When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.
Pang inki no sarong sungay nin Roma an inilarawan sa mga bersikulo nuebe hasta dose nin Daniel kapitulo otso, ini sarong sira nang simbolo ta ini sarong simbolo nin transbestitismo, sarong nagbibihis-babae asin nagbibihis-lalake na nag-oosilar sa tunga nin pagkalalake asin pagkababaye. Kaangay ini sa pag-intindi nin mga Millerita na an Roma inilarawan sa duwang yugto, na an pirmirong yugto amo an Romanong pamamahalang-sibil asin an ikaduwang yugto amo an Romanong pamamahalang-iglesiastiko; alagad sa pag-oosilar nin mga kasarian sa mga bersikulo, an sarong sungay wara sa historikal asin propetikong pagkasunod-sunod (sira). Gayunman, kada saro sa apat na bersikulo nagrerepresentar nin kasaysayang direktang konektado sa Romanong pamamahalang-sibil o sa Romanong pamamahalang-iglesiastiko. Inusig nin Paganong Roma an gabos na nagsasalungat sa imperyal niyang awtoridad, alagad an pag-usig nin papal na Roma (pambabaye) sa bersikulo diyes, espesipikong nakatugma laban sa langit.
In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.
En el entendimiento millerita de que Roma era el cuarto y último reino, la oscilación de estado a iglesia y de iglesia a estado nuevamente no habría sido motivo de preocupación. Habían visto la mezcla de hierro y barro en los pies de Daniel capítulo dos, y sencillamente la entendían como dos fases de Roma, sin preocuparse por definir una secuencia histórica específica de un cuarto y un quinto reino. Entendían lo mismo del capítulo siete, donde el cuerno que hablaba grandes cosas contra el Altísimo había arrancado tres cuernos de los diez cuernos originales de la bestia de Roma. Aun si Miller hubiese reconocido la oscilación de género de los versículos nueve al doce, ello habría sido irrelevante para su comprensión de que el cuarto reino era Roma. En el entendimiento millerita, el cuarto reino terminó en 1798, y el siguiente acontecimiento profético era la Segunda Venida de Cristo.
The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.
Asta qarnayta dhedhig waxay tilmaamaysaa haweeneyda la gasha sino ruuxi ah qarniga labka ah, waxaana lagu matalay aayadaha tobnaad iyo laba iyo tobnaad.
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.
Ngej jekar lok, qokoymang ngej ngana yatkoŋ raan kuu acï jɔ̈l; ku acï käk ë piny yok e raan kuu acï jɔ̈l ku e ɣɔ̈l ke piny dööt piny, ku acï keek lëu. Daniel 8:10.
The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.
Babangisho bwa butegetsi bwa papa bwari bugamije kurwanya Ubukristo (ingabo zo mu ijuru), kandi mu murongo wa cumi na kabiri Roma ya papa (igitsina gore) ihabwa ubushobozi bwo gusohoza umurimo wayo w’ubwicanyi binyuze mu cyaha cyo gusambana n’abami b’u Burayi.
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.
Ug an host a tiġbed lilu kontra s-sagrifiċċju ta’ kuljum minħabba t-trasgressjoni, u tefgħet il-verità fl-art; u ħadmet, u rnexxielha. Danjel 8:12.
The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”
«ሠራዊት» በተባለው ቃል በዚያ ቃል ውስጥ ለጳጳሳዊ ሥርዓት «ከዕለታዊው» የተሰጠውን የጦር ኃይል ይወክላል። «ከ» የሚለው ቃል «ከ…የወጣ» ማለት ነው። «ዕለታዊው» ተብሎ በተወከለው የአውሮፓ አረማዊ ነገሥታት (አረማዊ ሮም) ዘንድ ከሆነ፣ በዓመፅ ምክንያት ለጳጳሳዊ ሥርዓት የጦር ድጋፍ («ሠራዊት») ተሰጠ። ቤተ ክርስቲያንና መንግሥት ተዋህዶ በዚያ ግንኙነት ውስጥ ቤተ ክርስቲያን ቁጥጥር ላይ መሆኗ ያ የተባለው «ዓመፅ» ነው። የዚያ ዓመፅ የወይን ጠጅ የክርስቲያኖች ደም ነው። ጳጳሳዊ ሥርዓቱ አንድ ጊዜ የአረማዊ ሮምን ሠራዊት በቁጥጥሩ ሥር ካደረገ በኋላ፣ ጳጳሳዊ ሮም («እርሱ») «እውነትን ወደ ምድር ጣለች፤ እርሷም አደረገች፥ ተሳካላትም።»
In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:
Sura ya kumi na moja ya Danieli, aya ya thelathini na moja, pia inawakilisha kutiwa kwa majeshi mikononi mwa Roma ya kipapa:
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
N’amajy agyina ne ho, na wɔbɛgu ahohorayɛ wɔ kronkronbea a ɛyɛ ahoɔden no so, na wɔbeyi daa afɔrebɔ no afi hɔ, na wɔde akyiwade a ɛma desolation no bɛsi hɔ. Daniel 11:31.
The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.
Урсатай түҥѳрэх историческай күһэлиитин — табаҕан Римтан папа Римигэр көһүүтүн — биллэрэр. Урсукка «холлор» диэн Европатын кинигэстэрэ, 496 сыллаахха франктар баттаҕа (Франция) Хловис саҕаланыытаах папалыыҥа туруохтаах буолбуттара, дииллэр. «Холлор» эмиэ «күүһүн ытык сирин» (Рим куоратын) быһыылаан, төрдүс үйэттэн 538 сылга диэри тэтимтэ һуох суоһууларынан быраҕаатылар. «Холлор» эмиэ папалыыҥа үөскээһигэр кыайыллыбат табаҕан утарыһыыны соттоллор, уонна 508 сылга табаҕан утарыһыы бүттэ.
The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.
ᎧᏬᎯᏍᏗ “take away” ᎤᏬᏂᎯᏍᏗᏱ ᎠᏂᏁᎦ ᎠᎦᏔᎲ ᎢᏈᎷ ᎠᏰᎵ ᎤᏬᏂᎯᏍᏗ “sur” ᎾᏍᎩ ᎦᏛᎯᏍᏗ “to remove” ᎠᏗᎭ ᎤᏓᏅᏖᎸᎢ. ᎠᏂ “arms” ᎤᏂᏧᏁᎢ “abomination that maketh desolate” (the papacy), ᎡᎶᎯ ᎤᏪᏅᏒ ᎢᎬᏱᏢ ᎤᎾᎵᏍᏔᏁ 538 ᎢᏳᏕᏘ. ᏕᏂᎵᏱ ᎪᏪᎵ ᎧᏁᎢᏍᏗ ᏧᏁᎳᎩ ᏔᎵᏁ ᎢᏯᏛᏁᎢ, ᏔᎳᏚ ᎢᏯᏍᏗ ᏔᎵᏁ ᎤᏬᏪᎳᏅᎯ ᎾᎯᏳ “an host” ᎠᎦᏁᎸ ᎨᏒ Ꭰ ᎠᎨᏴ ᎤᏍᏗ ᏗᎧᏃᎩ, ᎾᏍᎩ ᎠᏏᏉ ᎤᏟᎶᏍᏔᏅ ᎾᏍᎩ ᎤᏬᎯᏳᎯ ᎠᎦᏔᎲ ᏌᏊ ᏗᎧᏃᎩ ᏦᎠᏁ ᏧᏁᎳᎩ ᏌᏊ ᎢᏯᏛᏁᎢ ᎤᏬᏪᎳᏅᎯ. ᎦᏛᎬᎢ ᎪᏪᎵ ᎾᏍᏉ ᎠᎦᏔᎲ ᎠᏑᏰᏍᏗ ᎾᏍᎩ ᎤᏙᎯᏳᎯ ᎾᏍᎩ ᏦᎠᏁ ᏧᏁᎳᎩ ᏔᎳᏚ ᏦᎠᏁ ᎢᏯᏛᏁᎢ.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Y la bestia que vi era semejante a un leopardo, y sus pies eran como pies de oso, y su boca como boca de león; y el dragón le dio su poder, y su trono, y grande autoridad. Apocalipsis 13:2.
Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”
Xewsa White bi awaya tooshe keesay kaa cweeluh behne jumeel nambar geesoo akoo baapasee waaniheh, baa kaa kaweeceh mawaad enkeesoo akoo Roome deeniyeh. Roome deeniyeh bi baapasee tayalawis tooshe kaa, “baaw naaw, baa baaw majlis, baa ikhtiyaar kubeer.”
The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”
ᏓᏂᏡᎬ ᎤᏂᎷᏤᎸ ᎤᏍᏗ ᏗᎧᎿᎭᎩ ᏧᏓᎴᎩ ᎶᎻ ᎤᏁᎬ ᎤᎵᏍᏕᎸᎢ ᎤᏓᎴᎲᏍᎬ ᎦᎶᏫᏍ ᎤᎴᏅᏛ 496 ᎠᏕᏘᏴᏛ. “ᎤᏬᎴᏂᎯᏍᏗ” ᎤᏍᏗ ᏧᎬᏩᎶᏗ ᎤᎾᏤᎵᎪᏗ ᎤᏥᏁᎸ ᏆᏆᏏ 330 ᎠᏕᏘᏴᏛ ᎠᏎ, ᎢᎷᏍᏓᏂᏂ ᎤᎬᏫᏳᎯ ᎤᏪᏅᏒ ᎤᏤᎵ ᎤᏲᎱᎯᏍᏗ ᏗᎦᏚᎲ ᎫᏍᏓᏂᏃᏉᎵ, ᎤᎯᏰᎢᎍᏗᏍᎬ ᎢᏤ ᎤᏤᎵ ᎤᏲᎱᎯᏍᏗ ᏗᎦᏚᎲ ᎶᎻ ᏆᏆ ᏧᎾᏁᎶᏗ ᎾᏍᎩ ᎾᏥᏁᎲ ᎤᏩᏒ. 533 ᎠᏕᏘᏴᏛ ᎠᏎ, ᎤᎬᏫᏳᎯ ᏧᏍᏗᏂᏂ ᎤᏁᏨᎯ ᏄᏍᏛ ᏉᏉ ᎠᏥᏍᎦᏯ ᎤᏓᏠᏯᏍᏗ ᏧᎾᏁᎶᏗ ᎠᎴ ᏧᎾᏓᏅᏟ ᎤᏂᏲᎦᏛ ᎤᎾᏓᏅᏗ ᎠᏥᏛᏁᎯ, ᎾᏍᎩ ᎤᎶᏎ “ᎤᏣᏘ ᎤᎵᏂᎩᏛ ᎤᏤᎵ ᎧᎿᎭᎩ” ᎶᎻ ᏉᏉ ᎠᏥᏍᎦᏯ ᎤᏬᏗ. ᏕᎵᏍᎪᎯ ᏔᎵᏁ ᏕᏂᏱᎵ ᎣᏍᏛ ᎣᏂ ᎤᏁᎬ ᎢᏳᏍᏗ, ᎬᏂᏳᏉ ᏚᏔᎴ ᎾᎯᏳ ᎠᏰᎵ “ᎤᏂᏑᏰᏛ” ᎠᏥᏁᎸ, ᎠᎴ ᎾᏍᎩ ᎤᏙᎯᏳᎯ ᏗᎵᏃᎯᏍᎬ ᎤᏣᏘ ᎠᏂᎦᏔᎭ ᎤᏃᎮᎸᎯ ᎤᏂᎪᎯᏍᏔᏅ. ᎾᎿᎭ ᎢᏳᏓᎴᎲᏍᎬ (496 ᎠᏕᏘᏴᏛ ᎤᎴᏅᏛ), ᏆᏆᏏ “ᎤᏰᎸᏎ.”
It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.
Anra Israel peelamennatam llaqt’an “yanqatam” “allintam”paqmi ñawpa purinqa, chay uray llaqtakunaq contranpi indignación tukuqnin 1798 watapi tukukuptin, papadokuna wañuy-k’irinan chaskirqan.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Ugagi nkosi itaegesa ngokwentando yayo; izaziphakamisa, izikhulise ngaphezu kwabo bonke onkulunkulu, ikhulume izinto ezimangalisayo imelene noNkulunkulu wonkulunkulu; iphumelele kuze kufezeke intukuthelo, ngoba lokho okumisiwe kuyakwenziwa. Daniyeli 11:36.
Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.
ቍጽሪ ትሽዓተ ናይ ምዕራፍ ሸሞንተ፡ ተባዕታይ ሮሜ (ኣረማዊት ሮሜ) ይገልጽ፣ እዚ ድማ እቲ ኣረማዊት ሮሜ ዘካየደቶ ሰለስተ-ደረጃ ስዕረት ሂደት ይወክል፤ እዚ ሂደት እቲ ጳጳሳዊት ሮሜ ኣብ ዙፋን ምድሪ ንኽትተክል ቅድሚ ምብጻሓ ክስዕሩ ዘለዎም ሰለስተ ጂኦግራፍያዊ ከባቢታት ኣብነት ኮይኑ ይቐርብ፣ እዚኦም ድማ ኣብ ምዕራፍ ሸውዓተ ብእተመልከቱ ሰለስተ ቀርንታት እተመንጠሉ እዮም። እተን ክልተ ሰለስተ-ደረጃ ስዕረታት ናይ ኣረማዊትን ጳጳሳዊትን ሮሜ፡ ኣብ ቍጽሪ ኣርብዓ ክሳዕ ኣርብዓን ሰለስተን ናይ ዳንኤል ዓሰርተ ሓደ፡ ነቶም ሰለስተ ጂኦግራፍያዊ ዕንቅፋታት ናይ ዘመናዊት ሮሜ ይወክሉ ነበሩ። ድሕሪኡ ድማ ኣብ ምዕራፍ ሸሞንተ፡ ቍጽሪ ዓሰርተ ሓደ፡ እቲ ተባዕታይ ንእሽቶ ቀርኒ (ኣረማዊት ሮሜ) እንደገና ይወከል። ኣብቲ ቍጽሪ፡ እቲ ዝተቐደሰ ሎጂክ ክሳዕ ክንድዚ ዝጸንዐን ዝርጉጽን ስለ ዝነበረ፡ እቶም ኣላገጽቲ ሰብኡት ንየሩሳሌም ዝገዝኡ ነቲ ሓሶተኛ መሰረቶም ንምትካል ብዙሓት ትምህርታዊ ሓሶታት ከእትዉ ተገዲዶም ነበሩ።
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.
Eya, ismaan-buunnise hanga bulchaa loltootaatti of guddises; isaaniinis aarsaan yeroo hunda dhiʼeeffamu irraa fudhatame, iddoon mana qulqullummaa isaa immoo gatamee diigame. Daaniʼel 8:11.
As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.
1863-идан бери Адвентизмге киргүзүлгән сахта тәңгәләр вә гөһәрләрни муһакимә қилишқа башлиғинимизда, шуни қәйт қилиш керәкки, Адвентизм муртәд протестантлиқ вә католиклиқ тәлимлирини сақлап қелишниң асасий дәлили сүпитидә мәдһийиләйдиған, өзини теологийәлик мутәхәссис дәп қарайдиған икки асасий саһә бар. Адвентизмниң заманивий теологлири қилған дәва шуки, улар я библиялик тарих бойичә мутәхәссис, яки библиялик тиллар бойичә мутәхәссистур. Улар айәтни қолланған усул, пәйғәмбәрлик сөзиниң уларниң үчүн мөһүрләнгән китаптәк болуп қалғанлиқини ашкарилайду, шундақла уларниң өзлирини библиялик тилларниң мутәхәссиси дәп көрситиши пәқәт фарисийлиқниң заманивий намайәни екәнлигиниму ашкарилайду.
First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.
پہلا نکتہ آیت نو سے بارہ تک کے ضمن میں چھوٹے سینگ کے لیے جنسوں کے تغیر کو نظرانداز کرنا ہے۔ اگر وہ واقعی عبرانی زبان کے ماہر ہوتے تو وہ اس حقیقت کا نہ تو انکار کرتے اور نہ ہی اسے کمزور بنا کر پیش کرتے کہ دانی ایل نے ان آیات میں قصداً جنس کے تغیر کو استعمال کیا ہے۔ چھوٹا سینگ دونوں جنسوں میں پیش کیا گیا ہے، اور یہ جنسیں ان آیات میں آگے پیچھے ہوتی رہتی ہیں۔ الٰہیات کے ماہرین اس حقیقت پر فضولیات اور کھوٹے سکّوں کے ذریعے پردہ ڈالنے کی کوشش کرتے ہیں، کیونکہ یہ واضح طور پر متعین کرتی ہے کہ آیت گیارہ پاپائی نہیں بلکہ بت پرست روم کی نشان دہی کر رہی ہے۔ وہ یقیناً اس بات پر اصرار کرتے ہیں کہ آیت گیارہ کا چھوٹا سینگ پوپ ہے، حالانکہ درحقیقت وہ بت پرست روم ہے۔
Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).
တစ်ကြိမ် “little horn” အကြောင်းပါသော ကျမ်းပိုဒ်လေးပိုဒ်အနက် နှစ်ပိုဒ်မှာ ပုလ္လိင်ဖြစ်ပြီး နှစ်ပိုဒ်မှာ မိန်းမလိင်ဖြစ်ကြောင်းကို အသိအမှတ်ပြုပြီးနောက်၊ သမ္မာကျမ်းဆိုင်ရာ ပရောဖက်ပြုချက်၌ မိန်းမသည် အသင်းတော်ကို ကိုယ်စားပြုပြီး၊ ယောက်ျားသည် နိုင်ငံတော်ကို ကိုယ်စားပြုသည်ဟူသော သမ္မာကျမ်းစာ၏ အမှန်တရားကို ထည့်သွင်းနားလည်ရန် လွယ်ကူသွားသည်။ ဤအချက်ကို သိရှိနားလည်ခြင်းအားဖြင့် မြင်လိုသူ အားလုံးအတွက်၊ အခန်းငယ် ဆယ့်တစ်ရှိ “little horn” သည် မိန်းမလိင်ရောမ (papal Rome) မဟုတ်ဘဲ၊ ပုလ္လိင်ရောမ (pagan Rome) ဖြစ်ကြောင်း ထင်ရှားစေသည်။
The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”
A véarsa, mar sin, tuigtear mar theagasc go ndearna an Róimh phágánach (é) í féin a ardú in aghaidh phrionsa an tslua, díreach mar a rinne an Róimh phágánach nuair a chuir sí prionsa an tslua ar chros Chalbhairí. Ní hamháin gur ardaigh an Róimh phágánach í féin in aghaidh Chríost ag an gcros, ach deir an véarsa freisin gur baineadh uaidh (ón Róimh phágánaigh) “an íobairt laethúil.”
In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.
Tan’ın kitabında İbranice’de her ikisi de “kaldırmak” diye çevrilen iki sözcük vardır. Bu sözcükler “sur” ve “rum”dur. Her iki sözcük de mabed hizmetinde kullanılır. Sur, kaldırmak yahut uzaklaştırmak anlamına gelir; mabeddeki sunaktan küller kaldırıldığında, küllerin kaldırılışını anlatmak için kullanılan sözcük “sur”dur. “Rum” sözcüğü ise yukarı kaldırmak ve yüceltmek anlamına gelir; mabedde kâhin sallamalık takdimeyi yukarı kaldıracağı zaman, takdimeyi “rum” (yukarı kaldırmak) edecekti. On birinci ayette putperest Roma (“günlük”), putperestlik dinini yukarı kaldırıp yücelterek putperestliği “rum” (“ortadan kaldırmak”) edecekti.
Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.
Roma pagana e xuru niin olwe paganismo ka walte. Teólogo Adventista yeg profess expertise ka lengwa bíblico eligen trata kada occurrence de “take away” den libro de Daniel como “remove”. Eleh no reconoce e escritura distinto y preciso de Daniel, y asina pone nan mes ariba de profeta Daniel.
The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”
Zikatswama yaachali kuti zinyaziva ndimi za muBhibhiliya zipereka zifukwa zoyesera kulungamitsa chifukwa chake Danieli anafuna kutanthauza chinthu chomwecho pamene anagwiritsa ntchito mawu awiri osiyana. Amapereka maphunziro a mawu aatali ndi otopetsa kuti athandize zonena zawo zabodza. Zikatswama yaachali kuti zinyaziva mbiri ya muBhibhiliya zimatsutsa kuti kugwiritsa ntchito kolakwika kumazikika pa kuzindikira kuti m’nyengo zosiyanasiyana za mbiri mawu amodzi angatanthauze china chosiyana, choncho pamene Danieli anagwiritsa ntchito mawu awiri osiyana, katswiri wa mbiri yekha ndiye angazindikire chimene Danieli anatanthauza kwenikweni. N’kofunika kuzindikira njira zabodza ziwiri zimenezi, pakuti zimagwiritsidwa ntchito kawirikawiri ndi zikatswama zaumulungu zimene zimayesetsa kubisala ku njira ya “mzere pa mzere.”
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.
Eeh, isagu xataa wuxuu isa weyneeyey ilaa Amiirka ciidanka; oo allabarigii joogtada ahaa isaga baa laga qaaday, oo meeshii meeshiisa quduuska ahna waa la dumiyey. Daanyeel 8:11.
The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”
मौनुमदा “दंफांनो होनाय” जों मान्थि खालामजादों बे सोदोबनि ओरै-आर्थ “गोजौ थादों आरो गोरों खालामनो”। बेयो गैया; बेनि आर्थ बोखांनो नङा। बे बाथ्राया एडभेन्तिस्ट धर्मतत्त्वरावफोरनि थाखाय गोलमाल आरो बिरुदधाभास सायो, मानोना दानिएलनि बेहाय सोदोबनि गासै नोंथां आर्थखौ बे पदाव बाहायनायाव, बिफोरनि बिबुंथि एखे सरल बिजाबजों फिथाय थांदों। बिफोरे जेंना जोंखो फजायो, बे पदनि “हान्जा सिंग”आ पापाल रोम, आरो बे कारणाव बे पद एरै मावनांगौ: “बेनिफ्राय” (पापाल रोम) “नित्य सेवाखौ दंफांनो होनाय जादों।”
They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.
Tabii ki, Kız Kardeş White’ın açıkça insan hikmetiyle eklendiğini ve metne uygulanmadığını belirttiği ilave sözü dâhil etmekte hiçbir sakınca görmezler.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
“ꯃꯗꯨꯗꯒꯤ ꯑꯩꯅ ꯑꯣꯏꯔꯛꯂꯤ ‘ꯗꯩꯂꯤ’ (Daniel 8:12) ꯑꯗꯨꯒ ꯃꯔꯝꯗ ꯎꯏꯔꯛꯄꯗꯥ, ‘sacrifice’ ꯍꯥꯏꯕ ꯋꯥꯍꯦꯜ ꯑꯗꯨ ꯃꯤꯇꯥꯡꯒꯤ ꯋꯥꯔꯦꯞꯇꯒꯤ ꯍꯥꯞꯆꯤꯟꯈꯤꯕꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯨ ꯇꯦꯛꯁꯠꯇ ꯌꯥꯎꯗꯕꯅꯤ, ꯑꯃꯁꯨꯡ ꯄꯨꯈ꯭ꯔꯤꯁ꯭ꯇꯒꯤ ꯋꯥꯀꯠ-ꯍꯥꯎꯔꯒꯤ ꯈꯣꯡꯖꯦꯜ ꯄꯤꯕꯁꯤꯡꯗ ꯃꯄꯨ ꯍꯥꯟꯅ ꯑꯗꯨꯒꯤ ꯑꯔꯨꯝꯕ ꯃꯤꯇꯌꯦꯡ ꯄꯤꯈꯤ।” Early Writings, 74.
They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.
Nañvarandu “diario” nishqanta Kristuypa santwariunpi ministeriu kasqanmanta qhawaykunku, chayrayku “sacrificio diario” nishqanmi kallpachin yuyayta: “diario” nishqanqa Kristuypa hanaq pacha santwariunpi sacrificiopi ruwasqan llamkaynin kasqanta. Ichaqa inspiraciónmi reqsichin: “sacrifice” nisqa simiqa “manam qillqasqa textomanqa pertenecechu”.
When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.
Neɛ mmoafo a wɔabow nsa a wɔwɔ Efraim no kyerɛ “daa biara” no sɛ ɛyɛ Kristo ne kronkronbea som adwuma a, ɛno de, kyerɛwsɛm no bɛkan sɛ, “ne no so” (Roma papal no) “wogyee daa biara no fii hɔ,” anaasɛ ɛbɛkan sɛ, “papal tumi no nam so gyee Kristo ne kronkronbea som adwuma fii hɔ.” Nokwarem no, wɔkyerɛkyerɛ saa atorɔ yi. Wɔhyɛ mu den sɛ papal nniso no sum mu no, woyi nokware ntease a ɛfa Kristo ne kronkronbea som adwuma ho fii nnipa adwene mu.
Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?
Nempɔ pɛɛ, asɛm a wɔakyerɛ ase sɛ “yi fi hɔ” no nkyerɛ sɛ woyi biribi fi hɔ; ne mmom, ɛkyerɛ sɛ wɔma so na wɔhyɛ no anuonyam. Sɛ wɔn a wɔka sɛ wɔyɛ Bible kasa mu nimdefo no de Hebri asɛmfua “rum” no ntease pa to saa asɛm no so yiye a, na wɔn nkyerɛase no behia sɛ ɛka sɛ, “papal tumi no so na wɔmaa Kristo kronkronbea som adwuma no so na wɔhyɛɛ no anuonyam.” Bere bɛn na papacy no pɛɛ maa Kristo so na ɛhyɛɛ no anuonyam?
They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.
Aganetsa ontsegakue hag̃ua pe ñe’ẽ hebréogui “sur” he’iséva ojeipe’a hag̃ua ñe’ẽ hebréo “rum” ári. Daniel oipuru ñe’ẽ “sur”, he’iséva ojeipe’a, ojoajúvo “pe ára ha ára guarévare” mokõi ambue versículope; ha versículo once-pe, Daniel oiporavo ñe’ẽ “rum” he’iséva oñemopu’ã ha oñembotuicha. Ndaha’éi añónte ko mbo’epy mombe’ugua’u rehegua ko versículore ivaíva pe ojepia’ỹre pe he’iséva pe ñe’ẽ oñembohasáva “ojeipe’a” ramo; ha araka’eve ndaipóri va’ekue peteĩ ára Cristo pe santuariope hembiapo ministerial ojeipe’a hag̃uáicha tapichakuéragui mba’eveicharõ.
But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.
Nangan nginni, ilik ngangnga yamba yurraka, ngarrunhami walpu walalha marna dhäwu-gunhawuy djirrikayŋu. Yurr ŋayi dhu ga ŋunhi ŋayaŋu-marrtji walalaŋgu ga walalany dhu walŋakum bitjan bili ga dhuwal mirithirr ga bäyŋun dhawar’yun, walal ŋunhi marrtji räliny God-Waŋarrwal ŋuriŋiyin ŋayathin. Bili ŋayi ga nhina walŋa bitjan bili, märr ŋayi dhu ga buku-roŋanmaram walalaŋguny. Hebrews 7:24, 25.
To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!
ویسا نوفقوس عاتقثم کا آدڤينتيست الاهي دانا، دالم اوساها اونتوق منيوکوڠ ڤڠݢوناين ساله ايات ترسبوت، بهاوا ڤرنه اد سواتو جوڠک ماسا اپابيلا کپاپان ممڤراکتیککن سواتو جينيس ککواسأن اونتوق منيڠکيرکن ڤراطان شفاعت کرسيتوس دالم قدوسن-ڽ، اداله سوڠݢوه منغارووت!
But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.
Mais les théologiens n’enseignent pas que ce verset indique que la papauté a élevé et exalté le ministère de Christ dans le sanctuaire. Ils éludent le sens des paroles de Daniel et le conseil inspiré d’Ellen White, afin d’enseigner ce qu’ils choisissent d’enseigner malgré le témoignage des paroles de Daniel.
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.
El si, elevou-se até contra o Príncipe do exército; e por ele foi tirado o sacrifício diário, e o lugar do seu santuário foi lançado por terra. Daniel 8:11.
The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.
Ay teólogo-kuéra ombo’e ko versíkulo he’iseha: “poder papal rupive, Cristo pegua santuario ministerio ojeipe’a hag̃ua”; ha Cristo pegua santuario ministerio ojeipe’a hague kuimba’e kuéra akãgui ojehechauka pe añetegua rupive: upe jeipe’a ndive oñemombo yvýre Cristo “santuario renda”. Ndaha’éi ni peteĩ versíkulo Ñandejára Ñe’ẽme ombojoajúva pe santuario yvagapegua —upépe Cristo ojapo hag̃ua hína imba’e jerure ñanderehehápe— oñemombo yvýre hague araka’eve. Ndaipóri avei ni peteĩ pasáhe bíblico ombojoajúva pe yvága voi, ha’éva “isantuario renda”, oñemombo yvýre hague araka’eve. Jey jevy, umi teólogo-kuéra oñemoĩ proféta Daniel ári, pórke ha’ekuéra oñe’ẽ hatã “isantuario renda” pe versíkulope oñe’ẽha Ñandejára santuario rehe, jepe Daniel ombo’e hag̃ua hesakã porã upe idea ndaha’éiha upéva.
The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.
Ay tamusnawen i d-yettwasnen n tutlayt taɛebrit ttaɣen belli deg yisers-agi, awal aɛebri “rum” ilaq ad yettwafham s unamek n wawal aɛebri “sur.” Ttaɣen daɣen belli awal aɛebri “miqdash” ilaq ad yettwafham am wawal aɛebri “qodesh.” “Miqdash” akked “qodesh” snatent seqdacent kan s wawal “amaḍal usqedsi” deg udlis n Daniel, maca sɛant inumak yemgarraden. “Miqdash” yettekki i yal amaḍal usqedsi, ama d amaḍal usqedsi n Rebbi neɣ d amaḍal usqedsi apagan. D netta i d awal amatu i umaḍal usqedsi, maca “qodesh” ur yettwaseqdec ara deg Tbibel ḥaca akken ad yessekfel amaḍal usqedsi n Rebbi.
Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.
Daniel ukax yatïnwa kunjamas mayja mayjäxi mä pagano santuario ukampi Diosan santuario ukampixa. Danielax mä pagano santuario uñt’ayañ munaspäna ukhaxa, jupax “miqdash” arumpiw apnaqaspäna. Nayatakix wali muspharkañawa kunatix hebreo arun yatxatt’atäpxiwa sasa uñt’atäpki uka “especialistanakax” janiw urxatapxiti kunatix pusi arunakan sarantañapkamaxa, Danielax panpach arunaksa kimsa kutiw apnaqi. Danielan uka pä hebreo arunak apnaqäwipa, panpachani “santuario” sasaw jaqukipatäxi, qhanstayiwa kuna amuyt’äwi Danielax amuyt’ayatäñap munäna ukxa.
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. 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 8:11–14.
በእውነትም እርሱ እስከ ሠራዊቱ አለቃ ድረስ ራሱን ከፍ ከፍ አደረገ፥ ዘወትርም የሚቀርበው መሥዋዕት በእርሱ ተወሰደ፥ የመቅደሱም ስፍራ ተጣለ። ከመተላለፍም የተነሣ ሠራዊት ከዘወትሩ መሥዋዕት ጋር ለእርሱ ተሰጠው፤ እውነትንም ወደ ምድር ጣለ፤ እርሱም አደረገ፥ ተከናወነለትም። ከዚያም አንድ ቅዱስ ሲናገር ሰማሁ፥ ሌላም ቅዱስ ለዚያ የሚናገረው ቅዱስ አለው፦ ስለ ዘወትሩ መሥዋዕትና ስለ አጥፊው መተላለፍ፥ መቅደሱንና ሠራዊቱን ሁለቱንም እንዲረገጡ ለመስጠት የሆነው ራእይ እስከ መቼ ድረስ ይሆናል? እርሱም አለኝ፦ እስከ ሁለት ሺህ ሦስት መቶ ቀን ድረስ፤ ከዚያም በኋላ መቅደሱ ይነጻል። ዳንኤል 8፥11–14።
In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.
ꯑꯗꯣꯝꯇꯥꯛ ꯑꯦꯗꯚꯦꯟꯇꯤꯖꯝꯒꯤ ꯌꯨꯝꯐꯝ ꯌꯥꯎꯔꯤꯕ ꯃꯐꯝ ꯑꯗꯨꯗ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯍꯦꯕ꯭ꯔꯨ ꯋꯥꯍꯩ ꯑꯅꯤ ꯃꯄꯨꯡ ꯐꯥꯅ ꯁꯤꯖꯤꯟꯅꯈꯤ, ꯃꯈꯣꯏ ꯑꯅꯤꯃꯛ “ꯁꯦꯟꯛꯇ꯭ꯎꯑꯦꯔꯤ” ꯍꯥꯏꯅ ꯂꯣꯟꯁꯤꯜꯂꯛꯄꯤ꯫ ꯚꯥꯔꯁ ꯇꯔꯥꯃꯁꯨꯝ ꯑꯃꯁꯨꯡ ꯇꯔꯥꯃꯔꯤꯗ ꯗꯥꯅꯤꯌꯦꯜꯅ “ꯁꯦꯟꯛꯇ꯭ꯎꯑꯦꯔꯤ” ꯍꯥꯏꯕꯒꯤ ꯍꯦꯕ꯭ꯔꯨ ꯋꯥꯍꯩ ꯑꯗꯨ ꯈꯟꯅꯈꯤ, ꯃꯁꯤ ꯕꯥꯏꯕꯦꯜꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ ꯑꯃꯨꯛꯇ ꯏꯁꯤꯡꯅ ꯂꯩꯔꯤꯕ ꯑꯇꯩ ꯑꯃ ꯅꯠꯇꯅꯥ ꯂꯩꯒꯗꯕ, ꯑꯗꯨꯒ ꯚꯥꯔꯁ ꯇꯔꯥꯃꯑꯃꯗ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯃꯥꯌꯄꯥꯛꯇꯕ ꯃꯇꯥꯡ ꯅꯨꯡꯉꯥꯏꯕ ꯍꯦꯕ꯭ꯔꯨ ꯋꯥꯍꯩ ꯑꯗꯨ ꯁꯤꯖꯤꯟꯅꯈꯤ, ꯃꯁꯤ ꯏꯁꯤꯡꯒꯤ “ꯁꯦꯟꯛꯇ꯭ꯎꯑꯦꯔꯤ” ꯑꯣꯏꯒꯅꯤ, ꯅꯠꯇ꯭ꯔꯒ ꯃꯁꯤ ꯍꯦꯟꯊꯦꯟ ꯂꯩꯕ ꯂꯥꯏꯔꯦꯜꯒꯤ “ꯁꯦꯟꯛꯇ꯭ꯎꯑꯦꯔꯤ” ꯑꯣꯏꯒꯅꯤ꯫
If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”
ဒံယေလသည် အခန်းငယ် ဆယ့်တစ်တွင် “သန့်ရှင်းရာဌာန” ကို ဘုရားသခင်၏ သန့်ရှင်းရာဌာနအဖြစ် သတ်မှတ်ဖော်ပြလိုခဲ့လျှင်၊ နောက်ထပ် အခန်းငယ် သုံးခုအတွင်း၌ သူ နှစ်ကြိမ် အသုံးပြုထားသော ဟေဗြဲစကားလုံးတူကိုပင် အသုံးပြုခဲ့မည်ဖြစ်သည်။ အခန်းငယ် ဆယ့်တစ်တွင် အယူမှားဘုရားကိုးကွယ်သူတို့၏ သန့်ရှင်းရာဌာနတစ်ခုနှင့်၊ အခန်းငယ် ဆယ့်သုံးနှင့် ဆယ့်လေးတွင် ဘုရားသခင်၏ သန့်ရှင်းရာဌာနတို့ကို ဒံယေလက ခွဲခြားဖော်ပြထားကြောင်းမှာ လုံးဝ ရှင်းလင်းထင်ရှားပေသည်။ သို့ရာတွင် ဧဖရိမ်၏ မူးယစ်သူတို့က အခန်းငယ် ဆယ့်တစ်တွင် “ဖျက်ချခံရသော သူ၏ သန့်ရှင်းရာဌာန၏ နေရာ” သည် ဘုရားသခင်၏ သန့်ရှင်းရာဌာန၏ နေရာဖြစ်သည်ဟု အငြင်းပွားကြသော်လည်း၊ “နေရာ” ဟူသော စကားလုံးကိုတော့ ရှောင်လွှဲကြသည်။
They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.
A chishnakuyñanmi papadoqa Cristoq mañakuy ministriyninta qichurqan, hinaspataq hanaq pacha santuarioq cheqaq kayninta uraykacharqan nispa. Ichaqa Danielqa sut’inmi nirqan, chunka hukniyuq versopi “santuario” nisqaqa mana Diospa santuarionchu karqan, aswanpas huk pagano santuario karqan. Danielqa chayhinataq sut’inmi nirqan mana “santuario”chu uraykachasqa karqan, aswanpas santuarionpa “k’iti”ninmi.
Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.
Тоғузинчи айәттин он иккинчи айәткичә болған мәқсәтчан җинсий алмашмчилиқни етирап қилишни рәт қилған заманивий илаһийәтшунаслар, муртәд протестантчилиқтин келип чиққан «күндилик» ниң тәбирини қобул қилип, инсаний пәрәз, әнъәнә вә өрп-адәт қуми үстигә бир асас қуруп чиқишқа башлиди. Улар он биринчи айәткә кәлгәндә, һәтта Миллерниң «күндилик» ни бутпәрәслик дәп чүшәнгининиң тоғра екәнлигини көрситип бәргән Сестра Уайтниң илһамланған нәсиһитиниму рәт қилип, католик вә протестант илаһийитиға болған муһәббитини қоғдаш үчүн аздуруш вә пәрәз қилиш сәнитини ишлитишкә башлайду.
They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.
Atu ch’akayi Roma pagana Roma papalman tikriptan, ukatsti “apsuña” sañ aruñx “jach’anchayaña ukat ayxataña” sañ aruruw ch’amamp uchapxi. “Sapa uru” sat supayan chimpupsti, Diosankir chimpurjamaw qhanañchapxi; ukatsti mä templu paganon Diosan templupätap sapxarakiwa, ukampis santuarion “chiqa lugar” sat qhan referensiarux janiw uñt’ayapkiti. Ukatsti “jan yatirinaka” (kunjamtï Isaíasax uñt’ayki ukhama), khitinakatï “yatirinakan” ukham sapañapkamaki amuyapxaspaxa, jupanakax jiwasanak pachpar t’unjatäñatakikiwa uñacht’äwinakat phayt’at manq’a katuqapxi.
We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.
Ti jaawtaade ñaawo ndee min njokkondir e miijo amen fii ñaawndu anndal ngal, konngol no diyam e kaŋŋeeli nder hokkere Miller, e winndere yeeso ndee.
“The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.
«Հաւատացեալ Պօղոս առաքեալը մեզ կը զգուշացնէ, թէ՝ «ոմանք հաւատքէն պիտի հրաժարին՝ ականջ դնելով մոլորեցնող հոգիներու եւ դեւերու վարդապետութիւններու»։ Ասիկա է այն, ինչ որ կրնանք ակնկալել։ Մեր ամենամեծ փորձութիւնները պիտի գան այն դասակարգէն, որոնք ժամանակին ճշմարտութիւնը պաշտպանած են, բայց անկէ կ՚երես դարձնեն դէպի աշխարհը եւ զայն իրենց ոտքերուն տակ կը կոխկռտեն ատելութեամբ ու ծաղրանքով։ Աստուած իր հաւատարիմ ծառաներուն համար ընելիք գործ մը ունի։ Թշնամիին յարձակումները պէտք է դիմաւորուին իր խօսքին ճշմարտութեամբ։ Սուտը պէտք է դիմազերծուի, անոր իսկական բնաւորը պէտք է յայտնուի, եւ Եհովայի օրէնքին լոյսը պէտք է շողայ աշխարհի բարոյական խաւարին մէջ։ Մենք կոչուած ենք ներկայացնելու իր խօսքին պահանջները։ Եթէ այս հանդիսաւոր պարտականութիւնը անտեսենք, անմեղ պիտի չհամարուինք։ Բայց մինչ ճշմարտութեան պաշտպանութեան մէջ կը կանգնինք, չկանգնինք անձնապաշտպանութեան համար, եւ մեծ աղմուկ չբարձրացնենք, քանի որ կոչուած ենք նախատինք ու խեղաթիւրուած ներկայացում կրել։ Չխղճանք ինքներս մեզ, այլ գերազանցապէս նախանձախնդիր ըլլանք Բարձրեալին օրէնքին համար»։
“Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’
«Апостол мегӯяд: “Зеро замоне хоҳад омад, ки таълими солимро таҳаммул нахоҳанд кард; балки мувофиқи шаҳватҳои худ барои хеш муаллимонро гирд хоҳанд овард, дар ҳоле ки гӯшҳои хоришманд доранд; ва гӯшҳои худро аз ҳақиқат гардонда, ба афсонаҳо рӯ хоҳанд овард.” Аз ҳар тараф мебинем, ки одамон ба осонӣ асири хаёлоти фиребандаи онҳое мегарданд, ки каломи Худоро ботил месозанд; аммо вақте ҳақиқат пеши назари онҳо гузошта мешавад, аз бетоқатӣ ва хашм пур мегарданд. Вале насиҳати апостол ба ходими Худо чунин аст: “Ту дар ҳама чиз ҳушёр бош, машаққатҳоро таҳаммул намо, кори башоратдиҳандаро ба ҷо овар, хизмати худро комилан исбот намо.” Дар рӯзгори ӯ баъзеҳо кори Худовандро тарк карданд. Ӯ менависад: “Димос маро тарк кардааст, зеро ин дунёи ҳозираро дӯст доштааст;” ва боз мегӯяд: “Искандари мисгар ба ман бисёр бадӣ кард: Худованд ба ӯ мувофиқи аъмолаш подош диҳад: ту низ аз ӯ эҳтиёт кун; зеро ӯ ба суханони мо сахт муқобилият кардааст.”»
“Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.
“Ñee bërab yu xam-xam ak ndaw ya dafa amoon ay nattu yu mel ni benn ci yeneen, ci weddi ak toroxlu, te sax Mberu Yàlla bu set ba, ñu nattu ko ci lépp ni ñu nattu nun. Mu muñoo woon weddi gu bawoo ci bàkkaarkat yi, jëm ci moom ci boppam.
“Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.
“ꯃꯈꯣꯏꯒꯤ ꯃꯇꯝ ꯑꯁꯤꯒꯤ ꯄꯨꯝꯅꯃꯛ ꯋꯥꯔꯤꯡꯅꯁꯤ ꯑꯆꯨꯝꯕ ꯃꯇꯝꯗ ꯄꯥꯎ ꯄꯤꯕꯥ ꯇꯧꯒꯗꯕꯅꯤ; ꯑꯗꯨꯃ ꯑꯗꯨꯒꯁꯨ ‘ꯑꯇꯩ ꯃꯄꯨꯒꯤ ꯁꯤꯖꯤꯟꯕ ꯃꯤꯁꯛꯇꯅ ꯌꯥꯏꯐꯥꯎ ꯂꯥꯛꯄ ꯇꯧꯒꯗꯕꯅꯤ; ꯑꯗꯨꯃꯛ ꯃꯤ ꯄꯨꯝꯅꯃꯛꯇ ꯄꯤꯕ ꯂꯣꯏꯅ ꯄꯤꯌꯨ, ꯂꯣꯏꯅ ꯇꯝꯕ ꯉꯝꯕ, ꯈꯨꯔꯨꯝ ꯍꯜꯂꯤ; ꯅꯨꯡꯉꯥꯏꯇꯕꯒꯤ ꯐꯤꯕꯝꯗ ꯃꯈꯣꯏꯅ ꯃꯈꯣꯏꯗꯨ ꯃꯥꯏꯄꯥꯛꯄꯥꯁꯤꯡꯗ ꯏꯁꯇ꯭ꯔꯨꯛꯠ ꯇꯧꯕ ꯇꯧꯒꯗꯕꯅꯤ।’ ꯑꯩꯈꯣꯏꯅ ꯑꯩꯈꯣꯏꯒꯤ ꯏꯁꯋꯔꯒꯤ ꯋꯥꯍꯩꯁꯤ ꯑꯇꯤꯌꯥꯗ ꯆꯤꯡꯁꯤꯜꯂꯒꯥ ꯁꯤꯖꯤꯟꯒꯗꯕꯅꯤ, ꯑꯗꯨꯒ ꯑꯗꯨꯅ ꯑꯩꯈꯣꯏ ꯊꯥꯖꯕ ꯊꯥꯖꯤꯟꯗꯨꯅ ꯆꯠꯈꯤꯕꯥ ꯃꯤꯁꯤꯡꯒꯤ ꯂꯝꯌꯦꯟ ꯊꯤꯡꯕꯥ ꯃꯄꯣꯛ ꯈꯨꯗꯣꯡꯆꯥꯕꯁꯤꯡꯗꯒꯤ ꯃꯁꯥꯅꯥ ꯃꯁꯥꯒꯤ ꯃꯤꯌꯥꯝ ꯀꯧꯗꯅꯕꯗꯒꯤ ꯃꯁꯤ ꯃꯇꯧ ꯃꯥꯡꯍꯜꯂꯒꯗꯕꯅꯤ। ꯑꯩꯈꯣꯏꯅ ꯃꯈꯣꯏꯒꯤ ꯑꯗꯨꯝꯕ ꯁꯄꯤꯔꯤꯠ ꯑꯃꯁꯨꯡ ꯏꯟꯐ꯭ꯂꯨꯌꯦꯟꯁꯁꯤ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯄꯨꯅ ꯅꯨꯡꯉꯥꯏ ꯈꯣꯡꯁꯨ ꯃꯦꯖꯤꯛꯇ ꯁꯤꯖꯤꯟꯕ ꯑꯃꯁꯨ ꯁꯥꯝꯅ ꯔꯦꯖꯤꯁ꯭ꯠ ꯇꯧꯒꯗꯕꯅꯤ,—‘ꯏꯕꯥ ꯌꯥꯎꯔꯦ।’ ꯑꯩꯈꯣꯏꯅ ꯏꯁꯋꯔꯒꯤ ꯋꯥꯍꯩꯁꯤ ꯃꯑꯣꯡ ꯑꯁꯦꯡꯕꯥ ꯁꯤꯖꯤꯟꯕ ꯇꯝꯒꯗꯕꯅꯤ। ꯄꯥꯎ ꯄꯤꯕꯥ ꯑꯁꯤꯅꯤ, ‘ꯏꯁꯋꯔꯒꯤ ꯃꯃꯥꯡꯗ ꯑꯄ꯭ꯔꯨꯕ ꯑꯣꯏꯕꯥ ꯃꯤ ꯑꯃꯥ ꯑꯣꯏꯅ ꯅꯍꯥꯛꯄꯨ ꯎꯠꯄꯥ ꯉꯝꯕꯥ ꯑꯇꯣꯞꯄ ꯃꯇꯦꯛ ꯄꯥꯡꯊꯣꯛꯂꯨ; ꯌꯦꯡꯕꯒꯤ ꯃꯥꯌꯥꯜ ꯂꯥꯛꯇꯕ, ꯑꯆꯨꯝꯕ ꯑꯩꯇꯦꯝ ꯋꯥꯍꯩꯁꯤ ꯌꯥꯝꯅ ꯃꯄꯥꯛ ꯊꯣꯛꯄ ꯉꯝꯕ ꯊꯥꯕꯜꯃꯤ ꯑꯃꯥ।’ ꯑꯆꯨꯝꯕꯥ ꯃꯑꯣꯡ ꯑꯗꯨꯗ ꯐꯣꯟ ꯁꯤꯅ꯭ꯅꯕ ꯑꯣꯖꯥꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯂꯟꯁꯤꯜꯕ ꯑꯗꯨꯝꯕꯥꯁꯤꯡꯒꯤ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯂꯨꯏꯅꯥ ꯊꯣꯡꯅꯕꯒꯤ ꯃꯐꯝ ꯑꯣꯏꯅ, ꯆꯠꯅꯕ ꯊꯥꯕꯜ ꯑꯃꯁꯨꯡ ꯑꯔꯧꯕ ꯄ꯭ꯔꯦꯌꯔ ꯑꯃꯁꯨꯡ ꯊꯥꯖꯕ ꯂꯣꯏꯅ ꯂꯩꯒꯗꯕꯅꯤ; ꯃꯔꯝꯗꯤ ‘ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯁꯤꯡꯗ ꯑꯈꯪꯕ ꯃꯇꯝꯁꯤꯡ ꯂꯥꯛꯀꯅꯤ। ꯃꯤꯁꯤꯡꯗꯤ ꯃꯁꯥꯒꯤ ꯃꯇꯣꯟꯅ ꯅꯨꯡꯉꯥꯏꯖꯕ, ꯁꯦꯟ ꯅꯨꯡꯉꯥꯏꯖꯕ, ꯊꯝꯃꯣꯏꯕ, ꯆꯥꯎꯈꯠꯄ, ꯏꯁꯋꯔꯕꯨ ꯔꯥꯏꯖꯕ, ꯃꯄꯥ-ꯃꯃꯥꯕꯨ ꯑꯥꯡꯀꯥꯡ ꯂꯣꯏꯇꯕ, ꯊꯥꯒꯠꯄ ꯌꯥꯗꯕ, ꯁꯦꯡꯗꯕ, ꯂꯣꯏꯁꯤꯟꯕ ꯑꯉꯥꯡ-ꯑꯎꯔꯤ ꯅꯣꯡꯃꯥꯏ ꯌꯥꯗꯕ, ꯋꯥꯔꯤ ꯍꯜꯂꯛꯄ, ꯑꯔꯥꯅꯕ ꯋꯥꯇꯥꯎꯕ, ꯑꯦꯛꯇꯥ ꯌꯥꯗꯕ, ꯁꯥꯡꯕ, ꯑꯍꯣꯕꯁꯤ ꯑꯐꯕꯥ ꯃꯤꯁꯤꯡꯕꯨ ꯌꯥꯏꯐꯥꯎ ꯂꯥꯛꯄ, ꯋꯥꯏꯊꯧꯔꯦꯕ, ꯈꯣꯡꯕꯥ ꯈꯣꯡꯂꯣꯡꯅ ꯆꯠꯄ, ꯃꯈꯥꯏ ꯆꯥꯎꯅꯕ, ꯏꯁꯋꯔꯕꯨ ꯅꯨꯡꯉꯥꯏꯖꯕꯗꯒꯤ ꯅꯨꯡꯉꯥꯏꯑꯣꯟꯅ ꯐꯤꯕꯝꯕꯨ ꯅꯨꯡꯉꯥꯏꯖꯕ; ꯁꯥꯅꯥꯃꯍꯤꯒꯤ ꯃꯑꯣꯡ ꯄꯥꯡꯊꯣꯛꯄ ꯑꯁꯤ ꯂꯩꯕꯁꯨ, ꯃꯁꯤꯒꯤ ꯄꯥꯋꯔ ꯑꯗꯨ ꯌꯥꯖꯔꯣꯏ: ꯑꯗꯨꯝꯕ ꯃꯤꯁꯤꯡꯗꯒꯤ ꯇꯣꯡꯗꯣꯛꯎ।’ ꯋꯥꯍꯩ ꯑꯁꯤꯡꯅ ꯏꯁꯋꯔꯒꯤ ꯁꯤꯖꯤꯟꯕ ꯃꯤꯁꯤꯡꯅ ꯊꯣꯡꯅꯒꯗꯕꯥ ꯃꯤꯁꯤꯡꯒꯤ ꯆꯔꯤꯇꯔ ꯑꯁꯤ ꯎꯠꯂꯤ। ‘ꯑꯔꯥꯅꯕ ꯋꯥꯇꯥꯎꯕ,’ ‘ꯑꯐꯕꯥ ꯃꯤꯁꯤꯡꯕꯨ ꯌꯥꯏꯐꯥꯎ ꯂꯥꯛꯄ,’ ꯑꯁꯤꯁꯤꯡꯅ ꯑꯁꯤ ꯃꯥꯡꯍꯟꯕ ꯆꯍꯤ ꯑꯁꯤꯗ ꯃꯈꯣꯏꯒꯤ ꯏꯁꯋꯔꯗ ꯑꯆꯨꯝꯅ ꯂꯩꯕꯥ ꯃꯤꯁꯤꯡꯕꯨ ꯑꯇꯥꯛ ꯇꯧꯒꯅꯤ। ꯑꯗꯨꯃ ꯁꯋꯔꯒꯤ ꯑꯦꯝꯕꯥꯁꯦꯗꯔꯅ ꯃꯄꯨꯅ ꯎꯠꯈꯤꯕꯥ ꯁꯄꯤꯔꯤꯠ ꯑꯗꯨ ꯎꯠꯄꯥ ꯇꯧꯒꯗꯕꯅꯤ। ꯅꯨꯡꯉꯥꯏꯇꯕ ꯁꯨꯚꯥꯕ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯁꯤꯕꯗ, ꯃꯤꯁꯤꯡꯒꯤ ꯄꯨꯡꯍꯜꯂꯛꯄꯒꯤ ꯃꯐꯝꯗ ꯃꯁꯥꯅꯥ ꯊꯥꯕꯜ ꯇꯧꯒꯗꯕꯅꯤ।”
“Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.
«بولس د خدای د کار د مخالفانو په باب خپل وینا ته دوام ورکوي او هغوی له هغو کسانو سره پرتله کوي چې د لرغوني اسرائیلو په زمانه کې یې د وفادارانو پر ضد جګړه کړې وه. هغه وایي: “اوس لکه څنګه چې یانِّس او یمبريس د موسیٰ مخالفت وکړ، همداسې دا هم د حق په وړاندې مقاومت کوي؛ د فاسدو ذهنونو خاوندان دي، د ایمان په باب مردود. خو نور به مخکې لاړ نه شي، ځکه چې د هغوی حماقت به ټولو خلکو ته ښکاره شي، لکه څنګه چې د هغو هم ښکاره شو.” موږ پوهېږو چې هغه وخت را روان دی چې د خدای پر ضد د جګړې حماقت به افشا شي. موږ کولای شو په ارام صبر او باور سره انتظار وباسو، که هر څو بدنام او سپک وګڼل شو؛ ځکه “هیڅ پټ شی نشته چې څرګند به نه شي،” او هغه څوک چې خدای ته عزت ورکوي، د انسانانو او فرښتو په حضور کې به د هغه له خوا عزتمند کړل شي. موږ باید د مصلحانو په کړاوونو کې شریک شو. لیکل شوي دي: “د هغو کسانوملامتۍ چې تا یې ملامتاوه، پر ما ولوېدې.” مسیح زموږ غم درک کوي. زموږ له ډلې هېڅوک دې ته نه دی بلل شوی چې صلیب یوازې یوسي. د کلورۍ د درد سړی زموږ د غمونو له احساس سره متأثرېږي، او لکه څنګه چې هغه په ازمېښت کې د کړېدلو تجربه کړې ده، نو هغه هم دا توان لري چې هغو کسانو ته مرسته ورسوي چې د هغه په خاطر په غم او ازمېښت کې دي. “هو، او ټول هغه کسان چې غواړي په مسیح عیسیٰ کې په دیندارۍ ژوند وکړي، ځورول به شي. خو بد کسان او غولوونکي به لا پسې بدتر شي، غولوي به او غولېږي به. خو ته په هغو شیانو کې ثابت پاتې شه چې تا زده کړي دي.” Review and Herald, January 10, 1888.