Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.
Ka kgaolo ya lesome, Daniele o supiwa e le yo o tsositsweng go tswa mo malatsing a gagwe a selelo ka tshegetso ya dikgato tse tharo tsa efangele e e sa khutleng. Foo Gabariele o naya Daniele hisitori ya boporofeti ya kgaolo ya lesome le bongwe, ka jalo a supa hisitori ya lesedi la Noka e Kgolo ya Hiddekele.
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Ọ dị mkpa ka e nwee ọmụmụ Okwu Chineke nke dịrị nso karị. Karịsịa, a ga-elekwasị Daniel na Mkpughe anya karịa mgbe ọ bụla ọzọ n’akụkọ ihe mere eme nke ọrụ anyị. Anyị pụrụ inwe ihe ole na ole anyị ga-ekwu n’ụfọdụ akụkụ banyere ike Rome na papacy, ma anyị kwesịrị ịkpọ uche ndị mmadụ n’ihe ndị amụma na ndịozi dere n’okpuru mmụọ nsọ nke Mmụọ Chineke. Mmụọ Nsọ ahaziela ihe n’ụzọ dị otu a, ma n’inye amụma ahụ, ma n’ihe omume ndị e sere, iji kuzie na a ga-eme ka onye nnọchi mmadụ ghara ịpụta ìhè, ka e zoo ya n’ime Kraịst, ma ka e bulie Onyenwe anyị Chineke nke eluigwe na iwu Ya elu.”
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Baca kitab Daniel. Ingat kembali, satu demi satu, sejarah kerajaan-kerajaan yang diwakili di sana. Lihatlah negarawan-negarawan, majelis-majelis, bala tentara yang perkasa, dan lihatlah bagaimana Allah bekerja untuk merendahkan kesombongan manusia, dan membaringkan kemuliaan manusia ke dalam debu. Hanya Allah saja yang digambarkan sebagai Yang Mahabesar. Dalam penglihatan nabi itu, Ia terlihat menumbangkan seorang penguasa yang perkasa dan menegakkan yang lain. Ia dinyatakan sebagai Raja semesta alam, yang hendak menegakkan kerajaan-Nya yang kekal—Yang Lanjut Usia, Allah yang hidup, Sumber segala hikmat, Penguasa masa kini, Penyingkap masa depan. Bacalah dan pahamilah betapa miskin, betapa rapuh, betapa singkat umurnya, betapa mudah tersesat, betapa bersalahnya manusia ketika ia mengangkat jiwanya kepada kesia-siaan.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
Ruwa Mai Tsarki ta wurin Ishaya tana nuna mana Allah, Allah mai rai, a matsayin babban abin da ya kamata hankali ya karkata gare shi—wato Allah kamar yadda aka bayyana shi cikin Almasihu. “Gama an haifa mana yaro, an ba mu ɗa: mulki kuwa zai kasance a bisa kafadarsa: kuma za a kira sunansa Abin Al’ajabi, Mai Ba da Shawara, Allah Mai Iko, Uba Madawwami, Yariman Salama” [Ishaya 9:6].
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.” Manuscript Releases, volume 16, 333, 334.
“Cahaya yang diterima Daniel langsung daripada Allah telah diberikan secara khusus untuk hari-hari terakhir ini. Penglihatan-penglihatan yang dilihatnya di tebing Sungai Ulai dan Hiddekel, sungai-sungai besar di Sinear, kini sedang dalam proses penggenapan, dan segala peristiwa yang telah dinubuatkan itu tidak lama lagi akan terjadi.” Manuscript Releases, jilid 16, 333, 334.
The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.
Moya Mosantu “u vhumbe timhaka” hi ndlela leyi eku nyikeriweni ka vuprofeta “ni swiendlakalo” swa xivono xo hetelela xa Daniele lerova ndzima yo sungula (khume), yi yimela ntokoto wa vanhu va Xikwembu emasikwini ya makumu, hilaha ku endlaka ndzima yo hetelela (khume-mbirhi). Ku vumbiwa ka tidzima teto tinharhu leti endlaka ku vonakala ka Nambu wa Hiddekel, loku “a ku nyiketiwe hi ku hlawuleka eka masiku lawa ya makumu,” a ku kunguhatiwe leswaku ku rhwala nhlamuselo ya magoza manharhu ya “ntiyiso.” Eka leswi yo sungula yi pfumanaka ni yo hetelela, kasi leyi nga exikarhi yi yimela ku xandzuka, a hi kumi ntsena xivumbeko xa rito ra Xiheveru ra “ntiyiso,” leri vumbiweke hi letere ro sungula, ra vukhume-nharhu ni ro hetelela ra alifabete ya Xiheveru, kambe hi tlhela hi vona xikombiso xa Alpha na Omega.
Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.
Daniel sep ka rawng in mi sang zali leh sang sawmli pali-te chu kum sang hnih leh za nga leh sawm hnih “chazon” hmuhtawnna leh kum sang hnih leh za thum “mareh” hmuhtawnna pahnihte an hriat chiang a ni tih a sawi a. Hmuhtawnna pahnihte chu an hria mai bakah, “the appearance” tih “marah” hmuhtawnna, feminine leh causative nihna nei chuan a siam chhuah “rinna avanga felna chantirna” thiltihtheihna an nei bawk.
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
“Bagi akal dan jiwa, demikian juga bagi tubuh, adalah hukum Allah bahawa kekuatan diperoleh melalui usaha. Latihanlah yang mengembangkan. Selaras dengan hukum ini, Allah telah menyediakan dalam firman-Nya sarana bagi perkembangan akal dan rohani.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“ Baebele e na le metheo yotlhe e batho ba e tlhokang gore ba e tlhaloganye gore ba tle ba tshwanelelwe botshelo jono kgotsa botshelo jo bo tlang. Mme metheo eno e ka tlhaloganngwa ke botlhe. Ga go ope yo o nang le moya wa go anaanela thuto ya yone yo o ka balang temana e le nngwe fela mo Baebeleng a sa bone mo go yone kakanyo nngwe e e mo thusang. Mme thuto e e botlhokwa thata ya Baebele ga e bonwe ka go ithuta ka dinako dingwe fela kgotsa ka mokgwa o o sa golaganang. Tsamaiso ya yone e kgolo ya boammaaruri ga e a tlhagisiwa ka mokgwa o e ka lemogiwang ka one ke mmadi yo o potlakileng kgotsa yo o sa tlhokomeleng. Dikhumo tse dintsi tsa yone di fitlhegile kgakala kwa tlase ga bokantle, mme di ka bonwa fela ka patlisiso e e tlhoafetseng le maiteko a a sa kgaotseng. Boammaaruri jo bo agang tsotlhe tsotlhe jo bogolo bo tshwanetse go senkiwa le go phuthiwa, ‘fano go le gonnye, le fale go le gonnye.’ Isaia 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. 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.
“Apabila demikian diselidiki dan dihimpunkan bersama, semuanya akan didapati saling cocok dengan sempurna. Setiap Injil merupakan pelengkap bagi yang lain, setiap nubuat penjelasan bagi nubuat yang lain, setiap kebenaran pengembangan dari suatu kebenaran yang lain. Lambang-lambang dalam tata ibadah Yahudi dijelaskan oleh Injil. Setiap asas dalam firman Allah mempunyai tempatnya, setiap fakta mempunyai maknanya. Dan keseluruhan bangunan itu, baik dalam rancangan mahupun pelaksanaannya, memberikan kesaksian tentang Pengarangnya. Struktur yang demikian tidak mungkin dapat dibayangkan atau dibentuk oleh akal mana pun selain akal Dia Yang Mahabesar.”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
“கூறுகளின் பல்வேறு பகுதிகளை ஆராய்ந்து, அவற்றின் பரஸ்பர உறவைப் படிப்பதில், மனித மனத்தின் உயர்ந்த திறன்கள் தீவிரமான செயல்பாட்டிற்குக் கொண்டுவரப்படுகின்றன. இத்தகைய படிப்பில் ஈடுபடும் எவரும் தமது அறிவாற்றலை வளர்த்துக் கொள்ளாமல் இருக்க முடியாது.
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“ကမ္ဘာ့သမ္မာကျမ်းစာကို လေ့လာခြင်း၏ ဉာဏ်ရည်ဆိုင်ရာတန်ဖိုးသည် သမ္မာတရားကို ရှာဖွေထုတ်ဖော်၍ ၎င်းကို စုစည်းတင်ပြခြင်းတစ်ရပ်တည်း၌သာ မတည်ရှိပေ။ တင်ပြထားသော အကြောင်းအရာကြီးများကို နားလည်သဘောပေါက်ရန် လိုအပ်သော ကြိုးပမ်းအားထုတ်မှု၌လည်း ထိုတန်ဖိုးသည် တည်ရှိ၏။ ရိုးရိုးသာမန် အရေးကိစ္စများနှင့်သာ အမြဲအလုပ်များနေသော စိတ်သည် ကျဉ်းမြောင်းငယ်ရွယ်သွား၍ အင်အားလျော့နည်းသွားတတ်၏။ ကြီးမြတ်၍ ကျယ်ပြန့်နက်နဲသော သမ္မာတရားများကို နားလည်သဘောပေါက်ရန် တစ်ခါမျှ မတောင်းဆိုခံရလျှင် ထိုစိတ်သည် အချိန်ကြာလာသည်နှင့်အမျှ ကြီးထွားဖွံ့ဖြိုးနိုင်သော စွမ်းရည်ကို ဆုံးရှုံးသွားတတ်၏။ ဤသို့ ယိုယွင်းပျက်စီးခြင်းမှ ကာကွယ်စောင့်ရှောက်ရာ၌လည်းကောင်း၊ ဖွံ့ဖြိုးတိုးတက်မှုကို လှုံ့ဆော်ပေးရာ၌လည်းကောင်း၊ ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို လေ့လာခြင်းနှင့် တန်းတူနိုင်သော အခြားအရာမရှိ။ ဉာဏ်ရည်ကို လေ့ကျင့်ပေးသော နည်းလမ်းတစ်ရပ်အနေဖြင့် သမ္မာကျမ်းစာသည် အခြားမည်သည့်စာအုပ်တစ်အုပ်ထက်မဆို၊ သို့မဟုတ် အခြားစာအုပ်အားလုံးကို စုပေါင်းထားသည့်အရာထက်မဆို ပိုမိုထိရောက်၏။ ၎င်း၏ အကြောင်းအရာများ၏ ကြီးမြတ်မှု၊ ၎င်း၏ မိန့်ဆိုချက်များ၏ ဂုဏ်သိက္ခာရှိသော ရိုးရှင်းမှု၊ ၎င်း၏ ပုံရိပ်ဖော်ပြချက်များ၏ အလှတရားတို့သည် အခြားအရာမည်သည့်အရာမျှ မတတ်နိုင်သကဲ့သို့ အတွေးအခေါ်များကို အသက်သွင်း၍ မြှင့်တင်ပေး၏။ ဗျာဒိတ်တော်၏ အံ့မခန်းကြီးမားသော သမ္မာတရားများကို နားလည်သဘောပေါက်ရန် ကြိုးပမ်းအားထုတ်ခြင်းက ပေးနိုင်သည့် စိတ်ဉာဏ်အင်အားကဲ့သို့ အင်အားမျိုးကို အခြားမည်သည့်လေ့လာမှုမျှ မပေးနိုင်ပေ။ ဤသို့ အနန္တဘုရား၏ အတွေးတော်များနှင့် ထိတွေ့စေခံရသော စိတ်သည် မကျယ်ပြန့်ဘဲ မနေနိုင်၊ မခိုင်မာဘဲ မနေနိုင်ပေ။”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“Үүнээс ч агуу нь, сүнслэг мөн чанарыг хөгжүүлэхэд Библийн хүч юм. Бурхантай нөхөрлөхөөр бүтээгдсэн хүн зөвхөн тийм нөхөрлөл дотор л өөрийн жинхэнэ амьдрал ба хөгжлийг олж чадна. Бурханд өөрийн дээд баяр хөөрийг олохоор бүтээгдсэн тэрээр зүрхний хүслэнг намжааж, сэтгэлийн өлсгөлөн ба цангааг хангаж чадах зүйлийг өөр юунаас ч олж чадахгүй. Чин сэтгэлтэй, сургагдахуйц сүнсээр Бурханы үгийг судалж, түүний үнэнүүдийг ойлгохоор эрэлхийлдэг хүн түүний Зохиогчтой холбоо тогтоох болно; мөн өөрийнх нь сонголтоос бусдаар бол, түүний хөгжлийн боломжид хязгаар үгүй.”
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
“Dalam keluasan ragam gaya dan pokok bahasanya, Kitab Suci mempunyai sesuatu yang dapat menarik setiap pikiran dan menyentuh setiap hati. Di dalam halaman-halamannya terdapat sejarah yang paling purba; biografi yang paling setia kepada kehidupan; asas-asas pemerintahan bagi pengendalian negara, bagi pengaturan rumah tangga—asas-asas yang hikmat manusia tidak pernah dapat menyamainya. Di dalamnya terkandung falsafah yang paling mendalam, puisi yang paling manis dan paling luhur, yang paling bergelora dan yang paling menyayat hati. Tulisan-tulisan Kitab Suci, bahkan apabila dipertimbangkan demikian, nilainya jauh melampaui karya mana pun dari pengarang manusia; tetapi yang lingkupnya jauh lebih luas, yang nilainya jauh lebih besar tanpa batas, ialah apabila tulisan-tulisan itu dipandang dalam hubungannya dengan gagasan pusat yang agung itu. Dipandang dalam terang gagasan ini, setiap pokok pembahasan memperoleh makna yang baru. Di dalam kebenaran-kebenaran yang dinyatakan dengan paling sederhana terkandung asas-asas yang setinggi langit dan yang mencakup kekekalan.”
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.
“Tema utama Alkitab, tema yang di sekelilingnya setiap tema lain dalam seluruh kitab itu berkumpul, ialah rencana penebusan, pemulihan dalam jiwa manusia akan gambar Allah. Sejak isyarat pertama pengharapan dalam hukuman yang diucapkan di Eden hingga janji mulia yang terakhir dalam Wahyu itu, ‘Mereka akan melihat wajah-Nya; dan nama-Nya akan tertulis pada dahi mereka’ (Wahyu 22:4), inti setiap kitab dan setiap bagian Alkitab ialah penyingkapan tema yang ajaib ini,—pengangkatan manusia,—kuasa Allah, ‘yang mengaruniakan kepada kita kemenangan oleh Yesus Kristus, Tuhan kita.’ 1 Korintus 15:57.” Education, 123–125.
In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”
Dalam petikan yang baru sahaja dikemukakan itu, dikenal pasti bahawa Alkitab, apabila ditinjau dari apa jua sudut kesusasteraan, adalah jauh lebih unggul daripada mana-mana hasil karya manusia. Sister White menyatakan, “Pada halaman-halamannya terdapat sejarah yang paling purba; biografi yang paling benar terhadap kehidupan; prinsip-prinsip pemerintahan bagi pengendalian negara, bagi pengaturan rumah tangga—prinsip-prinsip yang tidak pernah dapat disamai oleh hikmat manusia. Ia mengandungi falsafah yang paling mendalam, puisi yang paling manis dan yang paling luhur, yang paling penuh gairah dan yang paling menyayat hati,” dan bahawa “struktur sedemikian tidak dapat difikirkan atau dibentuk oleh mana-mana akal selain akal Yang Tak Terbatas.”
All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.
Degup-degup aturan kemanusiaan yang diakui, yang menetapkan aturan-aturan yang membentuk struktur sastra, dilampaui oleh Alkitab. Prinsip-prinsip yang diajarkan di universitas-universitas kemanusiaan, yang membedakan antara sastra yang biasa atau lebih rendah hingga karya-karya agung sastra manusia, semuanya dilampaui oleh Alkitab. Dengan mengingat hal itu, patutlah diakui bahwa puncak, kesimpulan agung dari kesaksian nubuatan seluruh Alkitab, dinyatakan dalam penglihatan terakhir Daniel. Itulah batu penjuru dari kesaksian nubuatan itu, dan tidak ada puncak dalam sastra manusia yang mendekati kesaksian Daniel pasal sebelas, mulai dari ayat satu dan berlanjut sampai pasal dua belas ayat empat.
In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.
Dalam kitab Wahyu, semua kitab Alkitab bertemu dan berakhir, dan dalam pewahyuan itu garis-garis nubuat yang sama seperti dalam kitab Daniel diangkat kembali; namun, dalam hubungannya satu dengan yang lain, kitab Daniel merupakan penyebutan yang pertama, dan Wahyu yang terakhir. Segala sesuatu ada dalam penyebutan yang pertama, dan segala sesuatu ada dalam kitab Daniel, dan puncak kitab itu ialah penglihatan yang diberikan di tepi Sungai Hiddekel. Puncak peristiwa-peristiwa yang dilambangkan dalam penglihatan itu dimulai pada ayat empat puluh, dan berlanjut sampai kitab itu dimeteraikan pada ayat empat pasal dua belas. Ayat-ayat itu melambangkan penutup agung dari setiap kebenaran nubuat yang pernah diucapkan atau dicatat oleh orang-orang kudus zaman dahulu, termasuk Sister White.
What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.
Se moetšago pheletšong yeo kgaolong ya lesometee ke histori tše di lego ka gare ga kgaolo yeo, tšeo di fago bohlatse bja kwešišo ye e nepagetšego ya ditemana tše tshela tša mafelelo tša kgaolo ya lesometee, moo manaba a mararo a drakone, sebata le moporofeta wa maaka bjale a etelelago lefase pele go ya mafelelong a nako ya teko ya batho. Kgaetšedi White o hlatha ka go lebanya molao wo wa ka gare.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 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. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 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 11:30–36.
“ယွမ်တီအဟာန် တန် လီုရ။ အချိန်အခက်အခဲကာလတံ အန်မိုဝ်ဂွ အာအ်။ လောကဟာ စစ်ပွဲဓာတ်စိတ်တှ်ေ ဂွံလှုပ်ရှားဒၟံင်ရ။ မကြာမီ ပရောဖက်ကျမ်းတံ၌ ဟီုထားသော ဆင်းရဲဒုက္ခအခင်းအကျင်းတံ ဂွံဖြစ်ပျက်လာမည်။ ဒံယေလ်ကျမ်း အခန်း ၁၁ ၌ရှိသော ပရောဖက်ပြုချက်သည် ၎င်း၏ ပြည့်စုံပြည့်ဝသော အကောင်အထည်ဖော်ခြင်းသို့ နီးကပ်စွာ ရောက်ရှိလျက်ရှိသည်။ ဤပရောဖက်ပြုချက်၏ ပြည့်စုံခြင်းအဖြစ် ဖြစ်ပျက်ခဲ့ပြီးသော သမိုင်းအများအပြားသည် ပြန်လည်ဖြစ်ပေါ်လာလိမ့်မည်။ အခန်းငယ် ၃၀ ၌ ဤသို့သော တန်ခိုးတစ်ရပ်အကြောင်း ဖော်ပြထားသည်— ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 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. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 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 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Ditiragalo tse di tshwanang le tse di tlhalosiwang mo mafokong ano di tla diragala. Re bona bosupi jwa gore Satane o potlakela go tsaya taolo ya megopolo ya batho ba ba se nang poifo ya Modimo fa pele ga bone. A botlhe ba bale ba bo ba tlhaloganye dipolelelopele tsa buka eno, gonne jaanong re tsena mo nakong ya pitlagano e go builweng ka yone:”
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Mle mbọ emi Michael ayin̄, asiaha ete edi akwa andikara oro odude adade nte owo fo: ndien mfịna esie eyenam, mfịna oro ikededi mme idụk in̄waŋeke ke mbemiso oro nation kiet akpaniko ada esịm tutu esio; ndien ke mbọ emi akeyedade owo fo, kpukpru owo oro akeyedemede nte e dere ye ke akwụkwọ. Ndien ikpọ ikpọ n̄kpọ nte mme owo oro ekedediade ke ájá earth eyekọk, mme ufọk kiet in̄wan̄ nte ndụ ebighi ebi, ndien mme ufọk kiet in̄wan̄ nte isọn̄ ye nte mme n̄kpọ ikpat idem ebighi ebi. Ndien mme owo oro mmọ ẹkotde nte mme amam eyekpụhọ nte imọ anyan̄ nte brightness of the firmament; ndien mme oro ediwakde ikpọ owo anam edinen̄ ke akpanikọ nte mme kpakpando tutu ebighi ebi ye ebighi ebi. Kaman fo, O Daniel, mechie okwu emi, nyụọk akara ke akwụkwọ, tutu akok ke ini ikpeazụ: ikpọ owo eyegba ije azụ ye n’ihu, ndien mmụta eyekawanye.’ Daniel 12:1–4.” Manuscript Releases, nọmba 13, 394.
In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.
Dalam petikan ini, Sister White mula-mula merujuk kepada Daniel pasal sebelas, kemudian mengenal pasti prinsip bahawa “sebahagian besar sejarah yang telah berlaku sebagai penggenapan nubuatan ini akan berulang.” Selepas itu, beliau secara langsung memetik ayat tiga puluh hingga tiga puluh enam dan meneruskannya dengan pernyataan bahawa, “adegan-adegan yang serupa dengan yang digambarkan dalam kata-kata ini akan berlaku.” Setelah mengenal pasti ayat tiga puluh hingga tiga puluh enam, dan mengatakan bahawa adegan-adegan yang serupa dengan ayat-ayat itu akan berlaku, beliau kemudian mengenal pasti penutupan masa percubaan, ketika Mikhael bangkit, dalam ayat satu pasal dua belas. Dengan berbuat demikian, beliau sedang mengasingkan tujuh ayat tersebut, dan menempatkannya dalam sejarah yang sejurus mendahului Mikhael bangkit.
More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.
Lebih daripada sekali kita telah membincangkan sejarah ayat tiga puluh hingga tiga puluh enam, dan bagaimana ayat-ayat itu sejajar dengan ayat empat puluh hingga empat puluh lima dalam Daniel sebelas, dan kini kita akan mula mempertimbangkan tempoh-tempoh lain dalam sejarah nubuatan dalam pasal sebelas yang diulangi dalam enam ayat terakhir itu. Namun, sebelum kita berbuat demikian, sekali lagi kita akan mengemukakan suatu ringkasan ringkas tentang kesejajaran ayat tiga puluh hingga tiga puluh enam dengan ayat empat puluh hingga empat puluh lima.
Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.
တတိယဆယ်ပိုဒ်သည် အယူမှားရောမမှ ပုပ်ရဟန်းမင်းဆိုင်ရာ ရောမသို့ ကူးပြောင်းရာအမှတ်ကို ပြသည်။ ထိုကူးပြောင်းမှု၏ သမိုင်းကို နှစ် 330၊ 508၊ 533 နှင့် 538 ကဲ့သို့သော ရက်စွဲများကို ဖော်ထုတ်ညွှန်ပြသော ပရောဖက်ပြုချက်ဆိုင်ရာ ကျမ်းပိုဒ်အမျိုးမျိုးတွင် ဆွေးနွေးထားသည်။ သမ္မာကျမ်းစာပရောဖက်ပြုချက်၌ စတုတ္ထနိုင်ငံမှ ပဉ္စမနိုင်ငံသို့ ကူးပြောင်းရာတွင် အခြားသော ပရောဖက်ပြုချက်ဆိုင်ရာ အမှတ်အသားများလည်း ရှိသေးသော်လည်း၊ တတိယဆယ့်တစ်ပိုဒ်တွင် အယူမှားရောမသည် 496 ခုနှစ်တွင် Clovis အားဖြင့် ကိုယ်စားပြုထားသကဲ့သို့ ပုပ်ရဟန်းမင်းအာဏာအတွက် ထူထောင်ရပ်တည်လေသည်။ ထိုပိုဒ်တွင် ပထမဦးစွာ Clovis အားဖြင့် ကိုယ်စားပြုထားသော အယူမှားအင်အားစုများသည် 508 ခုနှစ်အထိ ပုပ်ရဟန်းမင်းအာဏာ ပေါ်ထွန်းလာခြင်းကို ဆန့်ကျင်သော အယူမှားတားဆီးမှုမှန်သမျှ (“အမြဲမပြတ်သောအရာ”) ကို ဖယ်ရှားပစ်ရန် လုပ်ဆောင်ချက်ကို ပြီးမြောက်စေကြသည်။ ထိုခေတ်ကာလ၏ စစ်ပွဲများသည် “ခွန်အား၏ သန့်ရှင်းရာဌာန” ဟူ၍ ကိုယ်စားပြုထားသော ထိုသမိုင်းအတွင်း ရောမမြို့အပေါ် ဖျက်ဆီးခြင်းကို ဆောင်ကြဉ်းလာကြပြီး၊ 538 ခုနှစ်တွင် အယူမှားအင်အားစုများသည် ပုပ်ရဟန်းမင်းအာဏာကို မြေကြီး၏ ရာဇပလ္လင်ပေါ်၌ တင်မြှောက်ကြသည်။ ထို့နောက် သူမသည် Orleans ကောင်စီ၌ တနင်္ဂနွေနေ့ဥပဒေကို ပြဋ္ဌာန်းလေသည်။
Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.
Ayat tiga puluh dua hingga tiga puluh enam mengenal pasti peperangan pembunuhan yang kemudian dibawa oleh kepausan terhadap umat Allah yang setia sepanjang seribu dua ratus enam puluh tahun Zaman Kegelapan. Akhirnya kepausan sampai kepada kesudahannya dalam ayat tiga puluh enam. Dalam ayat empat puluh, Reagan membentuk suatu persekutuan rahsia dengan antikristus, menandakan saat penentangan Protestanisme telah disingkirkan, sebagaimana dilambangkan oleh tahun 508. Komitmen Reagan dalam kewangan dan kekuatan ketenteraan telah ditipologikan oleh “tentera” yang bangkit membela kepausan pada tahun 496. Kebinasaan tempat kudus kekuatan Rom kafir, yang dilambangkan oleh kota Rom, merupakan suatu tipologi bagi kebinasaan Perlembagaan Amerika Syarikat pada undang-undang Ahad yang akan segera datang, kerana Perlembagaan itu ialah tempat kudus kekuatan bagi Amerika Syarikat. Pada undang-undang Ahad, kepausan sekali lagi akan didudukkan di atas takhta bumi, sebagaimana dilambangkan oleh tahun 538.
Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.
Tikinluh tawngcing hnuai ber ah, Pathian mi rinawmte chungah popa lamah thi-thna a remna chuan hun tawp ber chu a tan ang; hei hi Kum Mualpui hun lai a ni tawh angin 538 atanga 1798 thleng khan a lo thleng tawh a ni. Hei hian mihringte chhanhmun remchan hun tâwpna a hruai ang; chutih lai chuan Michael a ding chhuak ang, 1798-a entîr ang khan, popa thuneihna chu kum sangkhat hnihza leh sawmruk chhung khan a hmuingîl tawh avângin, thihna hliam rapthlâk chu a dawng a, Pathian thinlung nawrna chu a tawng ta a ni.
We will continue this study in the next article.
Re tla tswela pele ka thuto ye mo sehlogong se se latelago.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Ka lutlha lengwe, e rile ke le mo New York City, ka nako ya bosigo ka bidiwa gore ke bone meago e tlhatloga mokato morago ga mokato e lebile legodimong. Meago eno e ne e netefaditswe gore ga e tshwarwe ke molelo, mme e ne ya agelwa go galaletsa beng ba yone le baagi ba yone. E ne ya nna e tlhatloga, e ya kwa godimo le go feta, mme mo go yone ga dirisiwa didirisiwa tse di turang thata. Bao meago eno e neng e le ya bone ba ne ba sa ipotse ba re: ‘Re ka galaletsa Modimo jang ka mokgwa o o gaisang tsotlhe?’ Morena o ne a se mo megopolong ya bone.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Aku berfikir: “Oh, alangkah baiknya jika mereka yang sedang melaburkan harta mereka dengan cara demikian dapat melihat haluan mereka sebagaimana Allah melihatnya! Mereka sedang menimbunkan bangunan-bangunan yang megah, tetapi betapa bodohnya, pada pandangan Pemerintah alam semesta, perancangan dan reka-reka mereka itu. Mereka tidak mengkaji dengan segenap kuasa hati dan fikiran bagaimana mereka dapat memuliakan Allah. Mereka telah kehilangan pandangan akan hal ini, iaitu kewajipan pertama manusia.”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“သည့်မြင့်မားသော အဆောက်အအုံများ တည်ဆောက်လျက်ရှိကြစဉ်တွင်၊ ၎င်းတို့၏ ပိုင်ရှင်များသည် မိမိကိုယ်ကို ကျေနပ်ဖွယ်ပြုလုပ်ခြင်းနှင့် အိမ်နီးချင်းများ၏ မနာလိုမှုကို နှိုးဆော်ခြင်းအတွက် အသုံးပြုရန် ငွေရှိသည်ဟူသော ရည်မှန်းချက်ကြီးသော မာနဖြင့် ဝမ်းမြောက်ကြ၏။ ထိုသို့ ၎င်းတို့ ရင်းနှီးမြှုပ်နှံခဲ့သော ငွေများအနက် များစွာသည် အနိုင်ယူတောင်းခံခြင်းအားဖြင့်လည်းကောင်း၊ ဆင်းရဲသားတို့ကို ဖိနှိပ်ညှဉ်းပန်း၍ အကျိုးအမြတ်ထုတ်ခြင်းအားဖြင့်လည်းကောင်း ရရှိထားခြင်းဖြစ်သည်။ ကောင်းကင်ဘုံ၌ စီးပွားရေးဆိုင်ရာ အရောင်းအဝယ် ပြုမှုတစ်ရပ်ချင်းစီအတွက် စာရင်းတစ်ခုကို ထိန်းသိမ်းထားကြောင်း၊ မတရားသော သဘောတူညီမှုတိုင်း၊ လိမ်လည်သော အပြုအမူတိုင်းကို ထိုအရပ်၌ မှတ်တမ်းတင်ထားကြောင်းတို့ကို ၎င်းတို့ မေ့လျော့ခဲ့ကြသည်။ မကြာမီ လူတို့သည် မိမိတို့၏ လိမ်လည်မှုနှင့် မောက်မာရိုင်းစိုင်းမှုအတွင်း သခင်ဘုရားက ၎င်းတို့အား ကျော်လွန်သွားခွင့်မပြုမည့် အမှတ်တစ်ခုသို့ ရောက်ရှိလာမည့် အချိန် ရှိလျက်ရှိ၏။ ထိုအခါ ယေဟောဝါ၏ သည်းခံရှည်ကြာခြင်း၌ ကန့်သတ်ချက်တစ်ရပ် ရှိကြောင်းကို ၎င်းတို့ သိရှိလာကြလိမ့်မည်။”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Keadaan yang seterusnya terbentang di hadapan saya ialah suatu amaran tentang kebakaran. Orang memandang bangunan-bangunan yang tinggi dan kononnya kalis api itu lalu berkata: ‘Bangunan-bangunan itu benar-benar selamat.’ Tetapi bangunan-bangunan ini hangus dijilat api seolah-olah diperbuat daripada ter. Jentera bomba tidak dapat berbuat apa-apa untuk menghalang kemusnahan itu. Anggota bomba tidak dapat mengendalikan jentera tersebut.
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Ndzi lerisiwa leswaku loko nkarhi wa Hosi wu fika, loko ku nga si va na ku cinca loku endlekeke etimbilwini ta vanhu lava tikukumuxaka ni lava navelaka ku tlakuka, vanhu va ta kuma leswaku voko leri a ri ri na matimba yo ponisa ri ta va na matimba yo lovisa. A ku na matimba ya misava lama nga sivelaka voko ra Xikwembu. A ku na nchumu wa swilo leswi nga tirhisiwaka eku akiweni ka miako lowu nga yi hlayisaka eka ku lovisiwa loko nkarhi lowu vekiweke hi Xikwembu wu fika wa ku tisela vanhu ku xupuriwa hikwalaho ka ku honisa ka vona nawu wa Yena ni hikwalaho ka ku navela ka vona ka vun’ selfish ambition.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Тәрбиячеләр һәм дәүләт эшлеклеләре арасында да җәмгыятьнең хәзерге торышы нигезендә яткан сәбәпләрне аңлаучылар күп түгел. Хакимият дилбегәсен тотучылар әхлак бозыклыгы, фәкыйрьлек, хәерчелек һәм арта баручы җинаятьчелек мәсьәләсен хәл итә алмыйлар. Алар эш-гамәлләрне тагын да ныграк нигезгә кую өчен юкка гына көрәшәләр. Әгәр кешеләр Аллаһы Сүзенең өйрәтүенә күбрәк колак салсалар, алар үзләрен аптырашта калдырган мәсьәләләрнең чишелешен табарлар иде.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
“Ang Masalmo di huraikan kondision i mundu ba mesmo antes di Kristu Nia mai dala rua. Kona-ba ema sira ne’ebé liu husi na’ok no espoliasaun halibur rikuesa boot sira, hakerek tiha ona: ‘Imi halibur ona tesouru ba loron ikus. Haree, saláriu traballadór sira nian ne’ebé kolhe imi nia to’os, ne’ebé imi tahan fali ho fraude, hakilar; no sira-nia hakilar ne’ebé kolhe ona tama tiha iha Na’i Sabaot nia tilun. Imi moris ho prazér iha rai, no moris iha luxúria; imi haburas imi-nia fuan sira, hanesan iha loron matansaun nian. Imi kondena no oho ema justu; no nia la reziste imi.’ Tiagu 5:3–6.”
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Taime kina ridim ol lukaut em ol sain bilong ol taim i wok long kamap kwiktaim i givim? Wanem kain tingting ol manmeri bilong dispela graun i kisim? Wanem senis i lukaut long pasin bilong ol? Nogat moa long wanem i bin lukaut long pasin bilong ol manmeri i stap long graun long taim bilong Noa. Ol i pulap tru long ol wok bisnis bilong dispela graun na amamas bilong dispela laip, na ol manmeri bipo long Bikpela Wara i ‘no save inap long taim Bikpela Wara i kam na karim ol olgeta i go.’ Matthew 24:39. Heven i bin salim ol tok lukaut i go long ol, tasol ol i no laik harim. Na tude tu, dispela graun, em i no gat wanpela wari nating long tok bilong givim lukaut bilong God, em i wok long hariap i go long bagarap bilong oltaim oltaim.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.
“Dunia sedang digoncang oleh roh peperangan. Nubuatan dalam pasal kesebelas kitab Daniel hampir mencapai penggenapan yang sepenuhnya. Segera peristiwa-peristiwa kesusahan yang disebutkan dalam nubuatan-nubuatan itu akan terjadi.” Testimonies, jilid 9, 12–14.