj munañap taypir mantayi uk yatiqañawa. Kunjamsa jupajj jumarojj muspharayi, ukajj mä término mágico satawa, engaño mágico tuqit parlki ukhamawa.
When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.
Kun atiy chaypi rurakusqa kankiqa, piraq ñawpaqta rurakusqa tukuq? Chay rurakuq warmi. Llapanqa qallarin ñoqa rimayta Diospa Rimayninmanta aswan hanaqman churayniywan. Chayqa layqakuymi, chayqa hatarikuymi, hinaspan ñoqaqa rurakusqa tukuq kani. Chaymi Daniellswan Prescottwanpas pasakurgan.
And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.
¿Y qué sentimientos procuraban introducir Daniells y Prescott cuando esto estaba ocurriendo? Una concepción errónea del Continuo.
And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.
Acioi nistkasokannaka ksistsikomi “Daily” otokim? Aaksi ita Paganism, ki Paganism annistsi aaksistsi itakssinnoon, omiksi aaksisowa otahkoiihtsi, omiksi omii saakíkomimmapiwa. Annistsi aaksistsi itakssinnoon aahsokaapii eehkottspii Kitopii’ssiksi, imitaa Satan, imitaa Satan, omai awatowahsini omai Kitopii otowahsini ikaksspiyik, ki annistsi a’piihtsikawa itsspommotaa manistsi history of mankind omii mystery of iniquity.
The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.
Asirim a bɔn no yɛ Satan adwuma a ɔde ntafowayi bɛyɛ yɛn. Ɛyɛ Satan adwuma a ɔde ma yɛde yɛn asɛm anaa n’asɛm si Onyankopɔn Asɛm no so.
Do you follow my thought?
म्या विचाराची थाती का?
Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.
Joo dambi bàkkaar. Mu lay tekki bàkkaar ci Strong’s Concordance. Te bu ko yóbbóo ba ci baatu cosaan ga, lan mooy baatu cosaan ga ci bàkkaar? Alpha, alpha. Loolu mooy Alpha Apostasy.
When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.
دانييلز وبريسكوت متى كانا يروّجان لهذا الرأي الأحمق؟ كان ذلك في الفترة الزمنية للارتداد الألفا.
So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.
Ҡыҫҡаһы, ҡәҙерле һайланғандарҙың үҙҙәрен дә алдау хаҡында һәм Йәзәкил 28-ҙе уҡыу тураһында апай Уайттың бында нимә әйткәнен күҙҙән ысҡындырмағыҙ. Ул нимә булып ятҡанын белә ине. Ул шуны белә ине: был «Көндәлек» тигән нәмә тәғлимәт йәһәтенән яңылыш ҡына түгел, ә «Көндәлек» хаҡындағы яңылыш ҡарашты вәғәзләргә йыйынғандарҙы үҙ һүҙҙәрен Алланың Һүҙенән өҫтөн ҡуйырға мәжбүр итә һәм уларҙы сихырланған хәлгә ҡуя; шуның өсөн дә улар, үҙҙәренең фетнәһе аша, башҡаларҙы ла сихырлау өсөн, Шайтан ҡулындағы ҡоралға әйләнә.
"I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"
“Jawii kiyyaa’anaan [dhugaa kana] barreessuuf dirqameera; obboloonni kun yaadota isaanii sobaan gowwoomsan keessatti dogoggora dhugaa bakka shakkii keessa kaa’u argu turan; ta’us, [akka warri] hubannaa hafuuraa guddaa qabanitti of agarsiisu turan. Amma immoo ani isaanitti himuu qabna [akka] yeroo dhimma kana natti mul’ifametti,”
People say, "Oh, Ellen White, she doesn't have a position on the Daily."
Народ каже: «О, Еллен Вайт, вона не має жодної позиції щодо Щоденної».
"when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—
"kuña chéve ko mba’e Elder Daniells omopu’ã jave iñe’ẽ peteĩ turuichaicha, omoherakuãvo umi hemiandu pe “—Daily” rehegua, upe riregua tembiapo rapykuere ojechauka chéve. Ñande tavayguakuéra oñepyrũva’ekue oñembyavy. Ahecha pe resultado, ha upéi oñeme’ẽ chéve ñe’ẽñangareko kuéra, Elder Daniells, ohecha’ỹre mba’éichapa opáta ko mba’e, péicha oñandu ha oheja ramo ijupe oguerovia hag̃ua oĩha Ñandejára ñe’inspirasión guýpe,"
This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.
Yəh, spiritualizmdir. O, öz sözünü Allahın Kəlamından üstün tutmuşdur. O, Allah tərəfindən ilham aldığını düşünür.
"that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
“እንዲህ ከሆነ፣ ኤልደር ዳኒኤልስ ለውጤቱ ምንም አይነት ክብር ሳይሰጥ እንዲህ ተጽእኖ ቢደርስበትና ራሱን በእግዚአብሔር መንፈስ መነሳሳት ሥር እንዳለ እንዲያምን ቢፈቅድ፣ ጥርጣሬ በየትኛውም ስፍራ በእኛ መካከል ትዘራለች፣ እኛም ሰይጣን መልእክቶቹን ወደሚያመጣበት ስፍራ እንደርሳለን። የተረጋጋ እምነት-አልባነትና ጥርጣሬ በሰው አእምሮ ውስጥ ይዘራሉ፣ እንግዳ የክፉ ሰብሎችም የእውነትን ስፍራ ይይዛሉ። Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
The strange crops of evil are growing all over Adventism today.
ᎠᏂᏍᎦᏯ ᎤᏓᏫᏯ ᎤᎾᏓᎴᏅᎯ ᎤᎾᏤᎵᎦ ᎠᏰᎵ ᎢᎦ ᎠᏂᎦᏔᎲ ᎠᏓᏫᏍᏗᏍᎬ ᎠᏂᏬᏂᏍᎬ ᎾᏍᎩ ᎠᏓᏫᏍᏗᏍᎬ ᎠᏰᎵ ᎢᎦ.
Ellen White places her endorsement on the Pioneer understanding of the 2520.
Ellen White 2520 тухай Пионеруудын ойлголтыг дэмжиж буйгаа илэрхийлдэг.
Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.
Ellen White, Daniel Kitabı’ndaki “Sürekli”nin putperestliği temsil ettiğine dair Öncülerin anlayışına onayını vermektedir.