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# The Book of Daniel - Number Twenty-Eight

Buku Daniel — Bilangan Dua Puluh Lapan

Walls

Mibumbo

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Nebukadnesar melambangkan permulaan Adventisme, permulaan Amerika Syarikat, permulaan tanduk Protestan dan permulaan tanduk Republikan. Belsyazar melambangkan pengakhiran bagi semua garis ini.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Nebukadnezara e emela histori ya melaetsa ya lengeloi la ntlha le la bobedi go tswa ka 1798 go fitlha ka 1844, le tshimologo ya katlholo ya Modimo ya patlisiso. Bosupi jwa gagwe bo tsamaisana le Daniele kgaolo ya ntlha. Belshazara e emela histori ya molaetsa wa lengeloi la boraro go tswa ka 1989 go fitlha kwa molaong wa Tshipi, le tshimologo ya katlholo ya Modimo ya tiragatso. Bosupi jwa gagwe bo tsamaisana le Daniele dikgaolo tsa ntlha go ya go tsa boraro.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Nebukadnezar menandai berakhirnya “tujuh masa” yang menimpa kerajaan utara Israel pada tahun 1798, ketika kerajaannya dipulihkan kepadanya setelah hidup dengan hati seekor binatang. Kesaksiannya berlanjut hingga pembukaan penghakiman pemeriksaan pada akhir “tujuh masa” yang menimpa kerajaan selatan Yehuda pada tahun 1844. Dalam kesaksiannya, kata “jam” melambangkan pekabaran jam penghakiman dari malaikat pertama, dan kemudian sekali lagi, kata itu melambangkan kedatangan pekabaran itu. “Jam” dalam kesaksiannya menandai baik tahun 1798 maupun 1844, yang masing-masing melambangkan penutup kemurkaan yang pertama dan kemurkaan yang terakhir.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Kesudahan Belsyazar ditandai oleh tulisan mistik yang bersamaan nilainya dengan dua ribu lima ratus dua puluh. “Tujuh masa,” sama ada dilambangkan sebagai “satu jam,” suatu “penyerakan,” atau “dua ribu lima ratus dua puluh,” merupakan lambang penghakiman. Penghakiman Nimrod ialah suatu “penyerakan,” penghakiman Nebukadnezar ialah “tujuh masa,” dan penghakiman Belsyazar ialah dua ribu lima ratus dua puluh. Ketika Nebukadnezar menghakimi ketiga-tiga orang saleh itu, dia telah memerintahkan supaya relau itu dipanaskan “tujuh kali,” melebihi biasa.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Kie∙ni “sal times” ∙chi ikakite mesanina nanga mesaba∙ko, aro mesonggipa skangni kattao sokbaaon aro gitamgipa kattao sokbaaon ong∙a. 1863 bilsirango Millerite Adventism-ni bon∙kamani “sal times” skianiko jechakani baksa a∙bachengaha, aro ong∙gipa cha∙gni so∙gipachenggipa bilsirangni ja∙man, 1989-o, gitamgipa sa∙gre-ni itihasna “bon∙kamgipa sal” sokbaaha. Cha∙gni so∙gipachenggipa bilsirang “sal times”-ni chin ong∙a; uni gimin 1863-o skangni sa∙gre-ni dolni bon∙kamani-oniko 1989-o gitamgipa sa∙gre-ni dolni a∙bachenganiona, chin ong∙gipa cha∙gni so∙gipachenggipa bilsirangchi “sal times” baksa apsan ong∙atako man∙a.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Tetapi kesaksian tentang kejatuhan Belsyazar dalam Daniel pasal lima mengajarkan bahawa tiada seorang pun dapat melihat penghakiman “tujuh masa”, sekalipun hal itu tertulis pada “dinding”. Bagi tanduk Republikan, penghakiman itu tertulis pada “dinding pemisah antara gereja dan negara” milik Thomas Jefferson yang disingkirkan dalam Daniel pasal lima. Bagi tanduk Protestan yang sejati, penghakiman itu tertulis pada dua carta suci yang digantung pada “dinding” supaya mereka yang membacanya dapat berlari. Namun dalam kebutaan Laodikia, perkataan-perkataan itu tidak dapat dibezakan. Dalam kedua-dua keadaan, kata-kata penghakiman itu melambangkan bahawa baik tanduk Protestan yang sejati mahupun tanduk Republikan ditimbang dalam neraca, lalu didapati kekurangan. Kisah Belsyazar mengandungi suatu pekabaran bagi tanduk Republikan, yang melambangkan bangsa-bangsa di dunia.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “Dalam sejarah Nebukadnezar dan Belsyazar, Tuhan berfirman kepada bangsa-bangsa pada masa kini.” Signs of the Times, 20 Juli 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Pale ea Belshatsare le yona e na le molaetsa bakeng sa lenaka la Boprotestanta, le emelang batho ba lefatshe.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “Dalam sejarah Nebukadnezar dan Belsyazar, Allah berbicara kepada umat masa kini.” Bible Echo, 17 September 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Lubuli lwa Belshazzar luyimira lubuli lwa nyanga zonse ziwiri za chilombo cha padziko lapansi. Lubuli lwa iliyonse mwa nyangazo lupezeka m’kukana kwawo choonadi chawo cha maziko, ngakhale kuti ali ndi chidziwitso chonse cha choonadi chimenecho. Nyanga ya Republican ili ndi mlandu pamaso pa kuunika kwa Constitution, ndi mbiri ya chiyambi pamene chikalata chaumulungu chimenecho chinatulutsidwa, koma kuyambira pamenepo chakhala chikukanidwa pang’onopang’ono. Dziko likalankhula ngati chinjoka, khoma lophiphiritsa lolekanitsa mpingo ndi boma lidzakhala lachotsedwa. Koma kwa nyanga yeniyeni ya Chiprotestanti, kuunika kochokera m’mbiri ya mauthenga a mngelo woyamba ndi wachiwiri, pamene maziko anayikidwa, kwakhala kukukanidwa pang’onopang’ono, ndipo kudzapitiriza kukanidwa mochulukirachulukira, mpaka “khoma” la chilamulo cha Mulungu nalo, potsiriza, lidzakanidwa.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Nabi di sini menggambarkan suatu umat yang, pada masa kemurtadan umum dari kebenaran dan kesalehan, sedang berusaha memulihkan prinsip-prinsip yang menjadi dasar kerajaan Allah. Mereka adalah orang-orang yang memperbaiki suatu kebobolan yang telah dibuat dalam hukum Allah—tembok yang telah Ia tempatkan di sekeliling umat pilihan-Nya untuk perlindungan mereka, dan ketaatan kepada ajaran-ajarannya tentang keadilan, kebenaran, dan kemurnian itulah yang akan menjadi perlindungan mereka yang tetap untuk selama-lamanya.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> “Dengan kata-kata yang tidak dapat disalahertikan maknanya, nabi itu menunjukkan pekerjaan khusus umat sisa ini yang membangun tembok itu. ‘Jika engkau menahan kakimu karena hari Sabat, dari melakukan kesenanganmu pada hari-Ku yang kudus; dan menyebut Sabat itu suatu kenikmatan, hari kudus TUHAN, hari yang mulia; dan jika engkau menghormati Dia dengan tidak menempuh jalanmu sendiri, tidak mencari kesenanganmu sendiri, dan tidak mengucapkan perkataanmu sendiri: maka engkau akan bersukacita di dalam TUHAN; dan Aku akan membuat engkau berkendaraan di atas bukit-bukit tanah, dan memberi engkau makan dari milik pusaka Yakub, ayahmu: sebab mulut TUHAN telah mengatakannya.’ Yesaya 58:13, 14.” Prophets and Kings, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Metodologi alkitabiah yang dinyatakan oleh para malaikat kepada William Miller melambangkan hukum-hukum nubuatan Allah, dan tidak seperti Israel purba, Israel modern ditetapkan untuk menjadi pemegang amanat bukan hanya atas hukum Sepuluh Perintah, melainkan juga atas nubuatan-nubuatan.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Mulungu wa mbizé msonkho wakwe mu nsiku izi, ninga umo wa mbizé Israyeli wa kale, kuti imirire ninga mwangaza pa dziko la pasi. Kupitila mwa lupanga lwa nkhongono lwa choonadi, mauthenga ya mngelo wakwamba, wachibili, na wachitatu, waŵapatula ku mipingo na ku dziko kuti aŵabweresere mu kuyandikana kopatulika kwa Iyé mwini. Waŵapanga kukhala osunga chilamulo Chake ndipo waŵapereka kwa iwo choonadi chikulu cha uneneri cha nthawi ino. Monga umo mawu opatulika adaperekedwera kwa Israyeli wa kale, izi ndi chisungiko chopatulika chakuti chiperekedwe ku dziko. Angelo atatu a mu Chivumbulutso 14 aimirira anthu amene avomereza kuunika kwa mauthenga a Mulungu ndipo amapita monga nthumwi Zake kukaliza chenjezo m’utali ndi m’lifupi mwa dziko lonse lapansi. Khristu alengeza kwa omutsatira Ake kuti: ‘Inu ndinu kuunika kwa dziko.’ Kwa moyo uliwonse umene ulalandira Yesu, mtanda wa pa Kalvare ulankhula kuti: ‘Taonani mtengo wa moyo: “Pitani ku dziko lonse, ndipo mukalalikire uthenga wabwino kwa cholengedwa chilichonse.”’ Palibe chinthu chimene chiyenera kuloledwa kulepheretsa ntchito imeneyi. Ndi ntchito yofunika koposa ya nthawi ino; iyenera kufikira kutali monga muyaya. Chikondi chimene Yesu anaonetsa kwa miyoyo ya anthu mu nsembe imene anapereka chifukwa cha chiombolo chawo, ndicho chidzasonkhezera omutsatira Ake onse.” Testimonies, voliyumu 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

“Prophecyan muscheng lớn,” angelte an peh a sih, cule William Miller hnathawknakin a dinhmun a um, chu “thlarau thianghlim taka khawvel hnena hrilh chhuah tur ro hlu” a ni. Thupek Sawm dân, nature dânte, damtheihna dânte leh prophecy zirna dânte chu Thupeksahtu Lian ber chuan a pe vek a; Thupek pakhat hnong chu a vaiin hnongna a ni. William Miller hnena pek methodology hnongna chu hnar lian taka helna kal chhoh zelah a bul a ni a, chu chu a tawpah Adventism-in ni sarihni Sabbath hnong tura hruai thleng ang.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> “Ntate o na le kganano le batho ba hae ba ipolelang e le ba hae matsatsing ana a bofelo. Kgananong ena banna ba maemong a boikarabelo ba tla nka tsela e hanyetsanang ka ho toba le e ileng ea lateloa ke Nehemia. E seng feela hore bona ka bobona ba tla hlokomoloha le ho nyelisa Sabatha, empa ba tla leka ho e thibela ho ba bang ka ho e pata tlas’a matlakala a moetlo le neano. Ka likerekeng le likopanong tse khōlō tse bulehileng, basebeletsi ba tla hatisa ho batho tlhokahalo ea ho boloka letsatsi la pele la beke. Ho na le likoluoa leoatleng le naheng; ’me likoluoa tsena li tla eketseha, koluoa e ’ngoe e latela e ’ngoe haufi-ufi; ’me sehlotšoana se senyenyane sa balebeli ba Sabatha ka lebaka la letswalo se tla supoa e le bona ba tlisetsang lefatše bohale ba Molimo ka lebaka la ho se hlomphe ha bona Sontaha.”

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Setan mendesak kepalsuan ini supaya ia dapat menawan dunia. Inilah rencananya untuk memaksa manusia menerima kesesatan. Ia mengambil bagian yang aktif dalam penyebarluasan semua agama palsu, dan tidak akan berhenti pada apa pun juga dalam usahanya untuk memberlakukan ajaran-ajaran yang keliru. Di balik jubah semangat keagamaan, manusia, yang dipengaruhi oleh rohnya, telah menciptakan siksaan-siksaan yang paling kejam bagi sesama mereka, dan telah menimpakan penderitaan yang paling mengerikan atas mereka. Setan dan para agennya masih memiliki roh yang sama; dan sejarah masa lampau akan terulang kembali pada zaman kita.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Tewnes n irue ar me rri ubongel me le ngar a beluulechad, el mo mesisiich er a rokui el metik el meriil; me er a kmal klou el ngalekes a rengrir, a rechedal me a ureor er a ngii el diak el ungil. A tekoi er a rengrir a di mle self-deceived. A rechedal a miltechei er a ungil el klou el ngalek a Dios me a sebechel el rullii el mo olengit, me er a delal a uchul a rechedal a omes er a beluulechad me a rengrir el mo ungil. A Rubak a mo lechub e ngii a mengullii a rengrir el meketmokl, el mo omtechei a sebek el ngar er a rengrir, el mo oureor er a ungil me a omeruul el rubak el mo ngii a ultaoch el omesubed er tir. Ngii a mo melekoi el ngii a mo mengainges er a mo medengelii a omengullii er a ngklel a llechul, er a rechedal el oureor er a beluulechad el melemalt er a rechad el melemolem er a klebesei. A rechedal a mo melemalt er a ta el sebechel el chetengakl el klemedengei el melemolem er a cheldebechel el chilsechakl er a rechad el milruk el mlo omesisiich er a Christ; a cheldecheduch me a state a mo omtechei er a ta el ngelsuub el cheldebechel el melemalt.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Gereja masa kini telah mengikuti jejak orang-orang Yahudi zaman dahulu, yang mengesampingkan perintah-perintah Allah demi tradisi mereka sendiri. Ia telah mengubah ketetapan, melanggar perjanjian yang kekal, dan sekarang, seperti pada waktu itu, kesombongan, ketidakpercayaan, dan kemurtadan adalah hasilnya. Keadaannya yang sebenarnya dinyatakan dalam kata-kata dari nyanyian Musa ini: ‘Mereka telah berlaku busuk terhadap Dia, mereka tidak lagi anak-anak-Nya, cela mereka itu adalah cela yang menodai mereka; mereka adalah angkatan yang bengkok dan belat-belit. Demikianlah kamu membalas kepada TUHAN, hai bangsa yang bebal dan tidak bijaksana? Bukankah Ia Bapamu yang telah memperoleh engkau? Bukankah Ia yang telah menjadikan engkau dan menegakkan engkau?’” Review and Herald, 18 Maret 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Pakanin thutaknak Adventism ih netnak cu Sunday law ah a thleng, ziangahtile Adventism cun hlanlai Israel san thuhla cu a tuahsal, cumi tikah cun “Khrih khenbetu mipi kha a norhtertu biaknak lam ih ngawlnak thlarau thotho ih thununin, biakinn le ram uknak cu hloralnak nei khatnak thotho ah an i kom ding.” Adventism ih a kaih zual vivo mi helnak cu Ezekiel bung 8 sungah a lang, khuila ah hurnak palthum le pakhat, a sang zual vivo mi abomination pali an um ih, cumi pawl cun profet lam ih 1863 ah a hramthok mi Adventism chanhrang pali kha an hmuhter. Netabik ih abomination cu Jerusalem hruaitu pawl in ni lam ah an bow down tikah a si.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Maka ia membawa aku masuk ke pelataran dalam rumah TUHAN; dan sesungguhnya, di pintu bait TUHAN, di antara balai depan dan mezbah, ada kira-kira dua puluh lima orang laki-laki, membelakangi bait TUHAN dan menghadapkan muka ke timur; dan mereka sujud menyembah matahari ke arah timur. Lalu firman-Nya kepadaku: Sudahkah engkau melihat ini, hai anak manusia? Adakah perkara ringan bagi kaum Yehuda, bahwa mereka melakukan kekejian yang mereka lakukan di sini? Sebab mereka telah memenuhi negeri ini dengan kekerasan, dan kembali membangkitkan amarah-Ku; dan lihatlah, mereka mendekatkan ranting itu ke hidung mereka. Sebab itu Aku pun akan bertindak dalam murka; mata-Ku tidak akan menyayangkan, dan Aku tidak akan berbelaskasihan; sekalipun mereka berseru di telinga-Ku dengan suara nyaring, Aku tidak akan mendengarkan mereka. Yehezkiel 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Tlholo e e tlisiwang ka nako eo e supiwa mo “ureng” ya katlholo ya ga Beleshasare.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> ꦧꦺꦭꦱꦗ꦳ꦂ ꦫꦗꦄ ꦲꦤ꧀ꦢꦭꦩ꧀ ꦩꦼꦤ꧀ꦒꦣꦏ꧀ꦏꦤ꧀ ꦱꦸꦄꦠꦸ ꦥꦼꦫꦗꦩꦸꦄꦤ꧀ ꦧꦼꦱꦂ ꦧꦒꦶ ꦱꦼꦫꦶꦧꦸ ꦥꦼꦩꦧꦼꦱꦂꦚ꧀ꦪ, ꦣꦤ꧀ ꦩꦶꦤꦸꦩ꧀ ꦄꦤ꧀ꦒꦸꦂ ꦣꦶ ꦲꦣꦥꦤ꧀ ꦱꦼꦫꦶꦧꦸ ꦄꦺꦴꦫꦁ ꦆꦠꦸ. ꦠꦏꦏꦭ ꦧꦺꦭꦱꦗ꦳ꦂ ꦩꦼꦤ꧀ꦕꦶꦥꦶ ꦄꦤ꧀ꦒꦸꦂ ꦆꦠꦸ, ꦆꦪ ꦩꦼꦫꦶꦤ꧀ꦠꦲ꧀ꦏꦤ꧀ ꦱꦸꦥꦪ ꦧꦼꦴꦠꦱ꧀-ꦧꦼꦴꦠꦱ꧀ ꦩꦱ꧀ ꦣꦤ꧀ ꦥꦼꦫꦏ꧀ ꦪꦁ ꦠꦼꦭꦃ ꦣꦶꦄꦩ꧀ꦧꦶꦭ꧀ ꦲꦺꦴꦭꦺꦃ ꦄꦪꦃꦚ꧀ꦪ ꦤꦼꦧꦸꦏꦢ꧀ꦤꦺꦱꦂ ꦣꦫꦶ ꦄꦺꦴꦫꦁ ꦧꦺꦴꦠꦱ꧀ ꦪꦁ ꦄꦣ ꦣꦶ ꦪꦼꦫꦸꦱꦭꦺꦩ꧀ ꦣꦶꦧꦮ ꦩꦱꦸꦏ꧀, ꦱꦸꦥꦪ ꦫꦗ, ꦥꦫ ꦥꦼꦩꦧꦼꦱꦂꦚ꧀ꦪ, ꦆꦱ꧀ꦠꦿꦶ-ꦆꦱ꧀ꦠꦿꦶꦚ꧀ꦪ, ꦣꦤ꧀ ꦱꦼꦭꦶꦂ-ꦱꦼꦭꦶꦂꦚ꧀ꦪ, ꦢꦥꦠ꧀ ꦩꦶꦤꦸꦩ꧀ ꦣꦫꦶꦥꦣꦚ꧀ꦪ. ꦏꦼꦩꦸꦢꦶꦪꦤ꧀ ꦩꦼꦫꦺꦏ ꦩꦼꦩꦧꦮ ꦧꦼꦴꦠꦱ꧀-ꦧꦼꦴꦠꦱ꧀ ꦩꦱ꧀ ꦪꦁ ꦠꦼꦭꦃ ꦣꦶꦄꦩ꧀ꦧꦶꦭ꧀ ꦣꦫꦶ ꦄꦺꦴꦫꦁ ꦫꦸꦩꦃ ꦄꦭ꧀ꦭꦃ ꦪꦁ ꦄꦣ ꦣꦶ ꦪꦼꦫꦸꦱꦭꦺꦩ꧀; ꦭꦭꦸ ꦫꦗ, ꦥꦫ ꦥꦼꦩꦧꦼꦱꦂꦚ꧀ꦪ, ꦆꦱ꧀ꦠꦿꦶ-ꦆꦱ꧀ꦠꦿꦶꦚ꧀ꦪ, ꦣꦤ꧀ ꦱꦼꦭꦶꦂ-ꦱꦼꦭꦶꦂꦚ꧀ꦪ, ꦩꦶꦤꦸꦩ꧀ ꦣꦫꦶ ꦧꦼꦴꦠꦱ꧀-ꦧꦼꦴꦠꦱ꧀ ꦆꦠꦸ. ꦩꦼꦫꦺꦏ ꦩꦶꦤꦸꦩ꧀ ꦄꦤ꧀ꦒꦸꦂ, ꦣꦤ꧀ ꦩꦼꦩꦸꦗꦶ ꦣꦺꦮ-ꦣꦺꦮ ꦣꦫꦶ ꦩꦱ꧀, ꦥꦼꦫꦏ꧀, ꦠꦼꦩ꧀ꦧꦒꦒ, ꦧꦺꦱꦶ, ꦏꦪꦸ, ꦣꦤ꧀ ꦧꦠꦸ. ꦥꦣ ꦗꦩ꧀ ꦆꦠꦸ ꦗꦸꦒ, ꦠꦩ꧀ꦥꦏ꧀ ꦗꦫꦶ-ꦗꦫꦶ ꦠꦁꦤ꧀ ꦱꦺꦴꦫꦁ ꦩꦤꦸꦱꦶꦪ, ꦣꦤ꧀ ꦩꦼꦤꦸꦭꦶꦱ꧀ ꦣꦶ ꦲꦣꦥꦤ꧀ ꦏꦤ꧀ꦢꦶꦭ꧀ ꦥꦣ ꦥꦭꦱ꧀ꦠꦼꦂ ꦢꦶꦤ꧀ꦢꦶꦁ ꦆꦱ꧀ꦠꦤ ꦫꦗ; ꦣꦤ꧀ ꦫꦗ ꦩꦼꦭꦶꦲꦠ꧀ ꦧꦒꦶꦪꦤ꧀ ꦠꦁꦤ꧀ ꦪꦁ ꦩꦼꦤꦸꦭꦶꦱ꧀ ꦆꦠꦸ. ꦩꦏ ꦮꦗꦃ ꦫꦗ ꦧꦼꦫꦸꦧꦃ, ꦣꦤ꧀ ꦥꦶꦏꦶꦫꦤ꧀ꦚ꧀ꦪ ꦩꦼꦤ꧀ꦒꦒꦁꦒꦸꦚ꧀ꦪ, ꦱꦲꦶꦁꦒ ꦱꦼꦣꦶ-ꦱꦼꦣꦶ ꦥꦶꦁꦒꦁꦚ꧀ꦪ ꦩꦼꦤ꧀ꦗꦣꦶ ꦭꦼꦩꦱ꧀, ꦣꦤ꧀ ꦭꦸꦠꦸꦠ꧀ꦚ꧀ꦪ ꦱꦭꦶꦁ ꦧꦼꦂꦧꦼꦤ꧀ꦠꦸꦫꦤ꧀. ꦫꦗ ꦧꦼꦫ꧀ꦱꦼꦫꦸ ꦢꦼꦔꦤ꧀ ꦏꦼꦫꦱ꧀ ꦱꦸꦥꦪ ꦣꦶꦲꦣꦶꦂꦏꦤ꧀ ꦥꦫ ꦄꦲ꧀ꦭꦶ ꦤꦗꦸꦩ꧀, ꦄꦺꦴꦫꦁ-ꦄꦺꦴꦫꦁ ꦏꦭ꧀ꦢꦺꦪ, ꦣꦤ꧀ ꦥꦫ ꦥꦼꦤꦼꦫꦏꦤ꧀. ꦭꦭꦸ ꦫꦗ ꦧꦼꦂꦏꦠ, ꦏꦼꦥꦣ ꦥꦫ ꦄꦺꦴꦫꦁ ꦧꦶꦗꦏ꧀ ꦧꦶꦗꦏ꧀ ꦧꦔꦱꦧꦶꦭꦺꦴꦤ꧀, “ꦱꦶꦄꦥꦥꦸꦤ꧀ ꦪꦁ ꦢꦥꦠ꧀ ꦩꦼꦩ꧀ꦧꦕ ꦠꦸꦭꦶꦱꦤ꧀ ꦆꦤꦶ, ꦣꦤ꧀ ꦩꦼꦤꦿꦔꦏꦤ꧀ ꦠꦥ꧀ꦱꦶꦂꦚ꧀ꦪ ꦏꦼꦥꦣꦏꦸ, ꦆꦪ ꦄꦏꦤ꧀ ꦣꦶꦥꦏꦻꦏꦤ꧀ ꦥꦏꦻꦪꦤ꧀ ꦩꦼꦫꦃ, ꦣꦤ꧀ ꦩꦼꦩꦏꦻ ꦫꦤ꧀ꦠꦻ ꦩꦱ꧀ ꦣꦶ ꦭꦺꦃꦺꦂꦚ꧀ꦪ, ꦱꦼꦫ꧀ꦠ ꦄꦏꦤ꧀ ꦩꦼꦤ꧀ꦗꦣꦶ ꦥꦼꦔꦸꦄꦱ ꦏꦼꦠꦶꦒ ꦣꦶ ꦣꦭꦩ꧀ ꦏꦫꦗꦄꦤ꧀.” ꦏꦼꦩꦸꦢꦶꦪꦤ꧀ ꦩꦱꦸꦏ꧀ꦭꦃ ꦱꦼꦩꦸꦄ ꦄꦺꦴꦫꦁ ꦧꦶꦗꦏ꧀ ꦧꦶꦗꦏ꧀ ꦫꦗ; ꦤꦩꦸꦤ꧀ ꦩꦼꦫꦺꦏ ꦠꦶꦢꦏ꧀ ꦢꦥꦠ꧀ ꦩꦼꦩ꧀ꦧꦕ ꦠꦸꦭꦶꦱꦤ꧀ ꦆꦠꦸ, ꦩꦉꦥꦸꦤ꧀ ꦩꦼꦩ꧀ꦧꦿꦶꦠꦲꦸ ꦠꦥ꧀ꦱꦶꦂꦚ꧀ꦪ ꦏꦼꦥꦣ ꦫꦗ. ꦩꦏ ꦫꦗ ꦧꦺꦭꦱꦗ꦳ꦂ ꦱꦼꦩꦏꦶꦤ꧀ ꦱꦔꦠ꧀ ꦒꦼꦭꦶꦱꦃ, ꦮꦗꦃꦚ꧀ꦪ ꦧꦼꦫꦸꦧꦃ, ꦣꦤ꧀ ꦥꦫ ꦥꦼꦩꦧꦼꦱꦂꦚ꧀ꦪ ꦠꦼꦫꦕꦁꦒꦸꦁ. Daniel 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

ក្នុង «ម៉ោងដដែល» ដែលការជំនុំជម្រះរបស់បេលសាស្សារ​បានមកដល់ សាឌ្រាក់ មេសាក់ និងអាបេឌ្នេគោ ត្រូវបានបោះចូលទៅក្នុង​ឡ​ភ្លើង ដែលបានកម្ដៅ «ប្រាំពីរដង» ក្តៅជាងធម្មតា។

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> A koeba ge lo iketlelitšwe gore ka nako ye le kwago modumo wa phalafala, lekolilo, harepa, sakabuthe, psalteri, le dulcimeri, le mehuta ka moka ya mmino, le we fase la rapela seswantšho se ke se dirilego; go lokile. Eupša ge le sa rapele, ka yona nako yeo le tla lahlelwa gare ga sebešo sa mollo wo o tukago; gomme Modimo yoo ke mang yo a tlago go le phološa seatleng sa ka? Shadrach, Meshach, le Abednego ba araba ba re go kgoši: Wena Nebukadinetsara, ga re nyake go go fetola tabeng ye. Ge go le bjalo, Modimo wa rena yo re mo hlankelago o na le maatla a go re phološa sebešong sa mollo wo o tukago, gomme o tla re phološa seatleng sa gago, wena kgoši. Eupša ge e se bjalo, a go tsebje go wena, wena kgoši, gore re ka se hlankele medimo ya gago, le gona re ka se rapele seswantšho sa gauta seo o se hlomilego. Ke moka Nebukadinetsara a tlala bogale, gomme ponagalo ya sefahlego sa gagwe ya fetoga kgahlanong le Shadrach, Meshach, le Abednego; ka baka leo a bolela, a laela gore ba gotetše sebešo gašupa go feta kamoo se bego se tlwaetše go gotetšwa ka gona. Daniele 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

“ꯑꯥꯋꯥꯡ” ꯑꯗꯨ ꯕꯦꯜꯁꯖꯔꯒꯤ ꯋꯥꯔꯤ ꯇꯥꯕꯥ ꯁꯥꯖꯗꯨ ꯁꯥꯗ꯭ꯔꯥꯛ, ꯃꯦꯁꯦꯛ ꯑꯃꯁꯨꯡ ꯑꯕꯦꯗꯅꯦꯒꯣꯒꯤ ꯋꯥꯔꯤ ꯇꯥꯕꯥ ꯁꯥꯖ ꯑꯗꯨꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯔꯝ ꯑꯅꯤꯒꯤ ꯂꯃꯥꯏꯁꯤꯡ ꯑꯗꯨꯗ ꯅꯨꯃꯤꯠ “ꯃꯔꯤ ꯇꯔꯦꯠ” ꯍꯥꯏꯕꯁꯤ ꯃꯍꯥꯛ ꯋꯥꯔꯤ ꯇꯥꯕꯥ ꯑꯗꯨꯒꯤ ꯃꯍꯨꯠ ꯑꯣꯏꯅꯥ ꯎꯠꯂꯤ। ꯃꯐꯝ ꯑꯁꯤꯒꯤ ꯃꯌꯥꯝ ꯃꯔꯨꯝꯗꯤ ꯂꯝꯃꯤꯠ ꯑꯅꯤ ꯑꯗꯨꯒꯤ ꯁꯥꯛꯁꯤ ꯑꯅꯤꯅꯤ, ꯃꯁꯤꯡ ꯅꯣꯡꯃꯗ ꯃꯐꯝ ꯆꯥꯎꯗꯅ ꯁ꯭ꯋꯔꯒꯗ ꯀꯥꯎꯅꯥ ꯃꯈꯥ ꯇꯥꯏꯕꯒꯤ ꯊꯥꯕꯛ ꯑꯃꯥ ꯑꯣꯏꯅꯥ, “ꯑꯥꯋꯥꯡ” ꯑꯁꯤꯗ ꯁꯟꯗꯦ ꯂꯣ ꯑꯗꯨꯒꯤ ꯃꯆꯥ ꯆꯥꯎꯕ ꯍꯧꯖꯤꯛ ꯑꯗꯨꯒꯤ ꯃꯃꯥꯡꯗ ꯉꯪꯂꯤ; ꯑꯃꯁꯨꯡ ꯕꯦꯜꯁꯖꯔꯅꯥ ꯃꯍꯥꯛ ꯑꯥꯏꯕ ꯂꯩꯕ ꯂꯩꯅꯥ ꯃꯇꯝ ꯍꯥꯟꯗꯣꯛꯄꯥ ꯋꯥꯔꯤ ꯇꯥꯕꯥ ꯑꯗꯨ ꯃꯁꯤ ꯍꯪꯗꯣꯛꯄꯥ “ꯑꯥꯋꯥꯡ” ꯑꯗꯨꯗ ꯃꯂꯦꯝꯗ ꯍꯥꯏꯕ ꯁꯥꯟ ꯄ꯭ꯔꯥꯅꯤ ꯑꯗꯨꯒꯤ ꯃꯊꯛꯇ ꯄꯤꯔꯛꯂꯤꯕ ꯂꯩꯅꯥ ꯃꯇꯝ ꯍꯥꯟꯗꯣꯛꯄꯥ ꯑꯗꯨꯅꯤ।

We will continue our study of Belshazzar’s judgment in the next article.

Re tla tswela pele ka thuto ya rona ya kahlolo ya Belshatsare mo setlhogong se se latelang.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> “Ndzi karhateke ngopfu emiehleketweni mayelana ni xiyimo xa le hansi xa ku tinyiketela ka vanhu va hina. Kutani loko ndzi ehleketa hi maxangu lawa ma tivisiweke eKapernaume, ndzi ehleketa leswaku ku avanyisiwa loku tika ngopfu swinene ku ta wela lava va tivaka ntiyiso kambe va nga fambanga hi ku ya hi ntiyiso, kambe va fambile hi swikhelekhele swa ku pfurha ka vona n’wini. Emasikwini ya vusiku ndzi vulavula ni vanhu hi ndlela yo hlonipheka swinene, ndzi va kombela leswaku va vutisa mapfalo ya vona; Ndzi mani? Xana ndzi Mukreste, kumbe a ndzi yena? Xana mbilu ya mina yi pfuxetiwile? Xana tintswalo ta Xikwembu leti hundzuluxaka ti vumbile xihlawuhlawu xa mina? Xana swidyoho swa mina swi hundzukeriwile? Xana swi boxiwile? Xana swi rivaleriwile? Xana ndzi un’we na Kriste tanihi leswi yena a nga un’we na Tatana? Xana ndza venga leswi ndzi tshameke ndzi swi rhandza? Xana sweswi ndzi rhandza leswi ndzi tshameke ndzi swi venga? Xana ndzi teka swilo hinkwaswo ku nga ri nchumu loko swi fananisiwa ni ku hlawuleka ka vutivi bya Kriste Yesu? Xana ndzi titwa leswaku ndzi nhundzu leyi xaviweke ya Yesu Kriste, ni leswaku awara yin’wana ni yin’wana ndzi fanele ku tinyiketela enkonzweni wa yena?”

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “Kita sedang berdiri di ambang peristiwa-peristiwa besar dan khidmat. Seluruh bumi akan diterangi dengan kemuliaan Tuhan sebagaimana air menutupi saluran-saluran samudra raya. Nubuat-nubuat sedang digenapi, dan masa-masa penuh badai ada di hadapan kita. Pertikaian-pertikaian lama yang tampaknya telah lama diredakan akan dibangkitkan kembali, dan pertikaian-pertikaian baru akan muncul; yang baru dan yang lama akan bercampur, dan hal ini akan terjadi sangat segera. Malaikat-malaikat sedang menahan keempat angin itu, supaya angin-angin itu jangan bertiup, sampai pekerjaan peringatan yang telah ditetapkan itu disampaikan kepada dunia; tetapi badai sedang menghimpun kekuatannya, awan-awan sedang sarat, siap meledak atas dunia, dan bagi banyak orang hal itu akan datang seperti pencuri pada waktu malam.

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> “Manyi bɔkɔɔ ase, na wɔannye anni bere a yɛka kyerɛɛ wɔn mfe aduonu ne aduasa a atwam no mu sɛ, wɔbɛhyɛ Kwasida so ama wiase nyinaa, na wɔbɛyɛ mmara de ahyɛ ne so a wɔadi so, na wɔahyɛ ahonim so den. Yɛrehu sɛ ɛrenya mmamu. Nea nyinaa Onyankopɔn aka afa daakye ho no bɛba mu ampa; biribiara nni hɔ a ebedi huammɔ wɔ nea ɔaka no nyinaa mu. Protestanfo nnɛ reto wɔn nsa fa amoa no so rekɔ sɔ papafo nsa mu, na wɔrehyehyɛ nkabom bi de atrɛw aguakyiri akata Homeda a ɛwɔ mmaransɛm a ɛto so anan no so; na bɔne nipa no, nea Satan hyɛɛ no nkuran ma ɔde homeda a ɛnyɛ nokware no bae, papafo ba yi no, wɔbɛma no so de no asi Onyankopɔn ananmu.”

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “Lefatshe lotlhe le emetswe mo go nna jaaka le lebeletse go senolwa ga ditiragalo. Matlhotlhapelo a tla senolwa mo kganetsanong e kgolo le e telele mo pusong ya Modimo mo lefatsheng. Sengwe se segolo le se se tlhomameng se tshwanetse go diragala, mme seo ka bonako jo bogolo. Fa go ka nna le tiego epe, semelo sa Modimo le setulo sa gagwe sa bogosi di tla bewa mo kotsing. Bobolokelo jwa dibetsa jwa legodimo bo butswe; lobopo lotlhe lwa Modimo le didirisiwa tsa lone di ipaakantse. Lefoko le le lengwe fela le ka buiwang ke tshiamiso, mme go tla nna le ditshupo tse di boitshegang mo lefatsheng, tsa bogale jwa Modimo. Go tla nna le mantswe le maru a legadima le dikgadima le dithoromo tsa lefatshe le tshenyo ya lobopo lotlhe. Tsamaiso nngwe le nngwe mo lobopong lwa legodimo e tshwanetse go baakanyetsa lefatshe matlhotlhapelo a magolo.”

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “ꯑꯀꯥꯟꯕ ꯃꯌꯥꯝꯁꯤ ꯃꯥꯂꯦꯝ ꯑꯁꯤꯒꯤ ꯄꯥꯝꯕ ꯃꯄꯨꯡ ꯇꯥꯕ ꯄꯨꯝꯅꯃꯛꯇ ꯍꯦꯟꯒꯠꯂꯛꯄꯤ; ꯑꯃꯁꯨꯡ ꯃꯤ ꯑꯃ ꯑꯣꯏꯅ ꯑꯩꯈꯣꯏꯅ ꯑꯌꯥꯝꯕ ꯃꯥꯡꯍꯜ ꯑꯃꯁꯨꯡ ꯑꯉꯥꯡꯕ ꯃꯑꯣꯡ ꯑꯁꯣꯝꯕ ꯄꯥꯎꯖꯦꯜ ꯐꯪꯈꯤꯕ ꯑꯣꯏꯅ, ꯃꯈꯣꯏꯒꯤ ꯑꯌꯥꯝꯕꯨ ꯃꯩ ꯆꯥꯟꯕ ꯅꯨꯄꯤ ꯃꯉꯥꯅꯤꯒꯤ ꯃꯇꯨꯡꯗ ꯁꯥꯛꯈꯤ—ꯃꯈꯣꯏꯒꯤ ꯊꯥꯎꯃꯥꯜꯁꯤ ꯌꯥꯎꯏ, ꯑꯗꯨꯒ ꯃꯈꯣꯏꯒꯤ ꯄꯨꯡꯁꯤꯁꯤꯡꯗ ꯊꯤꯝ ꯂꯩꯇꯦ; ꯑꯁꯪꯕ, ꯈꯪꯗꯕ, ꯑꯃꯁꯨꯡ ꯅꯥꯎꯗꯨꯅ ꯃꯥꯡꯂꯤꯕ ꯈꯨꯔꯨꯝꯖꯔꯤ. ꯑꯗꯨꯃ ꯑꯅꯧꯕ ꯄꯨꯡꯁꯤ ꯑꯃꯥ ꯑꯐꯝ ꯃꯈꯥꯗꯒꯤ ꯌꯥꯕꯅ ꯊꯥꯅꯔꯛꯄꯤ ꯑꯃꯁꯨꯡ ꯃꯈꯥꯗꯒꯤ ꯀꯥꯛꯊꯔꯛꯄꯅ ꯁꯦꯇꯥꯟꯒꯤ ꯃꯁꯛ ꯄꯨꯝꯅꯃꯛꯇ ꯑꯍꯦꯟꯕ ꯃꯉꯥꯡ ꯃꯉꯥꯂꯣꯟꯒꯤ ꯃꯃꯥꯡꯗ ꯁꯦꯝꯁꯤꯜꯂꯝꯃꯤ, ꯑꯗꯨꯒꯤ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯄꯨꯡꯁꯤ ꯑꯃꯁꯨꯡ ꯄꯥꯡꯒꯜ ꯑꯃꯥ ꯃꯊꯛꯇꯒꯤ ꯃꯥꯈꯥꯗ ꯂꯥꯛꯂꯤ, ꯑꯃꯁꯨꯡ ꯑꯣꯛꯄꯥ ꯑꯣꯏꯗꯅ ꯂꯩꯔꯤꯕ ꯑꯇꯣꯞꯄ ꯃꯤ ꯑꯌꯥꯝꯕ ꯍꯧꯖꯤꯛ ꯑꯁꯤꯒꯨꯝ ꯑꯄꯥꯛꯄꯥꯃꯛ ꯑꯄꯥꯛꯄꯗ ꯃꯇꯨꯡ ꯏꯅꯥ ꯁꯤꯟ ꯑꯃꯁꯨꯡ ꯄꯥꯞꯇ ꯁꯤꯕ ꯑꯣꯏꯅ ꯂꯩꯔꯤ, ꯃꯈꯣꯏꯒꯤ ꯃꯊꯛꯇ ꯃꯁꯤ ꯍꯥꯞꯆꯤꯜꯂꯤ. ꯍꯧꯖꯤꯛ ꯑꯁꯤꯗ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯊꯛꯇ ꯀꯔꯤꯒꯤ ꯂꯥꯛꯀꯅꯤ ꯍꯥꯌꯕ ꯑꯁꯤ, ꯑꯩꯈꯣꯏ ꯃꯃꯥꯡꯗ ꯇꯧꯔꯤꯕ ꯊꯧꯗꯣꯛꯄꯁꯤꯡꯗꯒꯤ ꯎꯠꯂꯒꯥ ꯎꯕ ꯃꯤꯁꯤꯡꯁꯤ ꯃꯤꯑꯣꯏꯒꯤ ꯈꯨꯠꯌꯦꯛ ꯃꯁꯛꯁꯤꯡꯗ ꯑꯃꯨꯛ ꯊꯥꯗꯣꯛꯀꯅꯨ; ꯃꯈꯣꯏꯅ ꯍꯣꯂꯤ ꯏꯁ꯭ꯄꯤꯔꯤꯠꯇꯨ ꯈꯪꯍꯟꯒꯗꯕ, ꯌꯥꯔꯣꯏꯒꯗꯕ, ꯑꯃꯁꯨꯡ ꯃꯤꯁꯤꯡ ꯃꯃꯥꯡꯗ ꯎꯠꯊꯣꯛꯀꯗꯕ ꯑꯣꯏꯒꯗꯕꯅ ꯈꯪꯒꯅꯤ, ꯑꯗꯨꯒꯥ ꯃꯈꯣꯏꯅ ꯏꯁ꯭ꯋꯔꯒꯤ ꯃꯥꯟꯄꯥꯛꯀꯤ ꯃꯐꯝꯗ ꯍꯦꯟꯒꯠꯅꯕ, ꯑꯃꯁꯨꯡ ꯄꯨꯡꯁꯤꯒꯤ ꯂꯝꯖꯦꯜ ꯃꯄꯨꯝꯗ—ꯂꯝꯁꯥꯡꯁꯨ ꯑꯃꯁꯨꯡ ꯂꯝꯍꯥꯡꯁꯨ—ꯃꯈꯣꯏꯒꯤ ꯃꯤꯇꯝ ꯑꯃꯥꯔ ꯃꯤꯁꯤꯡꯒꯤ ꯊꯥꯃꯣꯏꯁꯤꯡ ꯀꯥꯅꯕꯒꯤ ꯊꯧꯔꯥꯡ ꯇꯧꯕꯗ ꯄꯨꯡ ꯉꯝꯒꯅꯤ. ꯑꯁꯦꯡꯕ ꯑꯃꯁꯨꯡ ꯑꯆꯨꯝꯕ ꯂꯩꯔꯣꯏꯕ ꯑꯇꯣꯞꯄ ꯑꯃꯇ ꯔꯣꯛ ꯑꯣꯏꯔꯕꯅꯤ, ꯃꯍꯥꯛ ꯔꯣꯛ ꯑꯣꯐ ꯑꯦꯖꯦꯁꯅꯤ. ꯔꯣꯛ ꯑꯁꯤꯒꯤ ꯃꯊꯛꯇ ꯁꯥꯕꯤꯕ ꯃꯤꯈꯛ ꯈꯛꯇꯃꯛꯇ ꯃꯐꯝ ꯂꯩꯒꯅꯤ꯫”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Akpaŋŋi mɛ Yesu fɛ mli bo leŋŋmɛi, ke eba ni afii amli ni Nyɔŋmɔ tsɔ lɛ ehyɛmɔii kpakpa, ni eba ni ehyɛmɔii ni eba lɛ eba ji no mli tso, lɛ ebahe yitso kɛ kɛ lɛ nɔ lɛ tsui lɛ yɛmɔi kpakpa hewɔ. Eba ye gbɔŋmɔi lɛ, eba susumɔi ye kɛshi, ke Nyɔŋmɔ hewɔ no eba ye kpaaŋkpaaŋ. Ebahe kpaa lɛ amɛ lɛ eha no mli ni nyɛɛtsɔŋŋ lɛ. Ebahe ye amɛ ni eba baakɛ Nyɔŋmɔ ŋtsɔŋmɔ lɛ, ke ebahe kpaa lɛ eba yɛ lɛ hewɔ bo ni shikpon lɛ kɛ eba tsuiyeli ni eba hewɔgbalɛi. Amɛi akɛ lɛ be mli kɛ mli shiaji akɛi lɛ hewɔ, ke ni eha lɛ, shiaji akɛi lɛ ye gbɛi, ye yare, ke eba yitsa kɛ eba lɛ fɔ. Kɛ eha ni, hewɔtsɛmɔ kɛsaakɛ ni kɛ ji mli o, amɛ hewɔtsɛmɔ ni ye kpaaŋkpaaŋ, ni ye tsɔ tsɛmɔ ni eha mli lɛ akɛhe kɛ, ni ye tsɔ Yesu lɛ kɛ hewɔ. Wɔ yɛ nyɛ amɛshikpɔŋ lɛ, wɔba lɛ wɔjɔ lɛ wɔhe ni wɔmli lɛ yi, wɔlɛ dɔŋ, wɔlɛ tsɔ ni wɔlɛ baafɔmɔ hewɔ, ni wɔlɛ yɛ tsuɔtsuɔmɔ.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> “Tumelo ye e segofaditšwego ya go boa ga bobedi ga Kriste e swanetše go bewa pele ga batho gantši, ka therešo ya yona ya boima; go lebelela go bonagala ga kgauswi ga Morena wa rena Jesu gore a tle ka letagong la gagwe, go tla dira gore dilo tša lefase di tšweletše e le lefeela le go hloka selo. Tlhompho goba phapano efe goba efe ya lefase ga e na mohola, gobane modumedi wa therešo o phela ka godimo ga lefase; dikgato tša gagwe di tšwela pele di lebile legodimong. Ke moeti le mofaladi. Boagi bja gagwe bo godimo. O kgoboketša mahlasedi a letšatši a toko ya Kriste moyeng wa gagwe, gore e tle e be seetša se se tukago le se se phadimago leswiswing la maitshwaro leo le khupeditšego lefase. Ke tumelo ye maatla gakaakang, ke kholofelo ye phelago gakaakang, ke lerato le fišegago gakaakang, ke phišego e kgethwa, e ineetšego go Modimo gakaakang ye e bonwago go yena, le phapano e kgethegilego gakaakang magareng ga gagwe le lefase! ‘Ka gona phakgamang, le rapele ka mehla, gore le balelwe go swanelwa ke go phonyokga dilo tše ka moka tše di tlago go direga, le go ema pele ga Morwa wa motho.’ ‘Ka gona phakgamang, gobane ga le tsebe gore Morena wa lena o tla ka iri efe.’ ‘Ka baka leo le lena dulang le loketše; gobane Morwa wa motho o tla ka iri ye le sa e gopolago.’ ‘Bonang, ke tla bjalo ka lehodu. Go lehlogonolo yo a phakgamago, a ba a boloka diaparo tša gagwe.’” Diphamflete, 38–40.

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