We will now begin to proceed through chapter eleven of Daniel.

आम्ही आता दानियेलाच्या अकराव्या अध्यायाचा क्रमाने अभ्यास आरंभ करू.

Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

ਅਤੇ ਮੈਂ ਭੀ, ਮਾਦੀ ਦਾਰਿਯੁਸ ਦੇ ਪਹਿਲੇ ਸਾਲ ਵਿੱਚ, ਉਸ ਦੀ ਪੁਸ਼ਟੀ ਕਰਨ ਅਤੇ ਉਸ ਨੂੰ ਬਲ ਦੇਣ ਲਈ ਖੜਾ ਹੋਇਆ ਸੀ। ਅਤੇ ਹੁਣ ਮੈਂ ਤੈਨੂੰ ਸੱਚਾਈ ਦਿਖਾਵਾਂਗਾ। ਵੇਖ, ਫ਼ਾਰਸ ਵਿੱਚ ਹਾਲੇ ਤਿੰਨ ਰਾਜੇ ਉੱਠਣਗੇ; ਅਤੇ ਚੌਥਾ ਉਨ੍ਹਾਂ ਸਭ ਤੋਂ ਬਹੁਤ ਧਨਵਾਨ ਹੋਵੇਗਾ; ਅਤੇ ਆਪਣੇ ਧਨ ਦੇ ਕਾਰਨ ਆਪਣੇ ਬਲ ਨਾਲ ਉਹ ਸਭ ਨੂੰ ਯੂਨਾਨ ਦੇ ਰਾਜ ਦੇ ਵਿਰੁੱਧ ਭੜਕਾਵੇਗਾ। ਅਤੇ ਇੱਕ ਪਰਾਕ੍ਰਮੀ ਰਾਜਾ ਉੱਠੇਗਾ, ਜੋ ਵੱਡੇ ਅਧਿਕਾਰ ਨਾਲ ਰਾਜ ਕਰੇਗਾ ਅਤੇ ਆਪਣੀ ਇੱਛਾ ਅਨੁਸਾਰ ਕਰੇਗਾ। ਅਤੇ ਜਦੋਂ ਉਹ ਉੱਠੇਗਾ, ਤਾਂ ਉਸ ਦਾ ਰਾਜ ਤੋੜਿਆ ਜਾਵੇਗਾ, ਅਤੇ ਆਕਾਸ਼ ਦੀਆਂ ਚਾਰ ਹਵਾਵਾਂ ਵੱਲ ਵੰਡਿਆ ਜਾਵੇਗਾ; ਪਰ ਉਸ ਦੀ ਸੰਤਾਨ ਲਈ ਨਹੀਂ, ਅਤੇ ਨਾ ਹੀ ਉਸ ਅਧਿਕਾਰ ਦੇ ਅਨੁਸਾਰ ਜਿਸ ਨਾਲ ਉਸ ਨੇ ਰਾਜ ਕੀਤਾ ਸੀ; ਕਿਉਂਕਿ ਉਸ ਦਾ ਰਾਜ ਉਖਾੜਿਆ ਜਾਵੇਗਾ, ਇਤਨਾ ਹੀ ਨਹੀਂ, ਸਗੋਂ ਉਨ੍ਹਾਂ ਤੋਂ ਇਲਾਵਾ ਹੋਰਾਂ ਲਈ ਵੀ। ਦਾਨੀਏਲ 11:1–4।

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Jibriel aneanza kwa kumjulisha Danieli kwamba yeye pia alifanya kazi pamoja na Dario katika mwaka wake wa kwanza, ambao ni mwaka ambao mpwa wa Dario, jemadari wake, aliiteka Babeli na kumwua Belshaza. Danieli anapokea ono hili katika mwaka wa tatu wa Koreshi, kulingana na aya ya kwanza ya sura ya kumi, kwa hiyo Jibriel anawaainisha wote wawili, Dario na Koreshi, kuwa alama zinazowakilisha “wakati wa mwisho.” Belshaza na Babeli vilitekwa na Milki ya Wamedi na Waajemi katika mwaka wa 538 KK.

“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

“Ko Kairo i ringkhum ia ka Babylon, kaba u la shim da ka buit ha ka snem 538 BC, bad ryngkat bad ka jingïap jong u Belshazzar, ïa uba ki Persia ki la pyniap, ka hima Babylon ka la kut noh ka jingïalong jong ka.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Pada tahun 538 SM, Daniel mencatat pasal sembilan.

“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

“Penglihatan yang tercatat dalam bab sebelumnya [bab lapan] telah diberikan pada tahun ketiga pemerintahan Belsyazar, 538 SM. Pada tahun yang sama, yang juga merupakan tahun pertama pemerintahan Darius, berlakulah peristiwa-peristiwa yang diceritakan dalam bab ini [bab sembilan].” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Tahun pertama Darius, iaitu tahun ketiga dan terakhir pemerintahan Belsyazar, pada tahun 538 SM, Tuhan menghukum tanah orang Kasdim dan menjadikannya sunyi sepi.

And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

Ari, bumë bumo byona bujaku musobe no kwa kushangaza; na mataifa haya yatamtumikia mfalme wa Babeli miaka sabini. Tena itakuwa, miaka sabini itakapotimia, ndipo nitakapomwadhibu mfalme wa Babeli, na taifa lile, asema Bwana, kwa ajili ya uovu wao, na nchi ya Wakaldayo, nami nitaifanya kuwa ukiwa wa milele. Yeremia 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Dalam ayat sepuluh, Tuhan menggunakan perkataan “selepas”, ketika Dia beralih kepada penghukuman atas Babel. “Selepas” Babel dijadikan sunyi sepi, Tuhan akan melaksanakan pekerjaan-Nya yang baik bagi umat Allah.

For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

“இதோ, கர்த்தர் சொல்லுகிறது: பாபிலோனில் எழுபது ஆண்டுகள் நிறைவுற்றபின் நான் உங்களைத் தரிசித்து, உங்களை இந்நிலைக்கு மீண்டும் கொண்டுவருவேன் என்ற என் நல்ல வார்த்தையை உங்கள்மேல் நிறைவேற்றுவேன்.” எரேமியா 25:10.

The captivity of seventy years began in 606 BC.

Pitunungan pitu pulu taun dimulai pada taun 606 SM.

“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

“Bermulanya tujuh puluh tahun itu pada 606 SM, Daniel memahami bahawa masa itu kini sedang menghampiri pengakhirannya.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Panutuping pitung puluh taun pangasingan wiwit ing taun 606 SM, lan rampung ing taun 536 SM, yaiku rong taun sawisé patiné Belsyazar lan karusakan Babil ing taun 538 SM. Iku ana ing taun katelu Koresy. Gabriel nempatake ramalan Kali Hiddekel ing taun katelu Koresy, lan miwiti carita ing pasal sewelas kanthi nyebut taun kapisan Darius, lan kanthi mangkono dheweke lagi nandhani rong taun kang tinamtu. Taun 538 SM lan 536 SM loro-loroné padha dadi wektu kang wis katetepaké; taun 538 SM dadi wektu kang wis katetepaké supaya ramalan pitung puluh taun iku rampung, lan taun 536 SM dadi wektu ramalan kang wis katetepaké nalika “sawisé” 538 SM, Gusti bakal nindakaké pakaryan becik Panjenengané tumrap umaté.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

538 BC dan 536 BC, kedua-duanya ialah waktu yang telah ditetapkan, dan kedua-duanya dilambangkan oleh dua tokoh sejarah; yang seorang ialah raja pertama Media dan yang kedua raja pertama Parsi. Berakhirnya tujuh puluh tahun Israel secara harfiah ditawan di Babilon secara harfiah melambangkan seribu dua ratus enam puluh tahun Israel rohani ditawan di Babilon rohani, dari tahun 538 M hingga 1798. Tahun 1798 ialah suatu “waktu yang telah ditetapkan”, dan kemudian tempoh yang dikenal pasti secara nubuat sebagai “zaman akhir” pun bermula. 538 BC dan 536 BC, yang dilambangkan sebagai suatu “waktu yang telah ditetapkan”, juga menandai permulaan suatu tempoh yang dilambangkan sebagai “zaman akhir”.

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Lekgotla la Modimo mo lefatsheng le ne le le mo botshwarong ka boammaaruri mo nakong eno e telele ya pogiso e e sa kgaotseng, fela jaaka bana ba Iseraele ba ne ba tswerwe mo botshwarong kwa Babelona mo nakong ya botshwarwa.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Boprofeta bohle bo lebane ka ho khetheha haholo le matsatsi a ho qetela ho feta matsatsi ao bo ileng ba phethahala ka ’ona pele; ka hona 538 BC le morena Dariuse, hammoho le 536 BC le morena Korese, li emela “nako ya bofelo” ka 1989, ’me marena ao a mabeli a tšoantšetsa Mopresidente Reagan le Mopresidente Bush wa pele. 538 BC le 536 BC li emela letshwao la tsela le phethahalang ha matsatsi ao ka bobedi a utlwisisoa hore a emela letshwao le le leng la tsela. Letshwao la tsela la “nako ya bofelo” le na le matshwao a mabeli, ’me ka dinako tse dingwe, jwaloka ka Reagan le Bush wa pele, matshwao ka bobedi a phethahala ka selemo se le seng. Empa hoo ke mokgethelo molaong, hobane letshwao la tsela la “nako ya bofelo” mehleng ya Moshe e ne e le tswalo ya Aarone le Moshe ka bobedi, e neng e arohane ka dilemo tse tharo. Historing ya Kreste, e ne e le tswalo ya Johanne Mokolobetsi le Kreste e neng e arohane ka dikgwedi tse tsheletseng.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Dengan “masa kesudahan,” dalam sejarah antikristus hal itu ialah pada tahun 1798 dan 1799. Revolusi Prancis adalah suatu pokok nubuat, dan revolusi itu bermula pada tahun 1789, serta berlangsung selama sepuluh tahun, berakhir pada tahun 1799, pada waktu yang telah ditetapkan baginya, sebagaimana tahun 1798 juga merupakan suatu waktu yang telah ditetapkan. Bersama-sama, keduanya menandai luka yang mematikan yang diberikan kepada binatang itu, dan juga perempuan yang menunggangi serta memerintah atas binatang itu. Darius adalah raja yang mengalahkan musuhnya dengan mengirim tentaranya masuk melalui “tembok,” dan ia melambangkan Reagan, yang mengalahkan musuhnya dengan meruntuhkan tembok dari “tirai besi.” Koresy melambangkan Bush yang pertama, sebab Koresy dikenal sebagai Koresy Agung, dan George Bush yang pertama adalah Bush yang lebih agung, sedangkan Bush yang terakhir adalah Bush yang lebih kecil.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

ត្បិតស្ដេចទាំងពីរនេះ និងកាលបរិច្ឆេទទាំងពីរដែលពួកគេតំណាងឱ្យ ពិតជានិមិត្តសញ្ញាតែមួយ។ មួយសម្គាល់អំឡុងពេលចិតសិបឆ្នាំដែលបាប៊ីឡូននឹងគ្រប់គ្រង។ អំឡុងពេលចិតសិបឆ្នាំនោះបានដល់ពេលកំណត់របស់វានៅឆ្នាំ 538 មុន គ.ស. ហើយត្រូវបានតំណាងដោយដារីយុស។ ការបញ្ចប់នៃការជាប់ឃុំជាឈ្លើយអស់រយៈពេលចិតសិបឆ្នាំ បានដល់ពេលកំណត់របស់វានៅឆ្នាំ 536 មុន គ.ស. ហើយត្រូវបានតំណាងដោយស៊ីរូស។ រួមគ្នា ពួកគេតំណាងឱ្យ «ពេលវេលានៃចុងបញ្ចប់» នៅពេលដែលពន្លឺទំនាយត្រូវបានបើកបង្ហាញឡើងវិញ។ នៅឆ្នាំ 1798 ទេវតាទីមួយនៃវិវរណៈ ជំពូក ១៤ បានមកដល់ «ពេលវេលានៃចុងបញ្ចប់» ហើយបងស្រី វ៉ៃត៍ និយាយថា ទេវតានោះ «មិនមែនជាបុគ្គលណាផ្សេងក្រៅពីព្រះយេស៊ូវគ្រីស្ទទេ»។

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

ပေရသိဘုရင် ကုရုမင်း၏ တတိယနှစ်၌၊ ဘုရားသခင်၏ လူမျိုးတော်၏ မင်းသားဖြစ်၍ ကောင်းကင်တမန်များအပေါ် အာခန်ဂေလ်ဖြစ်သော မိခေလသည် ဆင်းသက်လာကာ ကုရုနှင့် ဆက်ဆံလှုပ်ရှား၍၊ ကုရုအား ယေရုရှလင်သို့ ဘုရားသခင်၏ လူမျိုးတော် ပြန်သွားနိုင်စေရန်၊ မြို့တော်ကိုလည်းကောင်း၊ သန့်ရှင်းရာဌာနကိုလည်းကောင်း၊ လမ်းမများနှင့် မြို့ရိုးများကိုလည်းကောင်း ပြန်လည်တည်ဆောက်နိုင်စေရန် ခွင့်ပြုမည့် အမိန့်သုံးချက်အနက် ပထမအမိန့်ကို ထုတ်ပြန်စေမည့် အလင်းတရားကို အတည်ပြုရန် လာရောက်ခဲ့သည်။ ထိုလုပ်ငန်းသည် ၁၇၉၈ ခုနှစ်၌ “အဆုံးကာလ” တွင် စတင်ခဲ့သော ပထမကောင်းကင်တမန်နှင့် ဒုတိယကောင်းကင်တမန်တို့၏ အမှုတော်ကို ပုံဆောင်ကြိုတင်ဖော်ပြခဲ့သည်။

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Penurunan Mikhael pada waktu kesudahan pada zaman Darius dan Koresh, melambangkan kedatangan malaikat pertama pada tahun 1798, dan bersama-sama keduanya menandai kedatangan malaikat yang sama, pada “waktu kesudahan,” pada tahun 1989. Tahun 1989 memulai masa “waktu kesudahan,” dan itu juga merupakan suatu waktu yang ditetapkan. Waktu yang ditetapkan menandai berakhirnya suatu periode waktu nubuat. Pemberontakan tahun 1863, pada “Kadesh” yang pertama bagi Israel rohani modern, merupakan permulaan dari suatu periode seratus dua puluh enam tahun yang berakhir pada “waktu yang ditetapkan” pada tahun 1989. Seratus dua puluh enam adalah sepersepuluh, atau satu persepuluhan, dari seribu dua ratus enam puluh, dan pada akhir seribu dua ratus enam puluh tahun pada tahun 1798, pergerakan malaikat pertama memasuki sejarah. Pada akhir seratus dua puluh enam tahun, pada tahun 1989, pergerakan malaikat ketiga memasuki sejarah.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Dalam ayat pertama Daniel pasal sebelas, Gabriel dengan cermat dan tepat menyatakan bahwa sejarah yang digambarkan itu bermula dengan Koresy, pada waktu kesudahan pada tahun 1989. Koresy Agung di sana melambangkan Bush yang lebih besar, yang akan diikuti oleh tiga raja, lalu seorang raja yang keempat yang akan jauh lebih kaya daripada mereka semua. Dengan demikian, raja keempat yang kaya itu, yang menggerakkan seluruh Yunani, adalah presiden keenam sejak tahun 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Ndzi lulamisa matsalwa ya ndzima ya khume, Daniyele u kombisiwa a ri eku rileni, naswona eka ntokoto wakwe wa ku rila u hundzuriwa a fana ni xifaniso xa Kriste, loko a languta xivono. Nkarhi wa masiku ya 21 wa ku rila wu yimela nkarhi wa rifu lowu gimetaka hi ku pfuxeriwa evuton’wini. Eka ndzima ya khume, Mikayele u xikile a huma etilweni, naswona eka Yuda nkombo, loko A xika, U pfuxa Muxe. Eka Nhlavutelo ndzima ya khume na yin’we, Muxe (na Eliya) va dlayiwile, naswona va file exitarateni masiku manharhu ni hafu ya masifaniso. Kutani Muxe, (kun’we na Eliya) va pfuxiwa hi “rito lerikulu”.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Dan selepas tiga hari setengah, Roh kehidupan daripada Allah masuk ke dalam mereka, lalu mereka berdiri di atas kaki mereka; dan ketakutan yang besar menimpa mereka yang melihat mereka. Dan mereka mendengar suatu suara besar dari syurga berkata kepada mereka, Naiklah ke mari. Lalu mereka naik ke syurga dalam awan; dan musuh-musuh mereka melihat mereka. Wahyu 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Suar agung” yang membangkitkan itu ialah suara penghulu malaikat, dan penghulu malaikat itu ialah Mikhael.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

Ka U Blei hi un hiar na bneng ryngkat bad ka jingïa lynshop, bad da ka sur jong u arkhangel, bad da ka bynta u Blei: bad kiba ïap ha U Khrist kin sa ïeng nyngkong. 1 Thessalonians 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Histori moo Mosese le Elia ba bolailoego gomme ba tsošwa ke histori ya go swaiwa ga ba dikete tše lekgolo le masomenne-nne. Histori yeo e thomile ka la 11 Lewedi 2001 ka “lentšu la pele” la morongwa wa Kutollo lesomeseswai, leo Kgaetšedi White a le hlaolago e le go fihla ge meago e megolo ya Motse wa New York e be e lahlelwa fase. “Lentšu la bobedi” la Kutollo kgaolo ya lesomeseswai le lla molaong wa Lamorena wo o tlago kgauswinyane, ge mohlape o mongwe wa Modimo o biletšwa go tšwa Babilona. Ke histori yeo, histori ya go swaiwa, moo Daniele a emelwago bjalo ka yo a fetolwago go ba seswantšho sa Kriste ka go lebelela pono ya “marah,” yeo e lego tlhagišo ya botshadi ya pono ya “mareh.” Ke pono ya “causative,” yeo e “bakago” gore seswantšho seo se lebeletšwego se tšweletšwe gape go bao ba se lebeletšego.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

A ngom a seal, bad a transformation a Daniel ha chapter ten, chungchang a Michael oniani somoi aro mikkangko dakchakenggipa ong∙a, jean Moses, Elijah aro Danielchi mesokgiminrang ong∙a. Ua dakchakani “dal∙begipa ku∙sikko” archangelni dakaha, indake minggittam “ku∙sik” ko on∙aha, skanggipa aro bon∙kamgipa ku∙sikni gisepo, jeongrang apsan ong∙a, maina uarang pilakan Revelation chapter eighteenni ku∙sik ong∙a. Giseponi ku∙sikchi dakgrikani mesokgipa ong∙a, maina Michael Mosesko dakchakengon, ua Satan baksa aganchakchakjaha, Satan, dakgrikani ong∙atgipa, protest ka∙na uko neng∙nikonaba.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Tetapi Mikhael, penghulu malaikat, ketika bertikai dengan Iblis dan berbantah tentang tubuh Musa, tidak berani melontarkan tuduhan yang menghujat terhadapnya, melainkan berkata, “Tuhan menghardik engkau.” Yudas 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Waktu pemeteraian yang bermula pada 11 September 2001 dan berakhir pada undang-undang Ahad yang akan segera datang, ditandai dengan tanda tangan “Kebenaran,” kerana di tengah-tengah tempoh itu, pada Julai 2023, suara besar penghulu malaikat itu memulakan pekerjaan membangkitkan orang mati dalam Kristus, yang memilih untuk mendengar suara pertengahan-Nya. Perhatikan bahawa 2023 datang dua puluh dua tahun selepas 2001, dan dua puluh dua ialah sepersepuluh daripada dua ratus dua puluh, yang merupakan lambang hubungan antara Keilahian dan kemanusiaan, dan juga merupakan lambang pemulihan.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Pada Julai 2023, malaikat yang perkasa itu, yang tidak lain ialah Yesus Kristus, dan yang adalah Kebenaran, yang juga ialah Mikhael, dan yang ialah Alfa dan Omega, turun dengan suatu perkhabaran di dalam tangan-Nya. Kitab kecil di dalam tangan-Nya itu ialah bahagian kitab Daniel yang telah dimeteraikan hingga hari-hari terakhir.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Dalam Wahyu seluruh kitab dalam Alkitab bertemu dan berakhir. Di sinilah pelengkap kitab Daniel. Yang satu adalah nubuat; yang lain adalah wahyu. Kitab yang dimeteraikan itu bukanlah Wahyu, melainkan bagian dari nubuat Daniel yang berhubungan dengan hari-hari terakhir. Malaikat itu memerintahkan, ‘Tetapi engkau, hai Daniel, sembunyikanlah segala firman itu, dan meteraikanlah kitab itu sampai pada akhir zaman.’ Daniel 12:4.” Kisah Para Rasul, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Karolo ya porofeto ya Daniele ye e amanago le malatsi a bofelo ke kgaolo ya lesome le motso o mongwe. Ke ditemana tse tshela tsa bofelo tsa kgaolo ya lesome le motso o mongwe, mme ka go totobala le go feta, ke ditiragalo tsa histori tse di fitlhelwang mo gare ga kgaolo eo tse di boelediwang mo ditemaneng tseo tse tshela tsa bofelo.

“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.” Manuscript Releases, number 13, 394.

“Kita tidak mempunyai waktu untuk disia-siakan. Masa-masa kesukaran ada di hadapan kita. Dunia sedang diguncangkan oleh semangat peperangan. Segera pemandangan-pemandangan kesukaran yang disebutkan dalam nubuatan akan terjadi. Nubuatan dalam Daniel pasal sebelas hampir mencapai penggenapan sepenuhnya. Banyak dari sejarah yang telah terjadi sebagai penggenapan nubuatan ini akan terulang.” Manuscript Releases, nomor 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Temana ya khume na nthihi, ya Daniele kgaolo ya lesome le tee, e laetša histori yeo e bušeletšwago temaneng ya masomenne a tee, gobane temaneng yeo kgoši ya lebowa e eme nageng ya letago. Histori ya temana ya khume na nthihi e hlaola nako yeo molaodi wa sesole sa Roma, Pompey, a tlišitšego Juda le Jerusalema bothopša.

But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

Tetapi orang yang datang menyerangnya itu akan berbuat menurut kehendaknya sendiri, dan tidak ada seorang pun yang akan dapat bertahan di hadapannya; dan ia akan berdiri di negeri yang indah, yang oleh tangannya akan dimusnahkan. Daniel 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Ndzi kongomile ku tirhisa ndzimana leyi tanihi xikhomiso xa ku tekela enhlokweni ka hina tindzimana leti rhangaka ndzimana leyi, hikwalaho ndzi ta sungula hi ku veka ku twisisa loku endhawini ya kona. Hi kongomile ku kombisa leswaku matimu lama landzelaka ku avana ka mfumo wa Alexander Lonkulu eka tindzimana ta vunharhu ni ta mune, ma sungula hi 1989 kutani ma kombisa Nyimpi ya sweswi ya le Ukraine, ku hlula ka Putin ematshan’weni ya matimba ya Vupela-dyambu, ni ku hluriwa ka Putin endzhaku ka sweswo, leswi nghenisaka eka ndzimana ya khume na tsevu.

“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

“Walaupun Mesir tidak dapat bertahan di hadapan Antiokhus, raja dari utara, Antiokhus pun tidak dapat bertahan di hadapan orang-orang Roma, yang sekarang datang melawannya. Tidak ada lagi kerajaan-kerajaan yang sanggup menahan kuasa yang sedang bangkit ini. Siria ditaklukkan, dan ditambahkan kepada empayar Roma, apabila Pompey, 65 SM, melucutkan Antiokhus Asiaticus daripada miliknya, dan menjadikan Siria sebuah provinsi Roma.

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

“Ku ti borɔl lil mɛnɛ kɛ, a ka bɛ se ka tiɲɛ Dugu Senu la, ka a faga. Rɔmɛ ka fara Ala ka mɔgɔw, Yahudiyaw, kan ka kɛ jɔyɔrɔ ye san BC 161 la; o dɔrɔn de, a bɛ ta yɔrɔba ta kalan kalo jɔyɔrɔ sɛbɛnni la. Nka, a ma sɛ ka sigi Juda kan kɔfɛfɛrɛ ni kɛrɛ ye fo san BC 63; ani o kɛra nin cogo la.”

“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

“Ka Pompey a boela go tšwa leetong la gagwe kgahlanong le Mithridates, kgoši ya Pontus, baphadišani ba babedi, Hyrcanus le Aristobulus, ba be ba phadišana ka mphapahlogo wa Judea. Taba ya bona e ile ya tlišwa pele ga Pompey, yo ka pela a lemogilego go se loke ga ditletlebo tša Aristobulus, eupša a rata go diegiša sephetho tabeng ye go fihlela ka morago ga leeto la gagwe leo a bego a le kganyoga kudu la go tsena Arabia, a holofetša gore ka nako yeo o tla boa, a lokiše ditaba tša bona ka mo go tlago go bonagala go lokile le go swanela. Aristobulus, ka go lemoga maikemišetšo a kgonthe a Pompey, a kitimela morago Judea, a hloma baagi ba gagwe ka dibetša, gomme a itokišetša tšhireletšo e matla, a ikemišeditše gore, le ge e ka ba ka kotsi efe goba efe, a boloke mphapahlogo wo a bego a bona e sa le pele gore o tla ahlolelwa yo mongwe. Pompey a latela mofaladi yoo ka kgauswi. Ge a batamela Jerusalema, Aristobulus, a thoma go itshola ka tsela ya gagwe, a tšwela ka ntle go yo mo gahlanetša, gomme a leka go lokiša ditaba ka go holofetša go ikokobeletša ka botlalo le tšhelete e ntši. Pompey, ka go amogela kgopelo ye, a roma Gabinius, a eteletše pele sehlopha sa mašole, gore a yo amogela tšhelete yeo. Eupša ge molaodi yoo yo mogolo wa mašole a fihla Jerusalema, a hwetša dikgoro di tswaletšwe pele ga gagwe, gomme a botšwa a le godimo ga merako gore motse o ka se eme ka kelano yeo.”

“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

“Помбей энэ мэтээр өөрийг нь шийтгэлгүй мэхлэхийг үл тэвчин, өөр дээрээ саатуулан байсан Аристобулыг гавлан, тэр даруй бүх цэргийн хүчээ авч Иерусалимын эсрэг хөдөлжээ. Аристобулын талынхан тэр газрыг хамгаалахын төлөө байсан бол, Гирканы талынхан хаалгыг нээхийн төлөө байв. Сүүлчийнхэн олонх болж, дийлэн гарсан тул Помбейд хот руу саадгүй нэвтрэх боломж олгов. Үүний дараа Аристобулын баримтлагчид Помбей түүнийг эзлэн авах чин хүсэлтэй байсанчлан, тэр газрыг хамгаалахаар бүрэн шийдэн, сүмийн уул руу ухран оржээ. Гурван сарын эцэст довтолгоо хийхэд хүрэлцэхүйц хэмжээний цөмрөлтийг хэрэмд гаргаж, тэр газрыг илдний үзүүрээр эзлэн авав. Үүний дараа болсон аймшигт хядлагад арван хоёр мянган хүн алагджээ. Тэр үед тэнгэрлэг үйлчлэлд оролцож байсан тахилч нар тайван гараар, тууштай зорилгоор хэвийн ажлаа үргэлжлүүлж байсан нь, хэдий тэдний эргэн тойронд найз нөхөд нь хядуулж, бүр өөрсдийнх нь цус ч тахилынх нь цустай олонтоо холилдож байсан атал, тэр догшин үймээнийг үл анзаарч буй мэт харагдсан нь сэтгэл хөдөлгөм дүр зураг байсан хэмээн түүхч тэмдэглэжээ.”

“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

“Selepas menamatkan peperangan itu, Pompey merobohkan tembok-tembok Yerusalem, memindahkan beberapa kota daripada bidang kuasa Yudea kepada bidang kuasa Siria, dan mengenakan upeti ke atas orang Yahudi. Demikianlah, buat pertama kalinya, Yerusalem melalui penaklukan diletakkan ke dalam tangan kuasa yang akan memegang “tanah yang mulia” itu dalam genggaman besinya sehingga kuasa itu membinasakannya sama sekali.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Kita akan meneruskan kajian ini dalam rencana kita yang seterusnya.

“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

“ꞌBolwetedi gore ga go na ngangišo goba go huduega gare ga batho ba Modimo ga se gwa swanela go tšeelwa e le bohlatse bja mafelelo bja gore ba kgomaretše ka tiišo thutong ye e phetšego gabotse. Go na le lebaka la go boifa gore mohlomongwe ga ba kgetholle ka go hlaka gare ga therešo le phošo. Ge go se na dipotšišo tše mpsha tšeo di tšweletšwago ke nyakišišo ya Mangwalo, ge go se na phapano ya dikgopolo yeo e tlago go dira gore batho ba nyake Beibele ka bobona gore ba kgonthišetše gore ba na le therešo, gona go tla ba le ba bantši bjale, bjalo ka mehleng ya bogologolo, bao ba tlago go kgomarela setšo gomme ba rapela seo ba sa tsebego gore ke eng.

“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

“Ndzi kombisiwe leswaku vo tala lava tivulaka leswaku va ni vutivi bya ntiyiso wa nkarhi wa sweswi a va swi tivi leswi va swi pfumelaka. A va byi twisisi vumbhoni bya ripfumelo ra vona. A va na ku tlangela loku faneleke ka ntirho wa nkarhi wa sweswi. Loko nkarhi wa ndzingo wu ta fika, ku ni vavanuna lava sweswi va chumayelaka van’wana lava, loko va kambisisa swiyimo leswi va swi khomeke, va nga ta kuma leswaku ku ni swilo swo tala leswi va nga kotiki ku nyika xivangelo lexi enerisaka ha swona. Ku fikela loko va ringiwa hi ndlela leyi, a va nga ri tivi vupfumala-vutivi bya vona lebyikulu. Naswona ku ni vo tala evandlheni lava tekaka swona hi ku olova leswaku va swi twisisa leswi va swi pfumelaka; kambe, ku fikela loko ku pfuka mphikizano, a va byi tivi ku tsana ka vona hi voxe. Loko va hambanisiwa ni lava va fanaka na vona hi ripfumelo, kutani va sindzisiwa ku yima hi voxe va ri voxe leswaku va hlamusela leswi va swi pfumelaka, va ta hlamala loko va vona leswaku miehleketo ya vona yi pfilunganyekile swinene malunghana ni leswi a va swi amukerile tanihi ntiyiso. Leswi swi tshembiseka leswaku exikarhi ka hina ku ve ni ku fularhela Xikwembu lexi hanyaka ni ku hundzukela eka vanhu, ku veka vutlhari bya munhu endhawini ya vutlhari bya Xikwembu.

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

“Deus akan membangkitkan umat-Nya; jika sarana-sarana lain gagal, bidat-bidat akan masuk di antara mereka, yang akan menampi mereka, memisahkan sekam daripada gandum. Tuhan berseru kepada semua yang percaya akan firman-Nya supaya bangun daripada tidur. Terang yang berharga telah datang, yang sesuai untuk masa ini. Itulah kebenaran Alkitab, yang menunjukkan bahaya-bahaya yang sudah tepat di hadapan kita. Terang ini seharusnya menuntun kita kepada penyelidikan Kitab Suci yang tekun dan pemeriksaan yang paling saksama terhadap pendirian-pendirian yang kita pegang. Allah menghendaki agar segala aspek dan pendirian kebenaran diselidiki dengan saksama dan tekun, dengan doa dan puasa. Orang-orang percaya tidak boleh berpuas diri dalam anggapan-anggapan dan gagasan-gagasan yang kabur tentang apa yang merupakan kebenaran. Iman mereka harus berlandaskan dengan teguh pada firman Allah, supaya apabila masa pencobaan tiba dan mereka dihadapkan kepada sidang-sidang untuk memberi jawab tentang iman mereka, mereka dapat memberikan alasan tentang pengharapan yang ada pada mereka, dengan lemah lembut dan takut.

“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

“ਖ਼ਲਬਲੀ ਮਚਾਓ, ਖ਼ਲਬਲੀ ਮਚਾਓ, ਖ਼ਲਬਲੀ ਮਚਾਓ। ਜਿਹੜੇ ਵਿਸ਼ੇ ਅਸੀਂ ਸੰਸਾਰ ਅੱਗੇ ਪੇਸ਼ ਕਰਦੇ ਹਾਂ, ਉਹ ਸਾਡੇ ਲਈ ਜੀਵੰਤ ਹਕੀਕਤ ਹੋਣੇ ਚਾਹੀਦੇ ਹਨ। ਇਹ ਮਹੱਤਵਪੂਰਨ ਹੈ ਕਿ ਜਦੋਂ ਅਸੀਂ ਉਹਨਾਂ ਸਿਧਾਂਤਾਂ ਦਾ ਸਮਰਥਨ ਕਰੀਏ ਜਿਨ੍ਹਾਂ ਨੂੰ ਅਸੀਂ ਵਿਸ਼ਵਾਸ ਦੇ ਮੂਲ ਲੇਖ ਮੰਨਦੇ ਹਾਂ, ਤਾਂ ਅਸੀਂ ਕਦੇ ਵੀ ਆਪਣੇ ਆਪ ਨੂੰ ਅਜਿਹੀਆਂ ਦਲੀਲਾਂ ਵਰਤਣ ਦੀ ਆਗਿਆ ਨਾ ਦੇਈਏ ਜੋ ਪੂਰੀ ਤਰ੍ਹਾਂ ਮਜ਼ਬੂਤ ਨਾ ਹੋਣ। ਐਸੀ ਦਲੀਲਾਂ ਕਿਸੇ ਵਿਰੋਧੀ ਨੂੰ ਚੁੱਪ ਤਾਂ ਕਰ ਸਕਦੀਆਂ ਹਨ, ਪਰ ਉਹ ਸੱਚਾਈ ਦਾ ਆਦਰ ਨਹੀਂ ਕਰਦੀਆਂ। ਸਾਨੂੰ ਠੋਸ ਦਲੀਲਾਂ ਪੇਸ਼ ਕਰਣੀਆਂ ਚਾਹੀਦੀਆਂ ਹਨ, ਜਿਹੜੀਆਂ ਨਾ ਸਿਰਫ਼ ਸਾਡੇ ਵਿਰੋਧੀਆਂ ਨੂੰ ਚੁੱਪ ਕਰਨ, ਸਗੋਂ ਸਭ ਤੋਂ ਨੇੜਲੀ ਅਤੇ ਸਭ ਤੋਂ ਗਹਿਰੀ ਜਾਂਚ-ਪੜਤਾਲ ਨੂੰ ਵੀ ਸਹਿ ਸਕਣ। ਜਿਨ੍ਹਾਂ ਨੇ ਆਪਣੇ ਆਪ ਨੂੰ ਵਾਦ-ਵਿਵਾਦ ਕਰਨ ਵਾਲਿਆਂ ਵਜੋਂ ਤਿਆਰ ਕੀਤਾ ਹੈ, ਉਨ੍ਹਾਂ ਨਾਲ ਇਹ ਵੱਡਾ ਖ਼ਤਰਾ ਹੁੰਦਾ ਹੈ ਕਿ ਉਹ ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਨੂੰ ਨਿਰਪੱਖਤਾ ਨਾਲ ਨਹੀਂ ਸੰਭਾਲਣਗੇ। ਕਿਸੇ ਵਿਰੋਧੀ ਦਾ ਸਾਹਮਣਾ ਕਰਦੇ ਸਮੇਂ ਸਾਡਾ ਗੰਭੀਰ ਯਤਨ ਇਹ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਅਸੀਂ ਵਿਸ਼ਿਆਂ ਨੂੰ ਇਸ ਢੰਗ ਨਾਲ ਪੇਸ਼ ਕਰੀਏ ਕਿ ਉਸ ਦੇ ਮਨ ਵਿੱਚ ਦ੍ਰਿੜ਼ ਵਿਸ਼ਵਾਸ ਉਤਪੰਨ ਹੋਵੇ, ਨਾ ਕਿ ਕੇਵਲ ਵਿਸ਼ਵਾਸੀ ਨੂੰ ਹੌਸਲਾ ਦੇਣ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰੀਏ।”

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

“Walau setinggi mana pun kemajuan intelektual manusia, janganlah sekali-kali ia menyangka bahwa tidak ada lagi kebutuhan akan penyelidikan Kitab Suci yang saksama dan terus-menerus demi memperoleh terang yang lebih besar. Sebagai suatu umat, kita dipanggil, masing-masing secara pribadi, untuk menjadi pelajar nubuatan. Kita harus berjaga-jaga dengan kesungguhan, supaya kita dapat membedakan setiap sinar terang yang Allah nyatakan kepada kita. Kita harus menangkap kilasan-kilasan pertama kebenaran; dan melalui pembelajaran yang disertai doa, terang yang lebih jelas dapat diperoleh, yang kemudian dapat dikemukakan di hadapan orang lain.

“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

“Bila umat Allah berada dalam keadaan senang dan berpuas hati dengan pencerahan mereka yang ada sekarang, kita boleh yakin bahawa Dia tidak akan berkenan kepada mereka. Adalah kehendak-Nya supaya mereka sentiasa mara ke hadapan untuk menerima terang yang bertambah dan terus-menerus bertambah, yang sedang bersinar bagi mereka. Sikap gereja pada masa ini tidak menyenangkan Allah. Telah timbul keyakinan diri yang menyebabkan mereka merasa tidak perlu lagi akan lebih banyak kebenaran dan terang yang lebih besar. Kita sedang hidup pada suatu masa apabila Iblis sedang bekerja di sebelah kanan dan di sebelah kiri, di hadapan dan di belakang kita; namun sebagai suatu umat kita sedang tidur. Allah menghendaki agar suatu suara didengar untuk membangunkan umat-Nya kepada tindakan.” Testimonies, jilid 5, 707, 708.