In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.
1856 жылы бұрынғы Филадельфиялық Миллерит Адвентизмі Джеймс пен Эллен Уайт тарапынан Лаодикеялық деп танылды. Содан кейін Джеймс Уайт қозғалысқа Лаодикея жөніндегі хабарды Review and Herald арқылы насихаттай бастады. Сол басылымда, сол жылдың өзінде, Леуіліктер жиырма алтыншы тараудағы «жеті уақытқа» қатысты ұлғайтылған нұр да Хайрам Эдсонның сегіз мақаладан тұратын топтамасында ұсынылды; Уайттар оны соншалық жоғары бағалағандықтан, тұңғыш ұлдарына оның есімін қойған еді. Бұл топтама болашақта аяқталады деген уәдемен аяқталды, бірақ ол енді ешқашан қайта жарық көрмеді. Бірінші періштенің қозғалысының Филадельфиядан Лаодикеяға өтпелі кезеңінде бұл қозғалыс Леуіліктер жиырма алтыншы тараудағы «жеті уақытқа» сүрінді; ол Құдайдың періштелері Уильям Миллерді танып, жариялауға жетелеген ең алғашқы «уақыт пайғамбарлығын» білдіретін.
The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.
«ab a simi» teqerî bingehê perestgeha Milleriyan bû. Her nimûneya pêxemberî ya bingehek pîroz nimûneyeke Mesîh e, çimkî ji bilî Mesîh bingehek din nayê danîn.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
کہیں اور کوئی بُنِیاد کوئی شخص نہیں رکھ سکتا سوائے اُس کے جو رکھی جا چکی ہے، یعنی یسوع مسیح۔ 1 کرنتھیوں 3:11۔
Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.
مسیح نہ صرف بنیاد ہے، بلکہ وہی وہ بنیادی پتھر بھی ہے جسے معماروں نے ردّ کر دیا اور پھر اسی پر ٹھوکر کھائی۔ وہی وہ پتھر ہے جو آخرکار کونے کے سرے کا پتھر بن جاتا ہے۔ میلرائیٹ تاریخ میں “seven times” اسی کونے کے پتھر کی علامت تھا۔
Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.
Mashíyaa haqídíí bee nihiká aadóó ła’go da’iináanii bił yá’át’éego bił hane’doolnihgo t’ááłá’í t’ááłá’í náhást’éígo ałts’íísí biniiyé. “Tsosts’id dóó” bił dah naashá dooleełígíí, Israel bikáá’gi shádi’ááhí bee hodíílnihígíí, Hiram Edson doodago naaltsoos bikáá’gi tseebíígo ła’go da’iináanii íiyisí t’áá hasht’eego yá’át’éego nitsinikeesígíí, Daniel bik’éhodoonih 9:27gi Mashíyaa haqídíí bee nihiká hólǫ́ǫgo bihane’ígíí bits’ą́ą́dę́ę́’ t’áá íiyisí t’áá hasht’eego ch’íhoot’ééł. T’ááłá’í t’ááłá’í náhást’éígo Mashíyaa haqídíí Israel yił náhwiináágóó, t’áá íiyisí t’áá hasht’eego t’ááłá’í t’ááłá’í náhást’éígo Mashíyaa haqídíí Israel yił náhodiłchidgo. Áádóó dine’é bikáá’dah naasháhígíí Israel doo t’ááłá’í t’áá hasht’eego dízdiin dóó ashdladiin dóó naaki náhást’éí da, áádóó Diné’é yee hólǫ́ǫgo Israel yił náhwiináágóóhígíí dízdiin dóó ashdladiin dóó naaki jił náhást’éí da. Nihiká bee hólǫ́ǫgo nihiká yá’át’éego biniiyé Israel yił náhwiináá, áádóó nihiká bee adáhodit’į́į́łígíí biniiyé Israel yił náhodiłchid. “Tsosts’id dóó” Millerite kinteel bits’áádóó tsé bitahígíí biniiyé nidaanishłį́į́łígíí, Mashíyaa haqídíí t’ááłá’í tsé bitahígíí biniiyé nidaanishłį́į́łígíí bee t’áá ałtsoni yá’át’ééhgo nihá hólǫ́. Tsé éí doo baa hane’ dooleeł da, éí Mashíyaa doo baa hane’ dooleeł da.
When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.
1856 жылы Мәсіх христиан тарихында тұңғыш рет Лаодикеяның есігінің алдында тұрып, есікті қақты; Ол құрылысшылар шетке ысыруға жақындап қалған сүріну тасы туралы білімнің артуын тудыруды көздеді. Жеті жылдан кейін, немесе былай деуге болады, екі мың бес жүз жиырма нышандық күннен кейін, Лаодикеялық адвентизм есікті жапты. Өкінішке қарай, адвентизм білімнің артуын көруден бас тартты. Адам сүрінетін тас — ол сен көрмейтін тас, бірақ ол сонда бәрібір бар.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
मेरे लोग ज्ञान के अभाव से नष्ट हो गए हैं; क्योंकि तूने ज्ञान को तुच्छ जाना है, इसलिए मैं भी तुझे तुच्छ जानूँगा, ताकि तू मेरा याजक न रहे; और क्योंकि तू अपने परमेश्वर की व्यवस्था को भूल गया है, इसलिए मैं भी तेरी सन्तानों को भूल जाऊँगा। होशे 4:6.
The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.
Judah a tavshatyn patsh’ëk “qanchis kuti” nisqapa ñak’ariyninqa qallarin 677 BC watapi, tukukunmi 1844 watapi octubre killapa 22 p’unchayninpi, Daniel qhelqapa pusaq kaj kapitulo, chunka tawaq versículopi nisqa iskay waranqa kimsa pachak watakunawan kuska. “Qanchis kuti” nisqaqa Advent qatiqkuna kuyuy ukhupi “tiyana simiwan chaypi sayachisqa kallpachaq rumi, chawpi sayaq pilarnin” nisqa profecíamanta kikinmi. Adventismopa tiyana siminpas, chawpi sayaq pilarninpas, wakin aswan achka profecíakunawan kuska kikin p’unchayllapi hunt’akusqa. “Qanchis kuti,” iskay waranqa kimsa pachak p’unchaykuna, Malaquías qhelqapa kimsa kaj kapitulon, Daniel qhelqapa qanchis kaj kapitulo, chunka kimsayoq versículon, hinallataq Mateo qhelqapi chunka phaxsiq sipaskunamanta yachachikuyninpas llapallanmi hunt’akusqa 1844 watapi octubre killapa 22 p’unchayninpi. Octubre 22, 1844 p’unchayqa Advent kuyuypa tiyasqa p’unchayninmi, chay p’unchaywan tinkisqa kaspaqa, huklla kamachiylla reqsisqa karqa.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Náa ɗáhóltiʼii sea bee naaʼaahdi dóó niʼ bee naaʼaahdi shikaadééłgo shidineʼéego bidilhilígíí yáʼátʼééhígíí bił hólǫ́ǫgo yaa nitsáhákees, dóó ádíílwoʼígíí bee haneʼ, Diyin God nisinígíí, ádóoneʼéego ałtso tʼáá ałtso íiyisí nisin, éí yáʼátʼééhgo nihá shikaadééł dóó niʼ dóó sea dóó tʼáá ałtso ánílį́įgíí binahjįʼ, tʼáá jiikʼehgo íiyisí łaʼ dah naashá dooleeł da. Revelation 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
အစ်မ ဝှိုက်သည် ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၀ တွင် မြေကြီးနှင့် ပင်လယ်ပေါ်၌ ရပ်နေသော ကောင်းကင်တမန်ကို ယေရှုခရစ်တော်ဟု သတ်မှတ်ဖော်ပြသည်။
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«Нааьрсе йоккха малайк, Йоханна хьехар деш хилар, Ийсас Масиһ а вацара цул коьртача даражийн хьоьга. Шен аьтту агӀо диъна тӀе, а шен аьрру агӀо хьуьлча лаьтта тӀе дилларо гайтад, Ша Сатанаца йолчу доккха мукъабоарий кхаччалца болчу сценаашкахь муха дакъа лелош ду. И хьалхаралла Шен лакхе дийна ницкъ а, бийрса бийрса ерриге дуьненна тӀехь йолу хьокъехьар а, бакъдар а билгалдо.» The Seventh-day Adventist Bible Commentary, volume 7, 971.
Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”
Kristos a la bèk lo èt tèrr pou reprezante Son lotorité siprèm. Ansuit, i lév Son men é i komandé ki « pa té ké ni tan ankò ». Kristos té ka anté an alyans épi bann Millerites-la, é i ba yo an sèl komandman, menm kon I té ba Abraham lè I té anté an alyans épi li. I komandé Abraham sikonsi tout ti gason. Lè I té anté an alyans épi an pèp chwazi adan listwa Moïse, I ba yo anlo komandman, é adan sé komandman-tala té ni lòd-la ki sèlman bann prèt-la té sa touché lach-la. I lév Son men é i fè sèman an 22 Oktòb 1844 ki tan profetik pa té ké ankò entégré adan pwofesi biblik. Jézi té ja palé asou sijé « tan é sézon » lè I monté an syèl adan an nwaj zanj, konsa tipifiant lasansyon dé témwen-yan kon drapo-siyal-la. Sa I té komandé lè-sa a té ka touché « tan é sézon ».
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.
هم، پس هنگامی که گرد آمده بودند، از او پرسیدند و گفتند: «ای خداوند، آیا در این زمان ملکوت را بار دیگر به اسرائیل بازمیگردانی؟» او به ایشان گفت: «از آنِ شما نیست که زمانها یا اوقات را بدانید که پدر در اقتدار خویش قرار داده است. لیکن چون روحالقدس بر شما آید، قوت خواهید یافت؛ و شاهدان من خواهید بود، هم در اورشلیم، و در تمامی یهودیه، و سامره، و تا اقصای زمین.» اعمال ۱:۶–۸
Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”
Yesú úyõ hene wasẽe tanẽ énásẽ rũjá áráma, kãra Solomón nĩ hãjũsádo nĩhĩẽ rĩ, “ádi sĩa yẽ sáa” atĩrĩ.
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Ma tiap ngarobah aya usumna, sarta aya waktuna pikeun unggal kaperluan di handapeun langit: Pandita 3:1.
There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.
Ичкилик Муқәддәс Язмилар хатирисидә Палмони — «Әҗайип Санғучи» — тоғрисида гувалиқ беридиған «вақитлар вә пәсилләр» бар; бирақ 1844-жили 22-өктәбирдин башлап, Худаниң хәлқи вақитқа есилған пәйғәмбәрлик хәвирини йәнә һеч қачан тәқдим қилмаслиққа әмир қилинған. Һәзрәт Әйса асманға көтирилиштин сәл бурун шагиртлириға бәргән нәсиһити, Вәһий китавиниң он биринчи бабида Униң пакланған хәлқи бәлгә сүпитидә көтирилидиған пәйттин сәл бурунқи тарихни ипадиләйду вә У 1844-жили 22-өктәбирдә бәргән әмри билән уйғун келиду. Адвентизмниң асасий санисида Мәсиһ вақитқа асасланған пәйғәмбәрлик хәвәрләрниң әндиликтә болмаслиғини буйруған еди; вә Вәһий он бирдики икки гувачиниң көтирилишиға тип болған Өзиниң асманға көтирилишидә У шу әмирни йәнә тәкрарлиди.
“Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.
«Дабыл алһын һәммә ағай-ҡәрҙәштәребеҙ һәм апай-һеңлеләребеҙ Раббының Үҙ һүҙе үтәлер ваҡытты — Уның килеүенә ҡағылышлымы, йә Ул айырыуса әһәмиәтле итеп биргән башҡа ниндәй ҙә булһа вәғәҙәһенә ҡағылышлымы — билдәләргә теләгән һәр кемдән. “Атаның Үҙ ихтыярына ҡалдырған ваҡыттарҙы ла, миҙгелдәрҙе лә белеү һеҙҙең эш түгел.” Ялған өйрәтеүселәр Алланың эше өсөн бик дәртле булып күренә ала, һәм үҙҙәренең теорияларын донъя менән сиркәү алдына сығарыу өсөн саралар ҙа сарыф итә ала; ләкин улар хаҡиҡәт менән яңылышлыҡты бутағас, уларҙың хәбәре — аҙаштырыу хәбәре, һәм ул йәндәрҙе ялған юлдарға алып китәсәк. Уларҙы, насар кешеләр булғандары өсөн түгел, ә ялғанды өйрәтеүселәр булғандары һәм ялғанға хәҡиҡәт мөһөрөн баҫырға тырышҡанлыҡтары өсөн, ҡаршы алырға һәм уларға ҡаршы торорға кәрәк». Testimonies to Ministers, 55.
Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.
ئاخبذڤ وايت ڤضحت بكل جلاء أننا لن يكون لنا قطّ رسالةٌ زمنية تُعيّن شيئًا ذا دلالة خاصة، وليس الأمر مقصورًا على مجيئه الثاني فحسب. إن نبوة الزمن، التي كانت موضوع الحركة الميلرية، قد انتهت في 22 أكتوبر 1844، وكان الأمر الوحيد المرتبط بذلك التاريخ التأسيسي هو ألّا يُستعمل الزمن مرةً أخرى أبدًا في عرض رسالة الله.
In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.
피랴델피아에서 라오디게아로 전환되는 바로 그 시점, 첫째 천사의 운동의 시작에서 밀러파 운동의 기초 진리에 관하여 더욱 큰 빛이 주어졌다. 그로부터 7년 후, 곧 2,520 상징적 날들 후, 다시 말해 한 “광야” 후인 1863년에, “일곱 때”의 기초 돌이 건축자들에 의해 버려졌다.
In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?
ئۈچنچى پەرىشتىنىڭ ئاخىرقى ھەرىكىتىدە، لاودىكىيەدىن فىلادېلفىيەگە ئۆتۈشنىڭ دەل بۇرۇلۇش نۇقتىسىدا، ئاتىلارنىڭ گۇناھلىرىنى ئىقرار قىلىشنى ئۆز ئىچىگە ئالغان بىر سىناق بېرىلىدۇ. ئاتىلار ئۈچۈن ئاساسنىڭ سىنىقى «يەتتە ۋاقىت» بولۇپ، ئۇلارنىڭ ئاساس تاشى ئىدى. ئاخىرقى ھەرىكەت، ئاتىلىرى ئۆزلىرىنىڭ ئاساس تاشىنى نەزەرگە ئالمىغاندەك، ئاساس سالغۇچى سانا بىلەن باغلانغان يالغۇز ئەمرنى نەزەرگە ئالماسمۇ؟
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Ari. Qhitpena chayta rurasqankuta. Paykuna taytakunapa huchankunata kutimullarqanku.
Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.
Bay babada ma nangabak iti maipundasionan a petsa, ta kadagiti dadduma pay a banag, idi maipundasionan a petsa ket Philadelphiaan pay laeng da. Bay babada ket nagkurang iti maipundasionan a pagsubokda idi nagsublida a Laodicea ken inlaksidda ti “pitong daras” a kaduana ti agdardaras a dumakkel a lawag.
Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.
Их основополагающему падению в 1863 году предшествовали семь лет, в течение которых Христос стучал в дверь их лаодикийских сердец. Семь лет символизируют «семь времён» и «пустыню». После «пустыни» с 1856 по 1863 год они не выдержали своего основополагающего испытания.
In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.
ئالەكنىڭ ئۈچىنچى پەرىشتىسىنىڭ ھەرىكىتىدىكى بىرىنچى ئۈمىدسىزلىنىشتە، خۇدانىڭ خەلقى گۇناھ قىلدى؛ چۈنكى ئۇلار ئاساسلىق ۋاقىتقا بىۋاسىتە باغلانغان يالغۇز ئەمرنى رەت قىلدى. ئۇلار بىلىپ تۇرۇپ، پەيغەمبەرلىك ئۇچۇرىغا ۋاقىت بەلگىلەشنى قوشۇشنى تاللىدى. شۇنداق قىلىش بىلەن، ئۇلار مۇسانىڭ گۇناھىنى—يەنى ئوغلىنى خەتنە قىلماي قويغانلىقىنى—ۋە ئۇززانىڭ گۇناھىنى—يەنى ئۆزىگە تۇتۇش مەنئى قىلىنغانلىقىنى بىلىپ تۇرۇپ، ئەھدە ساندۇقىغا قول تەگكۈزگەنلىكىنى—تەكرارلىدى. ئۈچىنچى پەرىشتىنىڭ ھەرىكىتى ئۆزلىرىنىڭ توغرا ئەمەسلىكىنى بىلىدىغان ئىشنى قىلدى! ئەگەر بىرەيلەن بۇ ھەقىقەتنىڭ ئۈستىنى بوياپ يوشۇرماقچى بولسا، ئۇنداقتا بوياق قۇتىسىنىڭ قالغانىنىمۇ ئىشلىتىپ، مۇسا بىلەن ئۇززانىڭ ھەر ئىككىسى گۇناھ قىلغانلىقىنى ۋە خۇدانىڭ ئىرادىسىگە قارشى ئاسىيلىقنى نامايان قىلغانلىقىنىمۇ يېپىپ قويسۇن؛ چۈنكى ئۇلار بارلىق ئىسلاھات سەپلىرىنىڭ ئەڭ ئاخىرقىسى بولغان، ھەربىر ئىسلاھات سېپى ئالدىن كۆرسىتىپ كەلگەن شۇ ئىسلاھات سېپىنىڭ بىرىنچى ئۈمىدسىزلىنىشىنى تىپىك رەۋىشتە ئىپادىلىگەن ئىدى. ئىسلاھات سەپلىرىدىكى بىرىنچى ئۈمىدسىزلىنىشنىڭ مىساللىرىدا ئالفا بىلەن ئومېگانىڭ ئىمزاسى بار، ۋە ئۇ يەردىكى خاتىرە خۇدانىڭ خەلقىنىڭ مەنپەئىتى ئۈچۈندۇر، گەرچە خۇدانىڭ خەلقى شۇ ئارقىلىق مەنپەئەتلىنىشنى رەت قىلسىمۇ.
The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.
Ka guurista ergayga kowaad waxaa la siiyey muddo toddoba sannadood ah, taas oo astaan u ah cidlada “toddobada jeer,” si loo aqbalo farriinta La’odikiya iyo weliba iftiinka “toddobada jeer.” Inkaarta “toddobada jeer” waa inkaarta ah in afka Rabbiga laga mantago. Sannadkii 1863, waxay ku celiyeen hawshii dib-u-dhiska Yerixoo, hawl ay ku jirtay “inkaar.” Toddobada sannadood ee ka bilaabma 1856 ilaa 1863 waa sawir-yar oo muujinaya fallaagadii dembigii awowayaashii reer binu Israa’iil hore, dembigii ku soo dejiyey korkooda inkaarta “toddobada jeer.” Israa’iil casriga ah waxay sannadkii 1863 ku celiyeen dembiyadii awowayaashood.
The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.
Մովսէսի եւ Օզզայի պէս, երրորդ հրեշտակի շարժումը եւս անշուշտ չյաղթահարեց առաջին յուսախաբութեան փորձութիւնը։ Ապա նրանք երեքուկէս օր տեւող «անապատային» շրջանի համար սպանուեցին փողոցներուն մէջ։ Այժմ Մխիթարիչի ձայնով մարմիններու կը կազմուին։ Մխիթարիչի ձայնը կը տրուի անապատի մէջ եղող «ձայն»-ի միջոցով, եւ այժմ անոնք կը դիմագրաւեն ոչ թէ ժամանակ որոշելու, այլ «եօթն ժամանակներ»-ու փորձութիւնը։ Անոնք արդէն իսկ ձախողած էին ժամանակ որոշելու փորձութեան մէջ։
They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.
Siti taatna yuuyama xel ndax ñuy gëm ne “juróom-ñaari yoon” mooy dëgg gu jaar yoon, ndaxte bu yàgg lañu seedee ne nangu nañu “juróom-ñaari yoon” ni ab waxu waay-dëgg wu wér. Dañu wax ne gëm nañu yonent biy wax ci ñaar-fukki téeméeri ak ñaar-fukk ak ñent-fukki at yu tasaaroo. Waaye man nañu bañ a xam ne am na leeral gu bees gu nattu ci “juróom-ñaari yoon.” Ñu ngi taxaw fa seen baay yi taxawoon ci atum 1856. Leer gu bees gi mooy ne ñetti fan ak genn-wàll bi nekk ci Peeñu 11, du rekk a jox xamle Réewulisoŋ Farãs, waaye léegi mooy dëgg gu tey jii.
Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?
Է՞ արդյոք յոթ որոտների ծածուկ պատմության բացվելը և յոթերորդ կնիքի բացվելը իրականում երկու վկաներ են, որոնք մատնանշում են, որ Հիսուս Քրիստոսի Հայտնությունն այժմ կնիքազերծվում է։ Եթե այդպես է, ապա ճի՞շտ է արդյոք, որ «Հայտնություն» ամբողջ գիրքը խոսում է վերջին օրերի մասին։ Եթե դա ճշմարիտ է, ապա երեքուկես օրը ներկայացնո՞ւմ է կույսերի առակի մեջ եղած ուշանալու ժամանակը։ Եթե ներկայացնում է, ապա «յոթ անգամների» միջոցն իրականում ներկայացնո՞ւմ է մի պատվիրան, որը պետք է կատարվի նրանց կողմից, ովքեր մասնակցել են 2020 թվականի հուլիսի 18-ի Նեշվիլի կանխատեսմանը։
Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?
¡Vaya! ¡He aquí una prueba para usted! ¿Acaso aquellos que despiertan y se dan cuenta de que están en el tiempo de tardanza realmente tienen que arrepentirse de sus pecados y de los pecados de sus padres al final de los tres días y medio? ¿Fue realmente un pecado desatender el mandato de no emplear el tiempo en una predicción?
For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.
Къэзыщыгъэныгъэхэм Нэшвиллэм ибжьэгапӏэ хъуам къыщызэфӏэкӏа нэпсалъэм Алыхьым иныбжьэм иупсэу хъуамэ тетыгъэп, ащыгъэзэгъэкӏэжынэу къэзыпытэхьагъэхэм сэри зы гупсысэ нэмыщӏ къысӏонущ, Алыхьым ипсалъэхэм къафэщ1ыгъэ пророчествэхэм лъэхъаным еплъыныр ибжьым нэс къысхэщтэу. Нэшвилль ибжьэгапӏэ псори зэмыкӏуагъэм къыщыхъуар 1844-ым Христос ибжьэхэгъэ тхьэмаджэм иныбжьэу щытынкӏэ мэхъуагъэп, атӏэ ащ Адвентизмым къикӏырэу щытхэм къаригъэлъагъуэу, Пророчествэм иУпсэм къыхэщ1ыгъэхэр зэпымыщӏэу щытхэрэу къыщыщытщ. Ащ Пророчествэм иУпсэм и тхылъхэм къыщыщтэу упрек хъуащ. Ащ дунейм исхэм пшъэрылъ тетыгъэщ, Эллен Уайт и тхылъхэр Джозеф Смит и тхылъхэмрэ, е Нострадамус и тхылъхэмрэ зэхэлъыжыгъэу щытыжьыныр. Эллен Уайт и псалъэ шъуфэхэр диныбжьэ гущыӏэфӏым и псалъэ фӏейхэмкӏэ хъуауэ къыщызэхэкӏыгъащ. Ащ Алыхьым иПсалъэу щыт Христосым ныкъуэ гъэбжьэхыну мэхъуагъэп, атӏэ псори зэпытэу Пророчествэм иУпсэм ныкъуэри гъэбжьэхыну хъуащ. Иоанн Патмос зыщӏэу щыт щыбжьэм игъэсэфыну къыщыщӏэщытщ, ар Библиэмрэ Пророчествэм иУпсэмрэ япэ иныбжьэ нэщӏышъу зыщигъэлъэтэжыгъэм папщӏэ мэхъуагъэп, атӏэ ар а тыхьакӏохэр тIур зэрыдигъэхьэзыгъэм папщӏэщ.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
من يوحنا، الذي هو أيضًا أخوكم وشريككم في الضيقة وفي ملكوت يسوع المسيح وصبره، كنتُ في الجزيرة التي تُدعى بطمس، من أجل كلمة الله ومن أجل شهادة يسوع المسيح. رؤيا 1:9.
We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.
A táa x̱wasikóo jeewát yáadáx̱ has du x̱’éi Moses yoo x̱atángi hás aadé áwé has du tlél tsú yéi has ée shukáa x̱’áatʼi at our first disappointment, áyá has du jee yoo x̱atángi hás. Yá at has du jee yoo x̱atángi hás, aadé yéi áwé 1856 x̱ʼéidei wutuwa. Yeedát áwé “seven times” kát has du een x̱’éináx̱ sáwé yán yoo x̱atángi át wé, yáanáx̱ yéi áwé áyá aawa. Yeedát áwé Laodicea dáx̱ Philadelphia aadé wooshjín át x̱ʼéidei wutuwa, yáanáx̱ yéi áwé wé beginning movement Philadelphia dáx̱ Laodicea aadé wooshjín át x̱ʼéidei aawa 1856 x̱ʼéidei. 1856 x̱ʼéidei, has du sháade hás áwé “seven times” yáx̱ x̱’éináx̱ sáwé yoo x̱atángi at tléixʼ tóonáx̱ jeedáx̱ sáwé yéi áyá a kux̱ditee, áyá has du een áwé a káx̱ has daak. Tlél wé x̱’éináx̱ sáwé yoo x̱atángi at publishing has daak kux̱ditee, i tuwáa sigóo áyá has du shaaḵáa yá x̱’éináx̱ sáwé yoo x̱atángi at káa has du x̱éinaa daakahidi. Yáanáx̱ yéi kux̱ has ée x̱wasikóo, original Seventh-day Adventist builders yáx̱, wé táa tlél yá x̱ʼawát at x̱ʼéidei jee ée at x̱wasikóo, tsú yéi has du jee sʼéixʼ áwé wé táa kát has du x̱wasikóo. Has du x̱ʼéitʼkídi áwé yáa at: tlél has du jee tleixʼ daklʼaweidí tlein áwé x̱ʼéidei has du x̱ʼéit aan shuk has du wutuwa, aadé has du x̱ʼéit éesh át kux̱duwasáakw, aa jee yéi áwé judgments has du jee x̱wasikóo wududzitee.
If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.
تِ اگر Alpha and Omega ہمیں اس اصول کے ساتھ تعلیم دے کہ کسی چیز کے انجام کو اُس کے آغاز سے واضح کیا جاتا ہے، تو ہم آسانی سے دیکھ سکتے ہیں کہ Alpha and Omega یہ ظاہر کر رہا ہے کہ Nashville کی پیش گوئی ہمارے باپ دادا کے ذریعے بطور نمونہ پیش کی گئی تھی۔ جب ہم اِس سچائی کو تسلیم کرتے ہیں، تو پھر ہمیں اِس حقیقت کا سامنا ہوگا کہ اُس پیش گوئی کے بعد ناکام پیش گوئی کو درست ٹھہرانے کے لیے انسانی منطق کی کسی نہ کسی قسم کو پیدا کرنے کی ہر کوشش محض ایک انجیر کے پتے سے زیادہ کچھ نہ تھی۔ پھر ہم دیکھیں گے کہ خدا ہمارے ساتھ نہیں چل رہا تھا جبکہ ہم دشمن کی سرزمین میں تھے۔ وہ وہاں تھا، لیکن صرف اِس معنی میں کہ وہ دلوں کے دروازوں پر دستک دے رہا تھا اور داخلے کا طالب تھا۔ اگر انسانی منطق کے انجیر کے پتے کو ہٹا دیا جائے، تو پھر شاید ہم یہ بھی دیکھ سکیں کہ انکار، یا وہ ناقص انسانی منطق جسے ہم نے Nashville کی پیش گوئی کو درست ثابت کرنے کے لیے استعمال کیا ہے، اِس بات کا ثبوت ہے کہ ہم مسیح کے برخلاف چلتے رہے ہیں۔
In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.
1856-шы жылы филадельфиялық адвентизм Лаодикеяға айналды, әрі олар мұны білді. Ие мұны пайғамбар әйел мен оның күйеуінің сөздері арқылы растады. Сол лаодикеялық жүректердің есіктерінің алдында тұрып, Мәсіх ішке кіріп, олармен бірге ас ішуді ұсынды. Оның бірге дәм татуға алып келген асы “жеті уақыттың” іргетас тасы еді. Олар бас тартты.
In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.
၂၀၂၃ ခုနှစ်တွင်၊ နောက်ဆုံးလှုပ်ရှားမှုသည် ယခု လာအိုဒီကေယာမှ ဖိလဒေလဖိယာသို့ ကျော်လွန်ရွေ့လျားနေပြီဖြစ်သည်၊ အကြောင်းမှာ အဋ္ဌမအသင်းတော်သည် အသင်းတော်ခုနစ်ပါးထဲမှ ဖြစ်သောကြောင့်ဖြစ်သည်။ အာလဖာနှင့် အိုမေဂါဖြစ်တော်မူသော ထာဝရဘုရားသည် ထိုအရာကို မိမိ၏ “သမ္မာတရား” ဟူသော နှုတ်ကပတ်တော်အားဖြင့် အတည်ပြုတော်မူပြီးဖြစ်သည်။ ခရစ်တော်သည် ယခု မကြာသေးမီက သေဆုံး၍ ခြောက်သွေ့နေသော အရိုးတို့၏ တံခါးရှေ့၌ ရပ်တော်မူလျက်၊ အတွင်းသို့ ဝင်၍ သူတို့နှင့်အတူ စားသောက်ရန် ကမ်းလှမ်းတော်မူနေသည်။ ထိုသို့ သူတို့နှင့်အတူ မျှဝေလိုတော်မူသော အစာသည် ၁၈၅၆ ခုနှစ်တွင် သူတို့၏ ဘိုးဘေးများနှင့် မျှဝေရန် ကြိုးပမ်းတော်မူခဲ့သော အစာနှင့် တစ်ထပ်တည်းဖြစ်သည်။ ၁၈၅၆ ခုနှစ်တွင် သူတို့၏ ဘိုးဘေးများအတွက် ဖြစ်ခဲ့သကဲ့သို့၊ ၎င်းသည် “ခုနစ်ကြိမ်” အယူဝါဒ၏ အခြေခံစက်ကိရိယာများမျှသာ မဟုတ်ပေ။ မဟုတ်ပါ၊ ၎င်းသည် “ခုနစ်ကြိမ်” ၏ ခါးသီးသော ကုထုံးဖြစ်ပြီး၊ ထိုကုထုံးသည် မကြာခဏ မျိုချရခက်လှသည့် နှိမ့်ချမှုမျိုးကို လိုအပ်သည်။
The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.
আদোনয়ের বাক্য পুনরায় আমার কাছে এসে বলল, হে মানবপুত্র, তূরের অধ্যক্ষকে বল, প্রভু আদোনয় এই কথা বলেন: যেহেতু তোমার হৃদয় উদ্ধত হয়েছে, আর তুমি বলেছ, ‘আমি ঈশ্বর, সমুদ্রের মধ্যস্থলে আমি ঈশ্বরের আসনে বসে আছি’; তবু তুমি মানুষ, ঈশ্বর নও, যদিও তুমি তোমার হৃদয়কে ঈশ্বরের হৃদয়ের সমান করেছ। দেখ, তুমি দানিয়েলের চেয়েও জ্ঞানী; এমন কোনো গোপন বিষয় নেই, যা তারা তোমার কাছ থেকে গোপন রাখতে পারে। যিহিষ্কেল 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Bəlkə də Naşvill barədəki qabaqcadan xəbərdarlıqda iştirak edən bizlər Danieldən daha hikmətliyik?
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
তার রাজত্বের প্রথম বৎসরে আমি, দানিয়েল, গ্রন্থসমূহ দ্বারা বৎসরসংখ্যা বুঝিলাম, যে বিষয়ে সদাপ্রভুর বাক্য ভাববাদী যিরমিয়ের নিকটে উপস্থিত হইয়াছিল, অর্থাৎ যিরূশালেমের ধ্বংসাবস্থার বিষয়ে তিনি সত্তর বৎসর পূর্ণ করিবেন। আর আমি প্রার্থনা ও মিনতি, উপবাস, চটবস্ত্র ও ভস্মসহকারে অন্বেষণ করিবার জন্য প্রভু ঈশ্বরের প্রতি আমার মুখ ফিরাইলাম। এবং আমি সদাপ্রভু আমার ঈশ্বরের নিকটে প্রার্থনা করিলাম, ও আমার স্বীকারোক্তি করিয়া বলিলাম, হে প্রভু, মহান ও ভয়ঙ্কর ঈশ্বর, যিনি তাঁহাকে প্রেম করে এবং তাঁহার আজ্ঞাসমূহ পালন করে, তাহাদের প্রতি নিয়ম ও করুণা রক্ষা করেন; আমরা পাপ করিয়াছি, অধর্ম করিয়াছি, দুষ্টতার আচরণ করিয়াছি, ও বিদ্রোহ করিয়াছি, এমনকি তোমার বিধি ও বিচার হইতে বিচ্যুত হইয়াছি। আর আমরা তোমার দাস ভাববাদীগণের কথাও শুনি নাই, যাহারা তোমার নামে আমাদের রাজাগণের, আমাদের প্রধানগণের, আমাদের পিতৃপুরুষদের, এবং দেশের সমস্ত লোকের নিকটে কথা বলিয়াছিল। হে প্রভু, ধার্মিকতা তোমারই, কিন্তু আমাদের মুখলজ্জা, যেমন আজকের এই দিনে; যিহূদার লোকদের, যিরূশালেমের অধিবাসীদের, এবং সমস্ত ইস্রায়েলের, যাহারা নিকটে আছে ও যাহারা দূরে আছে, সেই সকল দেশে যেখানেই তুমি তাহাদিগকে তাড়াইয়া দিয়াছ, তোমার বিরুদ্ধে তাহাদের অপরাধের কারণে। হে প্রভু, আমাদের, আমাদের রাজাগণের, আমাদের প্রধানগণের, এবং আমাদের পিতৃপুরুষদের মুখলজ্জাই প্রাপ্য, কারণ আমরা তোমার বিরুদ্ধে পাপ করিয়াছি। প্রভু আমাদের ঈশ্বরেরই দয়া ও ক্ষমাসমূহ, যদিও আমরা তাঁহার বিরুদ্ধে বিদ্রোহ করিয়াছি; এবং আমরা সদাপ্রভু আমাদের ঈশ্বরের বাক্য মান্য করি নাই, তাঁহার সেই ব্যবস্থাসমূহে চলিবার জন্য, যাহা তিনি আপন দাস ভাববাদীগণের দ্বারা আমাদের সম্মুখে স্থাপন করিয়াছিলেন। হ্যাঁ, সমস্ত ইস্রায়েল তোমার ব্যবস্থা লঙ্ঘন করিয়াছে, এমনকি বিচ্যুত হইয়াছে, যেন তোমার বাক্য না মানে; অতএব আমাদের উপরে অভিশাপ ঢালিয়া দেওয়া হইয়াছে, এবং সেই শপথও, যাহা ঈশ্বরের দাস মোশির ব্যবস্থায় লিখিত আছে, কারণ আমরা তাঁহার বিরুদ্ধে পাপ করিয়াছি। এবং তিনি আমাদের বিরুদ্ধে এবং আমাদের বিচারকর্তাগণের বিরুদ্ধে, যাহারা আমাদের বিচার করিত, যে বাক্য বলিয়াছিলেন, তাহা আমাদের উপরে মহাদুর্যোগ আনয়নের দ্বারা প্রতিষ্ঠিত করিয়াছেন; কেননা সমগ্র আকাশের নীচে যিরূশালেমের উপরে যাহা ঘটিয়াছে, তদ্রূপ আর কোথাও ঘটে নাই।
As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:2–22.
ਜਿਵੇਂ ਮੂਸਾ ਦੀ ਵਿਵਸਥਾ ਵਿੱਚ ਲਿਖਿਆ ਹੈ, ਇਹ ਸਾਰਾ ਅਪਸ਼ਗੁਨ ਸਾਡੇ ਉੱਤੇ ਆ ਪਿਆ ਹੈ; ਤਦ ਵੀ ਅਸੀਂ ਯਹੋਵਾਹ ਆਪਣੇ ਪਰਮੇਸ਼ੁਰ ਅੱਗੇ ਬੇਨਤੀ ਨਾ ਕੀਤੀ, ਤਾਂ ਜੋ ਅਸੀਂ ਆਪਣੀਆਂ ਬੇਇਨਸਾਫੀਆਂ ਤੋਂ ਮੁੜੀਏ ਅਤੇ ਤੇਰੀ ਸੱਚਾਈ ਨੂੰ ਸਮਝੀਏ। ਇਸ ਲਈ ਯਹੋਵਾਹ ਨੇ ਉਸ ਅਪਸ਼ਗੁਨ ਉੱਤੇ ਨਿਗਰਾਨੀ ਕੀਤੀ ਅਤੇ ਉਹ ਸਾਡੇ ਉੱਤੇ ਲਿਆਇਆ; ਕਿਉਂਕਿ ਯਹੋਵਾਹ ਸਾਡਾ ਪਰਮੇਸ਼ੁਰ ਆਪਣੇ ਸਭ ਕਰਮਾਂ ਵਿੱਚ ਧਰਮੀ ਹੈ ਜੋ ਉਹ ਕਰਦਾ ਹੈ; ਪਰ ਅਸੀਂ ਉਸਦੀ ਆਵਾਜ਼ ਨਾ ਮੰਨੀ। ਅਤੇ ਹੁਣ, ਹੇ ਪ੍ਰਭੂ ਸਾਡੇ ਪਰਮੇਸ਼ੁਰ, ਜਿਸ ਨੇ ਆਪਣੇ ਲੋਕਾਂ ਨੂੰ ਬਲਵਾਨ ਹੱਥ ਨਾਲ ਮਿਸਰ ਦੇ ਦੇਸ ਵਿੱਚੋਂ ਕੱਢਿਆ ਅਤੇ ਆਪਣੇ ਲਈ ਅੱਜ ਤੱਕ ਨਾਮਣਾ ਖੱਟਿਆ ਹੈ; ਅਸੀਂ ਪਾਪ ਕੀਤਾ ਹੈ, ਅਸੀਂ ਦੁਸ਼ਟਤਾ ਕੀਤੀ ਹੈ। ਹੇ ਪ੍ਰਭੂ, ਮੈਂ ਬੇਨਤੀ ਕਰਦਾ ਹਾਂ, ਤੇਰੀ ਸਾਰੀ ਧਰਮਿਕਤਾ ਦੇ ਅਨੁਸਾਰ, ਤੇਰਾ ਕ੍ਰੋਧ ਅਤੇ ਤੇਰਾ ਪ੍ਰਚੰਡ ਰੋਸ ਤੇਰੇ ਸ਼ਹਿਰ ਯਰੂਸ਼ਲੇਮ ਤੋਂ, ਤੇਰੇ ਪਵਿੱਤਰ ਪਰਬਤ ਤੋਂ ਹਟ ਜਾਏ; ਕਿਉਂਕਿ ਸਾਡੇ ਪਾਪਾਂ ਅਤੇ ਸਾਡੇ ਪਿਉਆਂ ਦੀਆਂ ਬੇਇਨਸਾਫੀਆਂ ਕਰਕੇ ਯਰੂਸ਼ਲੇਮ ਅਤੇ ਤੇਰੇ ਲੋਕ ਸਾਡੇ ਚਾਰੀਂ ਪਾਸਿਆਂ ਵਾਲਿਆਂ ਲਈ ਤਾਣਾ ਬਣ ਗਏ ਹਨ। ਇਸ ਲਈ ਹੁਣ, ਹੇ ਸਾਡੇ ਪਰਮੇਸ਼ੁਰ, ਆਪਣੇ ਦਾਸ ਦੀ ਪ੍ਰਾਰਥਨਾ ਅਤੇ ਉਸ ਦੀਆਂ ਬੇਨਤੀਆਂ ਸੁਣ, ਅਤੇ ਪ੍ਰਭੂ ਦੇ ਨਿਮਿੱਤ ਆਪਣੇ ਉਜੜੇ ਹੋਏ ਪਵਿੱਤਰ ਅਸਥਾਨ ਉੱਤੇ ਆਪਣਾ ਮੂੰਹ ਚਮਕਾ। ਹੇ ਮੇਰੇ ਪਰਮੇਸ਼ੁਰ, ਆਪਣਾ ਕੰਨ ਝੁਕਾ ਅਤੇ ਸੁਣ; ਆਪਣੀਆਂ ਅੱਖਾਂ ਖੋਲ੍ਹ ਅਤੇ ਸਾਡੀਆਂ ਉਜਾੜਾਂ ਅਤੇ ਉਸ ਸ਼ਹਿਰ ਨੂੰ ਦੇਖ ਜੋ ਤੇਰੇ ਨਾਮ ਨਾਲ ਸਦਾਇਆ ਜਾਂਦਾ ਹੈ; ਕਿਉਂਕਿ ਅਸੀਂ ਆਪਣੀਆਂ ਧਰਮਿਕਤਾਵਾਂ ਦੇ ਆਧਾਰ ਤੇ ਨਹੀਂ, ਪਰ ਤੇਰੀਆਂ ਮਹਾਨ ਦਇਆਵਾਂ ਦੇ ਕਾਰਨ ਤੇਰੇ ਅੱਗੇ ਆਪਣੀਆਂ ਬੇਨਤੀਆਂ ਪੇਸ਼ ਕਰਦੇ ਹਾਂ। ਹੇ ਪ੍ਰਭੂ, ਸੁਣ; ਹੇ ਪ੍ਰਭੂ, ਖਿਮਾ ਕਰ; ਹੇ ਪ੍ਰਭੂ, ਧਿਆਨ ਧਰ ਅਤੇ ਕਰ; ਦੇਰੀ ਨਾ ਕਰ, ਆਪਣੇ ਹੀ ਨਾਂ ਦੇ ਨਿਮਿੱਤ, ਹੇ ਮੇਰੇ ਪਰਮੇਸ਼ੁਰ; ਕਿਉਂਕਿ ਤੇਰਾ ਸ਼ਹਿਰ ਅਤੇ ਤੇਰੇ ਲੋਕ ਤੇਰੇ ਨਾਮ ਨਾਲ ਸਦਾਏ ਜਾਂਦੇ ਹਨ। ਅਤੇ ਜਦੋਂ ਮੈਂ ਬੋਲ ਰਿਹਾ ਸੀ, ਅਤੇ ਪ੍ਰਾਰਥਨਾ ਕਰ ਰਿਹਾ ਸੀ, ਅਤੇ ਆਪਣਾ ਪਾਪ ਅਤੇ ਆਪਣੇ ਲੋਕ ਇਸਰਾਏਲ ਦਾ ਪਾਪ ਮੰਨ ਰਿਹਾ ਸੀ, ਅਤੇ ਆਪਣੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਪਵਿੱਤਰ ਪਰਬਤ ਲਈ ਯਹੋਵਾਹ ਆਪਣੇ ਪਰਮੇਸ਼ੁਰ ਅੱਗੇ ਆਪਣੀ ਬੇਨਤੀ ਪੇਸ਼ ਕਰ ਰਿਹਾ ਸੀ; ਹਾਂ, ਜਦੋਂ ਮੈਂ ਪ੍ਰਾਰਥਨਾ ਵਿੱਚ ਬੋਲ ਹੀ ਰਿਹਾ ਸੀ, ਤਦ ਉਹ ਮਨੁੱਖ ਗਬਰੀਏਲ, ਜਿਸ ਨੂੰ ਮੈਂ ਸ਼ੁਰੂ ਦੀ ਦਰਸ਼ਨ ਵਿੱਚ ਵੇਖਿਆ ਸੀ, ਤੁਰੰਤ ਉਡਾਇਆ ਗਿਆ ਅਤੇ ਸ਼ਾਮ ਦੀ ਭੇਟ ਦੇ ਵੇਲੇ ਮੈਨੂੰ ਛੂਹ ਗਿਆ। ਅਤੇ ਉਸ ਨੇ ਮੈਨੂੰ ਸਮਝ ਦਿੱਤੀ, ਅਤੇ ਮੇਰੇ ਨਾਲ ਗੱਲ ਕੀਤੀ, ਅਤੇ ਕਿਹਾ, ਹੇ ਦਾਨੀਏਲ, ਮੈਂ ਹੁਣ ਤੈਨੂੰ ਬੁੱਧੀ ਅਤੇ ਸਮਝ ਦੇਣ ਲਈ ਨਿਕਲਿਆ ਹਾਂ। ਦਾਨੀਏਲ 9:2–22.