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# The Book of Daniel - Number Ten

Kitabu cha Danieli - Nambari Kumi

The Process

Proses itu

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Dalam pasal satu kitab Daniel, Daniel dibawa ke dalam pembuangan selama tujuh puluh tahun yang telah dinubuatkan oleh Yeremia, dan tetap berlangsung sampai tahun pertama pemerintahan Koresy.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> I Daniyelu a tshoela pele go fihlela ngwaga wa ntlha wa kgosi Kurose. Daniele 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Ke fa, Daniele o phetse ho pholletsa le histori eohle ea lilemo tse mashome a supileng tsa botlamuoa, ho fihlela taelo e ileng ea lumella ho khutla ha Iseraele ea boholo-holo hore e hahe bocha le ho tsosolosa Jerusalema.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> 1 Taon bereng e te baĩoreng le Kyruse, kgosi ya Peresia, gore lefoko la Morena ka molomo wa Jeremia le tle le diragale, Morena a rotloetsa moya wa ga Kyruse, kgosi ya Peresia, gore a tle a dire kitsiso mo bogosing jotlhe jwa gagwe, a bo a e kwala, a re. Esera 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Maka Daniel ialah lambang proses ujian bagi seratus empat puluh empat ribu yang bermula pada 11 September 2001, dan berterusan hingga “dekri” itu, yang menandakan panggilan keluar dari Babilon.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Aku mendengar suatu suara lain dari syurga, yang berkata, “Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima tulah-tulahnya. Kerana dosa-dosanya telah mencapai langit, dan Allah telah mengingati kejahatan-kejahatannya.” Wahyu 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Tahun pitumpuluh panyangsaraon i ma masa pangujian dohot pamurnian ni saratus opat puluh opat ribu i. Di tanggal 11 September 2001, datang ma Bala ni Hae Tolu sian Islam. On ma na diantusi holan oleh nasida na manjalo hasintongan-hasintongan dasar ni Adventisme. Bala ni Hae na parjolo dohot Bala ni Hae na paduahon, duaduana nunga diidentifikasi dohot sintong songon Islam oleh angka perintis. Di bagan perintis taon 1843 dohot 1850, na dipasahat Ellen White pangoluhonna, jala na diida songon panggonopi ni Habakuk pasal dua, Islam diidentifikasi songon Trompet na kalima dohot na kagenep. Tolu Trompet na parpudi i ma Trompet Bala ni Hae.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Lalu aku melihat dan mendengar seorang malaikat terbang di tengah-tengah langit sambil berkata dengan suara nyaring, “Celaka, celaka, celakalah penghuni-penghuni bumi oleh sebab bunyi sangkakala yang lain dari ketiga malaikat yang masih akan meniup sangkakala mereka!” Wahyu 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

យ៉ាងនេះ បើមានត្រែ «វេទនា» បី ហើយត្រែ «វេទនា» ទីមួយ និងទីពីរ​គឺ​អ៊ីស្លាម នោះវាងាយស្រួលណាស់ក្នុងការសម្គាល់ថា ត្រែ «វេទនា» ទីបី​ក៏​ជា​អ៊ីស្លាម​ដែរ។ ធាតុ​មួយ​នៃ​និមិត្តសញ្ញា​ដែលបង្ហាញ​អ៊ីស្លាម​ជា​ត្រែ «វេទនា» គឺ​ការ​ត្រូវបាន​ឃាត់ទប់ ហើយបន្ទាប់មក​ពេល​ដែល​វា​ត្រូវបាន​ដោះលែង។ Sister White កំណត់អត្តសញ្ញាណ​ខ្យល់​ទាំង​បួន​នៃ​វិវរណៈ​ជំពូក ៧ ថា​ជា «សេះ​កំពុង​ខឹង» ដែល​កំពុង​ស្វែងរក «រួចផុត​ចេញ» ហើយ «នាំ​មក​នូវ​សេចក្តី​ស្លាប់ និង​សេចក្តី​វិនាស» នៅ​តាម​ផ្លូវ​របស់វា។

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaika ba tshwere meya e mene, e emetsweng e le pitse e e galefileng e e batlang go ikgolaganya e bo e tabogela godimo ga lefatshe lotlhe, e rwele tshenyo le loso mo tseleng ya yone.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Adakah kita akan terus tertidur di ambang dunia yang kekal? Adakah kita akan tumpul dan dingin serta mati? Oh, alangkah baiknya jika di dalam gereja-gereja kita ada Roh dan nafas Allah yang dihembuskan ke dalam umat-Nya, supaya mereka dapat berdiri di atas kaki mereka dan hidup. Kita perlu melihat bahawa jalannya sempit, dan pintunya sesak. Tetapi apabila kita masuk melalui pintu yang sesak itu, keluasannya tidak terbatas.” Manuscript Releases, jilid 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Malaikat empat yang menahan empat angin itu sedang menahan “kuda amarah” dalam nubuat Alkitab yang mendatangkan maut dan kebinasaan. Dalam Wahyu pasal sembilan, tempat sangkakala Celaka pertama dan kedua dikenal pasti, terdapat seorang raja yang dikenal pasti. Dia dikenal pasti dalam Wahyu “sembilan-sebelas”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Mereka mempunyai seorang raja atas mereka, yaitu malaikat jurang maut, yang namanya dalam bahasa Ibrani ialah Abadon, tetapi dalam bahasa Yunani namanya Apolion, sebagai yang berkuasa atas mereka. Wahyu 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Gálgo, miáh wašíču núŋpa ómakȟa tȟokáhe yuŋkáŋ, Isláŋ oyáte kiŋ itȟáŋčhaŋ kiŋ oyás’iŋ waŋžíla etáŋhaŋ Abaddon héčha, yuŋkáŋ Grík owówašte kiŋ él Apollyon héčha. Tȟokáhe Owówašteyuha kiŋ na Owówašteyuha Iyáye kiŋ él, Hebru kiŋ na Grík kiŋ oyákihiŋhaŋ, Isláŋ oyáte kiŋ owíhaŋke waŋžíla waŋúŋspe kiŋ hé tȟaŋka iyéčheča kiŋ él waŋyáka. Itȟáŋčhaŋ yúta núŋpa kiŋ él, owíhaŋke kiŋ hé “waníyetu na waštéšniyela.” Sister White kin héčha ečhá, “šúŋkawakȟáŋ waŋkátu kiŋ” waŋží yútaŋhaŋpi kiŋ, akhé waŋží okíčhize tȟaŋka kiŋ él owaúŋspe waŋžíla 144,000 kiŋ iwáštegla waŋžíla šniyela kiŋ héčha, él waŋbláke kte na etáŋhaŋ “waníyetu na waštéšniyela” iyéčheča héčha.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Perujukan pertama dalam Kitab Suci kepada Islam ialah Ismael, bapa kepada mereka yang berpegang kepada agama Islam. Dalam perujukan pertama itu dia dikenalpasti sebagai seorang lelaki liar, dan perkataan yang diterjemahkan sebagai “liar” bermaksud “keldai liar Arabia”. Perujukan nubuat yang pertama kepada Islam ialah suatu lambang daripada keluarga kuda, dan seekor kuda ialah cara para perintis menggambarkan Islam bagi Sengsara pertama dan kedua pada dua carta suci itu. Keempat-empat angin dalam Wahyu pasal tujuh ditahan, atau “dikekang”, sehingga Allah memeteraikan umat-Nya. Proses pemeteraian bagi seratus empat puluh empat ribu itu juga merupakan proses pengujian dan proses penyucian.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Gambaran nubuatan ini semuanya dilambangkan oleh penawanan Daniel selama tujuh puluh tahun, bermula dengan Yoyakim, lambang pemberdayaan pekabaran pertama, sehingga “dekri” yang memanggil lelaki dan perempuan keluar dari Babel. Penahanan dan kemudian pelepasan Islam merupakan suatu ciri kenabian bagi Islam sebagai suatu lambang dalam nubuatan Alkitab.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Apabila mereka dirujuk sebagai “empat angin”, mereka ditahan sementara hamba-hamba Allah dimeteraikan. Pada permulaan Malapetaka kedua, dalam nubuatan masa selama tiga ratus sembilan puluh satu tahun dan lima belas hari yang digenapi pada 11 Ogos 1840, empat malaikat, yang melambangkan Islam dalam Malapetaka kedua, “dilepaskan.” Pada penghujung nubuatan itu, mereka “ditahan”.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> "천사를 가지신 여섯째 천사에게 이르되, 큰 강 유브라데에 결박된 네 천사를 놓아 주라 하매, 그 네 천사가 놓였으니, 그들은 사람의 삼분의 일을 죽이기로 한 시와 날과 달과 해를 위하여 예비된 자들이더라." 요한계시록 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

Nga la 11 Kylleiñ, 2001, ka khubor kaba nyngkong ha ka histori jong ki shi spah saw phew saw hajar la pynkup bor, haba la “pyllait” ia ka Islam jong ka Woe kaba lai. Hynrei mar-mar la “teh khum” ia ka. Ka Sister White ka batai balei kane ka la jia, hynrei nyngkong eh ngi dei ban kynmaw ba ka jingthmu jong ka Islam ha ka jingkdew ba nyngkong jong ka ha ka Baibl ka long ban pynbitar ia ki hima, namar ka kti jong u Ishmael kan long pyrshah ia uwei-pa-uwei u briew, bad ka kti jong uwei-pa-uwei u briew kan long pyrshah ia ka Islam.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Lalu Malaikat TUHAN berfirman kepadanya, “Lihatlah, engkau sedang mengandung dan akan melahirkan seorang anak laki-laki, dan engkau harus menamai dia Ismael, sebab TUHAN telah mendengar penderitaanmu. Dan ia akan menjadi seorang manusia liar; tangannya akan melawan setiap orang, dan tangan setiap orang akan melawan dia; dan ia akan diam di hadapan semua saudara-saudaranya.” Kejadian 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Boika bwa Islam mo porofetong ya Baebele ke go kopanya ditšhaba tsotlhe kgatlhanong le Islam, pele ga Ditšhaba Tse di Kopaneng di retololela balebedi ba Sabata bogale jwa tsone. Ka Lwetse 11, 2001 mongwe le mongwe yo o tlhaloganyang 9/11 e le go supa tshimologo ya phetapheto ya tatelano ya ditiragalo tsa Bamillerite o fetogile jaaka “Daniele” fa a ne a isitswe Babelona ka dingwaga di le masome a supa. Jehoiakime o kaya go simologa ga tsheko eo, mme Islam ya Tatlhego ya boraro e ne ya gololwa ka nako eo, mme ka bonako ya kganelwa gore e se ka ya tswelela, gore Modimo a kgone go tshwanetse batho ba Gagwe ka sekano.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.

> “Pandangan ini telah diberikan pada tahun 1847 ketika hanya ada sangat sedikit saudara Advent yang memelihara Sabat, dan dari antara mereka hanya sedikit yang menganggap bahwa pemeliharaannya cukup penting untuk menarik garis pemisah antara umat Allah dan orang-orang yang tidak percaya. Sekarang penggenapan pandangan itu mulai terlihat. ‘Permulaan masa kesusahan’ yang disebutkan di sini tidak menunjuk kepada waktu ketika malapetaka-malapetaka itu mulai dicurahkan, melainkan kepada suatu masa singkat tepat sebelum semuanya itu dicurahkan, sementara Kristus berada di dalam Bait Suci. Pada waktu itu, sementara pekerjaan keselamatan sedang berakhir, kesusahan akan datang ke atas bumi, dan bangsa-bangsa akan marah, namun tetap ditahan agar tidak menghalangi pekerjaan malaikat ketiga. Pada waktu itu ‘hujan akhir,’ atau penyegaran dari hadirat Tuhan, akan datang, untuk memberi kuasa kepada seruan nyaring malaikat ketiga, dan mempersiapkan orang-orang kudus untuk berdiri teguh pada masa ketika ketujuh malapetaka terakhir akan dicurahkan.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Seventy years of Daniel dimi September 11, 2001 i stat, taem Islam i fri mo i mekem ol nesen oli kros from se hem i kilim graon wael animol blong Revelesen japta 13 wetem noes mo long wan taem we i no man i ekspektem. Biaen oli putum restren long Islam, blong wok blong namba tri enjel i save finis. Wok blong namba tri enjel hemia, blong silim ol pipol blong God, mo taem wok ya i stat long September 11, 2001, Leta Reen i stat blong “sprinkel”. Daniel japta wan i stap soemaot proses blong tes blong wan handred mo foti-fo taosen, we i stat long September 11, 2001, mo i gohed kasem taem namba tu “voes” blong Revelesen 18 i singaotem aot narafala flak blong God i kamaot long Babilon. From samting ya, Daniel i stanap blong representem wan pipol we naoia oli stap long kalabus long saed blong spirit, kasem stret long las en blong proses blong tes. En blong taem blong tes long Daniel japta wan, oli makemaot hem olsem “en blong ol dei.”

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> බිසරුන්ගේ ප්‍රධානියා ඔවුන් රජු වෙත ගෙන එන ලෙස රජු නියම කළ දිනවල අවසානයේ, ඔහු ඔවුන් නෙබුකද්නෙශර් ඉදිරියට ගෙන ආවේය. රජු ඔවුන් සමඟ කථා කළේය; ඔවුන් සියල්ලන් අතර දානියෙල්, හනන්යා, මීෂායෙල් සහ අසර්යා වැනි කිසිවෙකු හමු නොවීය. එබැවින් ඔව්හු රජු ඉදිරියේ සිටියහ. තවද ප්‍රඥාව සහ අවබෝධය පිළිබඳ, රජු ඔවුන්ගෙන් විමසූ සියලු කාරණා සම්බන්ධයෙන්, තම සම්පූර්ණ රාජ්‍යයේ සිටි සියලු මාන්ත්‍රිකයන් සහ ජ්‍යෝතිෂීන්ට වඩා ඔහු ඔවුන් දස ගුණයක් උතුම් බව සොයාගත්තේය. දානියෙල් 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Matsapa ga boraro, yeo e emelago teko ya boporofeta ya go hlola Daniel le banna ba bararo ba ba hlomphegago, e bile ge ba ahlotšwe ke Nebukadinetsara, gomme ba hwetšwa ba le “ka makga a lesome ba feta dingaka ka moka tša mehlolo le dinaledi tšeo di bego di le mmušong wa gagwe ka moka.” Matsapa a boraro a emelwa ke kahlolo, gomme kahlolo e diregile “mafelelong a matšatši.” Pukung ya Daniele, “mafelelo a matšatši,” ke moo Daniele a emago kabelong ya gagwe.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Ramai orang akan disucikan, dan dibuat putih, dan diuji; tetapi orang fasik akan terus berbuat fasik: dan tidak seorang pun daripada orang fasik akan memahami; tetapi orang bijaksana akan memahami…. Berbahagialah dia yang menantikan, dan sampai kepada seribu tiga ratus tiga puluh lima hari. Tetapi engkau (Daniel), pergilah meneruskan jalanmu sampai kepada akhir: kerana engkau akan beristirahat, dan akan berdiri dalam bahagianmu pada akhir zaman.’”

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Masanya telah tiba bagi Daniel untuk berdiri dalam bahagiannya. Masanya telah tiba bagi terang yang diberikan kepadanya untuk pergi kepada dunia seperti tidak pernah sebelumnya. Jika mereka yang untuknya Tuhan telah berbuat begitu banyak akan berjalan dalam terang itu, pengetahuan mereka tentang Kristus dan nubuatan-nubuatan yang berhubungan dengan-Nya akan sangat bertambah ketika mereka menghampiri penutupan sejarah bumi ini.” The Seventh-day Adventist Bible Commentary, jilid 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Kgaitsedi White o supa “bofelo jwa malatsi” bo amanngwa le thulaganyo ya go itshekisa ya temana ya bolesome ya Daniele kgaolo ya bolesome le bobedi. Gantsi o dirisa temana ya bolesome, mmogo le ya temana ya bolesome le boraro, “bofelo jwa malatsi.”

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘អស់ពីមនុស្សជាច្រើននឹងត្រូវបានបរិសុទ្ធ ហើយបានធ្វើឲ្យស ហើយត្រូវបានសាកល្បង ប៉ុន្តែមនុស្សអាក្រក់នឹងប្រព្រឹត្តអំពើអាក្រក់ ហើយគ្មានអ្នកអាក្រក់ណាម្នាក់នឹងយល់ឡើយ ប៉ុន្តែមនុស្សប្រាជ្ញានឹងយល់…. មានពរ​ហើយ អ្នកណាដែលរង់ចាំ ហើយមកដល់មួយពាន់បីរយសាមសិបប្រាំថ្ងៃ។ ប៉ុន្តែ ចូរអ្នក (ដានីយ៉ែល) ទៅតាមផ្លូវរបស់អ្នករហូតដល់ទីបញ្ចប់ ដ្បិតអ្នកនឹងសម្រាក ហើយឈរនៅក្នុងចំណែករបស់អ្នក នៅចុងបញ្ចប់នៃថ្ងៃទាំងឡាយ។’”

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Daniel hari ini sedang berdiri dalam bahagiannya, dan kita harus memberinya tempat untuk berbicara kepada umat. Pekabaran kita harus maju bagaikan pelita yang menyala. ‘Pada waktu itu juga Mikhael akan bangkit, penghulu besar yang akan mendampingi anak-anak bangsamu; dan akan ada suatu masa kesesakan, seperti yang belum pernah terjadi sejak ada bangsa sampai pada waktu itu. Tetapi pada waktu itu bangsamu akan terluput, yakni setiap orang yang didapati namanya tertulis dalam kitab itu. Dan banyak dari antara orang-orang yang tidur di dalam debu tanah akan bangun, sebagian untuk mendapat hidup yang kekal, sebagian untuk mengalami kehinaan dan kengerian yang kekal. Dan orang-orang bijaksana akan bercahaya seperti cahaya cakrawala, dan mereka yang menuntun banyak orang kepada kebenaran seperti bintang-bintang, tetap untuk selama-lamanya.’”

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Óikhan pe dolsaha ongˈgipa somoirango anˈchingni dakna nanggipa kamko mesokaha. Anˈching gisik rakmananiko nanggipa kamko dakna nanggipa bilko manˈjaha. Anˈching janggiona napna nanga, bakrimanio napna nanga. Daˈalo, ia somoio anˈching gisik dakatani aro kema kaˈaniko anˈchingni kame mongsonggipa cholonrang ongˈatna nanggipa biapo chadengna nanga. Mitelgrikani dongja nanga. Satanni miksonggrikani kamko dakgipa ongˈe mikrako andalatanio bakko raˈna ian bilsi ongˈjaha. Tol·e dakgipa gisikrangna aro diabolo rangni skianirangna jakkalna ian bilsi ongˈjaha.

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> “Saya diperintahkan untuk mengatakan bahawa apabila Roh Kudus mengurniakan lidah dan ujaran, kita akan melihat suatu pekerjaan dilakukan yang serupa dengan yang dilakukan pada hari Pentakosta. Para wakil Kristus akan bekerja dengan penuh pengertian. Tidak akan didapati seorang di sini dan seorang lagi di sana yang berusaha merobohkan dan membinasakan.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Bele ketetapan itu berlaku, sebelum hari itu berlalu seperti sekam, sebelum murka TUHAN yang bernyala-nyala datang menimpa kamu, sebelum hari murka TUHAN datang menimpa kamu, carilah TUHAN, hai semua orang yang lemah lembut di bumi, yang telah melakukan hukum-Nya; carilah kebenaran, carilah kelemahlembutan: barangkali kamu akan terlindung pada hari murka TUHAN.’” Australian Union Conference Record, 11 Maret 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

ମେସୋପୋଟାମିଆର ବାବିଲୋନ୍‌ରେ ଦାନିଏଲଙ୍କ ବନ୍ଦୀଜୀବନର ସତରି ବର୍ଷ ଦ୍ୱାରା ଯେ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କର ମୋହରାଙ୍କନ ଚିତ୍ରିତ ହୋଇଛି, ସେହି କଥା ଦାନିଏଲ ଗ୍ରନ୍ଥର ଦ୍ୱାଦଶ ଅଧ୍ୟାୟର ଦଶମ ପଦ୍ୟରେ ମଧ୍ୟ ପ୍ରତିନିଧିତ ହୋଇଛି। ଏହି ପଦ୍ୟରେ “ସତ୍ୟ”ର ଚିହ୍ନ ଅଛି, କାରଣ ଏହା “ସତ୍ୟ” ବୋଲି ହିବ୍ରୁ ଶବ୍ଦର ବୈଶିଷ୍ଟ୍ୟ ଥିବା ସେହି ତିନିଟି ପଦକ୍ରମକୁ ଚିହ୍ନିତ କରେ। ଅନେକେ ପବିତ୍ର ହେବେ, ଶ୍ୱେତ କରାଯିବେ, ଏବଂ ପରେ ପରୀକ୍ଷିତ ହେବେ। ପ୍ରଥମ ଅଧ୍ୟାୟରେ ଦାନିଏଲ ଓ ସେହି ତିନିଜଣ ଶ୍ରେଷ୍ଠ ପୁରୁଷ ଈଶ୍ୱରଭୟ ଦ୍ୱାରା ପବିତ୍ର ହୋଇଥିଲେ, କାରଣ ସେମାନେ ବାବିଲୋନୀୟ ଖାଦ୍ୟ ଭୋଜନ ନ କରିବାକୁ ଦୃଢ଼ ସଙ୍କଳ୍ପ କରିଥିଲେ। ପରେ ସେମାନେ ଏମିତି ଏକ ମୁଖମଣ୍ଡଳ ପ୍ରକାଶ କରିଥିଲେ, ଯାହା ବାବିଲୋନୀୟ ଖାଦ୍ୟ ଭୋଜନ କରୁଥିବାମାନଙ୍କଠାରୁ ଅଧିକ ସୁନ୍ଦର ଏବଂ ପୁଷ୍ଟ ହୋଇଥିଲା। ସେମାନଙ୍କର ମୁଖମଣ୍ଡଳ ହେଉଛି ଖ୍ରୀଷ୍ଟଙ୍କ ଧର୍ମିକତା, ଯାହା ଶ୍ୱେତ ବସ୍ତ୍ର। ପରେ ସେମାନେ ଦିନମାନଙ୍କର ଶେଷରେ, ନେବୁଖଦ୍ନେଜରଙ୍କ ବିଚାରରେ ପ୍ରବେଶ କଲାବେଳେ, ପରୀକ୍ଷିତ ହୋଇଥିଲେ।

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

“Ta mwisho wa siku,” Danieli atakaposimama “katika kura yake,” “maarifa ya Kristo na unabii unaomhusu yataongezeka sana” kwa watu wa Mungu. Nebukadneza alitambua kwamba katika “mambo yote ya hekima na ufahamu,” Danieli na wale watatu wenye ustahili “walionekana” kuwa “bora mara kumi kuliko waganga wote na wanajimu wote waliokuwa katika ufalme wake wote.”

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Daniel bab satu menggambarkan pengalaman seratus empat puluh empat ribu orang, yang melalui suatu proses ujian tiga langkah. Mengulas proses itu, Sister White berkata, “Kata-kata ini menyatakan pekerjaan yang harus kita lakukan pada hari-hari terakhir ini. Kita belum setengah sedar. Kita tidak mempunyai kuasa yang penting bagi pelaksanaan pekerjaan yang mesti dilakukan. Kita mesti masuk ke dalam kehidupan, masuk ke dalam kesatuan. Sekarang, tepat sekarang, kita mesti berdiri dalam kedudukan di mana pertobatan dan pengampunan menjadi ciri yang paling menonjol dalam pekerjaan kita. Tidak boleh ada pertengkaran.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Ubujaribio unaoongoza kwenye “mwisho wa siku” unaongoza kwenye ufufuo wa mashahidi wawili katika Ufunuo sura ya kumi na moja. Kazi tunayopaswa kufanya sasa ni kuukubali ujumbe wa Septemba 11, 2001 na kuamka, kama inavyowakilishwa na mifupa mikavu iliyokufa. “Lazima tuje katika uzima, tuje katika umoja.” Tunapofanya hivyo, sifa kuu za kazi yetu zitakuwa “toba na msamaha.” Sifa kuu ya kazi yetu inawakilishwa na Danieli katika sura ya tisa, anapoomba sala ya Mambo ya Walawi ishirini na sita, akiomba msamaha wa dhambi zake, na dhambi za baba zake, huku pia akikiri kwamba alikuwa ametembea kinyume na Mungu tangu wakati wa kuvunjika moyo uliotia alama mwanzo wa wakati wa kukawia mnamo Julai 18, 2020. Ni lazima pia akiri kwamba Mungu alikuwa ametembea kinyume naye katika kipindi hicho hicho. Danieli anawakilisha wale ambao wamepitia utumwa wa “miaka sabini”, tangu Julai 18, 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Tau kum ni cuai thuthlung palik-nih ah a um “vei sarih” tih entîrtu a ni. Chronicles cabuin min hrilh a ni a, tau sawmsarih chu hman lai Isuarael hnam hmasa ziaza sual avângin Leviticus sawm-hnih pannga thuthlung an pawi loh avâng a, ram chu a hman theih loh sabbath-te “nuam takin a hmang” theih hun chu a ni.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Bagi menggenapi firman TUHAN yang disampaikan dengan perantaraan Yeremia, sampai negeri itu menikmati hari-hari Sabatnya; karena selama negeri itu menjadi sunyi sepi, ia tetap merayakan Sabat, hingga genap tujuh puluh tahun. 2 Tawarikh 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

E le sesupo sa “lešoka” sa boporofeta, “matšatši a mararo le seripa” ao dihlatse tše pedi tša Kutollo 11 di bego di hwile mo setarateng ka morago ga la 18 Phupu 2020 ke sesupo sa “mengwaga ye masome a šupago”, gape e le sesupo sa “dinako tše šupago”. “Mafelelong a matšatši,” ke sesupo sa bofelo bja matšatši a boporofeta ao a bego a tswaletšwe ka gare ga puku ya Daniele.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

Ka 1798, buka ea Daniele e ile ea phetlolloa, ’me Daniele a ema kabelong ea hae, a itokiselitse ho phetha morero oa hae.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Bila Modimo a naya motho tiro e e kgethegileng gore a e dire, o tshwanetse go ema mo kabelong le mo maemong a gagwe jaaka Daniele a ne a dira, a iketleeleditse go araba pitso ya Modimo, a iketleeleditse go diragatsa maikaelelo a Gagwe.” Manuscript Releases, volume 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

Pada 22 Oktober 1844, sebagai penggenapan Daniel pasal delapan, ayat empat belas, kitab Daniel sekali lagi berdiri pada bagiannya. Tahun 1798 dan 1844 adalah penutup dari murka yang pertama dan kedua, dan karena itu menandai berakhirnya “tujuh masa.” “Akhir dari hari-hari” dalam kitab Daniel adalah lambang dari berakhirnya suatu penawanan yang dilukiskan oleh “tujuh masa.” Dalam Daniel pasal empat, Nebukadnezar hidup seperti seekor binatang sementara “tujuh masa” berlalu atasnya. Pada “akhir dari hari-hari,” kerajaan dan akal budinya dipulihkan kepadanya.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> “Dan pada akhir segala hari itu aku, Nebukadnezar, menengadah ke langit, lalu akal budiku kembali kepadaku, dan aku memuji Yang Mahatinggi; aku memuliakan dan menghormati Dia yang hidup untuk selama-lamanya, yang pemerintahan-Nya adalah pemerintahan yang kekal, dan kerajaan-Nya turun-temurun. Dan semua penduduk bumi dianggap tidak berarti; Ia bertindak menurut kehendak-Nya di antara bala tentara langit dan di antara penduduk bumi; dan tidak seorang pun dapat menahan tangan-Nya atau berkata kepada-Nya: Apa yang Kaulakukan? Pada saat itu juga akal budiku kembali kepadaku; dan demi kemuliaan kerajaanku, kehormatanku dan semarakku kembali kepadaku; para penasihatku dan para pembesarku datang mencariku; dan aku ditegakkan kembali dalam kerajaanku, dan keagungan yang sangat besar ditambahkan kepadaku.” Daniel 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Panghabîs na panahon sang pagtatak sa isa ka gatos kag apat ka pulo kag apat ka libo ginarepresentar bilang ang “katapusan sang mga adlaw,” kag gani ginarepresentar man sini ang simboliko nga pagtapos sang “kapitoan ka tuig” kag man sang “pito ka tinion.” Sa amo nga tion, ang “paghinulsol kag kapatawaran” amo ang mga kinaiya nga magarepresentar sang buluhaton sang sadtong mga anay patay sa dalan nga nagaagi sa walog sang mga patay nga mamala nga mga tul-an.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

အမြင်အားဖြင့် ထင်ရှားသော တစ်သိန်းလေးသောင်းလေးထောင်တို့၏ နောင်တပြုပြင်ခြင်းအမှုကို ယေဇကျေလ အခန်းကြီး ၉ ၌ “ညည်းတွား၍ အော်ဟစ်ခြင်း” ဟူ၍ ဖော်ပြထားသည်။ ဘုရားသခင်၏ လူမျိုးတော်သည် မိမိတို့၏ ကိုယ်ပိုင်အပြစ်များကို ဝန်ခံ၍ စွန့်ပယ်ကြသောအခါ၊ မိမိတို့သည် မိမိတို့ဘိုးဘေးတို့၏ အပြစ်များကို ထပ်မံကျူးလွန်ခဲ့ကြောင်း အသိအမှတ်ပြုကြသောအခါ၊ မိမိတို့၏ အယူအဆမာနကို ဘေးဖယ်ထား၍ မိမိတို့သည် ဘုရားသခင်ကို ဆန့်ကျင်လျက် လျှောက်လှမ်းနေခဲ့ကြောင်း၊ ထို့ပြင် ၂၀၂၀ ပြည့်နှစ်၊ ဇူလိုင် ၁၈ ရက်တွင် ကြန့်ကြာသည့်အချိန် ရောက်ရှိလာကတည်းက ကိုယ်တော်လည်း သူတို့ကို ဆန့်ကျင်လျက် လျှောက်လှမ်းနေခဲ့ကြောင်းကိုလည်း ဝန်ခံကြသောအခါ၊ ထိုအခါ သူတို့သည် နိုင်ငံတော်အတွင်းရှိ အခြားသော ပညာရှိဟု ဝန်ခံပြောဆိုသူအပေါင်းတို့ထက် “ဆယ်ဆ” ပိုမိုသော ပရောဖက်ပြုတန်ခိုးကို ပိုင်ဆိုင်သူများဖြစ်ကြောင်း တွေ့ရှိခြင်းခံရလိမ့်မည်။

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Tsela ya go swaya e simolotse ka go gololwa ga Islama, mme morago ga moo ya thibelwa. Tsela eo e fela jaaka e simolotse, fa Islama e gololwa gape. E gololwa kwa bokhutlong jwa malatsi a nako ya go swaya, ao mo go Daniele e neng e le taelo ya ga Kurose e e neng ya bitsa batho gore ba tswe mo Babilona. Ke gone koo, kwa bokhutlong jwa malatsi a go itshekisiwa, mo katlholong ya “taelo” ya molao wa Tshipi mo United States, fa ba ba ikanyegang ba tla fitlhelwa ba na le maatla a boperofeti a a fetang “ga lesome.”

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Re keno ya Morena e sa le kgakala kudu. Ke bone gore pula ya ka morago e be e etla ka [go tšhoga bjalo ka] mokgoši wa bošego-gare, e bile ka maatla a fetago ga lesome.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Ndzi ta sungula ku kambisisa Daniel ndzima ya vumbirhi exihlokweni lexi landzelaka.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Ii e ne e le mokgoši wa bošego-gare, wo o bego o tla nea maatla molaetšeng wa morongwa wa bobedi. Barongwa ba ile ba romelwa go tšwa legodimong go tsoša bakgethwa ba ba nyamilego moko le go ba lokišetša modiro o mogolo wo o bego o le pele ga bona. Banna ba ba nago le bokgoni bjo bogolo e se bona ba ilego ba amogela molaetša wo pele. Barongwa ba ile ba romelwa go ba boleta, ba ba ineetšego, gomme ba ba gapeletša go godiša mokgoši, ‘Bonang, Monyadi o etla; tšwang le yo gahlanetša!’ Bao ba neilwego boikarabelo bja mokgoši ba ile ba akgofa, gomme ka maatla a Moya o Mokgethwa ba goeletša molaetša, ba ba ba tsoša bana babo bona ba ba nyamilego moko. Modiro wo o be o sa thewa bohlaleng le thutong ya batho, eupša o be o le matleng a Modimo, gomme bakgethwa ba Gagwe bao ba kwelego mokgoši ba be ba sa kgone go o ganetša. Ba semoya kudu ba ile ba amogela molaetša wo pele, gomme bao pele ba kilego ba eta pele modirong e bile bona ba mafelelo go o amogela le go thuša go godiša mokgoši, ‘Bonang, Monyadi o etla; tšwang le yo gahlanetša!’” Early Writings, 238.

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