Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.
Ezekiel chapta eit i wan blong olketa isi profetik chapta long olketa Raeting Holi. Chapta ya i gat wan klia stat poin.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Maka terjadilah pada tahun yang keenam, pada bulan yang keenam, pada hari yang kelima dalam bulan itu, ketika aku duduk di rumahku dan tua-tua Yehuda duduk di hadapanku, bahwa tangan Tuhan ALLAH turun menimpa aku di sana. Yehezkiel 8:1.
The vision has a distinct ending in chapter eleven.
Pono e na le bofelo bjo bo hlaolwago ka go fapana kgaolong ya lesome le tee.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.
E leina ka bojotlhe mowa wa nkuka, wa ntlisa ka ponatshegelo ka Mowa wa Modimo kwa Kalatea, kwa go ba ba isitsweng botshwarwa. Jalo ponatshegelo e ke neng ke e bone ya tloga mo go nna. Foo ka bua le ba ba isitsweng botshwarwa tsotlhe tse Jehofa a neng a di mpontshitse. Esekiele 11:24, 25.
The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.
Ponelopele ya kgaolo ya boferabobedi e simologa ka letsatsi la botlhano, la kgwedi ya borataro ya ngwaga wa borataro, e le letsatsi fela pele ga gore letlha le tsamaisane le “666,” mme ruri ponelopele eo e bua ka molao wa Sontaga, o e leng letshwao la sebata, leo palo ya lone e leng palo ya “motho wa boleo,” gape e le palo ya bogosi jwa boferabobedi jo bo tswang mo go a supa. Ba ba bonang phenyo godimo ga palo ya “666,” ba amogela sekano sa Modimo, mme mo kgaolong ya boferabongwe, sekano sa Modimo se bewa mo bathong ba ba ikanyegang ba Modimo ba metlha ya bofelo.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.
Ndzi vona xikombiso xin'wana etilweni, lexikulu ni lexi hlamarisaka, tintsumi ta nkombo leti a ti ri ni makhombo ya nkombo yo hetelela; hikuva eka wona ku hetisekile vukarhi bya Xikwembu. Kutani ndzi vona onge i lwandle ra nghilazi leri pfanganisiweke ni ndzilo; kutani lava va hluleke xivandzana, ni xifaniso xa xona, ni mfungho wa xona, ni nhlayo ya vito ra xona, va yime ehenhla ka lwandle ra nghilazi, va khome timhalamhala ta Xikwembu. Kutani va yimbelela risimu ra Muxe nandza wa Xikwembu, ni risimu ra Xinyimpfana, va ku: Mintirho ya wena i leyikulu ni ku hlamarisa, Hosi Xikwembu xa Matimba Hinkwawo; tindlela ta wena ti lulamile naswona i ta ntiyiso, wena Hosi ya vakwetsimi. Nhlavutelo 15:1–3.
Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.
Lewa kgauswi ya katlholo ya tebelo (gobane baengele ba supa ba ba nang le dikotlhao tse supa tsa bofelo ba tloga ba tsholole tšhakgalo ya Modimo mo kgaolong e e latelang ya Tshenolo), batho ba Modimo ba malatsi a bofelo ba a supiwa. Ba fitlheletse phenyo mo dilong tse nne. Lefoko le le ranotsweng e le phenyo le raya go fenya. Babotegi ba fentse sebata, setshwantsho sa sebata, letshwao la sebata, le palo ya leina la sona. Phenyo e akaretsa le ntlha ya gore ba tlhaloganya se ditshupo tseo tse nne di se emelang. Ke peresente e nnye thata fela ya batho e e itseng se ditshupo tseo tse nne tsa porofeto tota di se emelang.
The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.
အတိတ်ကာလတွင် ကမ္ဘာလောကသည် ဆယ့်ခုနစ်မြောက်အခန်း၌ ဖော်ပြထားသော ဗာဗုလုန်၏ ပြည့်တန်ဆာသည် ပုပ်ရဟန်းမင်းအာဏာစနစ်ဖြစ်ကြောင်း သိရှိခဲ့ကြ၏။ သို့ရာတွင် ဘုရားသခင်၏ နှုတ်ကပတ်တော်က ဖော်ထုတ်ထားသကဲ့သို့၊ မြေကြီး၏ ရှင်ဘုရင်တို့နှင့် မတရားသော မေထုန်ပြုသော တုရုမြို့၏ ပြည့်တန်ဆာနှင့်ဆိုင်သော နားလည်မှုသည် အမေရိကန်ပြည်ထောင်စု၏ သမိုင်းကာလအတွင်း မေ့လျော့ခံရလေပြီ။ သားရဲအပေါ် အောင်ခြင်းရရှိရန်ဟူသည်မှာ သမ္မာတရား၏ နှုတ်ကပတ်တော်ကို မှန်ကန်စွာ ပိုင်းခြားသဘောပေါက်၍ သမ္မာကျမ်းစာ ပရောဖက်ပြုချက်ထဲက သားရဲသည် ပုပ်ရဟန်းမင်းအာဏာစနစ်ဖြစ်ကြောင်း သေချာစွာ ခွဲခြားသိမြင်ခြင်းကို ဆိုလိုသည်။ ထိုအခန်း၏ ချက်ချင်းနောက်တစ်ခန်းတွင် နဂါး၊ သားရဲနှင့် မိစ္ဆာပရောဖက်တို့သည် ကမ္ဘာကို အာမာဂေဒုန်သို့ ဦးဆောင်ကြပြီး၊ နောက်ဆုံးသောကာလ၏ ဘုရားသခင်အပေါ် သစ္စာရှိသူတို့သည် ထိုအာဏာသုံးရပ်သည် မည်သူတို့ဖြစ်ကြောင်း သိရှိထားရမည်။
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Malaika wa sita akamimina bakuli lake juu ya mto mkubwa Frati; na maji yake yakakauka, ili njia ya wafalme wa mashariki iandaliwe. Nami nikaziona roho tatu chafu kama vyura zikitoka katika kinywa cha yule joka, na katika kinywa cha yule mnyama, na katika kinywa cha yule nabii wa uongo. Kwa maana hizo ndizo roho za mashetani, zifanyazo miujiza, zitokazo kwenda kwa wafalme wa dunia na wa ulimwengu wote, ili kuwakusanya kwa vita ya siku ile kuu ya Mungu Mwenyezi. Tazama, naja kama mwivi. Heri yeye akeshaye, na kuyatunza mavazi yake, asije akaenda uchi, wakaiona aibu yake. Akawakusanya pamoja mahali paitwapo kwa lugha ya Kiebrania Har–Magedoni. Ufunuo 16:12–16.
The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.
ꯁꯥꯥꯡ ꯃꯥꯏ ꯂꯩꯕ ꯍꯥꯏꯕꯥꯗꯨ ꯁꯥꯥꯡ ꯃꯥꯏ ꯑꯁꯤ ꯀꯔꯝꯅ ꯍꯪꯗꯣꯛꯂꯤꯕꯅꯣ ꯍꯥꯏꯕ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯔꯥꯅꯕ ꯍꯪꯕꯗꯨꯒꯤ ꯃꯥꯏꯌꯣꯛꯅꯤ꯫ ꯃꯃꯥꯡꯗ ꯂꯧꯊꯣꯀꯈꯤꯕ ꯋꯥꯔꯣꯜ ꯑꯁꯤꯅ ꯉꯥꯛꯁꯤꯜꯂꯒ ꯃꯁꯤꯒꯤ ꯐꯤꯖꯣꯝ ꯀꯥꯛꯊꯣꯀꯄꯥꯁꯤꯡꯗ ꯑꯁꯤꯔꯥꯛꯄ ꯃꯐꯝ ꯊꯣꯛꯏ, ꯑꯩꯇꯕꯨ ꯃꯔꯤ ꯇꯔꯥꯒꯤ ꯃꯌꯨꯝꯗ ꯃꯤ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯄ꯭ꯔꯣꯕꯦꯁꯟ ꯃꯄꯨꯡ ꯐꯥꯅꯥ ꯂꯣꯏꯔꯦ꯫ ꯃꯥꯏꯀꯦꯜ ꯑꯁꯤ ꯂꯦꯡꯂꯕ ꯃꯇꯝꯗ ꯃꯤꯌꯥꯝꯅ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯗꯨ ꯂꯣꯏꯁꯤꯟꯅꯩ, ꯑꯗꯨꯒ ꯃꯇꯨꯡꯗ ꯑꯔꯣꯏꯕ ꯃꯔꯤ ꯇꯔꯥ ꯑꯗꯨ ꯑꯍꯥꯜ ꯄꯤꯌꯦ꯫ ꯄ꯭ꯔꯣꯕꯦꯁꯟ ꯂꯣꯏꯔꯕ ꯃꯇꯨꯡꯗ ꯐꯤꯖꯣꯝ ꯍꯣꯡꯗꯣꯛꯄ ꯌꯥꯕ ꯃꯑꯣꯡ ꯂꯩꯇꯦ, ꯑꯩꯇꯕꯨ ꯃꯔꯤ ꯇꯔꯥꯒꯤ ꯃꯌꯨꯝ ꯑꯁꯤ ꯑꯃ ꯆꯦꯠꯍꯟꯕ ꯋꯥꯔꯣꯜ ꯑꯃ ꯂꯩ꯫ ꯃꯁꯤꯒꯤ ꯆꯦꯠꯍꯟꯕ ꯋꯥꯔꯣꯜ ꯑꯁꯤ ꯄ꯭ꯔꯣꯕꯦꯁꯟ ꯂꯣꯏꯔꯤꯕꯒꯤ ꯃꯃꯥꯡꯗ ꯁꯥꯥꯡ ꯃꯥꯏ ꯑꯁꯤ ꯀꯅꯥꯅꯣ ꯍꯥꯏꯕ ꯑꯔꯥꯅꯕ ꯍꯪꯕ ꯑꯃꯗꯒ ꯃꯔꯤ ꯂꯩ, ꯑꯗꯨꯒ ꯑꯗꯨꯝ ꯍꯪꯕ ꯑꯗꯨ ꯑꯗꯣꯝꯅ ꯂꯩꯇ꯭ꯔꯕꯗꯤ, ꯄ꯭ꯔꯣꯕꯦꯁꯟ ꯂꯣꯏꯔꯤꯕꯒꯤ ꯃꯃꯥꯡꯗ ꯈ꯭ꯔꯥꯏꯁ꯭ꯇꯀꯤ ꯙꯥꯏꯆꯁꯅꯦꯁꯀꯤ ꯐꯤꯖꯣꯝ ꯑꯗꯨ ꯑꯗꯣꯝꯅ ꯃꯥꯡꯖꯒꯅꯤ꯫
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Worda g̱ina ndug̱um ádáa náni, antichrist g̱a meaning ádáa yika̱a mi̱a g̱í kɔ̀rɔ̀, ádáa antichrist kúg̱u̱ g̱a side nì jɔ̀rɔ̀ ni. Bemi g̱a dɔ̀ɔ̀r nàá, a̱nɔ̀ world kúg̱u̱ assimilate nì kàa yi̱. Daniel a̱ lot nì a̱rɔ̀ standing, a̱ place nì a̱rɔ̀ standing. Daniel g̱a̱ prophecies nì John g̱a̱ prophecies, a̱dáa understand nì yi̱. A̱dáa each other interpret nì yi̱. A̱dáa world kɔ̀ truths tì everyone a̱dáa understand nì yi̱ g̱í kɛ̀nɛ̀. Prophecies tì a̱dáa world nì witness nì yi̱. Last days tì, fulfillment g̱a̱rɔ̀ kúg̱u̱, a̱dáa a̱g̱ɔ̀rɔ̀ self explain nì yi̱.” Kress Collection, 105.
If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.
Se ulãgãn ikoro la a me antikrais kãri papasi la, an to papasi la teiŋ, wala, san Jan a sɔri nã, an baat kɛkɛre aŋa, a kɔri a laŋsɔŋ. Se ulãgãn mɛr bẽst la yã, o nɔŋ se bẽst la kãri papasi la a pãwã, ani fɔlɔŋ yɔŋni mɛr papasi la pãwã sɔŋsɔŋ. Bãa mɛr bẽst la yã ani bã ulãgãn se papasi la kãri nɔŋgɔr bãa, bã tɔgɔ se papasi la nɔɔrŋa kãri lɛseni kɔmbinasoni sɔŋgɔ ani steeti, mɛr lɛseni la bɛndi relasyon la.
In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.
Dalam kitab Daniel, struktur binatang, yaitu gabungan gereja dan negara, digambarkan sebagai pelanggaran yang membinasakan. Pelanggaran adalah dosa, dan dosa yang membentuk binatang kepausan ialah ketika raja-raja menyerahkan kuasa mereka kepada otoritas kepausan. Dengan melakukan hal ini mereka melakukan percabulan rohani, yang merupakan pelanggaran yang membinasakan menurut Daniel, dan patung bagi binatang itu menurut Yohanes.
To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.
Go fenya phenyo godimo ga seswantšho sa bopapa ke go kwešiša ka Lentšu la Modimo gore United States pele e thea tswalano ye, gomme e e tiišetša molaong wa Sontaga wo o tlago kgauswi, gomme ka morago e gapeletša lefase ka moka go amogela tswalano ye e swanago.
The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.
Hubungan gereja dan negara yang akan dipaksakan ke atas bumi oleh Amerika Syarikat terdiri daripada kerajaan satu dunia (Pertubuhan Bangsa-Bangsa Bersatu), yang akan memasuki suatu persekutuan dengan kepausan sebagai kuasa pengawal dalam susunan tersebut. Memperoleh kemenangan atas patung binatang itu bererti memahami, melalui Firman nubuat Tuhan, bahawa patung binatang itu melambangkan perkara-perkara inilah juga.
Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.
Ho fenya sebata le setšoantšo sa sebata ho akarelletsa ho fumana kutloisiso ea letšoao la matla a sebata (bopapa).
The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.
Tandha kéwan iku yaiku paksaan ngugemi dina Minggu minangka Sabaté Allah. Kanggo oleh kamenangan nglawan tandha iku, kudu dimangertèni yèn pangibadah dina Minggu iku pangibadah marang srengéngé, lan yèn iku ora liya lan ora kurang tinimbang pangibadah kafir marang Baal. Kamenangan iku uga nyakup kayektèn yèn ora ana wong siji waé nampa tandha kéwan mau nganti tandha iku dipaksakaké marang manungsa.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Amma Kiristofoota dhaloota darban keessaa Sanbataaf yakka hin qabu jechuun Dilbata kabajaa turan, kana gochuudhaanis Sanbata Macaafa Qulqulluu eegaa jiran jedhaniiru; yeroo ammaattis Kiristofootni dhugaan waldoota hundumaa keessatti jiru, waldaa Kaatolikii Roomaa illee osoo hin hafin, Dilbatni Sanbata waaqayyoon ramadame akka taʼe amanamummaadhaan ni amanu. Waaqayyo amanamummaa kaayyoo isaanii fi qulqullina isaanii isa fuuldura Isaa ni fudhata. Garuu yeroo kabajni Dilbataa seeraan dirqisiifamu, addunyaanis waaʼee dirqama Sanbata dhugaa ifa godhamtee hubattu, yeroo sanatti namni mootummaa Waaqayyoo cabsuuf, ajaja aangoon isaa kan Roomaa caalaa ol hin taane tokkoof ajajamu kam iyyuu, kanaan papaasummaa Waaqayyo caalaa ni kabaja. Inni Roomaafii aangoo mootummaa Roomaan murtaaʼe san raawwachiisuuf ulfina kennaa jira. Inni bineensa sanaa fi fakkeenya isaa waaqeffachaa jira. Namoonni yeroo sanatti dhaabbata Waaqayyo mallattoo aangoo Isaa taʼuu isaa ibse sana yeroo didan, bakka isaa immoo isa Roomaan mallattoo olaantummaa ishee godhatti filatte ulfeessan, kanaan mallattoo amanamummaa Roomaatti qabu—‘mallattoo bineensichaa’—ni fudhatu. Dhimmi kun akkana ifatti saba duratti hanga kaaʼamutti, isaanis ajajawwan Waaqayyoo fi ajajawwan namootaa gidduutti filannoo gochuuf hanga fidamanitti, warri cabsaa keessatti itti fufan ‘mallattoo bineensichaa’ ni argatu jedhamuu hin dandaʼu.” The Great Controversy, 449.
Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.
ꞌBawipa buh numei adu ga mikhol amasung buh numeigi murtida amasung buh numeigi singda ngamjillakpa makhoina, mahakki minggi masida thokpa aduda amasung ngamjillakpa phangphamgani. Tyre-gi nupi haoba adu nattre haibagi punsida, Protestant leibakna papacy adu antichrist oina khang-i. Makhoina khang-i madudi, Paul-na papacy adu “mahak adum oiriba phattaba,” “papki mi,” “phattabagi lousing,” amasung “manghanbagi macha” haina khudongchaba piri; “Masi khudingmakta God haina kouba nattraga khurumjaba khudingmakta mahakna yeknaba amasung mathakta pukning leirabani; aduga mahakna God oina God-gi yumda phamliba, mahak adum God ni haibadu utlibani.” Adubu houjik Tyre-gi nupi haoba adu pu thadokle.
In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.
Pada zaman-zaman lampau terdapat pelbagai penerapan isopsefi, atau gematria, yang menunjukkan bahawa angka “666” secara simbolik melambangkan kepausan. Satu contoh klasik tentang hal ini ialah bahawa pada mitra paus tertulis kata-kata Vicarius Filii Dei. Vicarius Filii Dei, yang bererti “Wakil Putera Allah”, dan dengan demikian merujuk kepada tuntutannya bahawa dia duduk di dalam bait Allah, sambil mendakwa dirinya sebagai Tuhan. Huruf-huruf Latin dalam Vicarius Filii Dei bersamaan dengan bilangan enam ratus enam puluh enam.
The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.
Binatang itu, yang merupakan kuasa kepausan, dikenal pasti melalui bilangannya, dan bilangannya ialah “666,” tetapi manusia durhaka itu telah menerima luka yang mematikan pada tahun 1798, lalu telah dilupakan. Pada akhir zaman luka yang mematikan itu akan disembuhkan, dan penyembuhan luka yang mematikan itu menandakan bahawa Amerika Syarikat mula-mula membentuk suatu patung bagi binatang itu di negerinya sendiri, kemudian memaksa dunia melakukan hal yang sama.
The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.
Setšoantšo sa lefatshe sa sebata se na le sebopeho sa mahlakore a mabedi le a mararo. Ka boporofeta ke sa mahlakore a mabedi, hobane se bopilwe ka kopano ya kereke le mmuso; empa ke sa mahlakore a mararo ka hore se bopilwe ka drakone, sebata, le moporofeta wa bohata. Ha kopano ena ya mahlakore a mararo ya matla ao haholo a tla isa lefatshe Haramagedone e thehwa, e tla ba sebata seo e leng mmuso wa borobedi o tswang ho e supileng, hape e tla ba kopano ya mahlakore a mararo ya mmuso wa botshelela. Palo ya lebitso la sebata mehleng ya bofelo e boela e le “666,” hobane e emela mebuso e meraro eo e nngwe le e nngwe ya yona e leng karolo ya mmuso wa botshelela.
To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.
Untuk memperoleh kemenangan atas binatang itu, patungnya, tandanya, dan bilangan namanya, ialah memahami teka-teki bahawa “yang kedelapan itu berasal dari ketujuh”, iaitu rahsia Daniel dua, yang didoakan Daniel untuk memahaminya. Hal itu merupakan suatu unsur daripada Wahyu Yesus Kristus yang dibukakan tepat sebelum masa percubaan berakhir, kerana sebagaimana yang dikatakan Yohanes, “waktunya sudah dekat.” Oleh sebab itu, mereka yang memperoleh kemenangan itu digambarkan sebagai bersama-sama dengan para malaikat yang mencurahkan malapetaka-malapetaka itu, kerana mereka memperoleh kemenangan itu, atau pengertian nubuatan yang diperlukan, tepat sebelum masa percubaan berakhir.
Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.
Aboɔfoɔ a wɔte ase sɛ Yesu Kristo Adiyisɛm no wɔbue no ansa na ɔdomberɛ no atɔ mu, na nɔma “666” no yɛ saa anisoadehunu no fã no, rennya wɔn ani so sɛ Hesekiel ti a ɛto so nwɔtwe no anisoadehunu no fi ase wɔ da a ɛto so anum no so (a ɛyɛ da a edi da a ɛto so asia no anim), wɔ bosome a ɛto so asia no mu wɔ afe a ɛto so asia no mu. Ti a ɛto so nwɔtwe no awiei no, mmarima aduonu num resom owia no, na ti a ɛto so nkron no kyerɛ wɔn a wɔnya Onyankopɔn sɔano no.
The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.
Konteks penglihatan ini ialah tanda binatang itu dan meterai Allah, dan penglihatan itu dibukakan tepat sebelum masa percubaan ditutup pada undang-undang Ahad, sebagaimana dilambangkan oleh angka “666.” Tetapi penutupan masa percubaan yang dikenal pasti sebagai berlaku pada undang-undang Ahad di Amerika Syarikat itu, bukanlah penutupan masa percubaan manusia; itu hanyalah penutupan masa percubaan bagi Seventh-day Adventists.
The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.
Pono eo e emetswe e le e diragalang mo teng ga Jerusalema, e leng sesupo sa kereke ya Basupi ba Letsatsi la Bosupa. Fa go bewa molao wa Sontaga kwa United States, Basupi ba Letsatsi la Bosupa ke bone fela setlhopha se ka nako eo le mo lefelong leo, se ikarabelelang mo leseding la Sabata.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“यदि सत्यको ज्योति तपाईंका सामु प्रस्तुत गरिएको छ, चौथो आज्ञाको शब्बाथ प्रकट गर्दै, र देखाउँदै कि आइतबार पालनाका लागि परमेश्वरको वचनमा कुनै आधार छैन, तैपनि तपाईं अझै पनि झूटा शब्बाथलाई अँगालिरहनुहुन्छ, परमेश्वरले ‘मेरो पवित्र दिन’ भन्नुभएको शब्बाथलाई पवित्र मान्न इन्कार गर्नुहुन्छ भने, तपाईंले पशुको छाप ग्रहण गर्नुहुन्छ। यो कहिले हुन्छ?—जब तपाईं आइतबार श्रमबाट विराम लिन र परमेश्वरको उपासना गर्न आदेश दिने हुकुमको पालन गर्नुहुन्छ, जबकि तपाईंलाई थाहा छ कि बाइबलमा आइतबारलाई साधारण कामकाजी दिनभन्दा भिन्न देखाउने एउटा शब्द पनि छैन, तब तपाईं पशुको छाप ग्रहण गर्न सहमति जनाउनुहुन्छ, र परमेश्वरको छापलाई अस्वीकार गर्नुहुन्छ। यदि हामीले यो छाप आफ्ना निधारमा वा आफ्ना हातहरूमा ग्रहण गर्यौँ भने, अवज्ञाकारीहरूका विरुद्ध उच्चारित न्यायहरू हामीमाथि अवश्यै पर्नेछन्। तर जीवित परमेश्वरको छाप तिनीहरूमाथि राखिन्छ जसले प्रभुको शब्बाथलाई अन्तःकरणपूर्वक पालन गर्छन्।” Review and Herald, April 27, 1911.
The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.
Pono ea Ezekiele khaolo ea robeli ho isa khaolong ea leshome le motso o mong e supa histori e isang ho koaloeng ha monyetla oa mohau bakeng sa Jerusalema. E hlahisoa e le e etsahalang letsatsi le le leng feela pele palo “666” e fihla, ’me khaolo ea robeli e bontša bofetoheli bo ntseng bo eketseha ka hare ho Jerusalema bo fihlang sehlohlolong ha banna ba etellang pele ba inamela letsatsi, ka hona ba amohela letšoao la sebata.
Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.
Kgaolo ya senyane e emela morongwa yo o ralalang mo Jerusalema (ka jalo e supa go tswelela pele ga ditiragalo), mme a baya sekano mo setlhopheng sengwe pele ga baengele ba ba senyang, ba morago ga moo ba bolayang botlhe ba ba se nang sekano. Dikgaolo tsotlhe tse pedi di emela hisetori e e tswelelang pele e e isang kwa molaong wa Sontaga, kwa setlhopha sengwe se obamelang letsatsi, mme se sengwe se amogela sekano sa Modimo. Mme baikepi ba tlosiwa mo Jerusalema, gonne molao wa Sontaga o kgaoganya baikepi le ba ba botlhale.
The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.
Pemeteraian yang dilambangkan dalam Yehezkiel pasal sembilan adalah pemeteraian yang sama yang dilambangkan dalam Wahyu pasal tujuh.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Sekiranya adegan-adegan seperti ini akan datang, yakni penghukuman-penghukuman yang demikian dahsyat atas dunia yang bersalah, di manakah tempat perlindungan bagi umat Allah? Bagaimanakah mereka akan dinaungi sampai amarah itu berlalu? Yohanes melihat unsur-unsur alam—gempa bumi, badai, dan pertikaian politik—digambarkan sedang ditahan oleh empat malaikat. Angin-angin ini berada di bawah kendali sampai Allah memberi firman untuk melepaskannya. Di situlah letak keamanan gereja Allah. Malaikat-malaikat Allah melaksanakan perintah-Nya, menahan angin-angin bumi, supaya angin-angin itu jangan bertiup atas bumi, atau atas laut, atau atas pohon apa pun, sampai hamba-hamba Allah dimeteraikan pada dahi mereka. Malaikat yang perkasa itu tampak naik dari timur (atau dari terbitnya matahari). Malaikat yang paling perkasa ini memegang di tangannya meterai Allah yang hidup, atau meterai Dia yang satu-satunya dapat mengaruniakan hidup, yang dapat menuliskan pada dahi tanda atau tulisan, yakni kepada siapa akan dianugerahkan kebakaan, hidup yang kekal. Suara malaikat yang tertinggi inilah yang berwenang memerintahkan keempat malaikat itu untuk menahan keempat angin itu sampai pekerjaan ini diselesaikan, dan sampai ia memberikan seruan untuk melepaskannya.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Орон дэлхий, махан бие, чөтгөрийг ялдаг хүмүүс амьд Бурханы тамгыг хүлээн авах ивээгдсэн хүмүүс байх болно. Гар нь цэвэр бус, зүрх нь ариун бус хүмүүст амьд Бурханы тамга байхгүй. Нүглийг төлөвлөж, түүнийгээ үйлдэж байгаа хүмүүсийг алгасан өнгөрнө. Зөвхөн Бурханы өмнө өөрсдийн байдлаараа агуу ёсчилсон Эвлэрүүллийн өдрийн үеэр гэмшиж, нүглээ наманчилж буй хүмүүсийн байр суурийг эзэлж байгаа хүмүүс л Бурханы хамгаалалтад зохистой хэмээн танигдаж, тэмдэглэгдэх болно. Аврагчийнхаа үзэгдэхийг—өглөөг хүлээдэг хүмүүсээс ч илүү чин сэтгэлтэйгээр, хүсэн тэмүүлэн харж, хүлээн, сэрэмжлэн ажиглаж буй хүмүүсийн нэрс тамгалуулагдагсдын тоонд орно. Үнэний бүхий л гэрэл сүнсэн дээр нь гялалзан тусаж байхад, өөрсдийн илэрхийлсэн итгэлд нийцэх үйлс үзүүлэх ёстой атлаа нүглээр уруу татагдан, зүрхэндээ шүтээн босгон, Бурханы өмнө сүнсээ завхруулж, нүгэлд тэдэнтэй нэгддэг хүмүүсийг бузарлагчид амийн номоос нэр нь арчигдаж, дэнлүүнийхээ саванд тостой бус, шөнийн харанхуйд орхигдох болно. ‘Миний нэрээс эмээгч та нарт Зөвт байдлын Нар жигүүртээ эдгэрлийг агуулан мандах болно.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Tuyên ấn này của các tôi tớ Đức Chúa Trời cũng chính là điều đã được bày tỏ cho Ê-xê-chi-ên trong sự hiện thấy. Giăng cũng đã là một chứng nhân của sự mặc khải hết sức kinh khiếp này. Ông thấy biển và sóng gầm thét, và lòng người ta tan chảy vì sợ hãi. Ông nhìn thấy đất bị lay chuyển, và các núi bị dời vào giữa biển (điều này đang thực sự xảy ra), nước biển gầm thét và dậy sóng, và các núi run chuyển vì sự phình dâng của nó. Ông được cho thấy các tai vạ, ôn dịch, nạn đói, và sự chết đang thi hành sứ mạng kinh hoàng của chúng.” Testimonies to Ministers, 445.
The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.
ការបោះត្រាលើមនុស្សមួយសែនសែសិបបួនពាន់នាក់ក្នុង វិវរណៈ ជំពូក ៧ ក៏ត្រូវបានតំណាងផងដែរក្នុង អេសេគាល ជំពូក ៩ ហើយទេវតាដែលបោះត្រានោះ គឺជាទេវតាដ៏មានឫទ្ធានុភាពបំផុត ដែលឡើងមកពីទិសខាងកើត។ អ្នកទាំងឡាយដែលត្រូវបាត់បង់ ដែលឈ្មោះរបស់ពួកគេត្រូវបានលុបចេញពីសៀវភៅនៃជីវិត ត្រូវបានតំណាងថា «គ្មានប្រេងនៅក្នុងភាជនៈរបស់ខ្លួនជាមួយនឹងចង្កៀងរបស់ខ្លួន»។ មនុស្សពីរប្រភេទនៅក្នុងនិមិត្តនៃ អេសេគាល ជំពូក ៨ ដល់ ១១ គឺជាព្រហ្មចារីឆ្លាតវៃ និងព្រហ្មចារីល្ងង់ខ្លៅក្នុង ម៉ាថាយ ២៥ ដូច្នេះហើយ ពួកគេជាអាឌវេនទីស្ត។
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Sesotho sa barwetsana ba leshome sa ho Matheu 25 le sona se bontša boiphihlelo ba sechaba sa Adventist.” The Great Controversy, 393.
Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:
Ngwanana White ka go lebanya o supa gore Jerusalema ya ponatshegelo ya ga Hesekiele ke Boadventism:
“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.
“Ni rahisi wa kweli ba Nzambi, bo badi na moyo wa kisalu kia Mfumu ne ululamu lwa mioyo mu ntima yabu, basala ntangu yonso kutala disumu mu nkadilu wakio wa kedika, wa disumu. Bo basala ntangu yonso kuima ku lweka lwa kusungama ne kusolula pwelele na mayele ya kukangama ve, sambu na masumu adi kuzingila nswalu ya Nzambi. Mingi-mingi mu kisalu kia nsuka sambu na dibundu, mu ntangu ya kutula elembo ya bantu nkama mosi makumi iya ne bana iya na iya, badi kuwa kukonda mfunu ya baoyo balenda kuima kaka na kifu ve na ntwala ya kiti kia kimfumu kia Nzambi, bo kuwa mpenza malembe mambu mabi ma bantu ba Nzambi badi kukikundika. Diambu diadi disongama ngolo na nsiku ya muprofete ya kisalu kia nsuka na kifwani kia babakala, muntu na muntu na kiese kia kufwa mu diboko diandi. Muntu mosi na kati kiau vuandaka lwata bilele bia lini, na nzobolo ya mukomi na lweka luandi. ‘Bongo Mfumu tubaka na yandi, Lutisa na kati ya mbanza, na kati ya Yeruzalemi, mpe tula elembo na bilonga bia babakala badi kuhela mahe ne kudila sambu na makambu yonso ya busafu badi kusalama na kati na yo.’” Testimonies, volume 3, 266.
The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.
Visi Yehezkiel pasal lapan hingga sebelas secara langsung menujukan sejarah Adventisme menjelang dan pada undang-undang Ahad. Visi itu mengenal pasti dua golongan penyembah yang berada di dalam Yerusalem (Adventisme), dan secara nubuatan dikaitkan dengan Wahyu Yesus Kristus yang dimeteraibuka sejurus sebelum penutupan masa percubaan, kerana rujukan pertamanya mengemukakan bilangan “666” dalam perlambangan nubuatan. Dengan berbuat demikian, ia mengenal pasti salah satu daripada empat perkara yang mesti diperoleh kemenangan ke atasnya oleh orang bijaksana pada akhir zaman, dan keempat-empat perkara itu merupakan sebahagian daripada terang tentang yang kelapan sebagai “daripada yang tujuh”. Wahyu lima belas juga mengenal pasti bahawa mereka yang memperoleh kemenangan atas empat aspek simbolik kepausan menyanyikan nyanyian Musa dan Anak Domba.
In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.
Au jour dont parle Ésaïe, au chapitre vingt-sept, les justes des derniers jours chanteront le cantique de la vigne, cantique que l’Agneau chanta lorsqu’il marcha parmi les hommes, et qui désigne un peuple élu devant lequel on passe, tandis qu’un nouveau peuple élu est en train d’être choisi. Ce cantique est chanté par « les sages » des derniers jours pendant le scellement d’Ézéchiel neuf et d’Apocalypse sept. La vision d’Ézéchiel, aux chapitres huit à onze, fait partie de ce cantique même.
We will continue this study in the next article.
Re tla tswelela ka thuto eno mo setlhogong se se latelang.
“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.’
“Jalma dibata na tutu, na mangampu semangat ni ulaon ni Tuhan dohot haluaon ni angka tondi di bagasan roha nasida, sai marnida dosa di bagasan sifatna na sasintongna, songon dosa na tutu. Nasida sai tongtong jongjong di pihak pangurupi na satia dohot panghataion na torang maradophon dosa-dosa na gampang mangurupi umat ni Debata. Tarlumobi di bagasan ulaon panutup tu huria, di tingki panyegelan ni saratus opat pulu opat ribu na ikkon jongjong so marcela di jolo ni habangsa ni Debata, nasida ma na mangarasai dohot na tumimbo angka hajahaton ni umat ni Debata na mangaku. On dipapatar dohot gogo marhite gombaran ni nabi taringot ulaon parpudi i di bagasan lambang angka baoa, ganup nasida marsuhat alat pamate di tanganna. Sahalak baoa di tongatonga nasida marhuting galumbang linen, jala di lambungna adong partolom ni panurat. ‘Jadi didok Tuhan ma tu ibana, Lao ma ho marhite tongatonga ni huta i, marhite tongatonga ni Jerusalem, jala bahen ma tanda di angka pardompahan ni angka baoa na manghaholongi jala manangis alani saluhut hajahaton na dipaula di tongatongana.’”
“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.
“Tapisa ba ba emeletšego lekgotleng la Modimo ka nako ye? Na ke bao ge e le gabotse ba lokafatšago diphošo gare ga batho ba ba ipolelago gore ke ba Modimo, gomme ba ngunanguna dipelong tša bona, ge e se phatlalatša, kgahlanong le bao ba ka kgalemelago sebe? Na ke bao ba emago ba ba ganetša gomme ba kwelana le bao ba dirago phošo? Aowa, le gatee! Ge e se ge ba sokologa, gomme ba tlogela modiro wa Sathane wa go gatelela bao ba rwetšego morwalo wa modiro le wa go thekga badiradibe kua Tsione, ba ka se ke ba amogela leswao la kamogelo ya go tiiša ya Modimo. Ba tla wa phedišong e akaretšago ya ba babe, ye e emetšwego ke modiro wa banna ba bahlano ba ba swerego dibetša tša go bolaya. Swaya ntlha ye ka šedi: Bao ba amogelago leswao le le sekilego la therešo, le le dirilwego ka go bona ka maatla a Moya o Mokgethwa, le le emetšwego ke leswao leo le bewawego ke monna wa line, ke bona ‘bao ba fegelago le go lla ka baka la makgapha ka moka ao a dirwago’ ka kerekeng. Lerato la bona la go rata bohlweki le tlhompho le letago la Modimo ke le legolo gakaalo, gomme ba na le pono e hlakilego gakaalo ka ga go ba ga sebe sebe ka mo go fetišago, moo ba emetšwego bjalo ka ge eka ba mo tlalelong, ba bile ba fegelwa le go lla. Balang kgaolo ya senyane ya Hesekiele.”
“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.
“Namun pembantaian umum terhadap semua orang yang tidak memandang pertentangan yang begitu besar antara dosa dan kebenaran dengan cara demikian, dan tidak merasakan sebagaimana dirasakan oleh mereka yang berdiri dalam musyawarah Allah dan menerima tanda itu, digambarkan dalam perintah kepada kelima orang yang membawa senjata pembantai: ‘Lalu berjalanlah kamu mengikutinya melalui kota itu, dan pukullah: janganlah matamu merasa sayang, dan janganlah kamu berbelaskasihan: bunuhlah sama sekali orang tua maupun orang muda, baik gadis-gadis, maupun anak-anak kecil, maupun perempuan-perempuan: tetapi janganlah mendekati seorang pun yang padanya ada tanda itu; dan mulailah dari tempat kudus-Ku.’ Testimonies, jilid 3, 266, 267.”