Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
Jibril ya zo wurin Daniyel bayan ya fahimci shekaru saba’in na bauta daga annabcin Irmiya, da kuma rantsuwa da la’anar Musa.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
Dalam tahun pertama pemerintahannya, aku, Daniel, memahami dari kitab-kitab jumlah tahun yang tentangnya firman TUHAN datang kepada nabi Yeremia, bahwa Ia akan menggenapkan tujuh puluh tahun atas kebinasaan Yerusalem.... Ya, seluruh Israel telah melanggar Taurat-Mu, bahkan dengan menyimpang sehingga mereka tidak menaati suara-Mu; sebab itu kutuk telah dicurahkan ke atas kami, dan sumpah yang tertulis dalam Taurat Musa, hamba Allah itu, karena kami telah berdosa terhadap Dia. Dan Ia telah meneguhkan firman-Nya yang telah diucapkan-Nya terhadap kami dan terhadap para hakim kami yang memerintah kami, dengan mendatangkan ke atas kami malapetaka yang besar; sebab di bawah seluruh langit tidak pernah dilakukan apa yang telah dilakukan atas Yerusalem. Seperti ada tertulis dalam Taurat Musa, segala malapetaka ini telah menimpa kami; namun kami tidak memohon belas kasihan TUHAN, Allah kami, supaya kami berbalik dari kesalahan-kesalahan kami dan memahami kebenaran-Mu. Sebab itu TUHAN berjaga-jaga atas malapetaka itu dan mendatangkannya ke atas kami; karena TUHAN, Allah kami, adalah adil dalam segala perbuatan-Nya yang dilakukan-Nya; sebab kami tidak menaati suara-Nya. Daniel 9:2, 11–14.
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
الكلمة التي استخدمها دانيال، والمترجمة بـ «القَسَم»، هي الكلمة نفسها التي استخدمها موسى، والمترجمة بـ «سبع مرات»، في اللاويين 26. وتُعلِمنا الأخت وايت أن دانيال، في الأصحاح التاسع، كان يلتمس فهم العلاقة بين فترة إرميا البالغة سبعين سنة، وفترة الألفين والثلاثمئة سنة. وكان قد أُمِر جبرائيل في الأصحاح الثامن أن يجعل دانيال يفهم رؤيا الألفين والثلاثمئة يوم، ويُتمّ جبرائيل عمله حين يعود في الأصحاح التاسع ويُعلِم دانيال أن يفصل ذهنيًا بين الرؤيتين اللتين كانتا موضوع الأصحاحات السابع والثامن والتاسع أيضًا. وهاتان الرؤيتان هما موضوع «ازدياد المعرفة» الذي فُكَّ ختمُه في سنة 1798.
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Yeremiah afa sonnia aduɔson no ne Mose “nnome” no nyinaa yɛ “mmere nson” no ho nsɛnkyerɛnne, sɛnea Mose “ntam” no gyina hɔ ma no; nanso Gabriel rebɛda afe mpem abien ne ahasa no mu kyekyɛ no adi. Wobetumi akyekyɛ no pɛpɛɛpɛ nkutoo bere a wɔakyekyɛ anisoadehu no (“chazon”) a ɛfa tiatia so no, ne anisoadehu no (“mareh”) a ɛfa ahoyɛ no ho no pɛpɛɛpɛ. Gabriel fii ase de kyerɛe sɛ wɔde sɔhwɛbere a ɛyɛ mfe ahanan ne aduɔkron maa Yudafo no. Saa bere no na ɛyɛ pɛ sɛ atuatew a ɛyɛ mfe ahanan ne aduɔkron a na ɛde nnommumfa bere a ɛyɛ mfe aduɔson no aba no.
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
لفظ «مُقَرَّر» في الآية الرابعة والعشرين يشير إلى المدّة الممتدّة من صدور الأمر الثالث سنة 457 ق.م إلى رجم استفانوس سنة 34 م، أمّا لفظ «مُقَرَّر» في الآيتين السادسة والعشرين والسابعة والعشرين فإنّه يحدِّد القوى المُخرِّبة المتمثّلة في الوثنية والبابوية.
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 9:26, 27.
Apre swasant-de semenn dewa e sisant-de semenn, Mesi-a va être retranché, me pa pou li-menm; ek pep prins ki pou vini a va detrir lavil-la ek sanktyer-la; ek so fin pou vini kouma enn deliz, ek ziska fin lager, bann devastasion finn deside. Ek li pou ferm lalians ar boukou dimounn pou enn semenn; ek o milye semenn-la li pou fer sakrifis ek lofrann sispann, ek akoz proliferasion bann abominasion li pou rann li dezole, ziska konsomasion-la, ek seki finn deside pou vide lor sa ki dezole. Daniel 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Gabriel informe Daniel qu’« après » que le « Messie » aurait été « retranché », « le peuple d’un chef qui viendra détruira la ville et le sanctuaire ». La Rome païenne détruisit la « ville et le sanctuaire » lors du siège qui dura exactement trois ans et demi, de l’an 66 à l’an 70 apr. J.-C. Gabriel indique que « la fin de la guerre » serait « comme par une inondation », et que la guerre consisterait en des « dévastations ». La guerre menée contre Jérusalem et le sanctuaire fut le foulage aux pieds accompli par le paganisme et la papauté. La puissance païenne qui devait détruire Jérusalem au commencement fut Babylone, mais la puissance païenne qui devait la détruire après la crucifixion du Messie fut la Rome païenne. Mais la guerre contre le sanctuaire et l’armée fut menée par deux puissances dévastatrices, et la seconde de ces deux puissances dévastatrices dans les Écritures est la papauté.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Upapa ni ule uwezo unaowakilishwa kama “bakora inayofurika”; ndio uwezo katika aya ya arobaini ya Danieli kumi na moja, “unaofurika na kupita.” Kukanyagwa chini kwa Yerusalemu kulikokuwa kumeanza na Babeli, na kuendelea kwa taifa la chuma lililonena maneno ya giza kama lilivyowakilishwa na Musa katika Kumbukumbu la Torati, kulifuatiwa na upapa. Hata mwisho wa kukanyagwa chini huko, “maharibifu” “yalikuwa yameamriwa.” Katika aya ya ishirini na saba, Kristo anathibitisha agano pamoja na wengi kwa juma moja. Katikati ya juma hilo, mfumo wa dhabihu wa duniani ungekoma, kwa kuwa Kristo alianza huduma yake ya ukuhani mkuu katika patakatifu pa mbinguni. Kwa sababu ya kutotii kwa Wayahudi katika wakati wa rehema uliokuwa umekatiliwa kwa ajili yao, patakatifu na mji vingefanywa tena ukiwa.
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Il versetto dice: «a motivo del dilagare delle abominazioni egli la renderà desolata, e ciò fino alla consumazione; e ciò che è stato decretato sarà riversato sul desolatore». Quando i Giudei ebbero infine colmato fino all’orlo la misura del loro tempo di prova, la città e il santuario dovevano rimanere desolati fino alla fine della guerra. Alla «consumazione» del calpestamento nel 1798, era stato «decretato» che il papato avrebbe ricevuto una ferita mortale. Allora la città e il santuario dovevano essere restaurati e ricostruiti, come fu prefigurato quando i Giudei uscirono dalla Babilonia letterale sotto i tre decreti.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Jusqu’à la consommation de cette guerre, Jérusalem devait être foulée aux pieds par la puissance papale. Les périodes prophétiques qui constituent les périodes distinctes à l’intérieur des deux mille trois cents ans ne peuvent être comprises correctement que lorsque la relation de la vision du foulage aux pieds des soixante-dix ans est comprise en lien avec la vision du rétablissement du sanctuaire et de l’armée. Rejeter la vision de la dispersion de la malédiction de Moïse, c’est rejeter la vision du rassemblement. La vision des soixante-dix ans est la vision de la dispersion. La vision des deux mille trois cents ans est la vision du rassemblement. La vision des soixante-dix ans est la vision « chazon » de la dispersion, et la vision des deux mille trois cents ans est la vision « mareh » du rassemblement.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Nítorí náà, ohun tí Ọlọ́run ti so pọ̀, kí ènìyàn má ṣe ya a kúrò. Marku 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
Niloumbi mibale mya bimònà mimesami elongo na lolenge ya esakweli, mpe koboya moko ezali koboya yango nyonso mibale. Solo oyo ezali komonisa ete, atako Bato ya Advente balobaka ete bazali kosimba esakweli ya mibu nkóto mibale na nkama misato, baboyi likonzi ya katikati ya Adventisme, kaka lokola na bosolo nyonso baboyaki “mbala nsambo” na mobu 1863. Bayuda te bazalaki komilobela ete bazali kobatela mobeko ya Nzambe? Baebele ya kala te bazalaki komilobela ete bazali kozela Masiya? Komilobela ezali na ntina te soki ezali kotombola Liloba ya Nzambe te.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
Les millérites en vinrent finalement à identifier le 22 octobre 1844 comme le terme de la période des deux mille trois cents jours, mais leur compréhension était limitée. Ce ne fut qu’après la grande déception que la lumière fut faite au sujet du sanctuaire céleste et de l’apparition du Christ dans le lieu très saint à cette date. Ce ne fut qu’après cette date qu’ils discernèrent le message du troisième ange et la loi de Dieu.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Le Seigneur avait l’intention d’accroître la lumière prophétique liée aux deux mille trois cents ans, et, en 1856, il ouvrit la porte à une lumière supplémentaire; au cours des sept années suivantes, l’adventisme referma cette porte. Ce ne fut qu’après le 11 septembre 2001 que le Seigneur ramena les étudiants de la prophétie aux articles de Hiram Edson, et que la lumière des « sept temps » recommença à croître.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
En refusant de reconnaître le rapport entre la prophétie des deux mille trois cents ans et la prophétie des deux mille cinq cent vingt ans, l’adventisme en est venu à comprendre le 22 octobre 1844 d’une manière tronquée et incomplète.
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
I te wā i whakamau pū ai a S. S. Snow i te rā o te ripekatanga, ka whakatauria ko te 22 o Oketopa, 1844.
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 9:25–27.
Tuisceadh, dá bhrí sin, agus tuig, go mbeidh ó dhul amach an ordaithe chun Iarúsailéim a athchóiriú agus a atógáil go dtí an Meisias, an Prionsa, seacht seachtaine agus trí fichid agus dhá sheachtain: déanfar an tsráid a atógáil, agus an balla mar an gcéanna, fiú in aimsirí buartha. Agus tar éis trí fichid agus dhá sheachtain gearrfar an Meisias as, ach ní ar a shon féin: agus scriosfaidh muintir an phrionsa atá le teacht an chathair agus an tearmann; agus beidh a deireadh le tuile, agus go deireadh an chogaidh tá léirscriosanna ceaptha. Agus daingneoidh sé an cúnant le mórán ar feadh seachtaine amháin: agus i lár na seachtaine cuirfidh sé faoi deara scor den íobairt agus den ofráil, agus de dheasca leathadh na n-uafás déanfaidh sé ina fhásach í, go dtí an chríochdheireadh féin; agus doirtfear an ní sin atá socraithe ar an ní atá déanta ina fhásach. Daniel 9:25–27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
ಮಿಲ್ಲರೈಟ್ಗಳು ಶಿಲುಬೆಗೆ ಹಾಕಲ್ಪಟ್ಟ ಕ್ರಿಸ್ತನ ಕುರಿತ ಸರಿಯಾದ ದಿನಾಂಕವನ್ನು ಗುರುತಿಸಿದರು; ಆ ನಂತರ ಇಪ್ಪತ್ತ್ಮೂರು ನೂರು ವರ್ಷಗಳ ಅವಧಿಯ ಅಂತ್ಯವೂ ನಿರ್ಧರಿಸಲ್ಪಟ್ಟಿತು. ಯೆಹೂದ್ಯರು ತಮ್ಮ ಪರೀಕ್ಷಾಕಾಲದ ಪಾತ್ರೆಯನ್ನು ತುದಿವರೆಗೂ ತುಂಬಿಸಿಕೊಂಡ ಕಾರಣ, “ಅಸಹ್ಯಕರವಾದವುಗಳ ವ್ಯಾಪ್ತಿಯಿಂದ” ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಂತೆ, ಕ್ರಿಸ್ತನು “ಒಡಂಬಡಿಕೆಯನ್ನು” ದೃಢಪಡಿಸಿದ ಆ “ವಾರದ ಮಧ್ಯದಲ್ಲಿ” ಸಂಭವಿಸಿದ “ಮೆಸ್ಸಿಯನ ಕಡಿತವಾಗುವಿಕೆ” ಯನ್ನೂ ಗುರುತಿಸಲಾಯಿತು. ಮಧ್ಯರಾತ್ರಿಯ ಕೂಗಿನ ಸಂದೇಶವನ್ನು ಗುರುತಿಸುವಲ್ಲಿ ಶಿಲುಬೆಯೇ ಅವಶ್ಯಕವಾದ ಐತಿಹಾಸಿಕ ದಾರಿಸೂಚಕವಾಗಿ ಪರಿಣಮಿಸಿತು.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
N’agbanyeghi ìhè dị n’ime amaokwu ndị ahụ nke mụrụ ngosipụta dị ike nke ike Chineke, ndị Millerite eruteghị nghọta nke amaokwu ndị ahụ nke e ji ọchịchọ Daniel ịghọta mmekọrịta dị n’etiti ọhụ abụọ ahụ nọchite anya ya. E kewara izu ahụ nke Kraịst kwadoro ọgbụgba ndụ n’ime oge abụọ, nke Nwannaanyị White mechara kọwaa dị ka nke na-anọchi anya ozi nkeonwe Kraịst nke afọ atọ na ọkara, soro ya ozi ya dịka e si n’aka ndị na-eso ụzọ ya nọchite anya ya. Ha hụrụ na akara ụzọ nke obe n’akụkọ ihe mere eme ghọrọ arịlịka iji chọpụta ụbọchị Ọktoba 22, 1844, ma ha ahụghị na ọ nọchikwara etiti oge abụọ yiri ibe ha nke afọ atọ na ọkara, ya mere ọ nọchikwara “oge asaa,” nke Chineke site n’aka Moses kpọrọ “esemokwu nke ọgbụgba ndụ ya.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Alors moi aussi, je marcherai à votre encontre, et je vous châtierai encore sept fois pour vos péchés. Et je ferai venir sur vous l’épée, qui vengera la querelle de mon alliance; et lorsque vous serez rassemblés dans vos villes, j’enverrai au milieu de vous la peste; et vous serez livrés entre les mains de l’ennemi. Lévitique 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
それはキリストが多くの者と契約を堅く定めておられたとき、その契約こそ、不従順なユダヤ人たちに対して彼が争いを抱いておられた契約であった。「その契約についての彼の争い」は、紀元前723年に、アッシリア人が北王国を捕囚に移したときに始まり、それから千二百六十の預言的日数の間、異教主義が文字どおりのイスラエルを踏みにじった。その踏みにじりに続いて、さらに別の千二百六十の預言的日数の間、教皇制が霊的イスラエルを踏みにじった。
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Profetiskie týden, v němž Kristus potvrdil smlouvu, jako naplnění vidění o dvou tisících třech stech letech, zároveň představoval i vidění o dvou tisících pěti stech dvaceti letech. Millerité rozpoznali dostatečně mnoho z proroctví o dvou tisících třech stech letech, aby správně hlásali poselství půlnočního volání, avšak rozhodli se odmítnout část světla, které mělo být zprostředkováno Gabrielovým výkladem v deváté kapitole.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
Gabriel avait instruit Daniel à bien distinguer (à séparer mentalement) les deux visions, représentées comme « matière » et « vision »; et, en accomplissement de ce conseil, sœur White nous informe que telle était précisément la préoccupation de Daniel lorsqu’il cherchait à comprendre le rapport entre les soixante-dix semaines (symbole de « sept temps ») et les deux mille trois cents ans.
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
Ang pagtalikod ng Adventismo sa “pitong panahon” ay naglagay sa kanila sa kalagayang hindi nila maunawaan na ang unang yugto na apat na raan at siyamnapung taon, na pinutol mula sa dalawang libo at tatlong daang taon, ay kumakatawan sa paghihimagsik laban sa tipan na kinikilala ni Moises bilang “pakikipag-alit ng kaniyang tipan”.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Se les impidió también reconocer que la crucifixión a la mitad de la semana hacía más que simplemente señalar la fecha, pues identificaba el mismo centro de la contienda de Cristo con la desobediencia de Israel, mediante la sangre del pacto. Estaban ciegos al hecho de que la sangre derramada por muchos en la cruz, la cual confirmaba su pacto, estaba también confirmando el pacto expuesto en Levítico veinticinco y veintiséis.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
Israël d’autrefois contracta une alliance qu’il définissait par cette proclamation : « Tout ce que l’Éternel a dit, nous le ferons », sans aucunement comprendre que l’alliance que le Christ offrait exigeait que sa loi fût écrite dans le cœur. Leur définition pharisaïque des termes de l’alliance les empêcha de comprendre et d’accepter la véritable alliance.
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
Israël moderne a défini le sang de la croix au milieu de la semaine en des termes qui produisent chez Israël moderne le même aveuglement que celui qui pesait sur l’Israël ancien lorsqu’ils rejetèrent le Messie et proclamèrent qu’ils n’avaient d’autre roi que César.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
Israël moderne est aveugle au fait que l’histoire que Gabriel a exposée à Daniel comprend non seulement la confirmation de l’alliance, mais aussi la dispersion qui s’abat sur ceux qui rejettent cette alliance ; car les versets montrent que la Rome païenne (le prince qui devait venir) détruirait la ville et le sanctuaire, et que, jusqu’à la fin de la guerre (qui a foulé aux pieds le sanctuaire et l’armée), des « désolations », au pluriel, étaient décrétées.
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
ἐν τῇ ἱστορίᾳ καθ’ ἣν ὁ Χριστὸς ἐξέχεεν τὸ αἷμα αὐτοῦ πρὸς βεβαίωσιν τῆς διαθήκης μετὰ πολλῶν, αἱ δύο ἐρημοποιοὶ δυνάμεις, ἡ εἰδωλολατρικὴ καὶ ἡ παπικὴ Ῥώμη, προσδιορίζονται ἐμφανῶς. Τὸ αἷμα τὸ ἐκχυθὲν ἐπὶ τοῦ σταυροῦ εἶναι ἐκεῖνο ὃ ὁ Χριστὸς εἰσφέρει εἰς τὸ ἐπουράνιον ἁγιαστήριον, καὶ ἀποτελεῖ σύμβολον τοῦ ἔργου αὐτοῦ, ὡς παρίσταται ἐν τῷ ὁράματι τοῦ “mareh” τῶν δισχιλίων τριακοσίων ἐτῶν. Ἡ ἱστορία αὕτη συμπλέκεται μετὰ τῆς ἱστορίας τοῦ ὁράματος τοῦ “chazon” τῶν δισχιλίων πεντακοσίων καὶ εἴκοσι ἐτῶν, καθὼς τοῦτο παρίσταται διὰ τῶν δύο ἐρημοποιῶν δυνάμεων αἵτινες ἔμελλον καταπατεῖν τὸ ἁγιαστήριον καὶ τὴν στρατιάν.
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
सच्चाइयाँ, जो मिलर के स्वप्न में रत्नों के रूप में प्रस्तुत की गई थीं, सूर्य के समान उज्ज्वल चमकती थीं, परन्तु वे अपूर्ण थीं। अंतिम दिनों में, जब मध्यरात्रि का पुकारा अक्षरशः पुनः दोहराया जाएगा, तब वही रत्न “धूल-झाड़ने वाले मनुष्य” के द्वारा नए, बड़े संदूक में रखे जाएँगे, और तब वे अपनी मूल अवस्था की अपेक्षा दस गुना अधिक प्रकाशमान होंगे। वे अंतिम मध्यरात्रि के पुकारे के संदेश की परीक्षा ठहरते हैं। उन रत्नों की विशेष पहचान हबक्कूक द्वारा भविष्यद्वाणी किए गए दो गवाहों ने पट्टिकाओं के रूप में की थी। जब 1843 और 1850 के अग्रदूत चार्टों की वे दो पट्टिकाएँ “पंक्ति पर पंक्ति” एक-दूसरे पर रखी जाती हैं, तब मिलर के वे रत्न विशेष रूप से पहचाने जाते हैं, और ऐसा होने में वे रत्न अंतिम मध्यरात्रि के पुकारे के संदेश का प्रतिनिधित्व करते हैं।
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
An chuid is mó de na fírinneacha atá ar an dá chairt, léiríonn siad tairngreachtaí a comhlíonadh roimh 1844, amhail aithint bheithígh Dhaniéil a seacht agus a hocht. Tá íomhá Dhaniéil a dó léirithe iontu. Tá an argóint ann i dtaobh cé acu an Róimh nó Antiochus Epiphanes a dhaingníonn an fhís. Tá an chéad díomá ann, agus aimsir na moille in Habacúc agus i bparabal na ndeich maighdean. Tá teacht an tríú aingil ann, agus an sanctóir neamhaí mar an gcéanna. Tá “an laethúil” ann mar shiombail den phágánachas. Agus, ar ndóigh, tá trí Mháchail an Ioslaim ann. Nuair a thugtar le chéile iad, is léiriú iad na cairteacha ar an “méadú eolais” a tharlaíonn nuair a osclaíonn Leon threibh Iúdá fírinne thairngreachta a bhí séalaithe.
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Yeroo ilaalcha keenya mul’ata laga Ulaii, akka mallattoo beekumsa raajii yeroo dhumaatti bara 1798 keessatti hiikameetti, isa dabalee jawwee saanduqa haaraa fi bal’aa ta’e keessatti abjuu William Miller keessatti argamu uume, xumuruuf dhihaannu, dhugaawwan Millerotaa kan seenaa isaanii keessatti guutuu hin taane irra deebinee ilaalla. Isaan keessaa tokko tokko yeroo seenaa Milleroonni keessa jiraachaa turan irraa kan ka’e haala hin guutamne keessatti hafan; kanneen biroon immoo ajajamuu diduu warra ifa isa adeemsa irra jiruu ergamaa sadaffaa wajjin wal qixxeessee hin deemin irraa kan ka’e haala hin guutamne keessatti hafan.
We will continue these things in the next article.
Nous poursuivrons ces choses dans le prochain article.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
“မည်သည့်သူတို့ကို ဘုရားသခင်က သတင်းစကားတစ်ရပ်နှင့်အတူ စေလွှတ်တော်မူသနည်း၊ သူတို့သည် လူသာဖြစ်ကြ၏။ သို့သော် သူတို့သယ်ဆောင်လာသော ထိုသတင်းစကား၏ သဘောသဘာဝသည် အဘယ်သို့နည်း။ ဘုရားသခင်သည် မည်သည့်အရာကို ပို၍နှစ်သက်မည်ကို သင်နှင့် တိုင်ပင်တော်မမူခဲ့သောကြောင့်၊ သတိပေးချက်တို့မှ သင်သည် လှည့်ထွက်သွားရန်၊ သို့မဟုတ် ယင်းတို့ကို ပေါ့ပေါ့လေးမှတ်ရန် သတ္တိပြုမည်လော။ ဘုရားသခင်သည် ပြောဆိုမည့်လူတို့ကို၊ ကျယ်လောင်စွာ ကြွေးကြော်မည့်သူတို့ကို၊ မချန်မလှပ်ဘဲ ပြောမည့်သူတို့ကို ခေါ်တော်မူ၏။ ဘုရားသခင်သည် ဤအချိန်အတွက် မိမိ၏လုပ်ငန်းကို ဆောင်ရွက်စေရန် မိမိ၏သံတမန်တို့ကို ထူထောင်တော်မူပြီ။ အချို့တို့သည် ခရစ်တော်၏ ဖြောင့်မတ်ခြင်းဆိုင်ရာ သတင်းစကားမှ လှည့်ထွက်ကာ၊ ထိုသူတို့သည် အလိုရှိသလောက် ကျေးဇူးသိမ်မွေ့မှုနှင့် အပြေပြစ်မရှိသည့် ပုံစံဖြင့် အမှန်တရား၏ သတင်းစကားကို မပြောကြသောကြောင့်၊ ထိုလူတို့နှင့် သူတို့၏ ချို့ယွင်းချက်များကို ဝေဖန်ကြ၏။ သူတို့သည် အလွန်ထက်သန်လွန်းကြသည်၊ အလွန်အလေးအနက်ထားလွန်းကြသည်၊ အလွန်တိတိကျကျ ပြောဆိုလွန်းကြသည်ဟု ဆိုကြ၏။ ထို့ကြောင့် ပင်ပန်းနွမ်းနယ်၍ ဖိနှိပ်ခံနေရသော ဝိညာဉ်များစွာထံသို့ ကုသခြင်း၊ အသက်ပေးခြင်းနှင့် နှစ်သိမ့်ခြင်းကို ယူဆောင်လာမည့် ထိုသတင်းစကားသည် တစ်စုံတစ်ရာအတိုင်းအတာအထိ ပယ်ဖျက်ခံရလေ၏။ အကြောင်းမူကား သြဇာလွှမ်းမိုးမှုရှိသော လူတို့သည် မိမိတို့၏ နှလုံးကို ပိတ်ကာ၊ ဘုရားသခင် ပြောထားတော်မူသည့်အရာနှင့် ဆန့်ကျင်ဘက်၌ မိမိတို့၏ အလိုကို ထူထောင်ထားသည်နှင့် အမျှ၊ အလင်းကို တောင့်တ၍ ဆုတောင်းလျက်ရှိခဲ့သူများထံမှ ထိုအလင်းရောင်တန်းကို၊ အသက်ဝင်စေသော တန်ခိုးကို တောင့်တလျက်ရှိခဲ့သူများထံမှ၊ ဖယ်ရှားယူပစ်ရန် သူတို့သည် ကြိုးစားကြလိမ့်မည်။ ခရစ်တော်သည် မိမိ၏ အမှုထမ်းတို့ကို ဆန့်ကျင်၍ ပြောဆိုခဲ့သော ခက်ထန်သော၊ မာနကြီးသော၊ လှောင်ပြောင်သော စကားအလုံးစုံကို မိမိကိုယ်တိုင်ကို ဆန့်ကျင်၍ ပြောဆိုခဲ့သကဲ့သို့ မှတ်တမ်းတင်ထားတော်မူပြီ။”
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
«پیام فرشتهٔ سوم درک نخواهد شد، و نوری که زمین را با جلال خود روشن خواهد ساخت، از سوی کسانی که از گام برداشتن در جلالِ فزایندهٔ آن سر باز میزنند، نوری کاذب خوانده خواهد شد. کاری که میتوانست انجام پذیرد، به سبب بیایمانیِ طردکنندگانِ حقیقت، ناتمام رها خواهد شد. از شما که با نور حقیقت مخالفت میورزید، استدعا میکنیم که از سرِ راهِ قوم خدا کنار روید. بگذارید نورِ آسمانفرست بر ایشان در پرتوهایی روشن و پایدار بتابد. خدا شما را که این نور به شما رسیده است، در قبال بهرهای که از آن میبرید مسئول میداند. آنان که نمیخواهند بشنوند، مسئول شمرده خواهند شد؛ زیرا حقیقت در دسترس ایشان قرار داده شده است، اما آنان فرصتها و امتیازات خویش را خوار شمردند. پیامهایی که حاملِ مُهرِ اعتبارِ الهی بودند، برای قوم خدا فرستاده شده است؛ جلال، کبریا، و عدالتِ مسیح، آکنده از نیکویی و راستی، عرضه گردیده است؛ پریِ الوهیت در عیسی مسیح در میان ما با زیبایی و دلانگیزی بیان شده است تا همهٔ آنان را که دلهایشان با تعصب بسته نشده بود، مجذوب سازد. ما میدانیم که خدا در میان ما عمل کرده است. ما دیدهایم که جانها از گناه به سوی عدالت بازگشتهاند. ما دیدهایم که ایمان در دلهای توبهکنندگان احیا شده است. آیا ما همچون آن جذامیانِ شفا یافته خواهیم بود که راه خود را پیش گرفتند و تنها یکی بازگشت تا خدا را تمجید کند؟ بلکه بیایید از نیکویی او سخن بگوییم، و خدا را با دل، با قلم، و با آواز ستایش کنیم.» Review and Herald, May 27, 1890.