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# The Book of Daniel - Number Sixty-One

Kitap ya Daniel - Namba Sixty-One

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Пайғамбарлық өрнекті ашу: Даниялдың көріністерін, келісімді және соңғы күндердегі мөрлеу уақытын түсіну

Author

Jeff Pippenger

Published

January 25, 2024

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Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Jibril datang kepada Daniel dalam pasal sembilan untuk memberinya kebijaksanaan dan pengertian mengenai dua penglihatan yang telah diperlihatkan dalam pasal delapan.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Lalu ia memberitahukan kepadaku dan berbicara denganku, katanya, “Hai Daniel, sekarang aku datang untuk memberikan kepadamu kepandaian dan pengertian. Pada permulaan permohonanmu keluarlah firman itu, dan aku datang untuk memberitahukannya kepadamu; sebab engkau sangat dikasihi. Sebab itu pahamilah perkara itu dan perhatikanlah penglihatan itu.” Daniel 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Supa akyi kɛ Daniel benya “nteaseɛ” a na ɔhia no no, Gabriel ka kyerɛɛ no sɛ ɔnte aseɛ “asɛm” no ne “anisoadehunu” no nyinaa. “Asɛm” no ne anisoadehunu a ɛfa kronkronbea no ne dɔm no soatia so, na “anisoadehunu” no nso ne anisoadehunu a ɛfa October 22, 1844 da no ho. Onuawa White nso si saa anisoadehunu mmienu yi so dua, berɛ a ɔka kyerɛ yɛn sɛ, na Daniel rehwehwɛ sɛ ɔnte mfasoɔ a ɛda mfinimfini mmoa aduɔson no mu nnedua ne mfeɛ mpem mmienu ahasa no ntam no ase. Mfeɛ aduɔson no ne deɛ Gabriel frɛɛ no “asɛm” no, na “anisoadehunu” no ne mfeɛ mpem mmienu ahasa no. Daniel gyina hɔ ma “anyansafoɔ” a wɔwɔ nna a edi akyire no mu, berɛ a Gabriel de mfeɛ mpem mmienu ahasa no asekyerɛma no rema no. “Anyansafoɔ” no hu “asɛm” no ne “anisoadehunu” no nyinaa wɔ Gabriel n’asekyerɛ mu; amumuyɛfoɔ no deɛ, wɔnte aseɛ. Millerfoɔ no tee “asɛm” no ne “anisoadehunu” no ase, nanso na ɛyɛ kakra pɛ.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Masa percubaan selama empat ratus sembilan puluh tahun itu ialah suatu tempoh yang didasarkan atas empat ratus sembilan puluh tahun pemberontakan terhadap perjanjian “tujuh kali” yang digambarkan dalam Imamat dua puluh lima dan dua puluh enam. Penawanan selama tujuh puluh tahun itu merupakan jumlah keseluruhan segala tahun ketika negeri itu tidak diizinkan menikmati perhentiannya.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Vhiki lebyi Kriste a tiyisiseke ntwanano na vo tala ha byona, a byi ri xifaniso xa ku kanetana ka ntwanano wa yena, hilaha ku kombisiweke hakona hi minkarhi mimbirhi ya masiku ya gidi rin’we, madzana mambirhi, ni makume tsevu. Vhiki rero ra vuprofeta a ri avanyisiwile hi xihambano, lexi fanekisaka mfungho wa Xikwembu.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> “Ti naman la ka tatak ti sibibiag a Dios, a naikabil iti rag-o dagiti tattaona? Dayta ket maysa a pagilasinan a dagiti angel ti makabasa, ngem saan a dagiti mata ti tao; ta masapul a makita daytoy a pagilasinan ti pannakasubbot ti anghel a mangdadael. Ti nasalaknib a panunot nakitana ti tanda ti kruz ti Kalbaryo kadagiti inawat ti Apo a lallaki ken babbai nga annakna. Naikkat ti basol ti panagsalungasing iti linteg ti Dios. Adda kadakuada ti kawes ti kasaran, ket natulnogda ken matalekda kadagiti amin a bilbilin ti Dios.” Manuscript Releases, volume 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Minggu itu melambangkan dua periode seribu dua ratus enam puluh tahun yang dibahagikan pada undang-undang Ahad tahun 538, (tanda binatang itu) di mana kekafiran dan kemudian kepausan menginjak-injak tempat kudus dan bala tentera itu. Selama seribu dua ratus enam puluh hari, Kristus memberikan kesaksian-Nya, kemudian selama seribu dua ratus enam puluh hari lagi, Kristus memberikan kesaksian yang sama melalui murid-murid-Nya. Selama seribu dua ratus enam puluh tahun, Syaitan memberikan kesaksiannya melalui kekafiran, dan kemudian selama seribu dua ratus enam puluh tahun lagi, Syaitan memberikan kesaksiannya melalui kepausan.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Perjanjian yang, oleh karena ketidaktaatan Israel kuno, menjadi “perkara” Allah, ialah perjanjian dalam Imamat pasal dua puluh lima, yang menguraikan perihal perhentian tanah dan tahun Yobel yang harus dirayakan setiap tahun keempat puluh sembilan.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Lalu TUHAN berfirman kepada Musa di gunung Sinai, demikian: “Berbicaralah kepada bani Israel dan katakanlah kepada mereka: Apabila kamu masuk ke negeri yang Kuberikan kepadamu, maka negeri itu harus memegang sabat bagi TUHAN. Enam tahun lamanya engkau harus menaburi ladangmu, dan enam tahun lamanya engkau harus memangkas kebun anggurmu serta mengumpulkan hasilnya; tetapi pada tahun yang ketujuh haruslah ada sabat perhentian bagi negeri itu, suatu sabat bagi TUHAN: janganlah engkau menaburi ladangmu dan janganlah engkau memangkas kebun anggurmu. Apa yang tumbuh dengan sendirinya dari hasil panenmu janganlah engkau tuai, dan buah anggur dari pokok anggurmu yang tidak dipangkas janganlah engkau kumpulkan; sebab itulah tahun perhentian bagi negeri itu. Hasil sabat negeri itu akan menjadi makanan bagimu; bagimu, bagi hambamu laki-laki, bagi hambamu perempuan, bagi orang upahanmu, dan bagi orang asing yang menumpang padamu, juga bagi ternakmu dan bagi binatang yang ada di negerimu; segala hasilnya akan menjadi makanan. Lalu engkau harus menghitung tujuh sabat tahun bagimu, tujuh kali tujuh tahun; maka masa tujuh sabat tahun itu bagimu menjadi empat puluh sembilan tahun. Kemudian engkau harus memperdengarkan sangkakala yubile pada hari yang kesepuluh dalam bulan yang ketujuh; pada hari pendamaian kamu harus memperdengarkan sangkakala itu ke seluruh negerimu. Kamu harus menguduskan tahun yang kelima puluh dan memberitakan kebebasan di seluruh negeri kepada semua penduduknya: itulah tahun yubile bagimu; setiap orang di antaramu harus kembali kepada miliknya, dan setiap orang harus kembali kepada kaumnya. Tahun yang kelima puluh itu akan menjadi yubile bagimu: janganlah kamu menabur, dan janganlah menuai apa yang tumbuh dengan sendirinya di dalamnya, dan janganlah memetik buah anggur di dalamnya dari pokok anggurmu yang tidak dipangkas. Sebab itulah yubile; itu harus kudus bagimu: kamu harus memakan hasilnya langsung dari ladang. Pada tahun yubile ini setiap orang di antaramu harus kembali kepada miliknya.” Imamat 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Nako ya liboso ya boprofesi ya mibu nkóto mibale na nkama misato, lokola mpe pɔsɔ oyo Klisto alendisaki kondimana, mpe mibu nkama minei na ntuku libwa, ekangami mbala moko na “mbala nsambo” ya Baebele mikapo ntuku mibale na mitano mpe ntuku mibale na motoba.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Maka ketahuilah dan pahamilah, bahwa sejak dikeluarkannya perintah untuk memulihkan dan membangun kembali Yerusalem sampai kepada Mesias, Sang Pangeran, akan ada tujuh minggu dan enam puluh dua minggu; jalan akan dibangun kembali, demikian pula temboknya, sekalipun pada masa-masa yang penuh kesesakan. Daniel 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Minggu yang enam puluh sembilan, bermula pada tahun 457 SM, membawa kepada pembaptisan Kristus, dan kepada permulaan minggu di mana Dia meneguhkan perjanjian, iaitu perjanjian “persengketaan” Allah. Tetapi ada satu minggu daripada minggu-minggu (empat puluh sembilan tahun), yang diasingkan daripada enam puluh sembilan minggu itu oleh ungkapan “tujuh minggu, dan enam puluh dua minggu.” Bermula pada tahun 457 SM, akan ada empat puluh sembilan tahun, suatu rujukan yang jelas kepada perjanjian dalam Imamat pasal dua puluh lima, dan kepada perayaan Yobel. Empat puluh sembilan tahun itu bukan sahaja merupakan lambang bagi kitaran-kitaran Yobel, tetapi juga bagi Pentakosta, iaitu hari yang kelima puluh yang menyusul empat puluh sembilan hari perayaan minggu-minggu.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Miaka arobaini na tisa ya kwanza ya ile miaka elfu mbili mia tatu, ile miaka mia nne na tisini, na lile juma ambalo agano lilithibitishwa, vyote vina uhusiano wa moja kwa moja na ile miaka elfu mbili mia tano na ishirini, iliyowakilishwa kama “nyakati saba,” katika Mambo ya Walawi ishirini na sita. Kila kipengele cha unabii wa ile miaka elfu mbili mia tatu kina uhusiano wa moja kwa moja na zile “nyakati saba” ambazo Waadventista waliziweka kando na kuzikataa mwaka 1863. Hizo “nyakati saba” ni ishara ya agano la yubile, na kwa sababu hii inapaswa pia kutambuliwa kwamba wakati ile miaka elfu mbili mia tatu ilipomalizika tarehe 22 Oktoba, 1844, vivyo hivyo, ile miaka elfu mbili mia tano na ishirini nayo ilifikia mwisho siku hiyo hiyo kabisa, kwa maana Musa aliandika katika Mambo ya Walawi sura ya ishirini na tano:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> Dan hendaklah engkau menghitung tujuh sabat tahun bagimu, tujuh kali tujuh tahun; maka masa tujuh sabat tahun itu bagimu adalah empat puluh sembilan tahun. Kemudian haruslah engkau menyuruh sangkakala Yobel dibunyikan pada hari yang kesepuluh dalam bulan yang ketujuh; pada hari pendamaian haruslah kamu membunyikan sangkakala itu di seluruh negerimu. Imamat 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Période prophétique nyonso oyo ezali kati na mbula nkóto mibale na nkama misato, ekangami mbala moko na “mbala nsambo” ya Baebele Levitiki mokapo mwa ntuku mibale na motoba, bakisa mpe mokolo oyo bileko nyonso mibale ya esakweli esukaki. Mbula ntuku minei na libwa ya liboso emonisaki mosala ya kotonga lisusu mpe kozongisa Yelusaleme oyo esengelaki kosilisama ntango bato ya Nzambe babimaki na Babilone. Tempelo esilaki kotongama liboso ya mobeko ya misato, ndenge mpe tempelo ya ba-Millerite esilaki liboso ete anzelu ya misato aya. Kasi nsima ya 457 liboso ya Klisto, “balabala” esengelaki naino “kotongama lisusu, mpe lopango, ata na ntango ya mpasi.” Lokola Alefa mpe Omega, Yesu amonisaka ntango nyonso nsuka ya eloko moko na ebandeli ya eloko yango, mpe nsima ya 22 Sánzá ya Zomi, 1844, ba-Millerite basengelaki kosilisa “balabala” “mpe lopango,” “na ntango ya mpasi.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Sister White mengenal pasti tembok perlindungan harfiah di sekeliling Yerusalem sebagai lambang hukum Tuhan, dan sejurus selepas 22 Oktober 1844, umat yang setia dipimpin masuk ke dalam tempat kudus syurgawi dan mengenali hukum Tuhan (tembok itu). Untuk mengenali hukum Tuhan, termasuk Sabat, golongan Millerit dipimpin kembali kepada perjanjian Israel purba. Pemulihan “jalan raya” yang harfiah itu ialah pemulihan yang telah dilaksanakan secara rohani apabila golongan Millerit kembali kepada “jalan-jalan purba” dalam kitab Yeremia. “Masa-masa kesusahan” yang akan berlaku dalam tempoh ketika tembok dan jalan raya itu didirikan, akan digenapi selepas 1844, dan Perang Saudara yang ketika itu sedang menghampiri, serta tidak lama kemudian bermula dalam sejarah itu sendiri, melambangkan masa-masa kesusahan tersebut.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Andeere biin ka wier anɔŋ, dɛ mo ruk nyin ŋaŋ tië̈t cin luɔɔi juubili ë̈ mët pinyic, kaan e luɔi kɔc bï loi kuɛny, ka luɔi cïn ë benic kony cïn pinyic Piŋtikɔstë, ë̈ mët pinyic, kaan e guɛ̈th piööu cïn kuɛny bï gɛl tɔ̈u piny kɛk. Akut cïn 1844, kɔc cien ci bɛ̈n kɔl ruac cïn Sabat, ku cïn 1863, kɔc cien acï raan ruac cïn Mɔci thiɛ̈ɛ̈l, “thii abiet,” cïn aath cït beny tuany ëlä cïn Ëliya (William Miller). Aciee ke, kɔc cien acï loi thok ku “gɛ̈t” — kɔl dhɔ̈l ke luel — yen acï keek bï guɔp ku bï keek rɔt tɔ̈u ë kuɛɛr.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Yesus salawasna ngagambarkeun ahir ku awal, sarta nalika misil tina sapuluh parawan diulang deui dina poé-poé pamungkas, pagawean mulangkeun Yérusalém kudu deui dilaksanakeun. “Jalan jeung témbok” bakal diwangun dina “mangsa kasusah”. Urang ayeuna keur asup kana mangsa kasusah éta. 22 Oktober 1844 ngalambangkeun hukum Minggu anu baris geura datang, ku kituna nalika “jam gempa bumi anu gedé,” tina Wahyu sabelas, nepi, jalan jeung témbok bakal diwangun dina mangsa kasusah. Ayeuna urang bakal ngaidéntifikasi mangsa kasusah éta minangka “amukna bangsa-bangsa” anu dihasilkeun ku peperangan Islam anu beuki ngagedéan.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Ha a hlalosa se neng se ngotswe pele mabapi le “nako ya mahlomola,” a fana ka tlhaloso e ngodilweng bukeng ya Early Writings.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Pada muka surat 33 dinyatakan yang berikut: ‘Aku melihat bahawa Sabat yang kudus itu adalah, dan akan tetap menjadi, tembok pemisah antara Israel Allah yang sejati dengan orang-orang yang tidak percaya; dan bahawa Sabat itu ialah persoalan besar yang akan mempersatukan hati umat kudus Allah yang dikasihi-Nya, yang sedang menanti. Aku melihat bahawa Allah mempunyai anak-anak yang tidak melihat dan tidak memelihara Sabat. Mereka belum menolak terang mengenai hal itu. Dan pada permulaan masa kesusahan, kami dipenuhi dengan Roh Kudus ketika kami tampil dan memberitakan Sabat dengan lebih sepenuhnya.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.

> “Pandangan ini telah diberikan pada tahun 1847 ketika hanya sangat sedikit saudara-saudara Advent yang memelihara Sabat, dan dari antara mereka pun hanya sedikit yang menganggap bahwa pemeliharaannya cukup penting untuk menarik garis pemisah antara umat Allah dan orang-orang yang tidak percaya. Kini penggenapan pandangan itu mulai tampak. ‘Permulaan masa kesusahan,’ yang disebutkan di sini, tidak menunjuk kepada waktu ketika malapetaka-malapetaka itu mulai dicurahkan, melainkan kepada suatu masa yang singkat tepat sebelum semuanya itu dicurahkan, sementara Kristus berada di dalam tempat kudus. Pada waktu itu, sementara pekerjaan keselamatan sedang ditutup, kesusahan akan datang atas bumi, dan bangsa-bangsa akan marah, namun ditahan agar tidak menghalangi pekerjaan malaikat yang ketiga. Pada waktu itu ‘hujan akhir,’ atau penyegaran dari hadirat Tuhan, akan datang, untuk memberi kuasa kepada suara nyaring malaikat yang ketiga, dan mempersiapkan orang-orang kudus untuk berdiri teguh pada masa ketika ketujuh malapetaka yang terakhir akan dicurahkan.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Ada “jangka masa yang singkat” yang mendahului penutupan masa percubaan, ketika “bangsa-bangsa akan murka, namun tetap ditahan.” Pada waktu yang sama “hujan akhir” turun. “Kemurkaan bangsa-bangsa” itu ialah suatu lambang yang dikenal pasti dalam Wahyu fasal sebelas.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Mong mosi a·bachengjokaha, aro nang·ni ka·onani sokba ona sokaha, aro sigiminrangni bichal ka·ani somoi sokaha, aro nang·ni nokol katchinikgiparangna, rongtalgiparangna, aro nang·ni bimungna kenegiparangna, chonchongna aro dal·giparangna man·ani on·na, aro a·gilsakko nisiatgiparangko nisiatna nang iako dakna ong·aha. Revelation 11:18.

Sister White comments on this verse.

Umtfwetfu White uphawula ngalevesi.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Ndzi vonile leswaku ku kariha ka matiko, vukarhi bya Xikwembu, ni nkarhi wo avanyisa lava feke a swi ri swilo leswi hambaneke naswona swi hlawulekile, xin’wana xi landzela xin’wana; nakambe leswaku Mikayele a nga si yima, ni leswaku nkarhi wa maxangu, lowu fanaka ni lowu nga si tshama wu va kona, a wu si sungula. Sweswi matiko ma le ku kariheni; kambe loko Muprista wa hina Lonkulu a hetile ntirho wa Yena enkoveni lowo kwetsima, U ta yima, a ambala tinguvu ta ku rihisela, kutani makhombo ya nkombo yo hetelela ma ta chuluriwa.”

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Ndzi vone leswaku tintsumi ta mune ti ta khoma mimoya ya mune ku fikela loko ntirho wa Yesu wu herile exikwameni xo kwetsima, kutani endzhaku ka sweswo ku ta ta makhombo ya nkombo yo hetelela.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

“खेलनाहबा लैशिंग” अदु प्रोबेशन लोइशिन्बा मातुंगदा खल्लक्पा नत्ते, अदुना मथं तान्ना “ईश्वरगी खौद्रबा”ना मखोयगी मतुंग इनै। “ईश्वरगी खौद्रबा” अदु प्रोबेशन लोइशिन्बा मखादा खल्लक्पि, अमसुং “মৃতকশিংবু বিচার তৌনবা মতম” হায়বদু মিলেনিয়ামগি মতমদা খল্লকপা বিচার অমনা লৌই, অমসুং 1844দা হৌরকপা মৃতকশিংগি বিচারদু কৌজাদে।

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> Atëherë pashë një engjëll që zbriste nga qielli, duke pasur çelësin e humnerës dhe një zinxhir të madh në dorën e tij. Dhe ai e kapi dragoin, gjarprin e lashtë, që është Djalli dhe Satani, dhe e lidhi për një mijë vjet; dhe e hodhi në humnerë, e mbylli atje dhe vuri një vulë mbi të, që të mos i mashtronte më kombet, derisa të përmbusheshin një mijë vjetët; dhe pas kësaj ai duhet të zgjidhet për një kohë të shkurtër. Dhe pashë frone, dhe ata u ulën mbi to, dhe atyre iu dha gjykimi; dhe pashë shpirtrat e atyre që ishin prerë kokë për dëshminë e Jezusit dhe për fjalën e Perëndisë, dhe që nuk e kishin adhuruar bishën, as shëmbëlltyrën e saj, dhe nuk e kishin marrë shenjën e saj mbi ballin e tyre ose në duart e tyre; dhe ata jetuan e mbretëruan me Krishtin një mijë vjet. Zbulesa 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Penghakiman yang “dikaruniakan kepada” orang-orang kudus itu menunjukkan bahwa mereka akan menjatuhkan penghakiman atas orang-orang fasik selama milenium, bukan bahwa mereka dihakimi.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> “Selama seribu tahun di antara kebangkitan yang pertama dan kebangkitan yang kedua, penghakiman atas orang-orang fasik berlangsung. Rasul Paulus menunjuk kepada penghakiman ini sebagai suatu peristiwa yang terjadi sesudah kedatangan yang kedua. ‘Janganlah menghakimi apa pun sebelum waktunya, yaitu sebelum Tuhan datang, yang akan menerangi juga apa yang tersembunyi dalam kegelapan, dan yang akan menyatakan pertimbangan hati.’ 1 Korintus 4:5. Daniel menyatakan bahwa ketika Yang Lanjut Usianya itu datang, ‘penghakiman diberikan kepada orang-orang kudus milik Yang Mahatinggi.’ Daniel 7:22. Pada waktu ini orang-orang benar memerintah sebagai raja-raja dan imam-imam bagi Allah. Yohanes dalam kitab Wahyu berkata: ‘Lalu aku melihat takhta-takhta dan orang-orang duduk di atasnya, dan kepada mereka diberikan kuasa untuk menghakimi.’ ‘Mereka akan menjadi imam-imam Allah dan Kristus, dan mereka akan memerintah bersama-sama dengan Dia seribu tahun lamanya.’ Wahyu 20:4, 6. Pada waktu inilah, sebagaimana telah dinubuatkan oleh Paulus, ‘orang-orang kudus akan menghakimi dunia.’ 1 Korintus 6:2. Dalam persatuan dengan Kristus mereka menghakimi orang-orang fasik, dengan membandingkan perbuatan-perbuatan mereka dengan kitab undang-undang, Alkitab, dan memutuskan setiap perkara menurut perbuatan yang dilakukan di dalam tubuh. Kemudian bagian yang harus ditanggung oleh orang-orang fasik ditetapkan menurut perbuatan mereka; dan hal itu dicatat di hadapan nama mereka dalam kitab kematian.

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> “Setane le baengele ba ba bosula le bone ba atlholwa ke Keresete le batho ba Gagwe. Paulo a re: ‘A ga lo itse gore re tla atlhola baengele?’ Temana 3. Mme Juta o bolela gore, ‘baengele ba ba sa kang ba boloka boemo jwa bone jwa ntlha, mme ba tlogela bonno jwa bone, O ba beetse mo dikgolaganong tse di sa khutleng mo lefifing go fitlha katlholong ya letsatsi le legolo.’ Juta 6.

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> “အနှစ်တစ်ထောင်၏အဆုံးတွင် ဒုတိယထမြောက်ခြင်းသည် ဖြစ်ပေါ်လိမ့်မည်။ ထိုအခါ ဆိုးယုတ်သူတို့သည် သေခြင်းမှ ထမြောက်လာကြပြီး ‘ရေးသားထားသော တရားစီရင်ခြင်း’ ကို အကောင်အထည်ဖော်ရန် ဘုရားသခင်၏ရှေ့တော်၌ ပေါ်လာကြလိမ့်မည်။ ထို့ကြောင့် ဖြောင့်မတ်သူတို့၏ ထမြောက်ခြင်းကို ဖော်ပြပြီးနောက် ဗျာဒိတ်ပေးသူက ဤသို့ဆို၏။ ‘ကျန်သောသေသူတို့မူကား အနှစ်တစ်ထောင် မပြည့်မီတိုင်အောင် တစ်ဖန်မရှင်ကြသေး။’ ဗျာဒိတ်ကျမ်း 20:5။ ထို့ပြင် ဟေရှာယက ဆိုးယုတ်သူတို့အကြောင်း ဤသို့ကြေညာ၏။ ‘သူတို့သည် တွင်းထဲ၌ အကျဉ်းသားတို့ကို စုဝေးစေသကဲ့သို့ စုဝေးစေခြင်းကိုခံရကြမည်။ ထောင်ထဲ၌လည်း ပိတ်ထားခြင်းကိုခံရကြမည်။ ရက်ပေါင်းများစွာကုန်လွန်ပြီးနောက် သူတို့သည် စစ်ဆေးခြင်းကိုခံရကြမည်။’ ဟေရှာယ 24:22။” The Great Controversy, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Opo totobala polele ete “koyokisa bikólo nkanda” elakisi “ntango ya mpasi” oyo ekweyaka likoló ya mokili liboso ete ntango ya komekama esila, mpe ete tango “bikólo bazali na nkanda,” na mbala moko mpe “bazali kopekisama.”

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> “Seng no angkimani aiao ong’enga, Isolni ka∙onang, aro sigenrangko bichal ka∙na somoiara dingtang dingtang aro talatgimin ong’a, saksa sakgipinichi ja∙rikgipa.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Pada waktu ketika “bangsa-bangsa menjadi marah,” hujan akhir mulai turun.

> “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.

> “Pada masa itu, sementara pekerjaan keselamatan sedang berakhir, kesusahan akan datang ke atas bumi, dan bangsa-bangsa akan marah, namun tetap ditahan agar tidak menghalangi pekerjaan malaikat ketiga. Pada masa itu ‘hujan akhir,’ atau penyegaran dari hadirat Tuhan, akan datang untuk memberi kuasa kepada seruan nyaring malaikat ketiga, dan mempersiapkan orang-orang kudus untuk tetap teguh pada masa ketika ketujuh malapetaka terakhir akan dicurahkan.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Ho na le nako eo ka yona “lichaba li halefang,” empa ka nako e tšoanang “li ntse li thibeloa.” Ke hona moo Kreste a thehang ’muso oa Hae oa khanya, hobane O theha ’muso oa Hae nakong ea pula ea morao.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Pula ya morago e tlela ba ba itshekileng—gongwe botlhe ba tla e amogela jaaka pele.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “Bila keempat malaikat itu melepaskan pegangannya, Kristus akan mendirikan kerajaan-Nya. Tidak seorang pun menerima hujan akhir selain mereka yang sedang melakukan segala yang dapat mereka lakukan.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Litemana tse pedi tse fetileng go tswa mo go Early Writings di supa gore fa ditšhaba di galefile, mme ka yone nako eo “di thibetswe,” baengele ba bane ba thibela diphefo tse nne. Ka jalo go galefa ga ditšhaba go emetswe e le “diphefo tse nne”. Gape o ne a lemoga gore ka nako e baengele ba bane ba thibelang ditšhaba tse di galefileng ka yone, pula ya morago e ne e tla goroga. Lobaka lwa nako lo lo simololang fa pula ya morago e goroga, mo e leng gape nako e ditšhaba di galefang ka yone, le fa go ntse jalo di thibetswe, lo tswelela go fitlha Mikaele a ema mme teko ya motho e tswalwa. Lobaka loo lwa nako ke lobaka lo phološo e tswalwang ka lone, mme ka jalo lo emela tiro ya bofelo ya ga Keresete mo Felong ga Boitshepo jo boitshepisitsweng, jo bo supiwang e le lobaka lwa nako lo ka lone A ka nna a phimola maleo a batho kgotsa maina a bone mo dibukeng tsa katlholo. Lobaka loo lwa nako, fa baengele ba tshwere diphefo tse nne, ke nako ya go tswala ka sekano ga ba lekgolo le masome a mane a bone.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Islam ya ta Woe na ukkari ni hin sembeena ŋun na ka “siyaŋw niŋ koŋo,” ani Woe na ukkari seeri Sɛtambar 11, 2001 la, nka Islam bɛɛra la a “minnini ka da.” “Fɔlɔfin kɛrɛnkɛrɛn” ye Islam taala dɔ ye, ani Isaiah bɛ “fɔlɔfin kɛrɛnkɛrɛn” jira ko a ye “fɔlɔfin gɛlɛn” ye, min Ala bɛ “mara” (ka da, ka sɛgɛsɛgɛ). Islam kɛlɛ la, a bɛ sɔnna ka jira don muso dɔ ye min bɛ denmisɛn sɔrɔ, bari a ye kɛlɛ tuma-tuma bɔra ye min daminena Sɛtambar 11, 2001 la, waati min Lankolon Sɛbɛn na kelenkɛgɛlɛya sɛbɛn 18 la jiginna, min taamasiyalen don New York City so belebelew baajina ye.

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

> “Adakah kini tersebar perkataan bahawa saya telah menyatakan bahawa New York akan disapu lenyap oleh gelombang pasang? Hal ini tidak pernah saya katakan. Saya telah mengatakan, ketika saya memandang bangunan-bangunan besar yang sedang didirikan di sana, tingkat demi tingkat, ‘Betapa dahsyatnya peristiwa-peristiwa yang akan berlaku apabila Tuhan bangkit untuk menggoncangkan bumi dengan amat dahsyat! Pada waktu itu, kata-kata Wahyu 18:1–3 akan digenapi.’ Seluruh pasal kelapan belas kitab Wahyu merupakan suatu amaran tentang apa yang akan menimpa bumi. Tetapi saya tidak mempunyai terang yang khusus berkenaan dengan apa yang akan menimpa New York, kecuali bahawa saya mengetahui bahawa pada suatu hari bangunan-bangunan besar di sana akan dirobohkan oleh pembalikan dan goncangan kuasa Tuhan. Daripada terang yang telah diberikan kepada saya, saya mengetahui bahawa kebinasaan ada di dalam dunia. Satu firman daripada Tuhan, satu sentuhan kuasa-Nya yang perkasa, dan bangunan-bangunan yang besar ini akan roboh. Peristiwa-peristiwa akan berlaku yang kedahsyatannya tidak dapat kita bayangkan.” Review and Herald, 5 Julai 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Pada bagan tahun 1843 dan 1850, Islam digambarkan sebagai “kuda-kuda perang”. Dalam Wahyu pasal sembilan, di mana Islam pada Seruan Celaka pertama dan kedua dikemukakan, sifat Islam dikenali melalui nama raja Islam.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Mereka mempunyai seorang raja atas mereka, yaitu malaikat jurang maut; namanya dalam bahasa Ibrani ialah Abaddon, tetapi dalam bahasa Yunani namanya Apollyon. Wahyu 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Ayat ini, yaitu pasal SEMBILAN, dan ayat SEBELAS, secara nubuat menyatakan bahwa, baik digambarkan dalam Perjanjian Lama (bahasa Ibrani) maupun dalam Perjanjian Baru (bahasa Yunani), watak Islam adalah Abaddon atau Apollyon. Kedua nama itu berarti “kebinasaan dan maut”.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Malaika a tshwere meea e mene, e emetswego e le pitse e e bogale e e batlang go ikgolaganya, e bo e tabogela godimo ga sefatlhego sotlhe sa lefatshe, e tshotse tshenyo le loso mo tseleng ya yone.” Manuscript Releases, volume 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Mee k'áá dine’é yáhoot’éeł Bible bee naaltsoos biyi’ ádáádóó bee hozhooji łikanígíí t’áá nihá niháłgo t’áá íiyisí bits’ą́ą́dóó naashá. Ákót’éego, éí bee naaltsoos biyi’ ádáádóó ályaaígíí bee hane’ígíí bináhji’, díí łikanígíí t’áá íiyisí yishtł’izhgo biniiyé dah naashá, doo t’áá ajiłii’ da, shá bitoodnáádééłgo dóó “destruction and death” t’áá ałtso nahasdzáán bikáá’gi áníłtsoh bee hodiilnih.

We will continue to address these subjects in the next article.

Kita akan terus membincangkan perkara-perkara ini dalam rencana yang berikutnya.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Sekiranya umat Allah mempunyai kesedaran tentang kebinasaan yang bakal menimpa ribuan kota, yang kini hampir-hampir sudah diserahkan kepada penyembahan berhala! Tetapi banyak orang yang seharusnya memaklumkan kebenaran sedang menuduh dan menghukum saudara-saudara mereka. Apabila kuasa pertobatan daripada Allah datang ke atas akal budi, akan berlaku suatu perubahan yang nyata. Manusia tidak akan mempunyai kecenderungan untuk mengkritik dan meruntuhkan. Mereka tidak akan berdiri dalam kedudukan yang menghalang terang daripada bersinar kepada dunia. Kritikan mereka, tuduhan mereka, akan berhenti. Kuasa-kuasa musuh sedang berhimpun untuk peperangan. Pertembungan yang keras terbentang di hadapan kita. Rapatkan barisan, saudara-saudaraku lelaki dan perempuan, rapatkan barisan. Ikatkanlah dirimu dengan Kristus. ‘Janganlah kamu berkata: Suatu pakatan,... dan janganlah kamu takut akan apa yang mereka takuti, dan janganlah gentar. Kuduskanlah TUHAN semesta alam itu sendiri; biarlah Dia menjadi ketakutanmu, dan biarlah Dia menjadi kegentaranmu. Maka Dia akan menjadi tempat kudus; tetapi juga menjadi batu sandungan dan gunung batu yang menyebabkan tersandung bagi kedua-dua kaum Israel, menjadi jerat dan menjadi perangkap bagi penduduk Yerusalem. Dan banyak di antara mereka akan tersandung, dan jatuh, dan diremukkan, dan terjerat, dan tertangkap.’”

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “அகம் ஒரு நாடக அரங்கமாகும். அதில் நடிக்கும் நடிகர்கள், அதின் வாசிகளே; அவர்கள் இறுதியான மாபெரும் நாடகத்தில் தமக்குரிய பங்கை ஆற்றத் தயாராகிக் கொண்டிருக்கிறார்கள். தேவன் கண்கொள்ளாமல் போய்விட்டார். மனிதகுலத்தின் பெரும் திரளிடத்தில், மனிதர் தங்கள் சுயநல நோக்கங்களை நிறைவேற்றுவதற்காக ஒன்றிணையும் போது தவிர, எந்த ஒற்றுமையும் இல்லை. தேவன் நோக்கிக்கொண்டிருக்கிறார். தம் கிளர்ச்சியுள்ள குடிமக்களைப்பற்றிய அவருடைய நோக்கங்கள் நிறைவேறும். தேவன் குழப்பமும் ஒழுங்கின்மையும் ஆகிய கூறுகள் ஒரு காலப்பகுதிக்குத் தலைமை செய்ய அனுமதித்தாலும், உலகம் மனிதரின் கைகளில் ஒப்புக்கொடுக்கப்படவில்லை. கீழிருந்து வரும் ஒரு வல்லமை, அந்த நாடகத்தின் இறுதியான மாபெரும் காட்சிகளை நிகழ்த்துவதற்காகச் செயல்பட்டு வருகிறது,—சாத்தான் கிறிஸ்துவாக வந்து, இரகசியச் சங்கங்களில் தங்களை ஒன்றிணைத்துக்கொள்ளுகிறவர்களிடத்தில் அநீதியின் எல்லா வஞ்சகத்துடனும் செயல்படுகிறான். கூட்டுச்சேர்க்கைக்கான வேட்கைக்கு இடங்கொடுக்கிறவர்கள் சத்துருவின் திட்டங்களையே நிறைவேற்றி வருகின்றார்கள். காரணம் அதன் விளைவால் தொடரப்படும்.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “ឧក្រិដ្ឋកម្មបានជិតដល់កម្រិតកំពូលរបស់វាហើយ។ ភាពច្របូកច្របល់បានពេញពាសពិភពលោក ហើយសេចក្ដីភ័យស្លន់ស្លោដ៏ធំមួយកំពុងនឹងមកដល់លើមនុស្សទាំងឡាយក្នុងពេលឆាប់ៗនេះ។ ទីបញ្ចប់ជិតណាស់ហើយ។ យើងដែលស្គាល់សេចក្ដីពិត គួរតែកំពុងតែរៀបចំខ្លួនសម្រាប់អ្វីដែលនឹងឆាប់បាក់ធ្លាក់មកលើពិភពលោក ដូចជាសេចក្ដីភ្ញាក់ផ្អើលដ៏លើសលប់មួយ។” Review and Herald, September 10, 1903.

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