Article

# The Book of Daniel - Number Forty-Six

Kitab Daniel - Nombor Empat Puluh Enam

The Rest and Refreshing

ངལ་གསོ་དང་སྐྱིད་བསངས

Author

Jeff Pippenger

Published

January 10, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

> 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.

> ឯណាដែលទ្រង់នឹងបង្រៀនចំណេះដឹង? ហើយឯណាដែលទ្រង់នឹងធ្វើឲ្យយល់សេចក្តីបង្រៀន? គឺពួកដែលបានផ្តាច់ពីទឹកដោះ ហើយបានដកចេញពីដោះម្តាយ។ ដ្បិតបញ្ញត្តិត្រូវតែបន្ថែមលើបញ្ញត្តិ បញ្ញត្តិលើបញ្ញត្តិ សេចក្តីលើសេចក្តី សេចក្តីលើសេចក្តី នៅទីនេះបន្តិច ហើយនៅទីនោះបន្តិច។ ដ្បិតទ្រង់នឹងមានព្រះបន្ទូលទៅកាន់ប្រជាជននេះ ដោយបបូរមាត់រអាក់រអួល និងដោយភាសាផ្សេងទៀត។ ដល់ពួកគេ ទ្រង់បានមានព្រះបន្ទូលថា នេះហើយជាការសម្រាក ដែលអ្នកអាចឲ្យអ្នកនឿយហត់បានសម្រាក ហើយនេះជាការធូរស្រាលឡើងវិញ ប៉ុន្តែពួកគេមិនព្រមស្តាប់ទេ។ ប៉ុន្តែព្រះបន្ទូលរបស់ព្រះយេហូវ៉ាបានមកដល់ពួកគេថា បញ្ញត្តិលើបញ្ញត្តិ បញ្ញត្តិលើបញ្ញត្តិ សេចក្តីលើសេចក្តី សេចក្តីលើសេចក្តី នៅទីនេះបន្តិច ហើយនៅទីនោះបន្តិច ដើម្បីឲ្យពួកគេបានទៅ ហើយដួលថយក្រោយ ហើយត្រូវបំបាក់ ត្រូវជាប់អន្ទាក់ និងត្រូវចាប់។ ដូច្នេះ ចូរស្តាប់ព្រះបន្ទូលរបស់ព្រះយេហូវ៉ា ចុះ ឱមនុស្សមើលងាយទាំងឡាយ ដែលគ្រប់គ្រងប្រជាជននេះដែលនៅក្រុងយេរូសាឡិម។ ពីព្រោះអ្នករាល់គ្នាបាននិយាយថា យើងបានធ្វើសន្ធិសញ្ញាជាមួយសេចក្តីស្លាប់ ហើយជាមួយស្ថានឃុំឃាំងមនុស្សស្លាប់ យើងបានព្រមព្រៀងគ្នា; កាលណាទណ្ឌកម្មដ៏លិចលង់កន្លងផុតទៅ នោះវានឹងមិនមកដល់យើងទេ ដ្បិតយើងបានយកការកុហកធ្វើជាទីជ្រកកោនរបស់យើង ហើយនៅក្រោមសេចក្តីមិនពិត យើងបានលាក់ខ្លួន។ ហេតុនេះហើយបានជា ព្រះអម្ចាស់យេហូវ៉ា មានព្រះបន្ទូលដូច្នេះថា មើល៍ យើងដាក់ថ្មមួយនៅស៊ីយ៉ូនសម្រាប់ជាគ្រឹះ គឺជាថ្មដែលបានសាកល្បង ថ្មជ្រុងដ៏មានតម្លៃ ជាគ្រឹះដ៏មាំមួន; អ្នកណាដែលជឿ នឹងមិនប្រញាប់ប្រញាល់ឡើយ។ យើងក៏នឹងដាក់សេចក្តីយុត្តិធម៌ទៅតាមខ្សែវាស់ ហើយសេចក្តីសុចរិតទៅតាមខ្សែដំរីង; ព្រិលកកនឹងបោសយកទីជ្រកកោននៃការកុហកចេញទៅ ហើយទឹកនឹងលិចកន្លែងលាក់ខ្លួន។ ហើយសន្ធិសញ្ញារបស់អ្នករាល់គ្នាជាមួយសេចក្តីស្លាប់ នឹងត្រូវលុបចោល ហើយការព្រមព្រៀងរបស់អ្នករាល់គ្នាជាមួយស្ថានឃុំឃាំងមនុស្សស្លាប់ នឹងមិនឈរមាំបានឡើយ; កាលណាទណ្ឌកម្មដ៏លិចលង់កន្លងផុតទៅ នោះអ្នករាល់គ្នានឹងត្រូវវាជាន់ឈ្លី។ អេសាយ 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.

Pada tahun 1863, orang-orang pencemooh yang memerintah Yerusalem memulai suatu pekerjaan bertahap untuk menutupi permata-permata Miller dan menggantikannya dengan uang logam dan permata palsu. Dengan berbuat demikian mereka “mengadakan suatu perjanjian dengan maut,” mereka menjadikan “dusta” sebagai “perlindungan” mereka dan “bersembunyi” “di bawah kepalsuan.” Namun mereka harus diuji dengan pekabaran akhir zaman tentang “perhentian” dan “penyegaran” yang dibicarakan Petrus dalam kitab Kisah Para Rasul.

> 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.

> Алайда Құдай Мәсіхтің азап шегетінін барлық пайғамбарларының аузы арқылы алдын ала білдірген еді; Ол соны дәл солай орындады. Сондықтан тәубеге келіңдер және бет бұрыңдар, күнәларың өшіріліп тасталуы үшін, Иеміздің алдында сергіту замандары келген кезде; әрі Ол сендерге алдын ала уағыздалған Иса Мәсіхті жібереді. Оны көк барлық нәрсенің қалпына келтірілу замандарына дейін қабылдауы тиіс; осы туралы Құдай әлем жаратылғалы бері Өзінің барлық қасиетті пайғамбарларының аузы арқылы айтқан. Өйткені Мұса шынында әкелерге былай деген: “Құдайларың Жаратқан Ие сендерге өз бауырларыңның арасынан мен сияқты бір Пайғамбарды тұрғызады; Ол сендерге не айтса да, барлық істе Соған құлақ асыңдар. Ал сол Пайғамбарға құлақ аспайтын әрбір жан халықтың арасынан жойылады”. Иә, Самуилден бастап одан кейінгілердің бәрі, қаншасы сөйлеген болса, осы күндер туралы да алдын ала айтқан. Елшілердің істері 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 utondeka kuti aneneri onse analankhula za nthawi za mpumulo ndi mvula ya m’tsogolo, ndipo Yesaya akuzindikiritsa gulu limene limakana nthawi zomaliza za mpumulo zimene zimachitika pakutha kwa chiweruzo chofufuza, pamene tchimo likufutidwa ndipo mvula ya m’tsogolo ikugwa. Pa nthawi imeneyo, gulu limene lapanga pangano la imfa limene Yesaya akunena, molingana ndi Petro, “lidzawonongedwa kuchotsedwa pakati pa anthu.” Mlongo White nthawi zambiri amalankhula za nthawi imeneyi ya mpumulo ndi kutsitsimuka ya Yesaya.

> “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.

> “Malaikat yang bergabung dalam pemakluman pekabaran malaikat ketiga itu akan menerangi seluruh bumi dengan kemuliaannya. Di sini dinubuatkan suatu pekerjaan yang meliputi seluruh dunia dan berkuasa luar biasa. Gerakan Advent tahun 1840–44 merupakan suatu perwujudan mulia dari kuasa Allah; pekabaran malaikat pertama dibawa ke setiap pos misi di dunia, dan di beberapa negeri terdapat minat keagamaan yang paling besar yang pernah disaksikan di negeri mana pun sejak Reformasi abad keenam belas; tetapi semuanya ini akan dilampaui oleh gerakan yang dahsyat di bawah amaran terakhir malaikat ketiga.

> “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.

> “Kerja itu akan serupa dengan kerja pada Hari Pentakosta. Sebagaimana ‘hujan awal’ telah dicurahkan, dalam pencurahan Roh Kudus pada permulaan Injil, untuk menyebabkan benih yang berharga itu bertunas, demikianlah ‘hujan akhir’ akan dicurahkan pada penutupnya untuk pemasakan tuaian. ‘Maka akan kita mengetahui, jikalau kita berusaha sungguh-sungguh mengenal Tuhan: kedatangan-Nya adalah pasti seperti fajar; dan Ia akan datang kepada kita seperti hujan, seperti hujan akhir dan hujan awal ke atas bumi.’ Hosea 6:3. ‘Sebab itu, hai anak-anak Sion, bersukacitalah dan bergembiralah di dalam Tuhan, Allahmu: kerana Ia telah mengaruniakan kepadamu hujan awal secara sederhana, dan Ia akan menurunkan bagimu hujan, hujan awal, dan hujan akhir.’ Joel 2:23. ‘Pada hari-hari terakhir, firman Allah, Aku akan mencurahkan Roh-Ku ke atas semua manusia.’ ‘Dan akan terjadi, bahawa setiap orang yang berseru kepada nama Tuhan akan diselamatkan.’ Kisah Para Rasul 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.

> “Galuega sili a le talalelei e lē tatau ona faaiʻuina i se faaaliga itiiti ifo o le mana o le Atua nai lo lea na iloga ai lona amataga. O valoaga na faataunuuina i le liligiina mai o le timu muamua i le amataga o le talalelei, e toe faataunuuina foʻi i le timu mulimuli i lona faaiʻuga. O i inei ‘o taimi o le faafouina’ na vaai mamao i ai le aposetolo o Peteru ina ua ia fetalai mai: ‘O lenei, ia outou salamō ma liliu mai, ina ia soloiesea a outou agasala, pe a oo mai taimi o le faafouina mai luma o le Alii; ma o le a Ia auina mai Iesu.’ Galuega 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.

ការសាកល្បងនេះមានមូលដ្ឋានលើវិធីសាស្ត្រនៃភ្លៀងចុងក្រោយ ដូចដែលត្រូវបានបង្ហាញថាជា «បន្ទាត់លើបន្ទាត់»។ សារសាកល្បងនេះត្រូវបានប្រកាសដោយអ្នកយាមដែលមាន «ភាសាផ្សេងទៀត» ដែលត្រូវបានតំណាងថាមាន «បបូរមាត់និយាយទាក់ៗ»។ សារសាកល្បងនៃភ្លៀងចុងក្រោយ នឹងត្រូវបានប្រកាសដោយអ្នកយាមដែលមិនបានទទួលការបណ្តុះបណ្តាលក្នុងវិធីសាស្ត្ររបស់ប្រូតេស្តង់ក្បត់ជំនឿ និងកាតូលិក ដែលអាដវេនទីសបានយកមកប្រើពេញមួយប្រវត្តិសាស្ត្រនៃការបះបោររបស់ខ្លួន។

> “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.

> “Nhikhathi a byi le kule ku ta eka moya wun’wana ni wun’wana ku ringiwa. Mfungho wa xivandzana wu ta sindzisiwa ehenhla ka hina. Lava, hi go hoxa go landzelelana, va nyiketeke eka leswi misava yi swi lavaka ni ku ringanisela ni mikhuva ya misava, a va nge swi voni swi tika ku titsongahatela matimba lama fumaka, ku tlula ku tiveka ehansi ka ku sandziwa, ku rhukaniwa, ku tshembisiwa ku pfaleriwa ekhotsweni, ni rifu. Nyimpi yi le xikarhi ka milawu ya Xikwembu ni milawu ya vanhu. Enkarhini lowu nsuku wu ta hambanisiwa ni thyaka evandlheni. Vukhongeri bya ntiyiso byi ta vonakala hi ku kongoma ku hambana ni ku vonakala ka byona ntsena ni ku vangama ka vuxisi ka byona. Nkwenkwe wun’wana ni wun’wana lowu hi wu tsakelaka hikwalaho ka ku hatima ka wona wu ta tlhela wu timeka emunyameni. Mahaswa yo fana ni papa ma ta tlakuriwa hi moya, hambi ku ri etindhawini laha hi vonaka onge i swivele swa koroni yo tala ntsena. Hinkwavo lava ambalaka swixavisiwa swa muako lowo kwetsima, kambe va nga ambalanga ku lulama ka Kriste, va ta vonakala eka tingana ta vusweti bya vona.”

> “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.’

> “Apabila pokok-pokok yang tidak berbuah ditebang kerana membebani tanah, apabila orang ramai saudara palsu dibezakan daripada yang sejati, maka mereka yang tersembunyi akan dinyatakan kepada pandangan, dan dengan hosana-hosana berhimpun di bawah panji Kristus. Mereka yang selama ini takut-takut dan tidak mempercayai diri sendiri akan menyatakan diri mereka secara terbuka bagi Kristus dan kebenaran-Nya. Yang paling lemah dan teragak-agak dalam gereja akan menjadi seperti Daud—rela bertindak dan berani. Semakin gelap malam bagi umat Allah, semakin cemerlang bintang-bintang itu. Iblis akan sangat menganiaya orang-orang yang setia; tetapi, dalam nama Yesus, mereka akan tampil lebih daripada orang-orang yang menang. Maka gereja Kristus akan tampak ‘indah seperti bulan, terang seperti matahari, dan dahsyat seperti bala tentera dengan panji-panji.’”

> “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.

> “Mbéŷa a óŋ dɔ́ɔ́mı́ yé bɛ̀ bɛ́ɛ́ sɔŋ nə̀ mɛ̀sáŋ misiɔ́n bɛ̀, ɓé kə̀ bɔ́tə́, ɓé kə̀ súl, ɓé kə̀ wúm mɔ́ŋ. Mííŋ mə̀ bə́ nə̀ nyɔ́n náŋ yé, ɓé kə̀ yííŋ sɔ̂ŋ, ɓé kə̀ kɔ́bɔ́lɛ́ Nzaambə̀ tɔ́m yé ɓé kə̀ sɔ́ɔ́ŋ mɔ̂nə̀ Yésu. ‘Nə̀ sí ndáŋ, á bɛ́ kə̀ yííŋ sɔ̂ŋ: mbɔ̂g á kə̀ yá bɔ̌y; mə́ mí mə̀ lɛ́ŋ sí ndáŋ.’ Kɔ̀ɔ̀ yé mɛ̀bɔ́bɔ́ bɛ̀ bɛ́ kə̀ láŋ sí ndáŋ, kɔ̀ɔ̀ yé fán bɛ̀ bɛ́ kə̀ púrgɛ́ ndáŋ ya Yehowa, Nzaambə̀ a kə̀ nə̀ ngám yá bɔ̂tɔ́ bə̀. Mííŋ mɔ̌ɔ̌sə́ ya Satán bɛ̀ bə́ kə̀ sɛ́ŋgɛ́ nə̀ yííŋ, lákin ndímí ya báŋ bɛ̀ bə́ ŋkɔ̂m nə̀ pɛ́ɛ́ nə̀ sánctí bɛ̀, í kə̀ yá bɛ̂ŋlə́.”

> “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.

> “Elijah mena Elisha osie suaa no so, na ɔtow ne hyɛsoɔ ntama a ɛyɛ ahosiesie no guu ne so. Saa frɛ yi a ɛkɔ saa adwuma kɛseɛ ne anibereɛso yi mu no, wɔde too nnipa a wɔwɔ nimdeɛ ne dibea anim; sɛ na yeinom bu wɔn ho sɛ wɔnnyɛ hwee na wɔde wɔn ho ato Awurade so koraa a, anka Ɔde animuonyam ahyɛ wɔn ma wɔasoa Ne frankaa akɔ nkonim mu akodu nkonimdi no. Nanso wɔtetee wɔn ho fii Onyankopɔn ho, wɔmaa wiase tumi wɔn so, na Awurade pooo wɔn.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> “Ba bangata ba phagamisitse saense godimo gomme ba lahlegelwa ke go bona Modimo wa saense. Se ga se sa ka sa ba bjalo ka kereke mehleng ya yona e sekilego kudu.

> “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.

> “Abasi adi arụ ọrụ n’ụbọchị anyị nke mmadụ ole na ole naanị ha na-atụ anya ya. Ọ ga-ebuli elu ma mee ka ndị ahụ bụrụ ndị a ma ama n’etiti anyị, bụ́ ndị a kụziri ihe site n’ite mmanụ nke Mmụọ Ya kama site n’ọzụzụ mpụga nke ụlọọrụ ọmụmụ sayensị. E kwesịghị ileda ihe ndị a anya ma ọ bụ ikwubi ha ikpe; Chineke họpụtara ha, ma ha nwere ike inye naanị ntozu nke dị n’èzí. Chineke ga-egosi na Ọ dabereghị n’aka mmadụ na-amụ ihe nke ukwuu ma ju onwe ha mkpa.” 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.

“sekhukhula se se penyang” ke sesupo sa molao wa Sontaga, o o simololang ka nako ya thoromo e kgolo ya Tshenolo 11. Se emela nako ya teko ya molao wa Sontaga e e tswelelang ka kgato.

> “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.

> “Ditjhaba tša dinaga di tla latela mohlala wa United States. Gaešita le ge yena a etelela pele, le ge go le bjalo tlalelo yona yeo e swanago e tla tlela batho ba rena dikarolong ka moka tša lefase.” 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.

ঠিক রবিবারের আইন জারির পূর্বে, মিলারের স্বপ্নের জাল মুদ্রাগুলি জানালা দিয়ে ঝেঁটিয়ে ফেলে দেওয়া হয়, যেমন লাওদিকেয়ার অ্যাডভেন্টিস্টরা প্রভুর মুখ থেকে উগরে ফেলে দেওয়া হয়। তারপর মণ্ডলীকে এক নিশানরূপে উচ্চে উত্তোলন করা হয়, “চন্দ্রের ন্যায় সুন্দর, সূর্যের ন্যায় নির্মল, এবং পতাকাবাহী সৈন্যদলের ন্যায় ভয়ঙ্কর”। যিশাইয়ের সেই বার্তা, যা “অন্য জিহ্বা” ও “তোতলামিযুক্ত ওষ্ঠ” থেকে অগ্রসর হয়, তাদেরই নির্দেশ করে যারা উত্তোলিত ও মহিমান্বিত করা হয় এবং যাদের শিক্ষা বৈজ্ঞানিক প্রতিষ্ঠানসমূহের বাহ্যিক প্রশিক্ষণের দ্বারা নয়, বরং তাঁর আত্মার অভিষেকের দ্বারা হয়। এফ্রয়িমের মাতালরা “আদেশের উপর আদেশ” পরীক্ষায় ব্যর্থ হয়, কারণ তাদের জ্ঞানীদের প্রজ্ঞা বিলুপ্ত হয়েছে। ভবিষ্যদ্বাণী তাদের কাছে এমন এক পুস্তকের ন্যায় হয়ে উঠেছে, যা সীলমোহর করা।

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.

Bophelo bjo, go ya ka Petro, boledi ka jona baporofeta bohle go tloga go Samuele, bo re nea mehlala e mmalwa ya tshenyo ya Baadventiste ba ba ganang molaetša wa pula ya morago; eupša ga se lehu la nama leo ba le tlaišegago ka lona nakong ya molao wa Sontaga, eupša ke lehu la semoya leo le sepedišanago le temogo ya nnete ya gore ba lahlegile ka bosafelego, bjalo ka ge go emetšwe ke dikgarebe tše di šilo, tšeo ka pukung ya Amose di tsogago go lemoga gore di lahlegile.

> 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.

> Lihatlah, hari-hari akan datang, firman Tuhan ALLAH, bahwa Aku akan mengirimkan kelaparan ke negeri ini, bukan kelaparan akan roti, dan bukan kehausan akan air, melainkan akan mendengar firman TUHAN. Maka mereka akan mengembara dari laut ke laut, dan dari utara sampai ke timur, mereka akan berlari ke sana kemari untuk mencari firman TUHAN, tetapi tidak akan menemukannya. Pada hari itu, para gadis yang elok dan para pemuda akan pingsan karena haus. Mereka yang bersumpah demi dosa Samaria dan berkata, Demi allahmu yang hidup, hai Dan; dan, Demi jalan ibadah Bersyeba yang hidup; mereka itu akan rebah dan tidak akan bangkit lagi untuk selama-lamanya. 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.

Selepas merujuk kepada saat undang-undang Ahad dengan lambang “cemeti yang melimpah,” Yesaya menujukan kata-katanya kepada ketakutan dan kegelisahan yang berterusan dalam kalangan mereka yang telah membuat perjanjian dengan maut.

> 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.

> Ka nangin thûtiam chu a tâwp tawh ang a, mitthi khua nen in remna pawh a ding tawh lo vang; tui lian ang thihna hriam chu a kal tlang chuan, amah avângin in tihchhet vek ang. A chhuah hun atang chuan in man zêl ang; zing tin, zing tinin a lo kal zêl ang, ni leh zanah pawh a lo kal zêl ang: chanchin hriatna chu lungngaihthlâkna chauh a ni ang. 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.

Pemahaman tentang pertambahan pengetahuan yang dilambangkan oleh permata-permata Miller kemudian tidak akan tersedia, tetapi “pengertian” mengenai laporan tentang krisis undang-undang Ahad yang semakin berkembang itu akan menunjukkan bahawa perjanjian mereka dengan maut telah dibatalkan. Mereka yang telah berlindung “di bawah dusta” kemudian akan menyedari bahawa “Tuhan Allah” telah meletakkan “di Sion sebagai suatu dasar sebuah batu, batu yang teruji, batu penjuru yang berharga, suatu dasar yang teguh,” tetapi semuanya itu sudah terlambat. Dusta-dusta yang telah mereka jadikan perlindungan sepanjang mereka menempuh sejarah kemudian akan disapu lenyap. Banyak daripada dusta yang nyata itu dapat dengan mudah dikenal pasti dalam penglihatan tentang Sungai Ulai.

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.

Milleriteng, mitellei an hriatthiamna nen Daniel bung hnihna chungchangah, Daniel bung riatna-a ramte chu bung sarihna-a entîr ang bawkin ram tho vek chu an ni tiin an hria. Hêng bung pahnihte inkhâlnate chu, bung sarihna chuan ramte ram relna lam thiltihtheihna a entîr a, bung riatna chuan ramte sakhaw lam thiltihtheihna a entîr thung. Chuvângin, Daniel bung riatna chu biak in chungchang tawngkam hmangin a entîr a ni.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Daniel pasal delapan menggunakan simbolisme kaabah untuk melambangkan kerajaan-kerajaan, namun setiap simbol kaabah yang ditampilkan dalam pasal itu telah dicemari; dengan demikian dinyatakan adanya perbezaan antara agama Kristus yang benar dengan agama Iblis yang palsu. Seekor domba jantan ialah binatang yang digunakan sebagai persembahan di dalam kaabah Tuhan, tetapi setiap persembahan kaabah haruslah sempurna. Domba jantan dalam pasal delapan itu tidak memenuhi syarat untuk digunakan sebagai persembahan di dalam kaabah Tuhan, kerana tanduk-tanduknya tidak sama.

> 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.

> Kemudian aku mengangkat mataku, lalu melihat, dan sesungguhnya, berdiri di tepi sungai seekor domba jantan yang mempunyai dua tanduk; kedua tanduk itu tinggi, tetapi yang satu lebih tinggi daripada yang lain, dan yang lebih tinggi itu tumbuh belakangan. 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.

Domba jantan yang bertanduk dua dengan panjang yang berlainan tidak akan diizinkan sebagai persembahan di tempat kudus Allah, tetapi simbolisme itu bukanlah tentang agama Allah yang sejati, melainkan tentang agama tiruan Setan, yaitu kekafiran. Kerajaan berikutnya dilambangkan oleh seekor kambing jantan, yang juga merupakan persembahan tempat kudus, tetapi sekali lagi kambing jantan itu telah rusak, karena ia mempunyai sebuah tanduk di antara kedua matanya, sehingga tidak memiliki kesimetrian dari kesempurnaan yang dituntut bagi suatu persembahan tempat kudus.

> 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.

> Laikuk sanuan ding hi: a khang tangthai lahin, a diklam panin he-goat khat leitung pumpi chungah hong pai a, leitang khawngmah a khatlo hi; tua he-goat in a mitnih kikal ah kii minthang khat nei hi. 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.

Akhirnya tanduk kambing jantan itu dipatahkan dan menghasilkan empat tanduk, yang juga menjadikannya tidak layak sebagai persembahan di tempat kudus Allah.

> 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.

> Ka hona podi ya phooko ya eba e kgolo kudu; mme ge e sa na le matla, lenaka leo le legolo la robega; mme boemong bja lona gwa hloga tše nne tše di tumilego go lebana le meoya e mene ya legodimo. Daniele 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.

កណ្ឌ​ដានីយ៉ែល​ជំពូក​ទី​ប្រាំបី ចាប់ផ្តើម​ដោយ​គ្មាន​ការ​យោង​ទៅ​កាន់​រាជាណាចក្រ​បាប៊ីឡូន​តាមរយៈ​និមិត្តសញ្ញា​ឡើយ។ បាប៊ីឡូន ដែល​ជា​រាជាណាចក្រ​ទីមួយ​នៃ​ទំនាយ​ព្រះគម្ពីរ ត្រូវ​បាន​បង្កើត​ឡើង​តាម​ព្រះគម្ពីរ​រួច​ហើយ​ដោយ​ផ្អែក​លើ​សាក្សី​ទាំង​ពីរ​នៃ​ជំពូក​ទីពីរ និង​ជំពូក​ទីប្រាំពីរ; ប៉ុន្តែ​នៅ​ក្នុង​ជំពូក​ទី​ប្រាំបី បាប៊ីឡូន​ត្រូវ​បាន​លាក់​ទុក​ដោយ​ចេតនា ដើម្បី​សង្កត់ធ្ងន់​លើ​លក្ខណៈ​ទំនាយ​នៃ​អំណាច​សម្តេច​ប៉ាប​ដែល​ទទួល​របួស​ដ៏​សាហាវ​មួយ ដែល​នៅ​ទី​បញ្ចប់​ត្រូវ​បាន​ព្យាបាល។ ក្នុង​អំឡុង​ពេល​ចាប់ពី​របួស​ដ៏​សាហាវ​នោះ រហូត​ដល់​ពេល​វា​ត្រូវ​បាន​ព្យាបាល អំណាច​សម្តេច​ប៉ាប​ត្រូវ​បាន​លាក់​ទុក ឬ​ត្រូវ​បាន​បំភ្លេច​ចោល តាម​ន័យ​ទំនាយ។ ការ​លាក់​បាំង​នោះ​ក៏​ត្រូវ​បាន​តំណាង​ផង​ដែរ​ដោយ​រាជាណាចក្រ​របស់​នេប៊ូក្នេសារ​ត្រូវ​បាន​ដក​ចេញ ហើយ​ក្រោយ​មក​ក៏​ត្រូវ​បាន​ស្ដារ​ឡើង​វិញ។

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.

Daniels bog kapitel otte begynder med et direkte symbol på det andet rige ved at indføre vædderen, som repræsenterer det medo-persiske rige, og som efterfølges af den fordærvede gedebuk, der repræsenterer Grækenlands rige. Derpå ser Daniel ud fra en af de fire vinde, som Grækenlands fire horn var gået i opløsning i, et lille horn, der repræsenterer Roms fjerde rige. Det lille horn repræsenterer begge Romerrigets faser, som fremstilles i fire vers. Det hedenske Rom repræsenteres af det lille horn i hankøn, og det pavelige Rom som det lille horn i hunkøn.

> 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.

> Lalu dari salah satu daripadanya keluarlah suatu tanduk kecil, yang menjadi sangat besar ke arah selatan, ke arah timur, dan ke arah negeri yang permai. Tanduk itu membesar sampai kepada bala tentara langit; dan dijatuhkannya sebagian dari bala tentara itu dan dari bintang-bintang ke bumi, lalu diinjak-injaknya. Bahkan ia membesarkan dirinya sampai kepada Panglima bala tentara itu, dan olehnya korban sehari-hari dihapuskan, dan tempat tempat kudus-Nya dirobohkan. Dan suatu bala tentara diserahkan kepadanya untuk menentang korban sehari-hari oleh sebab pelanggaran, dan kebenaran dijatuhkannya ke bumi; demikianlah ia bertindak dan berhasil. Daniel 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.

Tanduk kecil Roma yang memasuki naratif dalam ayat sembilan dinyatakan dalam bentuk maskulin, kemudian dalam ayat sepuluh tanduk kecil itu dinyatakan dalam bentuk feminin, lalu dalam ayat sebelas tanduk kecil itu dinyatakan dalam bentuk maskulin, dan kemudian dalam ayat dua belas tanduk kecil itu sekali lagi dinyatakan dalam bentuk feminin.

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.

Sura ya nane ya Danieli inauficha ufalme wa kwanza, kisha falme mbili zinazofuata zinawakilishwa kama wanyama wa patakatifu waliopotoka, na ufalme wa nne unawakilishwa kwa pembe. Pembe hiyo imepotoshwa kinabii, kwa maana inaonekana kama mwanamume, kisha mwanamke, halafu mwanamume, na tena mwanamke.

> 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.

> Mosadi a se ka a apara se e lego sa monna, le gona monna a se ka a apara seaparo sa mosadi; gobane bohle bao ba dirago bjalo ke makgapha go Jehofa Modimo wa gago. Doiteronomio 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.

ꯄꯥꯒꯟ ꯔꯣꯝꯒꯤ ꯂꯤꯠꯂ ꯍꯣꯔꯟꯒꯤ ꯃꯥꯆꯥ ꯑꯣꯏꯕ ꯑꯃꯥ ꯚꯔꯁ ꯅꯤꯐꯥꯝ ꯑꯃꯁꯨꯡ ꯃꯔꯤꯑꯃꯔꯤ ꯇꯥꯡ ꯂꯩꯔꯤ, ꯑꯗꯨꯒ ꯄꯦꯄꯜ ꯔꯣꯝꯒꯤ ꯂꯤꯠꯂ ꯍꯣꯔꯟꯒꯤ ꯅꯨꯄꯤ ꯑꯣꯏꯕ ꯑꯃꯥ ꯚꯔꯁ ꯇꯥꯔꯥ ꯑꯃꯁꯨꯡ ꯇ꯭ꯋꯦꯜꯞ ꯇꯥꯡ ꯂꯩꯔꯤ। ꯂꯤꯠꯂ ꯍꯣꯔꯟꯒꯤ ꯖꯦꯟꯗꯔ ꯑꯗꯨ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯍꯥꯏꯕ ꯋꯥꯔꯣꯜꯁꯤꯡ ꯑꯁꯤ ꯑꯣꯔꯤꯖꯤꯅꯜ ꯇꯦꯛꯁꯇꯒꯤ ꯂꯦꯚꯦꯜꯗ ꯌꯦꯡꯂꯒ ꯈꯪꯕ ꯉꯝꯃꯤ; ꯃꯁꯤ ꯃꯤꯂꯔꯅ ꯎꯕ ꯉꯝꯗꯦ, ꯃꯔꯝꯗꯤ ꯃꯍꯥꯛꯅ ꯀ꯭ꯔꯨꯗꯟꯁ ꯀꯣꯟꯀꯣꯔꯗꯦꯟꯁ ꯈꯛꯇꯃꯛ ꯁꯤꯖꯤꯟꯅꯈꯤ, ꯑꯗꯨꯒ ꯀ꯭ꯔꯨꯗꯟꯁ ꯀꯣꯟꯀꯣꯔꯗꯦꯟꯁꯅ ꯑꯣꯔꯤꯖꯤꯅꯜ ꯂꯣꯟꯒꯤ ꯃꯔꯝꯗ ꯑꯃꯨꯛ ꯍꯥꯏꯕ ꯉꯥꯡꯂꯣꯏ। ꯃꯁꯤ ꯃꯔꯤ ꯚꯔꯁ ꯑꯁꯤꯒꯤ ꯃꯅꯨꯡꯗ ꯖꯦꯟꯗꯔꯁꯤꯡ ꯑꯣꯁꯤꯜꯂꯦꯁꯟ ꯇꯧꯕ ꯑꯗꯨ King James Bible ꯒꯤ ꯇ꯭ꯔꯥꯟꯁꯂꯦꯇꯔꯁꯤꯡꯅ ꯈꯪꯈꯤ, ꯑꯗꯨꯒ ꯑꯩꯍꯥꯛꯅ ꯀꯔꯝꯅ ꯌꯦꯡꯒꯗꯕꯅꯣ ꯈꯪꯂꯦ ꯍꯥꯏꯔꯕꯗꯤ, ꯃꯈꯣꯏꯅ ꯃꯁꯤ ꯄꯥꯁꯦꯖ ꯑꯁꯤꯗ ꯖꯦꯟꯗꯔꯁꯤꯡ ꯑꯗꯨ ꯑꯉꯥꯡꯁꯤꯜꯂꯛꯈꯤ।

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:

Bafetoledi ba ile ba lemoga phapano magareng ga lonaka lo lonnye lwa bonna le lwa bosadi mo ditemaneng tsa borobongwe go ya go tsa bolesome le bobedi, mme ba ne ba emela phapano eo ka lefoko “it.” Lefoko “it” le dirisediwa lonaka lo lonnye fa le le mo seemong sa lone sa bosadi. Bona Daniele kgaolo ya robedi, temana ya bolesome:

> 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.

> Lalu ia menjadi besar, bahkan sampai kepada tentara langit; dan ia mencampakkan ke bumi sebagian dari tentara itu dan dari bintang-bintang, lalu menginjak-injaknya. Daniel 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

Ia “bertambah besar,” dan “ia melemparkan ke bawah,” dengan demikian mengenal pasti tanduk kecil itu sebagai perempuan itu. Ayat dua belas menyatakan:

> 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.

> Le mongwe o ne a neelwa ene kgatlhanong le setlhabelo sa ka metlha ka ntlha ya tlolo; mme ya latlhela boammaaruri fa fatshe; mme ya dira, ya ba ya atlega. Daniele 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.

Dalam ayat dua belas, kata “him” ditambahkan, dan tidak secara tepat menggambarkan tanduk kecil itu, karena tanduk kecil dalam ayat tersebut dua kali diidentifikasi sebagai “it,” sehingga melambangkan bentuk feminin. Para penerjemah jelas menyadari pembedaan gender yang dibuat Daniel, tetapi mereka tidak yakin tentang apa yang dimaksudkan Daniel, lalu mereka berusaha menjadikan tanduk kecil dalam ayat itu berjenis kelamin maskulin dengan menambahkan kata miring “him,” namun hal itu tidak didukung oleh kata-kata Daniel yang sebenarnya. Kata-katanya mengidentifikasi tanduk kecil itu sebagai feminin dan “it” (tanduk kecil yang feminin itu), melemparkan kebenaran ke tanah, dan “it” (tanduk kecil yang feminin itu), bertindak dan berhasil.

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.

Dalam ayat sembilan, frasa “tanduk kecil” berada dalam gender maskulin dan melambangkan Rom pagan. Ia muncul dari salah satu “empat mata angin” yang ke dalamnya Empayar Yunani telah terurai. Dalam ayat itu, selaras dengan sejarah, Rom pagan menakluki tiga kawasan geografi ketika ia mengambil kedudukannya di atas takhta bumi.

> 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.

> Ne go tšwa go e nngwe ya tšona gwa tšwelela lenaka le lennyane, leo le ileng la gola la ba legolo kudu, la leba borwa, la leba bohlabela, la leba nageng ye botse. Daniele 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.”

Temaneng ya lesome le motso o mongwe (e leng fa kganetsano ka ga “the daily” e fitlhela lengwe la mabala a yone a konokono a ntwa gone), lonaka lo lonnye lo emetswe e le “he,” “him” le “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.

> Ya, ia membesarkan dirinya bahkan terhadap panglima bala tentera itu, dan oleh sebab dia korban yang tetap dihapuskan, dan tempat tempat kudus-Nya dirobohkan. Daniel 8:11.

We will continue this study in the next article.

Mia dotɔ nyatakakadzra sia dzi le nyatakakadzra si gbɔna me.

> “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.

> “Setiap prinsip dalam firman Tuhan mempunyai tempatnya, setiap fakta mempunyai maknanya. Dan keseluruhan bangunan itu, baik dalam rancangan mahupun pelaksanaannya, memberikan kesaksian tentang Pengarangnya. Struktur yang sedemikian tidak dapat difikirkan atau dibentuk oleh mana-mana akal selain akal Dia Yang Mahabesar.” Education, 123.

Back to Articles