When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.
Daŋyɛl kaptaŋ kɛciɛl dɛlɛ tɔgɔl naanna gɛntu akɛr kɛ cɛtɛl akɛr kɛ tɔbɔgɔt Rom aku cɔkɔrɔt, ka kaarɨm nɛrɛt, amʉt ka kaarɨm nyi transvestitism, agan ka nyiŋɛt kaŋaŋ kɛrɛt akɛr nɛrɛt akɛr nyana, aŋaŋit akati kɛrɛt na nyana. Eyaŋaŋat kɛ Millerite kɔlɛ tɔrɔt Rom aku cɔkɔrɔt kɛ kɔlɔŋ riɛl, kɔlɔŋ kɛcɨt ka nyi Roman statecraft, kɔlɔŋ kɛnyin ka nyi Roman churchcraft; amʉt kɛ aŋaŋit kɛ kɛrɛt na nyana kɛ tɔgɔl dɛlɛ, tɔbɔgɔt akɛr kɛ cɛtɛl akɛr kɛ tɔɔr kɛ cɛrɨt kɛ akɔk na kɛ tɔrɔt kɛ nabi (kaarɨm nɛrɛt). Nɛɛt, gɛntu akɛr kɛ ɔtɔdɔŋ naanna dɛlɛ kɛ cɔkɔrɔt tɔrɔt kɛ aŋaŋit tɔɔr ka eyaŋ Roman statecraft akɛr Roman churchcraft. Pagan Rome acam acɔkɔrɔt tɔrɔt kɛ kɔrɔk kɔlɔtɨn bɛlɛŋ kɛ ayɛr kɛ imperial authority kaŋan; amʉt kɛ acam kɛ papal Rome (nyi nyana) kɛ gɛntu akɛr kɛ tɔmɔn, eyaŋaŋat kɛrɛt bʉl bɔrɔt kɛ kʉrʉk.
In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.
Mu maiteganyirizo y’Abamillerite y’uko Roma yari ubwami bwa kane kandi bwa nyuma, guhindagurika kuva kuri leta kujya ku itorero hanyuma gusubira kuri leta no kongera kujya ku itorero ntikwari ikintu cyabahangayikishije. Bari barabonye uruvange rw’icyuma n’ibumba mu birenge byo muri Daniyeli igice cya kabiri, maze barwumva gusa nk’ibyiciro bibiri bya Roma, batitaye ku gusobanura urukurikirane rwihariye rw’amateka rw’ubwami bwa kane n’ubwa gatanu. Ni ko kandi basobanukiwe igice cya karindwi, aho ihembe ryavugaga ibintu bikomeye rirwanya Isumbabyose, ryari ryararanduwe amahembe atatu mu mahembe icumi y’umwimerere y’inyamaswa ya Roma. N’iyo Miller yaba koko yarabonye uko uburinganire bw’amagambo buhindagurika kuva ku murongo wa cyenda kugeza ku wa cumi n’ibiri, ntibyagombaga kugira icyo bihindura ku gusobanukirwa kwe ko ubwami bwa kane bwari Roma. Mu myumvire y’Abamillerite, ubwami bwa kane bwarangiraga mu 1798, kandi igikurikira mu bintu by’ubuhanuzi cyari Ukuza kwa Kabiri kwa Kristo.
The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.
Shinga ya kike inamtambulisha mwanamke atendaye uasherati wa kiroho pamoja na shinga ya kiume, naye ameonyeshwa katika mistari ya kumi na kumi na mbili.
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.
Na yakakua sana, hata kufikia jeshi la mbinguni; nayo ikaangusha baadhi ya jeshi hilo na ya nyota hata nchi, ikavikanyaga. Danieli 8:10.
The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.
Ukuteswa kw’ububasha bwa gipapa kwari kwerekezwe ku Bukristo (ingabo zo mu ijuru), kandi mu murongo wa cumi na kabiri, Roma ya gipapa (igitsina gore) ihabwa ubushobozi bwo gusohoza umurimo wayo w’ubwicanyi binyuze mu cyaha cyo gusambana n’abami b’u Burayi.
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
Na jeshi akapewa juu ya dhabihu ya kila siku kwa sababu ya uasi; nalo likaitupa kweli chini ardhini; likatenda, na kufanikiwa. Danieli 8:12.
The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”
Verse hiyo neno “host” linawakilisha nguvu za kijeshi ambazo upapa ulipewa “against the daily.” Neno “against” humaanisha “from.” Kutoka kwa wafalme wapagani wa Ulaya (Roma ya kipagani), wanaowakilishwa na “the daily,” msaada wa kijeshi (an host) ulipewa upapa “by reason of transgression.” Muungano wa kanisa na dola, huku kanisa likidhibiti uhusiano huo, ndio “transgression.” Divai ya transgression hiyo ni damu ya Wakristo. Mara tu upapa ulipokuwa na udhibiti juu ya majeshi ya Roma ya kipagani, Roma ya kipapa (“it”) “cast down the truth to the ground; and it practiced, and prospered.”
In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:
Kisungu ki Danieli, musiku wa kumi na umwe, mulongo wa makumi tatu na umwe, kupanwa kwa majeshi kwa Roma ya kipapa nako pia kumeonyeshwa:
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Kandi amaboko azahagarara ku ruhande rwe, kandi azahumanya ubuturo bwera bw’imbaraga, kandi azakuraho igitambo gihoraho, kandi azashyiraho ikizira giteza umusaka. Daniyeli 11:31.
The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.
Aeversi yiku tamubikisa ihinduka ry’amateka riva kuri Roma y’abapagani rijya kuri Roma y’ubupapa. Muri uwo murongo, “amaboko” ni abami b’u Burayi batangiye guhagurukira ubupapa, uhereye kuri Clovis, umwami w’Abafuranki (Ubufaransa), mu mwaka wa 496. Kandi “amaboko” yononnye “aheranda h’imbaraga” (umujyi wa Roma), binyuze mu ntambara zidacogora zakomeje uhereye mu kinyejana cya kane kugeza mu mwaka wa 538. Kandi “amaboko” yanakuyemo ukurwanya kwa gipagani kurwanyaga izamuka ry’ubupapa, maze mu mwaka wa 508, uko kurwanya kwa gipagani kwari kurangiye.
The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.
ئەو وشەیەی کە بە «لابردن» وەرگێڕدراوە، وشەی عیبری «sur» ـە و واتای «لابردن» دەگەیەنێت. «بازووەکان» ئەو «قێزەونی وێرانکەر»ە (پاپایەتی)یان لە ساڵی 538 لەسەر تەختی زەوی دانا. کاتێک دانیال، بەشی هەشت، ئایەتی دوانزە ناساندن دەکات کە «سوپایەک» بە شاخۆڵە بچووکە مێیینەکە درا، ئەوا لەگەڵ شایەتی ئایەتی سی و یەکی بەشی یانزە یەکدەنگ دەبێت. پەرتووکی ئاشکراکردنەوەش هەمان ڕاستی شایەتی بۆ دەدات لە بەشی سێزدەدا.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Ninde inyamaswa nabonye yari imeze nk’ingwe, kandi ibirenge byayo byari nk’ibirenge by’idubu, n’umunwa wayo nk’umunwa w’intare; kandi ikiyoka giha iyo nyamaswa imbaraga zacyo, n’intebe yacyo y’ubwami, n’ubutware bukomeye. Ibyahishuwe 13:2.
Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”
Munyin White adirectamente alongolola kibulu cha vesi ya mbili kuti ni upapa, ne kuti chizoka mu vesi iyo ni Roma ya kipagani. Roma ya kipagani yapelese ku upapa vinthu vitatu: “nguvu zake, na kiti chake cha ufumu, na mamlaka makulu.”
The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”
Amandla ezempi anikelwa yiRoma yobuhedeni, eqala ngoClovis ngonyaka ka-496. “Isihlalo” sokubusa kuso sanikelwa ebuphepheni ngonyaka ka-330, lapho umbusi uConstantine ehambisa inhloko-dolobha yakhe eya eConstantinople, eshiya idolobha lakhe langaphambili lenhloko-dolobha, iRoma, ngaphansi kokulawulwa yibandla lobupapa. Ngonyaka ka-533, umbusi uJustinian wamisa ngomthetho ukuthi upapa wayeyinhloko yebandla nomqondisi wabahlubuki, enikela kuupapa waseRoma “igunya lakhe elikhulu.” Ivesi leshumi nambili lesahluko sesishiyagalombili sikaDaniyeli likhomba isikhathi lapho kwanikelwa khona “ibutho,” futhi lelo qiniso lesiprofetho lifakazelwa ngofakazi abaningi. Kusukela kuleso sikhathi (kuqala ngonyaka ka-496), ubupapa “bachuma.”
It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.
Itendelea “kutenda” na “kufanikiwa” hata mwisho wa ghadhabu dhidi ya ufalme wa kaskazini wa Israeli ulipofikia kikomo mwaka 1798, na upapa ukapokea jeraha lake la mauti.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Na mfalme atafanya sawasawa na mapenzi yake; naye atajiinua, na kujikuza juu ya kila mungu, naye atasema mambo ya ajabu juu ya Mungu wa miungu, naye atafanikiwa hata ghadhabu itakapokamilika; kwa maana lile lililoamriwa litafanyika. Danieli 11:36.
Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.
Kapitulo ya nane, fungu la tisa, linaeleza Roma ya kiume (Roma ya kipagani), nalo linaonyesha mchakato wa ushindi wa hatua tatu ambao Roma ya kipagani iliutimiza, na ambao uliwakilisha maeneo matatu ya kijiografia ambayo yangeshindwa ili Roma ya kipapa isimamishwe juu ya kiti cha enzi cha dunia, kama inavyowakilishwa na zile pembe tatu zilizong’olewa katika kapitulo ya saba. Hiyo michakato miwili ya ushindi wa hatua tatu ya Roma ya kipagani na ya kipapa, iliwasilisha vizuizi vitatu vya kijiografia vya Roma ya kisasa, katika mafungu ya arobaini hadi arobaini na tatu ya Danieli kumi na moja. Kisha katika kapitulo ya nane, fungu la kumi na moja, ile pembe ndogo ya kiume (Roma ya kipagani) inawakilishwa tena. Katika fungu hilo, mantiki iliyotakaswa ni thabiti sana, hata watu wale wa dharau wanaoitawala Yerusalemu walilazimika kuanzisha uongo kadhaa wa kiteolojia ili kusimamisha msingi wao bandia.
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.
Ee, ye wakuzimya ubwe uwe no kugeza ku Mutware w’ingabo, kandi ku bwe we igitambo gihoraho cyavanyweho, n’ahantu h’ubuturo bwe bwera hahirikwa. Daniyeli 8:11.
As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.
Likè anu kemé kutandika kusambilila ndalama za chinyengo ne mavi a mtengo wapatali a chinyengo amene alingijibwe mu Adventism kufuma mu 1863, cikengela kumanyikwa ukuti kuli myango ibili ya kutendekwa ukuti ni ucenjeshi bwa theologia, iyo Adventism yitumbila nayo nganshi, nge cisinka cabo ca kukakatisya masambililo a apostate Protestantism ne Catholicism. Cilangililo ico abatheologian ba lelo ba mu Adventism bapanga ni cakuti bali aba ucenjeshi mu mateka a mu Biblia, nangwa aba ucenjeshi mu ndimi sya mu Biblia. Kushintilila kwabo pa vesi iyo, kusokolola ukuti icebo ca buprofeti cafisama kuli bene nge buku lya kukingwa, kabili kusokolola no kuti cilangililo cabo ca kuti ni ba ucenjeshi mu ndimi sya mu Biblia caba fye kulangilila kwa ciFarisi kwa lelo.
First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.
Tha ya kwanza ni kupuuza kubadilika-badilika kwa jinsia kuhusiana na pembe ndogo katika aya ya tisa hadi ya kumi na mbili. Kama kweli wangekuwa wataalamu wa lugha ya Kiebrania, wasingekana, wala kupunguza uzito wa, ukweli kwamba Danieli alitumia kwa kusudi kubadilika kwa jinsia katika aya hizo. Pembe ndogo inawakilishwa katika jinsia zote mbili, na jinsia hizo hubadilishana kutoka aya hadi aya. Wanatheolojia hujaribu kufunika ukweli huu kwa takataka na sarafu bandia, kwa maana unatambulisha wazi kwamba aya ya kumi na moja inaitaja Roma ya kipagani, si Roma ya kipapa. Bila shaka wao husisitiza kwamba pembe ndogo ya aya ya kumi na moja ni papa, ilhali kwa kweli ni Roma ya kipagani.
Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).
Bwe bimanyiddwa nti ebbiri ku nnyiriri nnya ez’ejjembe ettono ziri mu buzaale obusajja, ate ebbiri ziri mu buzaale obukazi, olwo kiba kyangu okuyingiza mu nsonga amazima ag’omu Bayibuli nti omukazi mu bunnabbi bwa Bayibuli akiikirira ekkanisa, era omusajja akiikirira eggwanga. Okumanya kino kisobozesa bonna abaagala okulaba, nti ejjembe ettono ery’olunyiriri olw’ekkumi n’emu, ye Rooma ow’obusajja (Rooma ey’obupagaani), so si Rooma ow’obukazi (Rooma eya paapa).
The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”
Namo evesi yi, ngele ci pwane me emweneine elongo ni Loma me pagen (iye) a mwocheni ekiek ngeni ewe Pwinsin ewe mwichen, usun Loma me pagen a föri ika epwe awora ewe Pwinsin ewe mwichen won ewe korosun Kalvari. Sap fan iten chok ni Loma me pagen a mwocheni ekiek ngeni Kraist lon ewe koros, nge evesi yi a sopwono fän iten ni asineita me pwal ni, ren iye (Loma me pagen) “ewe sakrifaisen fansoun meinisin a katala.”
In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.
Danyeri kitabunda, lä Ibranî du pîv hebin ku herdu jî wekî “rakirin” tên wergerandin. Ew pîv “sur” û “rum” in. Herdu pîv di xizmeta perestgehê de tên bikaranîn. “Sur” maneya rakirin an jêbirinê dide; û dema ku xwelîyên ser banîya gorîgehê di perestgehê de hatin rakirin, ew gotina ku ji bo danasîna rakirina wan xwelîyan hate bikaranîn “sur” bû. Gotina “rum” maneya bilind kirin û bilindgirtinê dide; û dema ku kahîn di perestgehê de diviyabû qurbaniya hejandinê bilind bike, wî diviyabû qurbaniyê “rum” bike (bilind bike). Di ayeta yazdehan de, Roma paganan (“rojane”) dê paganîzmê “rum” bike (“rake”) bi vê yekê ku ola paganîzmê bilind dike û wê bilind digire.
Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.
Roma ya kipagani ingeuinua na kuitukuza dini ya upagani. Wana-theolojia Waadventista wanaodai ustadi wa lugha za kibiblia huchagua kushughulikia kila kutokea kwa “ondoa” katika kitabu cha Danieli kama “ondoa kabisa”. Wanashindwa kutambua uandishi mahsusi na sahihi wa Danieli, na hivyo hujiweka juu ya nabii Danieli.
The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”
Abasomi ba teoloji abiyemerera ko batahuye indimi za Bibiliya batanga impaka zo gushyigikira impamvu Daniyeli yashakaga kuvuga ikintu kimwe, igihe yakoresheje amagambo abiri atandukanye. Batanga inyigisho ndende kandi zirambiranye z’amagambo kugira ngo bashimangire ibyo bavuga by’ibinyoma. Abasomi ba teoloji abiyemerera ko batahuye amateka ya Bibiliya bavuga ko iyo mikoreshereze y’ibinyoma ishingiye ku kwemera ko mu bihe bitandukanye by’amateka ijambo rimwe rishobora gusobanura ikintu gitandukanye, bityo rero, igihe Daniyeli yakoresheje amagambo abiri atandukanye, umuhanga mu mateka wenyine ni we ushobora kumenya icyo Daniyeli yashakaga kuvuga koko. Ni ngombwa kumenya neza ubu buryo bubiri bw’ibinyoma, kuko bukoreshwa kenshi n’abasomi ba teoloji bashaka kwihisha uburyo bwa “umurongo ku wundi murongo.”
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.
Lakini alijikuza hata kwa Mkuu wa jeshi; na kwa yeye sadaka ya daima ikaondolewa, na mahali pa patakatifu pake pakabomolewa. Danieli 8:11.
The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”
Nḓila ye ya ṱalutshedzwa sa “u bviswa” kha ndimana i amba “u takulwa na u huliswa”. A i ambi u ṱusa. Hetshi tshokwadi tshi bveledza u kanganyisa na u hanedzana kha vho-theologiani vha Adventist, ngauri zwiṱaluli zwavho a zwi imeli musi ndimana i tshi sedzwa nga nḓila yo leluwaho, musi ṱhalutshedzo ya vhukuma ya ipfi ḽe Daniele a ḽi shumisa i tshi shumiswa kha ndimana. Vha amba uri lunanga luṱuku lwa ndimana ndi Roma ya papal, ngauralo ndimana i nga vhala uri “ngae” (Roma ya papal) “tsha misi yoṱhe tsho takulwa.”
They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.
Bano, bila shaka, hawana tatizo kujumuisha neno hilo lililoongezwa ambalo Dada White anasema moja kwa moja kwamba liliongezwa kwa hekima ya kibinadamu na halihusiki na andiko hilo.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
“Piştî wê min di derbarê ‘rojane’ (Daniel 8:12) de dît ku peyva ‘qurban’ bi hikmeta mirovan hatiye zêdekirin, û ne a nivîsê ye, û ku Xudan têgihiştina rast a wê da wan kesan ku bangê saeta dadweriyê dan.” Early Writings, 74.
They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.
Bamanyisi muno “buli lunaku” ng’obuweereza bwa Kristo mu watukuvu we, bwe kityo “ssaddaaka eya buli lunaku” ewanirira endowooza nti “buli lunaku” gwe mulimu gwa Kristo ogw’okusaddaaka mu watukuvu ow’omu ggulu. Naye okuweebwa okw’obuyinza okuva eri Katonda kulaga nti ekigambo “ssaddaaka” “tekiri mu biwandiiko byennyini”.
When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.
Efraimu ya bakanywa-vinyo pindi wanapoitambulisha “ya kila siku” kuwa ni kazi ya Kristo katika patakatifu pake, basi aya hiyo ingesomeka, “na yeye” (Rumi ya kipapa) “ya kila siku iliondolewa,” au ingesomeka, “kwa mamlaka ya kipapa, huduma ya Kristo katika patakatifu iliondolewa.” Kwa hakika wao hufundisha uongo huu. Husisitiza kwamba kwa njia ya giza la utawala wa kipapa, uelewa wa kweli wa huduma ya Kristo katika patakatifu uliondolewa katika akili za wanadamu.
Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?
Nanshi da shi daakhashiiʼígíí bee “take away” hólǫ́ǫgo biniiyé yáhootʼéego doo haditʼį́į́ł da yee hólǫ́; áádóó hooshʼaahgo, hodílnihgo, dóó hodíłʼį́į́ʼgo yee hólǫ́. Tʼáá íiyisíí bibel bizaadígíí yáhootʼééłígíí átʼéego daʼákʼehgo haneʼígíí bizaad Hebrí “rum” bichʼįʼ yáhootʼéego kʼejiʼ dah siʼą́ągo, biniiyé yáhootʼééłígíí tʼáá ajiłiiłgo díí yíníłtiʼ dooleeł: “páápal power biyiʼdi Christ biyázhí yáhoodlį́́į̨́ʼígíí hódoolnihgo dóó hódoolʼį́į́ʼgo áyiiłʼaah.” Háádáą́ʼ papacy tʼáá łahgo Christ hódoolnihgo dóó hódoolʼį́į́ʼgo áyiiłʼaah?
They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.
Bō bametwʉeka kubika pweelo kya iizi lya Chihebrania “sur” pa iizi lya Chihebrania “rum.” Daniela waambila iizi lya “sur,” ilya lya kumonya, mu lupungu na “ca lyonse” mu mavelesi yabili yambi, lelo mu vesi ya ikumi na imo, Daniela waasalile iizi lya “rum” ilya lya kutumbula no kukwezya. Te kuti buyo isaka lya ngano sha bufi pa vesi iyi buwelewele pa mulandu wa kupindulula ubupandwa bwa iizi ilya lyatafyalulwa nga “kumonya,” lelo takwaba nansha inshita imo apo ubupyani bwa Kristo mu ncende yakwe iyasanta bwamonwiile ku bantu mu nshila ili yonse.
But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.
Kumbe umuntu uyu, kubanga abeera emirembe gyonna, alina obwakabona obutakyukakyuka. Kyekiva asobola n’okulokola ddala okutuukira ddala abo abajja eri Katonda ku lulwe, kubanga aba mulamu emirembe gyonna okubawolereza. Abaebbulaniya 7:24, 25.
To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!
Kuunga, nga valaŵi va vumbangi va Adventist vo vavulananga, hi kugezga kuzwisa mbilu ndzhavuko ya vona ya kuhoxeka ya ku tirhisa ndzimana leyi, leswaku ku tshama ku ri ni nkarhi lowu upapa wu nga tirhisa matimba yo karhi ku susa ku khongelela ka Kriste ekhandziyweni ka Ndhawu yakwe yo Kwetsima, i vuphukuphuku!
But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.
Nansé bakatekesi ba theolojia bíkoná te ete vɛrsɛ yango elakisi ete bopápa etombolaki mpe eteyisaki mosala ya Kristo kati na esika na ye mosantu. Bazali koboya ndimbola ya maloba ya Daniele, mpe litambwisi elongo na mpemá ya Eli White, mpo na koteya oyo bango baponi koteya atako matatoli ya maloba ya Daniele ezali bongo.
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.
Eyo, aketile mwenyewe hata kwa Mkuu wa jeshi; na kwa yeye sadaka ya daima ikaondolewa, na mahali pa patakatifu pake pakabomoshwa. Danieli 8:11.
The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.
Abahanga ba tewolojiya bigisha ko uwo murongo usobanura ngo “kubw’ububasha bwa papa, umurimo wa Kristo ukorerwa mu buturo bwera wavanyweho,” kandi ko ukuvanwaho k’umurimo wa Kristo ukorerwa mu buturo bwera mu mitima y’abantu gushyigikirwa n’uko, bifatanyije n’uko kuvanwaho, ahantu h’“ubuturo bwe bwera” ha Kristo “hajugunywe hasi.” Nta n’umurongo n’umwe mu Ijambo ry’Imana ugaragaza ko ubuturo bwera bwo mu ijuru, ari ho Kristo akorera umurimo we wo kutuvuganira, bwigeze bujugunywa hasi. Kandi nta n’ahandi na hamwe muri Bibiliya hagaragaza ko ijuru ubwaryo, ari ryo “ahantu h’ubuturo bwe bwera”, ryigeze rijugunywa hasi. Na none, abo bahanga ba tewolojiya bishyira hejuru y’umuhanuzi Daniyeli, kuko bashimangira ko “ahantu h’ubuturo bwe bwera” muri uwo murongo havuga ubuturo bwera bw’Imana, n’ubwo Daniyeli ubwe yigisha mu buryo butaziguye ibihabanye rwose n’icyo gitekerezo.
The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.
Waanditsi ba lugha ya Kiebrania wanaojiita wataalamu husisitiza kwamba katika aya hiyo neno la Kiebrania “rum” lapaswa kufahamika kwa maana ya neno la Kiebrania “sur.” Tena husisitiza kwamba neno la Kiebrania “miqdash” lapaswa kufahamika kama neno la Kiebrania “qodesh.” “Miqdash” na “qodash” yote mawili hutafsiriwa kwa urahisi tu kuwa “patakatifu” katika kitabu cha Danieli, hata hivyo yana maana tofauti. “Miqdash” huwakilisha patakatifu lolote, liwe ni patakatifu pa Mungu au patakatifu pa kipagani. Hilo ndilo neno la jumla kwa patakatifu, lakini “qodesh” hutumiwa katika Biblia kuwakilisha patakatifu pa Mungu pekee.
Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.
دانیێل جیاوازیی نێوان پەرستگایەکی بتپەرستانە و پەرستگای خودا دەزانی. ئەگەر دانیێل دەیویست پەرستگایەکی بتپەرستانە ناساندن بکات، وشەی «miqdash» بەکاردەهێنا. لەلام سەرسوڕهێنەرە کە ئەو کەسانەی بە شارەزایانی زمانە عیبرییەکە دادەنرێن، هەرگیز ئەو ڕاستییە باس ناکەن کە لە چوار ئایەتێکی یەک لە دوای یەکدا، دانیێل هەردوو وشەکە سێ جار بەکارهێناون. بەکارهێنانی دانیێل بۆ ئەو دوو وشەیەی عیبری، کە هەردووکیان وەک «پەرستگا» وەرگێڕدراون، ئەو مانایە دیاری دەکات کە دانیێل مەبەستی بوو تێبگەیەنرێت.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.
Ee, oile akamunenenino ne tahea omukangami w’ehondo; kandi ekitambo eky’enshonga zonna eky’buliijo kyamwihwaho, n’ahantu h’eyekalu ye eyerukwera hahindurwa busa. Kandi eihanga ry’ehondo lyamuweebwa kurwanisa ekitambo eky’buliijo olw’okusiisa; kandi kyasuula amazima ansi ahansi; kandi kyakora ebyo, kandi kyagobera omugisa. Hanyuma nahurra omutukuvu omwe nagamba, kandi omutukuvu ondi yagambira ogwo mutukuvu owabaire nagamba ati, “Kiroho ekyo ekirukukwata ha kitambo eky’buliijo, n’aha kusiisa okuleeta okucwekerezebwa, okuheerezaayo byombi, eyekalu n’ehondo, kuturizibwa n’ebigere, kirimara buki?” Kandi yangambira ati, “Okutuuka ha biro enkumi ibiri na magana asatu; obwo nibwo eyekalu erikwera eritonwazibwa.” Daniel 8:11–14.
In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.
Mu kifungu nyene kirimo urufatiro rw’Abadivantisime, Daniyeli akoresha amajambo abiri atandukanye y’Igiheburayo, yompi yahinduwe ngo “aheranda.” Mu mirongo ya cumi na gatatu n’iya cumi na kane, Daniyeli yahisemwo gukoresha ijambo ry’Igiheburayo risobanura “aheranda,” iryo Bibiliya ikoresha gusa mu kwerekana aheranda h’Imana; ariko mu murongo wa cumi na rimwe, Daniyeli yakoresheje ijambo ry’Igiheburayo risanzwe canke rusangi, rishobora gusobanura aheranda h’Imana canke na ho rikaba aheranda h’abapagani.
If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”
Kange Daniel angeyéla kusonena “mukanda wa bulelela” mu vesi ya dikumi na mosi yina, mutindu mukanda wa Nzambi, mbele wafwaninanga kusadila kaka liloba lya Kiebele yina yandi sadilaka mbala ibidi mu baverse tatu yina bilandaka. Bulemfu nyonso buzabana polele nde Daniel vandaka kusala luswaswanu hagati ya mukanda wa bapakani mu vesi ya dikumi na mosi, mpe mukanda wa Nzambi mu baverse ya dikumi na tatu mpe ya dikumi na yiya! Kansi balawu ba Efraimi ba kulawuka malafu batelemaka na kutuba nde “kisika kya mukanda wayandi” yina “babulukaka na ntoto,” mu vesi ya dikumi na mosi, vandaka kisika kya mukanda wa Nzambi, atako bazolaka kukima liloba “kisika.”
They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.
Wan didin dikin ku papatî dest ji xizmeta navbêjiyê ya Mesîhê rakir û rastiya pîrozgeha ezmanî xwar kir. Lê Daniel bi eşkereyî got ku “pîrozgeh”a di ayeta yanzdehan de ne pîrozgeha Xwedê bû, lê pîrozgehek pagan bû. Daniel her wiha bi heman rêjeyê eşkere kir ku ne “pîrozgeh” bû ku hate xwar kirin, lê “cîh”ê pîrozgeha wî bû.
Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.
Avesi 9 yiti 12 kuashelikha lyia ukhabanga kwa makusudi kwa kijinsia muli mavesi ago, abanyalasofi ba kisasa bakhupokea ubusobololi bwa “the daily” obwaasibwa munda mu Uprotestanti obwakhukhadima, ne batandika okhumba omusingi he musenji gwa okhufingirira khwa abantu, amamenyero nende emichikho. Ne bafikha ku vesi 11, nikhubakho balemanga n’ebikha by’Obuyanjisi ebyo bya Sister White ebyakhumanyisa mbu okhusobolola kwa Miller kwa “the daily” nga obupagani kwali kwa khanani, ne batandika okhukoreshia obukhala bwo okhuyabya ameso nende okhufingirira khwabwe okhwelera okhuyingisia obwiyongeli bwabwe ku theology ya Kikatoliki nende ya Kiprotestanti.
They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.
Bagu matik Roma kipagano kukhala Roma kipapa mu mvesi uja, ne bagikazya ku lilowe ilyo lipilibula “kwinula no kutumbika” ubupilibulo bwa “kufumyapo.” Bagapilibula cimanyikwilo ca kwa Satana ca “ca lyonse-lyonse” ukuti cimanyikwilo ca bulesa, elyo panuma baumilizya ukuti itempile lya kipagano e tempile lya kwa Lesa, apo baleepuka ukulongosola kwa mbangusho ukwa “pa ncende” ya cifulo ca mushilo. Kabili “abashasambilila” (nga umo Esaya abeta), abo bakamfwa fye nga “abashasambilila bwino” babeba ukuti efyo cili, basumina ululya lwa nfumo ku kubonongeka kwabo bene.
We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.
Tukakwendelea na mazingatio yetu ya kuongezeka kwa maarifa kunakowakilishwa kama vito katika ndoto ya Miller katika makala inayofuata.
“The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.
Mtume Paulo anatuonya kwamba, “wengine wataiacha imani, wakisikiliza roho zidanganyazo, na mafundisho ya mashetani.” Hili ndilo tunaloweza kutazamia. Majaribu yetu makubwa zaidi yatakuja kwa sababu ya jamii ile ya watu ambao wakati mmoja walikuwa wametetea kweli, lakini wanaiacha na kuigeukia dunia, na kuikanyaga chini ya miguu yao kwa chuki na dhihaka. Mungu anaoo utumishi kwa watumishi wake waaminifu wautende. Mashambulizi ya adui hayana budi kukabiliwa kwa kweli ya neno lake. Uongo lazima ufunuliwe, tabia yake ya kweli lazima idhihirishwe, na nuru ya sheria ya Yehova lazima ing’ae na kupenya katika giza la kimaadili la ulimwengu. Yapasa tuyawasilishe madai ya neno lake. Hatutahesabiwa kuwa hatuna hatia tukipuuzia wajibu huu mzito. Lakini wakati tunaposimama katika kuutetea kweli, tusisimame katika kujitetea nafsi, wala tusifanye makelele makubwa kwa sababu tumeitwa kubeba shutuma na kupotoshewa sifa. Tusionee huruma nafsi zetu, bali tuwe na wivu mkuu kwa ajili ya sheria ya Aliye Juu Zaidi.
“Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’
“Mutume anati, ‘Igihe kizaza ubwo batazihanganira inyigisho nzima; ahubwo, bakurikije irari ryabo bwite, bazigwiriza abarimu, kuko amatwi yabo abarya; kandi bazatera umugongo ukuri, bahindukirire imigani y’ibinyoma.’ Impande zose tubona abantu bafatwa mpiri bitabagoye n’ibitekerezo biyobya by’abatesha agaciro ijambo ry’Imana; ariko iyo ukuri kubashyizwe imbere, basamwa no kutihangana n’uburakari. Ariko guhugura kw’iyo ntumwa ku mugaragu w’Imana ni uku: ‘Wame uri maso muri byose, wihanganire imibabaro, ukore umurimo w’umubwirizabutumwa, usohoze rwose umurimo wawe wo gukorera Imana.’ Mu minsi ye bamwe baretse umurimo w’Umwami. Arandika ati, ‘Dema yarandetse, kuko yakunze iyi si ya none;’ kandi nanone ati, ‘Alekizanderi w’umucuzi yampangaye nabi cyane: Umwami azamuhere ibikwiriye imirimo ye: na we umwirinde; kuko yarwanyije cyane amagambo yacu.’”
“Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.
“Abanabbi n’entumwa banyuze mu bigeragezo bisa n’ibyo kurwanywa no kugawa, kandi ndetse n’Umwana w’Intama utagira inenge w’Imana yageragejwe muri byose nk’uko natwe tugeragezwa. Yihanganiye uguhinyurwa kw’abanyabyaha bamurwanyaga.”
“Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.
“Her hişyariya ji bo vê demê divê bi dilsoziyê bê ragihandin; lê ‘xulamê Xudan divê ne bikeve pevçûnê; lê li hemû mirovan nerm be, jêhatî ji bo hînkirinê, bi sebr; bi xweşnizmî wan ên ku li dijî xwe radiwestin rê bide hînkirinê.’ Divê em bi baldarî peyvên Xwedayê xwe biparêzin, ku em bi xebatên xapîner ên wan ên ku bawerî terk kirine ne pîs bibin. Divê em bi heman çekê ku Mamosteyê me dema ku ji aliyê mîrê tariyê ve hate êrîşkirin bikar anî, li hember ruh û bandora wan rawestin,—‘Hatiye nivîsîn.’ Divê em fêr bibin ku peyva Xwedê bi jêhatî bikar bînin. Şîret ev e, ‘Bikole ku xwe ji bo Xwedê pejirandî nîşan bidî, karkerê ku pêdivî bi şermkirinê nîne, peyva rastiyê rast bi rastî parçe dike.’ Ji bo rûbirûbûna bi şaşiya tevlihev a mamosteyên derewîn û xapîneran, divê xebata bi hewl û dua ya germ û bawerî hebe; çimkî ‘di rojên dawî de demên metirsîdar dê bên. Çimkî mirov dê evîndarê xwe bin, hirsparêz, qesebaz, pozbilind, kufrdar, ji dê û bavan nerazî, nenas, nepak, bêhez ji hezkirinê ya xwezayî, şkênerê peymanan, sûcdarên derewîn, bêxwekontrol, tund, nefretkarên başiyê, xayîn, serxweş, bilindraman, evîndarên kêf û xweşiyan zêdetir ji evîndarên Xwedê; xwedî şêweyek ji xwedaperestiyê, lê hêza wê înkar dikin: ji wisa dûr bikeve.’ Ev peyv karakterê wan mirovan nîşan didin ku xulamên Xwedê dê pê re rûbirû bibin. ‘Sûcdarên derewîn,’ ‘nefretkarên wan ên ku baş in,’ dê êrîşê bikin li ser wan ên ku di vê serdemê xera-bûyî de ji Xwedayê xwe re dilsoz in. Lê şandeyê Ezmanan divê ew ruh nîşan bide ku di Mamoste de hate xuyang kirin. Bi xwarinî û evînê, divê ew ji bo rizgarkirina mirovan bixebite. ”
“Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.
“پاوڵۆس لەبارەی ئەوانەی کارەکەی خودا دژایەتی دەکەن بەردەوام دەبێت، وەک چۆن ئەوان بە پیاوانی هاوشێوە دەکات کە لە سەردەمی ئیسرائیلی کۆن شەڕیان دژی دڵسۆزەکان کرد. دەڵێت: ‘ئێستا وەک یانێس و یامبرێس دژ بە موسا وەستان، ئەمانەش هەروەها دژی ڕاستی دەوەستن؛ پیاوانی مێشکی گەندەڵ، لەبارەی باوەڕەوە ڕەتکراوان. بەڵام زیاتر پێش ناچن: چونکە گەمژەیییان بۆ هەموو خەڵک ئاشکرا دەبێت، وەک ئەوەی ئەوانیش بوو.’ ئێمە دەزانین کاتێک دێت کە گەمژەیی شەڕکردن دژی خودا ئاشکرا دەبێت. دەتوانین بە ئارامی، بە حەوسەڵە و متمانەوە چاوەڕێ بکەین، هەرچەندە چەندە قسەی خراپمان لەسەر بکرێت و سووک بزانرێین؛ چونکە ‘هیچ شتێک نهێنی نییە کە ئاشکرا نەکرێت،’ و ئەوانەی ڕێزی خودا دەگرن، لەلایەن ئەوەوە لەبەردەم خەڵک و فریشتەکاندا ڕێزیان لێدەگیرێت. پێویستە ئێمە بەشداری لە ئازارەکانی چاکسازییەکان بکەین. نووسراوە: ‘سووکایەتیی ئەوانەی سووکایەتییان پێت کرد، کەوتە سەر من.’ مەسیح خەمی ئێمە تێدەگات. هیچ یەکێک لە ئێمە بانگهێشت نەکراوە خاچەکە بە تەنها هەڵبگرێت. ئەو پیاوەی ئازاردیتووی کەلواری، هەست بە ئازارەکانی ئێمە دەکات، و وەک خۆی لە تاقیکردنەوەدا ئازاری چێشتووە، هەروەها دەتوانێت یارمەتی ئەوانە بدات کە لە پێناوی ئەودا لە خەم و تاقیکردنەوەدان. ‘بەڵێ، هەموو ئەوانەش کە دەیانەوێت لە مەسیح عیسادا بە خوداپەرێزی بژین، چەوسانەوە دەچێژن. بەڵام مرۆڤە خراپەکان و فریودەران خراپتر و خراپتر دەبن، فریو دەدەن و خۆشیان فریو دەخورەن. بەڵام تۆ لەو شتانەدا بەردەوام بە کە فێری بوویت.’ Review and Herald, January 10, 1888.