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# The Book of Daniel - Number Forty-Two

Kitab Daniel - Nombor Empat Puluh Dua

Connecting Links

Tatik Ongni Olakkirangrang

Author

Jeff Pippenger

Published

January 6, 2024

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John the Baptist was a connecting link prophet.

Yohane Mombaptisi azalaki mosakoli ya boyokani.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Nabi Yohane e le kgokagano magareng ga dipaka tse pedi tsa taolo. E le moemedi wa Modimo, o ne a emelela go bontsha kamano ya molao le baporofeti le paka ya Bokeresete. E ne e le lesedi le lennye, le le neng le tshwanetse go salwa morago ke le legolo go feta. Kelello ya ga Yohane e ne e bonesitswe ke Mowa o o Boitshepo, gore a tle a phatsimisetse batho ba gagwe lesedi; mme ga go ise go ke go phatsime, le gone ga go kitla go phatsima, lesedi lepe le lengwe ka phepafalo e kalo mo mothong yo o wetseng mo boleong jaaka le le neng le tswa mo thutong le sekaong sa ga Jesu. Keresete le thomo ya Gagwe di ne di ntse di tlhaloganngwa ka go fifala fela jaaka di ne di tshwantshiwa mo ditlhabelong tsa moriti. Le e leng Yohane ka boene o ne a ise a tlhaloganye ka botlalo botshelo jwa isagwe jo bo sa sweng ka Mmoloki.” The Desire of Ages, 220.

Jesus was also a connecting link prophet.

Yeso e ne e bile e le moporofeta wa kgokahanyo.

> “Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.

> “Kristus telah memimpin jalan dari bumi ke syurga. Dia membentuk penghubung antara dua dunia itu. Dia membawa kasih dan kerendahan hati Allah kepada manusia, dan membawa manusia naik melalui jasa-Nya untuk menyambut pendamaian Allah. Kristus ialah jalan, kebenaran, dan hidup. Adalah suatu pekerjaan yang sukar untuk terus mengikuti, langkah demi langkah, dengan susah payah dan perlahan-lahan, terus maju dan naik ke atas, di jalan kesucian dan kekudusan. Tetapi Kristus telah mengadakan peruntukan yang berlimpah untuk mengurniakan tenaga baharu dan kekuatan ilahi pada setiap langkah kemajuan dalam kehidupan ilahi. Inilah pengetahuan dan pengalaman yang sangat diperlukan oleh semua tangan di pejabat, dan yang mesti mereka miliki, jika tidak, mereka setiap hari mendatangkan cela ke atas pekerjaan Kristus.” Testimonies, jilid 3, 193.

John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:

Kerja kenabian Yohanes Pembaptis merangkumi penghubungan tata penyelenggaraan tempat kudus duniawi dengan tempat kudus syurgawi. Kata-kata pertama yang diucapkan Yohanes ketika dia mula-mula melihat Yesus ialah:

> The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.

> Hari esoknya Yohanes melihat Yesus datang kepadanya, lalu berkata, “Lihatlah Anak Domba Allah, yang menghapus dosa dunia.” Yohanes 1:29.

But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.

Futhi nakuba uJohane wayezokhomba ukuguquka kusuka ku-Israyeli wasendulo kuya ku-Israyeli womoya, ukuqonda kwakhe ngalolo guquko kwakulinganiselwe.

> “Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.

> “Krista i tok olsem bilong stretim nem bilong Jon, ‘Tasol yupela i go ausait long lukim wanem? Wanpela profet? Yes, mi tokim yupela, na em i winim profet.’ Jon i no wanpela profet tasol bilong tokaut bipo long ol samting bai kamap bihain; em i pikinini bilong promis, i pulap long Holi Spirit stat long taim mama i karim em, na God yet i makim em long mekim wanpela spesel wok olsem wanpela stretim pasin man, bilong redim wanpela lain manmeri long kisim Krais. Profet Jon em i pas bilong bungim tupela dispensesen.”

> “The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.

> “Agama orang Yahudi, sebagai akibat daripada penyimpangan mereka daripada Allah, kebanyakannya terdiri daripada upacara-upacara lahiriah. Yohanes ialah terang yang lebih kecil, yang akan diikuti oleh terang yang lebih besar. Dia harus menggoncangkan keyakinan bangsa itu terhadap tradisi-tradisi mereka, membangkitkan kesedaran mereka akan dosa-dosa mereka, dan memimpin mereka kepada pertobatan; supaya mereka dipersiapkan untuk menghargai pekerjaan Kristus. Allah berfirman kepada Yohanes melalui ilham, menerangi nabi itu agar dia dapat menyingkirkan takhayul dan kegelapan dari fikiran orang-orang Yahudi yang jujur, yang telah, melalui ajaran-ajaran palsu selama beberapa generasi, berkumpul menutupi mereka.”

> “The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.

> “Ankgainzîr ang zirtîr zâwk ber a zui Isua, a thilmak a hmuhte hmu, a zirtîrna thianghlimte ngaihthlâk, leh a hmur ata a lo chhuak thlamuanna thu awmte hrethei chu, Johana Baptist aia malsâwmna nasa zâwk a chang a; a chhan chu engtin nge a hriatna êng a fiah zâwk vângin. Khawvêl sual, tla tawh mihring rilru chunga a lo êng tawh, emaw a lo êng ang maw, êng dang pakhat mah a awm lo; khawvêl êng a nih Hmanga a lo pêk thin leh a pêk mêk chu lo ni lo se. Krista leh a rawngbâwlna chu inthâwina hlim hniahniamte hmang chauhin a fiah lo takin an lo hriat a ni. Johana ngei pawh chuan Krista lalram chu Jerusalem-ah a ding ang a ring a, a khawvêl lalram din ang a, chu lalram mipuite chu thianghlim an ni ang tih a ngaihtuah.” Review and Herald, April 8, 1873.

The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.

Rasul Paulus juga ialah seorang nabi penghubung yang harus mengenal pasti penerapan-penerapan nubuat tentang peralihan yang harfiah kepada yang rohani. Dia memahami bahawa Yerusalem yang harfiah bukan lagi Yerusalem nubuat, kerana pada waktu itu ia telah beralih kepada Yerusalem syurgawi.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Hagar ini ialah Gunung Sinai di Arabia, dan sepadan dengan Yerusalem yang ada sekarang ini, yang hidup dalam perhambaan bersama anak-anaknya. Tetapi Yerusalem yang di atas adalah merdeka, dan dialah ibu kita semua. Galatia 4:25, 26.

In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.

Dalam pasal dua 2 Tesalonika, yang telah kita pertimbangkan, Paulus mengenal pasti bahawa Rom kafir secara harfiah ialah kuasa yang menahan Rom kepausan rohani daripada naik ke takhta sehingga tahun 538. Dalam pasal itu dia mengenal pasti bahawa “manusia durhaka” yang duduk di dalam bait Allah itu ialah “raja” yang sama yang telah dikenal pasti oleh Daniel dalam pasal sebelas, ayat tiga puluh enam. Bukti bahawa “raja utara” dalam enam ayat terakhir Daniel sebelas ialah kepausan menjadi kunci untuk menegakkan kerangka kebenaran yang digunakan oleh Future for America daripada pertambahan pengetahuan pada tahun 1989.

In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.

Dalam pasal yang sama, Paulus mengenal pasti peranan Rom pagan dalam menahan kebangkitan kepausan, sehingga tiba waktunya apabila Rom pagan akan disingkirkan, dan dengan demikian mengenal pasti bahawa “yang berterusan” dalam kitab Daniel ialah Rom pagan. Kebenaran itu menjadi kunci utama untuk menegakkan kerangka kebenaran yang menghasilkan pertambahan pengetahuan pada tahun 1798.

In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.

Dalam sejarah William Miller, pekabaran itu telah dikumandangkan ketika suatu peralihan dari pergerakan Filadelfia kepada pergerakan Laodikia akan berlaku. Dalam sejarah Future for America, peralihan daripada pergerakan Laodikia kepada pergerakan Filadelfia kini sedang berlaku.

The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.

সত্যটি যে পৌল ২ থিষলনীকীয়তে উপস্থাপন করেছিলেন—যা আক্ষরিক পৌত্তলিক রোম থেকে আধ্যাত্মিক পাপাল রোমে রূপান্তরকে চিহ্নিত করেছিল—তা-ই মিলারের ভাববাণীমূলক উপলব্ধির কাঠামো হয়ে উঠেছিল। যোহন বাপ্তিস্মদাতা ও পৌল—উভয়কেই আক্ষরিক থেকে আধ্যাত্মিকের রূপান্তর ব্যাখ্যা করার জন্য উত্থাপিত করা হয়েছিল। উইলিয়াম মিলার যোহন বাপ্তিস্মদাতার দ্বারা প্রতিরূপায়িত ছিলেন, এবং তাঁর কর্মে এটি অপরিহার্য ছিল যে তিনি পৌত্তলিক ও পাপাল রোমের সম্পর্ক ও রূপান্তরকে চিনতে পারেন—সেই রূপান্তর, যা শনাক্ত করার জন্য যোহনকে উত্থাপিত করা হয়েছিল।

There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.

Go na le ditšhupetšo tše hlano tša “mehla ka mehla” pukung ya Daniele, gomme ka mehla di tla pele ga seswantšho sa maatla a bopapa. Ka mo go amanago le phetogo ya boporofeta yeo re e elago hloko, ditšhupetšo tše hlano ka moka di akaretša phetogo go tšwa Roma ya kgonthe go ya Roma ya semoya. “Mehla ka mehla” pukung ya Daniele ke le lengwe la therešo tše di emetšwego godimo ga matlapa a mabedi a Habakuku, gomme ka fao ke therešo ya motheo yeo e bego e swanetše go šireletšwa; therešo yeo mafelelong e bego e tla khupetšwa ka mabenyabje a maaka le a bofora gotee le ditšhelete tša maaka. Ga se ka phošo gore therešo e nngwe le e nngwe yeo e emetšwego godimo ga ditšhate tše pedi tše kgethwa e na le dikgonafatšo tše di tobileng tše di buduletšwego ka gare ga dingwalo tša Ellen White. Go gana le ge e le efe ya ditherešo tša motheo (go akaretša le “mehla ka mehla”), ke go gana ka nako e tee bolaodi bja Moya wa Boporofeta.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Ndzi vona mayelana ni ‘Siku ni siku,’ leswaku rito leri nge ‘mhamba’ ri nghenisiwile hi vutlhari bya munhu, naswona a ri humeleli eka tsalwa; naswona leswaku Hosi yi nyikele mavonelo lamanene ya kona eka lava va nyikeke xirilo xa nkarhi wa vuavanyisi. Loko vun’we a byi ri kona, emahlweni ka 1844, kwalomu ka hinkwavo a va hlanganile eka mavonelo lamanene ya ‘Siku ni siku;’ kambe ku sukela hi 1844, eka mpfilumpfilu, mavonelo man’wana ma amukeriwile, naswona munyama ni mpfilumpfilu swi landzerile.” Review and Herald, November 1, 1850.

Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.

Ba ba neng ba “ne ba fana ka mohoo wa hora ya kahlolo,” ba ne ba utulla “tsa kamehla” e le sesupo sa bohetene, le/kapa Roma ya bohetene. Kutlwisiso ya bona e ne e akaretsa le taba ya hore ba ne ba utulla hore lentswe “sehlabelo” le ne le sa tshwanela seratswaneng sa Daniele, moo le ileng la ekeletswa ke bafetoledi (ka bohlale ba botho) ba Bibele ya King James. Kutlwisiso ya bapula-maliboho e ne e boetse e akaretsa hore “tsa kamehla” kamehla di ne di hlahiswa di amana le e nngwe ya matshwao a mabedi a matla a bopapa, le hore bohetene (“tsa kamehla”) kamehla bo ne bo etella pontsho ya bopapa pele. Kamehla di ne di tsejwa ka tatelano eo di ileng tsa kena ka yona historing ya boporofeta. Dibuka tsa Daniele le Tshenolo ha di fapohe le ka mohla tatelanong ya histori ya bohetene bo etellang bopapa pele; mme ha buka ya Tshenolo e hlahisa matla a boraro a timetsang, e leng moporofeta wa bohata, tatelano eo kamehla e a bolokwa.

Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).

Na ntle le taelo ya Paulosi ya gore dilo tša boporofeta tša go ba tša nnete di fetogetše go tša moya nakong ya sefapano, go tšwelela bothata mabapi le ponelopele ya Kriste ya tshenyego ya Jerusalema yeo e hwetšwago dikosepeleng ka moka ntle le Johane. Maswao a mabedi a bopapa ao a amanago le “tšatši ka tšatši” ka pukung ya Daniele ke makgapha a pšhatlego le karogo ya pšhatlego. Maswao ao a mabedi a emela leswao la sebata (makgapha) le seswantšho sa sebata (karogo).

The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.

ความละเมิดซึ่งเปิดทางให้สันตะปาปาสามารถประหารผู้ที่ตนถือว่าเป็นพวกนอกรีตได้ คือการผสมกันระหว่างคริสตจักรกับรัฐ โดยที่คริสตจักรเป็นผู้ควบคุมความสัมพันธ์นั้น ดังนั้น ดาเนียลจึงใช้ความสัมพันธ์ระหว่างคริสตจักรกับรัฐ ซึ่งเป็นรูปเคารพของสัตว์ร้ายฝ่ายสันตะปาปา เป็นภาพแทนของความละเมิดที่ก่อให้เกิดความรกร้าง พระคัมภีร์ระบุว่าการบูชารูปเคารพเป็นสิ่งน่าสะอิดสะเอียน และการบูชารูปเคารพทั้งสิ้นของอำนาจสันตะปาปาก็ถูกรวบยอดไว้ในวันสะบาโตอันเป็นรูปเคารพของมัน ซึ่งยอห์นเรียกว่าเครื่องหมายของสัตว์ร้าย และดาเนียลเรียกว่าสิ่งน่าสะอิดสะเอียนซึ่งกระทำให้เกิดความรกร้าง

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> ឯពីមួយក្នុងចំណោមវាទាំងនោះ មានស្នែងតូចមួយកើតឡើង ដែលបានធំឡើងយ៉ាងខ្លាំង ទៅខាងត្បូង ទៅខាងកើត និងទៅកាន់ស្រុកដ៏រុងរឿង។ ហើយវាបានធំឡើង សូម្បីតែដល់កងទ័ពនៃស្ថានសួគ៌ផង ហើយវាបានបោះទម្លាក់ខ្លះៗនៃកងទ័ព និងនៃផ្កាយទាំងឡាយចុះមកដល់ដី ហើយជាន់ពួកវា។ មែនហើយ វាបានលើកខ្លួនធំឡើង សូម្បីតែដល់ម្ចាស់នៃកងទ័ព ហើយដោយវា យញ្ញបូជាប្រចាំថ្ងៃត្រូវបានដកចេញ ហើយទីកន្លែងនៃទីបរិសុទ្ធរបស់ទ្រង់ត្រូវបានបំផ្លាញចុះ។ ហើយកងទ័ពមួយត្រូវបានប្រគល់ឲ្យវា ប្រឆាំងនឹងយញ្ញបូជាប្រចាំថ្ងៃ ដោយព្រោះការរំលងបំពាន ហើយវាបានបោះទម្លាក់សេចក្តីពិតចុះដល់ដី ហើយវាបានប្រព្រឹត្ត ហើយបានចម្រើនឡើង។ ដានីយ៉ែល 8:9–12។

We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.

Kita akan membincangkan ayat-ayat ini dengan lebih terperinci dalam sebuah rencana yang lain, tetapi dalam ayat sebelas, kuasa yang membesarkan dirinya terhadap Kristus ialah Rom kafir, ketika mereka berusaha membunuh-Nya pada waktu kelahiran-Nya dan kemudian akhirnya melakukannya di salib. Ayat itu menyatakan bahawa “oleh dia” (Rom kafir), “yang sehari-hari itu diangkat.” Perkataan Ibrani yang diterjemahkan sebagai “diangkat” ialah “rum,” dan maknanya ialah “mengangkat dan meninggikan”. Rom kafir akan mengangkat dan meninggikan agama kekafiran, dan mereka memang melakukan perkara itu dalam sejarah. Inilah sebabnya mereka disebut “Rom kafir.”

The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.

Ayat berikutnya menunjukkan bahwa Roma kepausan diberi suatu “pasukan” (kuasa militer), yang menentang, atau yang akan mengalahkan “yang sehari-hari” (paganisme). Hal ini juga merupakan fakta sejarah, sebab kekuatan militer digunakan oleh kepausan (meskipun ia tidak pernah memiliki tentaranya sendiri), untuk mengatasi hambatan yang ditempatkan terhadap kebangkitannya menuju kekuasaan. Kuasa itu berasal dari Roma kafir. Kuasa militer yang digunakannya diberikan kepadanya melalui “pelanggaran,” sebab pelanggaran yang memungkinkannya mengendalikan bala tentara raja-raja yang menempatkannya di atas takhta pada tahun 538, adalah pelanggaran berupa perpaduan gereja dan negara. Mula-mula Roma kafir dibicarakan dalam ayat sebelas, dengan memberitahukan kepada pelajar itu bahwa Roma kafir akan bangkit melawan Kristus, dan bahwa ia akan meninggikan agama paganisme.

The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.

Ayat berikutnya menggambarkan pelanggaran dari perpaduan gereja dan negara yang memungkinkan kepausan mengatasi dan menyingkirkan pengekangan yang telah dijalankan Roma kafir terhadapnya. Sejarah menopang penerapan kedua ayat tersebut. “Yang sehari-hari” melambangkan either Roma kafir, kuasa yang berdiri menentang Kristus, atau agama kekafiran yang ditinggikan oleh Roma kafir. Simbol “yang sehari-hari” itu kemudian diikuti oleh kepausan, karena hal itu mengidentifikasi pelanggaran gereja dan negara yang menjadi sarana pemberdayaan kepausan dengan suatu tentara untuk melakukan pekerjaan kotornya. Penggunaan ketiga Daniel atas “yang sehari-hari” adalah pertanyaan yang menghasilkan jawaban, yang merupakan pilar sentral Adventisme.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Kemudian aku mendengar seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu yang sedang berbicara itu, “Berapa lamakah penglihatan tentang korban sehari-hari dan tentang pelanggaran yang mendatangkan kebinasaan itu, sehingga baik tempat kudus maupun bala tentara diserahkan untuk diinjak-injak?” Daniel 8:13.

In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”

Dalam ayat ini, diajukan pertanyaan tentang berapa lama penglihatan itu berlangsung, dengan demikian menuntut jawaban yang menyatakan jangka waktu, dan bukan suatu titik waktu. Pertanyaannya bukan pada tanggal berapa penglihatan itu akan digenapi, melainkan apakah jangka waktu penglihatan itu. Ayat itu tidak menanyakan “Bila?”, melainkan menanyakan, “Berapa lama?” Penglihatan itu berbicara tentang kuasa-kuasa yang membinasakan, yaitu kekafiran yang digambarkan sebagai “yang sehari-hari,” dan kepausan sebagaimana digambarkan oleh pelanggaran kepausan yang terlaksana ketika ia berzinah dengan raja-raja di bumi. Kedua kuasa pembinasa itu—kekafiran yang kemudian diikuti oleh kepausan—akan menginjak-injak tempat kudus dan bala tentara selama masa “tujuh masa.”

It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.

Go bohlokwa go lemoga gore go gatakwa ga lefelo la boitshepo la mmatota mo go simologileng ka nako ya Babelona, mme ga tswelela go fitlha kwa tshenyegong ya Jerusalema ka Roma ya boheitane ka 70 AD, go ne ga dirwa ke mebuso ya boheitane go simolola kwa tshimologong ya hisetori go fitlha kwa bokhutlong. Ka jalo, e ne e le boheitane jwa mmatota, ka bontsi, jo bo neng jwa gataka lefelo la boitshepo la mmatota le masomosomo a mmatota (batho ba Modimo). Mme e ne e le Roma ya semowa e e neng ya gataka Jerusalema ya semowa le Iseraele ya semowa.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Tetapi pelataran yang di luar Bait Suci itu, tinggalkanlah dan janganlah engkau mengukurnya; sebab itu telah diberikan kepada bangsa-bangsa bukan Yahudi; dan kota suci itu akan mereka injak-injak selama empat puluh dua bulan. Dan Aku akan memberi kuasa kepada kedua saksi-Ku, dan mereka akan bernubuat seribu dua ratus enam puluh hari lamanya, berpakaian kain kabung. Wahyu 11:2, 3.

John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.

Johane Mokolobetsi e ne e le moporofeta wa kgokaganyo yo o supileng phetogo ya pakelo go tswa mo sehalalelong sa mo lefatsheng go ya kwa sehalalelong sa legodimo, a sa itse botlalo jwa tiro ya gagwe. Paulo e ne e le moporofeta wa kgokaganyo yo o supileng phetogo ya pakelo go tswa mo Iseraeleng ya mmatota (mong wa ntlo) go ya mo Iseraeleng ya semowa. Jerusalema e e neng ya gatakelwa ka dinao ka dikgwedi di le masome a mane le bobedi e ne e le Jerusalema ya semowa.

> “The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.

> “Tempoh-tempoh yang disebut di sini—empat puluh dua bulan,” dan ‘seribu dua ratus enam puluh hari’—adalah sama, dan kedua-duanya melambangkan jangka masa ketika gereja Kristus akan mengalami penindasan daripada Rom. Seribu dua ratus enam puluh tahun kekuasaan tertinggi kepausan bermula pada tahun 538 M., dan oleh itu akan berakhir pada tahun 1798. Pada waktu itu suatu tentera Perancis memasuki Rom dan menjadikan paus seorang tawanan, lalu dia mati dalam pembuangan. Walaupun seorang paus yang baru dipilih tidak lama kemudian, hierarki kepausan sejak itu tidak pernah lagi dapat melaksanakan kuasa yang pernah dimilikinya sebelum itu.” The Great Controversy, 266.

Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.

Paulo o ile a hlwaya gore mo phetogong e e diragetseng mo hisitoring ya sefapaano, Jerusalema ya semowa e “e kwa godimo,” e ne ya nna motse o Modimo a o tlhophileng go baya leina la gagwe mo go one, mme Jerusalema ya mmatota ya khutla go nna Jerusalema ya porofeto ya Baebele.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Kerana Hagar ini ialah Gunung Sinai di Arabia, dan sepadan dengan Yerusalem yang ada sekarang, dan yang hidup dalam perhambaan bersama anak-anaknya. Tetapi Yerusalem yang di atas adalah merdeka, dan ialah ibu bagi kita semua. Galatia 4:25, 26.

This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.

Ukweqiniso lokhu kubalulekile ukuba kuqondwe ngendlela efanele, futhi ukusetshenziswa okungamanga kweJerusalema engokoqobo njengophawu lwesiprofetho seBhayibheli kuyingxenye yenkohliso eyadalwa ngamaJesuiti ukuze ichithe iqiniso lokuthi upapa waseRoma ungumphikukristu. Leyo mfundiso engamanga iveza inkolelo ngaphakathi kobuProthestani obuhlubukile ebavumela ukuba babheke ngokungafanele esizweni samaJuda sanamuhla, u-Israyeli, njengophawu lwesiprofetho. IJerusalema engokoqobo yayeka ukuba yiJerusalema kaNkulunkulu ngesikhathi sesiphambano.

> “The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.

> “Yerusalem bukan lagi suatu tempat yang kudus. Laknat Allah ada atasnya kerana penolakan dan penyaliban Kristus. Noda hitam kesalahan terletak ke atasnya, dan sekali-kali ia tidak akan menjadi tempat yang kudus lagi sehingga ia telah disucikan oleh api-api penyucian dari syurga. Pada waktu apabila bumi yang terkutuk oleh dosa ini disucikan daripada setiap noda dosa, Kristus akan sekali lagi berdiri di atas Bukit Zaitun. Ketika kaki-Nya berjejak di atasnya, bukit itu akan terbelah dua, lalu menjadi suatu dataran yang luas, dipersiapkan bagi kota Allah.” Review and Herald, 30 Julai 1901.

The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.

Kepentingan pembedaan antara Yerusalem harfiah dan Yerusalem rohani akan dibahas ketika kita mempertimbangkan nubuat Kristus tentang akhir dunia. Kali keempat Daniel menyebutkan “korban yang tetap,” terdapat dalam pasal sebelas.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Kwaye imikhono iya kuma ngakwicala lakhe, yaye baya kuyihlambela ingcwele yamandla, basuse umbingelelo wemihla ngemihla, baze babeke isikizi elenza incithakalo. Daniel 11:31.

This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.

Ayat ini mengenal pasti pekerjaan Rom kafir dalam menempatkan kepausan di atas takhta bumi pada tahun 538. “Lengan-lengan” melambangkan kekuatan ketenteraan Rom kafir yang bangkit membela kepausan bermula dengan Clovis, raja orang Franka, pada tahun 496. Raja-raja Eropah yang berlainan turut berusaha bagi penempatan kepausan selepas Clovis, tetapi ayat ini mengenal pasti empat perkara yang dilakukan oleh raja-raja Eropah (lengan-lengan) bagi pihak kepausan, setelah mereka melakukan pelanggaran dengan membentuk persekutuan gereja dan negara dengan pelacur Tirus.

Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.

Mipaka ikebe jarang nanggi amna, “ibo-pileta” ong∙a Rome songjinma-ko ba gimagipa, jeni gimin pagan aro papal Rome minggni ni bilni chin ong∙achim. Ia podni “ibo-pileta” gita agangipa kamara bilsirrangni ning∙o changsachangni dakako man∙aha, maina Rome songjinmara dingtang dingtang sipaini dakgrikani ning∙o pantepante ong∙aha. Ua Europe-oni rajarangni “jakrang” indake agangiparang, “daily”-ko “ra∙galgen” ong∙achim. Ia podo “ra∙galna” ine pe∙gimin Ibri katta chapter snigipa-o gita “rum” ong∙ja. Ia podo “ra∙galna” ine pe∙gimin kattara “sur” ong∙a, aro uni orto “galchena” ba “chelakna” ong∙a. Europe-oni rajarangni jakrang papacy-ni chuatna pagan chanchiani matnanganiko bilsi 508-o galchenggenchim. Unikode bilsi 538-o, ua jakrang papacy-ko a∙gilsakni singhasono donahachim. Unikode, ua bilsi chonin, Counsel of Orleans-o, papacy Sunday niamko donganiko dakaha.

Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.

Hari Ahad sebagai hari ibadah ialah apa yang disebut Sister White sebagai Sabat “berhala”, dan penyembahan berhala ialah takrif alkitabiah yang tepat bagi perkataan “kekejian”. Pada tahun 538, lengan-lengan Rom pagan menegakkan kekejian yang mendatangkan kebinasaan.

> “All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.

> “Semua yang akan meninggikan dan menyembah Sabat berhala itu, suatu hari yang tidak diberkati Allah, menolong Iblis dan malaikat-malaikatnya dengan segenap kuasa dari kemampuan yang dikaruniakan Allah kepada mereka, yang telah mereka selewengkan kepada penggunaan yang salah. Diilhami oleh roh lain, yang membutakan daya pembedaan mereka, mereka tidak dapat melihat bahwa pemuliaan hari Minggu sepenuhnya merupakan lembaga Gereja Katolik.” Selected Messages, buku 3, 423.

Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.

Ramalan dan sejarah meneguhkan penerapan yang baru sahaja kita kenal pasti bagi ayat tiga puluh satu. Apabila kita mengatakan bahawa ramalan meneguhkan penerapan ini, yang kita maksudkan ialah bahawa terdapat ramalan-ramalan lain yang menyentuh fakta-fakta yang sama, tanpa membawanya ke dalam perbincangan pada waktu ini. Kali yang kelima dan terakhir Daniel menggunakan “yang berterusan” terdapat dalam fasal dua belas.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> “Saka ing wektu nalika kurban saben dina bakal dipunicali, lan pakempalan nistha kang ndadosake kasunyatan sepi dipuntegakaké, bakal ana sèwu rong atus sangang puluh dina. Rahayu wong kang ngentosi, lan tekan ing sèwu telung atus telung puluh lima dina.” Daniel 12:11, 12.

Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.

Polofeto le histori di tiisetsa gore ka ngwaga wa 508, kganetso kgatlhanong le go tlhatloga ga bopapa e ne ya fela ka kakaretso, fa sa bofelo mo gare ga dikgoreletsi tse tharo tsa lefatshe (Bagothe) bo ne bo kumolwa, jaaka Daniele kgaolo ya supa e tlhalosa.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Ndzi anakanyisisile timhondzo; kutani, waswivo, exikarhi ka tona ku pfuka nyanga yin'wana leyitsongo, emahlweni ka leyi timhondzo tinharhu ta le mahlweni ti hlutiweke hi timitsu; kutani, waswivo, eka nyanga leyi a ku ri ni mahlo yo fana ni mahlo ya munhu, ni nomu lowu vulavulaka swilo leswikulu. Daniel 7:8.

The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.

ទីងទាំងបីដែលត្រូវបានដកចេញ ត្រូវបានបង្ហាញលើតុបរិសុទ្ធទាំងពីរ ហើយនៅពេលឧបសគ្គភូមិសាស្ត្រទីបីក្នុងចំណោមទាំងបីនោះ ត្រូវបានបណ្តេញចេញពីទីក្រុងរ៉ូម នៅឆ្នាំ 508 ការតស៊ូប្រឆាំងនឹងការកើនឡើងនៃអំណាចសម្តេចប៉ាប ក៏ត្រូវបានដកចេញផងដែរ។ ការបង្កើតឡើងដែលត្រូវបានយោងនៅក្នុងខទីដប់មួយ តំណាងឱ្យរយៈពេលសាមសិបឆ្នាំរវាងឆ្នាំ 508 និង 538។ វាកំណត់អត្តសញ្ញាណរយៈពេលសាមសិបឆ្នាំ ដែលការរៀបចំសម្រាប់ការបង្កើតមនុស្សនៃអំពើបាបនៅក្នុងព្រះវិហាររបស់ព្រះ ត្រូវបានសម្រេចរួចរាល់។

The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.

བསྒྱུར་བའི་ཚིག “taken away” ཞེས་པ་ནི “sur” ཡང་ཡིན་ཏེ། དེའི་དོན་ནི བསལ་བའམ་ཕྱིར་བཏོན་པ་ཡིན། དང་ 508 ལོར་པཱ་པསི་རིང་ལུགས་ཀྱི་འཕེལ་རྒྱས་ལ་འགོག་རྐྱེན་ཡོད་པ་དེ་བསལ་བ་(taken away) ཡིན། ཚེས་གྲངས་དེ་ནས་ལོ་བཅུ་གཉིས་བརྒྱ་དང་དགུ་བཅུ་ཐམ་པས་ 1798 ལོར་སླེབས་པ་དང་། པཱ་པསི་རིང་ལུགས་ཀྱི་འཆི་མེད་རྨ་ཁ་དེ་ལ་འབྱོར་བ་ཡིན། ཉིན་གྲངས་སུམ་བརྒྱ་གསུམ་ཅུ་སོ་ལྔས་ནི ཐོག་མའི་ཕམ་ཉེས་དང་། 1843 ལོའི་མཇུག་ཏུ་ཡོད་པའི་འགྱངས་དུས་ཀྱི་འགོ་འཛུགས་སུ་ཁྱོད་ཉིད་ཁྲིད་པ་ཡིན། ཚིགས་བཅད་འདིས 1843 ལོ་ལ་ “cometh” མཁན་རྣམས་ལ་བཀྲ་ཤིས་ཤིག་ཁས་ལེན་བྱེད། “cometh” ཞེས་པའི་དོན་ནི རེག་པ་ཡིན། 1844 ལོའི་ཉིན་དང་པོས་ཐོག་མའི་ཕམ་ཉེས་མཚོན་ན་ཡང་། 1843 ལོའི་ཉིན་མཐའ་མས 1844 ལོའི་སྐད་ཅིག་མ་དང་པོ་ལ་རེག་པ་ཡིན། ལོ་གཅིག་གི་ཉིན་མཐའ་མ་དེས ལོ་རྗེས་མའི་ཉིན་དང་པོ་ལ་རེག་པ་ཡིན། ཚེས་གྲངས་དེ་དང་འབྲེལ་བའི་བཀྲ་ཤིས་ནི ལོ་རྒྱུས་དང་ལུང་བསྟན་གྱིས་རྒྱབ་སྐྱོར་བྱས་པ་ཡིན།

We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.

Kami akan meneruskan pertimbangan kami tentang makna “korban yang tetap” sebagai suatu kebenaran dasar dalam artikel yang berikutnya.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “อหา คำกล่าวเตือนทั้งปวงที่ได้ประทานไว้ตั้งแต่ปี 1840–1844 จะต้องถูกประกาศขึ้นด้วยฤทธิ์อำนาจในบัดนี้ เพราะมีคนเป็นอันมากที่ได้สูญเสียทิศทางของตนไป ข่าวสารเหล่านี้จะต้องไปถึงคริสตจักรทั้งปวง។

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Christ သည်, ‘သင်တို့၏ မျက်စိတို့သည် မြင်ကြသောကြောင့် မင်္ဂလာရှိကြ၏။ သင်တို့၏ နားတို့သည် ကြားကြသောကြောင့် မင်္ဂလာရှိကြ၏။ အကြောင်းမူကား ငါအမှန်ဆိုသည်ကား၊ ပရောဖက်များနှင့် ဖြောင့်မတ်သောသူ အများတို့သည် သင်တို့မြင်ကြသော အရာများကို မြင်လို၍ မမြင်ရကြ၊ သင်တို့ကြားကြသော အရာများကို ကြားလို၍ မကြားရကြ’ ဟု မိန့်တော်မူ၏ [Matthew 13:16, 17]။ 1843 နှင့် 1844 ခုနှစ်များ၌ မြင်တွေ့ခဲ့သော အရာများကို မြင်ခဲ့ကြသည့် မျက်စိတို့သည် မင်္ဂလာရှိကြ၏။

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Tmemo no wɔde mae. Na ɛnsɛ sɛ wɔtwentwɛn wɔn nan ase bio wɔ tmem no san ka mu, efisɛ mmerɛ no nsɛnkyerɛnne no redi mu; ɛsɛ sɛ wɔwie adwuma a etwa to no. Wɔbɛyɛ adwuma kɛse bi wɔ bere tiaa bi mu. Ɛrenkyɛ na Onyankopɔn nhyehyɛe mu wɔde tmem bi bɛma a ɛbɛtrɛw ayɛ nne kɛse. Afei Daniel begyina ne kyɛfa mu, na ɔde n’adanseɛ bɛma.” Manuscript Releases, volume 21, 437.

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