In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

Trong chương tám của Đa-ni-ên, ông được ban cho một khải tượng về các vương quốc trong lời tiên tri của Kinh Thánh, và sau đó ông nghe một cuộc đối thoại trên trời được biểu đạt qua một câu hỏi và một câu trả lời.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Puis j’entendis un saint qui parlait; et un autre saint dit à celui qui parlait: Jusqu’à quand s’accomplira la vision concernant le sacrifice perpétuel et le péché dévastateur, qui livre à la fois le sanctuaire et l’armée pour être foulés aux pieds? Et il me dit: Pendant deux mille trois cents jours; puis le sanctuaire sera purifié. Daniel 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Les douze premiers versets représentent la vision, et les versets treize et quatorze désignent une autre vision. De même qu’il existe, au chapitre huit de Daniel, deux mots hébreux différents tous deux traduits par « ôter », ainsi que deux mots hébreux différents tous deux traduits par « sanctuaire », il s’y trouve également deux mots hébreux différents, tous deux traduits par « vision ».

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

مذہبِ ایڈونٹزم کے الٰہیات دان جہاں ان دو الفاظ کا تعلق ہے جن کا ترجمہ “لے جانا” کیا گیا ہے، یہ استدلال کرتے ہیں کہ دونوں الفاظ کو “دور کرنا” کے معنی میں سمجھا جانا چاہیے۔ اور جہاں ان دو الفاظ کا تعلق ہے جن کا ترجمہ “مقدِس” کیا گیا ہے، ایڈونٹزم کے الٰہیات دان یہ استدلال کرتے ہیں کہ دونوں الفاظ کو “خدا کا مقدِس” سمجھا جانا چاہیے، اور جہاں ان دو الفاظ کا تعلق ہے جن کا ترجمہ “رؤیا” کیا گیا ہے، ایڈونٹزم کے الٰہیات دان، ایک بار پھر، ان دونوں الفاظ کے مابین امتیازات کو نظر انداز کر دیتے ہیں۔ یہ امتیاز دانی ایل کے لیے اس قدر اہم تھا کہ اُس نے قصداً عبرانی کے دو نہایت مختلف الفاظ استعمال کیے؛ لہٰذا ہمیں اس امتیاز کو پہچاننا اور برقرار رکھنا چاہیے۔ آیت تیرہ میں “رؤیا” کے لیے جو لفظ آیا ہے، وہ عبرانی لفظ “chazon” ہے، اور اس کے معنی خواب، مکاشفہ، یا وحی—یعنی ایک رؤیا—کے ہیں۔

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Sozi “vision,” i hia mipat i kawng paruklo Daniel bung 8-ah a lang a, mahse a entîr chu Hebrai ṭawng thumal hrang hrang pahnih a ni. “Chazon,” chu châng 13-ah a awm a, châng 1-ah pawh a awm bawk; châng 2-ah vawi hnih a awm leh; châng 13-a ni ang hian, châng 15, 17 leh 26-ah pawh vawi khat theuh a awm. Daniel bung 8-ah sozi “vision” a lo lang vawi sâwm zinga vawi sarih chu “chazon” a ni a, a awmzia tlangpui chu “inlârna” tihna mai a ni.

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

សម្រាប់​បី​ដង​ផ្សេង​ទៀត​ដែល​ពាក្យ «និមិត្ត» លេច​ឡើង​ក្នុង​ដានីយ៉ែល ជំពូក ៨ វា​ជា​ពាក្យ​ភាសា​ហេប្រឺ «mareh» ដែល​មាន​ន័យ​ថា ការ​មើល​ឃើញ​មួយ ឬ​ការ​បង្ហាញ​ខ្លួន​មួយ។ ក្នុង​ជំពូក ៨ ពាក្យ​ភាសា​ហេប្រឺ «mareh» ក៏​ត្រូវ​បាន​បក​ប្រែ​ម្តង​មួយ​ដែរ មិន​មែន​ជា «និមិត្ត» ទេ ប៉ុន្តែ​ជា «ការ​បង្ហាញ​ខ្លួន» ដូច្នេះ​ហើយ​បាន​កំណត់​ន័យ​របស់​ពាក្យ​នោះ​ឲ្យ​បាន​ពេញលេញ​ជាង​មុន។ ហេតុ​អ្វី​បាន​ជា​ដានីយ៉ែល​ប្រើ​ពាក្យ​ភាសា​ហេប្រឺ​ពីរ​ខុស​គ្នា ដែល​មាន​ន័យ​ជិត​ស្និទ្ធ​គ្នា​ដល់​ថ្នាក់​អ្នក​បក​ប្រែ​នឹង​ចាត់​ទុក​វា​ថា​ជា​ពាក្យ​ដូច​គ្នា? តើ​ការ​នេះ​សំខាន់​ឬ?

“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

« Tout principe dans la parole de Dieu a sa place, chaque fait sa portée. Et l’édifice tout entier, dans sa conception comme dans son exécution, rend témoignage à son Auteur. Une telle structure, nul esprit sinon celui de l’Infini ne pouvait la concevoir ni la façonner. » Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

La réponse à la seconde question est Oui : il importe réellement de savoir pourquoi Daniel a établi cette distinction; il incombe donc à l’étudiant de la prophétie de chercher à comprendre la première question, qui demande pourquoi Daniel a fait cette distinction. Les distinctions qu’il a faites au sujet du mot traduit par « sanctuaire » et du mot traduit par « ôter » ont des conséquences éternelles; pourquoi donc quiconque s’attendrait-il à y voir moins d’importance en ce qui concerne le mot traduit par « vision » ? « Chaque fait » a « sa portée » « dans la parole de Dieu », et influe sur la « structure » prophétique ainsi que sur l’accomplissement de la prophétie lorsqu’elle est « exécutée ».

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Tandis que nous commençons à considérer le mot « vision », au chapitre huit, un « fait » ayant « incidence » sur le témoignage de Daniel est de savoir qui fut celui qui répondit à la question de Daniel 8, verset 13, par ces paroles : « Jusqu’à deux mille trois cents jours ; puis le sanctuaire sera purifié. »

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Kuna ukweli wanne ambao una “uhusiano wa moja kwa moja” na Danieli sura ya nane, ambao ninakusudia kuushughulikia. Mmoja ni huu: kwamba ono la mto Ulai limetambuliwa kuwa unabii wa siku za mwisho, na pia ndilo ishara ya “maarifa” ya kitabu cha Danieli yaliyokuwa “yamefunuliwa” katika “wakati wa mwisho” mwaka wa 1798.

“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

«គឺមានការចាំបាច់ឲ្យមានការសិក្សាព្រះបន្ទូលរបស់ព្រះយ៉ាងជិតស្និទ្ធជាងនេះខ្លាំងណាស់។ ជាពិសេស សៀវភៅដានីយ៉ែល និងវិវរណៈ គួរត្រូវបានយកចិត្តទុកដាក់យ៉ាងខ្លាំង ដូចមិនដែលមានពីមុនមកក្នុងប្រវត្តិនៃកិច្ចការរបស់យើងឡើយ។ អំពីអំណាចរ៉ូម និងសម្តេចប៉ាប យើងប្រហែលជាមានអ្វីនិយាយតិចជាងមុនក្នុងបន្ទាត់ខ្លះៗ ប៉ុន្តែយើងគួរតែទាក់ទាញការយកចិត្តទុកដាក់ទៅកាន់អ្វីដែលពួកហោរា និងពួកសាវកបានសរសេរដោយការបំផុសគំនិតនៃព្រះវិញ្ញាណរបស់ព្រះ។ ព្រះវិញ្ញាណបរិសុទ្ធបានរៀបចំកិច្ចការទាំងឡាយយ៉ាងដូច្នេះ ទាំងក្នុងការផ្តល់ទំនាយ និងក្នុងព្រឹត្តិការណ៍ដែលត្រូវបានពិពណ៌នា ដើម្បីបង្រៀនថា ភ្នាក់ងារមនុស្សត្រូវតែត្រូវបានរក្សាទុកឲ្យនៅក្រៅការមើលឃើញ លាក់កំបាំងនៅក្នុងព្រះគ្រីស្ទ ហើយព្រះអម្ចាស់ជាព្រះនៃស្ថានសួគ៌ និងក្រឹត្យវិន័យរបស់ទ្រង់ ត្រូវតែត្រូវបានលើកតម្កើង។»

“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

“ဖတ်ပါ ဒံယေလကျမ်းကို။ ထိုကျမ်း၌ ကိုယ်စားပြုဖော်ပြထားသော တိုင်းနိုင်ငံများ၏ သမိုင်းကို အချက်အလက်တစ်ခုချင်းစီအလိုက် ပြန်လည်ခေါ်ထုတ်ကြည့်ပါ။ နိုင်ငံရေးပညာရှင်များ၊ အစည်းအဝေးတိုင်ပင်မှုများ၊ အင်အားကြီးစစ်တပ်များကို မြင်ကြည့်လော့၊ လူတို့၏ မာနကို နှိမ့်ချ၍ လူသားဘုန်းအသရေကို မြေမှုန့်ထဲသို့ ချလိုက်ရန် ဘုရားသခင် မည်သို့ ဆောင်ရွက်တော်မူခဲ့သည်ကိုလည်း ကြည့်လော့။ ကြီးမြတ်တော်မူသောအရှင်အဖြစ် ကိုယ်စားပြုဖော်ပြခံရသည်မှာ ဘုရားသခင်တော်တစ်ပါးတည်းသာ ဖြစ်သည်။ ပရောဖက်၏ ရူပါရုံ၌ ကိုယ်တော်သည် အာဏာကြီးမားသော အုပ်စိုးရှင်တစ်ဦးကို ဖြုတ်ချ၍ အခြားတစ်ဦးကို ထူထောင်တင်မြှောက်တော်မူသည်ကို မြင်ရသည်။ ကိုယ်တော်ကို စကြဝဠာ၏ ဘုရင်အဖြစ်၊ မိမိ၏ ထာဝရနိုင်ငံတော်ကို တည်ထောင်ခါနီးတော်မူသောအရှင်အဖြစ်—နေ့ရက်များ၏ ရှေးဟောင်းတော်မူသောအရှင်၊ အသက်ရှင်တော်မူသော ဘုရားသခင်၊ ပညာအလုံးစုံ၏ အရင်းအမြစ်၊ ပစ္စုပ္ပန်ကာလကို အုပ်စိုးတော်မူသောအရှင်၊ အနာဂတ်ကို ဖွင့်ပြတော်မူသောအရှင်အဖြစ်—ထင်ရှားဖော်ပြထားသည်။ ဖတ်၍ နားလည်လော့—အချည်းနှီးသောအရာသို့ မိမိစိတ်ဝိညာဉ်ကို မြှောက်တင်သော လူသည် မည်မျှဆင်းရဲနိမ့်ကျသနည်း၊ မည်မျှအင်အားနည်းပါးသနည်း၊ မည်မျှအသက်တိုသနည်း၊ မည်မျှမှားယွင်းလွယ်သနည်း၊ မည်မျှအပြစ်ရှိသနည်း ဟူသည်ကို။”

“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

“Roho Mtakatifu kupitia Isaya anatuelekeza kwa Mungu, Mungu aliye hai, kama lengo kuu la kutazamwa—kwa Mungu kama alivyofunuliwa katika Kristo. ‘Maana kwa ajili yetu mtoto amezaliwa, tumepewa mwana; na mamlaka yatakuwa begani mwake; na jina lake litaitwa wa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mfalme wa Amani’ [Isaya 9:6].”

“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

“Ishusho Daniyeli yakiriye iturutse ku Mana ubwayo yahawe mu buryo bwihariye ku bw’iyi minsi y’imperuka. Iyerekwa yabonye ku nkengero z’Ulai na Hidekeli, ya migezi minini y’i Shinari, ubu riri mu nzira yo gusohora, kandi ibyabaye byose byahanuwe bidatinze bizaba bisohoye.”

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

“Batshelang maemo a sechaba sa Bajuda nakong eo boporofeta ba Daniele bo neng bo fanoa ka eona. Baiseraele ba ne ba le botlamuoeng, tempele ea bona e ne e sentsoe, tšebeletso ea bona ea tempeleng e emisitsoe. Bolumeli ba bona bo ne bo thehiloe mekhoeng ea tsamaiso ea mahlabelo. Ba ne ba entse hore mefuta ea kantle e be eona ea bohlokoahali, athe ba ne ba lahlehetsoe ke moea oa khumamelo ea ’nete. Litšebeletso tsa bona li ne li silafalitsoe ke lineano le mekhoa ea bohetene, ’me ha ba phetha litšebeletso tsa mahlabelo ba ne ba sa talime ka nqane ho moriti ho ea ho seo e leng ntho ea sebele. Ba ne ba sa lemohe Kreste, nyehelo ea ’nete bakeng sa libe tsa batho. Morena o ile a sebetsa ho isa sechaba botlamuoeng, le ho emisa litšebeletso ka tempeleng, e le hore mekete ea kantle e se ke ea fetoha kakaretso eohle ea bolumeli ba bona. Melao-motheo le mekhoa ea bona li ne li tshwanetse ho hloekisoa boheteneng. Tšebeletso ea moetlo e ile ea khaotsa e le hore tšebeletso ea pelo e tle e tsosolosoe. Khanya ea kantle e ile ea tlosoa e le hore ea moea e tle e senoloe.”

“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

„V zemi svého zajetí, když se lid obracel k Hospodinu v pokání, zjevoval se jim. Postrádali vnější znázornění Jeho přítomnosti; avšak jasné paprsky Slunce spravedlnosti zářily do jejich mysli i srdcí. Když volali k Bohu ve svém ponížení a soužení, byla Jeho prorokům dávána vidění, která odhalovala budoucí události — svržení utlačovatelů Božího lidu, příchod Vykupitele a ustanovení věčného království.“ Manuscript Releases, svazek 16, 333–335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

“ফ্যাক্ট” যে উলাই নদীর দর্শন শেষ দিনের জন্য দেওয়া হয়েছিল, তা ভবিষ্যদ্বাণীর একজন শিক্ষার্থীকে এই প্রচেষ্টা করতে বাধ্য করে যে, দর্শনে উপস্থাপিত ঘটনাবলি সম্বন্ধে তা কী পূর্ববাণী করেছে, তা তিনি বুঝতে পারেন। উলাই নদীর দর্শনের সঙ্গে সংশ্লিষ্ট ভবিষ্যদ্বাণীমূলক “বিষয়সমূহ” “পবিত্র আত্মা” কর্তৃক “গঠিত” হয়েছিল—“উভয়ই ভবিষ্যদ্বাণী প্রদানের সময়ে, এবং চিত্রিত ঘটনাবলিতে।” কোনো নবী যখন একটি দর্শন গ্রহণ করেন, তখন তাঁর সঙ্গে যা ঘটছিল, তদুপরি নবী যে ভবিষ্যদ্বাণীমূলক ঘটনাবলি শনাক্ত করেন, উভয়ই অধ্যয়ন করা উচিত, এই জ্ঞানে যে উভয়ই সেই বিষয়ের একটি ভবিষ্যদ্বাণীমূলক প্রতিরূপ, যা শেষ দিনে পরিপূর্ণ হবে। পূর্ববর্তী অনুচ্ছেদটি জোর দিয়ে বলে যে, আমাদের স্বীকার করা উচিত, দানিয়েল “সাত সময়ের” বন্দিত্বে ছিলেন।

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Daniel représente ceux qui reconnaissent leur captivité à la conclusion des trois jours et demi d’Apocalypse onze, qui ensuite se tournent vers le Seigneur avec repentance, accomplissent la prière de Lévitique vingt-six, séparent ce qui est précieux de ce qui est vil, puis le Seigneur accomplit sa promesse de rassembler ceux qui ont été dispersés, en se manifestant à eux. Leur « principal objet d’attention » est alors « Dieu tel qu’il est révélé en Christ ».

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

La « portée » de la vision du fleuve d’Ulaï, et la manière dont elle contribue à la « structure » du message prophétique qui fut « conçue » par le Christ, est le premier « fait » que nous avons brièvement examiné, et le passage cité indique que notre principal objet doit être la révélation de Dieu, tel qu’« révélé en Christ ». Dans le chapitre huit de Daniel, le Christ n’est pas présenté tel qu’il le fut par Ésaïe, lorsque Ésaïe déclara que le « nom » du Christ « sera appelé Admirable, Conseiller, Dieu puissant, Père éternel, Prince de la paix ». Dans le chapitre huit de Daniel, Dieu est révélé en Christ comme Palmoni, signifiant le Merveilleux Compteur, ou le Compteur des Secrets.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

Ky “fakt” kërkon që të shqyrtohet “domethënia” e emrit “Palmoni”, së bashku me mënyrën se si ai emër kontribuon në “strukturën” dhe “planin” e profecisë. Një “fakt” i tretë në kapitullin tetë të Danielit, që duhet të pranohet, është se pikërisht në atë kapitull parashtrohet shtylla qendrore doktrinore e lëvizjes Millerite. Xhevahiri më i ndritshëm i Millerit gjendej në vargun katërmbëdhjetë, dhe ne duhet të kërkojmë të kuptojmë “domethënien” që ai “fakt” ka mbi vegimin e lumit Ulai, i cili tani është në proces përmbushjeje.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

Na sopi Miller, ora ang kabaong ket naisaad iti rabaw ti lamesa idiay tengnga ti silidna, nagraniag dayta iti kinalinteg ti init; ngem kadagiti maudi nga aldaw, ti kabaong ket dakdakkel ken agraniag iti sangapulo a daras a nalawag ngem idi immuna a naisaad iti rabaw ti lamesa ni Miller. Ania iti adda iti sirmata ti Karayan Ulai, a mangiraman iti kangrunaan nga adigi ti panaggunay ti Millerita, a mangpaadu iti lawag dayta a doktrina iti sangapulo a daras kadagiti maudi nga aldaw? Ania ti maiparangarang kadagiti maudi nga aldaw a saan a naiparangarang idi tiempo ti panungpalan idi 1798? Ania dagiti “paspasamak” ti sirmata ti Karayan Ulai, a kuna ni Kabsat a White a “ita ket maaddada iti proseso ti pannakatungpal?”

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Eger biz şu ilkinji üç fakty açykdan-açyk bir ýere jemlesek (Ulaý baradaky görnüş, Mesihiň Palmoni hökmünde açylmagy we merkezi taglymat sütüniniň bolmagy), onda biz Ulaý derýasynyň görnüşini öwrenişimize täsir etjek bir ýönekeý başlangyç pikiri kabul etmäge taýýar bolmalydyrys. Bu birleşen faktlar görmek isleýänlere 1798-nji ýylda möhri açylan habaryň “wagta asylyp goýlan” bir habar bolandygyny bildirýär. Öňünden aýdylýan wagt pygamberliginiň elementi bolmasady, Milleriň habary asla bolmazdy.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

Qodobni afraad ee “xaqiiqada” ee khuseeya cutubkan waa in Milleriyiintu ay soo bandhigeen farriin ku salaysan waqti nebiyadeed. Si xaqiiqadan loo adkeeyo, Ilaah waxaa lagu muujiyey Masiixa, aayadaha saddex iyo tobnaad iyo afar iyo tobnaad, sida Tiriyaha Yaabka leh (Palmoni). Fikradda ah in riyadu ay ka koobnayd oo keliya aqoonsiga Oktoobar 22, 1844, sida dhammaadka labada kun iyo saddexda boqol ee maalmood ee aayadda afar iyo tobnaad, waa in biyo qabow lagu shubo muujinta Ilaah ee lagu muujiyey Masiixa sida Palmoni.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

អធិការបណ្ឌិតវិទ្យាសាស្ត្រសាសនារបស់អាដվենទីស្ដ បានខិតខំយ៉ាងអត់ធ្មត់ ដើម្បីបាំងបិទសារៈសំខាន់នៃសំណួរនៅខទីដប់បី នៃដានីយ៉ែល ជំពូកទីប្រាំបី ដើម្បីបង្កើតរសជាតិក្នុងម្ហូបនៃរឿងព្រេងក្លែងក្លាយរបស់ពួកគេ ដែលពួកគេបានកំណត់ថា នឹងរក្សាអ្នកដែលមិនមានចំណេះដឹង មានត្រចៀករមាស់ មិនឲ្យខ្វល់ខ្វាយអំពីសេចក្តីពិតទាំងឡាយដែលទាក់ទងនឹងសសរគ្រឹះកណ្ដាលនៃអាដվենទីស្ដ។

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

«Le passage de l’Écriture qui, plus que tout autre, avait été à la fois le fondement et le pilier central de la foi adventiste, était cette déclaration : “Jusqu’à deux mille trois cents soirs et matins ; puis le sanctuaire sera purifié.” [Daniel 8:14.] Ces paroles étaient familières à tous ceux qui croyaient au retour prochain du Seigneur. Des lèvres de milliers de croyants, cette prophétie était répétée comme le mot d’ordre de leur foi. Tous sentaient que de l’accomplissement des événements qui y étaient annoncés dépendaient leurs plus brillantes attentes et leurs espérances les plus chères. Il avait été montré que ces jours prophétiques devaient prendre fin à l’automne de 1844. Comme le reste du monde chrétien, les adventistes soutenaient alors que la terre, ou quelque partie de celle-ci, était le sanctuaire. Ils comprenaient que la purification du sanctuaire était la purification de la terre par les feux du grand dernier jour, et que cela devait avoir lieu lors du second avènement. De là venait la conclusion que le Christ reviendrait sur la terre en 1844. »

“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

“Mais le temps fixé était passé, et le Seigneur n’était pas apparu. Les croyants savaient que la Parole de Dieu ne pouvait faillir; leur interprétation de la prophétie devait donc être en défaut; mais où était l’erreur? Beaucoup tranchèrent témérairement le nœud de la difficulté en niant que les 2300 jours prissent fin en 1844. Aucune raison ne pouvait en être donnée, sinon que Christ n’était pas venu au moment où ils l’attendaient. Ils soutenaient que, si les jours prophétiques s’étaient achevés en 1844, Christ serait alors revenu pour purifier le sanctuaire par la purification de la terre par le feu; et que, puisqu’il n’était pas venu, les jours ne pouvaient s’être achevés.

“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

“इस निष्कर्ष को स्वीकार करना भविष्यवाणी की अवधियों की पूर्व गणना का परित्याग करना होता। 2300 दिनों का आरम्भ उस समय माना गया था जब यरूशलेम की पुनर्स्थापना और निर्माण के लिए अर्तक्षत्र के आदेश ने प्रभाव ग्रहण किया, अर्थात् ईसा-पूर्व 457 की शरद ऋतु में। इसे आरम्भ-बिन्दु मानने पर, दानिय्येल 9:25–27 में उस अवधि की व्याख्या में पूर्वकथित सभी घटनाओं के अनुप्रयोग में पूर्ण सामंजस्य था। उनहत्तर सप्ताह, अर्थात् 2300 वर्षों के प्रथम 483 वर्ष, मसीह, अर्थात् अभिषिक्त जन, तक पहुँचने वाले थे; और ईस्वी 27 में पवित्र आत्मा द्वारा मसीह का बपतिस्मा और अभिषेक इस विनिर्देश की ठीक-ठीक पूर्ति थी। सत्तरवें सप्ताह के मध्य में मसीह का काट डाला जाना था। अपने बपतिस्मे के साढ़े तीन वर्ष बाद, ईस्वी 31 की वसन्त ऋतु में, मसीह क्रूस पर चढ़ाया गया। सत्तर सप्ताह, अर्थात् 490 वर्ष, विशेष रीति से यहूदियों से सम्बन्धित होने वाले थे। इस अवधि की समाप्ति पर, उस जाति ने उसके चेलों के सताव के द्वारा मसीह के अपने अस्वीकार पर मुहर लगा दी, और प्रेरित ईस्वी 34 में अन्यजातियों की ओर फिर गए। इस प्रकार 2300 में से प्रथम 490 वर्ष समाप्त हो जाने पर, 1810 वर्ष शेष रहते थे। ईस्वी 34 से 1810 वर्ष 1844 तक पहुँचते हैं। स्वर्गदूत ने कहा, ‘तब पवित्रस्थान शुद्ध किया जाएगा।’ भविष्यवाणी के सभी पूर्ववर्ती विनिर्देश नियत समय पर निःसंदेह पूरे हो चुके थे। इस गणना के साथ, सब कुछ स्पष्ट और सामंजस्यपूर्ण था, सिवाय इसके कि यह नहीं देखा गया था कि 1844 में पवित्रस्थान के शुद्ध किए जाने के अनुरूप कोई घटना घटित हुई थी। यह अस्वीकार करना कि वे दिन उसी समय समाप्त हुए थे, समस्त प्रश्न को उलझन में डालना होता, और उन स्थापनाओं का परित्याग करना होता जो भविष्यवाणी की अचूक पूर्तियों द्वारा स्थापित की गई थीं।”

“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

“Men Gud havde ledt sit folk i den store adventbevægelse; hans kraft og herlighed havde ledsaget værket, og han ville ikke tillade, at det endte i mørke og skuffelse og blev udskældt som en falsk og fanatisk ophidselse. Han ville ikke lade sit ord være indhyllet i tvivl og usikkerhed. Skønt mange opgav deres tidligere beregning af de profetiske tidsperioder og benægtede rigtigheden af den bevægelse, der var bygget derpå, var andre uvillige til at give afkald på tros- og erfaringspunkter, som blev understøttet af Skrifterne og af Guds Ånds vidnesbyrd. De troede, at de havde anvendt sunde fortolkningsprincipper i deres studium af profetierne, og at det var deres pligt at holde fast ved de sandheder, de allerede havde vundet, og at fortsætte den samme bane i bibelsk forskning. Med inderlig bøn gennemgik de på ny deres standpunkt og ransagede Skrifterne for at opdage deres fejl. Da de ikke kunne se nogen fejl i deres beregning af de profetiske tidsperioder, blev de ledt til at undersøge emnet om helligdommen nærmere.” The Great Controversy, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

Nous avons été informés par Sœur White, dans le même passage où la vision du fleuve d’Ulaï est identifiée, qu’« il est nécessaire d’étudier beaucoup plus attentivement la Parole de Dieu ». Les théologiens présenteront le sujet des « périodes prophétiques » dans le passage précédent de The Great Controversy, comme si les « périodes prophétiques » auxquelles Sœur White limite son commentaire étaient les cinq prophéties représentées dans la prophétie des deux mille trois cents ans. Après tout, affirment-ils, quatre de ces prophéties sont expressément abordées dans le passage. Mais une étude « beaucoup plus attentive » du sujet démontre que l’expression « périodes prophétiques », au pluriel, dans les écrits de Sœur White, se rapporte plus précisément aux deux prophéties qui devaient s’accomplir le 22 octobre 1844.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

ગેબ્રિએલે દાનિયેલને ઓળખાવેલી અને તે ત્રેવીસ સો વર્ષોના ભાગરૂપ એવી પાંચ નિર્ધારિત સમયસંબંધિત ભવિષ્યવાણીઓ છે. પ્રથમ ભવિષ્યવાણી ઓગણપચાસ વર્ષોને દર્શાવે છે, જ્યારે “ગલીઓ અને ભીંતો કષ્ટભર્યા સમયમાં બાંધવામાં આવશે.” બીજી, ઈ.સ.પૂર્વે 457 ના પ્રારંભબિંદુથી ચારસો ત્ર્યાસી વર્ષ પછી ખ્રિસ્તના બાપ્તિસ્માને દર્શાવે છે. ત્રીજી તેમની ક્રૂસાવિધિને દર્શાવે છે; ચોથી એ દર્શાવે છે કે સુસમાચાર યહૂદી જાતિ માટે વિશેષરૂપે અલગ રાખવામાં આવેલા ચારસો નેવું વર્ષોના અંતે અન્યજાતિઓ સુધી પહોંચશે; અને પાંચમી, અને માત્ર પાંચમી જ, સમયસંબંધિત ભવિષ્યવાણી 22 ઓક્ટોબર, 1844 ના રોજ પૂર્ણ થાય છે. અગાઉની ચાર સમયસંબંધિત ભવિષ્યવાણીઓ 1844 પહેલાં જ ઘણી વહેલી પૂર્ણ થઈ ગઈ હતી. તો પછી, સિસ્ટર વ્હાઇટ જ્યારે બહુવચનમાં “ભવિષ્યવાણીય સમયગાળાઓ” એવો પ્રયોગ કરે છે, જે 1844 માં પૂર્ણ થવાના હતા, ત્યારે તેનો સાચો અર્થ શું છે?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

En abordant la première déception des millérites, elle identifie la réponse à cette question :

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

“Mi nägin Jumala rahvast rõõmsana ootuses, vaadates oma Issanda järele. Kuid Jumal kavatses neid proovile panna. Tema käsi kattis vea prohvetlike ajajärkude arvestuses. Need, kes ootasid oma Issandat, ei avastanud seda viga, ja ka kõige õpetatumad mehed, kes sellele ajale vastu seisid, ei märganud seda. Jumal oli määranud, et Tema rahvas peab kogema pettumust. Aeg möödus, ja need, kes olid rõõmsa ootusega oma Päästjat oodanud, olid kurvad ja masendunud, kuna aga need, kes ei olnud armastanud Jeesuse ilmumist, vaid olid hirmu tõttu selle sõnumi vastu võtnud, tundsid heameelt, et Ta ei tulnud oodatud ajal. Nende usutunnistus ei olnud mõjutanud südant ega puhastanud elu. Aja möödumine oli hästi arvestatud selliste südamete ilmsikstoomiseks. Nemad olid esimesed, kes pöördusid ära ja pilkasid neid kurbi, pettunud inimesi, kes tõepoolest armastasid oma Päästja ilmumist. Ma nägin Jumala tarkust selles, et Ta pani oma rahva proovile ja andis neile läbikatsuva katse, et avastada need, kes katsumuse tunnil tagasi kohkuksid ja taganeksid.”

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

“耶稣和天上的全军都以同情和慈爱看顾那些怀着甜美的盼望、渴慕见到他们心灵所爱之主的人。众天使环绕在他们周围，要在他们受试炼的时辰扶持他们。那些忽略领受天上信息的人被留在黑暗中；上帝的忿怒向他们发作，因为他们不肯接受祂从天上赐给他们的亮光。那些忠心而失望的人，虽不明白他们的主为何没有来，却没有被留在黑暗中。他们再次被引到圣经面前，去查考预言的时期。主的手从那些数字上挪开了，那错误也得了解释。他们看见，预言的时期延伸到1844年；并且他们先前为证明预言时期于1843年结束所提出的同样证据，也证明其终止于1844年。” 《早期著作》，235–237页。

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

「預言的期間」とは、「1844年にまで及ぶ」「預言的期間」のことであり、ミラー派は当初それが1843年にまで及ぶと信じていた。1844年にまで及ぶ「預言的期間」は、三つの預言的期間であり、そのすべてがハバククの表の上に示されている。三つの期間のうち一つは単に1844年に「触れる」だけであり、他の二つは1844年10月22日にまで達する。千三百三十五日は、1844年のまさに最初の日にまで達し、その時、ミラー派の最初の失望が到来し、またハバクク書第二章とマタイ二十五章の十人のおとめのたとえの双方における遅延の時が始まった。

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Les deux mille trois cents jours de Daniel, chapitre huit, verset quatorze, s’étendirent jusqu’au 22 octobre 1844, et les deux mille cinq cent vingt années des « sept temps » prononcés contre le royaume méridional de Juda y prirent également fin. Palmoni se présente lui-même comme le Merveilleux Compteur au verset treize de Daniel 8, et la « structure » et le « dessein » prophétiques qu’il exposa alors comprenaient au moins dix prophéties de temps interconnectées.

We will begin to consider these truths further in the next article.

Vi vil begynne å se nærmere på disse sannhetene i den neste artikkelen.

“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

“خريستوس به جهان درسی عطا کرد که باید بر ذهن و جان نقش بندد. او گفت: «و این است حیات جاودانی که تو را، خدای واحد حقیقی، و عیسی مسیح را که فرستادهٔ توست، بشناسند.» اما شیطان بر اذهان انسان‌ها عمل می‌کند و می‌گوید: این یا آن عمل را انجام دهید، و چون خدایان خواهید شد. او با استدلالی فریبنده آدم و حوا را به تردید در کلام خدا کشانید، و به جای آن نظریه‌ای نشاند که به تعدی و نافرمانی انجامید. و سفسطهٔ او امروز نیز همان می‌کند که در عدن کرد. هنگامی که خریستوس به جهان ما آمد، ماهیگیرانی فروتن را به عنوان شالودهٔ کلیسای خود برگزید. او می‌کوشید برای این شاگردان ماهیت پادشاهی و مأموریت خویش را توضیح دهد. اما فهم محدود آنان بر او قیدی می‌نهاد. ایشان سخنان کاتبان و فریسیان را پذیرفته بودند، و ازاین‌رو بسیاری از آنچه باور داشتند نادرست بود. و با آنکه خریستوس چیزهای بسیار داشت که به ایشان بگوید، آنان قادر نبودند بخش بزرگی از آنچه او مشتاق بود با ایشان در میان گذارد، بشنوند.”

“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

«Քրիստոսը այս ժամանակի կրոնամոլներին գտնում է այնքան լի սխալ զգացմունքներով, որ նրանց մտքերում ճշմարտության համար տեղ չկա։ Տրված կրթության միջոցով ուսուցիչները խառնում են անհավատ հեղինակների մտքերը։ Այսպիսով նրանք որոմ են սերմանել երիտասարդության մտքերում։ Նրանք արտահայտում են այնպիսի մտքեր, որոնք չպետք է ներկայացվեն ո՛չ երիտասարդներին, ո՛չ ծերերին, երբեք չմտածելով, թե ինչպիսի սերմ են ցանում, կամ ինչպիսի բերք պիտի հնձեն դրա հետևանքով»։ Review and Herald, July 3, 1900.