All the prophets are speaking more of the last days than the days in which they lived.
Tous les prophètes parlent davantage des derniers jours que des jours dans lesquels ils ont vécu.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12
«Chacun des anciens prophètes a parlé moins pour son propre temps que pour le nôtre, de sorte que leurs prophéties sont en vigueur pour nous. “Or toutes ces choses leur sont arrivées pour servir d’exemples, et elles ont été écrites pour notre avertissement, à nous pour qui la fin des siècles est arrivée.” 1 Corinthiens 10:11. “Ce n’est pas à eux-mêmes, mais à nous qu’ils administraient ces choses, lesquelles vous ont maintenant été annoncées par ceux qui vous ont prêché l’Évangile par le Saint-Esprit envoyé du ciel, choses dans lesquelles les anges désirent plonger leurs regards.” 1 Pierre 1:12.»
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bib la inasanble e mare ansanm trezò li yo pou dènye jenerasyon sa a. Tout gwo evènman yo ak tout tranzaksyon solanèl istwa Ansyen Testaman an te repete, epi yo ap repete tèt yo nan legliz la nan dènye jou sa yo.” Selected Messages, book 3, 338, 339.
Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.
डैनियल परमेश्वर की प्रजा का प्रतिनिधित्व करता है, जिन्होंने अन्तिम दिनों में भविष्यद्वाणी के वचन के द्वारा यह खोज लिया है कि वे तितर-बितर कर दिए गए हैं। जब वे उस तथ्य के प्रति जागृत होते हैं, तब उनसे यह अपेक्षित होता है कि वे लैव्यव्यवस्था छब्बीस की प्रार्थना को, और साथ ही उस अन्तिम भविष्यद्वाणीय रहस्य को समझने की प्रार्थना को भी पूरा करें, जो अनुग्रह-अवधि के बन्द होने से ठीक पहले खोला जाता है, जैसा कि अध्याय दो में डैनियल की प्रार्थना द्वारा निरूपित है। यदि और जब वे डैनियल के अनुभव में प्रवेश करते हैं, तब स्वर्गदूत गैब्रियल उन्हें स्पर्श करेगा, सूचित करेगा, और उनसे बातें करेगा, ताकि उन्हें “कुशलता और समझ” प्रदान की जाए। बुद्धिमान वे हैं जो “ज्ञान की वृद्धि” को “समझते” हैं, जब कोई भविष्यद्वाणीय रहस्य खोल दिया जाता है।
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Et il m’instruisit, il parla avec moi et dit: Ô Daniel, je suis maintenant venu pour te donner l’intelligence et la compréhension. Au commencement de tes supplications, la parole est sortie, et je suis venu pour te l’annoncer; car tu es un bien-aimé: comprends donc la parole, et sois attentif à la vision. Daniel 9:22, 23.
The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.
Pnze nôkə Daniel nlo tə yəgəna nə pə “mareh” pze nôkə pə ɓe. Gabriel nə nəgəre nôkə pə chapter eight pə nə kɔrɔ nə yəgəna Daniel pə “mareh” pze nôkə, a ta nə bəgə nəgəre pə nəgəre pə. Pə chapter nine, a tə wəla kɔrɔ tə bəgə pə yəgəna pə. Pə chapter nine, Daniel a tə ndʉŋ pə period pə kingdom pə Babylon la, sə pə history pə empire pə Medo-Persian.
When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.
جب جبرائيل دانيال کي هدايت ڪري ٿو ته هو “معاملي کي سمجھي”، ۽ “رؤيا تي غور ڪري”، تڏهن هو ذهني جدا ڪرڻ جي اهڙي عمل جي نشاندهي ڪري ٿو، جنهن کي هو چاهي ٿو ته دانيال استعمال ڪري. جيڪي لفظ “سمجھي” ۽ “غور ڪري” ڪري ترجمو ڪيا ويا آهن، سي ساڳيا عبراني لفظ آهن. اهو لفظ “biyn” آهي، ۽ ان جي معنيٰ آهي ذهني طور جدا ڪرڻ. جيڪو عبراني لفظ “matter” لاءِ ترجمو ڪيو ويو آهي، سو “dabar” آهي، ۽ ان جي معنيٰ آهي “the word”. تنهن ڪري جبرائيل دانيال کي، ۽ انهن کي جن جي هو آخري ڏينهن ۾ نمائندگي ڪري ٿو، اها ڄاڻ ڏئي رهيو آهي ته هو حق جي ڪلام کي صحيح نموني ورهائين.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Seekh is baat ki kar ke tu apne aap ko Khuda ke huzoor maqbool sabit kare, ek aisa mazdoor jo sharminda hone ka muhtaj na ho, aur kalam-e-haq ko durust taur par taqseem karta ho. 2 Timothy 2:15.
The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”
Le mot « matière » est aussi employé par Daniel au chapitre dix, verset un, où il est traduit trois fois par « chose ».
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
En la tercera año de Ciro, rey de Persia, fue revelada una palabra a Daniel, cuyo nombre era Beltsasar; y la palabra era verdadera, pero el tiempo señalado era largo; y él comprendió la palabra y tuvo inteligencia de la visión. Daniel 10:1.
In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.
בפסוק זה, המילה "חזון" היא חזון ה"מראה" של ההופעה, ולדניאל הייתה הבנה הן של הדבר (העניין) והן של החזון ("מראה"). בפסוק עשרים ושלושה של פרק ט', גבריאל הורה לדניאל לחלק נכונה בין העניין ובין החזון, ובפסוק א' של פרק י' יש לו הבנה הן של העניין (הדבר) והן של החזון ("מראה"). גבריאל מודיע לדניאל בפרק ט' להכיר בהבחנה (לחלק נכונה) בין העניין ובין החזון. החזון הוא חזון ה"מראה", ואילו ה"עניין", או ה"דבר", הוא חזון ה"חזון".
In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.
Mu sura ya munani, amayerekwa yombi aramenyekana, kandi haragaragazwa itandukaniro ryayo kuko Daniyeli yifuzaga gusobanukirwa iyerekwa rya “chazon,” ariko Gaburiyeli yategetswe gutuma Daniyeli asobanukirwa iyerekwa rya “mareh.” Ubwo Gaburiyeli yatangiraga umurimo we wo gutuma Daniyeli asobanukirwa “ikintu” n’“iyerekwa,” yabwiye Daniyeli kwitondera ko ari amayerekwa abiri atandukanye.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.
Ug qalbiga soldi, men bilan so‘zlashdi va dedi: Ey Doniyor, men endi senga donolik va fahm berish uchun chiqdim. Yalvorishlaringning boshidayoq farmon chiqdi, va men buni senga bildirish uchun keldim; chunki sen nihoyatda suyuklisan. Shuning uchun bu so‘zni anglab ol va vahiyga diqqat qil. Sening xalqing va muqaddas shahring ustiga yetmish hafta belgilangan: gunohni tamomiga yetkazish, gunohlarni tugatish, qabihlik uchun kafforat qilish, abadiy solihlikni kiritish, vahiy va bashoratni muhrlash hamda eng Muqaddas Zotni moylash uchun. Shunday ekan, bil va anglaginki, Quddusni tiklash va qayta qurish haqidagi farmon chiqqan vaqtdan to Masih — Amirgacha yetti hafta va oltmish ikki hafta bo‘ladi; ko‘cha ham, devor ham qaytadan quriladi, ammo og‘ir zamonlarda. Oltmish ikki haftadan keyin esa Masih qirqib tashlanadi, lekin O‘zi uchun emas; va keladigan amirning xalqi shaharni ham, muqaddas maskanni ham vayron qiladi; uning oxiri toshqin bilan bo‘ladi, va urushning oxirigacha vayronagarchiliklar belgilangan. U ko‘plar bilan ahdni bir hafta davomida mustahkamlaydi; hafta o‘rtasida esa qurbonlik va nazrni to‘xtatadi, va jirkanchliklarning yoyilishi tufayli uni xarob qiladi, to belgilangan yakun kelguncha; va belgilangan narsa xaroba ustiga yog‘diriladi. Doniyor 9:22–27.
Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.
Gabriel voulait que Daniel reconnaisse que des éléments de la vision du « chazon » et de la vision du « mareh » seraient représentés dans l’interprétation qu’il lui donnait. Cette interprétation devait traiter des deux visions, et il incombait à Daniel de distinguer correctement la vision qui concernait le piétinement du sanctuaire et de l’armée, de la vision qui conduisait à l’apparition du Christ dans le lieu très saint le 22 octobre 1844.
Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.
ဂါဗြေလသည် ဘီစီ 457 ခုနှစ် အာတဇရဇ္စီမင်း၏ အမိန့်တော်မှစ၍ ယုဒလူမျိုးတို့အတွက် အထူးသတ်မှတ်ထားသော “ညနေများနှင့် နံနက်များ” ရူပါရုံ၏ နှစ်ပေါင်း နှစ်ထောင်သုံးရာမှ “ဖြတ်ထုတ်ထားသော” နှစ်ပေါင်း လေးရာကိုးဆယ် ရှိမည်ဟု ဖော်ပြသည်။ ယခုတင်ပြပြီးသော ကျမ်းပိုဒ်များတွင် “သတ်မှတ်ထားသည်” ဟူသော စကားလုံးကို သုံးကြိမ် ဖော်ပြထားသော်လည်း၊ ထိုကျမ်းပိုဒ်များ၌ “သတ်မှတ်ထားသည်” ဟု ဘာသာပြန်ထားသော ဟီဘရူးစကားလုံးမှာ အမှန်တကယ် မတူညီသော စကားလုံး နှစ်လုံးဖြစ်သည်။ “သတ်မှတ်ထားသည်” ဟူသော စကားလုံးကို ပထမအကြိမ် ဖော်ပြထားခြင်းမှာ အခန်းငယ် နှစ်ဆယ့်လေးတွင် ဖြစ်ပြီး၊ ထိုဟီဘရူးစကားလုံးမှာ “chathak” ဖြစ်၍ “ဖြတ်ထုတ်သည်” ဟု အဓိပ္ပာယ်ရသည်။
It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.
यह पहचान कराता है कि इस्राएल को एक परीक्षाकाल दिया गया था, जो अर्तक्षत्र के तृतीय आदेश से आरम्भ हुआ और ईस्वी सन् 34 में स्तिफनुस को पथराव करके मार डाले जाने पर समाप्त हुआ। ये चार सौ नब्बे वर्ष “काटे गए” थे, और वे तेईस सौ वर्षों की दीर्घतर भविष्यद्वाणी के भीतर एक लघुतर भविष्यदर्शी काल का प्रतिनिधित्व करते थे। “चार सौ नब्बे” की संख्या परीक्षाकाल का एक प्रतीक है, जैसा कि यीशु ने साक्ष्य दिया है।
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Pidäroo dhufee, “Yaa Gooftaa, obboleessi koo yoo na irratti cubbuu hojjetee, hamma meeqaatti isaaf dhiisa? Hamma yeroo torbaatti moo?” jedheen. Yesuus immoo deebisee, “Ani sitti hin jedhu, Hamma yeroo torbaatti; garuu, Hamma torbaatama keessaa torbaatti” jedheen. Maatewos 18:22.
There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.
Il existe une fin au pardon, et cette fin est représentée par le nombre « quatre cent quatre-vingt-dix ». Les « quatre cent quatre-vingt-dix » années représentent pour les Juifs une période de probation, depuis leur délivrance jusqu’au moment où ils comblèrent la mesure de leur temps d’épreuve, lors de la lapidation d’Étienne. Les « quatre cent quatre-vingt-dix » années sont aussi liées à la malédiction des « sept temps » dans Lévitique vingt-six. Il n’y a dans la Bible que deux passages qui mentionnent que le pays jouit de ses sabbats. Le premier se trouve dans Lévitique vingt-six.
And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.
Soki hamámni ni arasinüka, ehehamo no ni nannoa, toina Georgeŋunüka; no ŋai yoŋgiremaha arasiɛ Georgeŋunüka ndehehamo, menŋe ahoeŋe. Ŋai, ŋaine, ni mamrik mombi mbitiaga handred sevene ni doho dimariŋi dɔŋi. Moomi ni naŋgənaŋga toŋ toŋaŋ doŋgəma; ni naŋgənaŋga toŋ toŋaŋ dagəma moomi. Ŋai ni wɔtɔŋi ni yelŋa naŋgə tɔrɔtɔrɔŋi gɔŋgoe, ni tɔŋ tɔŋi ni fɔŋgɔni naŋgə dɔmbiaga, ni pɔrɔma ni yehama ni hama ni hama ni dɔmbiaga; no ŋai hɔŋgɔmaha ni yɛŋgənaŋgə toŋgɔma ni no ni nannoa. Ŋai ni tɔŋi ni kɔraŋgɔni gɔŋgɔni mɛlɛŋgɛna, ni tɔŋi ni yɛŋgənaŋgə wɔŋgɔni dɔŋgɔni, no ŋai hɔŋgɔmaha ni yɛŋgənaŋgə yɔŋgɔni naŋgəha ni dɔmbiaga. Ŋai ni wɔŋgɔma ni mɛlɛŋgɛna naŋgə tɔŋgɔni; no yeleŋgənaŋgəha ni tɔŋgɔma ni yeŋgənaŋgəha ni tɔrɔtɔrɔma no ŋgɔŋgɔni ŋa. Ŋai ni yɛŋgənaŋgəha ni yɛlɛŋgɛnaŋgə tɔŋgɔni naŋgəha ni heathen, no ni tɔŋgɔma naŋgə ni sword ŋgɔŋgɔni; no mɛlɛŋgɛna naŋgəha tɔŋgɔma naŋgə tɔŋgɔni, no gɔŋgɔni naŋgəha mɛlɛŋgɛna. Nde ehehamo mɛlɛŋgɛna hɔŋgɔmaha ni Sabbathɨni yehama, sɛŋgɛ yehama ni tɔŋgɔma naŋgə tɔŋgɔni, no ni yehama ni mɛlɛŋgɛna ni yeŋgənaŋgəha; ehehamo mɛlɛŋgɛna hɔŋgɔmaha ni yehama, no ni Sabbathɨni yehama. Sɛŋgɛ yehama ni tɔŋgɔma naŋgə tɔŋgɔni ni yehama; dɔŋgɔni dɔŋgɔni naŋgə ni Sabbathɨni no ni yɛŋgənaŋgəha ni yeŋgənaŋgəha ni tɔŋgɔma ni yehama. Leviticus 26:27–35.
The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.
Le châtiment des « sept temps », mentionné à quatre reprises au chapitre vingt-six, indique que, lorsque le peuple de Dieu est dispersé, alors le pays « jouira de ses sabbats ». Daniel et les trois jeunes Hébreux avaient été dispersés dans le pays des ennemis, en accomplissement de la malédiction de Moïse, et cette dispersion de soixante-dix ans constituait une leçon de choses symbolique de la dispersion de deux mille cinq cent vingt ans. C’était une leçon de choses prophétique, semblable aux trois ans et demi de sécheresse du temps d’Élie durant la persécution de Jézabel. Ces trois ans et demi représentaient trois années et demie prophétiques, lesquelles équivalaient à mille deux cent soixante années de domination papale, depuis l’an 538 jusqu’en 1798. Les soixante-dix ans étaient un symbole des « sept temps », de même que les trois ans et demi étaient un symbole du désert de mille deux cent soixante ans. Les soixante-dix ans de la captivité de Daniel, identifiés par Jérémie, représentaient « quatre cent quatre-vingt-dix » ans.
And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.
Dan Tuhan, Allah nenek moyang mereka, mengutus kepada mereka melalui para utusan-Nya, bangun pagi-pagi dan terus mengutus, karena Ia berbelaskasihan kepada umat-Nya dan kepada tempat kediaman-Nya. Tetapi mereka mengolok-olok para utusan Allah, menghina firman-Nya, dan memperlakukan nabi-nabi-Nya dengan semena-mena, sampai murka Tuhan bangkit terhadap umat-Nya, sehingga tidak ada lagi pemulihan. Sebab itu Ia mendatangkan ke atas mereka raja orang Kasdim, yang membunuh para pemuda mereka dengan pedang di rumah tempat kudus mereka, dan tidak menaruh belas kasihan kepada orang muda maupun anak dara, orang tua maupun orang yang sudah bungkuk karena usia; semuanya diserahkan-Nya ke dalam tangannya. Dan segala perkakas rumah Allah, baik yang besar maupun yang kecil, serta harta benda rumah Tuhan, juga harta benda raja dan para pembesarnya, semuanya itu dibawanya ke Babel. Mereka membakar rumah Allah, merobohkan tembok Yerusalem, membakar habis segala istananya dengan api, dan memusnahkan segala barangnya yang indah-indah. Dan orang-orang yang terluput dari pedang diangkutnya ke Babel; di sana mereka menjadi hamba baginya dan bagi anak-anaknya sampai pemerintahan kerajaan Persia, untuk menggenapi firman Tuhan yang disampaikan oleh mulut Yeremia, sampai negeri itu menikmati hari-hari Sabatnya; selama itu terbaring tandus, ia memelihara Sabat, untuk menggenapi tujuh puluh tahun. Maka pada tahun pertama pemerintahan Koresh, raja Persia, supaya firman Tuhan yang diucapkan oleh mulut Yeremia digenapi, Tuhan menggerakkan roh Koresh, raja Persia, sehingga ia mengumumkan maklumat di seluruh kerajaannya, dan juga menuliskannya, demikian bunyinya: Beginilah perkataan Koresh, raja Persia, “Segala kerajaan di bumi telah dikaruniakan Tuhan, Allah semesta langit, kepadaku; dan Ia telah menugaskan aku untuk membangun bagi-Nya sebuah rumah di Yerusalem, yang terletak di Yehuda. Siapakah di antara kamu sekalian yang termasuk umat-Nya? Tuhan, Allahnya, menyertai dia, dan biarlah ia berangkat.” 2 Tawarikh 36:15–23.
The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.
Apenas duas referências na Bíblia ao fato de a terra desfrutar os seus sábados aparecem em relação à dispersão do povo de Deus e aos setenta anos de cativeiro, os quais representavam um período de tempo que permitiria à terra desfrutar os seus sábados. Isso correspondia ao número de sábados que os judeus não permitiram que a terra desfrutasse em descanso. O descanso da terra por setenta anos representava o total de anos em que se consumara a rebelião contra o mandamento de permitir que a terra descansasse. Um cálculo simples mostra que, em “quatrocentos e noventa” anos de rebelião, haveria um total de setenta anos em que a terra não havia descansado.
Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.
Quatre cent quatre-vingt-dix ans furent retranchés des deux mille trois cents ans, comme période d’épreuve accordée aux Juifs, et ces « quatre cent quatre-vingt-dix » ans ont un lien direct avec la dispersion des « sept temps » de Lévitique vingt-six.
The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.
ਦੋ ਹਜ਼ਾਰ ਤਿੰਨ ਸੌ ਸਾਲਾਂ ਦੇ ਅੰਤ ਉੱਤੇ ਹੋਣ ਵਾਲੇ ਰੌੰਦਿਆਂ ਜਾਣ ਦੀ “chazon” ਦਰਸ਼ਟੀ ਅਤੇ ਪ੍ਰਗਟ ਹੋਣ ਦੀ “mareh” ਦਰਸ਼ਟੀ ਇਕ ਦੂਜੇ ਤੋਂ ਭਿੰਨ ਹਨ, ਪਰ ਉਨ੍ਹਾਂ ਦਾ ਆਪਸੀ ਸੰਬੰਧ ਸਿੱਧਾ ਹੈ। ਦਾਨੀਏਲ ਦੀ ਤਰ੍ਹਾਂ, ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਨੇ ਇਨ੍ਹਾਂ ਦੋਹਾਂ ਦਰਸ਼ਟੀਆਂ ਦਾ ਠੀਕ ਭੇਦ ਕਰਨਾ ਹੈ, ਅਤੇ ਇਸ ਦੇ ਨਾਲ ਹੀ ਉਨ੍ਹਾਂ ਦੇ ਆਪਸੀ ਸੰਬੰਧ ਨੂੰ ਵੀ ਪਛਾਣਨਾ ਹੈ। ਬੰਦੀਵਾਸ ਦੇ ਸੱਤਰ ਸਾਲ, ਜਿਨ੍ਹਾਂ ਨੇ ਉਹਨਾਂ ਤਿੰਨ ਹੁਕਮਾਂ ਤੱਕ ਲਿਆਇਆ ਜਿਨ੍ਹਾਂ ਦੁਆਰਾ ਯਹੂਦੀਆਂ ਨੂੰ ਯਰੂਸ਼ਲਮ ਵਾਪਸ ਆ ਕੇ ਉਸ ਨੂੰ ਮੁੜ ਬਣਾਉਣ ਦੀ ਆਗਿਆ ਮਿਲੀ, ਉਸ ਵਾਅਦੇ ਦੇ ਵਿਰੁੱਧ ਯਹੂਦੀਆਂ ਦੀ “ਚਾਰ ਸੌ ਨੱਬੇ” ਸਾਲਾਂ ਦੀ ਬਗਾਵਤ ਦਾ ਪ੍ਰਤੀਕ ਸਨ, ਜਿਸ ਅਨੁਸਾਰ ਦੇਸ਼ ਨੂੰ ਵਿਸ਼ਰਾਮ ਦਿੱਤਾ ਜਾਣਾ ਸੀ।
When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.
Lorsque le troisième décret désigna l’occasion qui leur était donnée de revenir et de rebâtir, il leur fut accordé « quatre cent quatre-vingt-dix » années de temps probatoire, étant éprouvés par la même période de temps au cours de laquelle leur désobéissance avait conduit à la destruction de Jérusalem et à leur dispersion. À la fin des secondes « quatre cent quatre-vingt-dix années », leur désobéissance entraînerait de nouveau la destruction de Jérusalem et leur dispersion parmi les Gentils.
The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.
Разсеяването при седемдесетгодишния плен бе предшествано от „четиристотин и деветдесет“ години на бунт, а след този седемдесетгодишен плен последваха още „четиристотин и деветдесет години“ на по-нататъшен бунт.
The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.
Primo periodo “quadringentorum nonaginta” annorum, qui septuaginta annos quietis terrae effecit, ad finem pervenerat cum excidio Ierusalem. In fine “quadringentorum nonaginta” annorum, qui ex duobus milibus trecentis annis abscissi erant, Ierusalem rursus deleta est, quoniam Iesus semper finem rei per initium rei illustrat.
The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.
Kujeru kwa myaka mirongo irindwi kwa Isirayeli ya nyakuri muri Babuloni ya nyakuri kwari ikimenyetso cy’ugutatanywa kwa “ibihe birindwi,” kandi Sister White agaragaza ko iyo myaka mirongo irindwi yo kujyanwa mu bunyage kwa Isirayeli ya nyakuri muri Babuloni ya nyakuri yari ikigereranyo cy’imyaka igihumbi na magana abiri na mirongo itandatu yo kujyanwa mu bunyage kwa Isirayeli ya mwuka muri Babuloni ya mwuka.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
« L’Église de Dieu sur la terre était tout aussi véritablement en captivité durant cette longue période de persécution implacable que les enfants d’Israël le furent lorsqu’ils furent retenus captifs à Babylone pendant la période de l’exil. » Prophets and Kings, 714.
The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.
Ang 1,260 ka tuig gikan sa tuig 538 hangtod 1798 maoy usa ka tipo sa “pito ka panahon.” Sa kataposan sa kapitoan ka tuig, ang mga Judio namalik aron ipahiuli ug tukoron pag-usab ang Jerusalem. Ang ilang pagbalik sulod sa tulo ka mga sugo maoy nagtimaan sa sinugdanan (457 BC) sa duha ka libo ug tulo ka gatus ka tuig sa panan-awon sa “mareh” nga mitultol ngadto sa pagpakita ni Cristo sa Labing Balaan nga Dapit niadtong Oktubre 22, 1844. Ang tulo ka mga sugo maoy nagtimaan sa sinugdanan sa matagnaong yugto, ug gikinahanglan ang tanang tulo ka mga sugo aron magsugod ang matagnaong yugto, bisan pa nga sila nagsugod sa pagbalik ug pagtukod pag-usab pinaagi sa unang sugo ni Ciro.
“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
«দেয়ালির সপ্তম অধ্যায়ে সেই ফরমান পাওয়া যায়। পদ ১২–২৬। এর সর্বাপেক্ষা পূর্ণাঙ্গ রূপটি পারস্যের রাজা আর্তক্ষস্ত কর্তৃক খ্রিস্টপূর্ব ৪৫৭ সালে জারি করা হয়েছিল। কিন্তু এজরা ৬:১৪-এ বলা হয়েছে যে, যিরূশালেমে প্রভুর গৃহ নির্মিত হয়েছিল ‘কোরস, দারিয়ূস, ও পারস্যের রাজা আর্তক্ষস্তের আদেশ [প্রান্ত-টীকা, “ফরমান”] অনুসারে।’ এই তিন রাজা, ফরমানটির প্রবর্তন, পুনঃনিশ্চিতকরণ, এবং পরিপূর্ণতা সাধনের মাধ্যমে, এটিকে সেই পূর্ণতায় উপনীত করেছিলেন যা ২৩০০ বছরের সূচনাকে চিহ্নিত করার জন্য ভবিষ্যদ্বাণীতে আবশ্যক ছিল। খ্রিস্টপূর্ব ৪৫৭ সালকে—অর্থাৎ যে সময় ফরমানটি সম্পূর্ণতা লাভ করেছিল—আদেশের তারিখ হিসাবে গ্রহণ করলে, সত্তর সপ্তাহ সম্বন্ধে ভবিষ্যদ্বাণীর প্রত্যেকটি নির্দিষ্ট বিষয় পূর্ণ হয়েছে বলেই প্রতীয়মান হয়েছিল।»—দ্য গ্রেট কনট্রোভার্সি, ৩২৬।
From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.
Kutoka mwaka 1798 hadi 1844, malaika watatu wa Ufunuo waliingia katika historia ya unabii, na kama vile amri zile tatu zilivyotia alama mwanzo wa unabii wa miaka elfu mbili na mia tatu, ndivyo malaika hao watatu walivyotia alama hitimisho la unabii huo. Kipindi cha unabii kilikoma kwa kuwasili kwa malaika wa tatu, kama vile kilivyoanza kwa kuwasili kwa amri ya tatu, kwa maana Yesu daima huiunganisha mwisho wa jambo na mwanzo wa jambo.
The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.
ਯਹੂਦੀਆਂ ਨੇ ਪਹਿਲੇ ਫਰਮਾਨ ਦੇ ਅਧੀਨ ਵਾਪਸ ਆਉਣਾ ਸ਼ੁਰੂ ਕੀਤਾ, ਅਤੇ ਦੂਜੇ ਫਰਮਾਨ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਉਨ੍ਹਾਂ ਨੇ ਮੰਦਰ ਨੂੰ ਪੂਰਾ ਕੀਤਾ। ਤੀਜਾ ਦੂਤ 22 ਅਕਤੂਬਰ, 1844 ਨੂੰ ਆ ਪਹੁੰਚਿਆ, ਅਤੇ ਉਸ ਮਿਤੀ ਤੋਂ ਪਹਿਲਾਂ ਮਿਲਰਾਈਟਾਂ ਨੇ ਉਸ ਆਤਮਿਕ ਮੰਦਰ ਨੂੰ ਪੂਰਾ ਕਰ ਦਿੱਤਾ ਸੀ ਜਿਸ ਨੂੰ ਮੁੜ ਬਣਾਉਣ ਲਈ ਉਹ ਆਤਮਿਕ ਬਾਬਲ ਵਿੱਚੋਂ ਬਾਹਰ ਆਏ ਸਨ। ਇਸ ਦਾ ਪੂਰਾ ਹੋਣਾ ਅਵਸ਼੍ਯਕ ਸੀ, ਕਿਉਂਕਿ 22 ਅਕਤੂਬਰ, 1844 ਨੂੰ ਵਾਅਦੇ ਦਾ ਦੂਤ ਅਚਾਨਕ ਆਪਣੇ ਮੰਦਰ ਵਿੱਚ ਆਉਣਾ ਸੀ। ਉਹ ਮੰਦਰ ਮਿਲਰਾਈਟ ਲੋਕ ਸਨ, ਜਿਨ੍ਹਾਂ ਨੇ 22 ਅਕਤੂਬਰ, 1844 ਨੂੰ ਵਾਅਦੇ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕੀਤਾ, ਅਤੇ ਜਿਨ੍ਹਾਂ ਨੂੰ ਪਤਰਸ ਮੰਦਰ ਹੋਣ ਦੇ ਨਾਤੇ ਪਛਾਣਦਾ ਹੈ।
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
თქვენც, როგორც ცოცხალი ქვები, აშენდებით სულიერ სახლად, წმიდა სამღვდელოებად, რათა შესწიროთ სულიერი მსხვერპლნი, იესო ქრისტეს მიერ ღმერთისთვის სასურველნი. 1 პეტრე 2:5.
The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.
Le temple millérite fut construit de 1798 à 1844, soit quarante-six ans, ou, prophétiquement, trois jours, car le Christ a indiqué qu’il faut trois jours pour relever un temple.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.
আর ইহুদিদের নিস্তারপর্ব সন্নিকটে ছিল, এবং যীশু যিরূশালেমে উঠিয়া গেলেন; এবং তিনি মন্দিরে দেখিলেন, সেখানে গোরু, ভেড়া ও কবুতর বিক্রেতারা আছে, আর মুদ্রা-বিনিময়কারীরা বসিয়া আছে। তখন তিনি ছোট ছোট দড়ি দিয়া এক চাবুক প্রস্তুত করিয়া সকলকে মন্দির হইতে বাহির করিয়া দিলেন, আর ভেড়া ও গোরুগুলিকেও; এবং মুদ্রা-বিনিময়কারীদের টাকা ছড়াইয়া ফেলিলেন, ও টেবিলগুলি উলটাইয়া দিলেন; এবং যাহারা কবুতর বিক্রয় করিতেছিল, তাহাদিগকে বলিলেন, এই সকল জিনিস এখান হইতে লইয়া যাও; আমার পিতার গৃহকে বাণিজ্যের গৃহ করিও না। তখন তাঁহার শিষ্যরা স্মরণ করিল যে, লিখিত আছে, তোমার গৃহের প্রতি উদ্যোগ আমাকে গ্রাস করিয়াছে। অতঃপর ইহুদিরা তাঁহাকে উত্তর করিয়া বলিল, তুমি যে এই সকল কার্য করিতেছ, তাহার প্রমাণস্বরূপ আমাদেরকে কি চিহ্ন দেখাইতেছ? যীশু তাহাদিগকে উত্তর করিয়া বলিলেন, এই মন্দির ধ্বংস কর, আর আমি তিন দিনের মধ্যে ইহা পুনরুত্থিত করিব। তখন ইহুদিরা বলিল, এই মন্দির নির্মাণে ছেচল্লিশ বৎসর লাগিয়াছে, আর তুমি কি তিন দিনের মধ্যে ইহা পুনরুত্থিত করিবে? কিন্তু তিনি আপন দেহরূপ মন্দিরের বিষয় বলিয়াছিলেন। যোহন ২:১৩–২১।
Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.
Byen Blan i montre ki lè mesaje alyans lan te vini touswit nan tanp li, jan sa reprezante nan liv Malachi a, pwofesi a te akonpli lè Kris te netwaye tanp lan, jan sa fèk idantifye nan pasaj ki soti nan Jan an.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.
“Duke e pastruar tempullin nga blerësit dhe shitësit e botës, Jezusi shpalli misionin e Tij për ta pastruar zemrën nga ndotja e mëkatit,—nga dëshirat tokësore, epshet egoiste, zakonet e liga, që e korruptojnë shpirtin. ‘Ja, unë do të dërgoj të dërguarin tim, dhe ai do të përgatisë udhën para meje; dhe Zoti, që ju kërkoni, do të vijë papritur në tempullin e tij, po, i dërguari i besëlidhjes, në të cilin ju kënaqeni: ja, ai do të vijë, thotë Zoti i ushtrive. Por kush mund të durojë ditën e ardhjes së tij? dhe kush do të qëndrojë kur ai të shfaqet? sepse ai është si zjarri i rafinuesit dhe si sapuni i rrobalarësve; Dhe ai do të ulet si një rafinues dhe pastrues i argjendit; dhe ai do t’i pastrojë bijtë e Levit dhe do t’i kullojë si arin dhe argjendin, që ata t’i ofrojnë Zotit një blatim në drejtësi. Malakia 3:1–3.’ Jeta e Jezusit, 161.”
The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.
Tempuire Johanne luvus dwa, bætem fyrtæx and six geare to timbrian, and Jesus cwæð þæt He wolde þæt tobrocene tempuire aræran on þrim dagum. 1798 oþ 1844, is fyrtæx and six geare, and hit tacnaþ þa becyme þæra þry engla (daga), of Revelation fourteen, þe wæron getacnode þurh þa þry bebodu þe ongunnon þa twā and twentig hund hund wintra witegung. Þa fyrtæx and six geare sind þæt tima on þam Crist arærde þæt Millerite tempuire, forþan ær þære tide þæt gastlice haligdom and gastlice Israel hæfde been fortræd þurh gastlice Babylon.
When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.
Оғозӣ дар оғози хизмати Худ, вақте ки Масеҳ дар иди Фисҳ маъбадро пок сохт, Ӯ пешгӯии дар Малокӣ баёншударо ба ҷо меовард, ки «Фиристодаи Аҳд» ногаҳон ба маъбади Худ хоҳад омад. Дар 22 октябри соли 1844 Масеҳ ногаҳон ба маъбади Худ омад, ва барои барпо кардани маъбади вайроншудаи Худ чилу шаш сол лозим шуда буд.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
”Kujja kwa Kristo nga kabona waffe omukulu eri awasinga obutukuvu, olw’okutukuza awatukuvu, nga bwe kireetebwa mu maaso mu Daniel 8:14; okujja kw’Omwana w’omuntu eri Oyo ow’Edda n’Edda, nga bwe kulagibwa mu Daniel 7:13; n’okujja kwa Mukama eri yeekaalu ye, nga bwe kwalagulwa Malaki, byonna binnyonnyola ekintu kye kimu; era n’ekyo era kikiikirirwa okujja kw’omugole omusajja eri embaga y’obugole, Kristo kwe yannyonnyolera mu lugero lw’abawala ekkumi, olwa Matayo 25.” The Great Controversy, 426.
The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.
Ombiŷángo ya yokuqala yapererwa mu 1798, nipo omalizilo gya ombiŷángo ya mwisho gyali mu 1844. Okuanziša okw’emyaka amakumi ana n’omukaaga, omwo Kristo yaimutsia hekalu lya baMilleri, kwašyotija omalizilo; kwa sababu byombi, okuanziša n’okupera, byamanyikwaga n’okumalizibwa kw’ombiŷángo ya Katonda ku bantu Be; kubanga Yesu bulijjo alaga enkomerero y’ekintu ng’erina enkolagana n’okuanziša kw’ekyo kintu.
We will continue our study of Gabriel’s instruction to Daniel in the next article.
Ons sal in die volgende artikel voortgaan met ons studie van Gabriël se onderrig aan Daniël.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
«Раҳй китоби халққа очилиши керак. Кўпларга у муҳрланган китоб, деб ўргатилган, аммо у ҳақиқат ва нурни рад этувчилар учунгина муҳрлангандир. Ундаги ҳақиқатлар эълон қилиниши лозим, токи одамлар жуда яқин орада юз бериши кутилган воқеаларга тайёрланиш имконига эга бўлсинлар. Учинчи Фаришта Хабари ҳалок бўлаётган дунёнинг нажоти учун ягона умид сифатида тақдим этилиши керак.»
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
«Последните дни и техните опасности са над нас, и в нашето дело трябва да предупреждаваме хората за опасността, в която се намират. Нека не бъдат оставяни без внимание тържествените събития, които пророчеството е разкрило, че скоро ще настъпят. Ние сме Божии вестители и нямаме време за губене. Онези, които желаят да бъдат съработници на нашия Господ Исус Христос, ще проявят дълбок интерес към истините, намиращи се в тази книга. С перо и глас те ще се стремят да изяснят чудните неща, които Христос дойде от небето да открие.» Signs of the Times, July 4, 1906.