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.
ئەوە بزانستی دەفێرێت بە کێ؟ و تێگەیشتن بە فێرکردن بە کێ دەبەخشێت؟ بەوانەی لە شیر وەرگیراون، و لە مێمکان دوورخراون. چونکە فەرمان دەبێت لەسەر فەرمان بێت، فەرمان لەسەر فەرمان؛ هێڵ لەسەر هێڵ، هێڵ لەسەر هێڵ؛ لێرە کەمێک، و لەوێش کەمێک. چونکە بە لێوانی زمانگرتوو و بە زمانێکی تر قسە لەگەڵ ئەم گەلە دەکات. بۆ ئەوانەی پێی فەرموو: ئەمە ئەو حەسانەوەیە کە بەهۆی ئەوەوە دەتوانن ماندووان حەسانەوە بدەن؛ و ئەمەش تازەبوونەوەیە؛ بەڵام نەیانویست گوێ بگرن. بەڵکو وشەی یەزدان بۆیان بوو: فەرمان لەسەر فەرمان، فەرمان لەسەر فەرمان؛ هێڵ لەسەر هێڵ، هێڵ لەسەر هێڵ؛ لێرە کەمێک، و لەوێش کەمێک؛ تا بڕۆن، و بەرەودوا بکەون، و بشکێن، و بخەونە داوەوە، و بگیرێن. لەبەر ئەوە گوێ بگرن لە وشەی یەزدان، ئەی پیاوانی گاڵتەجاڕ، کە سەرپەرشتی ئەم گەلە دەکەن کە لە ئۆرشەلیمە. چونکە ئێوە وتووتانە: ئێمە پەیمانمان لەگەڵ مردن بەستووە، و لەگەڵ دۆزەخ رێککەوتنمان هەیە؛ کاتێک تازیانەی لافاوئاسا تێپەڕێت، ناگاتە ئێمە؛ چونکە درۆمان کردووەتە پەناگەی خۆمان، و لەژێر ساختەکاریدا خۆمان شاردووەتەوە. لەبەر ئەوە، وا دەفەرموێت یەزدانی باڵادەست: ئەوەتا، من لە سییۆن بۆ بناغە بەردێک دادەنێم، بەردێکی تاقیکراوە، بەردی گۆشەیەکی بەهادار، بناغەیەکی دڵنیابەخش؛ ئەوەی باوەڕ بهێنێت پەلە ناکات. هەروەها دادپەروەری بە هێڵ دادەنێم، و ڕاستودروستی بە شاقوول؛ و تەرزە پەناگەی درۆ ڕادەماڵێت، و ئاوانە شوێنی شاردنەوەکە دەتەنێنن. جا پەیمانتان لەگەڵ مردن هەڵدەوەشێتەوە، و ڕێککەوتنتان لەگەڵ دۆزەخ جێگیر نابێت؛ کاتێک تازیانەی لافاوئاسا تێپەڕێت، ئەوسا پێی دەکوترێن. ئیشایا 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.
Mu 1863, abagabo b’abanyagasuzuguro bategekaga i Yerusalemu batangiye umurimo ukomeza wo guhisha imitako ya Miller no kuyisimbuza ibiceri by’impimbano n’imitako y’impimbano. Mu kubigenza batyo “bagiranye isezerano n’urupfu,” “ibinyoma” babigira “ubuhungiro” bwabo kandi “bihisha” “munsi y’ibinyoma.” Ariko bagombaga kugeragereshwa n’ubutumwa bw’umunsi wa nyuma bw’“ikiruhuko” n’“ugusubizwamo intege,” ibyo Petero avugira mu gitabo cy’Ibyakozwe n’Intumwa.
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.
Lêbelê ew tiştên ku Xwedê pêşve bi devê hemû pêxemberên xwe ragihandibûn, ku Mesîh ê êşê bikişîne, wî bi vî awayî bi cih anîn. Ji ber vê yekê, tobe bikin û vegerin, da ku gunehên we werin jêbirin, dema ku demên tezehiyê ji huzûra Xudan bên; û ew ê Îsa Mesîh, yê ku berê ji we re hate mizgînkirin, bişîne: yê ku ezman pêdivî ye wî biparêze heta demên vegerandina hemû tiştan, yên ku Xwedê ji destpêka cîhanê ve bi devê hemû pêxemberên xwe yên pîroz gotiye. Çimkî Mûsa bi rastî ji bav û kalan re got, ‘Xudan Xwedayê we ê ji nav birayên we pêxemberek wek min ji bo we rabike; hûn ê di hemû tiştên ku ew ji we re dibêje de guh bidin wî. Û ew ê wisa bibe ku her canê ku guh nede wê pêxemberê, ji nav gel bê tune kirin.’ Erê, hemû pêxemberan jî, ji Samûel û yên ku piştî wî hatin, qas ku axivîn, wan jî van rojan pêşgotin kirin. Karên Şandiyan 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.
Petro anatambulisha kwamba manabii wote walinena juu ya nyakati za kuburudishwa na mvua ya masika ya mwisho, naye Isaya anatambulisha tabaka linalokataa nyakati za mwisho za kuburudishwa zinazotukia katika hitimisho la hukumu ya uchunguzi, wakati dhambi zinafutwa na mvua ya masika ya mwisho inanyesha. Wakati huo, tabaka wale waliofanya agano la mauti ambao Isaya anawarejelea, kulingana na Petro, “wataangamizwa watoke miongoni mwa watu.” Dada White mara nyingi huzungumzia wakati huohuo wa pumziko na kuburudishwa wa Isaya.
“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.
“Malayika yule anayoungana katika kutangaza ujumbe wa malaika wa tatu anapaswa kuiangazia dunia yote kwa utukufu wake. Hapa kunatabiriwa kazi yenye upana wa ulimwengu mzima na nguvu isiyo ya kawaida. Vuguvugu la ujio la 1840–44 lilikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa kwa kila kituo cha umishonari duniani, na katika baadhi ya nchi kulikuwako mwamko mkuu zaidi wa kidini uliowahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini mambo haya yatapitwa na vuguvugu lenye nguvu chini ya onyo la mwisho la malaika wa tatu.
“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.
“Eby’omulimu gulifaanana n’ogw’Olunaku lwa Pentekooti. Nga ‘enkuba eyasooka’ bwe yateebwa, mu kufukibwa kw’Omwoyo Omutukuvu ku kutandika kw’enjiri, okusobozesa ensigo ey’omuwendo okumera, bwe kityo ne ‘enkuba ey’oluvannyuma’ eriteebwa ku nkomerero yaayo olw’okwengeddeza amakungula. ‘Awo lwe tunaamanya, bwe tunaayongera okumanya Mukama: okuva kwe kutegekeddwa ng’enkya; era alijja gye tuli ng’enkuba, ng’enkuba ey’oluvannyuma n’eyasooka eri ensi.’ Koseya 6:3. ‘Kale musanyuke, mmwe abaana ba Sayuuni, era musanyukire mu Mukama Katonda wammwe: kubanga yabawa enkuba eyasooka mu kigero, era alibatonnyeseza enkuba, enkuba eyasooka n’enkuba ey’oluvannyuma.’ Yoweeri 2:23. ‘Mu nnaku ez’oluvannyuma, bw’ayogera Katonda, ndifuka ku Mwoyo Gwange ku bonna abalina omubiri.’ ‘Era olulituuka, buli alikaabira erinnya lya Mukama alirokoka.’ Ebikolwa 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.
“Banga ya monene ya Nsangu Malamu ekosuka te na emoniseli ya nguya ya Nzambe oyo eleki moke koleka oyo emonisamaki na ebandeli na yango. Bisakweli oyo ekokisamaki na kosopama ya mbula ya liboso na ebandeli ya Nsangu Malamu ekokokisama lisusu na mbula ya nsuka na bokangami na yango. Tala ‘bantango ya kopema’ oyo ntoma Petelo azalaki kotala liboso ntango alobaki ete: ‘Yango wana boyambola mpe bóbongwana, mpo masumu na bino elongolama, ntango bantango ya kopema ekoya longwa na miso ya Nkolo; mpe Akotinda Yesu.’ Misala 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.
Ukugezwa gushingiye ku buryo bw’imikorere bw’imvura y’itumba rya nyuma, nk’uko bwagereranyijwe n’“umurongo ku murongo.” Ubutumwa bwo kugerageza butangwa n’abarinzi bafite “ururimi rw’undi,” bagereranywa n’abafite “iminwa igigima.” Ubutumwa bwo kugerageza bw’imvura y’itumba rya nyuma bwari gutangwa n’abarinzi batatojwe mu buryo bw’imikorere bw’Abaporotesitanti b’abahakanyi na Gatolika, ubwo Adventizimu yakomeje kwemera no gukurikiza mu mateka yayo yose y’ubwigomeke.
“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.
“Omusana tiguli kutali nnyo nga okugezesebwa kulituuka eri buli mwoyo. Akabonero k’ensolo kalitunyigirizibwa. Abo abasatulaatula okugondera eby’ensi bye byetaaga n’okwefaananyiriza ku mpisa z’ensi, tebalisanga nga kizibu okugondera ab’obuyinza, okusinga okwewaayo eri okusekererwa, okuvumibwa, okutiisibwatiisibwa okusibwa mu kkomera, n’okufa. Olutalo luli wakati w’ebiragiro bya Katonda n’ebiragiro by’abantu. Mu biro bino zaabu eriyawulwamu n’obusagwa mu kkanisa. Obutukuvu obw’amazima bulyeyolekera ddala nga bwawukana n’endabika yaabwo n’ebyakayooyoto ebibulimba. Emmunyeenye nnyingi ze tweyagaliranga olw’okumasamasa kwazo, olwo zirizikirira mu kizikiza. Ebisusunku ng’ekire biritwalibwa empewo, ne mu bifo gye tulaba ng’awaterekebwa eŋŋaano ennungi yokka. Bonna abeeyambaza eby’okwewunda eby’Awatukuvu, naye nga tebambadde butuukirivu bwa Kristo, balirabika mu nsonyi ez’obwereere bwabwe bo bennyini.”
“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.’
“Eshi miti isha matunda ikakatwapo chini kama yenye kuusumbua udongo, eshi makutano ma ndugu wa uongo ikatenganishwapo na wale wa kweli, ndipo wale waliofichika watafunuliwa wazi mbele ya macho, na kwa hosana watajipanga chini ya bendera ya Kristo. Wale ambao wamekuwa waoga na wenye kutojitumainia watajitangaza waziwazi kwa ajili ya Kristo na kweli Yake. Walio dhaifu zaidi na wenye kusitasita katika kanisa watakuwa kama Daudi—wakiwa tayari kutenda na kuthubutu. Kadiri usiku unavyozidi kuwa mzito kwa watu wa Mungu, ndivyo nyota zitakavyong’aa zaidi. Shetani atawatesa sana waaminifu; lakini, kwa jina la Yesu, watatoka wakiwa zaidi ya washindi. Ndipo kanisa la Kristo litaonekana ‘zuri kama mwezi, safi kama jua, na la kutisha kama jeshi lenye bendera.’”
“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.
“Ubuziranenge bw’ukuri bubibwe n’imihati y’ubumisiyoneri buzahita bumera, burabye, kandi bwere imbuto. Ubugingo buzahabwa ukuri, abazakomeza guhagarara mu mubabaro kandi bagasingiza Imana ko babashije kubabazwa ku bwa Yesu. ‘Mu isi muzagira amakuba: ariko nimuhumure; nanesheje isi.’ Igihe icyorezo kirenze urugero kizaba gikwiye isi, igihe urutaro rurimo kweza imbuga ya Yehova, Imana izaba ubufasha bw’ubwoko bwayo. Ibimenyetso by’intsinzi bya Satani bishobora kuzamurwa hejuru, ariko kwizera kw’abatunganye n’abera ntikuzacika intege.”
“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.
“Eliya alimtwaa Elisha kutoka kwenye jembe, akamtupia vazi lake la kuwekwa wakfu. Wito wa kazi hii kuu na ya kutisha uliwasilishwa kwa watu wa elimu na wenye cheo; laiti hawa wangekuwa wadogo machoni pao wenyewe na kumtumaini Bwana kikamilifu, angaliwastahi kwa kuwapa heshima ya kuichukua bendera Yake kwa ushindi hata kuifikia neema ya ushindi. Lakini walijitenga na Mungu, wakakubali kuongozwa na mvuto wa ulimwengu, naye Bwana akawakataa.
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Bangi bakwezani sayansi, nokuikanganwa Leza wa sayansi. Te viyendile ntyo ku kipwii kipinduko kya butungulushi bwapwililika.”
“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.
“Mungu atatenda tendo katika siku zetu ambalo ni wachache tu hulitazamia. Atawainua na kuwainua juu miongoni mwetu wale wanaofundishwa zaidi kwa upako wa Roho Wake kuliko kwa mafunzo ya nje ya taasisi za kisayansi. Vyombo hivi havipaswi kudharauliwa wala kuhukumiwa; vimewekwa na Mungu, lakini vinaweza kutoa sifa za nje tu. Mungu ataudhihirisha kwamba Yeye hategemei wanadamu wasomi wenye kujiona kuwa wa maana.” 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.
“辭は七th旬法の象徴であり、黙示録十一章の大地震の時に始まる。それは、次第に進行する日曜法の試みの時を表している。
“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.
“Мәмләкәт ташидики хәлиқләр Америка Қошма Штатлириниң үлгисигә әгишиду. У алдида башчилиқ қилсиму, шуниң билән бир вақитта, дунияниң һәммә җайлиридики хәлқимизниң үстигиму шу охшаш кризис келиду.” Testimonies, 6-том, 395-бет.
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.
Sabbat günü yasasından hemen önce, Miller’ın rüyasındaki sahte paralar pencereden dışarı süpürülür; tıpkı Laodikya durumundaki Adventistlerin Rab’bin ağzından kusulup atılması gibi. Sonra kilise bir sancak olarak yükseltilir: “ay gibi güzel, güneş gibi parlak ve bayraklarıyla ordular gibi heybetli.” “Başka bir dil”den ve “kekeme dudaklar”dan çıkan Yeşaya’nın mesajı, bilimsel kurumların dıştan verilen eğitimiyle değil, O’nun Ruhunun meshiyle öğretilen, yükseltilen ve yüceltilen kimseleri temsil eder. Efrayim’in sarhoşları, “kural üstüne kural” denemesinden geçemez; çünkü onların hikmetlilerinin bilgeliği yok olup gitmiştir. Peygamberlik onlara mühürlü bir kitap gibi olmuştur.
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.
Ni ihame, nk’uko Petero abivuga, abahanuzi bose uhereye kuri Samweli bavuzeho, itanga ingero nyinshi z’ukurimbuka kw’Abadivantisiti banga ubutumwa bw’imvura y’itumba; ariko si urupfu rw’umubiri bahura na rwo igihe cy’itegeko ryo ku Cyumweru, ahubwo ni urupfu rw’umwuka ruherekezwa no kumenya ukuri kw’uko bazimiye iteka ryose, nk’uko bigaragazwa n’inkumi z’ibipfu, zo mu gitabo cya Amosi zikanguka zikamenya ko zazimiye.
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.
Aha, mazuva anouya, ndizvo zvinotaura Ishe Jehovha, okuti ndichatuma nzara panyika; isati iri nzara yechingwa, kana nyota yemvura, asi yokunzwa mashoko aJehovha. Uye vachadzungaira kubva kugungwa kusvikira kugungwa, uye kubva kurutivi rwokumusoro kusvikira kumabvazuva; vachamhanya uku nokoko vachitsvaka shoko raJehovha, asi havangarioni. Nezuva iro mhandara dzakanaka namajaya vachapera simba nenyota. Avo vanopika nechivi cheSamaria, vachiti, Mwari wako, iwe Dhani, mupenyu; uye vachiti, Tsika yeBheerishebha mupenyu; ivo vachawa, uye havazombomukizve. Amosi 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.
Baada ya kurejelea saa ya sheria ya Jumapili kwa ishara ya “bakora ifurikayo,” Isaya anazungumzia hofu na fadhaa inayoendelea ya wale waliofanya agano na mauti.
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.
Na sungⁿdin taⁿ siàu bèh gâi lóng-tīng beh hùi-khì, na sungⁿdin taⁿ siàu bèh gâi êng-iok mā bē khiā-tīng; tng hit ê hông-lâu ê hình-hoat keng-kòe ê sî, lín to̍h ē hō͘ i tah-tó. Tùi i tshut-khì ê sî khí, i ē lia̍h-tio̍h lín; in-uī muí sáng muí sáng i ē keng-kòe, ji̍t-mêh kah àm-sî; tîng-tio̍h hit ê pò-sìn, kan-na ē tng-sîng huân-ló. 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.
Miller의 보석들로 상징된 지식의 증가에 대한 이해는 그때에는 더 이상 이용할 수 없게 될 것이나, 점진적으로 전개되는 일요일 법 위기에 관한 보고의 “이해”는 그들의 사망과 맺은 언약이 폐기되었음을 밝혀 줄 것이다. “거짓 아래에” 숨었던 자들은 그때에야 “주 여호와께서” “시온에 한 돌을 기초로 두셨으니, 곧 시험한 돌이요, 귀하고 견고한 모퉁잇돌이며, 확실한 기초”를 놓으셨음을 깨닫게 되겠으나, 때는 이미 너무 늦을 것이다. 그들이 역사를 지나오며 그 아래 숨어 왔던 거짓들은 그때에 쓸려가 버릴 것이다. 그러한 명백한 거짓들 가운데 많은 것은 울래 강의 환상 속에서 쉽게 식별될 수 있다.
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.
Ba-Millerite, conforme n’ukwumva kwabo kwa Daniyeli igice ca kabiri, bamenye ko ubwami buvugwa muri Daniyeli umunani ari bwa bwami nyene bugereranywa mu gice c’indwi. Itandukaniro riri hagati y’ivyo bice bibiri ni uko igice c’indwi kigereranya ibice vya politike vy’ubwo bwami, nayo igice c’umunani kigaserura ibice vy’idini vy’ubwo bwami. Ni co gituma Daniyeli igice c’umunani giserurwa mu majambo yerekeye ahera.
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.
Ku kitabu cha Danieli sura ya nane, ishara za patakatifu zimetumiwa kuwakilisha falme; lakini kila ishara ya patakatifu inayowakilishwa katika sura hiyo imeharibiwa, hivyo kubainisha tofauti kati ya dini ya kweli ya Kristo na dini ya uongo ya Shetani. Kondoo dume ni mnyama aliyekuwa akitumiwa kuwa sadaka katika patakatifu pa Mungu, lakini kila sadaka ya patakatifu ilipaswa kuwa kamilifu. Kondoo dume wa sura ya nane hakustahili kutumiwa kuwa sadaka katika patakatifu pa Mungu, kwa maana pembe zake hazikuwa sawa.
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.
Mbwenu nkatula meso yangu, nikaona; na tazama, mbele ya ule mto alisimama kondoo mume aliyekuwa na pembe mbili; na zile pembe mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko hiyo nyingine, nayo ile iliyo ndefu zaidi ilitokea baadaye. Danieli 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.
Mberere ya mpata yenye pembe mbili za urefu usio sawa isingeruhusiwa kuwa sadaka katika patakatifu pa Mungu; lakini ishara hiyo si ya dini ya kweli ya Mungu, bali ni ya dini bandia ya Shetani, yaani, upagani. Ufalme uliofuata uliwakilishwa na beberu, ambaye naye pia ni sadaka ya patakatifu; lakini kwa mara nyingine tena beberu huyo alikuwa ameharibika, kwa maana alikuwa na pembe kati ya macho yake, akipungukiwa na ulinganifu wa ukamilifu unaotakiwa kwa sadaka ya patakatifu.
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.
Naku kingidinin, tala, ikingolok meana vañgolo oduha okuza ko wesita meulu lyosi, nde ka ya kwata po evi; no meana eyo ya li no luhongo lunene pokati k’omeho ayo. Daniel 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.
Hiki ha kukiulu o ke kao i ka haki ʻia, a puka maila nā kukiulu ʻehā; no laila, ua hoʻokaʻawale ʻia nō hoʻi ia mai ka lilo ʻana i mōhai i loko o ka luakini o ke Akua.
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.
Na hilo beberu ya kiume wa mbuzi akawa mkuu sana; na alipokuwa hodari, pembe ile kubwa ilivunjika; na badala yake zikazuka nne zilizo maarufu kuelekea pepo nne za mbingu. Danieli 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
Danieri chitsauko 8 rinotanga usina umambo hweBhabhironi huchimiririrwa nechiratidzo. Bhabhironi, umambo hwokutanga hwechiprofita cheBhaibheri, hwakatogadzwa kare maererano neMagwaro pamusoro pezvapupu zviviri zvezvitsauko 2 na7; asi muchitsauko 8 Bhabhironi rinovanzwa nemaune kuti kusimbiswe chimiro chechiprofita cheupapa chokugamuchira ronda rinouraya iro pakupedzisira rinoporeswa. Munguva iri kubva paronda raro rinouraya kusvikira raporeswa, upapa rinovanzwa, kana kukanganwikwa, maererano nechiprofitwa. Kuvanzwa uku kwakamiririrwawo nokubviswa kwoumambo hwaNebhukadhinezari uye mushure mezvo kudzorerwa kwahwo.
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.
Danyeli chapta ya munaane ebandi na ishara ya moja kwa moja ya ufalme wa pili kwa kuanzisha kondoo dume anayewakilisha ufalme wa Umedi na Uajemi, naye anafuatwa na beberu aliyeharibika anayewakilisha ufalme wa Ugiriki. Kisha kutoka katika moja ya pepo nne ambazo ndani yake zile pembe nne za Ugiriki zilikuwa zimesambaratika, Danyeli huona pembe ndogo inayowakilisha ufalme wa nne wa Rumi. Pembe hiyo ndogo huwakilisha awamu zote mbili za Rumi, ambazo zimewakilishwa katika aya nne. Rumi ya kipagani imewakilishwa na pembe ndogo katika jinsia ya kiume, na Rumi ya kipapa kama pembe ndogo katika jinsia ya kike.
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.
Na kutoka katika mojawapo yao ikatokea pembe ndogo, iliyokua mno sana kuelekea upande wa kusini, na kuelekea mashariki, na kuelekea nchi ile ya uzuri. Nayo ikakua hata kufikia jeshi la mbinguni; nayo ikaangusha chini baadhi ya jeshi hilo na baadhi ya nyota mpaka ardhini, na kuvikanyagia. Naam, ikajitukuza hata kumfikia mkuu wa jeshi; na kwa hiyo dhabihu ya daima ikaondolewa, na mahali pa patakatifu pake pakabomolewa. Nalo jeshi likatiwa mkononi mwake kupingana na dhabihu ya daima kwa sababu ya uasi, nalo likaangusha kweli mpaka chini; nalo likatenda, na kufanikiwa. Danieli 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.
Ihembe diki rya Roma ryinjira muri iyo nkuru mu murongo wa cyenda, rigaragazwa mu ntera y’ubugabo; hanyuma mu murongo wa cumi, iryo hembe diki rikagaragazwa mu ntera y’ubugore; maze mu murongo wa cumi n’umwe, iryo hembe diki rikongera kugaragazwa mu ntera y’ubugabo; hanyuma kandi mu murongo wa cumi n’ibiri, iryo hembe diki rikongera na none kugaragazwa mu ntera y’ubugore.
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.
Danyeli mokapo ya mwambe efíngi bokonzi ya liboso; bongo bokonzi mibale oyo elandi emonisami lokola banyama ya esika mosantu oyo ebebisami; mpe bokonzi ya minei emonisami na liseke. Liseke yango ebebisami na lolenge ya esakweli, mpo emonanaka lokola mobali, na nsima mwasi, na nsima lisusu mobali, mpe na nsima mwasi.
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.
Jin li ser xwe tiştê ku ya mêran e nayîne kirin, ne jî zilam cilê jinê li xwe bike; çimkî hemû yên ku wisa dikin li ber Xudan Xwedayê te keramet in. Tesnîye 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.
Pagan Roma’nın küçük boynuzunun eril tezahürü dokuzuncu ve on birinci ayetlerde yer almakta; papalık Roma’sının küçük boynuzunun dişil tezahürü ise onuncu ve on ikinci ayetlerde bulunmaktadır. Küçük boynuzun cinsiyeti, Daniel’in sözleri özgün metin düzeyinde dikkate alınarak anlaşılmaktadır; Miller ise bunu görmüş olamazdı, zira o yalnızca Cruden’s Concordance’ı kullanmıştır ve Cruden’s Concordance özgün dil hakkında hiçbir bilgi sağlamaz. Bu dört ayet boyunca cinsiyetlerin salınımı, King James Kutsal Kitabı’nın çevirmenleri tarafından fark edilmişti; ve neye bakılması gerektiğini bilirseniz, onlar bu pasajda cinsiyetleri gerçekten de muhafaza etmişlerdir.
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:
Abahindura bemeye itandukaniro riri hagati y’agahembe gato k’igitsinagabo n’ak’igitsinagore ko mu mirongo ya cyenda kugeza ku ya cumi n’ibiri, kandi bagaragaje iryo tandukaniro bakoresheje ijambo “it.” Ijambo “it” rikoreshwa ku gahembe gato igihe riri mu ntera y’igitsinagore. Reba Daniyeli igice cya munani, umurongo wa cumi:
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
Û ew mezin bû, heta leşkerê ezmanan jî gihişt; û hin ji wan leşkeran û ji stêrkan avêt erdê, û wan bin ling kir. Daniel 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
Yalikua “kubwa,” na “ikatupa chini,” hivyo kuitambulisha pembe ile ndogo kuwa ni mwanamke. Aya ya kumi na mbili inasema:
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.
Na jeshi likapewa kwake kupingana na dhabihu ya kila siku kwa sababu ya uasi, nalo likauangusha ukweli chini ardhini; nalo likatenda, na kufanikiwa. Danieli 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.
A 12fu cangca, “him” ti hming cu an belhmi a si ih, cu cu sornau te bik a bultum zetin a rel lo; ziakiah timi ah, cu cangca sungah sornau te bik cu voi hnih “it” tiin a langter, cuticun nu lam aiah a entir a si. Lehlinh-tu pawl cun Daniel ih pa-nu hleice thliar cu an thei fiang zet a si men lai; asinain Daniel in ziangsaw a tum timi ah an felfai lo ruangah, an italic hrihmi “him” ti thu cu an belh ih, cu cangca sungah sornau te bik cu pa lam pa-nu nei vekin tuah an tum a si; asinain cu cu Daniel ih a taktak thu pawl in a nemhnget lo. A thu pawl cun sornau te bik cu nu lam a si tiah a hrilh ih, “it” (nu lam sornau te bik) cun thutak cu leiah a paih a, cule “it” (nu lam sornau te bik) cun a tuahsuak ih a hlawhtling.
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.
Mu lukine lwa mwandamukwenda, mazwi akuti “lusengo lwanini” ali mu butoka bwa bulume, kabiji alepashanya Loma wa bapagani. Lwafumine ku umo wa “mipunga ine” iyo Bufumu bwa Bagiliki bwaketekelamo. Mu lukine, mu kulundakana ne byafikile mu byambo bya malembe, Loma wa bapagani anangwile bipande bitatu bya byalo apo aambilenga kitanda kya bufumu pa ntebe ya ntanda.
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.
Aye pa ìnkan kan lára wọn ni ìwo kékeré kan ti jáde, ó sì di ńlá gidigidi síhà gúúsù, àti síhà ìlà-oòrùn, àti sí ilẹ̀ ẹlẹ́wà náà. Danieli 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.”
Mu musalango gwa ikumi na gumu (uko impaka pa “the daily” isangila limo ku mbungwe zayo ishikulu isha kulwishanamo), insengo inono yalangilwa nga “he,” “him,” na “his.”
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.
Ji, akasikumwimya no kumwigereranya no Mukomanda wa ihe likolo; kandi ku bwiwe ikimazi ca misi yose cikurwaho, kandi ikibanza c’aheranda hiwe gisiturwa hasi. Daniyeli 8:11.
We will continue this study in the next article.
Tutayelekeza kusoma huku mu kipande kya kulembela.
“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.
“Bukecaw mwanau mey lhãna ra lhãna ta a sãm ai; bukecaw dēng dēng mey a tãngna ai. Ado tãngthukna lacu, a pyanthaina he execution na, a Cawhrang a si na a hriattir. Hei angin tãngthukna hi, Cungringna thinlung lo lawr leh pakhatin a ngaihtuah theih loh, siam theih loh a ni.” Education, 123.