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# The Book of Daniel - Number Eighty-Two

Buku ni Daniel - Namba Eighty-Two

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Membuka Teka-teki Nubuat: Memahami Sejarah Daniel 11 dan Makna Korban Harian dalam Adventisme

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Selepas kita meninjau sejarah dari tahun 1863 hingga masa kesudahan pada tahun 1989, dalam konteks keempat-empat kekejian dalam Yehezkiel pasal lapan, yang melambangkan empat generasi Adventisme, kita akan mengalihkan perhatian kita kepada pertambahan pengetahuan yang dibukakan meterainya pada tahun 1989. Pertambahan pengetahuan itu berkenaan dengan enam ayat terakhir dalam Daniel pasal sebelas. Pada tahun 1989, kumpulan kecil pengajian Sabat kami telah menemukan garis-garis reformasi nubuatan Alkitab, yang sering dirujuk oleh Future for America, dan yang menetapkan urutan peristiwa dalam setiap garis reformasi, yang seterusnya membolehkan seorang pelajar nubuatan melaksanakan penerapan metodologi hujan akhir “baris demi baris.”

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Dalam beberapa tahun kemudian (1992), saya telah menulis sebuah makalah yang membahas enam ayat terakhir Daniel sebelas. Makalah itu ditulis untuk kepuasan saya sendiri, karena saya tidak memiliki kemampuan maupun niat untuk mengedarkan kajian itu kepada umum. Menjelang tahun 1994, makalah itu telah sampai ke sebuah pelayanan penunjang sendiri Advent, dan pada tahun 1995, serangkaian sebelas artikel yang membahas enam ayat terakhir Daniel sebelas diterbitkan dalam sebuah majalah bulanan yang diproduksi oleh pelayanan tersebut. Hanya ada beberapa rujukan khusus kepada Daniel sebelas dalam tulisan-tulisan Roh Nubuat, dan yang paling penting di antaranya menjadi suatu argumen utama bagi keabsahan penerapan yang saya kemukakan mengenai ayat-ayat itu.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Kita nada waktu lagi untuk dibuang. Masa-masa susah ada di hadapan kita. Dunia digerakkan oleh roh peperangan. Tidak lama lagi adegan-adegan kesusahan yang disebut dalam nubuat akan berlaku. Nubuat dalam Daniel fasal sebelas hampir mencapai penggenapan sepenuhnya. Banyak daripada sejarah yang telah berlaku dalam penggenapan nubuat ini akan berulang. Dalam ayat ketiga puluh disebut suatu kuasa yang ‘akan berdukacita, [Daniel 11:30–36 dipetik.]”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Ditiragalo tse di tshwanang le tse di tlhalosiwang mo mafokong ano di tla diragala.” Manuscript Releases, nomoro 13, 394.

Sister White is clear that 1798, is the “time of the end.”

Monghali White o bule ka ho hlaka hore 1798 ke “nako ya bofelo.”

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Tetapi pada waktu akhir, kata nabi itu, ‘Ramai orang akan berlari ke sana sini, dan pengetahuan akan bertambah.’ Daniel 12:4.... Sejak tahun 1798 kitab Daniel telah dibuka meterainya, pengetahuan tentang nubuatan-nubuatan telah bertambah, dan ramai orang telah memberitakan perkhabaran yang khidmat tentang penghakiman yang sudah dekat.” The Great Controversy, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Temana ya foti ya Daniele kgaolo ya lesome le nngwe e simolola ka mafoko a a reng, “Mme ka nako ya bokhutlo.”

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> “ហើយ​នៅ​វេលា​ចុង​បញ្ចប់ ស្តេច​ខាង​ត្បូង​នឹង​វាយ​ប្រហារ​ទាស់​នឹង​គាត់; ហើយ​ស្តេច​ខាង​ជើង​នឹង​មក​ប្រឆាំង​នឹង​គាត់​ដូច​ជា​ខ្យល់​កួច ដោយ​មាន​រទេះ​ចម្បាំង និង​ទ័ព​សេះ និង​នាវា​ជា​ច្រើន; ហើយ​គាត់​នឹង​ចូល​ទៅ​ក្នុង​បណ្ដា​ប្រទេស​ទាំង​នោះ ហើយ​នឹង​ជន់​លិច​កាត់​ឆ្លង​ទៅ”។ ដានីយ៉ែល 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Jelaslah, bahkan tanpa dukungan langsung daripada Roh nubuat, bahawa ayat empat puluh menandakan permulaan satu rangkaian peristiwa yang bermula pada tahun 1798. Peristiwa-peristiwa itu membawa kepada penutupan masa percubaan manusia, kerana ayat pertama dalam Daniel fasal dua belas menyatakan, “Dan pada waktu itu Mikhael akan bangkit,” dan Sister White dengan jelas menyatakan bahawa apabila Mikhael bangkit, maka masa percubaan manusia pun berakhir.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Pada masa itu Mikhael akan bangkit, pemimpin besar yang berdiri bagi anak-anak bangsamu; dan akan ada suatu masa kesesakan, seperti yang belum pernah terjadi sejak ada suatu bangsa sampai pada masa itu juga; dan pada masa itu bangsamu akan terluput, yaitu setiap orang yang didapati namanya tertulis dalam kitab itu.’ Daniel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Apabila pekabaran malaikat yang ketiga berakhir, rahmat tidak lagi memohon bagi penduduk bumi yang bersalah. Umat Allah telah menyelesaikan pekerjaan mereka. Mereka telah menerima ‘hujan akhir,’ ‘penyegaran dari hadirat Tuhan,’ dan mereka dipersiapkan bagi saat pencobaan yang ada di hadapan mereka. Para malaikat bergegas ke sana kemari di surga. Seorang malaikat yang kembali dari bumi mengumumkan bahwa pekerjaannya telah selesai; ujian terakhir telah didatangkan ke atas dunia, dan semua orang yang telah membuktikan diri setia kepada ketetapan-ketetapan ilahi telah menerima ‘meterai Allah yang hidup.’ Kemudian Yesus menghentikan pengantaraan-Nya di tempat kudus yang di atas. Ia mengangkat tangan-Nya dan dengan suara nyaring berkata, ‘Sudah selesai;’ dan seluruh bala tentara malaikat meletakkan mahkota mereka ketika Ia menyampaikan pengumuman yang khidmat itu: ‘Barangsiapa yang tidak adil, biarlah ia terus tidak adil; dan barangsiapa yang cemar, biarlah ia terus cemar; dan barangsiapa yang benar, biarlah ia terus berbuat kebenaran; dan barangsiapa yang kudus, biarlah ia terus hidup kudus.’ Wahyu 22:11. Setiap perkara telah diputuskan untuk hidup atau mati.” Alfa dan Omega, jld. 8, hlm. 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Ayat empat puluh dalam Daniel sebelas bermula pada tahun 1798, dan dalam ayat empat puluh lima, apabila raja utara (kepausan) sampai kepada kesudahannya dengan tidak ada seorang pun yang menolongnya, tempoh percubaan manusia ditutup, kerana ayat berikutnya menyatakan, “Dan pada waktu itu,” dengan demikian mengenal pasti “waktu” yang dinyatakan dalam ayat sebelumnya, iaitu ayat empat puluh lima Daniel sebelas. Raja utara (kepausan) sampai kepada kesudahannya pada penutupan tempoh percubaan manusia.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Onghi, hisitori bilong ol las sikis ves bilong Daniel sapta leven i makim wanpela lain samting i kamap, em i stat long 1798 na i pinis long taim bilong pasim probation bilong olgeta manmeri. Taim Sista Wait i stap laip yet, 1798 i stap klia olsem hisitori bilong bipo long laip taim bilong em. Taim em i tok olsem “tok profet long namba leven sapta bilong Daniel i klostu pinis tru long inapim olgeta,” em inap tasol long refer long hisitori i kamap bihain long 1798, na bipo long Michael i kirap. Na bihain em i tok stret olsem “planti bilong dispela hisitori i bin kamap long inapim dispela tok profet bai kamap gen,” olsem na em i skulim sumatin bilong tok profet olsem las hisitori bilong Daniel sapta leven, em “i klostu pinis tru long inapim olgeta,” ol arapela hap hisitori i stap long Daniel sapta leven yet i bin makim pinis olsem piksa na mak bilong en.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Hang ma shi htautdan ai nbung dat hta grau kaba ai myi hkrum matu ta ana shawng nga ai hpe hkan di nhtawm, shi gaw langai hpang sum hku hte kru hku du ai ga jahpan ni hpe hkun nna, “Ndai ga ni hta ka ya ai hte bung ai ahkang ni gaw paw pru na ra ai,” ngu nna tsun ai. Daniel ta htehkying matsing hpe a hkring hpaja sharawt mayu ai mungga matsing galaw ai ni matu, Madu a jaw ai hpung ning hta myi hkrum langai mi jaw da ai. Dai myi hkrum gaw, Daniel ta htehkying matsing hta hpang jahtum kru du ai ga jahpan ni a tarih gaw, langai hpang sum hku hte kru hku du ai ga jahpan ni hta shadan da ai tarih hte maren shachyi ai lam rai nga ai. Ndai hpawng shadan hta na malu hta grai law law ai nhtoi jaw ai, raitimung, nang hta ndai kaw hkap la nngai ai lam gaw, Daniel ta htehkying matsing 11:31 hta, “nhtoi shani na,” hpe sharit la ai lam rai nga ai.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Agar seseorang dapat memahami dengan benar sejarah yang menggambarkan urutan peristiwa yang menuntun kepada penutupan masa pencobaan manusia, seorang pelajar nubuatan harus memiliki pengertian yang benar tentang “yang sehari-hari.” Jika ayat tiga puluh satu sedang menunjuk kepada pelayanan Kristus di Bait Suci yang diambil, atau jika ayat itu sedang menunjuk kepada penyingkiran kekafiran, maka hal itu mutlak perlu dipahami, jika engkau ingin memahami dengan benar sejarah paralel yang dibicarakan oleh Sister White ketika ia menulis, “Pemandangan-pemandangan yang serupa dengan yang digambarkan dalam kata-kata ini akan terjadi.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Kemang, Adventisme Laodikia tidak mengiktiraf penggenapan ayat empat puluh Daniel sebelas sebagai penunjuk kepada keruntuhan Kesatuan Soviet pada tahun 1989, namun ayat itu sememangnya mengenal pasti peristiwa-peristiwa tersebut. Bagi mereka yang ingin memahami dengan tepat pertambahan pengetahuan nubuatan yang tiba bersama penggenapan ayat empat puluh pada tahun 1989, pemahaman yang benar tentang “the daily” pada waktu itu menjadi kebenaran masa kini. Pada bahagian awal abad kedua puluh, pemahaman yang benar itu penting, kerana hal itu merupakan bahagian yang asasi daripada kebenaran-kebenaran dasar yang digunakan Tuhan melalui William Miller untuk ditegakkan.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

ពេល​ប៉ុន្មាន​ទសវត្សរ៍​ដំបូង និង​ពាក់កណ្តាល​ដំបូង​នៃ​សតវត្ស​ទី​ម្ភៃ ទស្សនៈ​ប្រូតេស្តង់​សាតាំង​ដែល​អះអាង​ថា «the daily» តំណាង​ឲ្យ​កិច្ចការ​បម្រើ​របស់​ព្រះគ្រីស្ទ​ក្នុង​ទីសក្ការៈ​របស់​ទ្រង់ គឺ​ជា​ទស្សនៈ​របស់​ភាគ​តិច ហើយ​មិន​សម​គួរ​នឹង​អនុញ្ញាត​ឲ្យ​មាន​ជម្លោះ​មួយ​អំពី​សេចក្តីពិត​ដែល​ថា «the daily» ជា​និមិត្តសញ្ញា​នៃ​សាសនាមិនជឿ ឲ្យ​សូម្បី​តែ​ចាប់ផ្តើម​ឡើង​ដែរ។ នេះ​ហើយ​ជា​មូលហេតុ​ដែល​អ្នក​នឹង​ឮ​ពី​ពួក​អ្នក​កែប្រែ​ប្រវត្តិសាស្ត្រ​ឡៅឌីសេ ថា ប្រធានបទ «the daily» «មិន​ត្រូវ​យក​មក​ធ្វើ​ជា​សំណួរ​សាកល្បង» ឬ​ថា «ប្រធានបទ​នៃ “the daily” មិន​ត្រូវ​ធ្វើ​ឲ្យ​កក្រើក​ឡើយ»។ អ្វី​ដែល​ពួក​អ្នក​កែប្រែ​តែងតែ​ទុក​ចោល នៅ​ពេល​ពួក​គេ​ដឹកនាំ​អ្នក​មិន​ចេះដឹង​ក្នុង​ការ​ពិភាក្សា​ពិសេស​នេះ គឺ​លក្ខខណ្ឌ​កំណត់​ដែល​ការ​បំផុស​គំនិត​តែងតែ​ដាក់​លើ​ប្រធានបទ​នេះ។ អត្ថបទ​ខាងក្រោម​នេះ​ត្រូវ​បាន​ផ្ញើ​ទៅ​កាន់​អែលឌើរ Haskell។

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Elder Haskell memimpin pembelaan terhadap pengertian yang benar tentang “yang tetap,” melawan serangan-serangan Prescott dan Daniells pada dekade pertama dan kedua abad kedua puluh. Perhatikanlah dengan saksama, sebab Sister White tidak pernah menyatakan bahwa pengertian Haskell tentang “yang tetap” itu keliru; ia hanya menginstruksikan kepadanya agar tidak membiarkan pergolakan itu terus berlanjut, karena Tuhan tidak menghendaki untuk menyediakan suatu panggung yang berkelanjutan bagi musuh-musuh kebenaran (Prescott dan Daniells), agar mereka terus mendorong ajaran palsu mereka. Dalam petikan itu Haskell ditegur mengenai “bagan” itu, dan bagan yang dimaksud adalah bagan tahun 1843. Haskell telah mereproduksi bagan 1843 itu sebagai suatu kesaksian dalam pertentangan tersebut. Tetapi ia tidak sekadar mereproduksinya; ia juga mencantumkan pada bagian bawah bagan itu petikan dari Sister White, di mana ia mengatakan, “bagan 1843 itu diarahkan oleh tangan Tuhan dan tidak boleh diubah.” Sementara Anda membaca petikan itu, hitunglah berapa kali ia mengatakan, “pada waktu ini.”

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> “A re rutilwe gore ke go bolelele, A go se nne le dipotso tse di tsosolosiwang mo nakong eno mo go Review tse di tla sekamisang megopolo.... Ga re na nako jaanong ya go tsena mo dikgannyeng tsa kganetsano e e sa tlhokegeng, mme re tshwanetse go akanyetsa ka tlhoafalo botlhokwa jwa go batla Morena gore go nne le boikotlhao jwa nnete jwa pelo le botshelo. Go tshwanetse ga dirwa maiteko a a ikemiseditseng go fitlhelela boitshepiso jwa mowa le mogopolo.”

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> “Ndzi amukerile switsundzuxo mayelana ni xilaveko xa leswaku hi hlayisa vumun’we bya hina. Leswi i mhaka ya nkoka eka hina hi nkarhi lowu. Leswi hi nga vanhu un’wana ni un’wana, hi fanele ku endla hi vukheta lebyikulu swinene.

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> “Ndzi tsalele Mukulukumba Prescott, ndzi n’wi byela leswaku u fanele a tivonela swinene leswaku a nga nghenisi timhaka eka Review leti nga vonakaka ti kombisa swihoxo eka ntokoto wa hina wa nkarhi lowu hundzeke. Ndzi n’wi byerile leswaku mhaka leyi eka yona a tshembaka leswaku ku endliwe xihoxo a hi xivutiso xa nkoka swinene, naswona leswaku loko yi nga nyikiwa nkoka sweswi, valala va hina va ta tirhisa sweswo ku hi hlasela, va endla ntshava hi xitsotswana.”

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> “Binenei nso meka se saa asɛm yi [DANIEL 8 MU “DAILY” NO SUA.] nkyerɛkyerɛ no nnsɔre wɔ bere yi mu. Dabi, me nua, mete nka sɛ yɛn osuahu yi mu ɔhaw bere yi mu no, sɛnea wowɔ sa chart no a wɔasan atintim no, ɛnsɛ sɛ wɔtrɛw mu. Woayɛ mfomso wɔ asɛm yi mu. Satan reyɛ adwuma denneennen de abrɛ nsɛm bi aba a ɛbɛma basabasayɛ aba. Wɔwɔ nnipa bi a anka wɔn ani begye paa sɛ wobɛhu yɛn asomfo no sɛ wɔaduru ntɔkwaw mu wɔ asɛmmisa yi ho, na wɔbɛma so kɛse.”

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> “Ndzi lerisiwe leswaku hi mayelana ni leswi nga ha vuriwaka hi matlhelo hamambirhi ya xivutiso lexi, ku miyela enkarhini lowu i ku vulavula loku twakalaka. Sathana u rindzele nkarhi wo kuma nkarhi wa ku vanga ku avana exikarhi ka vatirhi va hina lava rhangelaka. A ku ri xihoxo ku kandziyisa chati yoleyo ku fikela loko hinkwenu mi nga hlangani kutani mi fikelela ntwanano mayelana ni mhaka leyi. A mi endlanga hi vutlhari ku tisa emahlweni nhlokomhaka leyi nga bohekaka ku vanga mbulavurisano ni ku humesiwa ka miehleketo yo hambana, hikuva nchumu wun’wana ni wun’wana wu ta sindzisiwa naswona wu ta endliwa leswaku wu vula swin’wana leswi nga ta vula ntsena ku onhaka ka ntirho. Hinkwerhu hi ni swo tala leswi hi faneleke ku swi endla leswaku hi langutana ni swivulavulelo swa mavunwa swa lava va nyikeleke vumbhoni bya ku tiyimisela ka vona byo va timbhoni ta mavunwa.” Manuscript Releases, volume 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

ꯃꯃꯥꯡꯒꯤ ꯑꯔ꯭ꯇꯤꯀꯜꯗ ꯑꯩꯈꯣꯏꯅꯥ ꯁꯤꯖꯤꯟꯅꯈꯤ ꯑꯗꯨꯒ ꯑꯦꯜꯂꯦꯟ ꯋꯥꯏꯠꯅ ꯍꯥꯏꯈꯤ ꯃꯗꯨꯗꯤ ꯖꯖꯃꯦꯟꯠ ꯑꯥꯋꯔ ꯀ꯭ꯔꯥꯏ ꯄꯤꯈꯤꯕꯁꯤꯡꯅ “the daily” ꯒꯤ ꯃꯔꯝꯗ ꯑꯗꯣꯝꯒꯤ ꯑꯔꯥꯟꯕ ꯃꯇꯝ ꯂꯩꯈꯤ, ꯑꯃꯁꯨꯡ Prescott ꯑꯃꯁꯨꯡ Daniells ꯀꯤ ꯃꯇꯝꯗ “the daily” ꯑꯁꯤ ꯈ꯭ꯔꯥꯏꯁ꯭ꯇꯀꯤ ꯁꯦꯡꯆꯨꯑꯔꯤ ꯃꯤꯅꯤꯁ꯭ꯇ꯭ꯔꯤꯕꯨ ꯃꯥꯜꯂꯤꯕ ꯍꯥꯏꯕ ꯑꯗꯨ ꯁꯦꯇꯟꯗꯒꯤ ꯂꯥꯛꯄ ꯑꯃꯥꯅꯤ꯫ ꯃꯍꯥꯛꯅ Haskell ꯗꯥ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯄꯤꯈꯤ ꯑꯗꯨꯗꯤ ꯂꯣꯟ-ꯁꯤꯜꯂꯣꯟꯅ ꯃꯌꯥꯝꯁꯤꯡ ꯂꯧꯊꯣꯛꯂꯤꯕ ꯃꯔꯝꯗꯅꯤ, ꯑꯗꯨꯕꯨ “the daily” ꯑꯁꯤ ꯀꯔꯤꯅꯣ ꯃꯥꯜꯂꯤꯕ ꯑꯗꯒꯤ ꯑꯆꯨꯝꯕ ꯁꯠꯌꯒꯤ ꯃꯇꯝꯗ ꯃꯍꯥꯛꯀꯤ ꯐꯤꯕꯝ ꯑꯗꯨ ꯑꯇꯣꯞꯄꯗ ꯅꯠꯇꯦ꯫ ꯃꯍꯥꯛ ꯃꯇꯝ ꯑꯗꯨꯗ ꯃꯤꯌꯥꯝ ꯑꯁꯤꯅ ꯄꯥꯏꯑꯣꯅꯤꯌꯔꯁꯤꯡꯒꯤ “the daily” ꯒꯤ ꯋꯥꯍꯟꯊꯣꯛꯄ ꯑꯗꯨ ꯑꯗꯨꯝ ꯊꯥꯖꯈꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯒ ꯍꯦꯟꯅ ꯃꯔꯨꯑꯣꯏꯕꯗꯤ Daniel ꯑꯍꯨꯝꯁꯤꯡꯒꯤ ꯃꯐꯝꯗ, 1989 ꯗ “the time of the end” ꯑꯗꯨꯗ ꯑꯪꯈꯣꯡ ꯊꯣꯛꯀꯗꯕ ꯚꯔꯁ ꯑꯗꯨ ꯍꯧꯖꯤꯛ ꯃꯊꯪ-ꯃꯊꯪꯒꯤ ꯃꯇꯝ ꯍꯦꯛ ꯑꯃꯥ ꯂꯩꯈꯤ꯫ ꯃꯇꯝ ꯑꯗꯨꯗ (1989) “the daily” ꯒꯤ ꯑꯔꯥꯟꯕ ꯃꯇꯝ ꯂꯩꯕꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯗꯨ ꯆꯠꯅꯅꯥ ꯄꯥꯝꯖꯔꯀ꯭ꯀꯅꯤ꯫ revisionists ꯁꯤꯡꯅ ꯑꯦꯜꯂꯦꯟ ꯋꯥꯏꯠꯀꯤ ꯃꯇꯝ ꯑꯁꯤꯒꯤ ꯃꯔꯨꯗ ꯈꯪꯍꯜꯂꯤꯕ ꯐꯤꯕꯝꯁꯤꯡ ꯑꯗꯨ ꯃꯍꯥꯛꯀꯤ ꯐꯕꯂꯁꯤꯡꯒꯤ ꯊꯥꯜꯗꯒꯤ ꯃꯇꯨꯡ ꯑꯃꯇꯥ ꯈꯨꯗꯣꯡꯆꯥꯗꯦ꯫ ꯃꯈꯥꯒꯤ ꯄꯥꯁꯦꯖ ꯑꯁꯤꯗ ꯃꯇꯝꯒꯤ ꯐꯤꯕꯝ ꯃꯉꯥꯜꯁꯤꯡ ꯃꯁꯥꯈꯛꯎ꯫

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> “Ndzi ni marito yo byela Vamakwavo Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, ni hinkwavo lava va vileke va tirha hi matimba eku sindziseni ka mavonelo ya vona mayelana ni nhlamuselo ya ‘swa masiku hinkwawo’ ya Daniyele 8. Leswi a swi fanelanga ku endliwa xivutiso xa xikambelo, naswona ku pfuxeka loku ku vangiweke hi ku khomiwa ka swona hi ndlela yoleyo ku vile ka khombo swinene. Ku ve ni ku hlangana ka miehleketo, naswona miehleketo ya van’wana va vamakwerhu yi susiwile eka ku anakanyisisa hi vukheta loku a ku fanele ku nyikiwa ntirho lowu Hosi yi kongomiseke leswaku wu endliwa hi nkarhi lowu emitini ya hina. Leswi swi tsakisile nala lonkulu wa ntirho wa hina.”

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> “Сонсо гэгээрэл надад өгөгдсөн нь, энэ асуудлаар үүссэн түгшүүрийг улам нэмэгдүүлэхийн тулд юу ч хийж болохгүй гэсэн явдал юм. Үүнийг бидний номлол, айлдваруудад оруулж, онц их ач холбогдолтой хэрэг мэтээр удаан хөндөн ярих хэрэггүй. Бидний өмнө агуу ажил байна, мөн хийх ёстой зайлшгүй чухал ажлаас нэг ч цагийг алдах эрх бидэнд үгүй. Ил тод, тодорхой гэрэл бидэнд туссан үнэнүүдийн чухал шугамуудыг танилцуулахад л нийтийн өмнөх хүчин чармайлтаа хязгаарлая.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> “Saya ingin menarik perhatian kamu kepada doa terakhir Kristus, sebagaimana dicatat dalam Yohanes 17. Ada banyak pokok yang dapat kita bicarakan,—kebenaran-kebenaran yang suci, yang menguji, indah dalam kesederhanaannya. Pada semua ini kamu boleh tinggal dengan kesungguhan yang mendalam. Tetapi janganlah ‘yang sehari-hari,’ atau pokok apa pun yang lain yang akan membangkitkan pertentangan di antara saudara-saudara, dikemukakan pada waktu ini; karena hal ini akan menunda dan menghalangi pekerjaan yang Tuhan kehendaki supaya pikiran saudara-saudara kita dipusatkan kepadanya sekarang ini. Janganlah kita mengobarkan persoalan-persoalan yang akan menyingkapkan perbedaan pendapat yang nyata, melainkan marilah kita mengemukakan dari Firman kebenaran-kebenaran yang suci mengenai tuntutan-tuntutan yang mengikat dari hukum Allah.

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> “Litshebeletso tsa rona li tshwanetse go batla go tlhagisa boammaaruri ka tsela e e molemo thata. Go ya bokgakaleng jo go kgonegang, a botlhe ba bue selo se le sengwe. A dipuo tsotlhe di nne bonolo, di bua ka ditaba tsa botlhokwa tse di ka tlhaloganngwang motlhofo. Fa tsotlhe tsa badiredi ba rona ba bona botlhokwa jwa go ikokobetsa, foo Morena o ka dira nabo. Jaanong re tlhoka go sokologa gape, gore baengele ba Modimo ba tle ba dirisane le rona, ba dira kgatlhego e e boitshepo mo megopolong ya bao re ba direlang.

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> “Kita mesti berpadu dalam ikatan kesatuan seperti Kristus; dengan demikian jerih payah kita tidak akan sia-sia. Tariklah dengan tali yang seimbang, dan jangan biarkan perselisihan dibawa masuk. Nyatakanlah kuasa kebenaran yang mempersatukan, dan hal ini akan memberikan kesan yang kuat pada pikiran manusia. Dalam persatuan ada kekuatan.

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> “Bukanlah saat ini untuk menonjolkan perkara-perkara perbedaan yang tidak penting. Jika sebagian orang yang tidak memiliki hubungan yang kuat dan hidup dengan Sang Guru menyatakan kepada dunia kelemahan pengalaman Kristen mereka, maka musuh-musuh kebenaran yang mengawasi kita dengan saksama akan memanfaatkannya sebaik-baiknya, dan pekerjaan kita akan terhalang. Hendaklah semua orang memupuk kelemahlembutan, dan mempelajari pelajaran-pelajaran daripada Dia yang lemah lembut dan rendah hati.”

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> Kha ya “ya malatsi otlhe” ga e a tshwanela go tsosa dikgogakgogano tse di ntseng jalo jaaka tse di dirilweng. Ka ntlha ya tsela e kgang eno e tshwerweng ka yone ke banna ba ba leng mo matlhakoreng otlhe a potso eno, go tsogile kganetsano mme ga tlhaga tlhakatlhakano.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> “Tindakan Saudara Larry Smith menerbitkan sebuah risalah yang berisi kecaman terhadap saudara-saudaranya dan terhadap keyakinan mereka, tidak diperkenankan oleh Allah. Dan kepada Penatua Prescott aku akan berkata, Tuhan tidak meletakkan atasmu suatu beban mengenai perkara ini.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> “Ndzi vavisekile ku twa leswaku Mukulukumba Daniells, hi ku tiva leswaku a ku ri ni ku hambana ka mavonelo malunghana ni mhaka leyi exikarhi ka vamakwerhu va hina lava rhangelaka, u fanele a sindzisa mhaka leyi yi vekiwa emahlweni, hilaha swi endliweke hakona etindhawini tin’wana.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> “Lain antara saudara kita tidak dipimpin oleh kebijaksanaan, dan tidak bernalar dengan jelas daripada sebab kepada akibat berkenaan hasil usaha mereka untuk mempertahankan pandangan mereka mengenai tafsiran ‘yang berterusan.’ Sementara keadaan perbezaan pendapat mengenai perkara ini masih wujud pada masa ini, janganlah hal itu dijadikan sesuatu yang menonjol. Biarlah segala pertikaian dihentikan. Pada waktu seperti ini, berdiam diri adalah kefasihan.”

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> “ហាតកិច្ច​របស់​អ្នក​បម្រើ​របស់​ព្រះ​នៅ​ពេល​នេះ គឺ​ត្រូវ​ប្រកាស​ព្រះបន្ទូល​នៅ​ក្នុង​ទីក្រុង​ទាំងឡាយ។ ព្រះគ្រីស្ទ​បាន​យាង​មក​ដើម្បី​សង្គ្រោះ​ព្រលឹង​ទាំងឡាយ ហើយ​យើង ក្នុង​នាម​ជា​អ្នក​ចែកចាយ​ព្រះគុណ​របស់​ទ្រង់ ត្រូវ​តែ​ផ្តល់​ដល់​អ្នក​ស្នាក់នៅ​ក្នុង​ទីក្រុង​ធំៗ​ទាំងឡាយ​នូវ​ចំណេះដឹង​អំពី​សេចក្តី​ពិត​នៃ​ការ​សង្គ្រោះ​របស់​ទ្រង់។” Pamphlets, number 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Saudara Larry Smith, yang dimaksudkannya itu, sangat murka terhadap keadaan tersebut, karena buku ayahnya, Daniel and the Revelation, itulah yang ingin ditulis ulang oleh Prescott dan Daniells untuk mengubah apa yang telah ditulisnya mengenai “the daily.” Saudara Smith sedang mempertahankan kebenaran, dan juga ayahnya. Ia berulang kali membatasi pertentangan itu dengan kata-kata, “at this time,” dan menjelang akhir ia menyatakan, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” Semua universitas Adventisme yang mengajarkan “the daily” pada masa kini mengajarkan pandangan Iblis. Jelas bahwa keadaan pada masa kini tidak sama dengan keadaan pada waktu itu.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

ਮ੍ਹ: ਐਡਵੈਂਟਵਾਦ ਦੀ ਦੂਜੀ ਪੀੜ੍ਹੀ 1888 ਦੀ ਬਗਾਵਤ ਨਾਲ ਸ਼ੁਰੂ ਹੋਈ, ਅਤੇ ਨੇਤ੍ਰਿਤਵ ਦੇ ਵਿਚ ਆਤਮਵਾਦ ਸਥਾਪਿਤ ਹੋ ਗਿਆ। ਉਸ ਹਾਲਤ ਨੇ ਹੋਰ ਵੱਡੀਆਂ ਆਤਮਵਾਦੀ ਭਰਮਾਵਾਂ ਦੀ ਤਰੱਕੀ ਲਈ ਦਰਵਾਜ਼ਾ ਖੋਲ੍ਹ ਦਿੱਤਾ, ਜਿਹੜੀਆਂ ਐਸੀ ਪਰਿਸਥਿਤੀ ਪੈਦਾ ਕਰਨ ਵਾਲੀਆਂ ਸਨ ਜਿਸ ਵਿੱਚ ਪਰਾਏਪਣ ਅਤੇ ਫੂਟ ਵਧੇ, ਜਦੋਂ ਜ਼ਿੰਮੇਵਾਰ ਅਹੁਦਿਆਂ ’ਤੇ ਬੈਠੇ ਮਨੁੱਖ ਉਹੀ ਕੁਝ ਉਭਾਰਨ ਲਈ ਦ੍ਰਿੜ੍ਹ ਹੋਏ ਜਿਸ ਨੂੰ ਉਹ ਨਿੱਜੀ ਤੌਰ ’ਤੇ ਸੱਚ ਸਮਝਦੇ ਸਨ। ਡੈਨੀਅਲਜ਼, ਪ੍ਰੈਸਕਾਟ ਅਤੇ ਕੈਲਾਗ ਵਰਗੇ ਮਨੁੱਖ ਉਸ ਇਤਿਹਾਸ ਦੇ ਪ੍ਰਤੀਕ ਬਣੇ ਜਿਸ ਵਿੱਚ ਹਿਜ਼ਕੀਏਲ ਨੇ ਦਰਸਾਇਆ ਕਿ ਸੱਤਰ ਬਜ਼ੁਰਗ, “ਇਸਰਾਏਲ ਦੇ ਘਰ ਦੇ ਪੁਰਾਤਨ,” “ਹਨੇਰੇ ਵਿੱਚ ਕੀ ਕਰਦੇ ਹਨ, ਹਰ ਮਨੁੱਖ ਆਪਣੀਆਂ ਮੂਰਤੀਮਾਨ ਕਲਪਨਾਵਾਂ ਦੇ ਕੋਠਿਆਂ ਵਿੱਚ? ਕਿਉਂਕਿ ਉਹ ਕਹਿੰਦੇ ਹਨ, ਪ੍ਰਭੂ ਸਾਨੂੰ ਨਹੀਂ ਵੇਖਦਾ।”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

Dalam generasi itu, kedua-dua utusan mesej 1888 telah tersesat dalam pertikaian, kekeliruan, dan spiritualisme yang menelan tujuh puluh tua-tua Yehezkiel, yang telah menggambarkan berhala-berhala pada dinding bait suci, dan pada dinding pemikiran mereka. Pekerjaan kesihatan telah disingkirkan oleh sebab spiritualisme Kellogg, namun para revisionis Adventisme Laodikia menuntun mereka yang tidak terpelajar untuk mempercayai bahawa suatu jenis kemenangan telah muncul daripada kekacauan generasi itu. Terdapat suatu sejarah yang selari pada zaman Hakim-hakim, di mana rumusan sejarah para Hakim sangat sesuai dengan tempoh ini, kerana ayat terakhir kitab Hakim-hakim menyatakan:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> “Nan kon sa yo pa t gen wa ann Izrayèl: chak moun te fè sa ki te dwat nan pwòp je pa l.” Jij 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Tīt, khrihfiah dangte chanchin hi Adventism hmangaih hnuai zirtîr hnūnan thlahthlam thar hmingṭha pahnihna chanchin nên a inang tih kan târ lang ang he thuziak hrang hrangah hian; mahse, Laodicea Adventism chanchin ngaihtuah laiin, chanchin awlsam taka hmuh theih chu chanchin siamthat lehna tih thiamte’n an pe tawh a ni tih hi hriat a ṭha. Sister White chuan “the daily” tih thu kha chanchin hun khaah chhuan deuhdeuh lovin a duh tak zet a ni; a tak takah chuan, mihring tlêm tê, a lo sawi tawh angin “vân atanga hnawh chhuak anîl zînga vântirhkohte” hruaiin an kal a, an ngaihdan dik lo chu mipui hmaah an pharh theihna hmun pe tûra siam an ni. Nimahsela, Sister White-in hmaihhruaihna chu dik lo vawn reng a tha tih ngaihdan a pawm tawh ang tihtheihna chu a ringhlu leh ngaihdan tak tak kalh tlat a ni.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> “Bana beso, lokola ntoma ya Klisto nazali kopesa bino likebisi ete bokeba na makambo oyo ya pembeni, oyo ezalaka na momeseno ya kolongola makanisi na solo. Libunga ezalaka ata moke te ya kozanga likama. Esantisaka soki moke te, kasi ememaka ntango nyonso mobulu mpe bokabwani. Ezalaka ntango nyonso ya likama. Monguna azali na nguya monene likoló ya makanisi oyo ekangami makasi te na nzela ya losambo mpe oyo etongami malamu te na solo ya Biblia.” Testimonies, volume 5, 292.

We will continue this study in the next article.

ꯑꯩꯈꯣꯏꯅꯥ ꯃꯁꯤ ꯆꯥꯎꯊꯣꯛꯄ ꯑꯁꯤ ꯃꯊꯪꯒꯤ ꯂꯥꯏꯔꯤꯛꯇ ꯃꯈꯥ ꯆꯠꯊꯔꯛꯄꯅꯤ।

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 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. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “కోల్పోవడానికి మనకు సమయం లేదు. క్లేశకరమైన కాలాలు మన ముందున్నాయి. లోకం యుద్ధాత్మతో కదిలించబడుచున్నది. త్వరలోనే ప్రవచనములలో చెప్పబడిన శ్రమదృశ్యాలు సంభవించును. దానియేలు గ్రంథము పదకొండవ అధ్యాయమందలి ప్రవచనము దాదాపు సంపూర్ణ నెరవేర్పును చేరియున్నది. ఈ ప్రవచన నెరవేర్పులో ఇప్పటికే సంభవించిన చరిత్రలో చాలా భాగము మళ్లీ పునరావృతమగును. ముప్పదవ వచనమందు ఒక శక్తి గూర్చి ఈలాగు చెప్పబడెను: ‘అతడు దుఃఖించి తిరిగి వచ్చి పరిశుద్ధ నిబంధనమీద ఆగ్రహించును; అతడు అట్లే చేయును; తిరిగి వచ్చి పరిశుద్ధ నిబంధనను విడిచివేయువారితో మతలబు చేసికొనును. సైన్యములు అతని పక్షమున నిలిచి బలమైన పరిశుద్ధస్థలమును అపవిత్రపరచును; నిత్యబలిని తీసివేసి పాడుచేయు హేయవస్తువును నిలువబెట్టుదురు. నిబంధనకు విరోధముగా దుష్టముగా ప్రవర్తించువారిని అతడు చాకచక్యమైన మాటలచేత చెడగొట్టును; అయితే తమ దేవుని ఎరుగువారు బలముగా నుండీ పరాక్రమకార్యములు చేయుదురు. ప్రజలలో వివేకముగలవారు అనేకులకు బోధించుదురు; అయినను వారు ఖడ్గముచేతను అగ్నిచేతను చెరచేతను దోపిడిచేతను అనేక దినములు పడుదురు. వారు పడినప్పుడు కొంచెము సహాయముచేత ఆదరింపబడుదురు; అయితే అనేకులు కపటమాటలతో వారికి కలిసివచ్చుదురు. వివేకముగల వారిలో కొందరు వారిని పరీక్షించుటకును శుద్ధిపరచుటకును తెల్లనివారిని చేయుటకును అంత్యకాలము వరకును పడుదురు; ఎందుకనగా నిర్ణయింపబడిన కాలము ఇంకా రాలేదు. ఆ రాజు తన ఇష్టప్రకారము చేయును; ప్రతి దేవునికంటె తనను తాను హెచ్చించుకొని గొప్పచేసికొనును; దేవతల దేవునికి విరోధముగా ఆశ్చర్యకరమైన మాటలు పలుకును; ఆగ్రహము సంపూర్ణమగు వరకు వర్ధిల్లును; నిర్ణయింపబడినది జరగక మానదు.’ దానియేలు 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Ditiragalo tše di swanago le tšeo di hlalošitšwego mantšung a a tla direga. Re bona bohlatse bja gore Sathane o akgofiša go hwetša taolo ya menagano ya batho bao ba se nago go boifa Modimo pele ga bona. A bohle ba bale ba kwešiše diporofeto tša puku ye, gobane bjale re tsena nakong ya tlalelo yeo go boletšwego ka yona:”

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Na pa lwetško eo Mikaele a tlilo ema, kgoši ye kgolo ye e emelago bana ba setšhaba sa gago; gomme go tla ba le nako ya tlaišego ye e sa kago ya ba gona ga e sa le go e-ba le setšhaba go fihla nakong yeo; gomme ka nako yeo setšhaba sa gago se tla hlakodišwa, yo mongwe le yo mongwe yo a tlago go hwetšwa a ngwadilwe pukung. Gomme ba bantši ba bao ba robetšego leroleng la lefase ba tla tsoga, ba bangwe ba tsogela bophelo bjo bo sa felego, gomme ba bangwe ba tsogela dihlong le lenyatšo la ka mo go sa felego. Gomme bao ba nago le bohlale ba tla phadima bjalo ka go taga ga legodimo; gomme bao ba bušetšago ba bantši tokong bjalo ka dinaledi ka mehla le ka mehla. Eupša wena, Daniele, tswalela mantšu, gomme o swaye puku, go ba go fihla nakong ya bofelo: ba bantši ba tla kitimela godimo le tlase, gomme tsebo e tla oketšega.’ Daniele 12:1–4.” Manuscript Releases, nomoro 13, 394.

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