In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.
Dalam rencana-rencana yang baru-baru ini, kita telah merujuk kepada beberapa petikan daripada Roh Nubuat yang mengenal pasti suatu jangka masa dari 11 September 2001 sehingga Mikhael bangkit dan masa percubaan manusia berakhir. Dalam jangka masa itu, terdapat beberapa gambaran nubuatan yang mengenal pasti pekerjaan terakhir Kristus di Tempat Mahakudus.
The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.
Utumishi wa Kristo katika patakatifu panawakilishwa katika maono ya Mto Ulai ya Danieli sura ya nane, na Dada White ametuarifu kwamba maono ya Mto Ulai sasa yako katika mchakato wa kutimizwa. Kazi ya mwisho inayotimizwa katika patakatifu pa mbinguni, ambayo sasa imo katika mchakato wa kutimizwa, inawakilishwa kwa istilahi mbalimbali za kinabii. Inawakilishwa kama, miongoni mwa uwakilishaji mwingine wa kinabii, wakati wa kutiwa muhuri, mvua ya masika, kazi ya kufunga ya wokovu, na kutakaswa kwa hekalu. Ni muhimu kuziunganisha istilahi hizo pamoja, na pia kuziweka katika mazingira yake sahihi ya kihistoria.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Pada waktu itu, sementara pekerjaan keselamatan sedang berakhir, kesusahan akan datang ke atas bumi, dan bangsa-bangsa akan murka, namun tetap ditahan agar tidak menghalangi pekerjaan malaikat ketiga. Pada waktu itu ‘hujan akhir,’ atau penyegaran dari hadirat Tuhan, akan datang, untuk memberikan kuasa kepada suara nyaring malaikat ketiga, dan mempersiapkan orang-orang kudus untuk bertahan pada masa ketika ketujuh malapetaka terakhir akan dicurahkan.” Early Writings, 85.
The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”
“Kerja malaikat ketiga” juga ialah “pekerjaan keselamatan,” yang mempersiapkan “orang-orang kudus untuk berdiri teguh pada masa apabila tujuh malapetaka yang terakhir akan dicurahkan.”
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Bangsa-bangsa telah murka, dan murka-Mu telah datang, dan waktunya bagi orang-orang mati untuk dihakimi, dan untuk mengaruniakan upah kepada hamba-hamba-Mu, para nabi, dan kepada orang-orang kudus, dan mereka yang takut akan nama-Mu, kecil maupun besar; dan untuk membinasakan mereka yang membinasakan bumi. Wahyu 11:18.
The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.
Bangsa-bangsa menjadi marah sebelum masa percobaan berakhir (yaitu ketika murka Allah dicurahkan), namun ketika bangsa-bangsa menjadi marah, mereka juga “ditahan.” “Waktu” ketika bangsa-bangsa menjadi marah itu menandai permulaan pekerjaan penutupan keselamatan, dan pekerjaan penutupan keselamatan itu ialah pemeteraian umat Allah.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Orang Tuhan yang sejati, yang menaruh dalam hati roh pekerjaan Tuhan dan keselamatan jiwa-jiwa, akan sentiasa memandang dosa dalam sifatnya yang sebenar-benar berdosa. Mereka akan sentiasa berpihak kepada peneguran yang setia dan terus terang terhadap dosa-dosa yang dengan mudah membelenggu umat Tuhan. Terutamanya dalam pekerjaan penutup bagi gereja, pada waktu pemeteraian bagi seratus empat puluh empat ribu orang yang akan berdiri tanpa cela di hadapan takhta Tuhan, merekalah yang akan merasakan dengan paling mendalam kesalahan-kesalahan umat Tuhan yang mengaku sebagai milik-Nya. Hal ini dinyatakan dengan kuat melalui gambaran nabi tentang pekerjaan terakhir itu di bawah lambang orang-orang yang masing-masing memegang senjata pembantai di tangannya. Seorang di antara mereka berpakaian linen, dengan tempat dakwat jurutulis di sisinya. ‘Dan Tuhan berfirman kepadanya: Lalu di tengah-tengah kota itu, di tengah-tengah Yerusalem, dan bubuhkanlah suatu tanda pada dahi orang-orang yang mengeluh dan yang menangis kerana segala kekejian yang dilakukan di tengah-tengahnya.’” Testimonies, jilid 3, 266.
The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.
Bangsa-bangsa itu ditahan agar tidak menghalangi pemeteraian atas seratus empat puluh empat ribu orang itu. Dalam Wahyu pasal tujuh, bangsa-bangsa yang murka dan yang ditahan itu digambarkan sebagai empat mata angin yang ditahan selama kurun waktu yang sama itu juga, dan kurun itu secara khusus diidentifikasi sebagai suatu jangka waktu.
“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.
“Iblis kini sedang menggunakan segala tipu daya pada masa pemeteraian ini untuk menjauhkan pikiran umat Allah dari kebenaran masa kini dan untuk menyebabkan mereka bimbang. Aku melihat suatu naungan yang sedang Allah bentangkan di atas umat-Nya untuk melindungi mereka pada waktu kesusahan; dan setiap jiwa yang teguh dalam kebenaran serta suci hatinya akan dinaungi oleh naungan Yang Mahakuasa.
“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …
“Setane a itse seno, mme o ne a dira ka thata e kgolo go dira gore megopolo ya batho ba le bantsi ka mo a ka kgonang ka gone e nne e tshikinyega e bile e sa nitame mo boammaaruring. …”
“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.
“Aeŋa me a Satan kɛ nyɛ tiŋ ni pɛi ni kɛlɛ lɛ, kɛ yaaŋ, kɛ nyɛɛr, kɛ cɔk piny Ŋutë de Nhialic, yeen raan ci bɛn në këëŋ kënë. Aeŋa me raan këkë, kɔc kä bä tënë truth de kuɛny, acïkë luɔny thïn. Cɔl kɔc käkë acïkë yiic, ku këëtkä acïkë riɛl, kuën cïkë luel ku tiit në truth, ku bïi de Nhialic Yic Kuɔth acï lëu ba tɔ̈ɔ̈u piny bä yic, ba cïkë yiic apɛi.”
“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.
“Seetane o ne a leka ka bonono bohle jwa gagwe go ba tshwarela foo ba neng ba le gone, go fitlhela go tiisa go fetile, go fitlhela sesiro se gogelwa godimo ga batho ba Modimo, mme ba tloga ba se na botshabelo mo bogaleng jo bo tukang jwa Modimo, mo makumageng a supa a bofelo. Modimo o setse a simolotse go gogela sesiro seno godimo ga batho ba Gagwe, mme se tla gogelwa godimo ga botlhe ba ba tla nnang le botshabelo mo letsatsing la polao. Modimo o tla direla batho ba Gagwe ka thata; mme Seetane le ene o tla letlelelwa go dira.” Early Writings, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
Sister White menuliskan kata-kata ini pada tahun 1851, lima tahun sebelum umat Allah masuk ke dalam keadaan Laodikia, dan menunda proses pemeteraian dengan menolak terang yang bertambah dari “tujuh kali.” Terang itu seharusnya telah menambah dan menyelesaikan pekerjaan Allah dalam menaungi umat-Nya sebelum ketujuh malapetaka terakhir. Sebaliknya, umat Allah memberontak dan dihukum untuk mengembara di padang gurun Laodikia, sebagaimana dilambangkan oleh pemberontakan dan pengembaraan Israel purba di padang gurun. Berapa banyak dari para pemberontak Israel purba yang masuk ke Tanah Perjanjian? Bagian manakah dalam Alkitab, atau dalam Roh Nubuat, yang menunjukkan adanya orang-orang Laodikia yang akan diselamatkan? Jawabannya ialah, “Tidak seorang pun!” sebab seorang Laodikia sama tersesatnya dengan mereka dari Israel purba yang mati di padang gurun.
The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”
ការបោះត្រាលើមនុស្សមួយសែនសែសិបបួនពាន់នាក់ គឺជារយៈពេលមួយនៃពេលវេលា ហើយវាចាប់ផ្ដើមនៅពេលដែលទេវតាទាំងបួនទប់ស្កាត់ខ្យល់ទាំងបួន ដែលក៏ជាពេលដែលប្រជាជាតិនានាខឹងសម្បារ ប៉ុន្តែត្រូវបានទប់ឲ្យនៅស្ងប់ផងដែរ។ ក្នុងអំឡុងពេលនៃការបោះត្រានោះ ព្រះជាម្ចាស់រៀបចំប្រជារាស្ត្ររបស់ទ្រង់ឲ្យអាចឈររឹងមាំបានក្នុងគ្រានៃគ្រោះកាចទាំងប្រាំពីរចុងក្រោយ ហើយការរៀបចំនោះត្រូវបានតំណាងថាជាការទាញ «របាំងមួយ» គ្របពីលើប្រជារាស្ត្ររបស់ទ្រង់ ហើយក៏ត្រូវបានតំណាងថាជាការបញ្ចប់កិច្ចការនៃសេចក្ដីសង្គ្រោះ និងការបញ្ចប់កិច្ចការរបស់ទេវតាទីបីផងដែរ។ ការរៀបចំដែលត្រូវបានតំណាងដោយរូបប្រៀបប្រដូចទាំងអស់នេះ មានមូលដ្ឋានលើការទទួលយក «សេចក្ដីពិតសម្រាប់បច្ចុប្បន្ន»។
Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”
Mereka yang tidak akan berdiri “teguh untuk kebenaran masa kini,” ialah mereka yang “bimbang,” kerana fikiran mereka tidak tertumpu kepada “kebenaran masa kini.” Beliau menulis bahawa beliau “melihat beberapa orang yang tidak berdiri teguh untuk kebenaran masa kini. Lutut mereka menggigil, dan kaki mereka tergelincir, kerana mereka tidak berakar teguh di atas kebenaran, dan naungan Allah Yang Mahakuasa tidak dapat dibentangkan ke atas mereka selagi mereka demikian menggigil.”
The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”
"ಈಗಿನ ಸತ್ಯ"ವೇ "ಆವರಣ"ವನ್ನು ಒದಗಿಸುತ್ತದೆ; ಮತ್ತು ಆ "ಆವರಣ"ವೇ "ದೇವರ ಮುದ್ರೆ" ಎಂದೂ ಪ್ರತಿನಿಧಿಸಲಾಗಿದೆ. "ದೇವರ ಮುದ್ರೆ"ಯನ್ನು ಹೀಬ್ರಿಯರ ಮನೆಗಳ ಬಾಗಿಲುಗಳನ್ನು ಆವರಿಸಿದ್ದ ರಕ್ತದ ಮೂಲಕ ಪ್ರತಿರೂಪಿಸಲಾಯಿತು; ಆ ರಕ್ತದಿಂದ ಬಾಗಿಲು "ಆವೃತ"ವಾಗಿದ್ದ ಮನೆಗಳ ಮೇಲೆ ಸಂಹಾರಕ ದೂತನು ದಾಟಿಹೋಗುವಂತೆ ಅದು ಅನುಮತಿಸಿತು. "ಆವರಣ"ವೇ "ಮುದ್ರಣ," ಮತ್ತು "ಮುದ್ರಣ"ವು "ಈಗಿನ ಸತ್ಯ"ದ ಮೂಲಕ ನೆರವೇರುತ್ತದೆ.
Sanctify them through thy truth: thy word is truth. John 17:17.
Ba halaletse ka ’nete ea hao: lentsoe la hao ke ’nete. Johanne 17:17.
Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.
Setiap pergerakan reformasi mempunyai tema khususnya yang tersendiri, dan tema pergerakan reformasi bagi seratus empat puluh empat ribu itu ialah “Islam bagi Malapetaka ketiga”. “Kebenaran masa kini” pada akhir zaman ialah Islam bagi Malapetaka ketiga.
“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.
“Lengwalo le dula le butšega go batho ba Modimo ka mehla. Go dutše go bile gona, e bile go tla dula go le gona, therešo yeo e lebanego ka mo go kgethegilego le moloko o mongwe le o mongwe.” Review and Herald, June 29, 1886.
It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.
Kakaretso ea “molaetsa” oa ’nete ea hona joale ke o tiisang batho ba Molimo matsatsing a ho qetela, ’me nako ea ho tiisa e emeloa e qala ha meea e mene e thibetsoe. Lichaba li ile tsa halefa ka la 11 Loetse 2001, ’me ka nako eo ha qala ho tiisoa ha ba likete tse lekholo le mashome a mane a metso e mene, ha pula ea morao, e leng “molaetsa”, e qala ho senoloa.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“KuJohane kwavulelwa izigcawu zokuthakasela okujulile nokunyakazisayo mayelana nokuhlangenwe nakho kwebandla. Wabona isimo, izingozi, izingxabano, kanye nokukhululwa kokugcina kwabantu bakaNkulunkulu. Ulandisa imiyalezo yokugcina ezovuthisa isivuno somhlaba, kungaba njengezithungu zendlu yokugcina yasezulwini noma njengezinyanda zomlilo wokubhujiswa. Kwembulwa kuye izihloko ezibaluleke kakhulu, ikakhulukazi ngenxa yebandla lokugcina, ukuze labo abayophenduka besuke ephutheni baye eqinisweni bafundiswe ngokuphathelene nezingozi nezingxabano eziphambi kwabo. Akekho odinga ukuba semnyameni mayelana nalokho okuzokwehlela umhlaba.” The Great Controversy, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
Bila bansa-bansa itu murka, pada waktu yang sama mereka ditahan, lalu “hujan akhir” mulai turun, dan hujan akhir itu ialah pekabaran “kebenaran masa kini” yang memeteraikan umat Allah.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Pekeliling di Battle Creek adalah menurut tertib yang sama. Para pemimpin di sanitarium itu telah bergaul campur dengan orang-orang yang tidak percaya, dengan menerima mereka masuk ke dalam majlis-majlis mereka, sedikit sebanyak, tetapi hal itu seumpama mulai bekerja dengan mata tertutup. Mereka kekurangan kepekaan untuk melihat apa yang pada bila-bila masa akan menimpa kita. Ada suatu roh keputusasaan, peperangan, dan pertumpahan darah, dan roh itu akan bertambah hingga ke penutupan zaman. Sebaik sahaja umat Tuhan dimeteraikan pada dahi mereka—itu bukan sebarang meterai atau tanda yang dapat dilihat, melainkan suatu pemantapan di dalam kebenaran, baik secara intelektual mahupun rohani, sehingga mereka tidak dapat digoncangkan—sebaik sahaja umat Tuhan dimeteraikan dan dipersiapkan untuk penggoncangan itu, maka hal itu akan datang. Sesungguhnya, hal itu sudah pun bermula. Penghakiman-penghakiman Tuhan kini sedang menimpa negeri ini, untuk memberi amaran kepada kita, supaya kita dapat mengetahui apa yang akan datang.” Manuscript Releases, volume 10, 252.
The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.
“Pemeteraian” ialah “suatu penetapan di dalam kebenaran.” Dalam konteks masa pemeteraian itu ia menulis, “Ada suatu roh keputusasaan, peperangan dan pertumpahan darah, dan roh itu akan bertambah hingga mendekati penutupan waktu.” Apabila bangsa-bangsa menjadi marah, mereka akan ditahan, tetapi “peperangan dan pertumpahan darah,” yang dilambangkan sebagai keempat angin itu, “akan bertambah hingga mendekati penutupan waktu.” Islam dalam Malapetaka yang ketiga secara beransur-ansur meningkatkan peperangannya hingga mendekati penutupan waktu, dan pemahaman nubuat tentang Islam sebagai “tema” dalam reformasi seratus empat puluh empat ribu itu, pada masa yang sama turut bertambah dalam tempoh waktu yang sama. Peningkatan secara beransur-ansur yang dilaksanakan oleh Islam itu berjalan seiring dengan pencurahan hujan akhir dalam tempoh waktu yang sama, kerana hujan akhir itu ialah suatu “pekabaran”.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ba tloditsweng ba ba emeng fa thoko ga Morena wa lefatshe lotlhe, ba na le maemo a a kileng a newa Satane e le keruba yo o khurumetsang. Ka dibopiwa tse di boitshepo tse di dikologileng setulo sa gagwe sa bogosi, Morena o tsweletsa puisano e e sa kgaotseng le banni ba lefatshe. Oli ya gouta e emela tshegofatso e Modimo a tsweletsang go tlamela dipone tsa badumedi ka yone, gore di se ka tsa phatsimela di bo di tima. Fa e ne e se ka ntlha ya gore oli eno e e boitshepo e tshololwa go tswa legodimong mo melaetseng ya Mowa wa Modimo, ditiragalo tsa bosula di ka bo di na le taolo yotlhe mo bathong.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“தாம் நமக்குச் செலுத்தும் அறிவிப்புகளை நாம் ஏற்றுக்கொள்ளாதபோது, தேவன் அவமதிக்கப்படுகிறார். இவ்வாறே, இருளில் இருப்போருக்குப் பகிரப்படும்படியாக அவர் எங்கள் ஆத்துமாக்களில் ஊற்ற விரும்பும் பொன்னான எண்ணெயை நாம் நிராகரிக்கிறோம். ‘இதோ, மணமகன் வருகிறான்; அவனை எதிர்கொள்ளப் புறப்பட்டுபோகுங்கள்’ என்ற அழைப்பு வரும் போது, பரிசுத்த எண்ணெயைப் பெறாதவர்களும், கிறிஸ்துவின் கிருபையைத் தங்கள் இருதயங்களில் பேணாதவர்களும், மூடக் கன்னிகைகளைப்போல், தங்கள் ஆண்டவரைச் சந்திக்கத் தயாராக இல்லை என்பதைக் காண்பார்கள். அந்த எண்ணெயைப் பெறுவதற்கான வல்லமை அவர்கள் தங்களுக்குள் இல்லை; அவர்களின் வாழ்க்கைகள் சிதைவுறுகின்றன. ஆனால் தேவனுடைய பரிசுத்த ஆவியை நாம் கேட்டால், மோசே செய்ததுபோல், ‘உம்முடைய மகிமையை எனக்குக் காண்பியும்’ என்று நாம் வேண்டினால், தேவனுடைய அன்பு எங்கள் இருதயங்களில் பெருகப்பண்ணப்படும். பொன்னான குழாய்களின் வழியாக, அந்தப் பொன்னான எண்ணெய் நமக்குச் செலுத்தப்படும். ‘பராக்கிரமத்தினாலும் அல்ல, பலத்தினாலும் அல்ல, என்னுடைய ஆவியினாலே ஆகும் என்று சேனைகளின் கர்த்தர் சொல்லுகிறார்.’ நீதியின் சூரியனின் பிரகாசமான கதிர்களைப் பெற்றுக்கொள்வதினால், தேவனுடைய பிள்ளைகள் உலகத்தில் விளக்குகளாகப் பிரகாசிக்கிறார்கள்.” Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Ujan akhir itu mulai “merenyih” dan pada akhirnya meningkat menjadi suatu pencurahan penuh. “Renyihan” ujan akhir itu dikenal pasti sebagai hujan yang sedang “diukur”, dan pencurahan penuh itu berlaku apabila ia dicurahkan “tanpa sukatan”. Sister White dengan jelas mengenal pasti suatu masa apabila ujan akhir sedang turun, dan sesetengah menerimanya, dan sesetengah tidak. Pada waktu itu hujan itu sedang “diukur”, atau ia sedang “merenyih”.
Some people will recognize that something is happening, but it will only frighten them.
Bangwe ba tla lemoga gore sengwe se a direga, mme go tla ba tshosa fela.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219
“E ha tshwanetse go nna mo dikerekeng ponatshego e e gakgamatsang ya maatla a Modimo, mme ga e kitla e ama ba ba sa ikokobetsang fa pele ga Morena, ba bo ba bula kgoro ya pelo ya bone ka boipolelo le boikwatlhao. Mo ponatshegong ya maatla ao a bonesang lefatshe ka kgalalelo ya Modimo, ba tla bona fela sengwe se mo bofofading jwa bone ba akanyang gore se kotsi, sengwe se se tla tsosang poifo ya bone, mme ba tla ikgata go se ganetsa. Ka gonne Morena ga a dire go ya ka tsotlhe tse ba di lebeletseng le se ba se akanyang e le se se tshwanetseng, ba tla ganetsa tiro eo. “Goreng,” ba rialo, “re ka bo re sa itse Moya wa Modimo jang, e re ka re ntse mo tirong dingwaga di le dintsi jaana?” Ka gonne ba ne ba sa arabele ditemoso le dithapelo tsa melaetsa ya Modimo, mme ba tswelela ka go bua ka tlhoafalo ba re, “Ke humile, ke na le dithoto tse dintsi, mme ga ke tlhoke sepe.”” Maranatha, 219
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“་མང་པོ་ཞིག་གིས་སྔ་ཆར་དེ་ཚད་མཐོན་པོ་ཞིག་ཏུ་མ་འཐོབ་པར་ལྷག་ཡོད། ཁོང་ཚོས་དེ་ལྟར་དཀོན་མཆོག་གིས་ཁོང་ཚོའི་ཆེད་དུ་བསྒྲུབས་པའི་ཕན་ཡོན་ཐམས་ཅད་མ་ཐོབ། ཁོང་ཚོས་མ་ཚང་བ་དེ་ཕྱི་ཆར་གྱིས་ཁ་སྐོང་བྱེད་པར་རེ་བ་བྱེད། བཀའ་དྲིན་གྱི་ཕུན་སུམ་ཚོགས་པ་ཤིན་ཏུ་རྒྱ་ཆེར་འབེབས་པའི་ཚེ། ཁོང་ཚོས་དེ་བསུ་བའི་ཕྱིར་རང་གི་སེམས་ཁ་ཕྱེ་བར་འདོད། ཁོང་ཚོས་འཁྲུལ་བ་ཞིག་མ་ཟད། ཤིན་ཏུ་འཇིགས་སྐྲག་ཅན་ཞིག་བྱེད་ཀྱི་ཡོད། མིའི་སེམས་ནང་དུ་ཁོང་གི་འོད་དང་ཤེས་རིག་སྟེར་ནས་དཀོན་མཆོག་གིས་མགོ་བཙུགས་པའི་ལས་དེ་ནི་རྒྱུན་དུ་མདུན་དུ་འགྲོ་དགོས། མི་རེ་རེས་རང་གི་དགོས་མཁོ་ག་རང་ཡོད་པ་ངེས་པར་རྟོགས་དགོས། སེམས་ནི་དྲི་མ་ཐམས་ཅད་ནས་སྟོང་པར་བྱས་ཏེ། སྤྱི་བོ་གནས་སུ་འཇུག་པའི་ཆེད་དུ་དག་པར་བྱེད་དགོས། ཉེས་པ་ཁས་ལེན་པ་དང་དེ་དོར་བ། སྙིང་ཐག་པ་ནས་གསོལ་བ་འདེབས་པ་དང་། རང་ཉིད་དཀོན་མཆོག་ལ་འབུལ་བའི་རབ་ཏུ་བསྔོས་པ་བརྒྱུད་ནས། སྔ་མའི་ཉེ་གནས་རྣམས་ཀྱིས་པེན་ཏེ་ཀོས་ཏིའི་ཉིན་མོར་དམ་པའི་ཆོས་ཉིད་ཀྱི་བབས་བརླབས་ཆེན་པོ་དེའི་ཆེད་དུ་རང་ཉིད་གྲ་སྒྲིག་བྱས། ད་ལྟར་ཡང་ལས་དེ་གཅིག་པ་དེ་རང་། ཡིན་ཡང་དེ་ལས་ཚད་ཆེ་བ་ཞིག་བྱེད་དགོས། དེའི་དུས་སུ་མིའི་ཕྱོགས་ནས་བྱེད་དགོས་པ་ནི་བྱིན་རླབས་དེ་ཞུ་བ་དང་། གཙོ་བོས་རང་གི་ཐད་ཀར་ལས་དེ་མཇུག་སྒྲིལ་བར་སྒུག་པ་ཙམ་ཡིན། ལས་དེ་མགོ་བཙུགས་པ་ནི་དཀོན་མཆོག་ཉིད་ཡིན་ལ། ཁོང་གིས་དེ་མཇུག་སྒྲིལ་བར་མཛད་དེ། ཡེ་ཤུ་ཀྲིས་ཏོས་ནང་དུ་མི་རྣམས་ཡོངས་སུ་ཚང་བར་མཛད་ཀྱི་རེད། འོན་ཀྱང་། སྔ་ཆར་གྱིས་མཚོན་པའི་བཀའ་དྲིན་ལ་སྣང་མེད་གང་ཡང་བྱེད་མི་ཉན། རང་ཚོས་ཐོབ་པའི་འོད་ལ་བསྟུན་ཏེ་འཚོ་བ་སྐྱེལ་མཁན་ཁོ་ནས་འོད་ཆེ་བ་ཐོབ་ཀྱི་རེད། གལ་ཏེ་ང་ཚོས་ཉིན་རེར་འགུལ་བཞིན་པའི་ཁྲིས་ཏི་ཡན་གྱི་ཡོན་ཏན་རྣམས་ལག་ལེན་དུ་མཚོན་པར་མི་འཕེལ་ན། ང་ཚོས་ཕྱི་ཆར་ནང་གི་དམ་པའི་ཆོས་ཉིད་ཀྱི་མངོན་སྟོན་རྣམས་ངོས་འཛིན་མི་ཐུབ། དེ་ནི་ང་ཚོའི་མཐའ་འཁོར་གྱི་སེམས་རྣམས་ཐམས་ཅད་ལ་འབབ་བཞིན་ཡོད་ཀྱང་། ང་ཚོས་དེ་མཐོང་མི་ཐུབ་ལ། བསུ་ཡང་མི་ཐུབ།” Testimonies to Ministers, 506, 507.
In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.
Dalam petikan itu ia menyatakan bahwa ada suatu masa ketika “kelimpahan kasih karunia yang paling limpah akan dikaruniakan,” dengan demikian menunjuk kepada suatu masa ketika hujan akhir dicurahkan tanpa ukuran. Sehubungan dengan fakta itu, ia menyatakan bahwa hanya mereka yang hidup sesuai dengan terang yang mereka miliki yang akan menerima terang yang lebih besar. Dalam prinsip itu, jelaslah bahwa terang itu (yang merupakan kebenaran masa kini) bertambah secara bertahap. Dalam kalimat terakhir ia menunjuk kepada suatu masa ketika hujan akhir sedang turun, dan sebagian orang sedang mengenalinya dan menerimanya, sedangkan yang lain tidak. Jika Anda tidak mengenali pekabaran itu, yang adalah hujan akhir, Anda tidak akan menerimanya.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Kita tidak boleh menantikan hujan akhir. Hujan itu datang ke atas semua orang yang akan mengenali dan menerima embun serta curahan kasih karunia yang dicurahkan ke atas kita. Apabila kita mengumpulkan serpihan-serpihan terang, apabila kita menghargai kemurahan-kemurahan Allah yang pasti, yang berkenan supaya kita percaya kepada-Nya, maka setiap janji akan digenapi. [Yesaya 61:11 dipetik.] Seluruh bumi akan dipenuhi dengan kemuliaan Allah.” The Seventh-day Adventist Bible Commentary, jilid 7, 984.
At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.
Време он мфаохан дугат ламханг һолдсон үеде, һүүлчийн аадар «хэмжигдэж» эхэлнэ. «Энэрэл ивээлийн нэн арвин дүүрэн байдал хүртээгдэнэ» хэмээх нь, һүүлчийн аадар хэмжээгүйгээр асгарч буй цагийг зааж байна.
At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.
Ka nako eo lichaba li halefileng, empa li ntse li thibetsoe, pula ea morao e qala ho na, empa e “lekantsoe” hobane ka nako eo kereke e kopane ka koro le mofoka. Ke eona pula e holisang koro le mofoka ka bobeli hore li fihle butsoeng, ’me pula ea morao ke molaetsa oa ’nete ea joale o ka tsejoang le ho amoheloa, kapa oa se ke oa tsejoa le ho amoheloa. Menahano ena eohle ea boporofeta e supiloe ka ho hlaka ka Mangolong. Ka la 11 Loetse, 2001, pula ea morao e ile ea qala ho “fokotsa marotholi”, ’me e eketseha butle-butle ho fihlela molaetsa oa Sello sa Har’a Bosiu o fihla, ’me baroetsana ba bohlale le ba maoatla ba aroloa ka ho sa feleng.
The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.
Ba ba botlhale ba tloga ba tsholediwa jaaka sesupo sa go bitsetsa letsomane le lengwe la Modimo go tswa mo Babilona, mme pula ya morago e bo e tshollelwa ntle ga selekanyo, e bile e tswelela go na go fitlha Mikaele a ema, mme nako ya teko ya motho e tswalwa.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Ndzi vonile leswaku tintsumi ta mune a ti ta khoma mimoya ya mune ku kondza ntirho wa Yesu wu hetiseka exikwembeni xo kwetsima, kutani ku ta fika makhombo ya nkombo yo hetelela.” Early Writings, 36.
The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.
Ka miakna a li biah chu, ni hnuhnûngah amah’n a phalsak a lo thlen zêl rorêlna te chungah Pathianin a hruaitu leh a enkawlna a neih chu a entîr a ni. Vântirhkoh pali chuan sangkhat za li sawm li pali tihte chhinchhiah lâi hun chhûngin ka miakna pali chu an chelh reng a; nimahsela, chu hun chhûng chuan “beidawnna thlarau, indona leh thisen chhuahna thlarau a awm a, chu thlarau chu a pun zêl dâwn a ni.” Pathian fa hnuhnung ber pawh chhinchhiah an nih hnuah Michaela chu a ding ang a, ka miakna pali chu an tlân chhuak kim dâwn a; tichuan Hriatnate Hnuhnung Ber Pasarih chu an lo thleng ang.
In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.
Dalam “saat terjadinya gempa bumi yang dahsyat” dalam Wahyu pasal sebelas, yakni “masa-masa yang sukar” dalam Daniel pasal sembilan, ketika jalan dan tembok telah diselesaikan, itulah waktu ketika “bangsa-bangsa menjadi marah.” Pada kurun waktu itu, hujan akhir akan dicurahkan dalam “ukuran.” Yesaya mengenali waktu ketika hujan akhir itu diukur, dan ia menandai waktu itu sebagai “hari angin timur.” “Hari angin timur” itu ialah 11 September 2001.
We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.
Dalam rencana berikutnya kita akan terus menimbang “pengukuran” hujan akhir, tetapi harus diingat bahawa permata dalam mimpi Miller, yang dilambangkan pada loh-loh suci Habakuk sebagai tiga Celaka Islam, akan bersinar sepuluh kali lebih terang pada hari-hari terakhir daripada ketika mula-mula dihimpunkan oleh Miller.
“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.
“Mpɔtɔ bi, bere a na mewɔ New York City no, wɔfrɛɛ me anadwo mu ma mekɔhwɛ adan a na wɔresi no, efiri asan so akɔ asan so rekɔ soro kɔsi ɔsoro. Wɔmaa awerɛhyem sɛ saa adan yi ntumi nhyehyew, na wɔde sii hɔ de hyɛɛ wɔn a wɔn de ne wɔn a wɔsii no anuonyam. Adan no kɔɔ so sɔree kɔɔ soro, soro koraa, na wɔde nneɛma a ne bo yɛ den pa ara na esii mu. Wɔn a na saa adan yi yɛ wɔn dea no ammisa wɔn ho sɛ, ‘Ɔkwan bɛn so na yebetumi de ahyɛ Onyankopɔn anuonyam yiye sen biara?’ Na Awurade nka wɔn adwene ho.”
“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.’
Saya berfikir: “Oh, alangkah baiknya jika mereka yang sedang melaburkan harta mereka sedemikian 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 cipta mereka itu. Mereka tidak mengkaji dengan segenap kuasa hati dan akal 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.
“Ndziwana leswi swikulu swi karhi swi akiwa, vini va swona va tsake hi ku tikukumuxa ka ku navela ku tlakuka, hi leswi a va ri ni mali yo tirhisa eku eneriseni ka vona n’wini ni ku pfuxa mavondzo ya vaakelani va vona. Xiphemu lexikulu xa mali leyi va yi vekeke hi ndlela leyi a xi kumiwile hi ku sindzisa, hi ku kandziyela ehansi lava nga swisiwana. Va rivele leswaku etilweni ku hlayisiwa akhawunti ya ntirho wun’wana ni wun’wana wa bindzu; ntwanano wun’wana ni wun’wana lowu nga lulamangiki, xiendlo xin’wana ni xin’wana xa vuxisi, swi tsariwile kona. Nkarhi wa ta lowu ha wona vanhu, evuxisini bya vona ni ku tikukumuxeni ka vona, va nga ta fika eka xiyimo lexi Hosi yi nga ta ka yi nga ha va pfumeli ku xi tlula, kutani va ta dyondza leswaku ku ni makumu eka ku lehisa mbilu ka Yehovha.
“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.
“Pemandangan berikutnya yang berlalu di hadapanku ialah suatu kebakaran yang menggemparkan. Orang-orang memandang gedung-gedung yang tinggi dan yang kononnya tahan api, lalu berkata: ‘Gedung-gedung itu benar-benar selamat.’ Tetapi gedung-gedung itu dilalap habis seolah-olah terbuat daripada gala. Jentera bomba tidak dapat berbuat apa-apa untuk menghalang kemusnahan itu. Para anggota bomba tidak mampu mengendalikan jentera-jentera itu.”
“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.” Testimonies, volume 9, 12, 13.
“Ndzi lerisiwe leswaku loko nkarhi wa Hosi wu fika, loko ku nga si va na ku cinca etimbilwini ta vanhu lava tikukumuxaka, lava nga ni ku navela ka swikhundla, vanhu va ta kuma leswaku voko leri a ri ri ni matimba yo ponisa ri ta tlhela ri va ni matimba yo lovisa. A ku na matimba ya laha misaveni lama nga sivelaka voko ra Xikwembu. A ku na nchumu wo aka lowu nga tirhisiwaka eku akiweni ka swindlwana lowu nga swi kotaka ku swi hlayisa leswaku swi nga lovisiwi loko nkarhi lowu Xikwembu xi wu vekeke wu fika, wa ku tisa ku rihisela vanhu hikwalaho ka ku nga xiximi ka vona nawu wa xona ni hikwalaho ka ku navela ka vona ka vutianakanyi.” Testimonies, volume 9, 12, 13.