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# The Book of Daniel - Number Eighty-Five

Buku Daniel - Bilangan Lapan Puluh Lima

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Membukakan Perjalanan Kenabian: Keterkaitan Ilahi Tonggak-Tonggak Sejarah

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Taon saratus dua puluh onam sesudah pemberontakan tahun 1863, pado tahun 1989 anam ayat terakhir Daniel pasal sebelas dibukokan segelnyo. Pangatauan nang partamo kali dibukokan pado tahun itu ialah pangakuan akan garis-garis pembaruan dalam sejarah suci, serta panyingkapan bahwa samunyo saling sejajar satu samo lain. Lalu pado tahun 1992, terang dari anam ayat terakhir itu mulai terurai. Penyajian umum partamo dari kabanaran-kabanaran ini ado pado tahun 1994, dan pokok bahasannyo ialah garis-garis pembaruan. Pado tahun 1996, diterbitkan sabuah majalah bajudul The Time of the End, nang mengidentifikasi anam ayat terakhir Daniel pasal sebelas.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

1996 ezali mobu oyo nsango epesamaki lolenge ya mibeko ya polele, oyo ezali elembo ya nzela oyo ezali kokokana na kotyama na lolenge ya polele ya nsango ya William Miller na 1831. Nsango ya Miller ezalaki kosakola bofungwami ya kosambisama, mpe bavɛrsɛ motoba ya nsuka ya Danyele zomi na moko ezalaki kosakola bokangami ya kosambisama. Liteya ya nsango ya Miller ezalaki ntango ya esakweli lokola emonisami na Biblia. Liteya ya bavɛrsɛ motoba ya nsuka ya Danyele zomi na moko ezalaki Rome ya mikolo oyo (mokonzi ya nord ya lokuta). Nzela ya mosala oyo emonisamaki epai ya Miller ezalaki Mibeko na ye 14 ya Kolimbola Esakweli. Nzela ya mosala oyo emonisamaki na 1989 ezalaki “molongo likolo ya molongo” ya bitambwisi ya mbongwana.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

งานของมิลเลอร์รวมถึงการสถาปนาพระวจนะของพระเจ้าให้เป็นสิทธิอำนาจ อันตรงกันข้ามกับธรรมประเพณีและจารีตของสันตะปาปาที่มีอำนาจอยู่ในโลกตลอดหนึ่งพันสองร้อยหกสิบปี ด้วยเหตุนี้ ข่าวสารของมิลเลอร์จึงได้รับการตีพิมพ์เป็นครั้งแรกในปี 1831 (อันเป็นการทำให้ข่าวสารของมิลเลอร์มีรูปแบบอย่างเป็นทางการ) ตรงกับสองร้อยยี่สิบปีพอดีหลังจากการจัดทำพระคัมภีร์ฉบับคิงเจมส์ งานของ Future for America คือการชี้ระบุบทบาทของสหรัฐอเมริกาในการรักษาบาดแผลร้ายแรงถึงตายของสันตะปาปาในกฎหมายวันอาทิตย์ที่กำลังจะมาถึงในไม่ช้า ด้วยเหตุนี้ นิตยสาร The Time of the End จึงได้รับการตีพิมพ์ในปี 1996 (อันเป็นการทำให้ข่าวสารมีรูปแบบอย่างเป็นทางการ) ตรงกับสองร้อยยี่สิบปีพอดีหลังจากการเริ่มต้นของสหรัฐอเมริกาในปี 1776

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Pengiktirafan terhadap dua ratus dua puluh tahun yang mengikat tema setiap gerakan pembaharuan bersama-sama dengan suatu titik rujukan sejarah tidak disedari sehinggalah lama sesudah 11 September 2001, kerana hanya apabila malapetaka yang ketiga tiba pada tarikh itu, Tuhan memimpin umat-Nya kembali kepada jalan-jalan purba dalam Yeremia fasal enam, ayat enam belas dan tujuh belas. Di situlah terang tentang “tujuh masa” ditemukan semula, dan apabila terang itu berkembang, menjadi nyata bahawa dua ratus dua puluh ialah angka yang menghubungkan Daniel lapan, ayat tiga belas dan empat belas. Dalam ayat tiga belas, penglihatan “chazon” tentang sejarah nubuatan dikenal pasti, dan dalam ayat empat belas, penglihatan “mareh” tentang “penampakan” dikenal pasti. Hubungan antara kedua-dua ayat itulah yang Gabriel datang untuk mengajarkannya kepada Daniel, dan Daniel melambangkan umat Tuhan pada akhir zaman yang akan memahami hubungan antara kedua-dua penglihatan itu.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Panon ka lengkhâwm hmuhna chuan “hun sari” (kum sang hnih leh zakhâ leh sawm hnih) a entîr a, châng sawmli pânâ hmuhna chuan ni sang hnih leh zakhâ a entîr (kumte). “Hun sari” chu ram lalna hma lam Judah chunga, Judah, Jerusalem leh biak in a entîrtu chunga tih a ni a, chu chu BC 677-ah a tan a; Jerusalem leh biak in siamthar nân hriatna pe tûr kum sang hnih leh za thumte chu BC 457-ah an tan.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Leta makholo a mabedi le masome a mabedi di lomaganya dipono tše pedi tše, gomme palo ya makholo a mabedi le masome a mabedi e ile ya lemogwa e le seka sa kgokagano magareng ga go gatakelwa fase ga lešaba le sehlwaseeme, ke maatla a šwalalanyo a boheitene le bopapa, seo se emetšwego bjalo ka go gašanywa le kgalefo ya Modimo. Leta makholo a mabedi le masome a mabedi a lomaganya pono ya modiro wa Sathane wa go gatakela fase sehlwaseeme gotee le pono ya modiro wa bomodimo wa go tsošološa tempele yona yeo. Ka gona, leta makholo a mabedi le masome a mabedi ke seka seo se emelago kgokagano e kgethwa.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Seperti halnya pergerakan Miller berakhir pada pemberontakan tahun 1863, dan kemudian seratus dua puluh enam tahun sesudahnya pergerakan malaikat ketiga tiba, sehingga menegaskan bahwa kedua pergerakan itu dihubungkan oleh perlambangan “tujuh kali” (seratus dua puluh enam), demikian pula dua ratus dua puluh tahun menghubungkan peneguhan Miller atas pekabaran Alkitab pada tahun 1831 dengan diterbitkannya Alkitab King James pada tahun 1611; demikian juga jangka waktu yang sama menghubungkan Future for America dengan permulaan Amerika, sementara hal itu menandai akhir Amerika.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

នៅ​ថ្ងៃ​ទី ២២ ខែ​តុលា ឆ្នាំ ១៨៤៤ អង្គ​ទូត​នៃ​សេចក្តី​សញ្ញា បាន​យាង​មក​ដល់​ព្រះវិហារ ដែល​ទ្រង់​បាន​ស្ថាបនា​ឡើង​ក្នុង​រយៈពេល​សែសិប​ប្រាំមួយ​ឆ្នាំ គឺ​ចាប់​ពី​ឆ្នាំ ១៧៩៨ ជា​ទីបញ្ចប់​នៃ​សេចក្តី​កំហឹង​ដំបូង រហូត​ដល់​ឆ្នាំ ១៨៤៤ ជា​ទីបញ្ចប់​នៃ​សេចក្តី​កំហឹង​ចុងក្រោយ ដោយ​ឆាប់​រហ័ស។ ការ​យាង​ចូល​របស់​ទ្រង់​ទៅ​ក្នុង​ព្រះវិហារ ត្រូវ​បាន​នាំ​មុខ​ដោយ​ការ​ចាក់​បង្ហូរ​នៃ​ព្រះវិញ្ញាណ​បរិសុទ្ធ​នៅ​ក្នុង​ចលនា​នៃ​សំឡេង​ហៅ​កណ្ដាល​អធ្រាត្រ ដែល​ត្រូវ​បាន​តំណាង​ជា​មុន​ដោយ​ការ​យាង​ចូល​យ៉ាង​មាន​ជ័យជម្នះ​របស់​ព្រះគ្រីស្ទ​ទៅ​ក្រុង​យេរូសាឡឹម។ សាក្សី​ទាំង​ពីរ​នោះ បញ្ជាក់​ថា នៅ​ពេល​ចលនា​នៃ​សំឡេង​ហៅ​កណ្ដាល​អធ្រាត្រ ត្រូវ​បាន​ធ្វើ​ឡើង​វិញ​នៅ​ថ្ងៃ​ចុងក្រោយ ព្រះគ្រីស្ទ​នឹង​បាន​ស្ថាបនា​ព្រះវិហារ​របស់​មនុស្ស​មួយ​រយ​សែសិប​បួន​ពាន់​រួច​ហើយ។ ចលនា​ទាំង​ពីរ ដែល​នៅ​ក្នុង​នោះ​សំឡេង​ហៅ​កណ្ដាល​អធ្រាត្រ​នៃ​ពាក្យ​ប្រៀបធៀប​អំពី​ស្ត្រី​ព្រហ្មចារី​ទាំង​ដប់ បាន​សម្រេច​បំពេញ គឺ​ស្រប​គ្នា​នឹង​គ្នា។

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Saya sering dirujukkan kepada perumpamaan tentang sepuluh anak dara, lima daripadanya bijaksana, dan lima bodoh. Perumpamaan ini telah dan akan digenapi tepat menurut setiap butirnya, kerana ia mempunyai penerapan yang khusus bagi zaman ini, dan, seperti perkhabaran malaikat ketiga, telah digenapi dan akan terus menjadi kebenaran masa kini hingga penutupan zaman.” Review and Herald, 19 Ogos 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

History ya ba-Millerite (mokitano ya njelo ya yambo), yiiminina kutalakanisa kwa ngolo ya Nzambe oyo ezalaki komata mokemoke banda ntango buku ya Daniele efungwamaki na 1798. Ngolo yango ebakisamaki ntango njelo ya Emoniseli zomi akitaki na 11 août 1840. Na nsima, kozanga elikia ya yambo ya 19 avril 1844 ekomaki, mpe na nsuka ememaki na kosopama ya Molimo Mosantu na liyangani ya kaa ya Exeter, oyo ebandaki na 12 août 1844 mpe ekobaki kopanzana lokola mbonge monene ya mai na mokili mobimba kino 22 octobre 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Hisitoli ya Future for America (mokhatlo oa lengeloi la boraro), e emela ponahatso e ntseng e eketseha ea matla a Molimo e qalileng ha buka ea Daniele e ne e buloa ka 1989. Matla a ile a eketseha ha lengeloi la Tšenolo 18 le theoha ka la 11 Loetse, 2001. Eaba ho fihla ho nyahama ha pele ka la 18 Phupu, 2020, hoo qetellong ho tla lebisa tšollelong ea Moea o Halalelang, e tla tsoela pele ho hasana joaloka mollo o hlaha holim’a lefatše lohle ho fihlela Mikaele a ema, ’me monyetla oa teko oa batho o koaloa.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Ni 22 Oktober, 1844, mitimtokbok ka propesi ngei jaksoik; mi tia pyebot se, ni Sunday law a baningbaning, propesi ngei jaksoik ka khloneuala. Propesi khatpa ama ni Habakkuk chapter ani a mi angchiaksa, vision tarrying hi a ni. Habakkuk chapter ani in first angel leh third angel movement ani nih an toningna anikpa tarlang. Movement ani nih ka biblik methodology dik thuma tranhna khat an maituipi, chu tranhna puitu chu movement representative te leh, tranhna process sungah an luahlui ding former chosen people te inkara a semdok a ni.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Molaetsa o neng o tshwanetse go sirelediwa ke badisa ba mo nakong ya moengele wa ntlha e ne e le go supiwa ga boammaaruri (mabenyabenyane a ga Miller), jo kwa bofelong bo neng jwa emelwa mo ditšhateng tse pedi tse di boitshepo tsa 1843 le 1850. Mo tsamaong ya ngangiisano eo go ne go tla nna le kgobalo ya tebelelo e e neng ya tshwaya karogano go tswa mo ditlhopheng tse pedi tse di ganetsanang, le pitso ya boineelo jo bo boteng go ba ba ikanyegang.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Kemudian Habakuk mengenal pasti perbezaan antara dua golongan yang terlibat dalam proses pengujian kebenaran-kebenaran asas itu. Proses pengujian tersebut, yang merangkumi perdebatan antara dua golongan yang terdiam pada 22 Oktober 1844, berakhir tepat di tempat berakhirnya Habakuk fasal dua.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Tetapi TUHAN ada di dalam bait-Nya yang kudus; berdiam dirilah seluruh bumi di hadapan-Nya. Habakuk 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Tuhan dengan tiba-tiba memasuki Bait Suci Millerite-Nya, dan pada waktu itu seluruh bumi harus berdiam diri, karena Hari Pendamaian antitipe telah tiba dan penghakiman atas orang-orang mati telah dimulai. Sejarah kenabian dalam Habakuk pasal dua berakhir pada 22 Oktober 1844, dan Yesus senantiasa mengidentifikasikan akhir suatu perkara dengan permulaan suatu perkara. Permulaan dua penglihatan tentang dua ribu lima ratus dua puluh tahun penindasan atas tempat kudus dan bala tentara, dan penglihatan tentang pemulihan tempat kudus dan bala tentara, dimulai bersama-sama, tetapi dipisahkan oleh dua ratus dua puluh tahun, dan ketika keduanya berakhir, hal itu ditandai sebagai telah berakhir, dalam Habakuk pasal DUA ayat DUA PULUH.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Pada hukum hari Minggu yang segera datang, beberapa nubuatan akan digenapi. Salah satu dari nubuatan itu ialah tertundanya penglihatan sebagaimana dilukiskan dalam Habakuk pasal dua. Habakuk pasal dua mengidentifikasi pengalaman baik pergerakan malaikat pertama maupun malaikat ketiga. Kedua pergerakan itu berhadapan dengan suatu perdebatan mengenai metodologi Alkitabiah yang benar, yang berlangsung antara para wakil dari pergerakan itu dan umat pilihan terdahulu yang sedang dilewati dalam proses perdebatan tersebut.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Molaetsa oo balebedi ba histori ya lengeloi la boraro ba tshwanetseng ho o sireletsa ke ho tsebahatsa dithuto tsa nnete (mabenyabje a Miller), tseo qetellong di ileng tsa emelwa hodima ditjhate tse pedi tse halalelang tsa 1843 le 1850. Tshebetsong ya ngangisano ho ile ha eba le ho swaba ho ileng ha tshwaya karohano pakeng tsa mekgahlelo e mmedi e hanyetsanang, mme ha eba le pitso ya boinehelo bo tebileng haholoanyane ho ba tshepahalang. Jwale Habakuke o supa phapang pakeng tsa mekgahlelo e mmedi e amehang tshebetsong ya teko ya dithuto tsa motheo. Tshebetso eo ya teko, e neng e emetswe ke ngangisano pakeng tsa mekgahlelo e mmedi, e tla fela ka botlalo molaong wa Sontaha o tlang haufinyane, hantle moo kgaolo ya bobedi ya Habakuke e qetelletseng teng.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Tetapi TUHAN ada di dalam bait-Nya yang kudus; berdiam dirilah seluruh bumi di hadapan-Nya. Habakuk 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Tuhan akan dengan tiba-tiba memasuki bait suci bagi seratus empat puluh empat ribu orang itu, dan seluruh bumi kemudian akan berdiam diri, karena Hari Pendamaian antitipe akan mencapai penghakiman atas orang-orang yang hidup. Sejarah nubuatan dalam Habakuk pasal dua berakhir pada hukum hari Minggu yang segera datang, dan Yesus senantiasa mengaitkan akhir suatu perkara dengan permulaan suatu perkara.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Bi bu anigyefo a wɔte ase no fii ase wɔ September 11, 2001, nanso atemmu no yɛ adeyɛ bi a ɛkɔ so. Saa adeyɛ no fi ase wɔ Onyankopɔn fi mu, na ɛno akyi no edu baabi a atemmu ba wɔn a wɔwɔ Onyankopɔn fi no akyi no so. Bere a wɔmaa New York City adan akɛse no hwee ase no, atemmu a wɔde gyina hɔ ma no, a ɛne sɛ ɔbɔfo a ɔde nsɔano hyɛ agyirae no fa Yerusalem mu na ɔde agyiraehyɛde si wɔn a wɔsi apini na wosu wɔ akyiwade a wɔyɛ wɔ asafo no mu no ho, ne akyiwade a wɔyɛ wɔ asase no so nso, fii ase. Wɔ Sunday mmara a ɛreba ntɛm no mu no, Kristo bɛwie adwuma a ɔde resi asɔredan a ɛyɛ ɔhaha ne aduanan anan no, na ɔsɛe abɔfo no de atemmu bɛba Yerusalem so.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Yang seratus empat puluh empat ribu itu kemudian diangkat sebagai panji, dan penghakiman atas orang-orang hidup pun dimulakan bagi kawanan yang lain, yang dilambangkan oleh Edom, Moab, dan para terkemuka bani Amon dalam Daniel pasal sebelas, ayat empat puluh satu.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Sama ada meninjau gerakan Millerit bagi malaikat pertama atau gerakan yang perkasa bagi malaikat ketiga, seluruh sejarah gerakan reformasi itu melambangkan suatu penyataan kebenaran yang semakin meningkat, yang mencapai kemuncaknya dengan pencurahan Roh Kudus. Pencurahan Roh Kudus itulah tumpuan nubuatan-nubuatan akhir zaman. Inilah sebabnya anak-anak dara yang bodoh tidak mempunyai minyak, sedangkan yang bijaksana mempunyainya. Minyak itu ialah hujan.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Ba re, Ge o ka tlhala mosadi wa gagwe, mme a mo tlogela, a tsamaya mo go ene, a nna wa monna yo mongwe, a o tla boela kwa go ene gape? A lefatshe leo ga le kitla le kgotlelwa thata? Mme wena o dirile boaka le barati ba le bantsi; le fa go ntse jalo, boela gape kwa go nna, go bua Morena. Tsholetsa matlho a gago kwa mafelong a a kwa godimo, mme o bone kwa o sa robalang gone le bone. O ba dutsitse mo ditseleng, jaaka Moarabia mo nageng; mme o kgotletse lefatshe ka boaka jwa gago le ka bosula jwa gago. Ke gone dipula di ileng tsa thibelwa, mme ga nna pula ya morago; mme o ne o na le phatlha ya seaka, wa gana go tlhajwa ke ditlhong. A o ka se ka wa goa kwa go nna go tloga jaanong wa re, Rre, wena o motsamaisi wa bosha jwa me? Jeremia 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Dalam petikan itu (dan semua nabi berbicara tentang hari-hari terakhir), Allah menyatakan bahawa umat-Nya telah berzina, sehingga mereka mempunyai dahi seorang sundal. Sundal pada akhir zaman ialah kuasa kepausan, dan dahi melambangkan suatu keputusan yang disengajakan. Umat Allah pada akhir zaman adalah jahat, namun Allah sedang menghulurkan panggilan terakhir, meskipun mereka telah sampai ke tahap di mana mereka telah membuat keputusan yang sama seperti sundal itu. Mereka telah membentuk suatu watak yang dilambangkan oleh generasi keempat, di mana mereka bersedia untuk menyembah matahari sebagaimana yang dilambangkan dalam generasi keempat dalam Yehezkiel pasal lapan.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Masa telah tiba bagi terang yang sejati untuk bersinar di tengah-tengah kegelapan moral. Pekabaran malaikat ketiga telah disampaikan ke seluruh dunia, memperingatkan manusia agar jangan menerima tanda binatang itu atau patungnya pada dahi mereka atau pada tangan mereka. Menerima tanda ini berarti mengambil keputusan yang sama seperti yang telah diambil oleh binatang itu, dan mengajukan gagasan-gagasan yang sama, dalam pertentangan langsung dengan firman Allah. Tentang semua orang yang menerima tanda ini, Allah berfirman, ‘Ia juga akan minum dari anggur murka Allah, yang dicurahkan tanpa campuran ke dalam cawan murka-Nya; dan ia akan disiksa dengan api dan belerang di hadapan malaikat-malaikat kudus dan di hadapan Anak Domba.’” Review and Herald, 13 Juli 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Yeremia sedang mengenal pasti umat Tuhan pada akhir zaman sebagai sudah pun memiliki dahi perempuan sundal itu. Mereka berada di ambang menerima tanda binatang itu kerana mereka “jahat”. Dalam petikan yang baru disebut itu, Sister White meneruskan:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> “Akapee anɔkwan-hann no akyerɛ wo, de ada homeda a ɛwɔ mmara a ɛtɔ so anan no adi akyerɛ wo, na de akyerɛ sɛ nyinasoɔ biara nni Onyankopɔn Asɛm no mu mma Kwasida sohyɛ no, nanso wokɔ so kata fam bɔ homeda atoro no ho, na wopow sɛ wobɛyɛ homeda a Onyankopɔn frɛ no ‘Me da kronkron’ no kronkron no, ɛno na wugye aboa no agyirae no. Bere bɛn na eyi si?—Bere a wudi ahyɛde no so a ɛhyɛ wo sɛ gyae adwuma Kwasida na som Onyankopɔn no, bere a wunim sɛ asɛm baako mpo nni Bible mu a ɛkyerɛ sɛ Kwasida yɛ biribi foforo biara sen adwuma da a ɛyɛ da biara no, woma wo ho pene so sɛ wubegye aboa no agyirae no, na wopo Onyankopɔn nsɔano no. Sɛ yegye saa agyirae yi wɔ yɛn anim anaa yɛn nsa so a, ɛsɛ sɛ atemmusɛm a wɔaka atia asoɔdenfo no ba yɛn so. Na Onyankopɔn teasefo no nsɔano no de gu wɔn a wɔde wɔn ahonim sie Awurade homeda no so no so.”

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> “‘Na Modimo a bona gore boikepo jwa motho bo ne bo le bogolo mo lefatsheng, le gore kakanyo nngwe le nngwe ya megopolo ya pelo ya gagwe e ne e le bosula fela ka metlha yotlhe…. Lefatshe le lone le ne le senyegile fa pele ga Modimo, mme lefatshe le ne le tletse thubakanyo…. Mme Modimo a raya Noa a re, Bokhutlo jwa nama yotlhe bo tlile fa pele ga me; gonne lefatshe le tletse thubakanyo ka ntlha ya bone; mme bonang, ke tla ba senya mmogo le lefatshe.’ Ba ne ba tshwanetse go kgaolwa ka gonne ba ne ba leswafaditse lefatshe le Modimo o le bopileng gore le ipelelwe ke batho ba ba siameng.

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> “‘Tangani simbo mu mikolo ya Noa,’ Kristo asakolaki, ‘ndenge wana mpe ekozala na mikolo ya Mwana na Moto.’ Mpe ezali te bongo? Moto nyonso oyo akotalela bapapye ya sika ya mokolo na mokolo akoki komona molongo molai ya mabe—kolangwa masanga, moyibi, bopunzi, boyibi ya mbongo ya mosala, koboma. Ntango mosusu mabota mobimba babomamaka, mpo ete posa ya moto wana ya kozwa mbongo to biloko oyo ezali ya ye te ekokisama. Solo, mokili ezali kokoma lokola ezalaki na mikolo ya Noa, mpo bato bazali polele kotyola mibeko ya Nzambe.” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Yeremia sedang mengenal pasti umat Tuhan pada akhir zaman yang hampir sujud menyembah matahari, dan ketika dia berbuat demikian dia mengenal pasti bahawa “hujan telah ditahan, dan tidak ada hujan akhir; dan engkau mempunyai dahi seorang perempuan sundal, engkau enggan merasa malu.” Orang-orang “fasik” daripada umat Tuhan pada akhir zaman tidak menerima hujan akhir, dan mereka enggan merasa malu, kerana fikiran mereka telah menjadi sentiasa jahat, sebagaimana dilambangkan oleh sejarah Nuh, dan juga oleh kamar-kamar gambaran dalam kekejian yang kedua dalam Yehezkiel fasal lapan.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Yeremia menuding orang fasik yang tidak tahu malu dari antara umat Allah pada hari-hari terakhir untuk “berseru” “sejak” “waktu” itu kepada “penuntun” “masa muda” mereka. Penuntun masa muda Adventisme ialah kedua loh Habakuk dan permata-permata yang dilambangkan padanya. Satu-satunya pengharapan untuk melepaskan diri dari kefasikan yang akan mendatangkan maut kekal atas orang fasik dari antara umat Allah pada hari-hari terakhir ialah berseru kepada Allah yang menjadi penuntun pada mulanya, yang tiba pada “waktu akhir” pada tahun 1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Isu dalam sejarah malaikat pertama atau ketiga ialah sama ada anda menerima atau tidak menerima hujan akhir. Hujan akhir bermula apabila bangsa-bangsa menjadi murka pada 11 September 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ekisathini leso, lapho umsebenzi wensindiso ususondela ekupheleni, izinkathazo ziyobe seziwufikela umhlaba, nezizwe ziyothukuthela, nokho zibanjwe zinqandwe ukuze zingaphazamisi umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yakamuva,’ noma ukuvuselelwa okuvela ebukhoneni beNkosi, iyofika, ukuze inike amandla ezwini elikhulu lengelosi yesithathu, futhi ilungise abangcwele ukuba beme esikhathini lapho izinhlupho eziyisikhombisa zokugcina ziyakuthululwa.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Хожмын бороо”, мөн “сэргэлт” хэмээн тодорхойлогддог тэр зүйл, үндэстнүүд хилэгнэсэн үед эхэлсэн бөгөөд тэр үед “авралын ажил” хаагдаж эхэлсэн. Илчлэлт номын долоодугаар бүлгийн дөрвөн тэнгэрэлч нэг зуун дөчин дөрвөн мянгыг тамгалан тэмдэглэх ажил гүйцэлдэх зуур дөрвөн салхийг тогтоон барьж байдаг бөгөөд Езекиелийн есдүгээр бүлэгт тэрхүү ажлыг Иерусалимд үйлдэгдэж буй жигшүүрт хэргүүдийн төлөө санаа алдан уйлагчдын дээр тэнгэрэлч нар тэмдэг тавьж буйгаар дүрсэлсэн байдаг. 2001 оны 9 дүгээр сарын 11-нд тэнгэрэлч нар нэг зуун дөчин дөрвөн мянгын духан дээр тэмдэг тавих төгсгөлийн ажлыг эхлүүлсэн.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Kerja penutupan malaikat ketiga diselesaikan semasa pencurahan hujan akhir, yang juga merupakan “penyegaran”, iaitu suatu pekabaran.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

> Kepada merekalah Ia berfirman: “Inilah tempat perhentian, tempat engkau dapat memberi istirahat kepada yang letih lesu; inilah kelegaan.” Tetapi mereka tidak mau mendengarkan. Yesaya 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Molaetsa oo ba hanang ho o utloa ho Esaia ke molaetsa o fanoang ka maleme a kokotlang, hape ke molaetsa oa teko o emelang mokgwa wa “mola hodima mola.”

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Tetapi firman TUHAN bagi mereka ialah peraturan demi peraturan, peraturan demi peraturan; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, lalu jatuh terlentang ke belakang, diremukkan, terjerat, dan tertawan. Sebab itu dengarkanlah firman TUHAN, hai orang-orang pencemooh, yang memerintah bangsa ini yang ada di Yerusalem. Oleh sebab kamu telah berkata: Kami telah mengikat perjanjian dengan maut, dan dengan dunia orang mati kami telah mencapai persetujuan; apabila cemeti yang melanda itu melintas, itu tidak akan sampai kepada kami; sebab kami telah menjadikan dusta sebagai tempat perlindungan kami, dan di bawah kepalsuan kami telah menyembunyikan diri. Yesaya 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Firman Tuhan, yang merupakan pekabaran tentang perhentian dan penyegaran (hujan akhir), yang menyebabkan mereka “pergi, dan jatuh ke belakang, dan diremukkan, dan terjerat, dan tertangkap,” diberikan kepada “orang-orang pencemooh, yang memerintah bangsa ini yang ada di Yerusalem.” Yerusalem adalah tempat para malaikat memberi tanda kepada mereka yang berkeluh kesah dan menangis, dan orang-orang tua yang telah mengkhianati kepercayaan yang dipercayakan kepada mereka adalah yang pertama jatuh.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “ထွက်မြောက်ခြင်း၏ အမှတ်တံဆိပ်ကို ‘ပြုလျက်ရှိသော စက်ဆုပ်ဖွယ်ရာအမှုအလုံးစုံတို့ကြောင့် ညည်းတွား၍ ငိုကြွေးသော’ သူတို့အပေါ်၌ တင်ထားပြီးဖြစ်သည်။ ယခု သေမင်း၏ ကောင်းကင်တမန်သည် ထွက်သွားလျက်ရှိ၏။ ထိုကောင်းကင်တမန်ကို ယေဇကျေလ၏ ရူပါရုံ၌ သတ်ဖြတ်ရေးလက်နက်များကို ကိုင်ဆောင်သော လူတို့အားဖြင့် ကိုယ်စားပြုထားပြီး၊ ထိုသူတို့အား ဤသို့ အမိန့်ပေးထား၏။ ‘အိုမင်းသူနှင့် လူငယ်၊ အပျိုနှင့် ကလေးငယ်များ၊ မိန်းမတို့ကိုပါ လုံးဝ သတ်ကြလော့။ သို့ရာတွင် အမှတ်တံဆိပ်ရှိသော မည်သူ့ထံသို့မျှ မချဉ်းကပ်ကြနှင့်။ ငါ၏ သန့်ရှင်းရာဌာနမှ စတင်ကြလော့။’ ပရောဖက်က ဤသို့ ဆို၏။ ‘သူတို့သည် အိမ်တော်ရှေ့၌ရှိသော အသက်ကြီးသူတို့ထံမှ စတင်ကြ၏။’ ယေဇကျေလ 9:1–6။ ဖျက်ဆီးခြင်း၏ အမှုသည် လူမျိုးအတွက် ဝိညာဉ်ရေးဆိုင်ရာ စောင့်ရှောက်သူများဖြစ်သည်ဟု ခံယူပြောဆိုခဲ့ကြသော သူတို့အကြားမှ စတင်သည်။ မမှန်သော ကင်းစောင့်တို့သည် ပထမဦးစွာ လဲကျကြသည်။ သနားမည့်သူလည်း မရှိ၊ ချမ်းသာပေးမည့်သူလည်း မရှိ။ ယောက်ျား၊ မိန်းမ၊ အပျိုများနှင့် ကလေးငယ်များသည် အတူတကွ ပျက်စီးကြ၏။” The Great Controversy, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

A riang berbiak pasal peningkatan pengetahuan ke datai ba taun 1989 nya, dalam artikel ti deka datai.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “ꯃꯌꯥꯝ ꯑꯄꯥꯛꯄꯒꯤ ꯃꯊꯛꯇ ꯌꯦꯡꯕ, ꯃꯤ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯊꯃꯣꯏ ꯄꯥꯕ, ꯑꯗꯨꯒꯤ ꯃꯥꯡꯇ ꯆꯥꯎꯕ ꯃꯤꯑꯣꯏꯁꯤꯡꯒꯤ ꯃꯊꯛꯇ ꯃꯁꯤ ꯍꯥꯏꯌꯦ: ‘ꯃꯈꯣꯏꯁꯤꯡ ꯃꯈꯣꯏꯒꯤ ꯃꯣꯔꯦꯜ ꯑꯃꯁꯨꯡ ꯁ꯭ꯄꯤꯔꯤꯆꯨꯋꯦꯜ ꯑꯐꯕ ꯀꯥꯏꯅ ꯑꯥꯞꯄꯒ ꯑꯃꯁꯨꯡ ꯑꯁ꯭ꯇꯟꯅ ꯂꯩꯇꯦ।’ ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡꯗ, ꯃꯈꯣꯏꯁꯤꯡꯅ ꯃꯈꯣꯏꯒꯤ ꯃꯈꯣꯏ ꯈꯟꯕ ꯂꯝꯁꯤꯡ ꯈꯜꯂꯦ, ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯒꯤ ꯊꯃꯣꯏꯅ ꯃꯈꯣꯏꯒꯤ ꯍꯛꯆꯥꯡ ꯊꯣꯛꯄꯁꯤꯡꯗ ꯅꯨꯡꯉꯥꯏꯌꯦ꯫ ꯑꯩꯅ ꯑꯁꯨꯝ ꯃꯈꯣꯏꯒꯤ ꯃꯥꯜꯂꯤꯡꯁꯤꯡ ꯈꯜꯂꯒ, ꯃꯈꯣꯏꯒꯤ ꯑꯣꯏꯕ ꯑꯥꯄꯝꯕꯁꯤꯡ ꯃꯈꯣꯏꯒꯤ ꯃꯊꯛꯇ ꯄꯨꯔꯛꯀꯅꯤ; ꯃꯔꯝꯗꯤ, ꯑꯩꯅ ꯀꯧꯔꯕ ꯃꯇꯝꯗ ꯑꯃꯠꯇꯅ ꯄꯥꯎꯈꯨꯝ ꯄꯤꯔꯛꯄ ꯂꯩꯇꯦ; ꯑꯩꯅ ꯋꯥ ꯍꯥꯏꯔꯕ ꯃꯇꯝꯗ ꯃꯈꯣꯏꯅ ꯇꯥꯕ ꯄꯤꯔꯛꯄ ꯂꯩꯇꯦ: ꯑꯗꯨꯕꯨ ꯃꯈꯣꯏꯅ ꯑꯩꯒꯤ ꯃꯤৎꯌꯦꯡꯒꯤ ꯃꯃাংꯗ ꯑꯐꯕꯅꯥ ꯇꯧꯔꯦ, ꯑꯃꯁꯨꯡ ꯑꯩꯅ ꯅꯨꯡꯉꯥꯏꯗꯕ ꯑꯗꯨꯗ ꯈꯟꯂꯦ।’ ‘ꯃꯈꯣꯏꯅ ꯑꯁꯣꯏꯕ ꯑꯃ ꯊꯥꯖꯕꯅ ꯆꯪꯕ ꯐꯪꯕꯗꯃꯛ, ꯏꯁ꯭ꯋꯔꯅ ꯃꯈꯣꯏꯗ ꯑꯪꯛꯄ ꯃꯥꯜꯂꯤꯡ ꯊꯥꯗꯣꯛꯀꯅꯤ,’ ꯃꯔꯝꯗꯤ ꯃꯈꯣꯏꯅ ꯑꯁꯣꯏꯕꯗꯒ ꯑꯗꯣꯝꯗ ꯄꯨꯝꯅꯃꯛ ꯀꯥꯅꯕꯒꯤꯗꯃꯛ ‘ꯑꯆꯨꯝꯕꯒꯤ ꯅꯨꯡꯉꯥꯏꯕ ꯐꯪꯗꯦ,’ ‘ꯑꯗꯨꯕꯨ ꯑꯐꯕꯅꯥ ꯑꯣꯏꯕꯗ ꯅꯨꯡꯉꯥꯏꯔꯦ।’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Mfandzisi wa le tilweni a vutisa a ku: ‘I xihlawuhlawu xihi lexi nga ni matimba ngopfu xo kanganyisa miehleketo ku tlula ku tiendla onge mi aka ehenhla ka masungulo lamanene, naswona Xikwembu xa amukela mintirho ya n’wina, kasi entiyisweni mi tirha swilo swo tala hi ku landza maendlelo ya misava kutani mi dyohela Yehovha? Oho, i ku kanganyisa lokukulu, i xihlawuhlawu lexi kokaka, lexi tekaka miehleketo loko vanhu lava tshameke va tiva ntiyiso va hoxisa xivumbeko xa ku chava Xikwembu va xi teka tanihi moya ni matimba ya kona; loko va ehleketa leswaku va fumile, va andzisiwile hi swilo, naswona a va pfumali nchumu, kasi entiyisweni va pfumala hinkwaswo.’” Testimonies, volume 8, 249, 250.

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