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# The Book of Daniel - Number One-Hundred and Fifty-Five

Buku Daniel - Seratus Lima Puluh Lima

Unveiling Daniel’s Last Vision: A Parallel Journey of the Wise Virgins

Membukakan Penglihatan Terakhir Daniel: Suatu Perjalanan Selari Para Gadis Bijaksana

Author

Jeff Pippenger

Published

March 24, 2024

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We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

మేము దానియేలు యొక్క చివరి దర్శనంపై మా పరిశీలనను ఆరంభించాము; అందులో దానియేలును దేవుని అంత్యదిన నిబంధన ప్రజలకు ఒక చిహ్నముగా గుర్తించాము; మరియు బెల్తెషజ్జరు ద్వారా ప్రతినిధిత్వం చేయబడిన ఆ అంత్యదిన ప్రజల ప్రవచనాత్మక లక్షణాలను గుర్తించడం ప్రారంభించుటకు, చివరి అధ్యాయముతో కలిపి మొదటి వచనాన్ని ఉపయోగించాము. దేవుని అంత్యదిన నిబంధన ప్రజలు మొదటి దూత యొక్క ఉద్యమంలోని మిల్లరైట్లను, మరియు మూడవ దూత యొక్క ఉద్యమంలోని ఒక లక్ష నలభై నాలుగు వేల మందిని ప్రతినిధిత్వం చేస్తారు. మిల్లరైట్లు పది కన్యల ఉపమానకథను నెరవేర్చిరి, మరియు ఆ ఉపమానకథ అంత్యదినములలో అక్షరాలా మళ్లీ పునరావృతమగును.

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

> “A kâ ka lawm ṭhin chu nungak sawmte tehkhin thuah, panga chu an fing a, panga dang chu an â ṭhin. Hemi tehkhin thu hi a ziak ang takin a thleng tawh a, a la thleng zêl dâwn bawk; a chhan chu tun huna ṭangkaihna bik a nei a, vântirhkoh pathumna thuchah ang khân a thleng tawh a, hun tâwp thlengin thutak tûn hun atâna ṭhahnemngaihna nei zêl a ni ang.” Review and Herald, August 19, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Boitemogelo jwa mekgatlho e mebedi ya malatsi a bofelo, ke boitemogelo jwa Boadventista.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Perumpamaan tentang sepuluh dara dalam Matius 25 juga menggambarkan pengalaman umat Advent.” The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Golongan Millerite melambangkan pergerakan malaikat yang pertama, dan pengalaman mereka juga dilambangkan oleh jemaat Filadelfia. Pada tahun 1856, pergerakan Millerite Filadelfia beralih kepada pergerakan Laodikia, dan dalam pemberontakan tahun 1863, ia selanjutnya beralih menjadi jemaat Advent Hari Ketujuh Laodikia.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Vaidi 144,000 vinamwakilisha mwendo wa malaika wa tatu, na uzoefu wao pia uliwakilishwa na kanisa la Filadelfia. Mnamo 1989, kitabu cha Danieli kilifunuliwa kwa kanisa la Waadventista Wasabato wa Laodikia, na mnamo Septemba 11, 2001, mwendo wa Waadventista wa Laodikia ulianza, na mnamo Julai 2023, mpito wa kurudi kwenye mwendo wa Filadelfia uliwasili.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshazzar, atau Daniel, melambangkan pergerakan Filadelfia pada akhir zaman, yang mengulangi pergerakan Filadelfia kaum Millerit “hingga kepada hurufnya yang terakhir.” Ayat pertama daripada penglihatan yang terakhir melambangkan umat akhir zaman itu, dan kesaksian terakhir daripada penglihatan yang terakhir itu mesti selaras dengan kesaksian pertama daripada penglihatan yang terakhir itu. Proses penyucian dalam Daniel fasal dua belas mengenal pasti pertambahan pengetahuan, serta dua golongan yang dihasilkannya. Belteshazzar ialah perwakilan muktamad bagi orang-orang bijaksana pada akhir zaman. Dalam Daniel fasal dua belas terdapat sekurang-kurangnya lima kebenaran nubuatan yang menjadi sauh bagi pergerakan Millerit, yang mesti diulangi dalam pergerakan malaikat yang ketiga.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Diadurhii nyuraan ni murni hojomdoo yabuulj, süsüglegchdiin hoyor angiig üüsgedeg bögööd, iim uchraas arban ongonii surgaalt ülgereer ekhleliin bolon tugsgöliin khödölgöön khoyuland ni bielüüldeg yum.

> 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. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

> Lakini wewe, Ee Danieli, yafunge maneno haya, na ukitie muhuri kitabu, hata wakati wa mwisho; wengi watakwenda huku na huko, nayo maarifa yataongezeka.... Naye akasema, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watasafishwa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Perbezaan antara orang yang bijaksana dan orang yang fasik (bodoh) didasarkan pada pengertian mereka (membahagi secara mental) akan pertambahan pengetahuan yang dibukakan pada waktu kesudahan, sama ada pada tahun 1798 bagi kaum Millerit, atau pada tahun 1989 bagi seratus empat puluh empat ribu. Umat Tuhan dituntut untuk mengetahui bahawa Adventisme ialah pengalaman perumpamaan tentang sepuluh anak dara, kerana tanpa pengertian itu mereka tidak akan berusaha memahami bilakah “waktu kesudahan” bagi generasi terakhir itu tiba, atau apakah pekhabaran yang pada waktu itu dimeteraibukakan. Tanpa pengertian bahawa pengalaman Advent adalah suatu proses ujian tiga langkah, yang berasaskan perkembangan kebenaran secara bertahap, yang membawa kepada hasil “hidup atau mati”, adalah mustahil untuk mengenali panggilan yang tinggi bagi setiap Advent Hari Ketujuh. Belteshazzar melambangkan suatu umat yang mengetahui bahawa mereka telah melalui proses penyucian yang digambarkan sebagai “disucikan, diputihkan, dan diuji.” Proses penyucian tiga langkah itulah yang secara khusus dikenal pasti sebagai pekerjaan Roh Kudus.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

> Но, вистина ви велам: полезно е за вас Јас да си одам; зашто ако не си одам, Утешителот нема да дојде при вас; а ако заминам, ќе ви Го испратам. И кога Тој ќе дојде, ќе го изобличи светот за грев, и за праведност, и за суд: за грев, бидејќи не веруваат во Мене; за праведност, бидејќи одам кај Мојот Отец, и веќе не Ме гледате; за суд, бидејќи кнезот на овој свет е осуден. Имам уште многу да ви кажам, но сега не можете да носите. Но кога ќе дојде Тој, Духот на вистината, ќе ве упати во сета вистина; зашто нема да зборува од Себе, туку ќе зборува што и да чуе; и ќе ви го објавува она што ќе дојде. Јован 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Khaliso ya Moya o o Boitshepo mo go kaeleng makgarebe a a botlhale mo go “boammaaruri jotlhe,” e tlhoka gore O kgalemele, mo go rayang go tlhagisa kgotsa go kgolaganya ka molato, lefatshe ka ga boleo, tshiamo le katlholo; mme tsotlhe tse ke dikgato tsotlhe tse tharo tsotlhe tse di tshwanang tse di tlisang lekgarebe le le botlhale kgotsa le le seeleele mo go Daniele kgaolo ya bolesomebedi. Molaetsa o Jesu a o supileng e le tiro ya Moya o o Boitshepo ke “lookwane,” lo lo senolang pharologanyo magareng ga ba ba botlhale le baikepi mo go Daniele 12. Batho ba Modimo ba malatsi a bofelo ba tshwanetse go tlhaloganya koketsego ya kitso ya kokomana ya bone, mme kitso eo e akaretsa go lemoga ga bone gore e ka tswa e le makgarebe a a seeleele kgotsa a a botlhale mo setshwantshong sa Mathaio kgaolo ya masomepedi le botlhano.

> “John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

> “Jon telah diperlihatkan perkara-perkara ini dalam penglihatan yang kudus. Ia melihat rombongan yang dilambangkan oleh lima gadis bijaksana, dengan pelita mereka telah diberesi dan tetap menyala, lalu ia berseru dalam kegairahan rohani, ‘Di sini adalah ketekunan orang-orang kudus; di sini adalah mereka yang menuruti perintah-perintah Allah dan iman kepada Yesus. Dan aku mendengar suatu suara dari surga berkata kepadaku, Tuliskanlah, Berbahagialah orang-orang mati yang mati dalam Tuhan dari sekarang ini: Ya, firman Roh, supaya mereka boleh beristirahat dari jerih lelah mereka; dan segala perbuatan mereka menyertai mereka.’”

> “Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

> “অনেকেই, যারা প্রথম ও দ্বিতীয় স্বর্গদূতের বার্তা শুনেছিল, মনে করেছিল যে তারা বেঁচে থাকবে স্বর্গের মেঘমালায় খ্রিষ্টের আগমন প্রত্যক্ষ করার জন্য। সত্যে বিশ্বাস করার দাবি করেছিল এমন সকলে যদি জ্ঞানী কুমারীদের ন্যায় নিজেদের কর্তব্য পালন করত, তবে এই বার্তা এতদিনে প্রত্যেক জাতি, গোষ্ঠী, ভাষা ও লোকসমাজের নিকট ঘোষণা করা হয়ে যেত। কিন্তু পাঁচজন ছিল জ্ঞানী এবং পাঁচজন ছিল মূর্খ। সত্য দশ কুমারীর দ্বারাই ঘোষণা করা উচিত ছিল, কিন্তু কেবল পাঁচজনই সেই দলের সঙ্গে যুক্ত হওয়ার জন্য অপরিহার্য প্রস্তুতি গ্রহণ করেছিল, যারা তাদের কাছে আগত আলোর মধ্যে চলেছিল। তৃতীয় স্বর্গদূতের বার্তার প্রয়োজন ছিল। এই ঘোষণা করা আবশ্যক ছিল। অনেকে, যারা প্রথম ও দ্বিতীয় স্বর্গদূতের বার্তার অধীনে বরকে অভ্যর্থনা করতে বেরিয়ে গিয়েছিল, তৃতীয় স্বর্গদূতের বার্তা—জগতের প্রতি প্রদত্ত শেষ পরীক্ষামূলক বার্তা—প্রত্যাখ্যান করেছিল।”

> “A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

> “Gawa yang sejenis akan dilaksanakan apabila malaikat yang satu lagi itu, yang digambarkan dalam Wahyu 18, menyampaikan perkhabarannya. Pekabaran malaikat pertama, kedua, dan ketiga perlu diulangi. Seruan itu akan diberikan kepada gereja, ‘Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan mengambil bahagian dalam dosa-dosanya.’ ‘Babel besar itu sudah runtuh, sudah runtuh, dan telah menjadi tempat kediaman roh-roh jahat, dan tempat tahanan setiap roh najis, dan sangkar bagi setiap burung yang najis dan dibenci. Kerana semua bangsa telah minum air anggur murka percabulannya, dan raja-raja di bumi telah berzina dengannya, dan para pedagang di bumi telah menjadi kaya oleh kelimpahan kemewahannya…. Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima bala-balanya; kerana dosa-dosanya telah sampai ke langit, dan Allah telah mengingati segala kejahatannya’ [Wahyu 18:2–5].”

> “Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

> “Ambil tiap-tiap ayat dalam pasal ini, dan bacalah dengan saksama, terutama dua ayat yang terakhir: ‘Dan cahaya pelita tidak akan bercahaya lagi sekali-kali di dalammu; dan suara mempelai laki-laki dan mempelai perempuan tidak akan terdengar lagi sekali-kali di dalammu: karena para saudagarmu adalah orang-orang besar di bumi; karena oleh sihirmu semua bangsa telah disesatkan. Dan di dalamnya didapati darah para nabi, dan orang-orang kudus, dan semua orang yang telah dibunuh di atas bumi.’”

> “The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

> “မင်္ဂလာဆောင်သမီးကညာဆယ်ယောက်အကြောင်း ဥပမာပုံပြင်ကို ခရစ်တော်ကိုယ်တိုင် ပေးတော်မူခဲ့ပြီး၊ အသေးစိတ်ဖော်ပြချက်တစ်ရပ်ချင်းစီကို ဂရုတစိုက် လေ့လာရမည်။ တံခါးပိတ်သွားမည့် အချိန်တစ်ခု ရောက်လာလိမ့်မည်။ ကျွန်ုပ်တို့သည် ပညာရှိသမီးကညာများဖြစ်စေ၊ မိုက်သောသမီးကညာများဖြစ်စေ ကိုယ်စားပြုခံထားရသည်။ ယခုအချိန်တွင် မည်သူတို့သည် ပညာရှိ၍ မည်သူတို့သည် မိုက်ကြသည်ကို ကျွန်ုပ်တို့ ခွဲခြားမသိနိုင်သေးသကဲ့သို့၊ ထိုသို့ ပြောဆိုရန်လည်း အာဏာမရှိ။ သမ္မာတရားကို မတရားခြင်းအတွင်း၌ ကိုင်စွဲထားသောသူများရှိကြပြီး၊ ထိုသူတို့သည် အပြင်ပန်းအားဖြင့် ပညာရှိသူများကဲ့သို့ ထင်ရှားကြသည်။” Manuscript Releases, volume 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Sebagai orang Advent yang akan memanggil laki-laki dan perempuan keluar dari Babilon pada hukum hari Minggu yang segera datang itu, kita “digambarkan baik oleh gadis-gadis bijaksana maupun oleh gadis-gadis bodoh.” Kelompok yang dilihat Yohanes, “yang dilambangkan oleh lima gadis bijaksana, dengan pelita mereka dirapikan dan menyala,” yang selanjutnya diidentifikasi Yohanes sebagai mereka yang memiliki “kesabaran orang-orang kudus,” dan yang “menuruti perintah-perintah Allah dan iman kepada Yesus,” ialah seratus empat puluh empat ribu, yang dituntut untuk menuruti perintah-perintah Allah, menjalankan iman kepada Yesus, dan mengetahui bahwa merekalah gadis-gadis dara dalam perumpamaan Matius dua puluh lima. Bukan saja mereka perlu memahami bahwa mereka adalah gadis-gadis bijaksana atau gadis-gadis bodoh, melainkan mereka juga harus mengulangi pengalaman yang dilambangkan oleh Daniel sebagai sedang “disucikan, dibuat putih dan diuji.”

> And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

> နောက်တေးသစ်တစ်ပုဒ်ကို ရာဇပလ္လင်တော်ရှေ့၌၎င်း၊ အသက်ရှိသတ္တဝါလေးပါးနှင့် အကြီးအကဲတို့ရှေ့၌၎င်း သီဆိုကြ၏။ ထိုတေးသီချင်းကို မြေကြီးမှ ရွေးနှုတ်ခြင်းခံရသော တစ်သိန်းလေးသောင်းလေးထောင်မှတပါး အခြားသူမည်သူမျှ မသင်ယူနိုင်။ ဤသူတို့သည် မိန်းမတို့နှင့် မညစ်ညူးကြသူများဖြစ်ကြ၏။ အကြောင်းမူကား၊ သူတို့သည် ကညာများဖြစ်ကြ၏။ ဤသူတို့သည် သိုးသငယ်တော် သွားတော်မူရာအရပ်တိုင်းသို့ လိုက်လျှောက်ကြသူများဖြစ်ကြ၏။ ဤသူတို့သည် လူတို့အထဲမှ ရွေးနှုတ်ခြင်းခံရ၍ ဘုရားသခင်နှင့် သိုးသငယ်တော်အတွက် အဦးသီးသောအသီးများ ဖြစ်ကြ၏။ သူတို့၏နှုတ်၌ လှည့်စားခြင်းမတွေ့ရ။ အကြောင်းမူကား၊ သူတို့သည် ဘုရားသခင်၏ ရာဇပလ္လင်တော်ရှေ့၌ အပြစ်ကင်းလွတ်ကြ၏။ ဗျာဒိတ်ကျမ်း ၁၄:၃–၅။

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Ada sekurang-kurangnya lima kebenaran yang dilambangkan dalam Daniel pasal dua belas, yakni kebenaran-kebenaran yang berkaitan dengan gerakan Millerite bagi malaikat pertama, yang akan diulangi dan difahami dengan lebih sepenuhnya oleh gerakan seratus empat puluh empat ribu. Salah satu daripada kebenaran itu ialah proses penyucian tiga langkah yang berkaitan dengan perumpamaan tentang sepuluh anak dara. Kebenaran pertama yang difahami oleh William Miller dari segi masa nubuatan ialah “tujuh masa” dalam Imamat dua puluh enam, dan kebenaran itu dikenal pasti dalam Daniel dua belas, dan itulah kebenaran pertama dalam sejarah Millerite yang disebutkan di sana.

> 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. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.

> Tetapi engkau, hai Daniel, tutuplah segala perkataan itu, dan meteraikanlah kitab itu sampai kepada waktu kesudahan; banyak orang akan ke sana ke mari, dan pengetahuan akan bertambah. Kemudian aku, Daniel, melihat, dan tampaklah berdiri dua orang lain, yang seorang di sebelah sini tebing sungai itu, dan yang seorang lagi di sebelah sana tebing sungai itu. Dan seorang berkata kepada orang yang berpakaian lenan, yang berada di atas air sungai itu, “Berapa lamakah lagi sampai kepada akhir segala keajaiban ini?” Lalu aku mendengar orang yang berpakaian lenan, yang berada di atas air sungai itu, ketika ia mengangkat tangan kanannya dan tangan kirinya ke langit, dan bersumpah demi Dia yang hidup selama-lamanya, bahwa hal itu akan berlangsung selama satu masa, dua masa, dan setengah masa; dan apabila ia telah menggenapkan penyerakan kuasa umat yang kudus, maka segala perkara ini akan diselesaikan. Aku mendengar, tetapi aku tidak mengerti; lalu kataku, “Ya Tuanku, apakah kesudahan segala perkara ini?” Maka ia berkata, “Pergilah, Daniel, sebab perkataan-perkataan itu tetap tertutup dan termeterai sampai kepada waktu kesudahan. Banyak orang akan disucikan, dimurnikan, dan diuji; tetapi orang-orang fasik akan berlaku fasik; dan tidak seorang pun dari orang-orang fasik itu akan mengerti, tetapi orang-orang bijaksana akan mengerti.” Daniel 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Ayat ini dimulai dengan kitab Daniel dimeteraikan hingga waktu kesudahan, dan ayat ini diakhiri dengan kitab Daniel dimeteraikan sampai waktu kesudahan. Di antara pemeteraian pertama dan terakhir atas perkataan-perkataan Daniel, kesaksian yang diteguhkan dengan sumpah dari “Dia yang hidup selama-lamanya” ialah “bahwa hal itu akan berlangsung selama satu masa, dua masa, dan setengah masa; dan apabila ia telah menyelesaikan penyerakan kuasa umat yang kudus, maka segala perkara ini akan digenapi.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Ea neng a neela bopaki joo bo tiisitsoeng ka kano e ne e le Ea neng a le holim’a metsi, a apere line. Daniele o ile a bona lengeloi le leng lebōpong le leng la Noka ea Hidekele, le lengeloi le leng lebōpong le leng, ’me le leng la mangeloi ao la botsa potso, eo Ea neng a le holim’a metsi a ileng a e araba. Potso eo e ne e le, “Ho fihlela neng?” Ana ke mantsoe a mabeli a pele a potso e botsoang temaneng ea leshome le metso e meraro ea Daniele khaolo ea borobeli.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Kemudian aku mendengar seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu yang berbicara itu, “Berapa lamakah penglihatan tentang korban sehari-hari, dan pelanggaran yang mendatangkan kebinasaan itu, sehingga baik tempat kudus maupun umat itu diserahkan untuk diinjak-injak?” Lalu ia berkata kepadaku, “Sampai dua ribu tiga ratus hari; kemudian tempat kudus itu akan dipulihkan.” Daniel 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Ⲡⲓⲁⲩⲧⲟⲥ ⲛ̄ⲡⲣⲟⲫⲏⲧⲓⲕⲟⲛ ⲥⲭⲏⲙⲁ ⲥⲟⲡ ⲉϥϣⲟⲡ ϩⲛ̄ ⲡⲓⲥⲛⲁⲩ ⲛ̄ⲥⲁϫⲓ, ⲉⲓⲙⲏⲧⲓ ϫⲉ ϩⲛ̄ ⲡⲓⲕⲉϥⲁⲗⲁⲓⲟⲛ ϣⲙⲏⲛ, Ⲇⲁⲛⲓⲏⲗ ⲛⲁϥϩⲓⲣⲁⲧϥ ⲡⲉ ϩⲁ ⲡⲓⲓⲁⲣⲟ ⲛ̄Ⲟⲩⲗⲁⲓ, ⲟⲩⲟϩ ⲟⲩⲭⲓ ϩⲁ ⲡⲓⲓⲁⲣⲟ ⲛ̄Ϩⲓⲇⲇⲉⲕⲉⲗ. Ϩⲛ̄ ⲡⲓⲕⲉϥⲁⲗⲁⲓⲟⲛ ϣⲙⲏⲛ ⲟⲩⲁⲅⲅⲉⲗⲟⲥ (ⲁⲅⲓⲟⲥ) ⲁϥϫⲟⲟⲥ “ⲛ̄ⲧⲉ ⲡⲓⲁⲅⲓⲟⲥ ⲉⲧⲉⲙⲙⲁⲩ ⲉⲧⲁϥⲥⲁϫⲓ, ⲁϣ ⲛ̄ⲥⲏⲟⲩ.” Ⲡⲓϣⲁϫⲉ ⲛ̄ϩⲉⲃⲣⲁⲓⲟⲥ ⲉⲧⲁⲩⲫⲁϩⲥϥ ⲉ̀ “ⲡⲓⲁⲅⲓⲟⲥ ⲉⲧⲉⲙⲙⲁⲩ,” ⲡⲉ ⲡⲓϣⲁϫⲉ ⲛ̄ϩⲉⲃⲣⲁⲓⲟⲥ “Palmoni,” ⲉⲧⲉ ⲡⲉ ⲡⲓϣⲁϫⲉ “Ⲡⲓⲑⲁⲩⲙⲁⲥⲧⲟⲥ ⲙ̄ⲡⲓⲁⲣⲏⲑⲙⲓⲧⲏⲥ,” ⲓⲉ “Ⲡⲓⲁⲣⲏⲑⲙⲓⲧⲏⲥ ⲛ̄ⲛⲓⲙⲩⲥⲧⲏⲣⲓⲟⲛ.” Ϩⲛ̄ ⲡⲓⲕⲉϥⲁⲗⲁⲓⲟⲛ ϣⲙⲏⲛ Ⲓⲏⲥⲟⲩⲥ (Ⲡⲓⲑⲁⲩⲙⲁⲥⲧⲟⲥ ⲙ̄ⲡⲓⲁⲣⲏⲑⲙⲓⲧⲏⲥ) ⲛⲁϥⲥⲁϫⲓ ⲡⲉ, ⲟⲩⲟϩ ⲕⲉⲁⲅⲓⲟⲥ ⲁϥϣⲉⲛϥ ⲛ̄Ⲓⲏⲥⲟⲩⲥ (ⲡⲓⲁⲅⲓⲟⲥ ⲉⲧⲉⲙⲙⲁⲩ), “ⲁϣ ⲛ̄ⲥⲏⲟⲩ.”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Dalam fasal dua belas, Dia yang berdiri di atas air itu ditanyai oleh seorang malaikat yang berada di salah satu tebing Sungai Hiddekel, “berapa lama.” Kedua-dua petikan ini mesti dipertimbangkan bersama-sama, baris demi baris. Soalan pertama dalam fasal lapan ialah, “berapa lamakah penglihatan tentang pemijakan tempat kudus dan bala tentera, yang mula-mula dilaksanakan oleh kekafiran, dan kemudian oleh kepausan?” Soalan dalam fasal dua belas ialah, “berapa lamakah lagi sampai kepada kesudahan segala keajaiban ini.” Jawapan yang disahkan dengan sumpah itu kemudian diberikan oleh Palmoni, Sang Penghitung Ajaib yang berpakaian kain lenan dan berdiri di atas air itu, “iaitu untuk satu masa, dua masa, dan setengah masa; dan apabila ia telah menyelesaikan penyerakan kuasa umat kudus, segala perkara ini akan digenapkan.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Soalan bagi Sungai Ulai dan Hiddekel ialah, “sampai bilakah penglihatan tentang penyerakan umat Allah yang dilaksanakan oleh kekafiran dan kemudian kepausan itu berlangsung, sementara mereka menginjak-injak tempat kudus dan bala tentera?” Jawapannya ialah bahawa penginjakan itu berakhir pada tahun 1798, apabila pekerjaan Palmoni dalam membangkitkan bait suci Millerit bermula, dan kemudian berakhir empat puluh enam tahun kemudian, pada tahun 1844, apabila tempat kudus itu harus disucikan.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

ꯑꯅꯤꯁꯨꯝ ꯇꯥꯟꯅ ꯗꯥꯅꯤꯌꯦꯜꯅ “ꯑꯩꯅ ꯃꯔꯝ ꯄꯨꯊꯣꯛꯄ ꯉꯝꯗꯦ” ꯍꯥꯏꯅ ꯋꯥ ꯁꯥꯅꯕ ꯇꯥꯔꯦ꯫ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯈ꯭ꯔꯤꯁꯇꯗ ꯍꯪꯕꯗꯨꯅ ꯃꯔꯝ ꯄꯨꯊꯣꯛꯄ ꯄꯥꯝꯕ ꯃꯐꯝ ꯄꯨꯊꯣꯛꯈꯤ꯫ “ꯑꯩꯒꯤ ꯃꯄꯨ ꯑꯣ, ꯃꯈꯣꯏꯁꯤ ꯑꯁꯤꯒꯤ ꯑꯔꯣꯏꯕ ꯑꯗꯨ ꯀꯔꯤꯅꯣ?” ꯃꯔꯝ ꯄꯨꯊꯣꯛꯄꯨ ꯄꯥꯝꯕ ꯃꯁꯥꯒꯤ ꯃꯐꯝ ꯑꯗꯨꯅ ꯃꯔꯝ ꯄꯨꯊꯣꯛꯄꯨ ꯄꯥꯝꯕ ꯃꯑꯥꯡꯕ ꯅꯨꯄꯤꯁꯤꯡꯒꯤ ꯃꯐꯝ ꯈꯪꯍꯜꯂꯤ, ꯃꯔꯝꯗꯤ ꯋꯥ ꯁꯥꯅꯕ ꯑꯄꯨꯟꯕ ꯑꯁꯤ ꯑꯔꯣꯏꯕ ꯃꯇꯝꯗ ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯁꯦꯜ ꯇꯧꯔꯣ ꯍꯥꯏꯕ ꯃ꯭ꯔꯤꯡ ꯑꯅꯤꯒꯤ ꯃꯔꯛꯇ ꯊꯝꯂꯤ꯫ ꯗꯥꯅꯤꯌꯦꯜꯅ 1798ꯗ ꯑꯥꯡꯕ ꯑꯇꯣꯞꯄ ꯑꯁꯤ ꯈꯪꯍꯟꯕꯒꯤ ꯁꯠꯌ ꯑꯗꯨ ꯃꯔꯝ ꯄꯨꯊꯣꯛꯄꯨ ꯄꯥꯝꯕ ꯃꯐꯝ ꯑꯗꯨ ꯋꯤꯂꯤꯌꯝ ꯃꯤꯜꯂꯔꯗ ꯊꯣꯝꯂꯤ, ꯑꯗꯨꯒ ꯃꯍꯥꯛ ꯈꯪꯍꯟꯕꯗ ꯂꯝꯂꯤꯕ ꯑꯍꯥꯅꯕ ꯁꯠꯌꯗꯤ ꯁꯦꯟꯆꯨꯌꯦꯔꯤ ꯑꯃꯁꯨꯡ ꯍꯣꯁꯠ ꯑꯗꯨ ꯃꯥꯏ ꯊꯥꯕꯁꯤꯡ꯫ ꯑꯁꯤꯗꯤ ꯑꯍꯥꯟꯕꯗ ꯄꯩꯒꯟꯅꯤꯁꯝꯅ, ꯃꯇꯨꯡꯗ ꯄꯦꯄꯜꯅꯤꯁꯝꯅ, ꯂꯦꯕꯤꯇꯤꯀꯁ ꯇ꯭ꯋꯦꯟꯇꯤ-ꯁꯤꯛꯁꯒꯤ “ꯁꯦꯕꯦꯟ ꯇꯥꯏꯝꯁ” ꯑꯗꯨ ꯃꯄꯨ ꯍꯣꯜꯂꯤꯄ ꯃꯤꯌꯥꯝꯒꯤ ꯄꯥꯋꯔ ꯊꯥꯏꯅ ꯊꯥꯁꯤꯟꯈꯤꯕ ꯃꯇꯝ ꯑꯗꯨꯗ ꯃꯐꯝ ꯄꯤꯔꯛꯄ ꯃꯑꯣꯡꯗ ꯃꯥꯏ ꯊꯥꯕ ꯑꯁꯤ ꯑꯣꯏ꯫

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Ithabo ya ga Miller ya go itse boammaaruri e emetswe ke ithabo ya ga Daniele, mme tlhaloganyo ya ga Miller e ne e sa felela. Daniele o emela ithabo ya ga Miller, mme Belteshatssare o emela bao ba nang le tlhaloganyo e e feletseng ya selo seo le ponatshegelo eo. Go na le boammaaruri jo bo botlhokwa jo bo kwa tlase ga botlhano jo e neng e le karolo ya maitemogelo a Ba-Millerite mo kgaolong ya bolesomepedi ya Daniele, jo bo tlaa bonang molekane wa jone o o tshwanang mo hisitoring ya ba ba dikete di le lekgolo le masome a manè a manè. Bongwe ke gore ba ne ba diragatsa e bile ba tlhaloganya gore ba ne ba diragatsa setshwantsho sa makgarebe a le lesome, ka tiragalo ya sone ya teko ya dikgato di le tharo; mme sengwe se sengwe ke gore ba tlhaloganya lentswe la motheo la “dinako di supa,” la Lefitiko kgaolo ya masome a mabedi le borataro.

We will continue this study in our next article.

Kita akan melanjutkan kajian ini dalam artikel kita yang berikutnya.

> “‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

> “‘Pada waktu itu, Kerajaan Syurga akan diumpamakan seperti sepuluh orang dara, yang mengambil pelita mereka lalu keluar untuk menyongsong pengantin lelaki. Lima daripada mereka bijaksana, dan lima lagi bodoh. Mereka yang bodoh itu mengambil pelita mereka, tetapi tidak membawa minyak bersama-sama mereka; tetapi yang bijaksana membawa minyak di dalam bekas mereka bersama dengan pelita mereka. Sementara pengantin lelaki itu berlambat-lambat, mereka semuanya mengantuk lalu tertidur. Tetapi pada tengah malam terdengarlah suatu seruan: Lihatlah, pengantin lelaki datang; keluarlah untuk menyongsong dia. Maka bangunlah semua dara itu, lalu membereskan pelita mereka. Dan yang bodoh berkata kepada yang bijaksana: Berilah kami sedikit daripada minyakmu, kerana pelita kami padam. Tetapi yang bijaksana menjawab, katanya: Tidak, nanti tidak cukup bagi kami dan bagi kamu; lebih baik kamu pergi kepada orang yang menjualnya dan beli untuk dirimu sendiri. Dan sementara mereka pergi membeli, pengantin lelaki itu pun datang; dan mereka yang telah bersedia masuk bersama-sama dia ke perjamuan perkahwinan itu, lalu pintu ditutup. Kemudian datanglah juga dara-dara yang lain itu, sambil berkata: Tuan, tuan, bukakanlah kami pintu. Tetapi dia menjawab dan berkata: Sesungguhnya Aku berkata kepadamu, Aku tidak mengenal kamu. Oleh itu berjaga-jagalah, kerana kamu tidak mengetahui baik hari mahupun saat Anak Manusia datang.’”

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “Yáan yin hodíílnihíjí t’áá íiyisí t’áá ajiłii’ígíí hwiiníł, dóó nihik’ehjigo bee hólǫ́ǫgo Christ yikáá’go ádoolnííłígíí biniiyé nidaalnishgo t’áá ákót’éego doo nidaat’áh da. T’áá shǫ́ǫdíshchį́į́ʼígíí bíighah doo haz’ą́ągo, crisis hwiiníłgo índa t’áá íiyisí hólǫ́ǫgo áłchínígíí bee hane’ígíí biniiyé ch’íhoot’ééłgo nihá hólǫ́ǫ dooleeł daaníigo doo bee na’nitin da. Ákót’éego dah naashá dooleeł, t’áá guests yił náhásdlį́į́’go dóó yáhoot’ééłgo Christ bi-bee-hózhǫ́ǫgi bee íina’anishígíí yich’į’ nitsáhákeesgo. K’ad shikaadééł nihił nisinígíí Christ bi-bee-hózhǫ́ǫgi, wedding garment, nihá hólǫ́ǫgo Lamb bi marriage supper biyi’ k’ehgo nidaa’ááh dooleełígíí. Parable biyi’ shǫ́ǫdíshchį́į́ʼígíí oil biniiyé yádaadiilwołgo, t’áá nihá hólǫ́ǫgo doo yádaałtsá da. Díí biniiyé hane’ígíí, crisis hwiiníłgo haz’ą́ągo nidaałnííł dooleełígíí biniiyé t’áá nihíji’ígíí character yich’į’ doo ádaat’éego hólǫ́ǫ da. T’áá niháłtsą́ą́dóó shikaadééł bee hane’ígíí t’áá ałhidadi naaltsoosígíí yich’į’ áádóó, Nihí character shił íiyisí shaa nį́į́h, áádóó doo shaa nį́į́h da go shí naashá dooleeł. Áádóó t’áá ádaat’éego nitsáhákeesígíí doo yiił’áhígo t’áá foolish virgins bi lamps yázhígo niháłtsą́ą́dóó hólǫ́ǫgóó oil yił nidaashááh da. Character doo t’áá ałtsáhákeesgo ła’í yich’į’ ła’ yádaat’į́į́ł da. Doo naaki bee nánílwo’ígíí da, dóó doo naaki bee náníl’į́į́łígíí da; t’áá nihíji’ ádoolnííł. Kéyahdidlį́į́hígíí t’áá ałtsoní nidaalnishígíí probation bikáá’gi, t’áá ła’ígo righteous character yich’į’ hólǫ́ǫgo bee haz’ą́ągo nihá hólǫ́ǫgo Bilagáana Diyin God nihá ajiłii’ígíí; shinálí asdzání dóó hastą́ą́ ła’í yich’į’ ła’ígo t’áá nihíji’ ádaat’éego character, t’áá nihíji’ hard experiences yił naasháhgo, Great Teacher bich’į’ bee na’nitinígíí yáhoot’ééłgo, trial hwiiníłgo patience bee hólǫ́ǫgo, dóó faith bee hólǫ́ǫgo impossibility bikáá’gi tsékooh daaztsáhígíí t’áá yáhoot’ééłgo, ákót’éego ła’í yich’į’ bee yádaat’į́į́łígíí biniiyé doo way hane’ da. Doo bee yádaat’į́į́ł da love bi fragrance,—ła’í yich’į’ gentleness, tact, dóó perseverance yił yádaat’į́į́łígíí. Doo bee yádaat’į́į́ł da ła’í human heart t’áá ła’í human heart biyi’ God dóó humanity bi love yádaat’į́į́łígíí.”

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

> “Apo araw laju ngen na, lalu iai semak amat datai ba kitai, lebuh tiap iti fasa perangai deka dipandangka ulih penguji ti spesel. Sida ke tetep taluk ngagai prinsip, sida ke ngereja pengarap nyentuk ngagai pengujung, nya meh sida ke udah nyata taluk lebuh diuji sereta dikena penusah dalam timpuh-timpuh ke dulu ari masa pengasuh sida, lalu udah ngaga perangai nitihka baka Kristus. Nya meh sida ke udah ngambi peluang ngambika rapat amat nemu Kristus, ke, nengah pengeringat enggau pengasih Iya, nyadi pengambi bagi sifat Tuhan. Tang nadai siku mensia ulih meri ngagai orang bukai pengabdian ati enggau kualiti runding ti mulia, sereta nambahka kekurangan iya ngena kuasa moral. Tiap iku kitai ulih ngereja mayuh utai ungkup pangan diri lebuh meri ngagai mensia teladan ti baka Kristus, lalu baka nya mempengaruhi sida ngambika datai ngagai Kristus deka nerima pengelurus ke nadai iya sida ulih bediri dalam pengakim. Mensia patut enggau sampi dalam sampi nimbangka perkara penting pasal ngaga perangai, lalu ngatur perangai sida nitihka teladan Tuhan.” The Youth Instructor, January 16, 1896.

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