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# Rome Establishes the Vision - Number Seven

Roma o Tlhoma Ponatshegelo — Nomoro ya Bosupa

The Final Controversy: Rome’s Symbolism in Adventist Prophecy and the Close of Probation

Tseu osese lo ôle: Mpshông wa Roma mo Boporofeteng jwa Maadventista le Bokhutlo jwa Nakô ya Kgomotšho

Author

Jeff Pippenger

Published

August 17, 2024

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We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.

Re hlahloba mela e tšeletseng ya histori ka gare ga histori ya Boadventiste, moo dikganetšano mabapi le leswao la Roma e bilego taba yeo e lego kgopolong. Re diriša mokgwa wa pula ya morago, wo e lego “mola godimo ga mola” go tšwa go “mo gannyane” le “mola gannyane.” Re thomile ka go lemoga gore kganganetšo ya pele mabapi le leswao la Roma e swantšha kganganetšo ya bjale, ka gona e gatelela gore bjale re ka gare ga kganganetšo ya mafelelo pele ga ge nako ya kgaogelo e tswalelwa.

The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.

Boimaŋ boitoto ba la e mabapi na tšošupo ya Roma le gona bo emetšwe ke ditemana tša lesome go fihla go tše lesomenne tša Daniele 11, tšeo di swantšhetšago histori ye e utilwego ya temana ya masomenne ya Daniele 11. Histori ya temana ya masomenne e iša morutwana wa boporofeta go 1989 le go wa ga Soviet Union bjalo ka ge go emetšwe ke temana ya lesome. Temana ye e latelago, e lego temana ya masomenne-tee, ye e laetšago molao wa Lamorena wo o tlago ka pela kua United States, e swantšhetšwa ke temana ya lesomenne. Tšhušumetšo e šetše e tsebišitše gore seo se bego se tswaletšwe e be e le “karolo ya puku ya Daniele ye e amanago le mehla ya bofelo”.

1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.

Dari tahun 1989 hingga Undang-Undang Hari Minggu merupakan bahagian termeterai pada hari-hari terakhir, dan hal itu dilambangkan dalam ayat sepuluh hingga enam belas. Oleh itu, pertambahan pengetahuanlah yang membawa kepada penutupan masa percubaan bagi Seventh-day Adventists, kerana masa percubaan Adventisme di Amerika Syarikat berakhir pada Undang-Undang Hari Minggu. Dalam ayat sepuluh hingga enam belas kita mendapati ayat empat belas, yang mengenal pasti bahawa “perompak-perompak” umat Tuhanlah yang menegakkan penglihatan itu.

Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.

Oleo, kgang e e amanngwang mo setšhateng sa bo-pulamadibogo sa 1843 ya Bamillerite ke kgang ya ntlha ya Roma mo hisitoring ya Adventism. Boammaaruri jwa gore yone kgang eo eo e boile gape, bo itsise mongwe le mongwe yo o ratang go bona gore Jesu, jaaka Alefa le Omega, ka gale o tshwantsha bokhutlo ka tshimologo. Kgang ya jaanong ke kgang ya bofelo e e kgaoganyang makgarebane a a botlhale le a a dieleele.

Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.

የተቀደሰ የትንቢት ሎጂክ እንደሚያስተምር፣ አንድ መቶ አርባ አራት ሺህዎቹ በቅርቡ ከሚመጣው የእሑድ ሕግ ጋር በሚያያዝ የምሕረት ዘመናቸው ከመዘጋቱ በፊት ወደ ፍጹም አንድነት ይደርሳሉ። የሚልክያስ የቃል ኪዳኑ መልእክተኛ የማጥራት እሳት አሁን ሌዋውያንን እንደ ወርቅና ብር እያነጻ ነው። የቆሻሻ ብሩሽ ሰው አሁን ወለሉን በእውነት ቃላት እያጠራ ነው።

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Angin penampi ada di tangan-Nya, dan Ia akan membersihkan tempat pengirikan-Nya sampai tuntas, lalu mengumpulkan gandum-Nya ke dalam lumbung.’ Matius 3:12. Ini adalah salah satu masa penyucian. Melalui firman kebenaran, sekam sedang dipisahkan dari gandum. Karena mereka terlalu sia-sia dan merasa diri benar untuk menerima teguran, terlalu mengasihi dunia untuk menerima kehidupan kerendahan hati, banyak orang berpaling dari Yesus. Banyak orang masih melakukan hal yang sama. Jiwa-jiwa diuji pada masa ini sebagaimana murid-murid itu diuji di sinagoge di Kapernaum. Ketika kebenaran dibawa pulang ke dalam hati, mereka melihat bahwa hidup mereka tidak selaras dengan kehendak Allah. Mereka melihat perlunya suatu perubahan yang menyeluruh dalam diri mereka; tetapi mereka tidak mau memikul pekerjaan penyangkalan diri itu. Karena itu mereka marah ketika dosa-dosa mereka disingkapkan. Mereka pergi dengan tersinggung, sama seperti murid-murid itu meninggalkan Yesus sambil bersungut-sungut, ‘Perkataan ini keras; siapakah yang sanggup mendengarkannya?’” The Desire of Ages, 392.

The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.

သန်ယေလ၏ နောက်ဆုံးသော ပရောဖက်ပြုချက်၏ အစဖြစ်သော ပထမ ဆယ့်ခြောက် ချက်တော်တို့သည်၊ အခန်း၏ နောက်ဆုံး ခြောက် ချက်တော်တို့နှင့် ကိုက်ညီလျက်ရှိသည်ဟူသော အချက်က၊ အာလဖာနှင့် ဩမေဂါသည် ယခုဖြစ်ပေါ်လျက်ရှိသော၊ အခန်း ဆယ့်နှစ်၌ သန်ယေလအားဖြင့် ကိုယ်စားပြုဖော်ပြထားသော ပညာရှိသူတို့နှင့် ဆိုးညစ်သူတို့၏ နောက်ဆုံး ခွဲခြားခြင်းကို ဆောင်ရွက်ရန်၊ အစပိုင်းရှိ ချက်တော်တို့ကို အသုံးပြုတော်မူလျက်ရှိကြောင်းကို ဖော်ပြသည်။

A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.

Shaahid saddexaad oo markhaati ka ah culayska weyn ee khilaafkan waa xaqiiqada ah in Waxyigu, iyada oo loo marayo qoraallada Sister White, si cad u taageerayo jaantuskii hormuudka ee 1843, kaas oo matalaya khilaafka Rooma ee aayadda afar iyo tobnaad. Khilaafka bilowgu wuxuu matalaa khilaafka dhammaadka, oo oggolaanshaha waxyiga leh ee fahamkii reer Miller ee “tuugagga dadkaaga” ee aayadda afar iyo tobnaad wuxuu ka dhigan yahay in haddii runtaas aasaasiga ahi la diido, ay isla mar ahaantaana tahay diidmo loo jeediyey awoodda Ruuxa Nebinnimada. Iyadoo waafaqsan labadii markhaati ee hore ee adkaynaya in khilaafkani dhaco wax yar ka hor inta aanu xidhmin wakhtiga tijaabadu, waxaa hubaal ah in khiyaanada ugu dambaysa, ama khiyaanada kama dambaysta ah, ee kuwa sheegta inay taageeraan Ruuxa Nebinnimada, ay tahay diidmada Ruuxa Nebinnimada.

> “Satan is . . . constantly pressing in the spurious—to lead away from truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Iblis adalah... terus-menerus mendesakkan yang palsu—untuk menyesatkan orang dari kebenaran. Penipuan terakhir Setan ialah menjadikan kesaksian Roh Allah tidak berdaya. ‘Bila tidak ada wahyu, menjadi liarlah rakyat’ (Amsal 29:18). Setan akan bekerja dengan sangat licik, dengan berbagai cara dan melalui berbagai sarana, untuk menggoncangkan keyakinan umat sisa Allah terhadap kesaksian yang benar.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Bahalane Khahlano le Ditshupo bo tla hotetswa, bo tswang ho Satane. Mesebetsi ya Satane e tla ba ho sisinya tumelo ya dikereke ho tsona, ka lebaka lena: Satane a ke ke a ba le tsela e hlakileng hakana ya ho kenya dithetso tsa hae le ho tlama meya ka ditheto tsa hae haeba ditemoso le dikgalemelo le dikeletso tsa Moya wa Modimo di nkelwa hloohong.” Selected Messages, buka ya 1, 48.

The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.

Go dira gore go se nne le matswela, kgotsa go gana taolo ya “bosupi jwa Mowa wa Modimo” ka dikwalo tsa Ellen White, ke “thetso ya bofelo thata ya ga Satane.” Kgaitsadi White o ne a kwala gore o ne a “bontshiwa” gore “šhate ya 1843 e ne e laolwa ke seatla sa Morena, mme e se ka ya fetolwa.” Karolo e e fetileng e golaganya ka tlhamalalo go gana taolo ya Mowa wa Boporofeti le ponatshegelo ya malatsi a bofelo, gonne baporofeti botlhe ba bua ka tlhamalalo thata ka malatsi a bofelo. Jalo he fa Daniele a bua mo temaneng ya lesome le bonè gore “magodu” a tlhomamisa ponatshegelo, ke ponatshegelo ya ga Solomone ya Diane 29:18, e e reng ba ba se nang ponatshegelo “ba a nyelela,” mme lefoko “nyelela” le raya “go dirwa ba sa ikatega.”

“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.

ดังนั้นคำว่า “พินาศ” จึงชี้ให้เห็นว่า ผู้ที่อ้างตนว่ายึดถือพระวิญญาณแห่งคำพยากรณ์ในยุคสุดท้าย แต่กลับปฏิเสธสิทธิอำนาจที่แสดงไว้ในนั้น ย่อมกลายเป็นคนเปลือย และพินาศ ซึ่งเป็นคำพรรณนาถึงชาวเลาดีเซีย ผู้ซึ่ง “น่าสมเพช และน่าเวทนา และยากจน และตาบอด และเปลือยกาย” พวกเขาได้รับคำแนะนำให้ซื้อ “เสื้อผ้าขาว เพื่อท่านจะได้สวม และความอัปยศแห่งความเปลือยกายของท่านจะไม่ปรากฏ” หากพวกเขาปฏิเสธคำแนะนำนั้น พวกเขาก็จะถูกทรงคายออกจากพระโอษฐ์ขององค์พระผู้เป็นเจ้า.

Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.

Nokha, re humela bopaki bjo bongwe bja gore bohlotlo bjo bo bonagatšwa kgauswi pele ga ge nako ya kgaugelo e tswalelwa. Molaong wa Lamorena wo o tlago ka pela, meoya yeo e hlobotšego e tla amogela leswao la sebata, ge e wišwa, bjalo ka ge go emetšwe temaneng ya masomenne-tee ya Daniele lesometee. Lebaka leo ka lona ba tlago go wišwa ke gore ba ganne taolo ya Moya wa Boporofeta, wo o thekgago tšhate ya bo-pula-maliboho ya 1843, yeo e emelago metheo ya Boadvente, gomme e akaretša “senotlelo” seo se tiišago pono ka boitsebišo bja gore Roma ke maatla ao a emetšwego bjalo ka “bahlakodi ba setšhaba sa geno” temaneng ya lesomenne.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Se sengwe se tiile: baSeventh-day Adventist bao ba emago ka go ikema ka tlase ga sefoka sa Sathane, sa mathomo ba tla lahla tumelo ya bona ditemošong le dikgalemelong tše di lego ka gare ga Dihlatse tša Moya wa Modimo.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “Panggilan kepada pengudusan yang lebih besar dan pelayanan yang lebih suci sedang diserukan, dan akan terus diserukan. Sebagian orang yang sekarang menyuarakan usul-usul Setan akan sadar kembali. Ada orang-orang dalam kedudukan-kedudukan penting yang dipercayakan tanggung jawab, yang tidak memahami kebenaran untuk zaman ini. Kepada mereka pekabaran itu harus diberikan. Jika mereka menerimanya, Kristus akan menerima mereka, dan akan menjadikan mereka sesama pekerja bersama-sama dengan Dia. Tetapi jika mereka menolak untuk mendengarkan pekabaran itu, mereka akan mengambil pendirian mereka di bawah panji hitam Penguasa Kegelapan.”

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.

> “Ndzi lerisiwe ku vula leswaku ntiyiso wa nkoka swinene wa nkarhi lowu wu ya wu pfuleka swinene hi ku tlhela wu va erivaleni eka miehleketo ya vanhu. Hi ndlela yo hlawuleka, vavanuna ni vavasati va fanele ku dya nyama ya Kreste ni ku nwa ngati ya yena. Ku ta va ni ku kula ka ku twisisa, hikuva ntiyiso wu kota ku ya wu andza nkarhi hinkwawo. Musunguri wa ntiyiso wa le tilweni u ta nghena eka vunakulobye lebyi kusuhi swinene, ni lebyi yaka byi va kusuhi swinene ni lava yaka emahlweni ku n'wi tiva. Loko vanhu va Xikwembu va amukela rito ra yena tanihi xinkwa xa le tilweni, va ta tiva leswaku ku huma ka yena ku lulamisiwile kukota mpundzu. Va ta amukela matimba ya moya, hilaha miri wu amukelaka matimba ya nyama loko swakudya swi dyiwile.” Spalding and Magan, 305, 306.

In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.

Dalam artikel kami yang lalu, kami telah mengenal pasti bahawa Uriah Smith ialah tokoh utama pemberontakan tahun 1863, kerana dialah yang memperkenalkan carta palsu 1863. Carta yang dihasilkannya pada tahun 1863 telah menyingkirkan tujuh masa dalam Imamat dua puluh enam daripada pekabaran nubuatan Adventisme Laodikia, dengan demikian menandakan permulaan perobohan asas-asas secara beransur-ansur, dan juga permulaan pembinaan asas palsu Adventis Laodikia, yang didirikan di atas pasir. Kemudian dalam sejarah Advent, penafsirannya yang bersifat peribadi tentang raja negeri utara telah menghasilkan buah-buah daripada model nubuatannya apabila orang ramai melarikan diri dari gereja.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Berjaga-jagalah terhadap nabi-nabi palsu, yang datang kepadamu dengan berpakaian domba, tetapi di dalamnya mereka adalah serigala yang buas. Dari buahnyalah kamu akan mengenal mereka. Adakah orang memetik buah anggur dari semak duri, atau buah ara dari rumput duri? Demikianlah setiap pohon yang baik menghasilkan buah yang baik; tetapi pohon yang buruk menghasilkan buah yang jahat. Pohon yang baik tidak dapat menghasilkan buah yang jahat, dan pohon yang buruk tidak dapat menghasilkan buah yang baik. Setiap pohon yang tidak menghasilkan buah yang baik ditebang dan dibuang ke dalam api. Sebab itu, dari buahnyalah kamu akan mengenal mereka. Bukan setiap orang yang berkata kepada-Ku, Tuhan, Tuhan, akan masuk ke dalam kerajaan sorga; melainkan dia yang melakukan kehendak Bapa-Ku yang di sorga. Banyak orang akan berkata kepada-Ku pada hari itu, Tuhan, Tuhan, bukankah kami telah bernubuat demi nama-Mu? dan demi nama-Mu telah mengusir setan? dan demi nama-Mu telah melakukan banyak mukjizat? Maka Aku akan menyatakan kepada mereka, Aku tidak pernah mengenal kamu: enyahlah dari hadapan-Ku, kamu sekalian pembuat kejahatan. Sebab itu, setiap orang yang mendengar perkataan-Ku ini dan melakukannya, ia akan Kumpamakan dengan seorang yang bijaksana, yang mendirikan rumahnya di atas batu karang: lalu turunlah hujan, datanglah banjir, dan bertiuplah angin, melanda rumah itu; namun rumah itu tidak roboh, karena didirikan di atas batu karang. Dan setiap orang yang mendengar perkataan-Ku ini dan tidak melakukannya, ia akan disamakan dengan seorang yang bodoh, yang mendirikan rumahnya di atas pasir: lalu turunlah hujan, datanglah banjir, dan bertiuplah angin, melanda rumah itu; maka robohlah rumah itu, dan hebatlah keruntuhannya. Matius 7:15–27.

The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.

Boetapele jwa Boadventista ba Letsatsi la Bosupa ba Laodikea bo ne jwa tlogelwa ka fa thoko ka 1989, fela jaaka go ne ga diragala ka boeteledipele jwa kereke ya Sejuta ka nako ya matsalo a ga Keresete.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.

> “Baikpi’n lemsin ringde oiaha, indiba baksaona ong∙e gisik ra∙ani baksa salgini gimin rang∙ko gapata. Chu∙sokbatsranggipa aro ka∙sachakbatsranggipa gisikchi rongtalbegipa seng∙a a∙gilsakoniko ong∙gipa jat∙rang a∙ao salgroba on∙atako man∙aha. Uni dongpaani giminsa a∙gilsak gimik on∙tela bate pilakna seng∙aniko on∙a. Bethlehem a∙brirangni kosako, bang∙aen rakkigri salgisak sa∙gre jat∙rang tom∙chake dongaha. Uamang a∙gilsakna katchabegipa kattako aganprakna chin salna re∙angenga. Israelni dilgiparang uamangni jakgitele ong∙gipa kamko rongtale dakahaode, uamangba Jisuni atchianiko aganprakani katchaanio bak ra∙na man∙genchim. Indiba da∙o, uamangko re∙baatna gitchamaha.

> “God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.

> “Бурхан тунхаглахдаа, ‘Би цангасан нэгэнд ус асгаж, хуурай газарт үерийн ус буулгана’ гэв.” “Шударга хүмүүст харанхуй дунд гэрэл манддаг.” Исаиа 44:3; Дуулал 112:4. “Гэрлийг эрэлхийлж, түүнийг баяртайгаар хүлээн авдаг хүмүүст Бурханы сэнтийнээс ирэх гэгээн туяа гэрэлтэх болно.” The Desire of Ages, 47.

The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”

Waktu penghabisan dalam garis Kristus ialah kelahiran-Nya, dan pada masa itulah pekabaran yang akan menguji generasi itu dibuka meterainya. Tahun 1989 ialah waktu penghabisan bagi para calon yang dipanggil untuk termasuk dalam kalangan seratus empat puluh empat ribu. Model nubuat Uriah Smith telah menolak kebenaran-kebenaran dasar yang diwakili pada carta 1843. Kebenaran-kebenaran itu ialah “Batu Karang.”

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Amaran telah datang: Tidak ada sesuatu pun yang boleh dibiarkan masuk yang akan menggoncangkan asas iman yang di atasnya kita telah membangun sejak pekabaran itu datang pada tahun 1842, 1843, dan 1844. Saya berada dalam pekabaran ini, dan sejak itu saya telah berdiri di hadapan dunia, setia kepada terang yang telah Allah berikan kepada kita. Kita tidak bermaksud mengalihkan kaki kita dari landasan tempat kaki itu diletakkan ketika hari demi hari kita mencari Tuhan dengan doa yang sungguh-sungguh, sambil mencari terang. Adakah kamu fikir bahawa saya dapat melepaskan terang yang telah Allah berikan kepada saya? Terang itu harus menjadi seperti Gunung Batu Zaman. Terang itu telah membimbing saya sejak pertama kali diberikan.” Review and Herald, 14 April 1903.

On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.

Pada 11 September 2001, hujan akhir mulai direnjiskan ketika angin yang melambangkan Islam dari celaka yang ketiga dilepaskan, dan Undang-Undang Patriot menandai suatu peralihan dari hukum Inggris kepada hukum Romawi, yang secara nubuat mengumumkan bahwa banjir kuasa kepausan telah mulai mengalir. Proses pengujian terakhir bagi rumah Adventisme Laodikia pun dimulai, dan “hujan turun, dan banjir datang, dan angin bertiup, lalu melanda rumah itu; maka rubuhlah rumah itu: dan hebatlah keruntuhannya”.

The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.

Melaetsa eo lengeloi le matla le ileng la e phatlalatsa ka nako eo e ile ea bontša hore lichaba tsohle li ne li noele veine ea Babylona, ’me mokhoa oa bohata oa Roma ea bopapa le Boprostanta bo koenehileng, o neng o ntse o amoheloa butle-butle ho tloha bofetohing ba 1863, o emeloa ke veine (thuto) ea Babylona.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, 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. Revelation 18:1–3.

> Ndzi ku fika swilo leswi, ndzi vona ntsumi yin’wana yi xika hi le tilweni, yi ri ni matimba lamakulu; naswona misava yi vangamisiwa hi ku vangama ka yona. Kutani yi huwelela hi matimba hi rito lerikulu, yi ku: Babilona lonkulu u wile, u wile, naswona u hundzuke vutshamo bya mademona, ni khotso ya mimoya hinkwayo leyinyama, ni khotso ya tinyanyana hinkwato leti nga basangiki ni leti vengiwaka. Hikuva matiko hinkwawo ma nwerile vhinyo ya vukarhi bya vuoswi bya yena, ni tihosi ta misava ti endle vuoswi na yena, naswona vaxavisi va misava va fuwe hi ku tala ka ku titsakisa ka yena. Nhlavutelo 18:1–3.

At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.

Pada kekecewaan 18 Juli 2020, proses pengujian bagi gereja Masehi Advent Hari Ketujuh Laodikia telah berakhir, dan proses pengujian bagi mereka yang merupakan calon-calon untuk termasuk di antara seratus empat puluh empat ribu pun dimulai. Ketika Mikhael mulai membangunkan para calon itu pada bulan Juli 2023, pekabaran, yang dilambangkan sebagai minyak dalam perumpamaan Adventisme, sekali lagi dibuka meterainya. Baik sesudah 11 September 2001 maupun sesudah Juli 2023, telah terjadi pencurahan minyak, dan pekabaran yang dibuka meterainya pada bulan Juli 2023 itu, ketika berkembang sepenuhnya, adalah pekabaran Seruan Tengah Malam dari perumpamaan itu.

It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.

Ia bermula pada waktu pencobaan sebagai pekabaran bagi gadis-gadis bijaksana dan gadis-gadis bodoh, tetapi kemudian berkembang menjadi pekabaran seruan nyaring. Pekabaran itu tiba pada undang-undang hari Minggu yang segera datang, dan apabila pekabaran itu tiba, suara kedua dari Wahyu pasal delapan belas memanggil kawanan Allah yang lain keluar dari Babel.

> And I heard another voice from heaven, saying, 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 18:4, 5.

> Nangako narinig ko ang isa pang tinig mula sa langit, na nagsasabi, Lumabas kayo sa kaniya, bayan ko, upang huwag kayong makibahagi sa kaniyang mga kasalanan, at upang huwag ninyong tanggapin ang kaniyang mga salot. Sapagkat ang kaniyang mga kasalanan ay umabot hanggang sa langit, at inalala ng Dios ang kaniyang mga kalikuan. Apocalipsis 18:4, 5.

The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.

Sora hla 1–3-ah aw lei hmasa berin pakhatna chuan fiahna hun lo thleng ta tih a puang a, chu hnu-ah chuan hnulei ruahman theh darh chu a ṭan ta a ni. Aw lei hmasa hnihna chuan fiahna hun chu a lo tawp ta tih a hrilh a, Babilon-a la awm mek Pathian beram ruk dangte tana fiahna hun chu a puang bawk.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Jadi dalam pekerjaan terakhir untuk amaran kepada dunia, dua panggilan yang berbeza ditujukan kepada gereja-gereja. Pekabaran malaikat yang kedua ialah, ‘Babel sudah jatuh, sudah jatuh, kota besar itu, kerana ia telah membuat segala bangsa minum daripada anggur murka percabulannya.’ Dan dalam seruan nyaring pekabaran malaikat yang ketiga terdengar suatu suara dari syurga berkata, ‘Keluarlah daripadanya, hai umat-Ku.’” Review and Herald, 6 Disember 1892.

It is during the outpouring of the Holy Spirit that Paul’s strong delusion of 2 Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.

Ndi pamasuliridwe a Mzimu Woyera pamene chinyengo champhamvu cha Paulo cha pa 2 Atesalonika chikukwaniritsidwa. Kaya chinali kuyesedwa kwa mpingo wa Laodikea wa Seventh-day Adventist komwe kunayamba pa Seputembala 11, 2001, kapena kuyesedwa kwa anamwali amene anakumana ndi kukhumudwa kwa Julayi 18, 2020, kuyesedwako kumachitika pa nthawi ya kuthiridwa kwa Mzimu Woyera. Kuthiridwako kumayimira uthenga woyesera.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Ba tloditsweng ba ba emeng fa thoko ga Morena wa lefatshe lotlhe ba na le maemo a a kileng a newa Satane jaaka keruba e e sireletsang. Ka dibopiwa tse di boitshepo tse di dikologileng terone ya gagwe, Morena o tsweletsa puisano e e sa kgaotseng le banni ba lefatshe. Leokwane la gouta le emela tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe lefatshe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tsotlhe tseo Modimo o tlamelang ka tsone mabone a badumedi, gore a se ka a phatsima mme a timelela. Fa e ka bo e se gore lookwane lono lo loitshepo lo tshololelwa go tswa legodimong mo melaetseng ya Mowa wa Modimo, dithulaganyo tsotlhe tsa bosula di ka bo di laola batho ka botlalo.”

> “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. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Allah dihina apabila kita tidak menerima penyampaian yang Dia kirimkan kepada kita. Dengan demikian kita menolak minyak emas yang hendak dicurahkan-Nya ke dalam jiwa kita untuk disalurkan kepada mereka yang berada dalam kegelapan. Apabila seruan itu datang, ‘Lihatlah, mempelai laki-laki datang; keluarlah untuk menyongsong dia,’ mereka yang tidak menerima minyak kudus, yang tidak memelihara kasih karunia Kristus di dalam hati mereka, akan mendapati, seperti gadis-gadis bodoh itu, bahwa mereka tidak siap untuk menyambut Tuhan mereka. Mereka tidak mempunyai, di dalam diri mereka sendiri, kuasa untuk memperoleh minyak itu, dan hidup mereka pun hancur. Tetapi jika Roh Kudus Allah diminta, jika kita memohon, sebagaimana Musa memohon, ‘Perlihatkanlah kemuliaan-Mu kepadaku,’ kasih Allah akan dicurahkan di dalam hati kita. Melalui pipa-pipa emas itu, minyak emas akan disalurkan kepada kita. ‘Bukan dengan keperkasaan, dan bukan dengan kekuatan, melainkan dengan Roh-Ku, firman TUHAN semesta alam.’ Dengan menerima sinar-sinar terang dari Surya Kebenaran, anak-anak Allah bercahaya sebagai terang di dunia.” Review and Herald, 20 Juli 1897.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.

Nako ya kotya elembo ya bato nkoto nkama moko na minei na minei ebandaki na mokolo ya 11 ya Sɛtɛmbɛ 2001, mpe ezali komonisa bileko mibale ya komekama. Ya liboso ezali komekama ya nsuka ya lingomba ya Baebele ya Mokolo ya Nsambo ya Laodikia, mpe ya mibale ezali mpo na bango oyo bazali bato oyo lisese ya bilenge basi zomi elobeli. Mpo moto azala ezala mwasi ya bwanya to mwasi zoba, esengeli ete bilenge basi nyonso báleka na eleko ya kozela.

In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.

Dalam sejarah Millerite, masa penangguhan bermula dengan kedatangan malaikat kedua, yang berlaku pada kekecewaan yang pertama. Pada ketika itu, golongan Protestan, yang merupakan umat pilihan perjanjian terdahulu milik Tuhan, telah dilangkaui. Pada 18 Julai 2020, umat pilihan perjanjian terdahulu telah dilangkaui, dan proses pengujian yang berlaku semasa masa penangguhan dalam sejarah Millerite mula diulangi. Mesej Seruan Tengah Malam kemudian dikembangkan dalam sejarah Millerite, sebagaimana ia sedang dikembangkan pada masa ini. Apabila ia tiba sepenuhnya pada perhimpunan kem Exeter, dinyatakan siapakah yang memiliki mesej itu (minyak) dan siapakah yang tidak. Umat pilihan perjanjian terdahulu dalam kedua-dua sejarah merupakan golongan pertama yang diuji dan dilangkaui.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.

> “‘Ndzi ta mi nyika mbilu leyintshwa, ndzi veka moya lowuntshwa endzeni ka n’wina.’ Ndzi pfumela hi mbilu ya mina hinkwayo leswaku Moya wa Xikwembu wa susiwa emisaveni, naswona lava va nga va ni ku vonakala lokukulu ni minkarhi yo tala, kambe va nga swi tirhisa hi ku fanela, hi vona va nga ta sungula ku tshikiwa. Va hlongorise Moya wa Xikwembu. Ku tirha ka Sathana ka sweswi ehenhla ka timbilu, ni le henhla ka tikereke ni matiko, ku fanele ku chavisa mudyondzi un’wana ni un’wana wa vuprofeta. Makumu ma kusuhi. A ku pfuke tikereke ta hina. A matimba yo hundzula ya Xikwembu ma twiwa embilwini ya swirho hinkwaswo hi un’we-un’we; kutani hi kona hi nga ta vona ku susumeka lokukulu ka Moya wa Xikwembu. Ku rivaleriwa ka xidyoho ntsena a hi swona ntsena leswi dlayo ra Yesu ri swi humesaka. U endle gandzelo leri nga riki na mpimo, ku nga ri ntsena leswaku xidyoho xi susiwa, kambe leswaku vumunhu byi tlhela byi vuyiseriwa, byi tlhela byi sasekisiwa, byi tlhela byi akiwa ku huma emanhlongeni ya byona, kutani byi endliwa lebyi faneleke emahlweni ka Xikwembu.” Selected Messages, buku 3, 154.

In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.

ក្នុងរយៈពេលសាកល្បងណាមួយ អ្នកដែលបានបដិសេធសារដែលត្រូវបានបើកត្រានោះ ទទួលការភាន់ច្រឡំដ៏ខ្លាំងក្លារបស់ប៉ូល។

> “It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “เมี้ยมไงคา ซามนัคฮน ฆา ซัมเปา ซือ บึลึฮัน ยัง ซูดะฮ์ เมยากิงกัน อากัล บูดี กีตา ดัน ยัง เตอละฮ์ เมนเจิงตูห์ ฮาตี กีตา. กีตา ตีดัก ดาปัต เดิงัน ตันปา ฮูกูมัน เมโนลัก เปอริงาตัน-เปอริงาตัน ยัง อัลลอฮ์ ดาลัม ระห์มัต-นยา คีริมกัน เกปาดา กีตา. ซูอาตู เปอซาน เตอละฮ์ ดีคีริม ดารี ซูร์กา เกปาดา ดูเนีย ปาดา ซามัน นูห์, ดัน เกเซอลามาตัน มานูเซีย เบอร์กันตุง ปาดา บากายมานา เมเรกา เมมเปอรลากูกัน เปอซาน อีตู. โอเละห์ กาเรอนา เมเรกา เมโนลัก เปอริงาตัน อีตู, โรห์ อัลลอฮ์ ดีตาริก ดารี กาอุม ยัง เบอร์โดซา อีตู, ดัน เมเรกา บีนาซา ดิ ดาลัม แอร์ บันจีร์. ปาดา ซามัน อิบราฮีม, ระห์มัต เบอร์เฮินตี เมมโฮน บากี เปินดูดุก โซดม ยัง เบอร์ซาละห์, ดัน เซอมวา โอรัง, เกอจวาลี ลูธ เบอซามา อิสเตอนยา ดัน ดูอา อานัก เปอเรมปวน-นยา, ลูดึห์ โอเละห์ อาปี ยัง ตูรุน ดารี ซูร์กา. เดมีกียัน ปูลา ปาดา ฮารี-ฮารี คริสตุส. อานัก อัลลอฮ์ เมอนยาตากัน เกปาดา โอรัง-โอรัง ยาฮูดี ยัง ตีดัก เปอจายา ปาดา อังกาตัน อีตู, ‘รูมะห์มู ดีตีงกัลกัน บากีมู ดาลัม เกอาดาอัน ซูนยี เซอนดีรี.’ ซัมบิล เมอมันดัง เกปาดา ฮารี-ฮารี เตอรักฮีร์, กูอาซา ยัง ตัก เตอร์บาตัส ยัง ซามา อีตู เมอนยาตากัน, เมิงเกอไน เมเรกา ยัง ‘ตีดัก เมอเนอรีมา กาซีห์ อากัน เกอเบอนารัน, ซูปายา เมเรกา ดาปัต ดีเซอลามาตกัน,’ ‘เซอบับ อีตู อัลลอฮ์ อากัน เมงคีริมกัน เกปาดา เมเรกา เคอเซอซาตัน ยัง คูวัต, อาการ์ เมเรกา เมอเปอจายัย ดูสตา: ซูปายา เมเรกา เซอมวา ดีฮูกุม, ยาอิตู เมเรกา ยัง ตีดัก เมอเปอจายัย เกอเบอนารัน, เมลัยกัน เบอร์เกเนน ดาลัม เกอลาลีมัน.’ เกตีกา เมเรกา เมโนลัก อาจารัน ฟีรมัน-นยา, อัลลอฮ์ เมอนาริก โรห์-นยา, ดัน เมมบีอาร์กัน เมเรกา เกปาดา เปอนีปูวัน-เปอนีปูวัน ยัง เมเรกา กาซีฮี.” Early Writings, 46.

We will continue this study in the next article.

Talami hi ndzavisiso leyi eka xihloko lexi landzelaka.

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