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# The Book of Daniel - Number Fifty

ብሎን ዳንኤል - ቁጽሪ ሓምሳ

Unlocking the Prophetic Mysteries of Daniel 8: Palmoni’s Revelation

Membuka Rahsia-Rahsia Kenabian Daniel 8: Wahyu Palmoni

Author

Jeff Pippenger

Published

January 14, 2024

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

Ka Daniel chapter eight, Daniel o nampi ia ka jingithuhpaw shaphang ki hima jong ka jingïathuhlypa ha ka Baibl, bad hadien kata u iohsngew ia ka jingïakren kaba na bneng, kaba la pyni dur da ka jingkylli bad ka jubab.

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

> Dipo ka utlwa moitshepisi mongwe a bua, mme moitshepisi yo mongwe a raya moitshepisi yo o rileng yo o neng a bua a re, Pono e tla nna lobaka lo lo kae mabapi le setlhabelo sa ka metlha, le tlolo ya molao ya tshenyo, go neela boitshepo le mophato gore di gatakwe ka dinao? Mme a nthaya a re, Go fitlha mo malatsing a le dikete tse pedi le makgolo a mararo; foo boitshepo bo tla phepafadiwa. Daniele 8:13, 14.

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

Ayat dua belas yang pertama itu melambangkan penglihatan tersebut, dan ayat tiga belas serta empat belas menunjukkan satu lagi penglihatan yang lain. Seperti halnya dengan dua perkataan Ibrani yang berlainan yang kedua-duanya diterjemahkan sebagai “take away,” dan dua perkataan Ibrani yang berlainan yang kedua-duanya diterjemahkan sebagai “sanctuary,” dalam Daniel fasal lapan terdapat juga dua perkataan Ibrani yang berlainan, yang kedua-duanya diterjemahkan sebagai “vision.”

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

Mengenai dua perkataan yang diterjemahkan sebagai “diambil,” para ahli teologi Adventisme berpendapat bahawa kedua-dua perkataan itu harus difahami sebagai bererti “disingkirkan.” Mengenai dua perkataan yang diterjemahkan sebagai “tempat kudus,” para ahli teologi Adventisme berpendapat bahawa kedua-dua perkataan itu harus difahami sebagai “tempat kudus Tuhan”, dan mengenai dua perkataan yang diterjemahkan sebagai “penglihatan,” para ahli teologi Adventisme, sekali lagi, mengabaikan perbezaan antara kedua-dua perkataan itu. Perbezaan itu cukup penting bagi Daniel sehingga dia dengan sengaja menggunakan dua perkataan Ibrani yang sangat berbeza, maka kita harus mengenal pasti dan mempertahankan perbezaan itu. Perkataan “penglihatan” dalam ayat tiga belas ialah perkataan Ibrani “chazon,” dan ertinya ialah mimpi, wahyu, atau sabda nubuat—suatu penglihatan.

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

Kata “visi” muncul sepuluh kali dalam Daniel pasal delapan, tetapi kata itu mewakili dua kata Ibrani yang berbeda. “Chazon,” yang terdapat dalam ayat tiga belas, juga ditemukan dalam ayat satu, kemudian dua kali dalam ayat dua, tentu saja dalam ayat tiga belas, dan masing-masing satu kali dalam ayat lima belas, tujuh belas, dan dua puluh enam. Tujuh dari sepuluh kali kata “visi” muncul dalam Daniel pasal delapan, kata itu adalah “chazon,” yang secara sederhana berarti “sebuah visi”.

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

Ketiga kali yang lain perkataan “penglihatan” muncul dalam Daniel pasal lapan, perkataan itu ialah perkataan Ibrani “mareh,” yang bererti suatu pandangan; atau suatu penampakan. Dalam pasal lapan, perkataan Ibrani “mareh” juga diterjemahkan satu kali bukan sebagai “penglihatan,” melainkan sebagai “penampakan,” dengan demikian mengenal pasti dengan lebih tepat makna perkataan itu. Mengapakah Daniel menggunakan dua perkataan Ibrani yang berbeza, yang begitu dekat maknanya sehingga para penterjemah memperlakukannya sebagai perkataan yang sama? Adakah hal itu penting?

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

> “Setiap prinsip dalam firman Tuhan mempunyai tempatnya, setiap fakta mempunyai maksudnya. Dan seluruh bangunan itu, baik dalam rancangan mahupun pelaksanaannya, memberikan kesaksian tentang Penciptanya. Struktur yang demikian tidak dapat dibayangkan atau dibentuk oleh mana-mana akal selain Akal Yang Mahabesar.” Education, 123.

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

Jawapan kepada soalan yang kedua ialah Ya, bahawa sesungguhnya penting mengapa Daniel membuat perbezaan itu; oleh itu menjadi tanggungjawab pelajar nubuatan untuk berusaha memahami soalan yang pertama, yang bertanya mengapa Daniel membuat perbezaan itu. Perbezaan-perbezaan yang dibuatnya berkenaan dengan perkataan yang diterjemahkan sebagai “tempat kudus,” dan perkataan yang diterjemahkan sebagai “menghapuskan,” mempunyai akibat yang kekal; maka mengapakah sesiapa menjangkakan kepentingan yang kurang pada perkataan yang diterjemahkan sebagai “penglihatan?” “Setiap fakta” mempunyai “erti pentingnya” “dalam firman Tuhan,” dan mempengaruhi “struktur” nubuatan itu, serta penggenapan nubuatan itu apabila ia “dilaksanakan.”

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

Bebila ba re simolola go sekaseka lefoko “ponatshegelo,” mo kgaolong ya borobedi, “ntlha” e e nang le “kamano” le bosupi jwa ga Daniele, ke gore e ne e le mang yo o neng a araba potso ya Daniele 8:13 ka mafoko a a reng, “Go fitlha malatsing a dikete di le pedi le makgolo a le mararo; foo lefelo le le boitshepo le tla itshekisiwa.”

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

Ho na le lintlha tse ’nè tse nang le “kamano” e tobileng le Daniele khaolo ea robeli, tseo ke rerang ho li tšohla. E ’ngoe ke hore pono ea Noka ea Ulai e khethiloe e le boprofeta ba matsatsi a bofelo, hape ke letšoao la “tsebo” ea buka ea Daniele e ileng ea “buloa” “nakong ea bofelo” ka 1798.

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

> “Batlana bosekoki koyekola Liloba ya Nzambe na bozindo mingi koleka. Mingimingi, Daniele mpe Emoniseli esengeli kozwa likebi lokola naino te na lisolo ya mosala na biso. Tokoki kozala na moke ya koloba na makambo mosusu na ntina na nguya ya Roma mpe bopapa, kasi esengeli tobenda likebi na oyo baprofeta mpe bantoma bakomaki na nse ya bopusi ya Molimo ya Nzambe. Molimo Mosantu abongisi makambo ndenge wana, ezala na kopesama ya esakweli mpe na makambo oyo elakisami kati na yango, mpo na koteya ete moto asengeli kotikalisa ye na se ya pole, abombama kati na Klisto, mpe Nkolo Nzambe ya likoló elongo na mobeko na Ye basengeli kotombolama.

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

> “Bacha buku ya Danieli. Tázama, hatua kwa hatua, historia ya falme zilizowakilishwa humo. Waone watu wa siasa, mabaraza, majeshi yenye nguvu, nawe utaona jinsi Mungu alivyotenda ili kuishusha kiburi cha wanadamu, na kuutupa utukufu wa kibinadamu mavumbini. Mungu peke yake ndiye anayewakilishwa kuwa mkuu. Katika maono ya nabii anaonekana akimwangusha mtawala mmoja mwenye nguvu na kumsimamisha mwingine. Anafunuliwa kuwa Mfalme wa ulimwengu wote, aliye karibu kuusimamisha ufalme Wake wa milele—Yule Mzee wa siku, Mungu aliye hai, Chimbuko la hekima yote, Mtawala wa wakati wa sasa, Mfunua wa mambo yajayo. Soma, nawe uelewe jinsi mwanadamu alivyo maskini, alivyo dhaifu, alivyo wa muda mfupi, alivyo mkosaji, alivyo na hatia, anapoiinua nafsi yake katika ubatili.”

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

> “ညီအစ်မယောက်ျားတို့အား အစအဦးထား၍ သန့်ရှင်းသော ဝိညာဉ်တော်သည် ယေရှာယအားဖြင့် ကျွန်ုပ်တို့၏ အာရုံစိုက်မှု၏ အဓိက ပစ်မှတ်အဖြစ် အသက်ရှင်တော်မူသော ဘုရားသခင်ထံ—ခရစ်တော်၌ ဖော်ပြတော်မူသော ဘုရားသခင်ထံ—ညွှန်ပြတော်မူသည်။ ‘ကျွန်ုပ်တို့အတွက် ကလေးတစ်ပါး မွေးဖွားလေပြီ၊ ကျွန်ုပ်တို့အတွက် သားတော်တစ်ပါး ပေးသနားတော်မူလေပြီ။ အုပ်စိုးခြင်းသည် ထိုသူ၏ ပခုံးပေါ်၌ ရှိလိမ့်မည်။ ထိုသူ၏ နာမတော်ကိုလည်း အံ့ဖွယ်၊ အကြံပေးတော်၊ တန်ခိုးကြီးသော ဘုရားသခင်၊ ထာဝရအဘ၊ ငြိမ်သက်ခြင်း၏ မင်းသား ဟု ခေါ်ရမည်’ [Isaiah 9:6]။

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

> “Рѐәел а̂н Даниел тӓнӓсӓр ѐмта әән алһаан гэрэл бол ялангуяа эдгээр эцсийн өдрүүдэд зориулан өгөгдсөн юм. Түүний Шинарын агуу мөрнүүд болох Улаи ба Хиддекелийн хөвөөн дээр үзсэн үзэгдлүүд эдүгээ биелэх үйл явцдаа орсон бөгөөд эш үзүүлэгдсэн бүх үйл явдал удахгүй бүрэн биелнэ.

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

> “ਤੁਸੀਂ ਯਹੂਦੀ ਕੌਮ ਦੀਆਂ ਹਾਲਤਾਂ ਨੂੰ ਵਿਚਾਰੋ ਜਦੋਂ ਦਾਨੀਏਲ ਦੀਆਂ ਭਵਿੱਖਬਾਣੀਆਂ ਦਿੱਤੀਆਂ ਗਈਆਂ। ਇਸਰਾਏਲੀ ਬੰਦੀਵਾਸ ਵਿੱਚ ਸਨ, ਉਨ੍ਹਾਂ ਦਾ ਮੰਦਰ ਨਾਸ ਕੀਤਾ ਜਾ ਚੁੱਕਾ ਸੀ, ਅਤੇ ਮੰਦਰ ਦੀ ਸੇਵਾ ਰੋਕ ਦਿੱਤੀ ਗਈ ਸੀ। ਉਨ੍ਹਾਂ ਦਾ ਧਰਮ ਬਲਿਦਾਨੀ ਪ੍ਰਣਾਲੀ ਦੀਆਂ ਰਸਮਾਂ ਵਿੱਚ ਕੇਂਦ੍ਰਿਤ ਹੋ ਗਿਆ ਸੀ। ਉਨ੍ਹਾਂ ਨੇ ਬਾਹਰੀ ਰੂਪਾਂ ਨੂੰ ਹੀ ਸਰਵੋਪਰਿ ਮਹੱਤਵ ਦੇ ਦਿੱਤਾ ਸੀ, ਜਦਕਿ ਉਹ ਸੱਚੀ ਉਪਾਸਨਾ ਦੀ ਆਤਮਾ ਨੂੰ ਗੁਆ ਬੈਠੇ ਸਨ। ਉਨ੍ਹਾਂ ਦੀਆਂ ਸੇਵਾਵਾਂ ਅਨਿਆਈ ਧਰਮਾਂ ਦੀਆਂ ਪਰੰਪਰਾਵਾਂ ਅਤੇ ਰੀਤਾਂ ਨਾਲ ਭ੍ਰਿਸ਼ਟ ਹੋ ਚੁੱਕੀਆਂ ਸਨ, ਅਤੇ ਬਲਿਦਾਨੀ ਕਰਮਕਾਂਡਾਂ ਦੀ ਪਾਲਨਾ ਕਰਦਿਆਂ ਉਹ ਪਰਛਾਂਵੇ ਤੋਂ ਪਾਰ ਉਸ ਅਸਲ ਤੱਤ ਵੱਲ ਨਹੀਂ ਵੇਖਦੇ ਸਨ। ਉਹ ਮਸੀਹ ਨੂੰ ਨਹੀਂ ਪਛਾਣਦੇ ਸਨ, ਜੋ ਮਨੁੱਖਾਂ ਦੇ ਪਾਪਾਂ ਲਈ ਸੱਚਾ ਬਲਿਦਾਨ ਹੈ। ਪ੍ਰਭੂ ਨੇ ਲੋਕਾਂ ਨੂੰ ਬੰਦੀਵਾਸ ਵਿੱਚ ਲਿਆਂਦਾ ਅਤੇ ਮੰਦਰ ਦੀਆਂ ਸੇਵਾਵਾਂ ਨੂੰ ਰੁਕਵਾਇਆ, ਤਾਂ ਜੋ ਬਾਹਰੀ ਰਸਮਾਂ ਹੀ ਉਨ੍ਹਾਂ ਦੇ ਧਰਮ ਦਾ ਪੂਰਾ ਸਰੂਪ ਨਾ ਬਣ ਜਾਣ। ਉਨ੍ਹਾਂ ਦੇ ਸਿਧਾਂਤਾਂ ਅਤੇ ਆਚਰਣ ਨੂੰ ਅਨਿਆਈ ਧਰਮਾਂ ਦੇ ਪ੍ਰਭਾਵ ਤੋਂ ਸ਼ੁੱਧ ਕੀਤਾ ਜਾਣਾ ਲਾਜ਼ਮੀ ਸੀ। ਰਸਮੀ ਸੇਵਾ ਇਸ ਲਈ ਰੁਕ ਗਈ ਕਿ ਦਿਲ ਦੀ ਸੇਵਾ ਨੂੰ ਫਿਰ ਜੀਵਿਤ ਕੀਤਾ ਜਾਵੇ। ਬਾਹਰੀ ਮਹਿਮਾ ਹਟਾ ਦਿੱਤੀ ਗਈ, ਤਾਂ ਜੋ ਆਤਮਿਕ ਮਹਿਮਾ ਪ੍ਰਗਟ ਹੋ ਸਕੇ।”

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

> “Di bumi tempat pembuangan mereka, ketika umat itu berpaling kepada Tuhan dengan pertobatan, Ia menyatakan diri-Nya kepada mereka. Mereka tidak memiliki lambang lahiriah dari hadirat-Nya; namun sinar-sinar terang dari Matahari Kebenaran memancari pikiran dan hati mereka. Ketika mereka berseru kepada Allah dalam kerendahan dan kesesakan mereka, penglihatan-penglihatan diberikan kepada nabi-nabi-Nya yang menyingkapkan peristiwa-peristiwa masa depan—kejatuhan para penindas umat Allah, kedatangan Sang Penebus, dan penegakan kerajaan yang kekal.” Manuscript Releases, volume 16, 333–335.

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

“Tēalna” kumna hmaiahhiahna muphunthiamtu pakhatin Ulai tiva hmuhna chu ni hnuhnung atan pêk a ni tih “thutak” chu hriatthiam tum tûrin, chumi hmuhnain a lo sawi lawk tawh thil thleng tûrte chu hriatthiam tumna a nei tûr a ni. Ulai tiva hmuhna nêna inzawm “thu hrilhlawk” lam “thilte” chu “Thlarau Thianghlimin” “a siam rem” a ni; “thu hrilhlawk pêkna ah leh, a lemziaa entîr thil thlengte ah pawh.” Zawlnei pakhatin hmuhna a dawn lâia a thil tawrh mêk, leh zawlneiin a hriatna hmanga a hmingchhiah thu hrilhlawk thil thlengte chu zir tûr a ni; hei hi an pahnih hian ni hnuhnungah a famkim tûr thilte entîrna zawng zawng an ni tih hriatna nên. Thu sawi hmasa zâwkah chuan Daniela chu “vawi sarih” saltânna ah a awm tih kan hriat reng tûr a ni tiin a sawi uar.

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

Daniel ὁρίζει ἐκείνους οἵτινες ἀναγνωρίζουσι τὴν αἰχμαλωσίαν αὐτῶν ἐν τῷ τέλει τῶν τριῶν καὶ ἡμίσεος ἡμερῶν τοῦ Ἀποκαλύψεως ἕνδεκα, οἵτινες εἶτα ἐπιστρέφουσι πρὸς τὸν Κύριον μετὰ μετανοίας, ἐκπληροῦσι τὴν προσευχὴν τοῦ Λευιτικοῦ εἴκοσι ἕξ, χωρίζουσι τὸ τίμιον ἀπὸ τοῦ φαύλου, καὶ εἶτα ὁ Κύριος ἐκπληροῖ τὴν ἐπαγγελίαν αὐτοῦ τοῦ συνάξαι τοὺς διεσπαρμένους, καθὼς ἐμφανίζει ἑαυτὸν εἰς αὐτούς. Τὸ «κύριον ἀντικείμενον τῆς προσοχῆς» αὐτῶν, λοιπόν, εἶναι «ὁ Θεὸς καθὼς ἀπεκαλύφθη ἐν Χριστῷ».

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

“బేరింగ్” గల ఉలై నది దర్శనం, మరియు అది క్రీస్తువలన “రూపకల్పన” చేయబడిన ప్రవచన సందేశపు “నిర్మాణానికి” ఏ విధంగా సహకరిస్తుందో, ఇదే మనము సంక్షిప్తంగా పరిశీలించిన మొదటి “వాస్తవం”; మరియు ఉదహరించబడిన ఆ భాగం ప్రకారం, మన ప్రధాన లక్ష్యం “క్రీస్తులో వెల్లడించబడిన” విధంగా దేవుని ప్రత్యక్షీకరణ కావలసి ఉన్నది. దానియేలు గ్రంథము ఎనిమిదవ అధ్యాయములో, యెషయా క్రీస్తును “ఆయన నామము ఆశ్చర్యకరుడు, ఆలోచనకర్త, బలమైన దేవుడు, నిత్య తండ్రి, సమాధానాధిపతి అని పిలువబడును” అని ప్రకటించినట్లు క్రీస్తు సమర్పింపబడలేదు. దానియేలు గ్రంథము ఎనిమిదవ అధ్యాయములో, దేవుడు క్రీస్తులో పల్మోని అని వెల్లడించబడెను; దాని అర్థము ఆశ్చర్యకరమైన లెక్కింపువాడు, లేదా రహస్యముల లెక్కింపువాడు.

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

“အမှန်တရား” ဟူသော အချက်က “Palmoni” ဟူသော အမည်၏ “အဓိပ္ပာယ်သက်ရောက်မှု” ကိုလည်းကောင်း၊ ထိုအမည်သည် ပရောဖက်ပြုချက်၏ “ဖွဲ့စည်းတည်ဆောက်ပုံ” နှင့် “ဒီဇိုင်း” အတွက် မည်သို့ ပံ့ပိုးပါဝင်နေသည်ကိုလည်းကောင်း ရှာဖွေစုံစမ်းရမည်ဟု တောင်းဆိုနေသည်။ Daniel အခန်းကြီး ၈ ထဲတွင် အသိအမှတ်ပြုသင့်သော တတိယ “အမှန်တရား” တစ်ရပ်မှာ Millerite လှုပ်ရှားမှု၏ ဗဟိုသွန်သင်ချက်ဆိုင်ရာ မဏ္ဍိုင်ကို ထိုအခန်းတွင်ပင် တင်ပြထားခြင်းဖြစ်သည်။ Miller ၏ အတောက်ပဆုံး ရတနာကို အချက် ၁၄ တွင် တွေ့ရှိရပြီး၊ ယခု ပြည့်စုံလျက်ရှိသော Ulai မြစ်၏ ရူပါရုံအပေါ် ထို “အမှန်တရား” က မည်သို့သော “အဓိပ္ပာယ်သက်ရောက်မှု” ရှိသည်ကို ကျွန်ုပ်တို့ နားလည်ရန် ကြိုးပမ်းသင့်သည်။

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

Dalam mimpi Miller, ketika peti itu diletakkan di atas meja di tengah kamarnya, peti itu bercahaya dengan terang matahari; tetapi pada hari-hari terakhir peti itu lebih besar dan bersinar sepuluh kali lebih terang daripada ketika mula-mula diletakkan di atas meja Miller. Apakah yang ada pada penglihatan Sungai Ulai, yang mencakup tiang penopang pusat bagi pergerakan Millerite, yang menambah terang doktrin itu sepuluh kali lipat pada hari-hari terakhir? Apakah yang disingkapkan pada hari-hari terakhir yang tidak disingkapkan pada waktu kesudahan pada tahun 1798? Apakah “peristiwa-peristiwa” dari penglihatan Sungai Ulai, yang menurut Sister White “kini sedang dalam proses penggenapan?”

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

Sekiranya kita dengan jujur menghimpunkan tiga fakta pertama ini (penglihatan tentang Ulai, Kristus yang dinyatakan sebagai Palmoni, dan tiang doktrin pusat), kita seharusnya bersedia menerima suatu premis yang sederhana yang akan mempengaruhi kajian kita tentang penglihatan Sungai Ulai. Fakta-fakta yang digabungkan itu memberitahu mereka yang mahu melihat bahawa pekabaran yang dimeteraibukakan pada tahun 1798 ialah suatu pekabaran yang “bergantung pada waktu.” Tanpa unsur nubuat waktu yang bersifat ramalan itu, pekabaran Miller tidak akan wujud.

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

“Факт” четвэрдэхиэнь энэ бүлэгтэй холбоотойгоор Миллеритүүд эш үзүүллэгийн цаг хугацаан дээр үндэслэһэн мэдээ тунхаглаһан ябадал юм. Энэ баримтые онсолон тэмдэглэхийн тулада, Бурхан Христ дотор, арбан гурба, арбан дүрбэдэхи эшлэлнүүдтэ Гайхамшагта Тоологшо (Palmoni) гэжэ илэрһэн байна. Үзэгдэлэй гол утга нь арбан дүрбэдэхи эшлэлдэ дурдагдаһан хоёр мянга гурбан зуун хоногой түгэсхэлые 1844 оной октябриин 22 гэжэ зүгээр л тодорхойлһон хэрэг байһан гэжэ үзэхэ нь, Христээр дамжан Palmoni болгон илэрһэн Бурханай илчлэл дээрэ хүйтэн уһа асарһантай адли юм.

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

Ahli-ahli teologi Adventisme telah bersungguh-sungguh berusaha menguburkan makna pertanyaan dalam ayat tiga belas dari Daniel pasal delapan, demi menghasilkan citarasa dalam sajian dongeng-dongeng mereka, yang telah mereka tetapkan akan membuat orang-orang yang tidak berpengetahuan, yang bertelinga gatal, tidak memedulikan kebenaran-kebenaran yang berkaitan dengan tiang penopang utama Adventisme.

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

> “Godɨsɨr o, mɨtɨŋ nyɔr ɔdɔ yɔr nɛ Advent dɛkɛrɛ nyin piny kɔc kɔc ke ye thok bïi cï gɔɔr ku cï raan tït piou e, acï lueel, ‘Tɛn aköl alif tere ku gɛl 2300; dhëëŋ ë tɛ̈n cin ba piny de thok yic luɔi ke kɔrɔk.’ [Daniel 8:14.] Käk acï kekë tɔ̈në ë nyic ë piny ku aacï ye röt e tënë kɔc nhom piou ke yïn cï luɔi ku cï nhialic ba Bɛ̈në Wut në ciɛɛŋ. Ku käk acï lueel ku luel ku këthëk ë thok ë raan alaath ka alaath, nëbɛn ka cï ye kekë luel cïï keek piou ku ke ye dɛ̈t de dɛkɛrɛ kɛnë. Kɔc ëbɛ̈n acï yaak tɛ̈në ë luɔi cï lueel nëbɛn, acï tɛ̈në ke bɛ̈në dhil ba keek yök ë tɔ̈u yic ku ë gup de ke cï kekë guir piou. Aköl de nyuoth de dɛ̈t acï bɛn nyuɔth tɛ̈në ye lɔ̈ɔr në tɔŋ de yai 1844. Kë cï tɛ̈në kɔc Krithian bɛ̈në lɔnë piou, Adventist ëbɛ̈n acï raan tɛ̈në piny, ku ka piny de ɣɔɔl peŋ, ë ye piny de thok yic. Keek acï yaak tɛ̈në luɔi de kɔrɔk de piny de thok yic acï ye kɛ̈c piny e mac de aköl de tït de gɛn, ku acï tɛ̈në käk ba rɔt në bɛ̈në de arëw de Christ. Kënë acï bɛn mɛnh piou tɛ̈në Christ ba rɔt bɛn piny në 1844.”

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

> “Nta mmere a akenhyɛ no twam, na Awurade no anya ne ho ndaa adi. Agyefo no nim sɛ Onyankopɔn Asɛm rentumi nni huammɔ; na ɛsɛ sɛ mfomso no wɔ wɔn nkyerɛase a wɔde maa nkɔmhyɛ no mu; nanso mfomso no wɔ he? Bebree de ahoɔhare twaa asɛm no mu dennen no denam so sɛ wɔpoo sɛ nnafua 2300 no baa awiei wɔ 1844. Wɔantumi amfa nteaseɛ biara amma eyi ho, gye sɛ Kristo amma bere a wɔhwɛɛ kwan sɛ ɔbɛba no. Wɔkaa sɛ, sɛ nkɔmhyɛ nna no baa awiei wɔ 1844 a, anka saa bere no Kristo asan aba sɛ ɔrebɛtew kronkronbea no ho denam asase no ho adwira a ogya de ba so; na esiane sɛ wamma nti, nna no rentumi mmae awiei.”

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

> “Untuk menerima kesimpulan ini bererti meninggalkan perhitungan terdahulu tentang jangka masa nubuat. Dua ribu tiga ratus hari telah didapati bermula apabila perintah Artaxerxes bagi pemulihan dan pembangunan semula Yerusalem mula berkuat kuasa, pada musim luruh tahun 457 S.M. Dengan mengambil ini sebagai titik permulaan, terdapat keselarasan yang sempurna dalam penerapan segala peristiwa yang telah dinubuatkan dalam penjelasan tentang jangka masa itu dalam Daniel 9:25–27. Enam puluh sembilan minggu, iaitu 483 tahun yang pertama daripada 2300 tahun itu, akan sampai kepada Mesias, Dia yang Diurapi; dan baptisan Kristus serta pengurapan-Nya oleh Roh Kudus, pada tahun 27 M., tepat memenuhi perincian tersebut. Pada pertengahan minggu yang ketujuh puluh itu, Mesias akan disingkirkan. Tiga setengah tahun selepas baptisan-Nya, Kristus disalibkan, pada musim bunga tahun 31 M. Tujuh puluh minggu itu, atau 490 tahun, dikhususkan terutama bagi orang Yahudi. Pada berakhirnya tempoh ini, bangsa itu memeteraikan penolakan mereka terhadap Kristus melalui penganiayaan terhadap murid-murid-Nya, lalu para rasul beralih kepada bangsa-bangsa bukan Yahudi, pada tahun 34 M. Setelah 490 tahun yang pertama daripada 2300 itu berakhir, maka 1810 tahun masih tinggal. Dari tahun 34 M., 1810 tahun menjangkau hingga tahun 1844. ‘Kemudian,’ kata malaikat itu, ‘tempat kudus itu akan disucikan.’ Segala perincian nubuat yang mendahului telah, tanpa diragukan, digenapi pada waktu yang telah ditetapkan. Dengan perhitungan ini, semuanya jelas dan selaras, kecuali bahawa tidak dilihat adanya peristiwa yang sepadan dengan penyucian tempat kudus itu yang telah berlaku pada tahun 1844. Menafikan bahawa hari-hari itu berakhir pada waktu tersebut bererti menjerumuskan seluruh persoalan itu ke dalam kekeliruan, dan meninggalkan pendirian-pendirian yang telah ditegakkan oleh penggenapan nubuat yang tidak dapat disangkal.”

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

> “కానీ దేవుడు తన ప్రజలను ఆ మహత్తరమైన అడ్వెంట్ ఉద్యమంలో నడిపించాడు; ఆయన శక్తియు మహిమయు ఆ కార్యముతో కూడి యుండెను, మరియు దానిని చీకటి, నిరాశలలో ముగియనీయక, అబద్ధమైనదియు ఉన్మాదపూరితమైన ఉద్రేకమని నిందింపబడనీయలేదు. తన వాక్యము సందేహములోను అనిశ్చితిలోను చిక్కుకొని ఉండునట్లు ఆయన విడిచిపెట్టలేదు. చాలామంది ప్రవచనకాలాల విషయములో తమ పూర్వ గణనను విడిచిపెట్టి, దానిపై ఆధారపడియున్న ఉద్యమమునకు సరియైనదనాన్ని నిరాకరించినను, మరికొందరు పరిశుద్ధ గ్రంథములచేతను దేవుని ఆత్మ సాక్ష్యముచేతను స్థిరపరచబడిన విశ్వాసాంశములను మరియు అనుభవమును త్యజించుటకు ఇష్టపడలేదు. ప్రవచనముల అధ్యయనములో వారు వ్యాఖ్యానమునకు స్థిరమైన సూత్రములను అవలంబించియున్నామని, ఇప్పటికే పొందిన సత్యములను బిగిగా పట్టుకొనియుండుట తమ కర్తవ్యమని, మరియు బైబిలు పరిశోధనలో అదే మార్గమును కొనసాగించవలెనని వారు నమ్మిరి. గాఢమైన ప్రార్థనతో వారు తమ స్థితిని మళ్లీ పరిశీలించి, తమ తప్పును కనుగొనుటకై పరిశుద్ధ గ్రంథములను అధ్యయనము చేసిరి. ప్రవచనకాలాల గణనలో తమకు ఏ తప్పును కనుగొనలేకపోయినందున, పరిశుద్ధస్థల విషయమును మరింత సమీపముగా పరిశీలించుటకు వారు నడిపింపబడిరి.” The Great Controversy, 409, 410.

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

Kami telah diberitahu oleh Sister White, dalam petikan yang sama di mana penglihatan tentang Sungai Ulai dikenal pasti, bahawa “terdapat keperluan untuk suatu penelitian yang jauh lebih mendalam terhadap Firman Tuhan.” Para ahli teologi akan mengemukakan perkara tentang “jangka masa nubuatan” dalam petikan sebelumnya daripada The Great Controversy, seolah-olah “jangka masa nubuatan” yang kepada itulah Sister White membataskan ulasannya ialah lima nubuatan yang terwakili dalam nubuatan dua ribu tiga ratus tahun. Lagipun, demikian dakwa mereka, empat daripada nubuatan itu secara khusus diperkatakan dalam petikan tersebut. Namun, suatu “penelitian yang jauh lebih mendalam” terhadap perkara itu menunjukkan bahawa istilah “jangka masa nubuatan” dalam bentuk jamak, dalam tulisan-tulisan Sister White, dengan lebih tepat merujuk kepada dua nubuatan yang akan digenapi pada 22 Oktober 1844.

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

Gabriel a ka kum no tiem mren 5 a we em iwan insaed long 2,300 yia. Faswan i soemaot 49 yia, taem “ol rod wetem wol bae oli bildim bakegen long taem blong trabol.” Namba tu hem i baptaes blong Kraes afta long 483 yia stat long 457 BC. Namba tri hem i ded blong Hem long pos, namba foa i makem taem we gud nius bae i go long ol Jentael long en blong 490 yia we oli putum long saed spesel blong nesen blong ol Ju, mo namba faev, mo namba faev nomo, profet tok blong taem, i finis long 22 Oktoba, 1844. Ol foa profet tok blong taem bifo oli finis gud fastaem bifo 1844. From samting ia, tru mining blong tok ya “ol taem blong profesi” long plantefala, we Sista Waet i yusum blong ol we bambae oli finis long 1844, hem i wanem?

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

Ku bu nga jingïapynsih ba nyngkong jong ki Millerite, ka shem ïa ka jubab ïa kata ka jingkylli:

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

> “Ae ka bona batho ba Modimo ba tletše lethabo ka tebello, ba letetše Morena wa bona. Eupša Modimo o be a rerile go ba lekola. Seatla sa gagwe se ile sa khupetša phošo go balweng ga dinako tša boporofeta. Bao ba bego ba letetše Morena wa bona ga se ba ka ba lemoga phošo yeo, gomme le banna bao ba rutegilego kudu bao ba ganetšago nako le bona ba paletšwe ke go e bona. Modimo o be a rerile gore batho ba gagwe ba kopane le go nyamišwa. Nako ya feta, gomme bao ba bego ba letetše Mophološi wa bona ka tebello ya lethabo ba ile ba nyama ba ba ba felelwa ke matla a moya, mola bao ba bego ba sa rate go bonagala ga Jesu, eupša ba amogetše molaetša ka poifo, ba ile ba thaba gore ga se a tla ka nako yeo e bego e letetšwe. Boipolelo bja bona bo be bo se bjo bo amago pelo le go hlwekiša bophelo. Go feta ga nako go be go beilwe gabotse go utolla dipelo tše bjalo. E bile bona ba pele go retologa le go kwera bao ba nyamilego, ba nyamišitšwego, bao ruri ba ratilego go bonagala ga Mophološi wa bona. Ka bona bohlale bja Modimo ge a lekola batho ba gagwe le go ba nea teko ye e hlahlobago kudu go utolla bao ba tlago go boifa ba ba boela morago nakong ya tlaišego.”

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

> “Jesus dan seluruh bala tentera syurga memandang dengan simpati dan kasih kepada mereka yang dengan pengharapan yang manis telah lama merindukan untuk melihat Dia yang dikasihi oleh jiwa mereka. Malaikat-malaikat berlegar-legar di sekeliling mereka, untuk menopang mereka pada waktu pencobaan mereka. Mereka yang telah mengabaikan untuk menerima perkhabaran syurga itu dibiarkan dalam kegelapan, dan murka Allah menyala terhadap mereka, kerana mereka tidak mahu menerima terang yang telah dikirimkan-Nya kepada mereka dari syurga. Mereka yang setia namun kecewa itu, yang tidak dapat memahami mengapa Tuhan mereka tidak datang, tidak dibiarkan dalam kegelapan. Sekali lagi mereka dibimbing kepada Alkitab mereka untuk menyelidiki tempoh-tempoh nubuatan. Tangan Tuhan disingkirkan daripada angka-angka itu, dan kesilapan itu dijelaskan. Mereka melihat bahawa tempoh-tempoh nubuatan itu sampai kepada tahun 1844, dan bahawa bukti yang sama yang telah mereka kemukakan untuk menunjukkan bahawa tempoh-tempoh nubuatan itu berakhir pada tahun 1843, membuktikan bahawa tempoh-tempoh itu akan berakhir pada tahun 1844.” Early Writings, 235–237.

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

“ពេលវេលាទំនាយ” គឺជា “ពេលវេលាទំនាយ” ដែល “ឈានទៅដល់ឆ្នាំ 1844” ដែលពួកមីល្លឺរ៉ៃត៍បានជឿដំបូងថាវាឈានទៅដល់ឆ្នាំ 1843។ “ពេលវេលាទំនាយ” ដែលឈានទៅដល់ឆ្នាំ 1844 មានបីរយៈពេលទំនាយ ហើយទាំងអស់ត្រូវបានតំណាងនៅលើតារាងរបស់ហាបាគុក។ មួយក្នុងចំណោមរយៈពេលទាំងបី គ្រាន់តែ “ប៉ះ” ឆ្នាំ 1844 ប៉ុណ្ណោះ ហើយពីររយៈពេលទៀតឈានទៅដល់ថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844។ មួយពាន់បីរយសាមសិបប្រាំថ្ងៃ បានឈានទៅដល់ថ្ងៃដំបូងបំផុតនៃឆ្នាំ 1844 ជាពេលដែលការខកចិត្តលើកដំបូងរបស់ពួកមីល្លឺរ៉ៃត៍បានមកដល់ ហើយពេលពន្យារនោះ ទាំងក្នុងហាបាគុក ជំពូក ២ និងក្នុងពាក្យប្រៀបប្រដូចអំពីក្រមុំដប់នាក់ ក្នុងម៉ាថាយ ជំពូក ២៥ ក៏បានចាប់ផ្ដើម។

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

Daniel bab mpabaawi nyɛkyekyɛm dunan no mu nna mpem mmienu ne ahanan aduasa no baa October 22, 1844, na mfe mpem mmienu ahanum ne aduonu nso, a ɛyɛ “mmere ason” a wɔde tiaa Yuda ahenni a ɛwɔ anafo fam no, baa awiei wɔ hɔ ara. Palmoni da ne ho adi sɛ Ɔkan Nnipa a Ɔyɛ Nwanwa no wɔ Daniel 8 nyɛkyekyɛm dumiɛnsa mu, na nkɔmhyɛ mu “nhyehyɛe” ne “adwene” a ɔde too gua wɔ hɔ no kaa bere ho nkɔmhyɛ bɛboro du a na ɛbobɔ mu.

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

Kita akan mulai mempertimbangkan kebenaran-kebenaran ini lebih lanjut dalam artikel berikutnya.

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

> “Kristo a ile a nea lefatshe thuto e e tshwanetseng go gatiwa mo mogopolong le mo moyeng. O ne a re, ‘Mme botshelo jo bo sa khutleng ke jono, gore ba go itse wena Modimo a le nosi wa boammaaruri, le Jesu Keresete yo o mo romileng.’ Mme Satane o dira mo megopolong ya batho, a re, Dirang seno kgotsa sele, mme lo tla nna jaaka medimo. Ka go akanya ga gagwe ga tsietso o ne a gogela Atamo le Efa go belaela lefoko la Modimo, le go baya mo boemong jwa lone kakanyo e e neng ya ba isa mo tlolong le mo go se utlweng. Mme boferefere jwa gagwe jwa go nganga ka tsietso bo dira gompieno se bo neng jwa se dira kwa Edene. Fa Kristo a tla mo lefatsheng la rona, o ne a tlhopha batshwari ba ditlhapi ba ba ikokobeditseng gore e nne motheo wa kereke ya gagwe. O ne a leka go tlhalosetsa barutwa bano tlholego ya bogosi jwa gagwe le thomo ya gagwe. Mme go tlhaloganya ga bone mo go lekanyeditsweng ga mo baya mo thibelong. Ba ne ba ntse ba amogela dipolelo tsa bakwadi le Bafarasai, ka jalo bontsi jwa se ba neng ba se dumela bo ne bo se boammaaruri. Mme le fa Kristo a ne a na le dilo di le dintsi tse a ka ba bolelelang tsone, ba ne ba sa kgone go utlwa bontsi jwa se a neng a eletsa thata go ba itsise.”

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

> “Kristus mendapati para agamawan pada zaman ini begitu penuh dengan pemikiran yang keliru sehingga tidak ada tempat dalam pikiran mereka bagi kebenaran. Dengan pendidikan yang diberikan, para guru mencampurkan pandangan-pandangan para penulis kafir. Demikianlah mereka telah menaburkan lalang di dalam pikiran kaum muda. Mereka mengutarakan pandangan-pandangan yang seharusnya tidak disampaikan kepada yang muda maupun yang tua, tanpa pernah memikirkan benih macam apa yang mereka taburkan, atau tuaian yang harus mereka kumpulkan sebagai hasilnya.” Review and Herald, 3 Juli 1900.

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