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.
Kogo ma On nauczyć poznania? i komu ma dać zrozumienie nauki? Tym, którzy są odstawieni od mleka i odjęci od piersi. Bo przykazanie musi być za przykazaniem, przykazanie za przykazaniem; wiersz za wierszem, wiersz za wierszem; tu trochę i tam trochę. Gdyż jąkającymi się wargami i obcym językiem będzie mówił do tego ludu. Do którego powiedział: To jest odpocznienie, którym możecie dać odpocząć spracowanemu; i to jest orzeźwienie; lecz nie chcieli słuchać. Przeto słowo Pana było dla nich: przykazanie za przykazaniem, przykazanie za przykazaniem; wiersz za wierszem, wiersz za wierszem; tu trochę i tam trochę; aby poszli i upadli wstecz, i zostali złamani, i usidleni, i pojmani. Dlatego słuchajcie słowa Pana, wy mężowie szyderczy, którzy władacie tym ludem, który jest w Jeruzalemie. Ponieważ mówiliście: Zawarliśmy przymierze ze śmiercią i z piekłem mamy układ; gdy przejdzie zalewająca chłosta, nie dosięgnie nas; bo uczyniliśmy kłamstwo naszym schronieniem i pod fałszem się ukryliśmy; przeto tak mówi Wszechmocny Pan: Oto kładę na Syjonie jako fundament kamień, kamień wypróbowany, kosztowny kamień węgielny, mocny fundament; kto wierzy, nie będzie się spieszył. I przyłożę sąd do sznura, a sprawiedliwość do pionu; i grad zmiecie schronienie kłamstwa, a wody zaleją kryjówkę. I wasze przymierze ze śmiercią zostanie unieważnione, a wasz układ z piekłem się nie ostoi; gdy przejdzie zalewająca chłosta, będziecie przez nią podeptani. Izajasza 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.
၁၈၆၃ ခုနှစ်တွင် ယေရုရှလင်ကို အုပ်စိုးခဲ့သော မထီမဲ့မြင်ပြုသူတို့သည် မီလာ၏ ရတနာများကို တဖြည်းဖြည်း ဖုံးကွယ်ပယ်ဖျောက်၍ ၎င်းတို့၏ နေရာတွင် အတုအယောင် ဒင်္ဂါးများနှင့် ရတနာများကို အစားထိုးသွင်းထားသော လုပ်ငန်းကို စတင်ခဲ့ကြသည်။ ထိုသို့ ပြုလုပ်ရာတွင် သူတို့သည် “သေခြင်းနှင့် ပဋိညာဉ်ဖွဲ့” ခဲ့ကြပြီး၊ “မုသားကို” မိမိတို့၏ “ခိုလှုံရာ” အဖြစ် “ပြု” ခဲ့ကြကာ “မှားယွင်းခြင်းအောက်တွင်” “ပုန်းကွယ်” ခဲ့ကြသည်။ သို့ရာတွင် သူတို့သည် တမန်တော်ဝတ္ထုကျမ်းတွင် ပေတရု ပြောထားသော “ငြိမ်သက်ခြင်း” နှင့် “လန်းဆန်းခြင်း” ဆိုင်ရာ နောက်ဆုံးကာလ သတင်းစကားဖြင့် စမ်းသပ်ခံရမည်ဖြစ်သည်။
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.
Mó de ámà viséké sara, nyé Nzapa a yeke tɛnɛ na mbɛ́ni ya bê na yâ ti â-sôzo ti mo, sô Kristo a yeke kpé, mo a sâra ayeke pɛpɛ. Mû gî, yi bê tí mo, na mû hûnda, sô â-bubû ti mo a yeke fûta; ndâla sô â-kôlï ti fango a ga na ndô ti Ngbanga; na mo a yeke tûnga Yesu Kristo, sô a tɛnɛ fadé na yâ ti mo. Lo sô sêse a yeke tambûla nzoni, ti gbi na ngoi ti hûnda ti â-nyâma kûê, sô Nzapa a tɛnɛ na mbɛ́ni ya bê na yâ ti â-sôzo ti mo, â-sôzo ti mo sô azia nzoni, tî fâde na ngoi ti fûnzi. Gî, Moïse a tɛnɛ pɛpɛ na â-baba: “Ngbanga Nzapa ti mo a yeke zînga na yâ ti â-zo kânga ti mo sôzo ndê, tongana mbi; mû yeke ma lo na â-nyâma kûê sô lo a yeke tɛnɛ na yâ ti mo. Na ayeke ga, sô kûê yâ ti zo sô a yeke ma sôzo ndê nyen, a yeke nyânga lo na yâ ti â-zo.” Ê, na â-sôzo kûê tî Samuel, na â-zo sô ayeke na pekô ti lo, kûê sô atɛnɛ, a tɛnɛ hinga tî â-lâ sô. Actes 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.
Pierre reconnaît que tous les prophètes ont parlé des temps de rafraîchissement et de la pluie de l’arrière-saison, et Ésaïe désigne la catégorie qui rejette les derniers temps de rafraîchissement survenant à la conclusion du jugement investigatif, lorsque le péché est en train d’être effacé et que la pluie de l’arrière-saison tombe. En ce temps-là, la catégorie qui a conclu une alliance avec la mort, à laquelle Ésaïe fait référence, selon Pierre, « sera détruite du milieu du peuple ». Sœur White traite souvent de ce moment même du repos et du rafraîchissement dont parle Ésaïe.
“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.
“Le ange qui s’unit à la proclamation du message du troisième ange doit éclairer toute la terre de sa gloire. Une œuvre d’une portée mondiale et d’une puissance sans précédent est ici annoncée. Le mouvement adventiste de 1840–1844 fut une glorieuse manifestation de la puissance de Dieu; le message du premier ange fut porté dans chaque station missionnaire du monde, et, dans certains pays, il y eut le plus grand intérêt religieux qu’aucune contrée ait connu depuis la Réforme du seizième siècle; mais tout cela doit être surpassé par le puissant mouvement suscité sous le dernier avertissement du troisième ange.
“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.
“Die Arbeit wird derjenigen des Pfingsttages ähnlich sein. Wie der „Frühregen“ gegeben wurde, in der Ausgießung des Heiligen Geistes bei der Eröffnung des Evangeliums, um das Aufsprossen des kostbaren Samens zu bewirken, so wird der „Spätregen“ an dessen Abschluss gegeben werden zur Reifung der Ernte. „Dann werden wir erkennen, wenn wir danach trachten, den HERRN zu erkennen: Sein Hervorgehen steht fest wie die Morgenröte; und Er wird zu uns kommen wie der Regen, wie der Spätregen und Frühregen auf die Erde.“ Hosea 6,3. „So seid fröhlich, ihr Kinder Zions, und freut euch in dem HERRN, eurem Gott; denn Er hat euch den Frühregen in rechtem Maß gegeben, und Er wird euch den Regen herabsenden, Frühregen und Spätregen.“ Joel 2,23. „In den letzten Tagen, spricht Gott, werde Ich ausgießen von Meinem Geist auf alles Fleisch.“ „Und es soll geschehen: Jeder, der den Namen des Herrn anrufen wird, wird gerettet werden.“ Apostelgeschichte 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.
“Evangeliyning buyuk ishi uning boshlanishini belgilagan Xudoning qudrati namoyon bo‘lishidan kamroq bir ko‘rinish bilan yakunlanmasligi kerak. Xushxabarning boshlanishida ilk yomg‘irning to‘kilishida amalga oshgan bashoratlar, uning yakunida so‘nggi yomg‘irda yana amalga oshishi kerak. Mana, havoriy Butrus nazarda tutgan ‘farog‘atlanish zamonlari’ shulardir; u shunday degan edi: ‘Shunday ekan, tavba qilinglar va gunohlaringiz o‘chirib tashlanishi uchun imonga kelinglar; toki Rabbimiz huzuridan farog‘atlanish zamonlari kelsin; va U Iso Masihni yuborsin.’ Havoriylar 3:19, 20.” Buyuk Kurash, 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.
Pruvha a sa bazira lor metodologjiën e shiut të mbramë, siç paraqitet me shprehjen “vijë mbi vijë.” Mesazhi i provës jepet nga rojtarë që janë të “një gjuhe tjetër,” të cilët paraqiten si ata që kanë “buzë belbëzuese.” Mesazhi i provës së shiut të mbramë do të jepej nga rojtarë që nuk ishin stërvitur në metodologjiën e Protestantizmit apostat dhe të Katolicizmit, të cilën Adventizmi e ka përqafuar gjatë gjithë historisë së tij të rebelimit.
“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.
“Le temps n’est pas éloigné où l’épreuve viendra sur toute âme. La marque de la bête nous sera imposée. Ceux qui, pas à pas, ont cédé aux exigences du monde et se sont conformés aux usages du monde ne trouveront pas difficile de céder aux puissances en place, plutôt que de s’exposer aux railleries, aux insultes, à la menace de l’emprisonnement et à la mort. Le conflit se situe entre les commandements de Dieu et les commandements des hommes. En ce temps-là, l’or sera séparé des scories dans l’Église. La véritable piété se distinguera clairement de son apparence et de son clinquant. Plus d’une étoile que nous avons admirée pour son éclat s’éteindra alors dans les ténèbres. La bale, comme un nuage, sera emportée par le vent, même de lieux où nous ne voyons que des aires remplies d’un riche froment. Tous ceux qui revêtent les ornements du sanctuaire, mais ne sont pas revêtus de la justice de Christ, paraîtront dans la honte de leur propre nudité.
“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.’
“Kapag ang mga punong walang bunga ay pinuputol bilang mga pabigat sa lupa, kapag ang karamihan ng mga huwad na kapatid ay inihihiwalay mula sa mga tunay, kung magkagayo’y mahahayag sa paningin ang mga nakatago, at may mga hosana na lulugar sa ilalim ng watawat ni Cristo. Yaong mga naging mahiyain at walang pagtitiwala sa sarili ay hayagang magpapahayag ng kanilang paninindigan para kay Cristo at sa Kaniyang katotohanan. Ang pinakamahina at pinakaatubili sa iglesia ay magiging gaya ni David—handang kumilos at mangahas. Habang lalong lumalalim ang gabi para sa bayan ng Diyos, lalong magniningning ang mga bituin. Lubhang pahihirapan ni Satanas ang mga tapat; ngunit, sa pangalan ni Jesus, sila’y lalabas nang higit pa sa mga mananagumpay. Kung magkagayo’y mahahayag ang iglesia ni Cristo na ‘maganda na parang buwan, maningning na parang araw, at kakila-kilabot na parang hukbong may mga watawat.’”
“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.
“मिशनरी प्रयासों द्वारा जो सत्य के बीज बोए जा रहे हैं, वे तब अंकुरित होंगे, पुष्पित होंगे, और फल लाएँगे। प्राण सत्य को ग्रहण करेंगे, जो क्लेश सहेंगे और इस बात के लिए परमेश्वर की स्तुति करेंगे कि वे यीशु के लिये दुःख उठा सकते हैं। ‘संसार में तुम्हें क्लेश होगा; परन्तु हियाव बाँधो; मैं संसार को जीत चुका हूँ।’ जब उमड़ती हुई मार पृथ्वी पर से होकर जाएगी, जब सूप यहोवा के खलिहान को फटकेगा, तब परमेश्वर अपनी प्रजा का सहायक होगा। शैतान की विजय-चिह्न ऊँचे पर प्रतिष्ठित किए जा सकते हैं, परन्तु शुद्ध और पवित्र जनों का विश्वास विचलित न होगा।”
“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.
“इल्याह ने एलीशा को हल से बुलाया और उस पर अपने अभिषेक और समर्पण की चादर डाल दी। इस महान और गंभीर कार्य के लिए बुलाहट विद्वान और प्रतिष्ठित पुरुषों के सामने रखी गई थी; यदि वे अपनी ही दृष्टि में छोटे होते और प्रभु पर पूर्ण भरोसा रखते, तो वह उन्हें अपनी पताका को विजयपूर्वक फहराते हुए जय तक ले जाने का सम्मान देता। परन्तु वे परमेश्वर से अलग हो गए, संसार के प्रभाव के आगे झुक गए, और प्रभु ने उन्हें अस्वीकार कर दिया।
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.”
“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.
« Dieu accomplira, de notre temps, une œuvre que bien peu anticipent. Il suscitera et élèvera parmi nous des hommes instruits plutôt par l’onction de son Esprit que par la formation extérieure des institutions scientifiques. Ces établissements ne doivent être ni méprisés ni condamnés ; ils sont ordonnés de Dieu, mais ils ne peuvent fournir que des qualifications extérieures. Dieu manifestera qu’il ne dépend pas de mortels instruits et imbus de leur importance. » Testimonies, volume 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.
La « verge débordante » est un symbole de la loi du dimanche, qui commence à l’heure du grand tremblement de terre d’Apocalypse 11. Elle représente le temps d’épreuve progressif de la loi du dimanche.
“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.
«Խորթ ազգերը պիտի հետևեն Միացյալ Նահանգների օրինակին։ Թեպետև նա առաջնորդում է, այնուամենայնիվ նույն ճգնաժամը պիտի գա մեր ժողովրդի վրա աշխարհի բոլոր մասերում»։ Վկայություններ, հատոր 6, էջ 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.
Zuia igitangira y’itegeko ryo ku Cyumweru, ibiceri by’impimbano byo mu nzozi za Miller bihanagurirwa hanze binyujijwe mu idirishya, nk’uko Abadiventisiti b’i Lawodikiya barukwa mu kanwa k’Umwami. Hanyuma itorero rirazamurwa ribe ibendera, “ryiza nk’ukwezi, riboneye nk’izuba, kandi riteye ubwoba nk’ingabo zifite amabendera.” Ubutumwa bwa Yesaya busohoka buvuye ku “rundi rurimi” no ku “minwa yandandabiranya,” bugereranya abazamuwe kandi bagashyirwa hejuru, kandi bigishwa n’isigwa rya Mwuka We aho kwigishwa n’amahugurwa yo hanze yo mu bigo bya siyansi. Abasinzi ba Efurayimu batsindwa ikigeragezo cya “umurongo ku murongo,” kuko ubwenge bw’abanyabwenge babo bwashize. Kuri bo ubuhanuzi bwahindutse nk’igitabo gifatanije ikimenyetso.
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.
L’histwar ki, dapre Pyer, tou bann profet depi lepok Samuel finn koze, fourni plizier ilistrasion lor destriksion bann Adventis ki rezet mesaz lapli tar, me se pa enn lamor fizik ki zot soufer kan lalwa lor Dimans vini, me enn lamor spiritiel ki akonpagne par rekonesans realite ki zot perdi pou leternite, kouma sa reprezantasyon bann vierz fol la, ki dan liv Amos reveye pou realize ki zot finn perdi.
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.
Voyez, les jours viennent, dit le Seigneur, l’Éternel, où j’enverrai une famine dans le pays, non une famine de pain ni une soif d’eau, mais celle d’entendre les paroles de l’Éternel. Ils erreront d’une mer à l’autre, et du nord jusqu’à l’est; ils iront çà et là pour chercher la parole de l’Éternel, et ils ne la trouveront pas. En ce jour-là, les belles vierges et les jeunes hommes défailliront de soif. Ceux qui jurent par le péché de Samarie, qui disent: Ton dieu, ô Dan, est vivant! et: La voie de Beer-Shéba est vivante! ceux-là tomberont, et ne se relèveront jamais. 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.
Ապա, «հորդառատ պատուհաս» խորհրդանիշով հիշատակելով կիրակնօրյա օրենքի ժամը, Եսայիան անդրադառնում է մահվան հետ ուխտ կնքածների շարունակվող վախին ու տագնապին։
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.
Li ber xwe peya mirinê ya we dê were betal kirin, û peymana we bi dojehê re dê nebisekine; gava ku qamçiya leheng bi derbas bibe, hingê hûnê ji wê bin pêkirin. Ji dema ku ew derkeve, wê hûn bigire; çimkî sibeh bi sibeh wê derbas bibe, bi roj û bi şev; û tenê fêhmkirina peyamê wê bibe hêrs û êş. Isaiah 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.
बढ़ती हुई जानकारी की वह समझ, जिसका प्रतीक मिलर के जवाहरात हैं, तब उपलब्ध न होगी; परन्तु प्रगतिशील रविवार-विधि संकट के समाचार की “समझ” यह प्रकट कर देगी कि उनकी मृत्यु के साथ की गई वाचा रद्द कर दी गई है। जिन्होंने “झूठ के अधीन” अपने को छिपाया है, वे तब पहचानेंगे कि “प्रभु यहोवा” ने “सिय्योन में नेव के लिये एक पत्थर, जांचा हुआ पत्थर, अनमोल कोने का पत्थर, अटल नेव” रखी थी, पर तब बहुत देर हो चुकी होगी। वे मिथ्याएं, जिनके अधीन वे इतिहास के प्रवाह में आगे बढ़ते हुए छिपे रहे, तब बहा दी जाएंगी। उन प्रत्यक्ष झूठों में से बहुत-सी बातों को उलै नदी के दर्शन में सहज ही पहचाना जा सकता है।
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.
Wamilleri, kwa kupatana na ufahamu wao wa Danieli sura ya pili, walizitambua falme zilizo katika Danieli nane kuwa ni falme zilezile zinazowakilishwa katika sura ya saba. Tofauti kati ya sura hizi mbili ni kwamba sura ya saba huwakilisha vipengele vya kisiasa vya falme hizo, na sura ya nane huwakilisha vipengele vya kidini vya falme hizo. Kwa sababu hii, Danieli sura ya nane huwasilishwa kwa istilahi za patakatifu.
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 chapitre huit emploie le symbolisme du sanctuaire pour représenter les royaumes, mais chaque symbole du sanctuaire présenté dans ce chapitre est corrompu, établissant ainsi une distinction entre la vraie religion du Christ et la fausse religion de Satan. Un bélier est un animal qui était utilisé comme offrande dans le sanctuaire de Dieu, mais toute offrande du sanctuaire devait être parfaite. Le bélier du chapitre huit était disqualifié pour être utilisé comme offrande dans le sanctuaire de Dieu, car les cornes n’étaient pas identiques.
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.
Puis je levai les yeux et je regardai, et voici, devant le fleuve se tenait un bélier qui avait deux cornes; et les deux cornes étaient hautes, mais l’une était plus haute que l’autre, et la plus haute s’éleva la dernière. Daniel 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.
Une brebis mâle portant deux cornes de longueurs différentes ne serait pas admise comme offrande dans le sanctuaire de Dieu; mais ce symbolisme ne renvoie pas à la vraie religion de Dieu, il renvoie à la religion contrefaite de Satan, à savoir le paganisme. Le royaume suivant était représenté par un bouc, qui est lui aussi une offrande du sanctuaire; mais, une fois encore, le bouc était corrompu, car il avait une corne entre les yeux, dépourvu de la symétrie de la perfection exigée d’une offrande du sanctuaire.
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.
と、私が考えていると、見よ、一頭の雄やぎが全地のおもてを西からやって来たが、地に触れることはなかった。その雄やぎには、目と目の間に著しい一本の角があった。ダニエル 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.
En définitive, la corne du bouc fut brisée et produisit quatre cornes, ce qui la disqualifie également comme offrande dans le sanctuaire de Dieu.
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.
එබැවින් ඒ එළු පුරුෂයා අතිශය මහත්විය; ඔහු බලවත්ව සිටියදී, ඒ මහත් කොඹය බිඳිණ; එහි ස්ථානයට අහසේ සතර සුළං දෙසට ප්රසිද්ධ කොඹ සතරක් උදා විය. දානියෙල් 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.
Daniele, capitolo otto, inizia senza che il regno di Babilonia sia rappresentato mediante un simbolo. Babilonia, il primo regno della profezia biblica, è già stata biblicamente stabilita sulla testimonianza dei due testimoni del capitolo due e del capitolo sette; ma nel capitolo otto Babilonia è volutamente nascosta per mettere in risalto l’attributo profetico del papato che riceve una ferita mortale e che, alla fine, viene guarita. Durante il periodo che va dalla sua ferita mortale fino alla sua guarigione, il papato è profeticamente nascosto, o dimenticato. Questo nascondimento fu rappresentato anche dalla rimozione del regno di Nabucodonosor e dal suo successivo ristabilimento.
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 hoofdstuk acht begint met een rechtstreeks symbool van het tweede koninkrijk door de ram in te voeren, die het Medo-Perzische koninkrijk vertegenwoordigt, waarna de verdorven geitenbok volgt, die het koninkrijk Griekenland vertegenwoordigt. Vervolgens ziet Daniël uit een van de vier winden waarin de vier horens van Griekenland uiteengevallen waren, een kleine hoorn opkomen die het vierde koninkrijk van Rome vertegenwoordigt. De kleine hoorn vertegenwoordigt beide fasen van Rome, die in vier verzen worden voorgesteld. Het heidense Rome wordt voorgesteld door de kleine hoorn in het mannelijk geslacht, en het pauselijke Rome als de kleine hoorn in het vrouwelijk geslacht.
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.
Og út úr einu þeirra kom fram lítið horn, sem varð ákaflega mikið, í suður og í austur og til hins fagra lands. Og það varð mikið, allt til hers himnanna; og það felldi niður til jarðar nokkra af hernum og af stjörnunum og tróð þær undir fótum sér. Já, það upphóf sjálft sig allt til höfðingja hersins, og fyrir þess tilverknað var hið daglega fórnarhald tekið burt, og staður helgidóms hans var varpað niður. Og herlið var því fengið gegn hinu daglega fórnarhaldi vegna misgjörðar, og það felldi sannleikann til jarðar; og það framkvæmdi þetta og hafði framgang. Daníel 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.
ह्म्नंगो रोमनि सिंगाव फ्रा होनाय बे आयातनि सारिनि गोदानाव (verse nine) दानो, बेखौ पुंलिंगाव दिन्थिफुंगोन; आरो बेनि उनाव आयात दसाव (verse ten), सिंगाव फ्रा होनाय बेखौ स्त्रीलिंगाव दिन्थिफुंगोन; आरो आयात एगाराव (verse eleven), सिंगाव फ्रा होनाय बेखौ फिन पुंलिंगाव दिन्थिफुंगोन; आरो बेनि उनाव आयात बाराव (verse twelve), सिंगाव फ्रा होनाय बेखौ फिननो स्त्रीलिंगाव दिन्थिफुंगोन।
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.
Daniel chapter eight, cache le premier royaume; puis les deux royaumes suivants sont représentés comme des bêtes corrompues du sanctuaire, et le quatrième royaume est représenté par une corne. La corne est prophétiquement corrompue, car elle apparaît comme un homme, puis une femme, puis un homme, puis une femme.
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.
La femme ne portera point un habillement d’homme, et l’homme ne mettra point des vêtements de femme; car quiconque fait ces choses est en abomination à l’Éternel, ton Dieu. Deutéronome 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.
Puo e tona tane ya lonaka ol nge pagana Roma, e ka kasem long ol ves 9 na 11, na puo e tona meri ya lonaka ol nge papala Roma, e ka kasem long ol ves 10 na 12. Ol dispela jenda blong puo i lonaka, sapos yumi tingim ol tok blong Daniel long level blong original text, samting we Miller i no save lukim, from hem i yusum Cruden’s Concordance nomo, na Cruden’s Concordance i no givim eni infomesen long saed blong original language. Dispela senis-senis blong jenda long ol foa ves ya, ol transleta blong King James Bible oli bin luksave long hem, mo oli bin holem jenda insaed long dispela hap tok, sapos yu save wanem blong lukluk long hem.
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:
Les traducteurs ont reconnu la distinction entre la petite corne masculine et la petite corne féminine des versets neuf à douze, et ils ont rendu cette distinction par le mot « it ». Le mot « it » est employé pour la petite corne lorsqu’elle est à son genre féminin. Voir Daniel, chapitre huit, verset dix :
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.
Et elle grandit jusqu’à l’armée des cieux; et elle fit tomber à terre une partie de cette armée et des étoiles, et les foula aux pieds. Daniel 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
It “waxed great,” and “it cast down,” confirming the little horn as the woman. Verse twelve states:
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.
Et une armée lui fut donnée contre le sacrifice perpétuel à cause de la transgression; elle jeta la vérité par terre, agit, et prospéra. Daniel 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.
Wulida kichuu kudha lama keessa jechi “isa” jedhu dabalameera; innis gaanfa xinnoo sana sirriitti hin bakka bu’u; sababiin isaas, gaanfi xinnoon kun lakkoofsa sana keessatti yeroo lama “ishee” jedhamee adda baafameera; kanaanis dubartummaa agarsiisa. Warri hiikan ifatti garaagarummaa saalaa Daani’el godhe hubatanii turan; garuu Daani’el maal jechuu akka barbaade irratti isaanii hin mirkanoofne; kanaafis jecha xurree qubeessame “isa” jedhu dabalachuudhaan, lakkoofsa sana keessatti gaanfa xinnoo sana dhiira taasisuuf yaalanii turan; garuu kun jechoota dhugaa Daani’el irraa hin deggaramu. Jechoonni isaa gaanfa xinnoo sana akka dubartii ta’ee fi “ishee” ta’u adda baasu; “isheen” (gaanfi xinnoon dubartiin), dhugaa gara lafaatti gate; “isheenis” (gaanfi xinnoon dubartiin), hojjettee milkoofte.
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.
Í níunda versinu er orðasambandið „lítið horn“ í karlkyni og táknar heiðið Róm. Það kom frá einum af hinum „fjórum vindum“, sem gríska heimsveldið hafði leyst upp í. Í versinu, í samræmi við söguna, lagði heiðið Róm undir sig þrjú landfræðileg svæði, er það tók sér sess á hásæti jarðarinnar.
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.
Dan. 8:9: Nai mu baako mu na abɛn ketewa bi puee, na ɛyɛɛ kɛse pa ara kɔɔ anafo fam, apuei fam, ne asase fɛfɛ no so.
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.”
Dans le verset onze (qui est l’un des principaux terrains de lutte de la controverse au sujet du « sacrifice perpétuel »), la petite corne est désignée par « il », « lui » et « son ».
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.
Oiina, o guddise ofii isaa hamma bulchaa loltootaatti ol ol kaase; isumaanis aarsaan guyyuu dhiʼeeffamu irraa fuudhame, iddoodhaanis mana qulqullummaa isaa diigame. Daani’el 8:11.
We will continue this study in the next article.
Meme asa yi ho adesua yi so wɔ asɛm a edi hɔ no mu.
“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.
« Prinsip wote waliomo katika neno la Mungu wana nafasi yao, kila ukweli una umuhimu wake. Nayo sura yake kamili, katika mpango na utekelezaji, hushuhudia kuhusu Mtungaji wake. Muundo wa namna hiyo hakuna akili yoyote ila ile ya Yeye asiye na mipaka ingeweza kuubuni au kuuumba. » Education, 123.