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# The Book of Daniel - Number Eighty-Seven

Kitabu cha Danieli - Nambari Themanini na Saba

Unveiling the Parable of the Ten Virgins: A Profound Journey through Adventist History

Membukakan Perumpamaan tentang Sepuluh Gadis Dara: Suatu Perjalanan Mendalam melalui Sejarah Adventist

Author

Jeff Pippenger

Published

February 20, 2024

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The parable of the ten virgins illustrates the experience of the Adventist people.

Papiso ea barwetsana ba ba lesome e bontsha maitemogelo a batho ba Adventist.

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

> “Sesotho sa baroetsana ba leshome ho Mattheu 25 le sona se bontša phihlelo ea batho ba Adventiste.” Khang e Kholo, 393.

Millerite Adventists fulfilled the parable to the very letter.

Baadventiste ba Miller ba ile ba phethahatsa papiso eo ka ho toba ho ea ka lengolo ka lengolo.

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

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

The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.

Histori ya muvango wa njelo wa nkosi i ta mona muvango wa njelo wa nkosi i tatu, mpe mambu ma sukisila ya ndakisa ezali soki bankento ya bangonda bazali na mafuta, oyo ezali nsango ya mvula ya nsuka.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Ku na misava leyi yi etleleke evubihini, eku kanganyisweni ni eku lahlekisweni hi mianakanyo, endzhutini lowukulu wa rifu,—yi etlele, yi etlele. I vamani lava twaka ku vaviseka ka moya leswaku va va pfuxa? Hi rihi rito leri nga va fikaka? Miehleketo ya mina yi rhwariwa yi ya enkarhini lowu taka loko xikombiso xi ta nyikiwa, ‘Vonani, Muteki u ta; humani mi ya hlangana na Yena.’ Kambe van’wana va ta va va hlwerile ku kuma mafurha yo tlhela va tata timboni ta vona, kutani hi nkarhi lowu hundzeke ngopfu va ta kuma leswaku ximunhuhatwa, lexi yimeleriwaka hi mafurha, a xi hundziseki ku ya eka un’wana. Mafurha wolawo i ku lulama ka Kriste. Ma yimela ximunhuhatwa, naswona ximunhuhatwa a xi hundziseki. A ku na munhu loyi a nga xi sirhelelaka un’wana. Un’wana ni un’wana u fanele ku tikumela ximunhuhatwa lexi basisiweke eka xivati xin’wana ni xin’wana xa xidyoho.” Bible Echo, May 4, 1896.

The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.

“мұнай” мысал әңгімеде “мінезді”, сондай-ақ “Мәсіхтің әділдігін” білдіреді. Қасиеттелген мінез тек Құдай Сөзін жейтіндерде ғана қалыптасады.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ba halaletse ka ’nete ea hao; lentsoe la hao ke ’nete. Johanne 17:17.

The “oil” is also the messages of God’s Spirit.

“तेल” सेहो परमेश्‍वरक आत्माक सन्देशसभ अछि।

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.

> “អង្គ​ព្រះ​ជាម្ចាស់​ត្រូវ​បាន​បង្អាប់​កិត្តិយស នៅ​ពេល​ដែល​យើង​មិន​ទទួល​យក​សារ​ដែល​ទ្រង់​ផ្ញើ​មក​កាន់​យើង។ ដូច្នេះ យើង​បដិសេធ​ប្រេង​មាស ដែល​ទ្រង់​ចង់​ចាក់​បំពេញ​ទៅ​ក្នុង​ព្រលឹង​របស់​យើង ដើម្បី​ឲ្យ​បញ្ជូន​បន្ត​ទៅ​កាន់​អស់​អ្នក​ដែល​ស្ថិត​នៅ​ក្នុង​សេចក្តី​ងងឹត។” Review and Herald, July 20, 1897.

The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.

“Mafuta” adalah pekabaran-pakabaran Firman Tuhan yang menyampaikan kehadiran pengudusan dari kebenaran Kristus. Dalam perumpamaan tentang sepuluh gadis, yang juga merupakan nubuatan Habakuk pasal dua, pekabaran Seruan Tengah Malam, yang adalah pekabaran tentang kebenaran Kristus, sebagaimana diwakili oleh pekabaran Jones dan Waggoner dalam pemberontakan tahun 1888.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Bwanamdimo, mu lusungu Lwabo lukhulu, baatumina abantu baabo ubutumwa ubwacindama sana ukupitia ku Bazee Waggoner na Jones. Ubu butumwa bwali bwa kuleeta pa lulwelelo ulwa pa nsi yonse u Mulwilo uwakwezebwa pa ngulu, icapelo pa membu sha nsi yonse. Bwali kuleeta ukulungamikwa ku njira ya lwitabilo muli uyo uwaba Cishininkisho; bwali bwita abantu ukupokelela ukulungama kwa Kristo, ukwa langishiwa mu kumfwila amafunde yonse aya kwa Leza. Abengi bali balooshe Yesu ku meso yabo. Baali no kukabila ukuti amenso yabo yalangishiwe ku Buntu Bwabo ubwa Bulesa, ku busuma Bwabo, na ku kutemwa Kwabo ukushintashinta ku lupwa lwa bantu. Amaka yonse yapelwa mu maboko Yabo, pakuti bapela abantu ifyabupe ifingi, ukubapa icabupe icishingapimika icya kulungama Kwabo bwebene ku muntu umushakwafwa. Ubu e butumwa ubwa Leza alailile ukuti bupelwe ku nsi. Ubu e butumwa bwa malaika wa citatu, ubwe no kulandwa ne ishiwi ilikulu, no kulondololwa no kupongololwa kwa Mupashi Wabo mu cipimo icikulu.” Testimonies to Ministers, 91.

The message is the message of the latter rain.

Molaetsa ke molaetsa oa pula ea qetelo.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Lipula la mwisho litamiminwa juu ya watu wa Mungu. Malaika mwenye nguvu atashuka kutoka mbinguni, na dunia yote itaangazwa kwa utukufu wake.” Review and Herald, Aprili 21, 1891.

When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.

Bile mictlantecutli quetzalcoatl ipan septiembre 11, 2001, peuhqui quiahuitl tlatepotztic motlalilizqueh, huan peuhqui moyecquetza in historia in Milleritas, quen monequixtia ipan in parábola de mahtlactli ichpochtin huan Habacuc capítulo ome. Huan ihcuac in último tonalli iteh Dios iteh tlacameh quicuahqueh in amoxtli catca ipan imac in ángel, huan ihcuac quichihuayah inon, quinhuicacqueh occeppa campa in oquichtli ohtli in Jeremías, huan yehica omochihqueh in tlachixqueh in quipitzaseh in tlayolmelahua trompeta. In tlayolmelahua trompeta catca in mensaje Laodiceano, in quixnextia Isaías quen ce chicahuac tzajtzilistli.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> “Bersoarlah dengan nyaring, jangan tahan-tahan! Nyaringkanlah suaramu seperti sangkakala, dan beritahukanlah kepada umat-Ku pelanggaran mereka, dan kepada kaum Yakub dosa-dosa mereka.” Yesaya 58:1.

The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.

आदौ के प्रथम और तृतीय स्वर्गदूतों का सुधार-आन्दोलन “अन्त के समय” में आरम्भ होता है। उस समय “ज्ञान की वृद्धि” होती है, जो उस पीढ़ी की परीक्षा करेगी जो तब जीवित होगी, परन्तु केवल तब, जब वह ज्ञान एक औपचारिक सन्देश के रूप में प्रकाशित किया जाएगा। इसके पश्चात् वह औपचारिक सन्देश “सामर्थ्ययुक्त” किया जाता है, और इस सामर्थ्य-प्रदान की पहचान एक स्वर्गदूत के अवतरण से होती है। उस स्वर्गदूत का अवतरण हबक्कूक के विवाद को चिह्नित करता है, और दो वर्ग ऐसे सन्देश की पहचान करने लगते हैं जो या तो उत्तरवर्षा का सत्य सन्देश है अथवा उसका जाली सन्देश। तब विश्वासयोग्य जन परमेश्वर के पहरुए बन जाते हैं, जो चेतावनी की तुरही का सन्देश फूँकना आरम्भ करते हैं।

The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.

Mesej trompet yang benar adalah berasaskan terang yang dilambangkan pada dua loh Habakuk. Itulah amaran kepada Laodikia, dan amaran yang mengenal pasti dosa-dosa umat Tuhan. Perbahasan semakin memuncak sehingga kepada kekecewaan yang pertama, apabila satu golongan menjadi “perhimpunan para pencemooh,” dan para pengawal yang benar dipanggil untuk kembali kepada semangat bagi mesej yang dahulunya mereka tunjukkan sebelum kekecewaan itu. Ketika para pengawal itu kembali, mereka menyedari bahawa mereka berada dalam “masa penantian”, dan bahawa mesej yang kelihatan telah gagal itu sebenarnya akan digenapi, tetapi menurut aturan Tuhan. Mesej itu berkembang dalam suatu jangka masa yang singkat (namun tetap suatu jangka masa), dan apabila mesej itu tiba, ia dilambangkan sebagai mesej “Laungan Tengah Malam”, yang semata-mata merupakan peningkatan bagi mesej yang mula diperkasakan ketika malaikat itu turun.

At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.

Ka nako ya go goroga ga molaetsa, karogano magareng ga bao ba neng ba amogetse maemo a balebedi fa moengeloi a fologa, le bao ba ileng ba gana, e ne ya diragadiwa ka botlalo. Karogano eo e supa ntlha e tiiso e gatisiwang mo go ba ba dikete di le lekgolo le masome a manè le bonè, pele ga tshololo ya pula ya morago, kwantle ga “go lekanya” go go neng ga bewa mo puleng ya morago e e simologileng fa moengeloi a fologa.

The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”

Ibali lamaMillerite lilimfanekiso wemvula yesiphelo ngesikhathi sokubekwa uphawu kwabayiikhulu elinamashumi amane nane ezinkulungwane. Kulelo bali inkulumo-mpikiswano kaHabakuki yayisekelwe emyalezweni wemvula yesiphelo weqiniso nowamanga. UPawulu ukhomba isigaba esisodwa njengalabo abanothando lweqiniso, kanti esinye isigaba njengalabo abamukela inkohliso enamandla ngoba bengenalo uthando lweqiniso, nangenxa yokuthi bakholwe “amanga.”

The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.

Msukumo wa Kimillerite unawakilisha maendeleo ya kweli yanayoongezeka katika maarifa na nguvu tangu “wakati wa mwisho,” na kuendelea kote mpaka kumwagwa kwa Roho Mtakatifu katika Kilio cha Usiku wa Manane. Msukumo wa Kimillerite ulitambua alama fulani maalumu za njia ambazo zinafananishwa, kama vile “wakati wa mwisho,” “kuratibishwa” kwa ujumbe kunakowakilishwa na “kuongezeka kwa maarifa”, “kuwezeshwa” kwa ujumbe kunakoonyeshwa kwa malaika anayeshuka, “masikitiko ya kwanza” yanayoanzisha mfano wa wanawali kumi, kumwagwa kwa Roho Mtakatifu kunakowakilishwa kama “Kilio cha Usiku wa Manane”, na kisha “masikitiko ya pili” ya mwisho, ambapo mlango wa kipindi kimoja cha mpango wa wokovu “unafungwa” na mlango mwingine wa kipindi hicho “unafunguliwa”.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

> “Ukulunkulu uniké imiyalezo yeSambulo 14 indawo yayo emgqeni wesiprofetho, futhi umsebenzi wayo akumelwe uphele kuze kube sekupheleni komlando walomhlaba. Imiyalezo yengelosi yokuqala neyesibili iseyiqiniso salesi sikhathi, futhi kumelwe ihambisane nale elandelayo. Ingelosi yesithathu imemezela isixwayiso sayo ngezwi elikhulu. ‘Emva kwalezizinto,’ kusho uJohane, ‘ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu, futhi umhlaba wakhanyiswa inkazimulo yayo.’ Kulokhu kukhanyiselwa, ukukhanya kwayo yonke imiyalezo emithathu kuhlanganisiwe.” The 1888 Materials, 804.

The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.

Pergerakan Millerit, yang melambangkan pergerakan seratus empat puluh empat ribu, terkait erat dengan nubuatan tentang dua ribu tiga ratus tahun dan dua ribu lima ratus dua puluh tahun dalam Daniel pasal delapan, ayat tiga belas dan empat belas. “Waktu kesudahan” tiba pada penutupan “tujuh masa” murka Allah terhadap kerajaan utara Israel. Perumusan rasmi pekabaran Miller pada tahun 1831 terjadi dua ratus dua puluh tahun setelah penerbitan Alkitab King James.

> “Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.

> “Мырза Миллер, басқа елдерде осы хабар арқылы қозғалысқа келгендер сияқты, әуелде өзіне жүктелген міндетті қоғамдық газеттер мен брошюраларда жазып, жариялау арқылы орындамақ болды. Ол өз көзқарастарын алғаш рет Вермонт Телеграфында, Вермонт штатының Брэндон қаласында басылып шығатын баптистік басылымда жариялады. Бұл 1831 жылы болды.” John Loughborough, The Great Second Advent Movement, 120.

The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”

Құранда айтылған үшінші періштенің «ақырзаман уақыты» қозғалысы 1989 жылы, 1863 жылғы бүліктен кейінгі жүз жиырма алты жылдың соңында келіп жетті. «Жүз жиырма алты» — «жеті уақыттың» нышаны. Екі қозғалыс та «жеті уақыттың» орындалуымен басталды.

The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.

Mesej pergerakan malaikat ketiga telah diformalkan pada tahun 1996 melalui penerbitan satu siri rencana bertajuk, The Time of the End, yang telah diterbitkan dalam sebuah majalah bernama, Our Firm Foundation. Rencana-rencana itu diterbitkan dua ratus dua puluh tahun selepas Deklarasi Kemerdekaan pada tahun 1776. Mesej kedua-dua pergerakan itu telah diformalkan dua ratus dua puluh tahun selepas suatu sejarah yang berkaitan secara langsung dengan mesej yang tiba pada penghujung dua ratus dua puluh tahun itu.

The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.

លេខ «ពីររយម្ភៃ» តំណាងឲ្យការភ្ជាប់គ្នា (តំណ) រវាង «ប្រាំពីរដង» នៃព្រះពិរោធរបស់ព្រះប្រឆាំងនឹងរាជាណាចក្រយូដាខាងត្បូង ដែលបានចាប់ផ្តើមនៅឆ្នាំ 677 មុន គ.ស. និងការចាប់ផ្តើមនៃរយៈពេលពីរពាន់បីរយឆ្នាំ ក្នុង ដានីយ៉ែល ជំពូក 8 ខ 14 នៅឆ្នាំ 457 មុន គ.ស. លេខពីររយម្ភៃភ្ជាប់ទំនាយទាំងពីរនេះជាមួយគ្នា ហើយទំនាយទាំងពីរនោះត្រូវបានបង្ហាញរួមគ្នានៅក្នុងខគ្រឹះនៃអាដվենទីស៊ឹម គឺ ដានីយ៉ែល ជំពូក 8 ខ 13 និង 14។ នៅក្នុងខទាំងនោះ ព្រះគ្រីស្ទបានណែនាំអង្គទ្រង់តាមបែបទំនាយថា «បរិសុទ្ធជាក់លាក់នោះ» ដែលជាការបកប្រែពីពាក្យហេប្រឺ «Palmoni» មានន័យថា «អ្នករាប់ដ៏អស្ចារ្យ»។

The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.

እቲ ድንቂ ቈጻሪ ነተን ክልተ መስመራት ትንቢት ዝወከላ ክልተ ራእያት፡ ኣብተን ሓቂ እተን ክልተ ጥቕሶች የተኣታቱ፤ እተን ጥቕሶች እውን እህት ዋይት ማእከላይ ዓንዲ ኣድቨንቲዝም መሆነን ትልለይ። እቲ መበገሲ ነቲ ኣብ 1844 ዝፈጸመሉ ጊዜ ብናይ ክልተ ሚእቲን ዕስራን ዓመታት ምልክታዊ መራኸቢ ይተኣሳሰር። ምዕራፍ ክልተ ናይ ሃበቁቅ ብጥቕሲ ዕስራ ይውዳእ፤ እዚ ድማ ነቲ “ክልተ ሚእቲን ዕስራን” ዝብል ቍጽሪ ብኻልእ ኣገላልጻ ብእቲ ድንቂ ቈጻሪ ከም ዝተሓበረ ይምልከት፣ ምኽንያቱ እቲ ጥቕሲ ነቲ ኣብ እታ ዕለት ዝጀመረ ኣንቲታይፒካዊ መዓልቲ ዕርቂ ሓጢኣት ቀዳማይ ባህርይ ይገልጽ።

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

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

The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.

Pulelo tse pedi tša boporofeta tšeo di emelago kotola ya motheo ya Adventism, tšeo di tsebišitšwego ka go lebanya ke Mohlathi wa Dinomoro yo a Makatšago, di gokagantšwe mmogo ka mengwaga ye makgolo a mabedi le masome a mabedi; gomme Jesu (Mohlathi wa Dinomoro yo a Makatšago), yo ka mehla a swantšhago bofelo bja selo le mathomo a selo, o swailwe bofelo bja tšona ka la 22 October, 1844, ka nomoro ya makgolo a mabedi le masome a mabedi.

The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.

Tsela ya moengele wa ntlha, fela jaaka ka tsela ya moengele wa boraro, e simolotse ka “nako ya bokhutlo” (1798 le 1989 ka go latelana), kwa go yone “dinako tse supa” tsa Lefitiko masome a mabedi le borataro di lemogiwang. Letshwao le le latelang mo ditiragalong tsotlhe tse pedi le supiwa ke bokhutlo jwa dingwaga di le makgolo a mabedi le masome a mabedi, gape e le semelo sa boporofeti sa “dinako tse supa,” gonne dintlha tsa tshimologo tsa diponatshegelo tse pedi (chazon le mareh) di emela paka ya dingwaga di le makgolo a mabedi le masome a mabedi e e di golaganyang mmogo.

The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.

Go tlhagisiwa ga Baebele ya King James ka 1611, go bewa semmuso ga molaetsa wa ga Miller jaaka o ne o phasaladitswe mo lokwalodikgannyeng lwa Vermont Telegraph, go tlhagisiwa ga Declaration of Independence, le go phasaladiwa ga The Time of the End mo makasineng wa Our Firm Foundation, tsotlhe e ne e le diphasaladi. Tshimologo le bokhutlo jwa dipaka tsotlhe tse pedi tsa dingwaga di le makgolo a mabedi le masome a mabedi di emela phasalatso jaaka letshwao la tsela la hisitori. Palo “makgolo a mabedi le masome a mabedi” ke sesupo sa kgolagano ya boporofeti, mme diphasaladi tsotlhe tse nne di golagane ka go bo tsotlhe e le diphasaladi, gape le ka molaetsa o o emelwang ke “koketsego ya kitso” mo ditiragalong tsa tsone tsotlhe tsa hisitori.

The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.

Alkitab pada tahun 1611 melambangkan penyampaian Injil dari balai-balai surgawi kepada umat manusia. Pekabaran Miller ditempatkan dalam konteks nubuatan-nubuatan waktu, dan dua bagan suci Habakuk menjadikannya mudah dikenali bahwa pekabaran Miller digambarkan secara grafis melalui garis-garis sejarah. “Vermont” berarti “gunung hijau”, dan menurut ilham, “hijau” adalah lambang iman.

> “This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

> “Lotoro loo li neile tšepo. Thapo e tala e ne e emela tumelo kelellong ea ka, ’me botle le bonolo ba ho tšepa Molimo tsa qala ho chaba moeeng oa ka.” Christian Experience and Teachings, 28.

Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.

Molaetsa oa Miller o ile oa hlophisoa ka mokhoa o hlophisitsoeng ’me oa phatlalatsoa ho tsoa kerekeng e tšepahalang, hobane “thaba” matsatsing a ho qetela ke “kereke”.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> တရားတော်၏နောက်ဆုံးနေ့ရက်များ၌ ထာဝရဘုရား၏ အိမ်တော်ရှိရာ တောင်တော်သည် တောင်များအပေါ်၌ တည်မြဲစွာ စိုက်ထူခြင်းခံရမည်ဖြစ်၍၊ တောင်ကုန်းများထက်လည်း မြင့်မြတ်ချီးမြှောက်ခြင်းခံရမည်။ လူမျိုးအပေါင်းတို့သည်လည်း ထိုတောင်တော်သို့ စီးဆင်းလာကြလိမ့်မည်။ လူအများအပြားတို့သည်လည်း သွား၍၊ “လာကြပါစို့၊ ထာဝရဘုရား၏ တောင်တော်သို့၊ ယာကုပ်၏ ဘုရားသခင်၏ အိမ်တော်သို့ တက်ကြပါစို့။ ကိုယ်တော်သည် မိမိ၏ လမ်းခရီးတို့ကို ကျွန်ုပ်တို့အား သင်ကြားတော်မူမည်ဖြစ်၍၊ ကျွန်ုပ်တို့သည် ကိုယ်တော်၏ လမ်းခရီးများ၌ လျှောက်လှမ်းကြမည်။ အကြောင်းမူကား ပညတ်တရားသည် ဇိအုန်မှ ထွက်ပေါ်လာမည်ဖြစ်၍၊ ထာဝရဘုရား၏ နှုတ်ကပတ်တော်သည် ယေရုရှလင်မြို့မှ ထွက်ပေါ်လာမည်” ဟု ဆိုကြလိမ့်မည်။ ဟေရှာယ ၂:၂၊ ၃။

The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.

Mesej ujian yang telah diformalkan oleh Miller datang daripada gereja yang setia, dan penerbitan yang disebut *The Telegraph* melambangkan suatu mesej dari syurga sebagaimana juga Alkitab King James, kerana perkataan “telegraph”, yang terbentuk daripada dua perkataan Yunani, ialah suatu mesej dari tempat yang jauh. Perkataan yang pertama (*tele*) bererti “jauh atau dari kejauhan,” dan yang kedua (*grapho*), “menulis atau mencatat.” Bersama-sama, kedua-duanya bererti “menulis atau menghantar pada jarak jauh.” Pada tahun 1611, Tuhan, melalui penghasilan Alkitab King James, telah menghantar mesej-Nya dari syurga, dan pada penghujung dua ratus dua puluh tahun, mesej Miller, sebagaimana mula-mula diformalkan pada tahun 1831 dalam *Vermont Telegraph*, juga telah menghantar mesej Tuhan dari syurga. Mesej itu ialah “pertambahan pengetahuan” yang dibukakan pada “waktu kesudahan” pada tahun 1798, yang kemudian menghasilkan suatu proses ujian tiga langkah bagi generasi itu. Sejarah itu melambangkan sejarah Future for America.

The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.

Deklarasi Kemerdekaan pada tahun 1776 melambangkan permulaan binatang bumi dalam Wahyu pasal tiga belas. Hal itu melambangkan permulaan Amerika Serikat, dan dengan demikian menandai pembatasan kemerdekaan pada akhir Amerika Serikat. Pekabaran Future for America (sebagaimana tersirat dalam namanya), menandai akhir yang dilambangkan dalam permulaan melalui penerbitan Deklarasi Kemerdekaan. Dua ratus dua puluh tahun kemudian, pada tahun 1996, pelayanan yang telah menerbitkan majalah The Time of the End menerima badan hukum yang sebelumnya telah diberi nama Future for America. Pada tahun itu, majalah The Time of the End, yang terdiri dari artikel-artikel yang pernah dimuat dalam penerbitan yang disebut Our Firm Foundation, diterbitkan.

The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.

Bingwa ya huduma ya Future for America, inahusu historia ya Azimio la Uhuru, kwa maana chapisho hilo liliashiria mwanzo wa Marekani, na Yesu daima huonyesha mwisho kwa mwanzo. Kichwa cha chapisho hicho, The Time of the End, kinahusu yote mawili: “wakati wa mwisho” katika mwaka wa 1989, na pia mwisho wa muda wa rehema wakati Mikaeli anaposimama. Ujumbe ulioratibiwa rasmi katika chapisho hilo (Danieli kumi na moja, aya ya arobaini hadi arobaini na tano), ulifunuliwa baada ya kutiwa muhuri kwa kuanguka kwa Umoja wa Kisovieti mwaka wa 1989 (wakati wa mwisho), na aya zilizofunuliwa baada ya kutiwa muhuri zinawasilisha mfuatano wa historia unaosonga mbele kuanzia mwaka wa 1989 hadi aya ya kwanza ya sura ya kumi na mbili, ambapo unasema Mikaeli anasimama, na muda wa rehema wa wanadamu unafungwa.

From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.

Dari penerbitan *Declaration of Independence* pada tahun 1776 hingga penerbitan majalah *The Time of the End* adalah genap dua ratus dua puluh tahun, dan permulaan maupun pengakhirannya membahas pokok-pokok nubuatan yang sama. Penerbitan *The Time of the End* disusun dari pasal-pasal yang mula-mula telah diterbitkan sebagai artikel dalam penerbitan *Our Firm Foundation*, dan hal itu melambangkan kebenaran nubuatan bahwa tanpa berpegang pada kebenaran-kebenaran dasar dari gerakan Millerit (yang adalah “our firm foundation”), mustahil untuk memahami “pertambahan pengetahuan” pada “waktu akhir” pada tahun 1989.

The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.

Tanda jalan yang digambarkan sebagai “masa akhir,” dan tanda jalan yang melambangkan “pemformalan” pekabaran dalam sejarah-sejarah yang sejajar dari pergerakan malaikat pertama dan malaikat ketiga, keduanya mengandung unsur-unsur nubuatan tentang “tujuh masa” dari Imamat dua puluh enam. Tanda jalan berikutnya dalam sejarah-sejarah yang sejajar itu ialah pemberian kuasa kepada pekabaran sebagaimana ditandai oleh turunnya malaikat Wahyu sepuluh, pada 11 Agustus 1840, atau malaikat Wahyu delapan belas, pada 11 September 2001. Penggenapan celaka kedua dari Wahyu pasal sembilan menurunkan malaikat Wahyu sepuluh, dan penggenapan celaka ketiga dari Wahyu pasal sepuluh menurunkan malaikat Wahyu pasal delapan belas.

In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.

Utsembi lwa vhugala kha mafhungo a u lingana, mvula ya u fhedzisela i thoma u “shashazela” nga tshifhinga tshine muruṅwa a tsela fhasi. Nga tshenetsho tshifhinga mulaedza u “ṋewa maanḓa” nga khwaṱhisedzo ya tshiwo tsho porofiteliwaho. Kha VhaMillerite zwo vha zwi u guma ha vhuhosi ha Ottoman sa u ḓadzwa ha vhuporofita ha tshifhinga ha Isilamu ha Khombo ya Vhuvhili kha Nzumbululo ndima ya vhuṱahe, ndimana ya fumiṱhanu. Kha mutsindo wa vha zwigidi zwa maḓana a fumi na zwigidi zwa maṋa zwo vha zwi “sinyuswa ha dzitshaka,” vhuporofita ha Isilamu ha Khombo ya Vhuraru ine ya vha nga tshifhinga tsha phalaphala ya vhusumbe kha Nzumbululo fumi, ndimana ya sumbe, he ha ḓadzwa musi zwifhaṱo zwihulwane zwa Muḓi wa New York zwi tshi wiswa fhasi.

Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.

ဘက်ညီသမိုင်းကြောင်းများ၏ အဓိကလမ်းမှတ်အသီးသီးသည် အံ့ဖွယ်ရေတွက်တော်မူသောအရှင်၏ အမှုတော်နှင့် တိုက်ရိုက်ဆက်နွှယ်လျက်ရှိပြီး၊ ထိုအရှင်သည် နှစ်ပေါင်းနှစ်ထောင့်သုံးရာနှင့် နှစ်ပေါင်းနှစ်ထောင့်ငါးရာနှစ်ဆယ်ကို ကိုယ်စားပြုသော ရူပါရုံနှစ်ခု၏ အပြန်အလှန်ဆက်စပ်မှုအပေါ် မိမိ၏ အမှတ်လက္ခဏာကို ချမှတ်တော်မူ၏။ ကောင်းကင်တမန် ဆင်းသက်လာသောအခါ ထမြောက်စေခြင်းခံရသော ပရောဖက်ဆိုင်ရာ စောင့်ကြည့်သူများသည်၊ 1856 ခုနှစ်တွင် “ခုနစ်ကာလ” ဟူသော ပိုမိုကြီးမားသော အလင်းတော် ဖွင့်လှစ်ခြင်းနှင့် တိုက်ရိုက်ချိတ်ဆက်ထားခဲ့သော လာအောဒိကိအသင်းတော်ထံသို့ ပေးသော သတင်းစကားကိုပါ ဝင်ဆံ့သည့် သတိပေးတံပိုးကို မှုတ်ကြ၏။ “ခုနစ်ကာလ” ကို ပုံဖော်ဖော်ပြထားသော 1843 နှင့် 1850 ရှေ့ဆောင်ဇယားများဖြင့် ကိုယ်စားပြုထားသည့် ဟဗက္ကုတ်၏ ဇယားနှစ်စောင်ဟူသော လမ်းမှတ်သည်၊ ဘက်ညီသမိုင်းကြောင်းတစ်ခုစီတွင် ကောင်းကင်တမန် ဆင်းသက်ခြင်းနှင့် “ပထမစိတ်ပျက်ခြင်း” တို့အကြား၌ ပေါ်ထွန်းလာခဲ့သည်။

The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.

Penanda jalan bagi “masa penangguhan” berkaitan secara langsung dengan ramalan tahun 1843 yang gagal, iaitu suatu ramalan tentang penggenapan kedua-dua dua ribu tiga ratus tahun, dan juga dua ribu lima ratus dua puluh tahun. Pekabaran Seruan Tengah Malam ialah pengenalpastian tentang penggenapan yang akan segera berlaku bagi kedua-dua tempoh masa nubuatan itu. “Pintu” dispensasi yang tertutup pada penanda jalan yang terakhir mengenal pasti penggenapan kedua-dua tempoh nubuatan itu, dan menandakan di mana sangkakala ketujuh atau sangkakala Yobel mula berbunyi. Setiap penanda jalan dalam setiap sejarah berkaitan secara langsung dengan “tujuh masa,” dan “tujuh masa” itu melambangkan benang yang mengikat kedua-dua sejarah bersama-sama, dan kedua-dua sejarah itu melambangkan pekabaran hujan akhir.

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel berikutnya.

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Хэлэнд бүдэрч, дуулгаваргүй байдаг тэдэнд’ Христ бол бүдрүүлэх хад мөн. Харин ‘барилгачдын голсон чулуу нь өнцгийн тэргүүн чулуу болсон.’ Голсон тэр чулуутай адил, Христ Өөрийн газрын үйлчлэлийн үед хайхрамжгүй хандлага болон доромжлолыг амссан. Тэр ‘хүмүүсийн жигшиж, орхисон нэгэн; уй гашуугийн хүн, зовлонг мэддэг нэгэн: ... Түүнийг жигшсэн, бид Түүнийг үнэлсэнгүй.’ Исаиа 53:3. Гэвч Түүнийг алдаршуулах цаг ойртож байв. Үхэгсдээс амилснаар Тэр ‘хүчтэйгээр Бурханы Хүү’ хэмээн тунхаглагдах байлаа. Ром 1:4. Түүний хоёр дахь ирэлтээр Тэр тэнгэр, газрын Эзэн хэмээн илчлэгдэх байв. Одоо Түүнийг цовдлохоор зэхэж байсан хүмүүс Түүний агуу байдлыг танин мэдэх болно. Орчлон ертөнцийн өмнө гологдсон чулуу нь өнцгийн тэргүүн чулуу болох байлаа.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Mogo mongwe yo e tla mo welang, e tla mo thubaganya ya nna lorole.” Batho ba ba neng ba gana Keresete ba ne ba tla tloga ba bona motse wa bone le setšhaba sa bone di senngwa. Kgalalelo ya bone e ne e tla robegiwa, e bo e gasamišwa jaaka lorole fa pele ga phefo. Mme ke eng se se neng sa senya Bajuta? E ne e le lentswe leo, le fa nkabo ba agile mo go lone, le ka bo e bile tshireletso ya bone. E ne e le molemo wa Modimo o o nyatsegileng, tshiamo e e ganetsweng, kutlwelobotlhoko e e nyeditsweng. Batho ba ikemisa go ganetsa Modimo, mme tsotlhe tse di ka bong di nnile poloko ya bone tsa fetoga tshenyo ya bone. Tsotlhe tse Modimo a di beileng gore e nne tsa botshelo, bone ba di fitlhela di le tsa loso. Mo go bapoleng ga Bajuta Keresete go ne go akareditswe tshenyo ya Jerusalema. Madi a a neng a tshololwa kwa Kgalefari e ne e le bokete jo bo neng jwa ba nwetsa kwa tatlhegelong ya lefatshe leno le ya lefatshe le le tlang. Go tla nna jalo mo letsatsing le legolo la bofelo, fa katlholo e tla wela ba ba ganang tsotlhe tsa letlhogonolo la Modimo. Keresete, lefika la bone la kgopiso, ka nako eo o tla bonala mo go bone jaaka thaba e e busolosang. Kgalalelo ya sefatlhego sa Gagwe, e mo go basiami e leng botshelo, mo go baikepi e tla nna molelo o o laila. Ka ntlha ya lorato lo lo gannweng, letlhogonolo le le nyeditsweng, moleofi o tla senngwa.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.

> “Ka fak jingïathuh shibun rukom bad ki jingmaham ba la ai bun sien, U Jisu u la pyni lypa ïa kaei kaban long ïa ki Jiw namar ka jingkyntait jong ki ïa U Khun jong U Blei. Ha kine ki ktien U la kren sha baroh ha man la ka juk kiba kyntait ban pdiang ïa U kum U Nongsiewspah jong ki. Baroh ki jingmaham ki long na ka bynta jong ki. Ka templ ba la pynjakhlia, u khun bym kohnguh, ki nongrep bym hok, ki nongtei kiba ñiewbeiñ, ki don ïa ka jingïadei jong ki ha ka jingim jong man la u nongpop. Lymda u kylla bamut, kata ka jingpynshitom kaba kine ki la ai dak lypa kan long ka bynta jong u.” The Desire of Ages, 599, 600.

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