Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
ᎦᎪ ᎤᏪᏲᏂᏍᏗ ᎠᎦᏙᎥᏍᎬ? ᎠᎴ ᎦᎪ ᎤᎾᏛᏁᎸᏗ ᎤᏬᎵᏗ ᏗᏕᏲᏗ? Ꮎ ᏧᏂᏡᎬ ᎠᏤᎵ ᎠᏓᏅᏙ, ᎠᎴ Ꮎ ᏚᏂᏃᎯᏍᏗ ᎠᏓᏓᎴᏂᏍᎬ ᎢᏗᏢ. ᎾᏍᎩ ᏕᏕᏲᏗ ᎠᏍᏓᏱᏗ ᏕᏕᏲᏗ ᎦᏚᎲ, ᏕᏕᏲᏗ ᏕᏕᏲᏗ ᎦᏚᎲ; ᎪᏢ ᎪᏢ ᎤᎵᏍᏗ, ᎪᏢ ᎪᏢ ᎤᎵᏍᏗ; ᎠᏂ ᏞᎦ, ᎠᎴ ᎾᎿ ᏞᎦ: ᎤᏩᏂᎦᎸ ᎦᏬᎯᏍᏗ ᏓᏂᏔᎵᏛ ᎠᎴ ᎦᏐᏍᏛ ᎦᏬᎯᏍᏗ ᎬᏗ ᎠᏂ ᏴᏫ ᏙᏓᏥᏬᏂᏏ. Ꮎ ᎨᏒ ᎯᎠ ᎢᏳᏪᏎᎸ, ᎯᎠ ᎤᏣᏘ ᎤᏪᏅᏒ ᎾᎿ ᏱᏂᏣᏁᏗ ᎤᏯᏪᎢ ᎤᏪᏅᏒ; ᎠᎴ ᎯᎠ ᎤᏣᏘ ᎤᏪᎵᎯᏍᏗ: ᎠᏎᏃ ᎥᏝ ᏱᎬᏁᎢ. ᎠᏎᏃ ᏱᎰᏩ ᎧᏃᎮᏛ Ꮎ ᎨᏒ ᏚᎾᏛᏁᎴ ᏕᏕᏲᏗ ᏕᏕᏲᏗ ᎦᏚᎲ, ᏕᏕᏲᏗ ᏕᏕᏲᏗ ᎦᏚᎲ; ᎪᏢ ᎪᏢ ᎤᎵᏍᏗ, ᎪᏢ ᎪᏢ ᎤᎵᏍᏗ; ᎠᏂ ᏞᎦ, ᎠᎴ ᎾᎿ ᏞᎦ; ᎾᏍᎩ ᎤᏂᎶᏎᏗ, ᎠᎴ ᏗᏂᎵᏍᏗ ᏗᎬᏩᎦᏔᏫᏒ, ᎠᎴ ᏗᏂᏙᎵᏍᏗ, ᎠᎴ ᏗᏂᏚᎦᎸᏗ, ᎠᎴ ᏗᏂᎬᏩᏂᏴᏗ. ᎾᏍᎩᏃ ᎢᏣᏛᎩᏍᎨᏍᏗ ᏱᎰᏩ ᎧᏃᎮᏛ, ᎢᏥᏐᏢᏗ ᏗᏂᏍᎦᎾ ᎠᏂ ᏴᏫ, Ꮎ ᏥᏕᏣᏂᎬᏫᏳᎯ ᎯᎠ ᏴᏫ ᏥᏚᏂᏯᎥ ᏥᎷᏏᎵᎻ. ᎾᏍᎩ ᎢᏣᏪᏒ, ᎠᏴᏫ ᎠᏓᏲᎱᏍᎬ ᎠᏤᎵ ᏂᏙᎬ ᏄᎬᏫᏳᎭ, ᎠᎴ ᎡᎳᏗ ᎠᏂᎬᏫᏳᏒ ᎣᏍᏛ ᏂᏙᎬ ᏄᎬᏫᏳᎭ; ᎿᎭᏉ ᎤᏣᏘ ᏧᎵᏰᎢ ᎠᏍᏓᏱᏍᎬ ᎦᏰᏥᎶᏔᏅᎭ ᎥᏝ ᎠᏴᏫ ᎤᎷᎯᏍᏗ ᏱᎩ: ᎦᎪᎯᏳ ᎪᎯᏥ ᎣᎩᎾᏄᎪᏫᏍᏗ, ᎠᎴ ᎦᏰᎵ ᎤᏠᏱ ᎭᏫᏂᎨᏒ ᎣᎩᎾᏄᏍᏗ. ᎾᏍᎩᏃ ᎯᎠ ᏄᏪᏎ ᏱᎰᏩ ᎤᎬᏫᏳᎯ ᎤᏁᎬ, ᎬᏂᏳᏉ, ᏌᏯᏂ ᎠᏆᏅᏏ ᎠᏍᏓᏱᏗ ᏅᏯ, ᎠᏥᎪᎵᏰᏗ ᏅᏯ, ᎤᎬᏫᏳᎯ ᎦᏅᎯᏛ ᏅᏯ, ᎤᏍᏓᏱ ᎠᏍᏓᏱᏗ: ᎩᎶ ᎤᏬᎯᏳᎲᏍᎩ ᎥᏝ ᏱᏚᏥᏍᏗ. ᎠᏎ ᏗᎧᎿᎭᎩ ᎠᏆᏅᏁᎵ ᎪᏢ ᎬᏗ, ᎠᎴ ᎤᏓᏅᏘ ᏧᏟᏍᏗ ᎬᏗ: ᎠᎴ ᎠᏍᏆᏂᎪᏍᏗ ᏙᏓᏤᎷᎯᏏ ᎦᎪᎯᏳ ᎣᏍᏛ ᎤᎾᏄᎪᏫᏍᏗ, ᎠᎴ ᎠᎹ ᏙᏓᏥᏅᏔᏫᏏ ᎤᏁᎸ ᎤᎾᏄᏍᏗ. ᎠᎴ ᎢᏣᏤᎵ ᏂᏙᎬ ᎠᏓᏲᎱᏍᎬ ᎠᏓᏲᎶᎯᏍᏗ, ᎠᎴ ᎢᏣᏤᎵ ᎣᏍᏛ ᏂᏙᎬ ᎡᎳᏗ ᎠᏂᎬᏫᏳᏒ ᎥᏝ ᏱᏙᎦᏂᎦᎵᏍᏗ; ᎿᎭᏉ ᎤᏣᏘ ᏧᎵᏰᎢ ᎠᏍᏓᏱᏍᎬ ᎦᏰᏥᎶᏔᏅᎭ, ᎿᎭᏉ ᎢᏥᏍᏓᏩᏛᎯᏍᏗ ᎾᏍᎩ ᎬᏗ. ᎡᏏᎦ 28:9–18.
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
ꯑꯥꯍꯥꯟ 1863 ꯒꯤꯗꯥ, ꯌꯔꯨꯁꯂꯦꯝ ꯑꯦꯛꯄꯥꯕ ꯄꯨꯔꯤꯡ ꯉꯥꯡꯕ ꯃꯤꯁꯤꯡꯅ ꯃꯤꯂ꯭ꯂꯔꯒꯤ ꯃꯌꯦꯛꯁꯤꯡ ꯂꯨꯞꯁꯤꯟꯅ ꯃꯥꯡꯍꯜꯂꯤꯕ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯍꯨꯠꯁꯤꯗ ꯑꯔꯥꯟꯕ ꯄꯣꯠꯂꯣꯏ ꯑꯃꯁꯨꯡ ꯃꯌꯦꯛꯁꯤꯡ ꯊꯝꯕꯒꯤ ꯃꯈꯥ ꯃꯈꯥ ꯆꯥꯎꯔꯛꯄ ꯊꯕꯛ ꯑꯃ ꯍꯧꯈ꯭ꯔꯦ꯫ ꯃꯁꯤ ꯇꯧꯔꯤꯕꯗꯥ, ꯃꯈꯣꯏꯅ “ꯁꯤꯕꯥ ꯑꯃꯁꯨꯡ ꯆꯨꯡꯅꯕꯒꯤ ꯋꯥꯔꯦꯞ” ꯑꯃ ꯁꯦꯝꯈꯤ, ꯃꯈꯣꯏꯅ “ꯑꯔꯥꯟꯕꯁꯤꯡ” ꯃꯈꯣꯏꯒꯤ “ꯆꯥꯠꯅꯕ ꯃꯐꯝ” ꯑꯣꯏꯍꯜꯂꯤ, ꯑꯃꯁꯨꯡ “ꯑꯔꯥꯟꯕꯒꯤ ꯃꯈꯥꯗ” “ꯂꯣꯠꯂꯤ”꯫ ꯑꯗꯨꯕꯨ ꯃꯈꯣꯏꯁꯨ “ꯔꯦꯁꯠ” ꯑꯃꯁꯨꯡ “ꯔꯤꯐ꯭ꯔꯦꯁꯤꯡ” ꯍꯥꯏꯕ, ꯄꯤꯇꯔꯅ ꯑꯦꯛꯁꯒꯤ ꯂꯥꯏꯔꯤꯛꯇ ꯋꯥ ꯍꯥꯏꯔꯤꯕ ꯑꯗꯨꯒꯤ ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯀꯤ ꯄꯥꯎꯖꯦꯜꯅ ꯆꯥꯡꯌꯦꯡ ꯇꯧꯒꯗꯕꯅꯤ꯫
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
May mga bagay nga lamang na ipinahayag na ng Diyos noong una sa pamamagitan ng bibig ng lahat ng Kaniyang mga propeta, na ang Cristo ay magdurusa, ay gayon Niyang tinupad. Kaya nga magsisi kayo, at mangagbalik-loob, upang mapawi ang inyong mga kasalanan, upang dumating ang mga panahon ng kaginhawahan mula sa harapan ng Panginoon; at upang Kaniyang suguin si Jesu-Cristo, na noong una ay ipinangaral sa inyo; na siyang kinakailangang tanggapin ng langit hanggang sa mga panahon ng pagsasauli sa dati ng lahat ng mga bagay, na sinalita ng Diyos sa pamamagitan ng bibig ng lahat Niyang mga banal na propeta buhat pa nang pasimula ng sanlibutan. Sapagka’t tunay na sinabi ni Moises sa mga magulang, Isang propeta ang ibabangon sa inyo ng Panginoon ninyong Diyos mula sa gitna ng inyong mga kapatid, na gaya ko; siya ang inyong pakikinggan sa lahat ng mga bagay na sa inyo’y kaniyang sasalitain. At mangyayari, na ang bawa’t kaluluwa na hindi makikinig sa propetang yaon ay lilipulin mula sa gitna ng bayan. Oo, at ang lahat ng mga propeta mula kay Samuel at yaong mga sumunod, ang lahat na nagsalita, ay inihula rin naman ang mga araw na ito. Mga Gawa 3:18–24.
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
Peter wagiiyis wasin wixárika pɨtʉʉni tʉka tewiari neixa pɨka̱riyari haikate, teiteri yuari neixa pɨka̱riyari tʉka, haika Isaías wagiiyis tiini clase niuki mate neixa pɨka̱riyari tewiari mɨtʉani, tiwa̱ri tumini investigativo juicio teukarieka, haika pecado pɨtʉarika yuri pɨtʉani tewiari, haika teiteri yuari neixa pɨka̱riyari pɨka̱rika. Tiwa̱ri, clase mɨtʉa tiini pacto de muerte tʉka Isaías wagiiyis, Peter mɨtʉa pɨtʉani “teukari muwa̱ni pueblo tɨkari.” Hermana White mieme tewiari mɨtʉani Isaías tiini descanso haika neixa pɨka̱riyari.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“ᎠᏂᎦᏔᎯ ᎾᏍᎩ ᏥᏚᎵᎪᎯᏍᏗ ᎦᏬᏂᏍᎬ ᏦᎢᏁ ᎠᏂᎦᏔᎯ ᎤᏍᎦᏅᏨ ᎠᏥᏁᎬᎢ, ᎤᏤᎵ ᎦᎸᎶᎢ ᎬᏗ ᎡᎶᎯ ᎤᏂᎩᏍᏗ ᎤᎵᏍᎪᎸᏔᏅ. ᎠᏂ ᎠᏥᏔᎵᏙᎲᎦ ᏗᎦᎾᎭᎢ ᎠᎴ ᎤᏣᏘ ᎤᎵᏂᎩᏛ ᎠᏰᎸᏍᏗ ᏚᏙᎢᏒᎦ. 1840–44 ᎢᏳᏕᏘ ᎤᎵᎶᎯᏍᏗ ᎥᏍᎩᏃᎮᎸ ᎤᏣᏘ ᎤᏩᏒ ᎤᎾᏄᎪᏫᏒ ᎤᏂᎩᏛ ᎠᎦᏔᎲ ᎤᏂᎩᏛ ᎤᏰᎸᏛ ᎤᎵᏂᎩᏛ ᎤᎾᏄᎪᏫᏒ ᎤᏤᎵ ᎤᏲᎯᏎᎲᎢ; ᎢᎬᏱᏱ ᎠᏂᎦᏔᎯ ᎤᏍᎦᏅᏨ ᎠᏥᏁᎬ ᎡᎶᎯ ᎡᎯ ᎠᏂᏁᎯ ᏂᎦᏛ ᏗᎧᎿᎭᏩᏛ ᎤᎶᏒᎢ, ᎠᎴ ᎢᎦᏛ ᎠᏰᎵ ᎡᎵᏍᏆ ᎤᏣᏘ ᎤᏃᎯᏳᏒ ᎦᏓᏅᏙ ᎤᎵᏍᎪᎸᏗ ᎠᏂᎦᏔᎲ ᎤᏍᏆᏂᎪᏔᏅ ᎤᎾᏄᎪᏫᏒ ᎾᎿ ᎢᏤᎳᏂᎯᏍᏗ ᎤᏓᏠᏱᏍᏛ ᎾᏍᎩ ᏑᏓᎵᎩ ᎠᏍᎪᎯᏧᏈᏍᎪᎯᏁ ᎢᏤᎳᏂᎯᏍᏗ ᎤᏓᏠᏱᏍᏛ ᏧᎵᏏᎩ ᎤᎵᏍᎪᎸᏗ ᎤᎵᏍᏆᏂᎪᏔᏅ ᎤᎾᏄᎪᏫᏒ; ᎠᏎ ᎯᎠ ᎤᏟ ᏫᎬᏩᏂᎶᏎᏗ ᎾᏍᎩ ᎤᏣᏘ ᎤᎵᏂᎩᏛ ᎤᎶᏒ ᏦᎢᏁ ᎠᏂᎦᏔᎯ ᎤᎬᏫᏳᎯ ᎠᏓᏍᏕᎸᏗ ᎤᏍᏗᏱ ᎠᏥᏁᎬ ᎠᏂᏍᎦᎢ ᎠᏍᏓᏱᏗ ᎠᏥᏁᎬ ᎠᏧᎳ.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Lùk magënne ni melalu achak maröök ë piny ë Pentekot. Kaka ë ne cï ‘aköl mukäli’ jöt, në tööt ë Nhialic Ciëëŋ Cïthok në wäät ë Tïïŋ Athöör, ba cïïn riëp ë yic raan juëc luɔi, në wël ë cï ‘aköl räth’ bï jöt në thökke ba cïïn käny ë këc. ‘Acï lëu ba ngic, ka cï bïl ke yïn ba ngic Bänydu; dhukdïŋ ën acï yïïn cïu raan piny ku bäi; ku acï bï cɔl ën yïn kaka aköl, kaka aköl räth ku aköl mukäli ë piny.’ Hosea 6:3. ‘Cïïk ke cäŋ, yin dhiëëth ë Zion, ku cïïk ke wel në Bänydu Nhialic; ku ën acï yïïn aköl mukäli jöt në yïn ë raan baai, ku acï bï cuɔny yïn aköl, aköl mukäli, ku aköl räth.’ Joel 2:23. ‘Në aköl käkë cï jäl, ye Nhialic ye wël, acï bï tööt kënë Ciëëŋ Cïthiëm në dɔ̈t kɔc bïkë piny.’ ‘Ku acï bï rɔt nyic, ku raan kɔk cï lɔc në rin ë Bäny, acï bï wo luɔi.’ Acts 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“ဝမ်းမြောက်ဖွယ် သတင်းကောင်း၏ ကြီးမားသော အမှုတော်သည် ၎င်း၏ အစပြုခြင်းကို မှတ်သားစေခဲ့သော ဘုရားသခင်၏ တန်ခိုးတော် ထင်ရှားပြသမှုထက် နည်းပါးသော ထင်ရှားပြသမှုဖြင့် အဆုံးသတ်မည် မဟုတ်။ သတင်းကောင်း၏ အစတွင် အစောမိုး ရွာသွန်းခြင်း၌ ပြည့်စုံခဲ့သော ပရောဖက်ပြုချက်များသည် ၎င်း၏ အဆုံးတွင် နောက်မိုး ရွာသွန်းခြင်း၌ တစ်ဖန် ပြည့်စုံရမည်။ ဤအရာတို့သည် တမန်တော် ပေတရုက ‘ထို့ကြောင့် သင်တို့၏ အပြစ်များကို ဖျက်ပစ်ခြင်း ခံရမည်အကြောင်း၊ နောင်တရကြလော့၊ ပြောင်းလဲခြင်းကို ခံကြလော့။ ထိုအခါ သခင်ဘုရား၏ မျက်နှာတော်ထံမှ လန်းဆန်းစေသော အချိန်ကာလများ ရောက်လာမည်ဖြစ်၍၊ ကိုယ်တော်သည် ယေရှုကို စေလွှတ်တော်မူလိမ့်မည်’ ဟု ဆိုခဲ့စဉ် မျှော်လင့်ကြည့်ရှုခဲ့သော ‘လန်းဆန်းစေသော အချိန်ကာလများ’ ဖြစ်ကြသည်။ တမန်တော်ဝတ္ထု ၃:၁၉၊ ၂၀။” The Great Controversy, 611.
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
ᱥᱮᱡ ᱫᱚ ᱪᱮᱫ ᱨᱮ ᱛᱟᱹᱞᱟ ᱵᱟᱨᱥᱟᱛ ᱨᱮᱱ ᱯᱚᱨᱚᱱᱟᱞᱤ ᱪᱮᱫᱟᱜ ᱠᱟᱱᱟ, ᱡᱮᱫᱟᱜ “line upon line” ᱞᱮᱠᱟ ᱛᱮ ᱩᱯᱨᱩᱢ ᱟᱠᱟᱱᱟ। ᱥᱮᱡ ᱨᱮᱱ ᱥᱟᱱᱫᱮᱥ ᱦᱚᱛᱮ ᱦᱟᱛᱟᱣᱚᱜᱼᱟ ᱡᱮ ᱯᱟᱦᱟᱨᱟᱣᱟᱹᱞᱟᱠᱚ ᱫᱚ “another tongue” ᱨᱮᱱ, ᱟᱨ ᱚᱠᱚᱭᱠᱚ “stammering lips” ᱧᱮᱞᱛᱮ ᱩᱯᱨᱩᱢ ᱟᱠᱟᱱᱟ। ᱛᱟᱹᱞᱟ ᱵᱟᱨᱥᱟᱛ ᱨᱮᱱ ᱥᱮᱡ ᱥᱟᱱᱫᱮᱥ ᱫᱚ ᱚᱱᱟ ᱯᱟᱦᱟᱨᱟᱣᱟᱹᱞᱟᱠᱚ ᱦᱚᱛᱮ ᱦᱟᱛᱟᱣᱚᱜᱼᱟ ᱡᱟᱹᱦᱟᱸᱠᱚ ᱫᱚ ᱚᱥᱛᱟᱯᱚᱥᱛ ᱯᱨᱚᱴᱮᱥᱴᱟᱱᱴᱤᱡᱚᱢ ᱟᱨ ᱠᱟᱛᱷᱚᱞᱤᱠᱤᱡᱚᱢ ᱨᱮᱱ ᱯᱚᱨᱚᱱᱟᱞᱤ ᱨᱮ ᱛᱟᱞᱤᱢ ᱵᱟᱝ ᱟᱠᱟᱱᱟ; ᱚᱱᱟ ᱯᱚᱨᱚᱱᱟᱞᱤ ᱫᱚ ᱟᱰᱵᱷᱮᱱᱴᱤᱡᱚᱢ ᱛᱟᱱ ᱵᱤᱫᱨᱚᱦ ᱨᱮᱱ ᱡᱚᱛᱚ ᱱᱟᱜᱟᱢ ᱦᱤᱥᱛᱚᱨᱤ ᱵᱷᱤᱛᱤᱨ ᱨᱮ ᱟᱫᱚᱯᱴ ᱟᱠᱟᱫᱟ।
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
«La tiɛ sɛ nə̀ nɔŋ kpɛi kɛ, gbele ni ba kɛ mli lɛ, ekɛ hewɔ mli ni ekɛ nɔ ko ni ekɛ hewɔ kɛ hewɔ tsui ni. Nyɔmɔ kpakpa lɛ ni wɔ “mark of the beast” lɛ, ba kɛ hewɔ yɛ ni hewɔ mli. Amɛi ni, kɛkɛ ni kɛkɛ, ehyɛɛ wɔn nɔ wɔ lɛhiamɔ ni shishi mli, ni ebaa wɔ lɛhiamɔ ni kpaa lɛ mli, hewɔ yɛ hewɔ gbele ni ba shishi lɛ ni ba mli nɔ ko baŋ, ke hewɔ hɛ eko yɛ nɔ kɛ hewɔ yɛ lɛ, ni hewɔ yɛ nɔ hewɔ mli kɛ hewɔ ni tsui shikpon, lɛ, hewɔ kɛ hewɔ ba nyɛ kɛ ji kpakpa. Wɔ hewɔ he lɛ nɔ, hewɔ ni yɛ lɛ ni hewɔ ni yɛ lɛ, “the powers that be,” lɛ, hewɔ ba nyɛ wɔn anɔpa lɛ, ke hewɔ ba hɛ wɔn nɔ kɛ hewɔ ba shishi wɔn tsui nɔ kɛ wɔn yɛ kɛ wɔn ye nɔ—nɔ kɛ wɔn yɛ wɔn nɔ tsui lɛ, wɔn dɔ nɔ, wɔn dɔmɔ wɔn, wɔn kɛ wɔn ba shishi wɔn nɔ mli, ni wɔn ku wɔn. Akɛtsɛ lɛ he nɔ lɛ, ekɛ Nyɔŋmɔ ni mli shishi lɛ ni amɛi ni mli shishi lɛ wɔn ni wɔn kpakpa. Tsamii lɛ mli, sika kpakpa lɛ ba kɛ fi gbɛi lɛ mli tswaa kɛ ni dross lɛ. Mɔni kpakpa ni tsui ni hyɛ Nyɔŋmɔ lɛ ba kɛ hewɔ yɛ lɛ kpakpa mli, ni mɔni lɛ ni yɛ hewɔ ni fɛfɛɛfɛ kɛ nɔ ko hewɔ wɔ nɔ tsui lɛ ba kɛ hewɔ yɛ lɛ kpakpa mli. Susuma ni mli nyɛ lɛ wɔ shishi lɛ ni wɔn kɛ wɔn yɛ kpaa tsui kpakpa lɛ, wɔn pii ba kɛ wɔn nyɛ sumɔ mli. Wɔ akɛ ni kɛ chaff lɛ, ba kɛ wɔn sumɔ wɔn kɛ wɔn yi wɔn kɛ wɔn yaa hewɔ kɛ kpamɔ tsui lɛ, hɛ mli kɛ lɛhiamɔ ni hɔ mli kɛ hewɔ hu nɔ kɛ wɔ only floors of rich wheat. Amɛi ni nyɛ wɔn he nɔ kɛ wɔn su lɛhiamɔ ni sanctuary lɛ ni ornaments lɛ, ke wɔn nɔ bɔ Kristo ni tɛŋmli kpakpa lɛ mli o, wɔn ba kɛ wɔn yɛ wɔn hewɔ yɛ lɛ kɛ wɔn tsui wɔn hewɔ wɔn nɔ, wɔn mli hewɔ tsui shame ni wɔn hewɔ wɔn he ni nakedness lɛ mli.»
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
«যখন ফলহীন বৃক্ষসমূহ ভূমির বোঝা হয়ে থাকায় কেটে ফেলা হবে, যখন অসংখ্য ভ্রান্ত ভ্রাতা সত্য ভ্রাতাদের থেকে পৃথকভাবে চিহ্নিত হবে, তখন গোপনজনেরা প্রকাশ্যে উদ্ভাসিত হবে এবং হোসান্নাধ্বনি সহকারে খ্রীষ্টের পতাকার অধীনে সমবেত হবে। যারা ভীরু ও আত্ম-অবিশ্বাসে পূর্ণ ছিল, তারা খ্রীষ্ট ও তাঁর সত্যের পক্ষে প্রকাশ্যে নিজেদের ঘোষণা করবে। মণ্ডলীতে সর্বাধিক দুর্বল ও দ্বিধাগ্রস্ত ব্যক্তিরাও দাউদের ন্যায় হবে—কর্মে ও সাহসে প্রস্তুত। ঈশ্বরের প্রজাদের জন্য রাত্রি যত গভীর হবে, নক্ষত্রসমূহ তত অধিক দীপ্তিমান হবে। শয়তান বিশ্বস্তদের কঠোরভাবে নিপীড়ন করবে; কিন্তু যীশুর নামে তারা বিজয়ীদের চেয়েও অধিক পরাক্রমে উত্তীর্ণ হবে। তখন খ্রীষ্টের মণ্ডলী ‘চন্দ্রের ন্যায় মনোরম, সূর্যের ন্যায় নির্মল, এবং পতাকাবাহী সৈন্যবাহিনীর ন্যায় ভয়ঙ্কর’ রূপে প্রতীয়মান হবে।»
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
“Những hạt giống lẽ thật đang được gieo rắc bởi những nỗ lực truyền giáo rồi sẽ nảy mầm, trổ hoa, và kết quả. Các linh hồn sẽ tiếp nhận lẽ thật, là những người sẽ chịu đựng hoạn nạn và ngợi khen Đức Chúa Trời vì được chịu khổ vì Đức Chúa Jêsus. ‘Trong thế gian các ngươi sẽ có hoạn nạn: nhưng hãy cứ vững lòng; ta đã thắng thế gian rồi.’ Khi tai vạ tràn ngập đi qua khắp đất, khi nia đang sảy sạch sân của Đức Giê-hô-va, Đức Chúa Trời sẽ là sự giúp đỡ của dân Ngài. Những chiến lợi phẩm của Sa-tan có thể được tôn cao, nhưng đức tin của những người thanh sạch và thánh khiết sẽ không hề nao núng.
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
“Елийо Элишаг соқааас алып, үстүнə ыйыкталышынын жамынчасын жапты. Бу улуу ҳəм салмақлы ишке чакырык билимли ҳəм абройлы адамларға берилген еди; егер олар өз көзлеринде кичи болып, Иеге толығынан таянған болса, Ол оларды Өз байрағын жеңиске салтанатпен алып баруу менен шәреплер еди. Амма олар Қудайдан айрылып, дүньяның тәсирине берилип кеттілер, сонлықтан Ие оларды қабыл етпеди.”
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Ukheninzi luphakamise isayensi lwaza lwayilibala uThixo wesayensi. Akunjalo ke ngelo xesha ebandleni ngamaxesha alo acocekileyo kunawo onke.
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
«Tupã ojapóta peteĩ tembiapo ñane ára pegua, upéva mbovymínte oha’arõva. Haʼe omopuʼãta ha omombaʼeguasúta ñande apytépe umi oñemboʼévapeve hag̃ua hekópeve Ijespíritu ñemoakãrapuʼã rupive, ha ndahaʼéi umi temimboʼe reko okáguigua umi institución científica-gua rupive. Koʼã tembiporu ndojehecharamói vaʼerã térã ndoñeñeʼẽvai vaʼerã hesekuéra; Tupã omoĩ vaʼekue chupekuéra, péro ikatu omeʼẽnte umi tekotevẽ okáguigua año. Tupã ohechaukáta ndoikotevẽiha umi yvypóra arandu ha ijeheguínte oñemombaʼeguasúva rehe.» Testimonies, volumen 5, 81, 82.
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
«قىرغىن تاشقىنى» ۋاھىي 11 دىكى چوڭ يەر تەۋرەشنىڭ ۋاقتىدا باشلىنىدىغان يەكشەنبە قانۇنىنىڭ سىمۋولىدۇر. ئۇ يەكشەنبە قانۇنىغا دائىر سىناش ۋاقتىنىڭ باسقۇچلۇق ئىلگىرىلەشنى ئىپادىلەيدۇ.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Milletên derve dê şopa Dewletên Yekbûyî yên Amerîkayê bişopînin. Herçiqas ew pêşengiyê bike jî, dîsa heman qeyran dê li ser gelê me li hemû deverên cîhanê were.” Testimonies, volume 6, 395.
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
Џума күниниң қанунидин дәрру бурун, Миллерниң чүшидики ялған тәңгиләр деризидин сүпүрүлүп ташлиниду, худди Лаодикиячи Адвентистлар Рәббиниң ағзидин қусуп ташланғандәк. Андин җамаәт туғ сүпитидә көтирилиду, «айдәк гөзәл, қуяштәк пак вә байрақлиқ қошундек дәһшәтлик». «Башқа тилдин» вә «тутуқ ләвләрдин» чиқидиған Йәшаяниң хәвири көтирилгән вә улуқланғанларни көрситиду; улар илимий муассисиләрниң ташқи тәрбийиси арқилиқ әмәс, бәлки Униң Роһиниң мәсиһ қилиши арқилиқ үгитилиду. Әфраһимниң мәслири «қатар үстигә қатар» синиғида уңмайду, чүнки уларниң дана адәмлириниң даналиғи йоқап кәткән. Улар үчүн пәйғәмбәрлик мөһүрләнгән бир китапқа айланған.
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
Pepi a wɔka ho asɛm no, sɛnea Peter ka no, a adiyifoɔ no nyinaa fi Samuel so aka ho asɛm no, de nhwɛsoɔ pii ma fa Adventistfoɔ a wɔpo osutɔ a ɛtɔ akyiri no nkrasɛm no sɛe ho; nanso ɔkwan a wɔnfa so hwe wɔn wɔ Kwasida mmara no mu no nyɛ nipadua mu wu, na mmom honhom mu wu, a ɛne nokorɛ a wɔhu sɛ wɔayera afebɔɔ no ba ka ho, sɛnea wɔgyina hɔ ma no wɔ mmaa mpampam no mu; na wɔ Amos nwoma no mu no, wɔnyan hu nokwasɛm no sɛ wɔayera.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
“Di chi hnahthlak ni lo, Lalpa Pathianin a ti, ka ramah rilru hrahna ka thlen ang; chhang tlai avanga hnahthlak ni lovin, tui avanga tuihal ni lovin, Lalpa thu hriat duh avangin a ni ang. Tichuan tuifinriat atangin tuifinriat ah, hmarchhak lam ata chhuah lam thlengin, Lalpa thu zawng tura khawvel hmun hrang hrangah an kal darh darh ang, mahse an hmu lo vang. Chu ni chuan nungak thianghlim takte leh tlangvalte chu tuihal avangin an chau ang. Samari sual hminga inlamte, ‘Aw Dan, i pathian a nung e,’ tia sawi leh, ‘Beersheba kawng chu a nung e,’ tia sawi te pawh an tlu ang a, an tho leh tawh lo vang.” Amos 8:11–14.
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
Gayan lawag sa uras han balaod han Domingo pinaagi han simbolo han “nag-aawas nga latigo,” ginhihisgutan ni Isaias an padayon nga kahadlok ngan kabaraka hadton naghimo hin katigaman upod han kamatayon.
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
Ari tə ölümlə bağladığınız əhd ləğv ediləcək, və cəhənnəmlə etdiyiniz razılaşma qüvvədə qalmayacaq; daşqın kimi gələn qamçı keçib gedəndə, siz onun altında tapdalanacaqsınız. O çıxıb getdiyi andan etibarən sizi alıb aparacaq; çünki o, səhərdən-səhərə, gündüz də, gecə də keçib gedəcək; və bu xəbəri anlamaq yalnız iztirab olacaqdır. Yeşaya 28:18, 19.
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
Naꞌatikil u yaantalil le tuukuliloꞌ jeꞌel bix k’aaba’ta’an tumen le joyas u Miller, ka bin maꞌ úuchul, baꞌaleꞌ le “naꞌatikil” tiꞌ le t’aanil u táanil u yáanalil le krizis tiꞌ le ley dominical progresiva, jeꞌel u ye’esik beey xan u pacto ku death ts’o’ok u disannulal. Le máakoꞌob tu yáantal “yáanal falsehood,” ka bin u k’ajóoltikoꞌob bey “le Lord God,” ts’o’ok u ts’áaj “tiꞌ Zion para u foundation jump’éel stone, jump’éel tried stone, jump’éel precious corner stone, jump’éel sure foundation,” baꞌaleꞌ jeꞌel uts’áan sáamal. Le falsehoods tu yáanaliloꞌob yéetel bix tu táan u máanoꞌob ichil le historia, ka bin u paak’ach bejla’e’. Ya’ab tiꞌ le obvious liesoꞌ, ma’alob bin u k’ajóoltal ichil le visión tiꞌ le Ulai River.
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
Miller chiqa runakuna, Daniel qillqapi iskay kaq rakiyta paykuna hamut’asqanman hina, Daniel pusaq kaqpi rikuchisqa qhapaq suyukunata reqsirqanku, qanchis kaqpi rikuchisqa kikin qhapaq suyukuna kasqankuta. Iskay rakiykunapa chay diferenciaqa kaymi: qanchis kaqqa qhapaq suyukunapa política nisqapa ima kaqninkunata rikuchin, pusaq kaqtaq qhapaq suyukunapa religión nisqapa ima kaqninkunata rikuchin. Chayrayku Daniel pusaq kaq rakiyqa santuario nisqapa simikunawan rikuchisqa kachkan.
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
Daniel chapter eight, emplea simbolismo del santuario para representar los reinos, pero cada símbolo del santuario presentado en el capítulo está corrompido, identificando así una distinción entre la verdadera religión de Cristo y la falsa religión de Satanás. Un carnero es un animal que se usaba como ofrenda en el santuario de Dios, pero toda ofrenda del santuario debía ser perfecta. El carnero del capítulo ocho quedaba descalificado para ser usado como ofrenda en el santuario de Dios, porque los cuernos no eran idénticos.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
ئەمجا چاوم بەرزکردەوە و بینی، و ئەوەتا، لەبەردەم ڕووبارەکە بەرخێک وەستابوو کە دوو شاخی هەبوو؛ و هەردوو شاخەکە بەرز بوون، بەڵام یەکێکیان لەوی تر بەرزتر بوو، و ئەوەی بەرزتر بوو دواجار سەرهەڵدا. دانیال 8:3.
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
፩ በሁለት የተለያዩ ርዝመት ያላቸው ቀንዶች ያለው በግ አውራ በእግዚአብሔር መቅደስ እንደ መሥዋዕት አይፈቀድም ነበር፤ ነገር ግን ምልክቱ የእግዚአብሔር እውነተኛ ሃይማኖት አይደለም፤ ይልቁንም የሰይጣን የሐሰት ሃይማኖት የሆነውን ጣዖት አምልኮ ይወክላል። ቀጣዩ መንግሥት በፍየል ተወክሎ ነበር፤ እርሱም ደግሞ የመቅደስ መሥዋዕት ነው፤ ነገር ግን እንደገና ፍየሉ ተበላሽቶ ነበር፥ ምክንያቱም በዓይኖቹ መካከል አንድ ቀንድ ነበረውና፤ ይህም ለመቅደስ መሥዋዕት የሚጠየቀውን የፍጹምነት ሚዛንና ስምምነት የጎደለው ነበር።
And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.
Uqhelekile ukucamngca, ndaza, khangela, kwafika inkunzi yebhokhwe ivela entshonalanga phezu kobuso bomhlaba wonke, ingachukumisi emhlabeni; yaye loo nkunzi yebhokhwe yayinophondo olukhulu phakathi kwamehlo ayo. Daniyeli 8:5.
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
نهايتاً بكريءَ جو سڱ ڀڄي ويو ۽ ان جي جاءِ تي چار سڱ نڪري آيا، جنهن سبب اهو پڻ خدا جي مقدس جاءِ ۾ قرباني طور پيش ٿيڻ جي لائق نه رهيو۔
Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.
Choncho mbuzi wamphongo uja anakula kwambiri; ndipo pamene anali wamphamvu, nyanga yayikuluyo inathyoledwa; ndipo m'malo mwake panatuluka zina zinayi zodziŵika, zolunjika ku mphepo zinayi za kumwamba. Danieli 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
डानियेल अध्याय आठ बाबुल के राज्य को किसी प्रतीक द्वारा उल्लेख किए बिना आरम्भ होता है। बाबुल, जो बाइबिलीय भविष्यद्वाणी का पहला राज्य है, अध्याय दो और अध्याय सात—इन दो साक्षियों—के आधार पर पहले ही बाइबिलीय रूप से स्थापित किया जा चुका है; परन्तु अध्याय आठ में बाबुल को जानबूझकर छिपाया गया है, ताकि उस भविष्यदर्शी विशेषता पर बल दिया जाए कि पोपतंत्र एक घातक घाव प्राप्त करता है, जो अंततः चंगा हो जाता है। उसके उस घातक घाव से लेकर उसके चंगे होने तक की अवधि में, पोपतंत्र भविष्यद्वाणी की दृष्टि से छिपा हुआ, या विस्मृत, रहता है। यह छिपाया जाना नबूकदनेस्सर के राज्य के हटाए जाने और उसके पश्चात् पुनः बहाल किए जाने के द्वारा भी निरूपित किया गया था।
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
Daniel chapta eit stat wit a direct symbol o the second kingdom bi introducing the ram representin the Medo-Persian kingdom, which is follaed bi the corrupted goat representin the kingdom o Greece. Then oot o ane o the fower winds intae which the fower horns o Greece haed disintegratit, Daniel sees a little horn representin the fowert kingdom o Rome. The little horn represents baith phases o Rome, which are representit in fower verses. Pagan Rome is representit bi the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
ئۇلارنىڭ بىرىدىن كىچىك بىر مۈڭگۈز چىقىپ، جەنۇب تەرەپكە، شەرق تەرەپكە ۋە گۈزەل زېمىن تەرەپكە قاراپ ناھايىتى زورىيىپ كەتتى. ئۇ ھەتتا ئاسمان قوشۇنىغىچە زورىيىپ، قوشۇننىڭ ۋە يۇلتۇزلارنىڭ بەزىسىنى يەرگە چۈشۈرۈپ، ئۇلارنى ئاياغ ئاستى قىلدى. شۇنداق، ئۇ ئۆزىنى قوشۇننىڭ شاھزادىسىگىچە ئۇلۇغلاپ كۆتۈردى؛ ۋە ئۇنىڭ سەۋەبىدىن داۋاملىق قۇربانلىق ئېلىپ تاشلاندى، ۋە ئۇنىڭ مۇقەددەس جايىنىڭ ئورنى ئۆرۈۋېتىلدى. ۋە ئاسىيلىق سەۋەبىدىن داۋاملىق قۇربانلىققا قارشى بىر قوشۇن ئۇنىڭ قولىغا بېرىلدى؛ ۋە ئۇ ھەقىقەتنى يەرگە تاشلىدى؛ ۋە ئۇ ئىشلەپ، مۇۋەپپەقىيەت قازاندى. دانىيال 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
La piĉa korno de Roma kiu eniras en la rakonton en verso naŭ, estas prezentita en la vira genro, kaj poste en verso dek, la piĉa korno estas prezentita en la ina genro; poste en verso dek unu, la piĉa korno estas prezentita en la vira genro, kaj poste en verso dek du la piĉa korno estas denove prezentita en la ina genro.
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
Daniël hoofstuk agt verberg die eerste koninkryk; daarna word die volgende twee koninkryke voorgestel as verdorwe heiligdomsdiere, en die vierde koninkryk word deur ’n horing voorgestel. Die horing is profeties verdorwe, want dit verskyn as ’n man, dan ’n vrou, daarna ’n man en dan weer ’n vrou.
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
A fi a kọ́ ohun tí ó tọ́ sí ọkùnrin, bẹ́ẹ̀ ni ọkùnrin kì yóò wọ aṣọ obìnrin: nítorí gbogbo àwọn tí ń ṣe bẹ́ẹ̀ jẹ́ ohun ìríra sí Olúwa Ọlọ́run rẹ. Diutarónómì 22:5.
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
ရောမအယူဝါဒမတိုင်မီ အပြည်ပြည်ဆိုင်ရာ ရောမ၏ သေးငယ်သောချို၏ အထီးလက္ခဏာပြသမှုကို အခန်းငယ် ကိုးနှင့် တစ်ဆယ့်တစ်တွင် တွေ့ရပြီး၊ ပုပ်ရဟန်းမင်းအာဏာလက်အောက်ရှိ ရောမ၏ သေးငယ်သောချို၏ အမလက္ခဏာပြသမှုကို အခန်းငယ် တစ်ဆယ်နှင့် တစ်ဆယ့်နှစ်တွင် တွေ့ရသည်။ သေးငယ်သောချို၏ လိင်အမျိုးအစားကို ဒാനီယေလ၏ မူရင်းစာသားအဆင့်ရှိ စကားလုံးများကို ဆင်ခြင်သုံးသပ်ခြင်းဖြင့် သိရှိနိုင်သည်။ ထိုအရာကို မီလာသည် မမြင်နိုင်ခဲ့ပေ၊ အကြောင်းမူကား သူသည် Cruden’s Concordance ကိုသာ အသုံးပြုခဲ့ပြီး၊ Cruden’s Concordance သည် မူရင်းဘာသာစကားနှင့်ပတ်သက်သော အချက်အလက်မည်သည့်အရာမျှ မပေးသောကြောင့်ဖြစ်သည်။ ဤအခန်းငယ်လေးခုတစ်လျှောက် လိင်အမျိုးအစားများ အလှည့်ကျပြောင်းလဲနေမှုကို King James Bible ၏ ဘာသာပြန်သူများက သတိပြုမိခဲ့ကြပြီး၊ သင် ဘာကို ရှာဖွေရမည်ကို သိလျှင်၊ ထိုသူတို့သည် ထိုကျမ်းပိုဒ်အတွင်း လိင်အမျိုးအစားများကို အမှန်တကယ် ထိန်းသိမ်းထားခဲ့ကြသည်။
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
Abahasemuzi bamenye itandukaniro riri hagati y’ihembe rito ry’igitsina-gabo n’iryo ry’igitsina-gore rivugwa mu mirongo ya cyenda kugeza kuri cumi na kabiri, kandi bagaragaza iryo tandukaniro bakoresheje ijambo “it.” Ijambo “it” rikoreshwa ku ihembe rito igihe riri mu ntera y’igitsina-gore. Reba Daniyeli igice cya munani, umurongo wa cumi:
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
Y creció hasta llegar al ejército del cielo; y derribó a tierra parte del ejército y de las estrellas, y las pisoteó. Daniel 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
እርሱ “ታላቅ ሆነ፥” እና “ወደ ታች ጣለ፥” ይላል፤ ይህም ትንሹን ቀንድ እንደ ሴቲቱ መለየቱን ያሳያል። ቁጥር አሥራ ሁለት እንዲህ ይላል፦
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
Ан әскер күн сайынғы құрбандыққа қарсы оған күнәның кесірінен берілді; ол шындықты жерге құлатты; әрі өз дегенін істеп, өркендеді. Даниял 8:12.
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
Ku vhesi ya fumimbirhi, rito rokuti “yena” ri engeteriwile, naswona a ri yimeli kahle rinanga leritsongo, hikuva rinanga leritsongo eka vhesi leyi ri boxiwa kambirhi tanihi “rona,” xisweswo ri yimela swa xisati. Swi le rivaleni leswaku vahundzuluxeri va xi lemukile xivandlan’ xa rimbewu lexi Daniyele a xi endleke, kambe a va nga tiyiseki hi leswi Daniyele a a swi kongomisa, kutani va ringetile ku endla leswaku rinanga leritsongo eka vhesi leyi ri va ra rimbewu ra xinuna hi ku engetela rito leri tsariweke hi maletere lama voyamaka, “yena,” kambe sweswo a swi seketeriwi hi marito ya xiviri ya Daniyele. Marito yakwe ma kombisa rinanga leritsongo tanihi ra xisati, naswona “rona” (rinanga leritsongo ra xisati), ri hoxa ntiyiso emisaveni, naswona “rona” (rinanga leritsongo ra xisati), ri tirhile ri tlhela ri humelela.
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
Nedzudzani ya vhuṱahe, fhungo ḽa “ṋanga ṱhukhu” ḽi kha tshavhi ya vhutukana nahone ḽi imela Roma ya vhahedeni. Yo bva kha muṅwe wa “mimoya miṋa” ine Muvhuso wa Vhagerika wa vha wo no fhandekana wa ya khayo. Kha ndimana iyi, zwi tshi tendelana na ḓivhazwakale, Roma ya vhahedeni yo kunda fhethu tharu dza ḽifhasi musi i tshi dzhia vhuimo hayo kha khuluṋoni ya ḽifhasi.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
U sira imna achikninumiyaj se'elej tumin, tura kapatam nuya nunkámi ajut, nui ajut, nui ajut, aints iruneamtai, nui ajut, iiknumincha, tura penker nunka nunkanma. Daniel 8:9.
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
A kaa shii mii sashi ashi mindii go (sihi “the daily” ga noodi kii oo a mii giigoonh ji-noondinwaad one of its primary battlegrounds), little horn gaa-izhinikaadeg “he,” “him” imaa “his” gaa-ayaamagad.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Oo, nagpadaku siya bisan ngadto sa Prinsipe sa panon, ug pinaagi kaniya gikuha ang adlaw-adlaw nga halad, ug ang dapit sa iyang balaang puluy-anan gilumpag. Daniel 8:11.
We will continue this study in the next article.
Ayé yàa dɔ̄n mɔ̄ nū tsũ mli nū yô.
“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.
“Trong lời của Đức Chúa Trời, mỗi nguyên tắc đều có vị trí của mình, mỗi sự kiện đều có ý nghĩa riêng. Và toàn bộ cấu trúc ấy, cả về thiết kế lẫn sự thực hiện, đều làm chứng về Tác Giả của nó. Một cấu trúc như thế, không một trí tuệ nào ngoài trí tuệ của Đấng Vô Hạn có thể hình dung hay tạo thành được.” Education, 123.