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.
Kilès li va anseye konesans? Epi kilès li va fè konprann doktrin? Moun ki fin sevre ak lèt, moun yo rale soti nan tete. Paske lòd dwe vini sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras lòtbò: Paske se ak lèv k ap bege ak yon lòt lang li va pale ak pèp sa a. Se yo menm li te di: Men repo a, kote nou ka fè moun ki bouke a repoze; e men rafrechisman an: men yo pa t vle tande. Men, pawòl Seyè a te vin pou yo lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras lòtbò; pou yo te ka ale, tonbe sou do, kraze, pran nan pyèj, epi kaptire. Se poutèt sa, tande pawòl Seyè a, nou menm mesye meprizan yo, nou k ap dirije pèp sa a ki nan Jerizalèm. Paske nou di: Nou fè yon alyans ak lanmò, epi ak lanfè nou gen yon antant; lè flajèl debòdan an va pase, li p ap rive sou nou: paske nou fè manti tounen refij nou, e anba manti nou kache tèt nou: Se poutèt sa konsa Senyè Bondye a di: Gade, mwen mete nan Siyon yon wòch kòm fondasyon, yon wòch éprouve, yon pyè ang presye, yon fondasyon ki sèten: moun ki kwè a p ap prese. Mwen pral mete jijman sou liy, epi jistis sou filaplon an: lagrèl la va bale refij manti a ale, epi dlo yo va anvayi kote yo t ap kache a. E alyans nou avèk lanmò a va anile, epi antant nou avèk lanfè a p ap kanpe; lè flajèl debòdan an va pase, lè sa a li va pilonnen nou anba pye. Ezayi 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.
An 1863, mesye derespektan ki t ap gouvène Jerizalèm yo te kòmanse yon travay pwogresif pou kouvri bijou Miller yo epi ranplase yo ak pyès lajan ak bijou kontrefè. Lè yo te fè sa, yo te “fè yon kontra avèk lanmò,” yo te “fè manti” tounen “refij” yo, epi yo te “kache” “anba manti.” Men, yo te gen pou yo pase anba tès dènye jou a pa mwayen mesaj “repo” a ak “rafrechisman” an, sa Pyè pale de li nan liv Travay la.
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.
Men, bagay sa yo Bondye te fè konnen davans pa bouch tout pwofèt li yo, sa vle di Kris la te dwe soufri, li akonpli yo konsa. Se poutèt sa, repanti nou, epi tounen vin jwenn Bondye, pou peche nou yo ka efase, lè tan rafrechisman yo va soti nan prezans Senyè a; epi li va voye Jezi Kris la, li menm ki te deja anonse nou an: syèl la dwe resevwa li jouk lè retablisman tout bagay yo rive, sa Bondye te pale pa bouch tout pwofèt sen li yo depi nan kòmansman mond lan. Paske Moyiz te di zansèt yo vre: Senyè a, Bondye nou an, va leve yon pwofèt pou nou nan mitan frè nou yo, menm jan ak mwen; se li nou va koute nan tout bagay, kèlkeswa sa l va di nou. Epi sa va rive, nenpòt nanm ki p ap koute pwofèt sa a, y ap detwi l nan mitan pèp la. Wi, epi tout pwofèt yo depi Samyèl ak tout sa ki vin apre yo, tout sa ki te pale yo, yo te anonse davans jou sa yo menm jan an tou. Travay 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.
Pyè idantifye ke tout pwofèt yo te pale konsènan tan refwadisman an ak lapli delè a, epi Ezayi ap idantifye klas ki rejte dènye tan refwadisman an ki rive nan fen jijman ankèt la, lè peche ap efase e lapli delè a ap tonbe. Nan tan sa a, klas ki te fè yon alyans ak lanmò a, sa Ezayi ap fè referans ak li a, dapre Pyè, “y ap detwi pami pèp la.” Sè White souvan pale de menm tan repo ak refwadisman Ezayi a.
“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.
“Zanj ki ini ak twazyèm zanj lan nan pwoklamasyon mesaj la dwe klere tout tè a avèk laglwa li. Isit la yo anonse yon travay ki gen dimansyon mondyal ak yon pouvwa ekstraòdinè. Mouvman advenis ane 1840–44 la te yon manifestasyon gloriye pouvwa Bondye; yo te pote mesaj premye zanj lan nan chak estasyon misyonè nan lemonn, e nan kèk peyi te gen pi gwo enterè relijye yo te janm wè nan nenpòt peyi depi Refòm sèzyèm syèk la; men tout sa yo pral depase pa mouvman pisan ki akonpaye dènye avètisman twazyèm zanj lan.
“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.
“Travay la pral sanble ak sa ki te fèt nan Jou Lapannkòt la. Menm jan yo te bay ‘premye lapli’ a, nan vide Sentespri a nan kòmansman Levanjil la, pou fè grenn presye a pouse, konsa yo pral bay ‘dènye lapli’ a nan fen li pou fè rekòt la rive nan matirite. ‘Lè sa a n ap konnen, si nou kontinye chèche konnen Seyè a: parisyon Li pare tankou granmaten; e Li va vin jwenn nou tankou lapli, tankou dènye ak premye lapli sou tè a.’ Oze 6:3. ‘Se poutèt sa, fè kè nou kontan, nou menm pitit Siyon yo, e rejwi nou nan Seyè a, Bondye nou an: paske Li ban nou premye lapli a avèk mezi, e Li pral fè lapli a desann pou nou, premye lapli a, ak dènye lapli a.’ Jowèl 2:23. ‘Nan dènye jou yo, Bondye di, M ap vide nan Lespri Mwen sou tout chè.’ ‘E sa pral rive, nenpòt moun ki va rele non Seyè a va sove.’ Travay 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.
“Gran travay levanjil la pa dwe fini ak mwens manifestasyon pouvwa Bondye pase sa ki te make kòmansman li. Pwofesi yo ki te akonpli nan efizyon premye lapli a nan ouvèti levanjil la, dwe ankò akonpli nan dènye lapli a nan fen li. Men ‘tan rafrechisman’ yo, sa apot Pyè te gade davans lè li te di: ‘Se poutèt sa, repanti nou, epi konvèti nou, pou peche nou yo ka efase, lè tan rafrechisman yo va soti nan prezans Seyè a; epi Li va voye Jezi.’ Travay 3:19, 20.” 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.
Tès la baze sou metodoloji lapli dènye a, jan li prezante kòm “liy sou liy.” Mesaj tès la delivre pa gad yo ki se “yon lòt lang,” e yo reprezante kòm moun ki gen “bouch bègue.” Mesaj tès lapli dènye a t ap delivre pa gad ki pa t resevwa fòmasyon nan metodoloji Pwotestantis aposta ak Katolis, ke Advantis te adopte pandan tout listwa rebelyon li.
“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.
“Tan an pa twò lwen ankò lè eprèv la pral rive sou chak nanm. Mak bèt la pral fòse sou nou. Moun ki, pa etap pa etap, te sede devan egzijans lemonn epi ki te konfòme yo ak koutim lemonn, pap twouve li difisil pou yo sede devan otorite ki an plas yo, olye pou yo ekspoze tèt yo a betiz, ensilt, menas prizon, ak lanmò. Batay la se ant kòmandman Bondye yo ak kòmandman lèzòm yo. Nan tan sa a, lò a pral separe ak salte a nan legliz la. Vrè pyete a pral klèman distenge ak aparans li ansanm ak tout briyan fo li yo. Anpil zetwal nou te admire poutèt klate yo pral etenn nan fènwa. Pay tankou yon nwaj pral pote ale nan van an, menm soti nan kote nou wè sèlman glasi plen ble rich. Tout moun ki mete sou yo bijou tanp lan, men ki pa abiye ak jistis Kris la, pral parèt nan wont pwòp toutouni pa yo.”
“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.’
«Lè pyebwa ki pa pote fwi yo koupe kòm sa k ap ankonbre tè a, lè foul frè fo yo separe ak vrè yo, lè sa a sila yo ki te kache yo ap parèt aklè, epi, avèk ozana, y ap ranje yo anba banyè Kris la. Sila yo ki te timid e ki te manke konfyans nan tèt yo ap deklare tèt yo ouvètman pou Kris la ak verite Li a. Moun ki pi fèb ak pi ezitan nan legliz la ap tankou David—dispoze aji epi pran odas. Plis nuit la ap fon pou pèp Bondye a, se plis zetwal yo ap klere avèk ekla. Satan ap maltrete fidèl yo avèk sevèsite; men, nan non Jezi, y ap soti plis pase venkè. Lè sa a legliz Kris la ap parèt “bèl tankou lalin nan, klè tankou solèy la, epi terib tankou yon lame ak banyè li yo.”»
“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.
“Grenn verite yo ke efò misyonè yo ap simen yo pral leve, yo pral fleri, epi yo pral donnen fwi. Nanm yo pral resevwa verite a, yo menm ki va sipòte tribilasyon epi ki va fè lwanj Bondye dèske yo ka soufri poutèt Jezi. ‘Nan lemonn nou va gen tribilasyon; men pran kouraj; mwen genyen batay sou lemonn.’ Lè flewo debòde a va travèse tè a, lè vann nan ap netwaye glasi Jewova a, Bondye va vin sekou pèp Li a. Twofe Satan yo ka leve byen wo, men lafwa moun ki pwòp e ki sen yo pap dekouraje.”
“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.
“Éli te pran Elize a soti bò chari a, epi li jete sou li manto konsakrasyon li a. Apèl pou gwo travay sa a, ki grav e solanèl, te prezante devan moun ki te gen konesans ak pozisyon; si yo te piti nan pwòp je pa yo epi yo te mete tout konfyans yo nan Seyè a, Li ta onore yo lè Li ta fè yo pote drapo Li a avèk triyonf jouk nan viktwa. Men yo te separe tèt yo ak Bondye, yo te lage kò yo anba enfliyans mond lan, e Seyè a te rejte yo.
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Anpil moun te leve syans anlè e yo te pèdi je yo sou Bondye syans lan. Sa pa t konsa ak legliz la nan tan ki te pi pwòp yo. ”
“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.
« Bondyé pral fè yon travay nan tan pa nou an ke se sèlman kèk moun ki prevwa. Li pral leve epi egzalte nan mitan nou moun ki resevwa ansèyman pito pa onksyon Lespri Li a pase pa fòmasyon ekstèn enstitisyon syantifik yo. Fasilite sa yo pa dwe ni meprize ni kondane; se Bondye ki tabli yo, men yo kapab bay sèlman kalifikasyon ekstèn yo. Bondye pral manifeste ke Li pa depann de mòtèl save ki plen enpòtans pwòp tèt yo. » 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.
«Fléau débordan» an se yon senbòl lalwa dimanch la, ki kòmanse nan lè gwo tranblemanntè Revelasyon onz la. Li reprezante tan eprèv pwogresif lalwa dimanch la.
“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.
“Les nations étrangères suivront l’exemple des États-Unis. Bien qu’elle ouvre la voie, la même crise surviendra néanmoins pour notre peuple dans toutes les parties du monde.” 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.
Jis anvan lwa dimanch lan, pyès fo yo nan rèv Miller la bale deyò pa fenèt la, menm jan Advantis Lawodise yo vomi soti nan bouch Senyè a. Lè sa a, legliz la leve kòm yon drapo, “bèl tankou lalin nan, klè tankou solèy la, e terib tankou yon lame ak banyè li yo”. Mesaj Ezayi a ki soti nan “yon lòt lang” ak “bouch k ap bege,” reprezante moun sa yo ki leve e egzalte, e ki resevwa ansèyman pa onksyon Lespri Li a olye de fòmasyon ekstèn enstitisyon syantifik yo. Tafyatè Efrayim yo echwe tès “liy sou liy” la, paske sajès saj yo disparèt. Pwofesi, pou yo menm, vin tankou yon liv ki sele.
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.
Istwa a, ki selon Pyè, tout pwofèt yo depi Samyèl te pale de li, bay plizyè ilistrasyon sou destriksyon Advantis ki rejte mesaj lapli dèyè a; men se pa yon lanmò fizik yo sibi nan lwa dimanch lan, men yon lanmò espirityèl ki akonpaye pa rekonesans reyalite lefèt ke yo pèdi pou letènite, jan sa reprezante pa vyèj sòt yo, ki nan liv Amòs la reveye pou yo vin rann yo kont ke yo pèdi.
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.
Gade, jou yo ap vini, se Senyè Bondye a ki di sa, lè m ap voye yon grangou sou peyi a, se pa yon grangou pen, ni yon swaf dlo, men yon grangou pou tande pawòl Senyè a. Y ap mache soti yon lanmè al nan yon lòt, depi nò jouk nan lès; y ap kouri monte desann pou chèche pawòl Senyè a, men yo p ap jwenn li. Nan jou sa a, bèl jenn fi yo ak jenn gason yo ap febli ak swaf. Moun ki fè sèman pa peche Samari a, epi ki di: Dye ou a, o Dàn, vivan; epi: Koutim Bècheba a vivan; se yo menm ki pral tonbe, epi yo p ap janm leve ankò. 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.
Apre li fin fè referans ak lè lwa dimanch la, avèk senbòl « fwèt debòde a », Ezayi pale sou pè ak kè sote k ap kontinye lakay moun ki te fè yon alyans ak lanmò.
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.
Epi alyans nou ak lanmò a ap anile, epi antant nou ak lanfè a p ap kanpe; lè flewo k ap debòde a va pase nan mitan nou, lè sa a l ap pilonnen nou anba pye li. Depi lè li sòti, l ap pran nou; paske chak maten li va pase sou nou, lajounen kou lannwit; e se yon gwo touman sèlman pou konprann mesaj la. Ezayi 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.
Konprann ogmantasyon konesans lan, ki pyè bijou Miller yo reprezante, pap disponib ankò lè sa a; men “konprann” rapò sou kriz lwa dimanch pwogresif la ap idantifye ke alyans yo avèk lanmò a anile. Moun ki te kache “anba manti” yo, lè sa a, va rekonèt ke “Senyè Bondye a” te mete “nan Siyon kòm fondasyon yon wòch, yon wòch eprouve, yon pyè ang ki gen anpil valè, yon fondasyon ki sèten,” men li va twò ta. Manti yo te kache anba yo pandan yo t ap pwogrese atravè listwa a, lè sa a, va disparèt. Anpil nan manti evidan sa yo kapab fasilman rekonèt nan vizyon Rivyè Oulay la.
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.
Millerites yo, ann akò ak konpreyansyon yo sou Danyèl chapit 2, te idantifye wayòm ki nan Danyèl 8 yo kòm menm wayòm ki reprezante nan chapit 7 la. Diferans ki genyen ant de chapit sa yo se ke chapit 7 la reprezante eleman politik wayòm yo, tandiske chapit 8 la reprezante eleman relijye wayòm yo. Se poutèt sa, Danyèl chapit 8 prezante avèk tèm tanp lan.
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.
Danyèl chapit uit la sèvi ak senbolis sanktyè a pou reprezante wayòm yo, men chak senbòl sanktyè ki parèt nan chapit la kòwonpi; konsa, sa idantifye yon distenksyon ant vrè relijyon Kris la ak fo relijyon Satan an. Yon belye se yon bèt yo te sèvi kòm ofrann nan sanktyè Bondye a, men chak ofrann nan sanktyè a te dwe san defo. Belye a nan chapit uit la pa t kalifye pou yo sèvi avè l kòm ofrann nan sanktyè Bondye a, paske kòn yo pa t menm jan.
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.
Apre sa, mwen leve je m, mwen gade, epi gade, te gen yon belye kanpe devan larivyè a, ki te gen de kòn; e de kòn yo te wo; men youn te pi wo pase lòt la, epi sa ki te pi wo a te pouse an dènye. 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.
Yon belye mouton ki te gen de kòn ki pa t menm longè pa t ap akseptab kòm yon ofrann nan Tanp Bondye a; men senbolis la pa konsène vrè relijyon Bondye a, li konsène relijyon fo Satan an, sètadi payanis. Pwochen wayòm nan te reprezante pa yon bouk kabrit, ki se li menm tou yon ofrann tanp lan; men yon lòt fwa ankò, bouk kabrit la te korompi, paske li te gen yon kòn ant de je li, konsa li te manke simetri pèfeksyon ki nesesè pou yon ofrann tanp lan.
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.
Epi, pandan m t ap reflechi, men yon bouk kabrit vini soti nan lwès sou tout fas tè a, epi li pa t manyen tè a; epi bouk la te gen yon gwo kòn byen remakab ant je li yo. Danyèl 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.
Anfen, kòn bouk la te kase epi li fè kat lòt kòn parèt, sa ki tou fè l pa kalifye pou l sèvi kòm yon ofrann nan Tanp Bondye a.
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.
Se poutèt sa, bouk kabrit la te vin trè gran; e lè li te fò, gwo kòn nan te kraze; epi nan plas li, kat lòt kòn remakab leve nan direksyon kat van syèl la. Danyèl 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.
Danyèl chapit uit la kòmanse san wayòm Babilòn nan pa site avèk yon senbòl. Babilòn, premye wayòm nan pwofesi biblik la, deja etabli biblikman sou temwayaj de temwen yo nan chapit de ak chapit sèt; men nan chapit uit la, Babilòn kache avèk entansyon pou mete anfas atribi pwofetik papote a k ap resevwa yon blesi mòtèl ki, finalman, geri. Pandan peryòd ki soti depi blesi mòtèl li a jouk lè li geri, papote a kache, oswa bliye, sou plan pwofetik. Kachèt sa a te reprezante tou pa wayòm Nebikadneza a ki te retire epi, apre sa, te restore.
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.
Chapit uit Danyèl la kòmanse avèk yon senbòl dirèk dezyèm wayòm nan, lè li prezante belye a ki reprezante wayòm Mèd-Pès la, epi apre sa bouk kabrit koripsyon an ki reprezante wayòm Lagrès la. Ansuit, soti nan youn nan kat van kote kat kòn Lagrès yo te dezentegre, Danyèl wè yon ti kòn ki reprezante katriyèm wayòm nan, sètadi Wòm. Ti kòn nan reprezante toude faz Wòm yo, ki prezante nan kat vèsè. Wòm payèn nan reprezante pa ti kòn nan nan jan maskilen an, epi Wòm papal la pa ti kòn nan nan jan feminen an.
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.
Epi soti nan youn nan yo te sòti yon ti kòn, ki te vin gran anpil, sou bò sid, sou bò lès, ak sou bèl peyi a. Epi li te vin gran, menm rive jis nan lame syèl la; li te jete atè kèk nan lame a ak kèk nan zetwal yo, epi li te foule yo anba pye l. Wi, li te leve tèt li menm rive kont chèf lame a, e se pa li yo te retire sakrifis chak jou a, epi yo te kraze plas sanktyè li a. Epi yo te bay li yon lame kont sakrifis chak jou a poutèt transgresyon; li te jete laverite atè; li te aji, e li te pwospere. Danyèl 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.
Ti kòn Wòm nan ki antre nan narasyon an nan vèsè nèf la, prezante nan fòm maskilen; epi ansuit, nan vèsè dis la, ti kòn nan prezante nan fòm femenin; apre sa, nan vèsè onz la, ti kòn nan prezante nan fòm maskilen; epi finalman, nan vèsè douz la, ti kòn nan yon lòt fwa ankò prezante nan fòm femenin.
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.
แดเนียลบทที่แปด ซ่อนอาณาจักรแรกไว้ แล้วอาณาจักรสองอาณาจักรถัดไปถูกแทนด้วยสัตว์แห่งสถานนมัสการที่เสื่อมทราม และอาณาจักรที่สี่ถูกแทนด้วยเขา เขานั้นในเชิงพยากรณ์เป็นสิ่งที่เสื่อมทราม เพราะมันปรากฏเป็นชาย แล้วเป็นหญิง แล้วเป็นชาย และแล้วเป็นหญิง
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.
Fi a p ap mete sa ki pou gason, ni gason pa dwe mete rad fanm; paske tout moun ki fè sa se yon abominasyon devan Seyè a, Bondye ou la. Detewonòm 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.
Manifestasyon maskilen ti kòn nan ki soti nan Wòm payen an, li twouve nan vèsè nèf ak onz yo, tandiske manifestasyon feminen ti kòn nan ki soti nan Wòm papal la, li twouve nan vèsè dis ak douz yo. Yo rekonèt sèks ti kòn nan lè yo konsidere pawòl Danyèl yo nan nivo tèks orijinal la, yon bagay Miller pa t ka wè, paske li te sèvi sèlman ak Concordance Cruden la, e Concordance Cruden la pa bay okenn enfòmasyon sou lang orijinal la. Oscillation ant sèks yo atravè kat vèsè sa yo te rekonèt pa tradiktè Bib King James la, e yo te byen konsève sèks yo nan pasaj la, si ou konnen kisa pou chèche.
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:
Tradiktè yo te rekonèt distenksyon ki genyen ant ti kòn maskilen an ak ti kòn feminen an nan vèsè nèf rive douz yo, e yo te reprezante distenksyon sa a pa mo “li.” Mo “li” a sèvi pou ti kòn nan lè li nan tan feminen li. Gade Daniel chapit uit, vèsè dis:
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.
Li vin gran anpil, jouk li rive nan lame syèl la; li jete kèk nan lame a ak kèk nan zetwal yo atè, epi li pile yo anba pye li. Danyèl 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
Li te “vin gran”, epi “li te voye desann”, konsa sa idantifye ti kòn nan kòm fanm nan. Vèsè douz deklare:
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.
Epi yon lame te bay li kont sakrifis tout tan an poutèt transgresyon; e li jete verite a atè; epi li aji, e li pwospere. 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.
Nan vèsè douz la, yo te ajoute mo “him” nan, e li pa reprezante avèk presizyon ti kòn nan, paske nan vèsè a yo idantifye ti kòn nan de fwa kòm “it,” konsa sa reprezante sèks fi a. Tradiktè yo te evidamman rekonèt distenksyon sèks Danyèl fè a, men yo pa t sèten konsènan sa Danyèl te vle di, epi yo te eseye fè ti kòn nan nan vèsè a vin gason nan sèks lè yo te ajoute mo an italik “him” nan, men sa pa soutni pa pawòl Danyèl yo menm. Pawòl li yo idantifye ti kòn nan kòm fi, epi “it” (ti kòn fi a) te voye verite a atè, epi “it” (ti kòn fi a) te aji epi li te pwospere.
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.
Nan vèsè nèf la, ekspresyon “yon ti kòn” nan se nan sèks maskilen an e li reprezante Wòm payen. Li te soti nan youn nan “kat van” Anpi Grèk la te fonn ladan yo. Nan vèsè a, ann amoni ak listwa, Wòm payen te konkeri twa zòn jewografik pandan li t ap pran plas li sou twòn tè a.
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.
Epi, nan youn nan yo, te sòti yon ti kòn, ki te vin gran anpil anpil, nan direksyon sid, nan direksyon lès, epi nan direksyon peyi ki bèl la. Dànyèl 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.”
Nan vèsè onz (ki se youn nan prensipal teren batay kontwovès la sou “sakrifis tout tan an”), ti kòn nan prezante kòm “li,” “li,” ak “pa li.”
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.
Wi, li te leve tèt li menm jouk rive sou prens lame a, e se pa li menm yo te retire sakrifis tout tan an, epi yo te kraze plas tanp li a. Danyèl 8:11.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“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.
“Chak prensip nan pawòl Bondye a gen plas pa li, chak reyalite gen enpòtans pa li. Epi estrikti a, lè li fin konplè, ni nan konsepsyon ni nan egzekisyon, rann temwayaj sou Otè li. Yon estrikti konsa, pa gen okenn lespri eksepte lespri Sila ki Enfini an ki ta ka ni konsevwa li ni fòme li.” Education, 123.