We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Nous avons terminé un récent article par un passage de Prophets and Kings, dans lequel sœur White indiquait que Daniel cherchait à « comprendre le rapport qu’entretenait la captivité de soixante-dix ans, annoncée par Jérémie, avec les deux mille trois cents ans dont, dans la vision, il entendit le visiteur céleste déclarer qu’ils devaient s’écouler avant la purification du sanctuaire de Dieu. »

“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

“Aragtida kale ayaa iftiin dheeraad ah ku tuurtay dhacdooyinka mustaqbalka; oo dhammaadka aragtidan ayaa Daanyeel maqlay ‘quduus baa hadlayay, quduus kalena wuxuu ku yidhi quduuskaas hadlayay, Ilaa goormay ahaan doontaa aragtidu?’ Daanyeel 8:13. Jawaabtii la bixiyey, ‘Ilaa laba kun iyo saddex boqol oo maalmood; markaas ayaa meesha quduuska ah la nadiifin doonaa’ (aayadda 14), ayaa ku ridday jahawareer. Si aad u dadaal badan ayuu u doondoonay macnaha aragtida. Ma uu fahmi karin xidhiidhka ka dhexeeya toddobaatankii sannadood ee maxaabiisnimada, sidii Yeremyaah hore ugu sii sheegay, iyo labaatanka iyo saddexda boqol oo sannadood ee uu aragtida ku maqlay booqdaha samadu ku dhawaaqayo inay dhammaan doonaan ka hor nadiifinta meesha quduuska ah ee Ilaah. Malaa’igta Jibriil waxay siisay fasiraad qayb ahaan ah; hase yeeshee markii nebigu maqlay erayadan, ‘Aragtidu … waxay ahaan doontaa maalmo badan,’ ayuu miyir beelay. ‘Aniga Daanyeel waan miyir beelay,’ ayuu ka qoray waayo-aragnimadiisa, ‘oo maalmo ayaan xanuunsanaa; dabadeedna waan kacay, oo waxaan qabtay hawshii boqorka; oo aragtidii aad baan ula yaabay, laakiinse ninna ma ay garan.’ Aayadaha 26, 27.” Nebiyo iyo Boqorro, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

Нюкawɓe Millerites ndaari haala ɓurɗo timmugol e dow ɓatakowol ɓe waajotoo. So nde waqtu waɗi mo Ngurndannde e lenyol Yahuuda yiɗi hokkuɗe ɓeydaare humpito dow “jiiti joweeɗiɗi,” ɓe nattii e daandu Laodicea, ndee duuɗi joweeɗiɗi caggal mum ɓe calii jayngol “jiiti joweeɗiɗi” fuu. Ɓe meeɗaani yiyde jokkol timmungol ngal e hakkunde duuɓi cappanɗe joweeɗiɗi e duuɓi ujunaaji ɗiɗi e teemedere tati, ɗi Daniyeel ɗaɓɓitii no feewi ngam faamuɗe. Daniyeel ena woodi ɗum ko yimɓe Alla ɓe balɗe cakitiiɗe.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

A föld szombatjainak élvezete annak a szövetségnek a része, amely az ősi Izráelnek adatott, s amely magában foglalta a föld nyugvásának törvényét minden hetedik esztendőben. Ez a szövetség magában foglalta a hét évből álló ciklust, amely hétszer ismétlődött. Magában foglalta a tulajdon és a szolgák felszabadítását és helyreállítását is a hét hétesztendős ciklus lezárulásakor, vagyis negyvenkilenc év végén, az úgynevezett jubileum ünneplése során. A zsidók engedetlenek voltak e szövetségi elvekkel szemben, és 2 Krónika megállapítja, hogy a hetvenévi fogság, amelyről Jeremiás próféta szólt, egy korábbi négyszázkilencven évnyi lázadást jelképezett. Négyszázkilencven esztendő alatt, ha az ősi Izráel engedelmeskedett volna a szövetségben foglalt rendelkezéseknek, amint azok a 3 Mózes huszonötben meg vannak határozva, összesen hetven olyan év lett volna, amelyben a föld nyugodott. A bibliai év háromszázhatvan napból áll, és háromszázhatvan nap megszorozva héttel („hét idő”) kétezerötszázhúsz napot tesz ki.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Makahuluganon a pitumpu ka tuig ket naikadua a naisilpu iti panaginana ti daga, nga naikadua met a naisilpu iti “pitú a panawen.” Ni Daniel ket agsapsapul a “maawatan ti pannakikadua” ti “pannakaibalud iti pitumpu ka tuig,” iti “dua ribu ket tallo gasut a tuig” “sakbay ti pannakadalus ti santuario ti Dios.” Isu a gapuna, agsapsapul isuna a maawatan ti pannakikadua ti sirmata a “chazon” ken ti sirmata a “mareh.” Saan a mabalin a maawatan dayta a pannakikadua no saan a bigbigen ti panaginana ti daga idi Levitico beinticinco ken beintiseis, a naisilpu iti pannakaibalud a pitumpu ka tuig a sinao ni Jeremias. No saanyo a patien a ti “pitú a panawen” ket itakderna ti maysa a naimpadtoan a panawen a dua ribu ket limagasut ket duapulo a tuig, ikkatenyo ti bagbagiyo manipud iti pannakaibilang kadagidiay a naitakderan ni Daniel idi maudi nga aldaw. Ti Milleritas ket namati a ti “pitú a panawen” ket maysa a padto a maipapan iti panawen, ngem ti Adventismo itan ket saanen a mamati iti kasta.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Daniel, kimwe n’abahanuzi bose, agaragaza ubwoko bw’Imana ku mperuka y’isi, kandi amagambo ya Sister White ku byerekeye icyifuzo cye cyo gusobanukirwa isano iri hagati y’imyaka mirongo irindwi (“ibihe birindwi”) n’imyaka ibihumbi bibiri na magana atatu, ahagararira icyifuzo ubwoko bw’Imana bwo mu minsi y’imperuka bugomba kugira. Nk’uko byavuzwe mu ngingo zabanje, nta kuri kugaragazwa ku mbonerahamwe zo mu 1843 no mu 1850 kutashyigikiwe mu buryo butaziguye (kandi kenshi na kenshi) mu nyandiko za Sister White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

ജ്ജഡിസത്തിന്റെ കന്യകമാർക്കായുള്ള അന്തിമ പരീക്ഷയെ ആ രത്നങ്ങൾ പ്രതിനിധീകരിക്കുന്നതിനാൽ, അന്ത്യദിവസങ്ങളിലെ അർദ്ധരാത്രിയുടെ നിലവിളിയിൽ മില്ലറിന്റെ രത്നങ്ങൾ പത്തു മടങ്ങ് കൂടുതൽ തേജസ്സോടെ പ്രകാശിക്കും. ആ രത്നങ്ങൾ എന്നുവെച്ചാൽ ഹബക്കൂക്കിന്റെ പലകകളിൽ പ്രതിനിധീകരിക്കപ്പെട്ട അടിസ്ഥാന സത്യങ്ങളും, മില്ലറിന്റെ മുറിയുടെ നടുവിലുള്ള ഒരു മേശപ്പുറത്ത് വെച്ചിരുന്ന പെട്ടിയിലുള്ള രത്നങ്ങളും ആകുന്നു. അടിസ്ഥാനപരമായ പരീക്ഷ തന്നെയാണ് അന്തിമ പരീക്ഷ; അതുപോലെ തന്നേ പ്രവചനത്തിന്റെ ആത്മാവിന്റെ അധികാരവും അങ്ങനെ തന്നെയാണ്. മില്ലറിന്റെ സ്വപ്നത്തിൽ രത്നങ്ങളായി മുൻകൂട്ടി സൂചിപ്പിക്കപ്പെട്ട അടിസ്ഥാന സത്യങ്ങളെ നിരസിക്കുന്നത്, അതേ സമയം പ്രവചനത്തിന്റെ ആത്മാവിനെയും നിരസിക്കുന്നതാകുന്നു.

“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

Ջոքըանյանի ամենավերջին խաբեությունն այն կլինի, որ անվավեր դարձնի Աստծո Հոգու վկայությունը։ «Որտեղ տեսիլք չկա, ժողովուրդը կորչում է» (Առակաց 29:18)։ Ջոքըանյանը խորամանկորեն կգործի՝ տարբեր եղանակներով և տարբեր միջոցների միջոցով, որպեսզի խարխլի Աստծո մնացյալ ժողովրդի վստահությունը ճշմարիտ վկայության հանդեպ։ Նա կներմուծի կեղծ տեսիլքներ՝ մոլորեցնելու համար, և կխառնի սուտը ճշմարտության հետ, որպեսզի մարդկանց մեջ այնպիսի զզվանք առաջացնի, որ նրանք ամեն բան, ինչ կրում է տեսիլքների անունը, համարեն մոլեռանդության մի տեսակ. բայց ազնիվ հոգիները, կեղծն ու ճշմարիտը հակադրելով, կարող կլինեն տարբերել դրանք»։ Selected Messages, հ. 2, 78։

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Nous traitons maintenant de l’accroissement de la connaissance qui eut lieu dans l’histoire des millérites, de 1798 jusqu’à 1844, tout en reconnaissant que, bien que les millérites fussent corrects dans leurs applications prophétiques, ils étaient limités par l’histoire même dans laquelle ils furent suscités. Nous sommes maintenant dans les derniers jours, et dans la génération finale (la quatrième) de l’adventisme. Durant cette période, l’adventisme a été à ce point endoctriné par des traditions et des coutumes (de faux joyaux) qu’il ne sait plus quelles étaient les vérités fondamentales. Le fait de ne pas savoir quelles sont ces vérités empêche l’adventisme de comprendre l’importance de ces vérités, et rend dénués de sens les commandements répétés de protéger et de préserver ces vérités.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Avant d’aller plus loin dans l’interprétation que Gabriel donne de la vision du fleuve d’Ulai, nous aborderons quelques points pertinents liés aux vérités fondamentales et à l’autorité de l’Esprit de prophétie. Les théologiens modernes soutiennent que le passage suivant établit que la plus longue prophétie chronologique de la Bible est celle des deux mille trois cents ans.

“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

ক্রিষ্টের প্রথম আগমনে যারা “রাজ্যের সুসমাচার” প্রচার করেছিলেন, সেই শিষ্যদের অভিজ্ঞতারই অনুরূপ প্রতিরূপ দেখা গিয়েছিল তাদের অভিজ্ঞতায়, যারা তাঁর দ্বিতীয় আগমনের বার্তা ঘোষণা করেছিল। যেমন শিষ্যরা প্রচার করতে বেরিয়েছিল, “সময় পূর্ণ হইয়াছে, ঈশ্বরের রাজ্য সন্নিকট,” তেমনি মিলার এবং তাঁর সহকর্মীরাও ঘোষণা করেছিলেন যে, বাইবেলে প্রকাশিত সর্বদীর্ঘ ও সর্বশেষ ভাববাণীমূলক সময়কাল প্রায় শেষপ্রান্তে উপনীত, বিচার সন্নিকটে, এবং অনন্ত রাজ্যের সূচনা আসন্ন। সময়-সম্পর্কে শিষ্যদের প্রচার দানিয়েল ৯ অধ্যায়ের সত্তর সপ্তাহের উপর ভিত্তি করে ছিল। মিলার ও তাঁর সহকর্মীদের প্রদত্ত বার্তায় দানিয়েল ৮:১৪-এর ২৩০০ দিনের পরিসমাপ্তি ঘোষণা করা হয়েছিল, যার একটি অংশ সেই সত্তর সপ্তাহ। উভয়ের প্রচারই একই মহান ভাববাণীমূলক সময়পর্বের ভিন্ন ভিন্ন অংশের পরিপূর্ণতার উপর প্রতিষ্ঠিত ছিল।

“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

“BleŊ ba tsuenyi tɔxɔlɔ̃ lê, William Miller kple eƒe dɔwɔla-ɖekawɔwɔlawo hã, le wo ŋutɔ me la, mekpɔŋu sesẽe gɔmeɖeɖe si nye nyatakakadzraɖoɖo si wowɔ be yewoatsɔ va o. Vodadawo siwo nɔ anyi didi le hame la me xe ɖe mɔ na wo, eye womate ŋu va ɖo gɔmeɖeɖe dzɔdzɔe si ku ɖe nyatakaka vevitɔ aɖe si le nyagblɔɖilawo me ŋu o. Eya ta, ne hã wogblɔ nyatakaka si Mawu de asi na wo be woatsɔ na xexeame la gɔ̃ hã, la, to egɔmeɖeɖe si me wodze agbagba me o la ta, xɔsegbãgbã va dzra wo.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

El pasaje dice que «Miller y sus asociados proclamaron que el período profético más largo y último presentado a la vista en la Biblia estaba a punto de expirar», y los teólogos afirman que el período profético más largo y último es el de los dos mil trescientos años. Además sostienen que esto es lo que la Hermana White está identificando en el pasaje, pues, según afirman, ella se está refiriendo directamente al período de dos mil trescientos años. Están ciegos a toda relación entre los setenta años y el período de dos mil trescientos años. Están ciegos a la luz que Daniel procuraba comprender.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

एलन व्हाइट मिलरवादी थीं, और वे उन संदेशों को जानती थीं जो 1843 के अग्रणी चार्ट पर तथा 1850 के उस अग्रणी चार्ट पर अंकित किए गए थे जिसे F. D. Nichols ने प्रकाशित किया था। 1850 का चार्ट, जो Nichols द्वारा तैयार किया गया था, Nichols के घर में ठीक उसी समय तैयार किया गया था जब James और Ellen White, Nichols के साथ रह रहे थे। बाइबल में सबसे लंबी भविष्यसूचक अवधि, जो उन दोनों चार्टों पर दर्शाई गई है, तेईस सौ वर्ष नहीं है; वह लैव्यव्यवस्था छब्बीस के “सात समय” हैं।

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Prétendre que le passage précédent constitue une identification inspirée des deux mille trois cents années comme étant la période prophétique la plus longue et la dernière, c’est faire en sorte que les écrits de Sœur White se contredisent eux-mêmes. Si elle croyait ce que les théologiens affirment au sujet de ce passage, alors que signifie le fait qu’elle approuve les cartes qui soutiennent les « sept temps » ?

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

« J’ai vu que le tableau de 1843 avait été dirigé par la main du Seigneur, et qu’il ne devait pas être modifié ; que les chiffres étaient tels qu’Il les voulait ; que Sa main était au-dessus et avait caché une erreur dans certains des chiffres, de sorte que nul ne pouvait la voir, jusqu’à ce que Sa main fût retirée. » Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Je mi nenɔɛsɔ wɔn amammerɛ ne wɔn anansesɛm ahorow no betumi aka sɛ, wɔ 1843 mfonini no so no, Awurade de ne nsa kataa “mmere ason” no mfomso no so kosii sɛ ɔyii ne nsa fii so akyiri yi. Asɛm a ɛhaw saa gyinapɛn no ne sɛ, Ɔbaa White kyerɛɛ bere a Awurade yii ne nsa fii akontaabu no so no; woyii Ne nsa fii so ansa na 1844 Ɔpɛpɔn 22 adu, bere tiaa bi akyi bere a wɔn ani dii kan hui gui no. Ne adanse a ɛfa saa asɛm no ho no mu no, ɔda mfomso a wɔteɛɛ no adi, na emu da hɔ pefee sɛ saa mfomso no nyɛɛ “mmere ason” no.

“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, 237.

“Warra amanamoo, qaanfamoo turan sun, maaliif Gooftaan isaanii hin dhufne hubachuu waan hin dandeenyeef, dukkana keessatti hin dhiifamne. Ammas Kitaabota Qulqulluu isaanii qorachuudhaan yeroo raajii sana barbaaduuf ni geggeeffaman. Harki Gooftaa lakkoofsa sana irraa kaafame, dogoggorichis ni ibsame. Isaanis yeroo raajii sun bara 1844tti akka gahe ni argan; ragaanuma isaan yeroo raajii sun bara 1843tti akka xumurame argisiisuuf dhiheessanii turan sun, akka inni bara 1844tti xumuramu ni mirkaneesse.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Sa dihang ang kamot sa Ginoo “gikuha gikan sa mga hulagway, ug ang sayop gipatin-aw,” ila dayon giila “nga ang mao rang ebidensiya nga ilang gipresentar aron ipakita nga ang mga panahong matagnaon natapos niadtong 1843, nagpamatuod nga kini mangatapos sa 1844.” Ang mga panahong matagnaon nga unang gituohang matapos sa 1843, girepresentar diha sa tsart sa 1843, nga mao ang tsart nga gigamit sa matag usa sa tulo ka gatus ka mga magwawali nga Millerite. Ang mga panahong matagnaon nga girepresentar nianang tsarta nga natapos sa 1843 mao ang duha ka libo ug tulo ka gatus ka tuig sa Daniel kapitulo otso, bersikulo katorse, ang duha ka libo ug lima ka gatus ug baynte ka tuig sa Levitico baynte-sais, ug ang usa ka libo ug tulo ka gatus ug traynta’y singko ka tuig sa Daniel dose. Human sa unang kapakyasan, gikuha sa Ginoo ang Iyang kamot gikan sa sayop, ug ang mga Millerite unya nakaila nga ang mao rang ebidensiya nga nagtimaan sa pagtapos sa mga panahong matagnaon sa 1843, sa pagkatinuod nagpamatuod nga kadtong mga panahona natapos sa 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

तं 1850 चो चार्ट 1850 वर्सांत तयार केलो, आनी 1851 च्या जानेवारींत विकपाक दवरलो. एलेन व्हाइटीं नोंद केली की, 1843 च्या चार्टा विशीं तिणें जशें नोंद केलें, तशेंच हो चार्टूय हबक्कूकाच्या भविष्यवाणेची एक पूर्तता आशिल्लो. त्या चार्टान लेवीव्यवस्था छब्बीसांतल्या “सात वेळा” म्हळ्यार दीर्घात-दीर्घ भविष्यसूचक कालखंडाचेंय प्रतिनिधित्व केलें.

“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

«Ме видов дека Бог беше во објавувањето на картата од страна на брат Николс. Видов дека во Библијата постоеше пророштво за оваа карта, и ако оваа карта е наменета за Божјиот народ, ако таа е доволна за еден, таа е и за друг; и ако на еден му беше потребна нова карта, насликана во поголем размер, на сите им е потребна исто толку.» Manuscript Releases, volume 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Prétendre qu’il est exact, dans la déclaration de Sœur White, que les millérites « proclamaient que la période prophétique la plus longue et la dernière que la Bible présente allait bientôt expirer », est juste, car ils le faisaient effectivement. Prétendre que la « plus longue » « période prophétique » soit les deux mille trois cents ans retourne le témoignage de Sœur White contre lui-même et contre le témoignage historique. Croire à cette fable, c’est croire un mensonge, et dans les derniers jours, ceux qui choisissent de croire un mensonge le font parce qu’ils n’aiment pas la vérité.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Jésus ne S’est pas miraculeusement inoculé une sorte d’anesthésie divine afin de traverser les souffrances de la croix. Jésus a souffert d’une souffrance divine, bien au-delà de ce que l’une quelconque de Ses créatures pourrait endurer. Pourtant, l’humanité a été créée à Son image, et l’inspiration déclare que l’humanité doit vaincre comme Lui a vaincu. Ce qui a permis au Christ de supporter les souffrances de la croix, c’était un attribut qu’Il possédait et que l’humanité possède également.

Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

Tukimtutulak ken ni Jesus, a mangrugi ken mangileppas ti pammatitayo; isu nga gapu iti rag-o a naisaad iti sangoananna, inanusna ti kruz, inuyawna ti bain, ket nagtugaw iti makinawan ti trono ti Dios. Hebreo 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Jisuusip crossimi naakkaammernertik atorsimavaa, siulermini anguniagassamik iliorfigineqarsimagami; uagullu taassuma assinganik pinngortitaavugut, taamaattumillu anguniagaanik kajungernartunik pilersitaalluta. Tamanna ilusiligaanitsinnut ilaavoq. Adventismip tunngavii paasiniarnissaat pingaaruteqanngitsoq upperititaasimagutta, taamaaliornissamut kajumissuseqalernavianngilagut. Laodiceami pissutsip taassuma qaangernissaanut anersaap illernartup pilersissinnaasaa kisimi tassaavoq sallusuissummik asanninneq. Sallusuissummut asanninneq misilinneqassaaq ileqqut pissusitoqqallu ajornaatsut, siutiminnik killissiorusuttunik tuppallersaanissamik siunertallit, pissarsiariuminarnerisigut. Laodiceami ilorrisimaarnitsinni sallusuissut nammineerluta paasiniassallugu kissaatigineqanngikkutta, annaanneqassanngilagut. Ullumikkut Adventismi tassaniippoq.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Daniel ezali ndakisa ya bato ya Nzambe na mikolo ya suka oyo bazali koluka, na nzela ya liloba ya esakweli, kososola boyokani kati na bokangami ya mbula ntuku nsambo mpe esakweli ya mikolo nkóto mibale na nkama misato. Koyeba esakweli ya mikolo nkóto mibale na nkama misato lokola eleko ya esakweli oyo eleki nyonso na molai mpe ya nsuka ezali kobwaka solo ya moboko ya Adventisme, mpe na mbala moko kobwaka bokonzi ya Molimo ya Esakweli. Koloba ete ntango ba-Millerites balakisaki eleko ya esakweli oyo eleki nyonso na molai mpe ya nsuka, ezalaki mbula nkóto mibale na nkama misato, ezali kobwaka makomi ya lisolo ya kala.

“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

« Nous n’avons rien à craindre pour l’avenir, sinon d’oublier la manière dont le Seigneur nous a conduits, ainsi que son enseignement dans notre histoire passée. » Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

गब्रिएल दानिय्येललाई “mareh” र “chazon” दुवै दर्शनहरूको समझ दिन आउनुभयो, र ती दुई दर्शनहरू भविष्यसूचक सम्बन्धमा स्पष्टतः आबद्ध भए तापनि, उहाँले दानिय्येललाई तिनीहरूलाई मानसिक रूपमा पृथक् गर्न निर्देशन दिनुभयो। त्यस दर्शनमा अध्याय सात र आठका बाइबलीय भविष्यवाणीका राज्यहरू समावेश थिए, जुन अध्याय दुईमा रहेका त्यही राज्यहरूको पुनरावृत्ति र विस्तार थिए। त्यस जानकारीमा स्वर्गीय संवाद पनि समावेश थियो, जसले एउटा दर्शनलाई परमेश्वरको पवित्रस्थान र उहाँका जनलाई कुल्चीमिल्ची पारिने कार्यको रूपमा, र अर्को दर्शनलाई जन र पवित्रस्थानको पुनर्स्थापनाको कार्यको रूपमा प्रस्तुत गरेको थियो।

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

ഗബ്രിയേൽ വ്യാഖ്യാനം അവതരിപ്പിച്ചപ്പോൾ—അത് ഒടുവിൽ മില്ലറൈറ്റുകൾ പ്രസംഗിച്ച സന്ദേശത്തിന്റെ ഹൃദയമായി മാറിയതു പോലെ—ആ രണ്ട് ദർശനങ്ങൾക്കുമിടയിൽ ഒരു ബന്ധം നിലനിന്നിരുന്നു; വ്യാഖ്യാനത്തെ മാനസികമായി വേർതിരിച്ചുനോക്കുവാനുള്ള ആജ്ഞ നിറവേറ്റുന്നവർ ശ്രദ്ധിക്കേണ്ട ഒരു ബന്ധം അതായിരുന്നു. വ്യത്യാസങ്ങളിൽ ഒന്നിനെ “നിർണ്ണയിക്കപ്പെട്ട” എന്നു രണ്ടിടത്തും വിവർത്തനം ചെയ്യപ്പെട്ടിരിക്കുന്ന രണ്ടു വാക്കുകൾ പ്രതിനിധീകരിക്കുന്നു.

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 9:24–27.

Laua asefulu ma fitu ua tofia mo lou nuu ma lou aai paia, e faaumatiaina ai le solitulafono, ma faauma ai agasala, ma fai ai le togiola mo le amioletonu, ma aumaia ai le amiotonu e faavavau, ma faamau ai le faaaliga ma le valoaga, ma faauuina ai lē e Sili ona Paia. O lenei, ia e iloa ma malamalama, e mai i le tuuina atu o le poloaiga e toe faafoisia ma toe fausia Ierusalema seia oo i le Mesia le Alii, e fitu vaiaso, ma le onosefulu ma le lua vaiaso; e toe fausia le ala tele ma le pā, e ui lava i aso o puapuaga. A mavae foi le onosefulu ma le lua vaiaso, ona vavaeeseina lea o le Mesia, ae lē mo ia lava; ma o le nuu o le alii o le a sau, latou te faaumatia le aai ma le malumalu; ma o lona iuga e pei o se lolo, ma seia oo i le gataaga o le taua ua tofia ai faatafunaga. Ma o le a ia faamauina le feagaiga ma le toatele mo le vaiaso e tasi; a o le ogatotonu o le vaiaso o le a ia faamuta ai le taulaga ma le taulaga i le areto, ma ona o le faasalalauina o mea inosia o le a ia faia ai ia faatafunaina, seia oo lava i le faaumatiaga, ma o le mea ua tofia e sasaa ifo i luga o lē ua faatafunaina. Tanielu 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Pumwi makumi saba (miaka mia nne na tisini) zimeamriwa juu ya watu na mji mtakatifu. Neno lililotafsiriwa kuwa “zimeamriwa” maana yake ni “limekatwa”, na neno hilo linaonyesha kipindi cha muda wa rehema kwa Wayahudi na Yerusalemu. Pia liliwakilisha kipindi cha uasi kilicholeta kuangamizwa kwa Yerusalemu na utumwa wa miaka sabini. Hivyo basi, ile miaka mia nne na tisini “iliamriwa”, ikianza katika amri ya tatu. Miaka mia nne na tisini ya kwanza ya uasi ilisababisha mashambulizi matatu ya Nebukadneza, maangamizi ya mwisho ya Yerusalemu, na kutawanywa pamoja na utumwa wa miaka sabini wa Israeli halisi katika Babeli halisi.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

De eerste verordening markeerde het einde van de gevangenschap en het begin van het werk van de herbouw van Jeruzalem. De derde verordening markeerde het begin van de tweeëntwintighonderd jaar. De komst van de eerste engel markeerde het einde van de gevangenschap van het geestelijke Israël in het geestelijke Babylon gedurende twaalfhonderdzestig jaar, en zij markeerde het begin van een periode van zesenveertig jaar, waarin Christus de Millerieten gebruikte om uit de gevangenschap te komen en een geestelijke tempel op te richten.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Mo, a wokyere ase wɔ nkyekyɛm aduonu nsia ne aduonu nson mu mpɛn abien sɛ “wɔahyɛ ato hɔ” no, ne “charats,” na n’ase ne “pira” ne “ahyɛde.” Wɔhyɛɛ no nkɔm sɛ papafoɔ tumidi no benya “apirakum” bi, wɔ abufuw a edi kan no awiei. Ɛno ara ne asɛmfua a Daniel de dii dwuma wɔ ti dumienu no mu, nkyekyɛm aduasa nsia.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Et le roi agira selon sa volonté; il s’élèvera, et se glorifiera au-dessus de tout dieu, et il proférera des paroles prodigieuses contre le Dieu des dieux, et il prospérera jusqu’à ce que l’indignation soit accomplie; car ce qui est déterminé s’accomplira. Daniel 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Na a verse tiḥad-sa u tlata, “the king” d l-babawiya. L-babawiya kan khas-ha تزدهر ḥtta 1798, mlli tqbḍat l-ḍarba l-mumīta dyalha. Thumma l-awwal “indignation” kan khas-ha “be accomplished,” ḥit dik “indignation” kanat “determined” (muqarrara) باش “be done.” F nihayat l-awwal indignation ḍedd l-mamlaka sh-shamaliya dyal Israel, lli bdāt f 723 qbl l-milad w salat f 1798, l-babawiya tqbḍat “deadly wound.” L-kalima “determined” katʿni “wound.”

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

फिर मैंने उसके सिरों में से एक को मानो घातक रूप से घायल देखा; और उसका प्राणघातक घाव चंगा हो गया; और सारी पृथ्वी उस पशु के पीछे अचम्भा करती हुई चली। प्रकाशितवाक्य 13:3।

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Mfumo wa kinabii wa Wamillerite ulitegemea mamlaka mbili za uharibifu: upagani ukifuatwa na upapa. Walielewa kwamba mamlaka hizo mbili ndizo zilizopaswa kukanyaga-kanyaga patakatifu na jeshi, kama ilivyowakilishwa katika njozi ya “chazon” ya Danieli sura ya nane, aya ya kumi na tatu.

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? Daniel 8:13.

Ngemuva kwalokho ngezwa omunye ongcwele ekhuluma; kwase kuthi omunye ongcwele kulowo ongcwele owayekhuluma: Koze kube nini umbono omayelana nomhlatshelo wemihla ngemihla, kanye nesiphambeko sencithakalo, owenza kokubili indawo engcwele nebutho kunikelwe ukuba kunyathelwe ngezinyawo? Daniyeli 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Şexsê papalê yê hilweşîner diviyabû ku heybetgeh û leşkerê ji bo hezar û şeşsed û şêst salan binpê bike.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

Mais le parvis qui est hors du temple, laisse-le dehors, et ne le mesure point; car il a été donné aux Gentils, et ils fouleront aux pieds la ville sainte pendant quarante-deux mois. Et je donnerai pouvoir à mes deux témoins, et ils prophétiseront mille deux cent soixante jours, vêtus de sacs. Apocalypse 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

۱۷۹۸ء میں پہلی خشم کے اختتام پر، نبوت نے پاپائیت کو “زخم” دینے کا تعین کر رکھا تھا۔ دانی ایل نو میں، اس تعین کی نمائندگی آخری دو آیات میں کی گئی ہے، اور ان آیات میں جس لفظ کا دو مرتبہ ترجمہ “متعین کیا گیا” کے طور پر ہوا ہے، وہ “chazon” رؤیا کے ساتھ متعلق ہے، جبکہ آیت چوبیس میں جس لفظ کا ترجمہ “متعین کیا گیا” کیا گیا ہے، وہ ایک مختلف عبرانی لفظ ہے اور “mareh” رؤیا کے ساتھ متعلق ہے۔ دانی ایل، جو آخری ایام میں خدا کے لوگوں کی نمائندگی کرتا ہے، ان دونوں رؤیاؤں کے باہمی تعلق کو سمجھنے کی کوشش کر رہا تھا، جنہیں جبرائیل نے اس سے کہا تھا کہ وہ ذہنی طور پر ایک دوسرے سے جدا رکھے۔

We will continue this subject in the next article.

Nous poursuivrons ce sujet dans le prochain article.

“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

«Бог не даёт нам новой вести. Мы должны возвещать ту весть, которая в 1843 и 1844 годах вывела нас из других церквей». Review and Herald, 19 января 1905 г.