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# The Book of Daniel - Number One-Hundred and Twenty-One

Kitab Daniel - Nombor Seratus Dua Puluh Satu

Unlocking the Signs of the Last Days: Understanding Christ’s Pointers to the Budding Trees of Spring

ᱡᱚᱥ ᱠᱷᱚᱱ ᱪᱤᱱᱦᱟᱹᱜ ᱠᱚ ᱡᱷᱤᱡ ᱠᱟᱛᱮ: ᱪᱟᱹᱨᱤᱥᱴ ᱨᱮᱱᱟᱜ ᱩᱫᱩᱜ ᱠᱚ ᱵᱩᱡᱷᱟᱹᱣ—ᱵᱟᱦᱟ ᱥᱤᱢ ᱨᱮᱭᱟᱜ ᱵᱟᱹᱰᱤᱝ ᱫᱟᱨᱮ ᱠᱚ ᱟᱨ ᱮᱱᱟᱜ ᱪᱤᱱᱦᱟᱹᱜ

Author

Jeff Pippenger

Published

March 7, 2024

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Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.

Kristus menunjuk umat-Nya kepada pepohonan yang mulai bertunas pada musim semi, supaya mereka memahami “tanda-tanda” dan makna dari “tanda-tanda” pada akhir zaman.

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

> “Kristus telah memerintahkan umat-Nya untuk berjaga-jaga terhadap tanda-tanda kedatangan-Nya dan bersukacita apabila mereka melihat tanda-tanda Raja mereka yang akan datang. ‘Apabila semuanya itu mulai terjadi,’ kata-Nya, ‘maka lihatlah ke atas, dan angkatlah mukamu; sebab penebusanmu sudah dekat.’ Ia menunjuk para pengikut-Nya kepada pepohonan yang mulai bertunas pada musim semi, lalu berkata: ‘Apabila kamu melihat pohon-pohon itu mulai bertunas, kamu melihat dan mengetahui dari dirimu sendiri, bahwa musim panas sudah dekat. Demikian juga kamu, apabila kamu melihat semuanya itu terjadi, ketahuilah bahwa Kerajaan Allah sudah dekat.’ Lukas 21:28, 30, 31.” Alfa dan Omega, jld. 8, hlm. 308.

The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.

“ရက်အဆုံးကာလ၏ လက္ခဏာများ” သည် ပထမကောင်းကင်တမန်၏ လှုပ်ရှားမှုကို ကြေညာ၍ စတင်ဖွင့်လှစ်ပေးခဲ့သော “လက္ခဏာများ” အားဖြင့် ပုံဆောင်ပြထားခြင်းဖြစ်သည်။ ထို “လက္ခဏာများ” တွင် ကောင်းကင်တို့၏ လှုပ်ခတ်မှုလည်း ပါဝင်ခဲ့သော်လည်း၊ ယိုးလက ရှင်းလင်းစွာ ဖော်ပြသည်မှာ—ရက်အဆုံးကာလ၏ “လက္ခဏာများ”၊ အစ္စရေး၏ ဒုစရိုက်ကို ရှာဖွေကြသော်လည်း မတွေ့ရတော့မည့် နေ့ရက်များ၊ ဘုရားသခင်၏ သန့်ရှင်းသော တောင်တော်သည် အစဉ်အမြဲ သန့်ရှင်းလျက် ရှိမည့်အခါ၊ အဘယ်ကြောင့်ဆိုသော် တစ်ပါးသားတို့သည် သူမအတွင်းသို့ နောက်တစ်ဖန် ဘယ်တော့မျှ မဖြတ်သန်းရတော့မည်ဖြစ်သဖြင့်၊ ကောင်းကင်၏ တန်ခိုးများ လှုပ်ခတ်ခြင်းနှင့်အတူ မြေကြီး၏ တန်ခိုးများ လှုပ်ခတ်ခြင်းလည်း ပါဝင်မည် ဖြစ်သည်။ စစ္စတာ ဝှိုက်သည် ကောင်းကင်၏ တန်ခိုးများ လှုပ်ခတ်ခြင်းနှင့် မြေကြီး၏ တန်ခိုးများ လှုပ်ခတ်ခြင်းတို့အကြားရှိ ကွာခြားချက်ကို ဖော်ပြထားသည်။

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “ថ្ងៃទី ១៦ ខែធ្នូ ឆ្នាំ ១៨៤៨ ព្រះអម្ចាស់បានប្រទានឲ្យខ្ញុំឃើញនិមិត្តមួយអំពីការញ័ររញ្ជួយនៃអំណាចទាំងឡាយនៃស្ថានសួគ៌។ ខ្ញុំបានឃើញថា នៅពេលដែលព្រះអម្ចាស់មានបន្ទូលថា ‘ស្ថានសួគ៌’ ក្នុងការប្រទានទីសំគាល់ដែលបានកត់ត្រាទុកដោយ Matthew, Mark, និង Luke នោះ ទ្រង់មានន័យថា ស្ថានសួគ៌ពិតប្រាកដ ហើយនៅពេលដែលទ្រង់មានបន្ទូលថា ‘ផែនដី’ ទ្រង់មានន័យថា ផែនដីពិតប្រាកដ។ អំណាចទាំងឡាយនៃស្ថានសួគ៌ គឺព្រះអាទិត្យ ព្រះចន្ទ និងផ្កាយទាំងឡាយ។ ពួកវាគ្រប់គ្រងនៅក្នុងស្ថានសួគ៌។ អំណាចទាំងឡាយនៃផែនដី គឺអំណាចទាំងឡាយដែលគ្រប់គ្រងលើផែនដី។ អំណាចទាំងឡាយនៃស្ថានសួគ៌ នឹងត្រូវញ័ររញ្ជួយដោយព្រះសូរសៀងរបស់ព្រះ។ បន្ទាប់មក ព្រះអាទិត្យ ព្រះចន្ទ និងផ្កាយទាំងឡាយ នឹងត្រូវផ្លាស់ទីចេញពីទីកន្លែងរបស់ពួកវា។ ពួកវាមិននឹងរលាយបាត់ទៅទេ ប៉ុន្តែនឹងត្រូវញ័ររញ្ជួយដោយព្រះសូរសៀងរបស់ព្រះ។

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Amafu amnyama, asindayo enyuka, eshayisana wodwa. Umkhathi wahlukana wagoqeka wabuyela emuva; khona-ke sakwazi ukubheka phezulu ngesikhala esivulekileyo e-Orion, lapho kwavela khona izwi likaNkulunkulu. UMuzi Ongcwele uyakwehla ngalelo sikhala esivulekileyo. Ngabona ukuthi amandla omhlaba manje ayazanyazanyiswa nokuthi izenzakalo ziza ngokulandelana. Impi, namahemuhemu empi, inkemba, indlala, nesifo esiwumshayabhuqe kuqala yikho okuzanyazanyisa amandla omhlaba; bese izwi likaNkulunkulu lizazanyazanyisa ilanga, inyanga, nezinkanyezi, kanye nalo mhlaba futhi. Ngabona ukuthi ukuzanyazanyiswa kwamandla eYurophu akusikho, njengokuba abanye befundisa, ukuzanyazanyiswa kwamandla ezulu, kodwa kuyikuzanyazanyiswa kwezizwe ezithukuthele.” Early Writings, 41.

The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.

Go reketlega ga magodimo mo go Matheo, Mareko le Baebele ya Luka go emela go reketlega ga mebuso e e laolang magodimo, jaaka go tshwantsheditswe ke letsatsi, ngwedi le dinaledi. Mebuso eno yotlhe ya legodimo e ne ya reketlisiwa, mme ya tsala “ditshupo,” tse di neng tsa bula tsela le go itsise motsamao wa moengele wa ntlha. Mebuso eo ya legodimo e tla reketlisiwa gape mo nakong ya motsamao wa moengele wa boraro. Mme mo motsamaong wa moengele wa boraro, mebuso ya lefatshe le yone e tla reketlisiwa. Mebuso ya lefatshe ke mebuso e e laolang lefatshe. Ka Lwetse 11, 2001, mebuso ya lefatshe, e seng ya legodimo, e ne ya reketlisiwa.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “ဗြတ်နယူးယောက်မြို့သည် လှိုင်းလုံးကြီးဖြင့် သုတ်သင်ဖယ်ရှားခံရမည်ဟု ငါကြေညာခဲ့သော စကားသည် ယခုရောက်လာသလော။ ဤသို့သော စကားကို ငါ မည်သည့်အခါမျှ မပြောခဲ့ဖူး။ ထိုမြို့၌ အထပ်တစ်ထပ်အပေါ် တစ်ထပ်တိုး၍ မြင့်မားသော အဆောက်အအုံကြီးများ တည်ဆောက်လျက်ရှိသည်ကို ငါကြည့်ရှုနေစဉ် ‘ထာဝရဘုရားသည် မြေကြီးကို အလွန်တုန်လှုပ်စေရန် ထမြောက်တော်မူသောအခါ အဘယ်မျှ ကြောက်မက်ဖွယ်ကောင်းသော ဖြစ်ရပ်များ ဖြစ်ပေါ်လိမ့်မည်နည်း။ ထိုအခါ ဗျာဒိတ်ကျမ်း 18:1–3 ၏ စကားများသည် ပြည့်စုံလာလိမ့်မည်’ ဟု ငါပြောခဲ့သည်။ ဗျာဒိတ်ကျမ်း အခန်း ၁၈ တစ်ခန်းလုံးသည် မြေကြီးအပေါ်သို့ ကျရောက်လာမည့် အရာများအတွက် သတိပေးချက်တစ်ရပ်ဖြစ်သည်။ သို့ရာတွင် နယူးယောက်အပေါ်သို့ အဘယ်အရာ ကျရောက်လာမည်နှင့် စပ်လျဉ်း၍ အထူးသဖြင့် ငါရရှိထားသော အလင်းမရှိ။ သို့သော် တစ်နေ့နေ့တွင် ထိုမြို့ရှိ အဆောက်အအုံကြီးများသည် ဘုရားသခင်၏ တန်ခိုးတော် လှည့်လည်၍ လှန်လှောတော်မူခြင်းအားဖြင့် ပစ်ချဖျက်ဆီးခံရမည်ကို ငါသိသည်။ ငါ့အား ပေးထားသော အလင်းအရ ဖျက်ဆီးခြင်းသည် လောက၌ ရှိနေသည်ကို ငါသိသည်။ ထာဝရဘုရားထံမှ စကားတစ်ခွန်းသာဖြစ်စေ၊ ကိုယ်တော်၏ အားကြီးသော တန်ခိုးတော်၏ ထိတွေ့မှုတစ်ချက်သာဖြစ်စေ၊ ဤကြီးမားထုထည်သော အဆောက်အအုံများသည် ပြိုလဲကြလိမ့်မည်။ ငါတို့ မစိတ်ကူးနိုင်လောက်သော ကြောက်မက်ဖွယ်ရာ ဖြစ်ရပ်များ ဖြစ်ပေါ်လာလိမ့်မည်။” Review and Herald, July 5, 1906.

In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.

Dalam sejarah kaum Millerit, salah satu tanda yang dicatat oleh Lukas ialah “kesesakan bangsa-bangsa.” Bangsa-bangsa melambangkan kuasa-kuasa yang memerintah bumi, dan pada 11 September 2001, setiap bangsa di bumi digoncangkan ketika Malapetaka yang ketiga memasuki sejarah nubuatan. Goncangan duniawi itu dilambangkan dalam Lukas dua puluh satu, tetapi bukan melalui ungkapan alkitabiah tentang goncangan kuasa-kuasa bumi. Ia dilambangkan oleh frasa, “kesesakan bangsa-bangsa,” sebagaimana yang ditimpakan ke atas bangsa-bangsa di dunia ketika bangunan-bangunan besar di New York dijatuhkan. “Kesesakan bangsa-bangsa” dalam Lukas ialah goncangan kuasa-kuasa bumi, dan hal itu telah digenapi dalam sejarah kaum Millerit.

> “I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Ndzi vone leswaku matimba ya misava sweswi ma le ku tsekatsekisweni, ni leswaku swiendlakalo swi ta hi ku landzelana. Nyimpi, ni timhaka ta nyimpi, banga, ndlala, ni ntungu, swona swi rhanga hi ku tsekatsekisa matimba ya misava; kutani rito ra Xikwembu ri ta tsekatsekisa dyambu, n’weti, ni tinyeleti, ni misava leyi na yona. Ndzi vone leswaku ku tsekatsekisiwa ka matimba eYuropa a hi kona, hilaha van’wana va dyondzisaka hakona, ku tsekatsekisiwa ka matimba ya matilo, kambe i ku tsekatsekisiwa ka matiko lama hlundzukeke.” Early Writings, 41.

The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.

“Перзегаан ұлусуд-ун күчи-н доргон болғақан,” гэдэг нь “йирэ-үн күчи-н” доргосон хэрэг мөн; энээни Адвентизм-ун эхин түүхэ-дэ “Европа-дахи күчи-н” доргон болһоноор жэшээлэн харуулһан байна. Урия Смит 1838 ондо Европа-дахи күчи-е юу доргожо байһые тодорхойлһон байна.

> “As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.

> “Sebagaimana tempoh nubuat sangkakala [keenam] ini bermula dengan penyerahan kuasa secara sukarela ke dalam tangan orang Turki oleh maharaja Kristian di Timur, demikian juga kita boleh dengan wajar menyimpulkan bahawa pengakhirannya akan ditandai oleh penyerahan kuasa itu secara sukarela oleh Sultan Turki kembali ke dalam tangan orang Kristian. Pada tahun 1838 Turki terlibat dalam peperangan dengan Mesir. Pihak Mesir kelihatan berpotensi untuk menumbangkan kuasa Turki. Bagi mencegah hal ini, empat kuasa besar Eropah, England, Russia, Austria, dan Prussia, campur tangan untuk mempertahankan kerajaan Turki. Turki menerima campur tangan mereka. Suatu persidangan telah diadakan di London, di mana suatu ultimatum telah dirangka untuk disampaikan kepada Mehemet Ali, Pacha Mesir. Jelaslah bahawa apabila ultimatum ini diletakkan ke dalam tangan Mehemet, nasib Empayar Uthmaniyyah pada hakikatnya akan diletakkan ke dalam tangan kuasa-kuasa Kristian di Eropah. Ultimatum ini telah diletakkan ke dalam tangan Mehemet pada hari ke-11 bulan Ogos 1840! dan pada hari itu juga Sultan telah menyampaikan suatu nota kepada para duta empat kuasa tersebut, dengan menanyakan apakah yang harus dilakukan sekiranya Mehemet enggan mematuhi syarat-syarat yang telah mereka kemukakan. Jawapannya ialah bahawa baginda tidak perlu merasa cemas tentang sebarang kemungkinan yang mungkin timbul; kerana mereka telah membuat persediaan bagi hal itu. Tempoh nubuat itu pun berakhir, dan pada hari itu juga penguasaan atas urusan-urusan Mohammedan berpindah ke dalam tangan orang Kristian, sama seperti penguasaan atas urusan-urusan Kristian telah berpindah ke dalam tangan orang Mohammedan 391 tahun dan 15 hari sebelumnya. Demikianlah celaka kedua berakhir, dan sangkakala keenam pun berhenti berbunyi.” Uriah Smith, Synopsis of Present Truth, 218.

Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.

Islam bagi Sengsara yang kedua telah melampaui puncak kekuasaannya, yang menurut firman Tuhan akan berlanjut selama tiga ratus sembilan puluh satu tahun dan lima belas hari. Namun, pada dasawarsa 1830-an Mesir sedang berusaha untuk menegakkan kembali suatu kekhalifahan di Mesir dengan tujuan melanjutkan jihad besar kedua dalam sejarah Muslim. Kemungkinan terjadinya lebih banyak peperangan Islam membuat kuasa-kuasa Eropa gemetar karena ketakutan. Selama beberapa dasawarsa, krisis bangkitnya kembali peperangan Islam itu oleh para sejarawan dan para pelapor pada tahun-tahun tersebut disebut sebagai “Persoalan Timur.” Peperangan anak-anak dari timur telah dilancarkan selama berabad-abad melawan bangsa-bangsa Eropa, yang memperoleh agama mereka dari gereja Roma. Pada tahun 1838, “kesesakan bangsa-bangsa,” yang dirujuk oleh Kristus, melambangkan guncangan bangsa-bangsa yang murka yang ditimbulkan oleh peperangan yang dilancarkan Islam terhadap bekas Kekaisaran Romawi.

> “By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.

> “Ka [thlah] vântirli pali mliam li tûp uihliaka Euphrates tiva ropuiah kha ka hriatna chu, Pathianin tuna Ottoman ram lalna siamtu hnam principal pali, Konstantinopla khuaah Eastern Empire hneh tumin an lo beih tawh a, Europe hnehnaah pawh hmasawnna tlemte chauh an neih tawh kha, tuna Konstantinopla lak tûrin, Europe thumthen pakhat vel chu hneh leh thunun tûrin a phal dawn tih ka hria a; chu chu kum zabi sawm leh nga laihâwl vêlah thil lo thleng tak chu a ni.” Works of William Miller, Volume 2, 121.

The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”

Jepə dastanə Luka taj dəywɛr ləŋi dəgəst, “bə sərgərdanija; derya u ləpnaki wɛrişan kərdən,” u “dilə marduman ji tirsê tɛk çûn, u ji bo aw tiştan ku dên ser rûyê erdê” bûn. Sərgərdaniya Meselayê Rojhilatê hɛta nav sedsala bîstan de hɛrçî hêzên erdê têkildar û hejandî hişt, û nîşana wê dəgəst “dilə marduman ji tirsê tɛk çûn” bû û “derya u ləpnak wɛrişan kərdən.”

> “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.

> “Ndomboloma ei ya batlhanka ba Modimo ke yone e e tshwanang le e Esekiele a neng a e bontshiwa mo ponatshegelong. Johane le ene o ne a nna mosupi wa tshenolo eno e e gakgamatsang thata. O ne a bona lewatle le makhubu a le kurutla, le dipelo tsa batho di koafala ka ntlha ya poifo. O ne a leba lefatshe le reketlisiwa, le dithaba di latlhelwa mo gare ga lewatle (se se diregang ka mmatota), metsi a lone a kurutla e bile a fuduega, le dithaba di roroma ka ntlha ya go ruruga ga lone. O ne a bontshiwa dipetso, malwetse a leroborobo, tlala, le loso tsotlhe di diragatsa thomo ya tsone e e boitshegang.” Testimonies to Ministers, 445.

When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.

Neng John aning agi chonga brinani sealing oɳe hundred and forty-four thousandko mesokaha, ua songsarekni dukrangrangko nikaha, jekon seas aro waves roaringchi mesokaha, aro manderangni ka∙tongrang kenani gimin ga∙aknasienga, aro ian Ezekielko chapter nineo mesokgimin sealing apsan ong∙aha. Ezekielko sealingni nangrimaniko mesokaha aro Johnko sealing baksa nangrimenggipa a∙gilsakni chinrangko mesokaha. John nikaha je, songsarekni boalmika sealing oɳe hundred and forty-four thousand baksa nangrima, aro songsarekni boalmika Lukeni distress of nationsba ong∙a, jekon itihaso Eastern Question ine u∙igipa ong∙a. Johnko mesokaha je, third Woeni Islam, sealing oɳe hundred and forty-four thousandni a∙gilsakni chin ong∙a.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Wakati wa sasa ni wa umuhimu mkuu unaowagusa wote walio hai. Watawala na wakuu wa serikali, watu wanaoshika nyadhifa za amana na mamlaka, wanaume na wanawake wenye fikra kutoka katika tabaka zote, wameelekeza fikira zao kwenye matukio yanayotendeka kutuzunguka. Wanatazama mahusiano yenye mvutano na yasiyo na utulivu yaliyopo miongoni mwa mataifa. Wanaona ukali unaozikumba kila hali ya duniani, nao wanatambua kwamba jambo fulani kubwa na la kuamua liko karibu kutukia—kwamba ulimwengu uko ukingoni mwa msukosuko mkuu sana.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Maŋɛfo le fiifiaa le lɛ kpee afɔli kɛ, ni afɔli ma fuu o, gaŋ jiŋmɔ kɛ he mi huɔ duniya la ni e kɛɛli ni ba baa; amɛ aŋmɔ̃ kɛsɛe le kɔ ni e yaa ni e pɔlɔ kɛ jiŋmɔ la; ke ni Wɔŋ kɛ baŋ maŋɛfo la ni ba loo afɔli la, aŋmɔ̃ kɛ nyɛ saa jiŋmɔ ni afɔli kɛ, ni kalam kɔŋ ba nyɛ ni e sɔmi o.”

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.

> “Baibala, bad baibala chachizguijain, na∙simangni ia pilak kattarangko rongtalbea nikna on∙a. Iano an∙chingni a∙gilsakni itihasni bon∙kamgipa dal∙begipa dramarang parape∙ako man∙a; jeanrang already skanggipa rangko ga∙akataniko dakenga, uamangni re∙baaniko kna∙ani a∙gilsakko bimchipaata, aro manderangni ka∙tongrangko kenani gimin bilsiata.” Education, 179, 180.

In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.

Dalam Lukas pasal dua puluh satu, Yesus mengenal pasti “tanda-tanda” yang mengawali gerakan Millerite, dan semua “tanda” itu, menurut Sister White, telah digenapi. Gempa bumi Lisbon, hari yang gelap, bintang-bintang yang gugur, dan kegelisahan bangsa-bangsa, yang melambangkan goncangan kuasa-kuasa bumi yang digenapi oleh Islam melalui ketakutan yang ditimbulkan oleh Persoalan Timur, semuanya telah digenapi. “Tanda-tanda” Millerite itu juga mencakup Anak Manusia datang dengan awan, yang telah digenapi menurut urutan yang tepat sebagaimana “tanda-tanda” itu diberikan oleh Kristus; sebab setelah kegelisahan bangsa-bangsa berakhir dengan pengekangan supremasi Uthmaniyyah pada tahun 1840, Kristus datang ke Tempat Mahakudus pada 22 Oktober 1844, dan ketika Dia datang, Dia datang dengan awan.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.

> “‘တစ်စုံတစ်ဦးသည် လူသား၏သားတော်နှင့်တူ၍ ကောင်းကင်မိုးတိမ်တို့နှင့်အတူ လာသည်ကို မြင်ရ၏။ သူသည် ရှေးကာလများ၏ အိုမင်းတော်မူသောဘုရားထံသို့ လာ၍၊ သူ့ကို ရှေ့တော်သို့ ဆောင်ခဲ့ကြ၏။ ထိုနောက် အာဏာတန်ခိုး၊ ဘုန်းအသရေ၊ နိုင်ငံတော်ကိုလည်း သူ့အား ပေးသနားတော်မူ၏၊ လူမျိုးအပေါင်း၊ တိုင်းနိုင်ငံအပေါင်း၊ ဘာသာစကားအမျိုးမျိုးတို့သည် သူ့အား အစေခံစေခြင်းငှာ ဖြစ်၏။ သူ၏အာဏာတန်ခိုးသည် ပျောက်ကွယ်မသွားသော ထာဝရအာဏာတန်ခိုး ဖြစ်၏။’ ဒံယေလ 7:13, 14။ ဤနေရာ၌ ဖော်ပြထားသော ခရစ်တော်၏ ကြွလာခြင်းသည် မြေကြီးသို့ ဒုတိယအကြိမ် ကြွလာခြင်းမဟုတ်။ သူသည် အာဏာတန်ခိုးနှင့် ဘုန်းအသရေ၊ နိုင်ငံတော်ကို လက်ခံရယူရန် ကောင်းကင်ဘုံရှိ ရှေးကာလများ၏ အိုမင်းတော်မူသောဘုရားထံသို့ ကြွလာတော်မူသည်။ ထိုအရာများကိုလည်း အလယ်အလတ်တော်ဆောင်ခြင်း အမှုတော်၏ အဆုံး၌ သူ့အား ပေးသနားတော်မူမည် ဖြစ်သည်။ 1844 ခုနှစ်တွင် 2300 ရက်၏ အဆုံးသတ်၌ ဖြစ်ပျက်မည်ဟု ပရောဖက်ပြုချက်၌ ကြိုတင်ဖော်ပြထားသော ကြွလာခြင်းသည် ဤကြွလာခြင်းဖြစ်ပြီး၊ မြေကြီးသို့ သူ၏ ဒုတိယအကြိမ် ကြွလာခြင်း မဟုတ်ပေ။ ကောင်းကင်တမန်တို့၏ လိုက်ပါခြင်းဖြင့် ကျွန်ုပ်တို့၏ အလွန်ကြီးမြတ်သော ယဇ်ပုရောဟိတ်မင်းသည် အလွန်သန့်ရှင်းရာဌာနထဲသို့ ဝင်ရောက်တော်မူ၍၊ ထိုနေရာ၌ လူသားတို့၏ အကျိုးအတွက် မိမိ၏ အမှုတော်ဆောင်ခြင်း၏ နောက်ဆုံး လုပ်ဆောင်ချက်များကို ဆောင်ရွက်ရန်၊ စုံစမ်းစစ်ဆေးသော တရားစီရင်ခြင်း၏ အမှုကို ပြုလုပ်ရန်၊ ထိုအကျိုးကျေးဇူးများကို ခံထိုက်ကြောင်း ထင်ရှားပြသခံရသော သူအပေါင်းတို့အတွက် အပြစ်ဖြေခြင်းကို ပြုရန် ဘုရားသခင်၏ ရှေ့တော်၌ ထင်ရှားတော်မူသည်။” The Great Controversy, 479.

The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.

“Bontšhi” tše di amanago le histori ya ba-Millerite di ile tša emela “bontšhi” tše di amanago le histori ya ba dikete tše lekgolo le masomenne-nne a nne. Ge Kriste a nea bohlatse bja bobedi go pego ya histori ka seswantšho, o ile a šupa barutiwa ba gagwe go “dihlare tše hlomago tša seruthwana.” O ile a ba tsebiša gore ge dihlare di thoma go hloma, le tseba gore le batametše bofelong bja lefase, le gore moloko wo o bonago dihlare tše hlomago tša seruthwana o tla phela go bona magodimo le lefase di feta, mollong wa go tla ga gagwe ga bobedi.

> When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.

> လက်ရှိ၌ ၎င်းတို့ အညှိုးအငုံ ပေါက်ထွက်လာသောအခါ၊ နွေကာလသည် နီးကပ်လာပြီဖြစ်ကြောင်း သင်တို့သည် ကိုယ်တိုင် မြင်၍ သိကြ၏။ ထိုနည်းတူစွာပင်၊ ဤအရာတို့ ဖြစ်ပျက်လာသည်ကို သင်တို့မြင်သောအခါ၊ ဘုရားသခင်၏နိုင်ငံတော်သည် နီးကပ်လာပြီဖြစ်ကြောင်း သိကြလော့။ အမှန်အကန် ငါဆိုသည်ကား၊ ဤလူမျိုးဆက်သည် အရာခပ်သိမ်း ပြည့်စုံမလာမီ မပျောက်ကွယ်သွားရ။ ကောင်းကင်နှင့် မြေကြီးသည် ပျောက်ကွယ်သွားမည်။ သို့ရာတွင် ငါ၏စကားများသည် မပျောက်ကွယ်သွားရ။ လုကာ ၂၁:၃၀–၃၃။

The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”

So, potso e ba, “mehlare e ile ea qala neng ho hlahisa mahlaku?” Pula ea morao e ile ea qala ho fafatsa ka la 11 Loetse 2001, e leng, ho ea ka Esaia, “letsatsi leo” la “moea oa Hae o matla letsatsing la moea oa bochabela.”

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.

> Gore ka tekanyo, ge e hloga, o tla phenkgišana le yona; o thibela phefo ya gagwe e šoro mo letšatšing la phefo ya bohlabela. Ka gona, bokgopo bja Jakobo bo tla hlwekišwa ka se; gomme se ke seenywa ka moka sa go tloša sebe sa gagwe; ge a dira maswika ka moka a aletare bjalo ka maswika a tšhoko ao a pšhatlagantšwego, meru ya medimo le diswantšho di ka se sa ema. Lega go le bjalo motse o šireleditšwego o tla ba lešope, gomme bodulo bo tla tlogelwa, gomme bo tlogelwe bjalo ka lešoka: gona namane e tla fula moo, gomme e tla robala moo, gomme ya fetša makala a gona. Ge makala a gona a omeletše, a tla robja a tlošwe: basadi ba tla, ba a gotetša ka mollo; gobane ke setšhaba se se se nago kwešišo: ka gona yo a ba dirilego a ka se ba gaugela, gomme yo a ba bopilego a ka se ba bontšhe botho. Gomme go tla direga mo letšatšing leo, gore Morena o tla phorola go tloga molapong wa noka go fihla nokaneng ya Egipita, gomme lena le tla kgoboketšwa ka o tee ka o tee, lena bana ba Israele. Gomme go tla direga mo letšatšing leo, gore phalafala e kgolo e tla letšwa, gomme go tla tla bao ba bego ba le kgauswi le go hwa nageng ya Asiria, le ba ba lahletšwego ntle nageng ya Egipita, gomme ba tla rapela Morena thabeng e kgethwa kua Jerusalema. Jesaya 27:8–13.

The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.

Mvula wa mwisho ulianza kunyesha kwa kunyunyizia (kwa kipimo) mnamo Septemba 11, 2001, na mabishano juu ya ujumbe wa mvula wa mwisho na ujumbe bandia wa amani na usalama yakaanza. Historia ya mabishano hayo ndiyo mahali ambapo uovu wa Yakobo huondolewa (husafishwa, yaani hupatanishwa). Historia ya mabishano hayo, ambayo ndiyo mabishano ya Habakuki, ni kipindi cha kutiwa muhuri kwa wale laki moja na arobaini na nne elfu, kinachohitimika kwa Mwadventista wa Sabato wa Laodikia kutapikwa kutoka katika kinywa cha Bwana, kwa maana huo, kama “mji uliozingirwa,” utakuwa ukiwa, kwa sababu umekuwa mji wa watu wasio na ufahamu, wasiopata rehema wala kibali. Wakati huo “sauti ya pili” ya Ufunuo kumi na nane itapiga tarumbeta kubwa, ambayo ndiyo tarumbeta ya saba na ole ya tatu, na kondoo wengine wa Mungu watakuja na kuabudu katika “Yerusalemu”, ambalo litakuwa limekuwa harakati ya kanisa lishindalo.

September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.

ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ បញ្ជាក់ថា ជំនាន់ចុងក្រោយនៃប្រវត្តិសាស្ត្រផែនដីបានមកដល់ហើយ ហើយមានតែអ្នកដែលស្គាល់ដើមឈើកំពុងចេញពន្លកនៅនិទាឃរដូវប៉ុណ្ណោះ នឹងទទួលបានភ្លៀងដែលកំពុងបណ្តាលឲ្យដើមឈើទាំងនោះចេញពន្លក។ មានតែអ្នកដែលស្គាល់ថា សាសនាឥស្លាមនៃវេទនាទីបី គឺជាអ្វីដែលសម្គាល់ការមកដល់នៃភ្លៀងចុងក្រោយ និងការបិទត្រានៃមនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់ ប៉ុណ្ណោះ ទើបនឹងស្ថិតនៅក្នុងក្រុមនោះ។

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Hanya mereka yang hidup seturut dengan terang yang telah mereka terima akan menerima terang yang lebih besar. Kecuali jika setiap hari kita maju dalam perwujudan kebajikan-kebajikan Kristen yang aktif, kita tidak akan mengenali manifestasi-manifestasi Roh Kudus dalam hujan akhir. Hujan itu mungkin sedang tercurah ke atas hati orang-orang di sekeliling kita, tetapi kita tidak akan membedakannya ataupun menerimanya.” Testimonies to Ministers, 507.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Kita tidak boleh menunggu hujan akhir. Hujan itu sedang datang ke atas semua orang yang mau mengenali dan menerima embun serta curahan kasih karunia yang dicurahkan ke atas kita. Apabila kita mengumpulkan serpihan-serpihan terang, apabila kita menghargai rahmat Allah yang pasti, Dia yang berkenan agar kita percaya kepada-Nya, maka setiap janji akan digenapi. ‘Sebab seperti bumi memancarkan tunasnya, dan seperti kebun menumbuhkan apa yang ditaburkan di dalamnya, demikianlah Tuhan ALLAH akan menumbuhkan kebenaran dan puji-pujian di hadapan segala bangsa’ (Yesaya 61:11). Seluruh bumi harus dipenuhi dengan kemuliaan Allah.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

We will continue the study in the next article.

የጥናቱን ቀጣይ ክፍል በሚቀጥለው ጽሑፍ እንቀጥላለን።

> “Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “នឹងតែបើអ្នកទាំងឡាយដែលអាចជួយនៅក្នុង——មិនត្រូវបានដាស់ឲ្យមានការយល់ដឹងអំពីកាតព្វកិច្ចរបស់ខ្លួនទេ ពួកគេនឹងមិនស្គាល់ព្រះរាជកិច្ចរបស់ព្រះឡើយ នៅពេលដែលសម្រែកខ្លាំងនៃទេវតាទីបីត្រូវបានឮ។ នៅពេលដែលពន្លឺចេញទៅដើម្បីបំភ្លឺផែនដី ជំនួសឲ្យការឡើងមកជួយព្រះអម្ចាស់ ពួកគេនឹងចង់រឹតចងជុំវិញព្រះរាជកិច្ចរបស់ទ្រង់ ដើម្បីឲ្យសមនឹងគំនិតចង្អៀតរបស់ខ្លួន។ សូមឲ្យខ្ញុំប្រាប់អ្នកថា ព្រះអម្ចាស់នឹងធ្វើការនៅក្នុងកិច្ចការចុងក្រោយនេះដោយរបៀបមួយដែលខុសប្លែកយ៉ាងខ្លាំងពីលំដាប់ធម្មតានៃអ្វីៗទាំងឡាយ ហើយដោយវិធីមួយដែលនឹងផ្ទុយនឹងការរៀបចំផែនការរបស់មនុស្សណាមួយ។ នឹងមានអ្នកខ្លះនៅក្នុងចំណោមយើង ដែលតែងតែចង់គ្រប់គ្រងព្រះរាជកិច្ចរបស់ព្រះ ចង់បង្គាប់សូម្បីតែថា តើចលនាណាខ្លះត្រូវធ្វើ នៅពេលដែលកិច្ចការនោះរីកចម្រើនទៅមុខក្រោមការដឹកនាំរបស់ទេវតា ដែលចូលរួមជាមួយទេវតាទីបីក្នុងសារដែលត្រូវផ្តល់ដល់លោកិយ។ ព្រះនឹងប្រើវិធី និងមធ្យោបាយ ដែលនឹងបង្ហាញឲ្យឃើញថា ទ្រង់កំពុងកាន់ក្តាប់ខ្សែបញ្ជានៅក្នុងព្រះហស្តរបស់ទ្រង់ផ្ទាល់។ កម្មករទាំងឡាយនឹងភ្ញាក់ផ្អើលដោយមធ្យោបាយដ៏សាមញ្ញ ដែលទ្រង់នឹងប្រើ ដើម្បីនាំមក និងបំពេញឲ្យគ្រប់លក្ខណ៍នូវព្រះរាជកិច្ចនៃសេចក្តីសុចរិតរបស់ទ្រង់។” Testimonies to Ministers, 300.

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