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# The Book of Daniel - Number Sixty-One

Bhuku ra Danieri - Nomboro Makumi Matanhatu neImwe

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

Kufumura Urudodo rw’Ubuhanuzi: Gusobanukirwa n’Ibyerekwa bya Daniyeli, Isezerano, n’Igihe cyo Gushyirwaho Ikimenyetso mu minsi y’imperuka

Author

Jeff Pippenger

Published

January 25, 2024

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

Gabriele akauya kuna Dhanieri muchitsauko chepfumbamwe kuti amupe unyanzvi nokunzwisisa pamusoro pezviratidzo zviviri zvakanga zvaratidzwa muchitsauko chechisere.

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

> Na akaninyarira, akataura neni, akati, Iwe Danieri, zvino ndabuda kuti ndikupe njere nokunzwisisa. Pakutanga kwezvikumbiro zvako shoko rakabuda, uye ndauya kuti ndikuratidze; nokuti unodiwa zvikuru; naizvozvo nzwisisa nyaya iyi, uye fungisisa chiratidzo ichi. Danieri 9:22, 23.

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

ដើម្បីឲ្យដានីយ៉ែលមាន «ការយល់ដឹង» ដែលគាត់ត្រូវការ កាប្រៀលបានប្រាប់គាត់ឲ្យយល់ទាំង «រឿងនោះ» និង «និមិត្ត»។ «រឿងនោះ» គឺជានិមិត្តអំពីការជាន់ឈ្លីទីសក្ការៈ និងពលបរិវារ ហើយ «និមិត្ត» គឺជានិមិត្តអំពីការលេចមកនៃថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844។ ប្អូនស្រី វ៉ាយត៍ ក៏បានសង្កត់ធ្ងន់លើនិមិត្តទាំងពីរនេះដែរ នៅពេលដែលនាងប្រាប់យើងថា ដានីយ៉ែលកំពុងស្វែងរកឲ្យយល់អំពីទំនាក់ទំនងរវាងការជាប់ឃុំជាឈ្លើយរយៈពេលចិតសិបឆ្នាំ និងរយៈពេលពីរពាន់បីរយឆ្នាំ។ ចិតសិបឆ្នាំនោះគឺជាអ្វីដែលកាប្រៀលបានកំណត់ថាជា «រឿងនោះ» ហើយ «និមិត្ត» គឺជារយៈពេលពីរពាន់បីរយឆ្នាំ។ ដានីយ៉ែលតំណាងឲ្យ «អ្នកប្រាជ្ញ» នៅថ្ងៃចុងក្រោយ នៅពេលដែលកាប្រៀលផ្តល់ការបកស្រាយអំពីរយៈពេលពីរពាន់បីរយឆ្នាំ។ «អ្នកប្រាជ្ញ» ទទួលស្គាល់ទាំង «រឿងនោះ» និង «និមិត្ត» នៅក្នុងការបកស្រាយរបស់កាប្រៀល រីឯមនុស្សអាក្រក់វិញ មិនយល់ឡើយ។ ពួកមីល្លើរ៉ាយត៍បានយល់អំពី «រឿងនោះ» និង «និមិត្ត» ប៉ុន្តែយល់បានតែក្នុងលក្ខណៈកម្រិតប៉ុណ្ណោះ។

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

Iminyaka magana ane na makumi inayi na nguva yekuedzwa yakanga iri nguva yakavakirwa pamakore magana ane makumi inayi nemakumi mapfumbamwe ekumukira sungano ye“nguva nomwe” inomiririrwa muna Revhitiko 25 na26. Makore makumi manomwe okutapwa akanga ari uwandu hwemakore ose ayo nyika isina kubvumirwa kunakidzwa nezororo rayo.

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

Sabata iyo Kristu akasimbisa sungano navazhinji, yakanga iri mufananidzo wegakava resungano yake, sezvinomiririrwa nenguva mbiri dzine mazuva ane chiuru chimwe namazana maviri namakumi matanhatu. Sabata iro rouprofita rakakamurwa nemuchinjikwa, unofananidzira chisimbiso chaMwari.

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

> “Chisimbiso chaMwari mupenyu, chinoiswa pahuma dzevanhu Vake, chii? Chiratidzo chinogona kuverengwa nengirozi, asi kwete nameso avanhu; nokuti mutumwa anoparadza anofanira kuona chiratidzo ichi chorudzikinuro. Pfungwa inonzwisisa yakaona mucherechedzo womuchinjikwa weKarivhari pavanakomana navanasikana vakagamuchirwa naIshe. Chivi chokudarika mutemo waMwari chinobviswa. Vakapfeka nguo yomuchato, uye vanoteerera vakatendeka pamirairo yose yaMwari.” Manuscript Releases, volume 21, 52.

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

එම සතිය, ක්‍රි.ව. 538 දී පිහිටුවන ලද ඉරිදා නීතියේදී (මෘගයාගේ ලකුණ) බෙදී යන, එක් එක් කාලය දොළොස් සිය හැට වසරක කාලපරිච්ඡේද දෙකකට නිරූපකයක් විය; එම කාලවලදී පළමුව අනාගාරිකවාදයද, පසුව පාප්වාදයද, ශුද්ධස්ථානයත් සේනාද පාදතලයෙන් මැඩපැවැත්වීය. දොළොස් සිය හැට දිනක් පුරා ක්‍රිස්තුස් වහන්සේ තම සාක්ෂිය දුන් සේක; ඉන්පසු තවත් දොළොස් සිය හැට දිනක් පුරා, ක්‍රිස්තුස් වහන්සේ එම සාක්ෂියම තම ගෝලයන් මඟින් දුන් සේක. දොළොස් සිය හැට වසරක් පුරා සාතන්, අනාගාරිකවාදය මඟින්, තම සාක්ෂිය දුන්නේය; ඉන්පසු තවත් දොළොස් සිය හැට වසරක් පුරා, සාතන් පාප්වාදය මඟින් තම සාක්ෂිය දුන්නේය.

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

Chibvumirano icho, kubudikidza nokusateerera kwaIsraeri yekare, chakava “kupokana” kwaMwari, chaiva chibvumirano cheRevhitiko chitsauko makumi maviri nemashanu, icho chakatsanangura kuzorora kwenyika, nejubheri raifanira kupembererwa gore rimwe nerimwe rechimakumi mana nepfumbamwe.

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

> Zvino Jehovha wakataura naMozisi pagomo reSinai, achiti, Taura kuvana vaIsraeri, uti kwavari, Kana muchisvika munyika yandinokupai, nyika iyo ichachengeta Sabata kuna Jehovha. Makore matanhatu uchadyara munda wako, uye makore matanhatu uchachekerera munda wako wemizambiringa, nokuunganidza zvibereko zvawo; asi mugore rechinomwe kuchava neSabata rokuzorora kunyika, Sabata kuna Jehovha; haungadyari munda wako, kana kuchekerera munda wako wemizambiringa. Zvinozomera zvoga pakukohwa kwako usazvikohwa, uye mazambiringa omuzambiringa wako usina kuchekererwa usaunganidze; nokuti igore rokuzorora kunyika. Uye Sabata renyika richava zvokudya zvenyu; zvako, nezvomuranda wako, nezvomurandakadzi wako, nezvomushandi wako wakapinzwa basa, nezvomutorwa wako anogara newe, uye nezvezvipfuwo zvako, nezvemhuka dziri munyika yako; zvibereko zvazvo zvose zvichava zvokudya. Uye uchazviverengera masabata manomwe amakore, kanomwe kanomwe amakore; uye nguva yamasabata manomwe amakore ichava kwauri makore ana makumi mana namapfumbamwe. Ipapo ucharidza hwamanda yeJubheri nezuva regumi romwedzi wechinomwe; nezuva rokuyananisira mucharidza hwamanda munyika yenyu yose. Uye muchatsaura gore rechimakumi mashanu, muchizivisa kusunungurwa munyika yose kuvagari vayo vose; richava Jubheri kwamuri; uye mumwe nomumwe achadzokera kunhaka yake, uye mumwe nomumwe achadzokera kumhuri yake. Gore iro rechimakumi mashanu richava Jubheri kwamuri: hamungadyari, kana kukohwa zvinomera zvoga mariri, kana kuunganidza mazambiringa omuzambiringa wako usina kuchekererwa. Nokuti iJubheri; richava dzvene kwamuri; muchadya zvibereko zvaro zvichibva mumunda. Mugore rino reJubheri mumwe nomumwe achadzokera kunhaka yake. Revhitiko 25:1–13.

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

Nkathi yo sungula ya vuprofeta bya malembe ya magidi mambirhi ni mazana manharhu, kukota vhiki leri Kriste a tiyiseke ntwanano ha rona, ni malembe ya mune wa dzana ni makume-nkaye, yi fambisana hi ku kongoma ni “minkarhi ya nkombo” ya Levhitika tindzima ta makume-mbirhi na ntlhanu ni makume-mbirhi na tsevu.

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

> Naizvozvo, saka uzive nokunzwisisa, kuti kubva pakubuda kworairo yokudzorera nokuvaka Jerusarema kusvikira kuna Mesiya, Muchinda, kuchava namavhiki manomwe, namavhiki makumi matanhatu namaviri; nzira yeguta ichavakwazve, norusvingo rwaro, kunyange munguva dzokutambudzika. Danieri 9:2.

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

Amaviki angamashumi ayisithupha nesishiyagalolunye aqala ngonyaka ka-457 BC, akuyisa ekubhapathizweni kukaKristu, nasekuqaleni kwesonto aqinisa ngalo isivumelwano, esasiyisivumelwano “sokuphikisana” kukaNkulunkulu. Kodwa kwakukhona isonto lamaviki (iminyaka engamashumi amane nesishiyagalolunye), elahlukaniswa namaviki angamashumi ayisithupha nesishiyagalolunye ngenkulumo ethi “amaviki ayisikhombisa, namaviki angamashumi ayisithupha nambili.” Kusukela ngonyaka ka-457 BC, kwakuzoba khona iminyaka engamashumi amane nesishiyagalolunye, okuyisikhombo esicacile esibhekisa esivumelwaneni sikaLevitikusi isahluko samashumi amabili nanhlanu, nasekugujweni kwejubili. Leyo minyaka engamashumi amane nesishiyagalolunye yayingeyona nje kuphela uphawu lwemijikelezo yejubili, kodwa futhi yayiyisibonakaliso sePhentekoste, okuyilo usuku lwamashumi amahlanu olulandela izinsuku ezingamashumi amane nesishiyagalolunye zomkhosi wamaviki.

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

Makumi mana na tisa ya kwanza ya ile miaka elfu mbili mia tatu, ile miaka mia nne na tisini, na lile juma ambalo agano lilithibitishwa, vyote vimeunganishwa moja kwa moja na ile miaka elfu mbili mia tano na ishirini, iliyowakilishwa kama “nyakati saba,” katika Mambo ya Walawi ishirini na sita. Kila kipengele cha unabii wa ile miaka elfu mbili mia tatu kimeunganishwa moja kwa moja na zile “nyakati saba” ambazo Uadventista uliweka kando na kuzikataa mwaka 1863. Zile “nyakati saba” ni ishara ya agano la yubile, na kwa sababu hii yafaa pia kutambuliwa kwamba wakati ile miaka elfu mbili mia tatu ilipoisha tarehe 22 Oktoba, 1844, vivyo hivyo, ile miaka elfu mbili mia tano na ishirini nayo iliisha siku hiyo hiyo hasa, kwa maana Musa aliandika katika Mambo ya Walawi sura ya ishirini na tano:

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

> Nawe uchaverenga masabata manomwe amakore kwauri, kanomwe kanomwe amakore; uye nguva yamasabata manomwe amakore ichava kwauri makore makumi mana nepfumbamwe. Ipapo uchaita kuti hwamanda yejubheri iridzwe pazuva regumi remwedzi wechinomwe; pazuva rokuyananisa mucharidza hwamanda munyika yenyu yose. Revhitiko 25:8, 9.

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

Mukati memwaka zviuru zviviri nemazana matatu ose, nguva imwe neimwe yechiporofita yakabatana zvakananga ne“nguva nomwe” dzaRevhitiko 26, kusanganisira zuva rakaguma nguva mbiri idzodzo dzechiporofita. Makore makumi mana nepfumbamwe okutanga akaratidza basa rokuvakazve nokudzorera Jerusarema, raizopedziswa sezvo vanhu vaMwari vaibuda muBhabhironi. Temberi yakanga yapera chisati chabudiswa chirevo chechitatu, sezvakangoitawo kuti temberi yeMillerite yakanga yapera ngirozi yechitatu isati yasvika. Asi pashure pa457 BC, “mugwagwa” wakanga uchiri kufanira “kuvakwazve, norusvingo, kunyange munguva dzokutambudzika.” SaArfa naOmega, Jesu anogara achiratidza kuguma kwechinhu kubudikidza nokutanga kwechinhu, uye pashure pa22 Gumiguru 1844, vaMillerite vaifanira kupedzisa “mugwagwa” “norusvingo,” “munguva dzokutambudzika.”

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

Sister White anadoma ukuta halisi wa ulinzi unaoizunguka Yerusalemu kuwa ni ishara ya sheria ya Mungu, na mara tu baada ya Oktoba 22, 1844, waaminifu waliongozwa kuingia katika patakatifu pa mbinguni na kuitambua sheria ya Mungu (ukuta). Ili kuitambua sheria ya Mungu, ikiwamo Sabato, Wamillerite waliongozwa kurudi kwenye agano la Israeli ya kale. Urejesho wa “njia kuu” halisi ndiyo urejesho uliotimizwa kiroho wakati Wamillerite waliporudi kwenye “mapito ya kale” ya Yeremia. “Nyakati za taabu” zilizopaswa kuwamo katika kipindi ambacho ukuta na njia kuu viliwekwa zilipaswa kutimizwa baada ya 1844, na Vita vya wenyewe kwa wenyewe vilivyokuwa vikikaribia wakati huo, na upesi kuanza katika historia hiyo hiyo, viliwakilisha nyakati hizo za taabu.

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

Dai vakanga vakatendeka, va na a yacova na yabaki vakatakarakara ni limasagavulu ni yubili (na vanua e sereki kina na bobula), ka sa vakatakarakarataki talega ena siga ni limasagavulu ni Penitiko (na vanua e lako kina na itukutuku ni veisereki ki vuravura taucoko). Ia, ni oti na 1844, era lewelevu era saqati kina na rarama ni Siga Tabu, ka ena 1863, era a cakitaka talega na itukutuku i Mosese (na “vitu na gauna”), ka sa a soli vei ira mai vei Ilaija (William Miller.) Kena ibalebale, era sa vuki tani mai “na sala” (na gaunisala makawa) era dodonu mera vakalesuya ka lako kina.

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

Yesu daima huonyesha mwisho kwa mwanzo, na wakati mfano wa wanawali kumi unaporudiwa katika siku za mwisho, kazi ya kuurejesha Yerusalemu inapaswa tena kutimizwa. “Njia kuu na ukuta” vitajengwa katika “nyakati za taabu”. Sasa tunaingia katika nyakati hizo za taabu. Oktoba 22, 1844, ni mfano wa sheria ya Jumapili inayokuja upesi, hivyo wakati “saa ya tetemeko kuu la nchi,” ya Ufunuo kumi na moja itakapowadia, njia kuu na ukuta vitajengwa katika nyakati za taabu. Sasa tutazitambua nyakati hizo za taabu kuwa ni “hasira ya mataifa” inayozalishwa na vita vya Uislamu vinavyozidi kuongezeka.

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

Walipokuwa akieleza yale yaliyokuwa yameandikwa hapo awali kuhusu “wakati wa taabu,” alitoa ufafanuzi uliorekodiwa katika kitabu *Maandishi ya Awali*.

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

> “1. Peji 33 pane zvinotevera: ‘Ndakaona kuti Sabata dzvene ndirwo, uye rucharamba rwuri, rusvingo runoparadzanisa Israeri yechokwadi yaMwari nevasingatendi; uye kuti Sabata ndiro nyaya huru inobatanidza mwoyo yevatsvene vaMwari vanodikanwa, vakamirira. Ndakaona kuti Mwari vane vana vavo vasingaoni uye vasingachengeti Sabata. Havana kuramba chiedza pamusoro paro. Uye pakutanga penguva yokutambudzika, takazadzwa noMweya Mutsvene patakabuda tikazivisa Sabata zvakazara zvikuru.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Umbono lo wanikwa ngowe-1847, ngaleso sikhathi kwakukhona abafowethu abangama-Advent abambalwa kakhulu ababegcina iSabatha; futhi phakathi kwabo, babembalwa kuphela ababecabanga ukuthi ukusigcina kubaluleke ngokwanele ukudweba umugqa ohlukanisa abantu bakaNkulunkulu nabangakholwayo. Manje ukugcwaliseka kwalowo mbono sekuqala ukubonakala. ‘Ukuqala kwaleso sikhathi sokuhlupheka,’ okukhulunywe ngaso lapha, akubhekiseli esikhathini lapho izinhlupho ziyoqala ukuthululwa khona, kodwa kubhekisela esikhathini esifushane ngaphambi kokuba zithululwe, ngesikhathi uKristu esesendaweni engcwele. Ngaleso sikhathi, ngesikhathi umsebenzi wensindiso usuphetha, ukuhlupheka kuyobe kuza emhlabeni, futhi izizwe ziyothukuthela, nokho zibanjwe ukuze zingawuvimbeli umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yokugcina,’ noma ukuvuseleleka okuvela ebukhoneni beNkosi, kuyofika, ukuze kunike amandla izwi elikhulu lengelosi yesithathu, futhi kulungise abangcwele ukuba beme ngesikhathi lapho izinhlupho eziyisikhombisa zokugcina ziyothululwa.” Early Writings, 85.

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

Kune “nguva pfupi,” inotangira kuguma kwenguva yenyasha, apo “ndudzi dzichatsamwa, asi dzichange dzichidzorwa.” Panguva imwecheteyo “mvura yokupedzisira” inosvika. “Kutsamwa kwendudzi,” chiratidzo chinozivikanwa muna Zvakazarurwa chitsauko chegumi nerimwe.

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

> Ndipo mitundu inakwiyira, ndipo mkwiyo wanu wafika, ndi nthawi ya akufa, kuti aweruzidwe, ndi kuti mupatse mphotho kwa atumiki anu aneneri, ndi kwa oyera mtima, ndi kwa iwo akuopa dzina lanu, aang’ono ndi akulu; ndipo kuti muwononge iwo akuwononga dziko lapansi. Chivumbulutso 11:18.

Sister White comments on this verse.

UMhlophe uyaphawula ngale vesi.

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

> “Ndzi vone leswaku ku kariha ka matiko, vukarhi bya Xikwembu, ni nkarhi wo avanyisa vafi a swi hambanile naswona a swi ri swilo leswi landzelananaka, xin’wana xi landzela xin’wana; ndzi tlhela ndzi vona leswaku Mikayele a nga si yimela, naswona nkarhi wa maxangu, lama nga si tshamaka ma va kona, a wu nga si sungula. Sweswi matiko ma le ku kariheni; kambe loko Muprista wa hina Lonkulu a hetile ntirho wa Yena exikwembeni xo kwetsima, U ta yima, a ambala tinguvu ta ku rihisela, kutani makhombo ya nkombo yo hetelela ma ta chuluriwa.

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

> “Ndaakaona kuti vatumwa vana vaizobata mhepo ina kusvikira basa raJesu rapera munzvimbo tsvene, uye ipapo ndimo maizouya matambudziko manomwe okupedzisira.” Early Writings, 36.

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

“Kutsamwisa kwendudzi” kunoitika nguva pfupi musuwo wetsitsi usati wavharwa, nokuti kunoteverwa ne“hasha dzaMwari.” “Hasha dzaMwari” dzinoitika panovharwa musuwo wetsitsi, uye “nguva yokutonga vakafa” inoreva kutonga kunoitika munguva yemireniyamu, uye hairevi kutongwa kwavakafa kwakatanga muna 1844.

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

> Ndzi vona ntsumi yi xika hi le tilweni, yi ri ni xilotlelo xa xikhele xo enta lexi nga riki na makumu ni nketani leyikulu evokweni ra yona. Kutani yi khoma dragona, nyoka ya khale, leyi nga Diyavulosi, na Sathana, yi yi boha malembe ya gidi, kutani yi yi cukumetela exikheleni xo enta lexi nga riki na makumu, yi yi pfalela, yi yi fungha hi xifungho, leswaku yi nga ha tshuki yi kanganyisa matiko, ku kondza ku hetiseka malembe ya gidi; kutani endzhaku ka sweswo yi fanele ku ntshunxiwa nkarhinyana. Ndzi tlhela ndzi vona swiluvelo swa vuhosi, kutani ku tshama vanhu ehenhla ka swona, naswona ku nyikiwa vona ku avanyisa. Ndzi tlhela ndzi vona mimoya ya lava dlayiweke hi ku tsemiwa tinhloko hikwalaho ka vumbhoni bya Yesu ni hikwalaho ka rito ra Xikwembu, ni ya lava a va nga khinsamelanga xivandzana kumbe xifaniso xa xona, naswona a va nga amukelangiki mfungho wa xona emimombyeni ya vona kumbe emavokweni ya vona; kutani va hanya, va fuma na Kreste malembe ya gidi. Nhlavutelo 20:1–4.

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

Kutongwa kuno “kupiwa” vatsvene, kunoratidza kuti ivo vachapa mutongo pamusoro pavakaipa panguva yemireniyamu, kwete kuti ivo ndivo vanotongwa.

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

> “Mukati memakore ane chiuru ari pakati pekumuka kwekutanga nekumuka kwechipiri, kutongwa kwavakaipa kunoitika. Muapostora Pauro anonongedzera kutongwa uku sechiitiko chinotevera kuuya kwechipiri. ‘Musatonga chinhu nguva isati yasvika, kusvikira Ishe vauya, ivo vachabudisawo pachena zvinhu zvakavanzika zverima, uye vacharatidzawo pachena zvinorangarirwa zvemwoyo.’ 1 VaKorinde 4:5. Danieri anoti pakauya Wekare Mazuva, ‘kutonga kwakapiwa kuvatsvene veWekumusoro-soro.’ Danieri 7:22. Panguva iyi vakarurama vanotonga samadzimambo navaprista kuna Mwari. Johane mubhuku raZvakazarurwa anoti: ‘Ndakaona zvigaro zvoushe, vakagara pamusoro pazvo, vakapiwa kutonga.’ ‘Vachava vaprista vaMwari naveKristu, uye vachatonga pamwe chete naye makore ane chiuru.’ Zvakazarurwa 20:4, 6. Nguva iyi ndiyo, sezvakaporofitwa naPauro, iyo ‘vatsvene vachatonga nyika.’ 1 VaKorinde 6:2. Vakabatana naKristu, vanotonga vakaipa, vachienzanisa mabasa avo nebhuku remitemo, iro Bhaibheri, uye vachisarudza nyaya imwe neimwe maererano nezvakaitwa mumuviri. Ipapo mugove wokutambudzika unofanira kusanganikwa nawo nevakaipa unoyerwa maererano namabasa avo; uye zvinonyorwa zvichipikisa mazita avo mubhuku rwerufu.”

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

> “සැටන් සහ දුෂ්ට දූතයෝද ක්‍රිස්තුස්වහන්සේ හා උන්වහන්සේගේ ජනතාව විසින් විනිශ්චය කරනු ලබති. පාවුල් මෙසේ පවසයි: ‘අපි දූතයන්ව විනිශ්චය කරන්නෙමු යන්න ඔබ නොදන්නෙහුද?’ 3 වන පදය. තවද යූද් ප්‍රකාශ කරන්නේ, ‘තමන්ගේ ප්‍රථම තත්ත්වය රැක නොගෙන, තමන්ගේම වාසස්ථානය අත්හැර ගිය දූතයන් උන්වහන්සේ අන්ධකාරය යටතේ සදාකාලික බැඳීම් තුළ මහා දවසේ විනිශ්චය දක්වා රඳවා තැබූ සේක.’ යූද් 6.”

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

> “Kwemagumo emakore ane chiuru rumuko rwechipiri ruchaitika. Ipapo vakaipa vachamutswa kubva kuvakafa vagomira pamberi paMwari kuti ‘mutongo wakanyorwa’ uzadziswe. Saizvozvo muzivisi, mushure mokurondedzera rumuko rwevakarurama, anoti: ‘Asi vamwe vakafa havana kuzoraramazve kusvikira makore ane chiuru apera.’ Zvakazarurwa 20:5. Uye Isaya anozivisa pamusoro pavakaipa achiti: ‘Vachaunganidzwa pamwe chete, sezvinounganidzwa vasungwa mugomba, uye vachavharirwa mutirongo, uye pashure pemazuva mazhinji vachashanyirwa.’ Isaya 24:22.” The Great Controversy, 660, 661.

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

Saka zvino zviri pachena kuti “kutsamwiswa kwendudzi” kunoreva “nguva dzokutambudzika” dzinouya pamusoro penyika nguva yokuedzwa isati yapera, uye kuti apo “ndudzi dzinotsamwa,” panguva imwe cheteyo “dzinobatwa dzisingabvumidzwi kuita zvadzinoda.”

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

> “Ndzi vone leswaku ku hlundzuka ka matiko, vukari bya Xikwembu, ni nkarhi wo avanyisa lava feke a swi hambanile naswona swi ri swilo leswi nga faniki, xin’wana xi landzela xin’wana.” Early Writings, 36.

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

Ngesikhathi lapho “izizwe zithukuthele,” imvula yokugcina iqala ukuna.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Pa nthawi imeneyo, pamene ntchito ya chipulumutso ikufika pomaliza, masautso adzakhala akudza pa dziko lapansi, ndipo mitundu ya anthu idzakhala yokwiya, komabe idzakhala yoletsedwa kuti isasokoneze ntchito ya mngelo wachitatu. Pa nthawi imeneyo ‘mvula ya nthawi yotsiriza,’ kapena kutsitsimuka kochokera pamaso pa Ambuye, idzabwera, kuti ipatse mphamvu liwu lalikulu la mngelo wachitatu, ndi kukonzekeretsa oyera mtima kuti ayime m’nthawi imene miliri isanu ndi iwiri yotsiriza idzatsanuliridwa.” Early Writings, 85.

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

Kunouya nguva apo “ndudzi dzinotsamwa,” asi panguva imwe chete “dzinobatirirwa.” Ipapo ndipo panomiswa naKristu ushe hwake hwekubwinya, nokuti anomisa ushe hwake munguva yemvura yokupedzisira.

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

> Mvua ya masika inawajia wale walio safi—ndipo wote wataipokea kama hapo kwanza.

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

> “Ende vaengezi vana vatendela, Kristu u ta sika wo fumeka wa yena. Aku na munhu a yamukelaka mpfula ya le ndzhaku handle ka lava va endlaka hinkwaswo leswi va nga swi kotaka.” Spalding and Magan, 3.

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

Zvipande viwili vilivyotangulia kutoka katika *Early Writings* vinatambulisha kwamba wakati mataifa yanapokasirishwa, na wakati huohuo “yakizuiliwa,” malaika wanne huzizuia pepo nne. Hivyo basi, kukasirishwa kwa mataifa kunawakilishwa kama “pepo nne.” Pia alibainisha kwamba katika wakati ambao malaika wanne wanayazuia mataifa yaliyokasirika, mvua ya masika ya mwisho ingekuja. Kipindi cha wakati kinachoanza mvua ya masika ya mwisho inapokuja, ambacho pia ndicho wakati mataifa yanapokasirishwa, ilhali yanazuiliwa, huendelea hadi Mikaeli atakaposimama na muda wa rehema kwa wanadamu kufungwa. Kipindi hicho cha wakati ndicho kipindi ambacho wokovu unafungwa, na kwa hiyo kinawakilisha kazi ya mwisho ya Kristo katika Patakatifu pa Patakatifu, ambayo inatambulishwa kuwa ni kipindi cha wakati ambacho ndani yake ama anafuta dhambi za wanadamu au majina yao kutoka katika vitabu vya hukumu. Kipindi hicho cha wakati, malaika wanapozizuia pepo nne, ndicho wakati wa kutiwa muhuri kwa wale laki moja na arobaini na nne elfu.

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

Uislamu wa Ole Woe wa tatu ndiyo mamlaka inayo “ghadhabisha mataifa,” na Ole Woe wa tatu ilifika mnamo Septemba 11, 2001, lakini Uislamu mara hiyo “ukazuiliwa.” “Upepo wa mashariki” ni ishara ya Uislamu, naye Isaya anautambua “upepo wa mashariki” kuwa ni “upepo mkali,” ambao Mungu “huuzuia” (huukinga). Vita vya Uislamu vinaonyeshwa mara kwa mara kama mwanamke aliye katika utungu wa kuzaa, kwa maana ni vita vinavyozidi kuongezeka ambavyo vilianza mnamo Septemba 11, 2001, wakati malaika mwenye nguvu wa Ufunuo kumi na nane alishuka, kama ilivyotiwa alama kwa kuangushwa kwa majengo makubwa ya Jiji la New York.

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

> “Zvino kunouya shoko rokuti ndakazivisa here kuti New York inofanira kukukurwa nemafungu makuru egungwa? Izvi handina kumbotaura. Ndakataura ndichitarisa zvivako zvikuru zvaivakwa ikoko, uriri pamusoro peuriri, ndichiti, ‘Zviitiko zvinotyisa zvakadini zvichaitika kana Ishe achisimuka kuti azununguse nyika zvinoshamisa! Ipapo mashoko eZvakazarurwa 18:1–3 achazadzikiswa.’ Chitsauko chose chegumi nesere cheZvakazarurwa yambiro yezvichauya pamusoro penyika. Asi handina chiedza chakanangana nezvichauya paNew York, kunze kwokuti ndinoziva kuti rimwe zuva zvivako zvikuru zviriko zvichawisirwa pasi nokutenderedzwa nokupidigurwa kwesimba raMwari. Kubva pachiedza chandakapihwa, ndinoziva kuti kuparadzwa kuri munyika. Shoko rimwe chete rinobva kuna Ishe, kubata kumwe chete kwesimba rake guru, uye zvivako izvi zvikuru zvichawa. Zviitiko zvichaitika zvinotyisa zvazvo zvatisingagoni kufungidzira.” Review and Herald, July 5, 1906.

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

Pa machati ya 1843 na 1850, Uislamu unawakilishwa kama “farasi wa vita.” Katika Ufunuo sura ya tisa, ambamo Uislamu wa ole wa kwanza na wa pili unawekwa wazi, tabia ya Uislamu inatambuliwa kwa jina la mfalme wa Uislamu.

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

> Na va ri ni hosi ehenhla ka vona, loyi a nga ntsumi wa khele ro enta, loyi vito rakwe hi ririmi ra Xiheveru ri nga Abadoni, kambe hi ririmi ra Xigriki u ni vito ra Apoliyoni. Nhlavutelo 9:11.

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

Vhesi iri, rinova chitsauko CHIPFUMBAMWE, nendima GUMI NERIMWE, rinoratidza nenzira yechiporofita kuti, kungava kuchimiririrwa muTestamende Yekare (chiHebheru) kana muTestamende Itsva (chiGiriki), hunhu hweIslamu ndiAbhadhoni kana Aporiyoni. Mazita ose ari maviri anoreva “kuparadzwa norufu”.

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

> “Vatumwa vari kubata mhepo ina, dzinomiririrwa sebhiza rine hasha riri kutsvaka kusununguka nokumhanya pamusoro pechiso chenyika yose, richitakura kuparadza norufu munzira yarwo.” Manuscript Releases, volume 20, 217.

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

Imimoya yomine yihhashi elithukuthele lesiprofetho seBhayibheli, elifuna ukuphunyuka ekuboshweni. Esinye sezici zesiprofetho zaleli hhashi elithukuthele ukuthi libanjelwe emuva, kodwa lifuna ukuphunyuka ukuze lilethe “ukubhujiswa nokufa” phezu komhlaba wonke.

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

Tinozopfuurira nekutaura pamusoro penyaya idzi muchinyorwa chinotevera.

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

> “Loo, tí ó bá jẹ́ pé àwọn ènìyàn Ọlọ́run ní ìmọ̀lára ìparun tí ń bọ̀ wá lórí ẹgbẹẹgbẹ̀rún àwọn ìlú, tí a ti fẹrẹ̀ fi sílẹ̀ fún ìbọ̀rìṣà báyìí! Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí ó yẹ kí wọ́n máa kéde òtítọ́ ń fi ẹ̀sùn kàn, wọ́n sì ń dá àwọn arákùnrin wọn lẹ́bi. Nígbà tí agbára ìyípadà Ọlọ́run bá dé sórí ọkàn ènìyàn, ìyípadà tí ó hàn gbangba yóò wà. Àwọn ènìyàn kì yóò ní ìfẹ́kúfẹ̀ẹ́ láti ṣàríwísí àti láti fa lulẹ̀. Wọ́n kì yóò dúró ní ipò kan tí ó ń dí ìmọ́lẹ̀ lọ́wọ́ kúrò ní títàn sí ayé. Ìṣàríwísí wọn, fífi ẹ̀sùn kàn wọn, yóò dópin. Àwọn agbára ọ̀tá ń kó ara wọn jọ fún ogun. Ìjà líle wà ní iwájú wa. Ẹ sún mọ́ra yín, ẹ̀yin arákùnrin àti arábìnrin mi, ẹ sún mọ́ra yín. Ẹ dì mọ́ Kristi. ‘Ẹ má ṣe wí pé, Àjọṣepọ̀,... bẹ́ẹ̀ ni ẹ má ṣe bẹ̀rù ìbẹ̀rù wọn, kí ẹ má sì ṣe yọ̀. Ẹ ya Olúwa àwọn ọmọ-ogun sọ́tọ̀ fúnra rẹ̀; kí òun náà sì jẹ́ ìbẹ̀rù yín, kí òun náà sì jẹ́ ohun tí ẹ̀rù rẹ̀ ń bà yín. Òun yóò sì jẹ́ ibi mímọ́; ṣùgbọ́n yóò jẹ́ òkúta ìkọsẹ̀ àti àpáta ìṣubú fún ilé Ísírẹ́lì méjèèjì, yóò sì jẹ́ ìdẹ àti ìkẹ́gẹ́ fún àwọn olùgbé Jérúsálẹ́mù. Ọ̀pọ̀ nínú wọn yóò sì kọsẹ̀, wọn yóò ṣubú, a ó sì fọ́ wọn, a ó sì dì wọ́n mú, a ó sì mú wọn lọ.’”

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

> “โลกเป็นโรงละคร และผู้แสดงทั้งหลายคือผู้อาศัยอยู่ในโลก กำลังเตรียมตนเพื่อแสดงบทบาทของตนในละครยิ่งใหญ่เรื่องสุดท้าย พระเจ้าถูกละสายตาไปเสียแล้ว ในหมู่มวลมนุษยชาติส่วนใหญ่นั้นไม่มีความเป็นน้ำหนึ่งใจเดียวกัน เว้นแต่เมื่อมนุษย์จับกลุ่มสมคบกันเพื่อให้บรรลุวัตถุประสงค์อันเห็นแก่ตัวของตน พระเจ้าทรงทอดพระเนตรอยู่ พระประสงค์ของพระองค์เกี่ยวกับบรรดาผู้ใต้บังคับที่กบฏต่อพระองค์จะต้องสำเร็จ โลกนี้มิได้ถูกมอบไว้ในมือของมนุษย์ แม้ว่าพระเจ้าทรงยอมให้องค์ประกอบแห่งความสับสนและความไร้ระเบียบครอบงำอยู่ชั่วระยะหนึ่งก็ตาม อำนาจหนึ่งจากเบื้องล่างกำลังทำงานเพื่อนำไปสู่ฉากยิ่งใหญ่สุดท้ายในละครนั้น—ซาตานมาในฐานะพระคริสต์ และกระทำการด้วยการล่อลวงอันอธรรมทุกประการท่ามกลางผู้ที่กำลังผูกมัดตนเข้าด้วยกันในสมาคมลับ บรรดาผู้ที่กำลังยอมจำนนต่อแรงผลักดันแห่งการรวมตัวเป็นพันธมิตร ก็กำลังดำเนินตามแผนการของศัตรู เหตุย่อมตามมาด้วยผล”

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

> “Kupandukira kwasvika pedyo zvikuru nemugumo wako. Nyonganiso yazadza nyika, uye kutya kukuru kwava pedyo kuuya pamusoro pevanhu. Mugumo wava pedyo kwazvo. Isu tinoziva chokwadi tinofanira kunge tichigadzirira izvo zvava pedyo kupararira pamusoro penyika sechishamiso chinokurira.” Review and Herald, September 10, 1903.

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