Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

N’ime Daniel isi nke iri na otu, e nwere ọtụtụ ahịrị amụma ndị niile kwekọrọ na amaokwu isii ikpeazụ nke isi ahụ. Akụkụ ahụ nke kwekọrọ na akụkọ ihe mere eme nke amaokwu nke iri anọ, site n’oge ọgwụgwụ na 1989 ruo iwu Sunday nke amaokwu nke iri anọ na otu, bụ akụkụ nke amụma ahụ e mechiri akara ya ruo n’ụbọchị ikpeazụ. Ọ bụ ihe na-emeju Mkpughe nke Jisọs Kraịst n’akwụkwọ Daniel nke a na-emepe emepe ntakịrị tupu oge amara emechie. Amaokwu nke abụọ na-ewebata Trump, onyeisi ala Republican ikpeazụ, Onyeisi Ala ikpeazụ, Onyeisi Ala ahụ bụ onye nke asatọ nke sitere n’ime asaa, ma ọ bụkwa onyeisi ala kachasị baa ọgaranya, onye bidoro ịkpali ndị globalist mgbe o kwupụtara ntuli-aka ọchịchị ya na 2015. Amaokwu nke iri na-egosi 1989, amaokwu nke iri na otu na nke iri na abụọ na-egosikwa Agha Ukraine nke malitere na 2014, tinyere mmeri Putin na mbibi ya sochirinụ.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

ព្រះគម្ពីរខទីដប់បី​ដល់​ខទីដប់ប្រាំ ពិពណ៌នាអំពី​សង្គ្រាម​ទីបី ក្នុងចំណោម​សង្គ្រាម​ទាំងបី​នៃ​ខទីសែសិប ដោយចាប់ផ្តើម​ពី​ការដួលរលំ​នៃ​សហភាព​សូវៀត ក្នុងឆ្នាំ 1989 បន្ទាប់មក​សង្គ្រាម​អ៊ុយក្រែន ហើយបន្ទាប់មក​ទៀត​គឺ​សង្គ្រាម​ប៉ានីយ៉ូម ដែល​តំណាង​ឲ្យ​ការតស៊ូ​ខាងក្រៅ​របស់​ព្រិតស្តង់​អបសាសនា​នៅ​សហរដ្ឋអាមេរិក ប្រឆាំង​នឹង​ពួក​សកលនិយម​របស់​ពិភពលោក។

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

L’apostasie protestante prévaut et établit la relation hiérarchique de l’union à trois volets qui sera mise en œuvre lors de la loi dominicale imminente. La bête est le catholicisme, et elle est la tête des trois puissances, représentée sous les traits de Jézabel ainsi que par une multitude d’autres symboles. Elle est la prostituée qui règne sur la bête et la monte.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Mae’r gau broffwyd yn yr Unol Daleithiau, a gynrychiolir gan ei gŵr Ahab, sef pennaeth teyrnas ddegfyd y ddraig. Y mae Brwydr Panium yn 200 CC yn rhagddarlunio’r ymdrech allanol rhwng globaleiddio a Phrotestaniaeth apostataidd. Cynrychiolir yr ymdrech fewnol gan y gwrthryfel yn 167 CC, a ddilynwyd gan ailgysegru’r deml fel y’i coffeir gan Hanukkah yn 164 CC; ac yna dilynwyd hynny gan gyfnod o 161 CC hyd 158 CC, sy’n rhagddarlunio’r adeg pan fydd yr Unol Daleithiau yn codi delw o undeb Catholigiaeth rhwng eglwys a gwladwriaeth, fel y’i cynrychiolir gan y “gynghrair”.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

Dans le verset treize, Uriah Smith nous informe que quatorze ans après la bataille de Raphia, Ptolémée meurt par « intempérance et débauche, et eut pour successeur son fils, Ptolémée Épiphane, enfant alors âgé de quatre ou cinq ans. Antiochus, durant le même temps, ayant réprimé la rébellion dans son royaume, et réduit puis affermi dans l’obéissance les contrées orientales, était libre de se consacrer à quelque entreprise lorsque le jeune Épiphane monta sur le trône d’Égypte. » Après que la victoire éphémère de Poutine aura pris fin, Trump sera prêt à traiter avec le nouveau roi enfant de l’Égypte. Avant de le faire, il aura « réprimé une rébellion » au sein des États-Unis.

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Lorsque Trump sera élu, il mettra en œuvre des lois qui ont été préfigurées par les Alien and Sedition Acts de 1798, ainsi que par la suspension de l’« habeas corpus », comme le fit le premier président républicain en réponse à une guerre civile. Ses actes ont aussi été préfigurés par ceux du président Grant lorsqu’il s’occupa du Ku Klux Klan, et par ceux de F. D. Roosevelt lorsqu’il emprisonna les Japonais et d’autres personnes durant la Seconde Guerre mondiale, ainsi que par le Patriot Act de George Bush le dernier.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

እርሱም፣ እንደ ሴሉክስ ሁሉ፣ በአሜሪካ ውስጥ ያለውን ዓመፅ ያጠፋል፣ ከዚያም ዓይኖቹን ወደ ግብፅ “ሕፃን ንጉሥ” ያዞራል። ይህን በማድረጉም ከመቄዶንያ ፊልጶስ ጋር ቃል ኪዳን ያደርጋል፤ ስሚዝ እንዲህ ይመዝግባል፦ “በተመሳሳይ ጊዜ የመቄዶንያ ንጉሥ ፊልጶስ ከአንቲዮክስ ጋር የጵቶሌሚን ግዛቶች በመካከላቸው ለመከፋፈል ስምምነት ገባ፤ እያንዳንዳቸውም ለእርሱ በጣም ቅርብና ምቹ የሆኑትን ክፍሎች ለመውሰድ አሰበ። እዚህ ትንቢቱን ለመፈጸም በቂ የሆነ በደቡብ ንጉሥ ላይ መነሣት ነበረ፤ እንዲሁም ትንቢቱ የመለከተው ክስተቶች በጥርጥር የማይገባ መሆናቸው ግልጽ ነው።”

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”

ترامب با ملّت‌های ناتو (سازمان ملل متحد) اتحادی استوار برقرار خواهد کرد تا به روسیه و پیچیدگی‌های حلّ پیامدهای فروپاشی پوتین رسیدگی شود. در آن زمان، مطابق آیهٔ چهارده و تفسیر اسمیت، «قدرتی جدید معرفی می‌شود». پاپیّت برای حمایت از روسیه و اقمار آن در برابر اقتدار ناتو و ایالات متحده مداخله خواهد کرد؛ یا چنان‌که تفسیر اسمیت نقل می‌کند: «روم سخن گفت؛ و سوریه و مقدونیه به‌زودی دریافتند که تغییری بر سیمای رؤیای ایشان عارض می‌شود. رومیان از جانب پادشاه جوان مصر مداخله کردند، با این عزم که او از هلاکتی که انطیوخوس و فیلیپ تدارک دیده بودند محفوظ داشته شود. این در سال ۲۰۰ پیش از میلاد بود، و یکی از نخستین مداخلات مهم رومیان در امور سوریه و مصر به‌شمار می‌رفت.»

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

Roma, la prostituée de Tyr, commence alors à chanter ses chants et à se livrer à la fornication avec les rois de la terre, avant même que ces rois ne viennent, deux versets plus loin, à lui obéir pleinement. Au même moment eut lieu la bataille de Panium. L’année 200 av. J.-C. marque le commencement du chant de la prostituée de Tyr, et elle le fait en ce qui concerne la protection de la Russie, que les États-Unis et les Nations Unies viennent justement de convenir de se partager à leur avantage mutuel. La prostituée l’emporte sur l’un et sur l’autre, mais la « bataille » de Panium a alors lieu, et les États-Unis l’emportent sur les Nations Unies.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

نجادی طور پر، تینتیس برس بعد مودعین کی بغاوت ریاستہائے متحدہ میں شروع ہوتی ہے۔ نجادی طور پر، اس کے تین برس بعد، حنوکا کی نمائندگی کے مطابق نام نہاد پروٹسٹنٹیت اور ایک آئینی جمہوریہ کی ازسرِ نو تخصیص قائم کی جاتی ہے۔ نجادی طور پر، اس کے تین برس بعد، وہ دور شروع ہوتا ہے جس کی نمائندگی یہود کے روم کے ساتھ اتحاد سے ہوتی ہے۔

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

حرکت‌های نهایی، حرکت‌هایی سریع خواهند بود؛ ازاین‌رو تاریخی که در آیات به‌وسیلهٔ چهل‌وهشت سال نمود یافته است، رشته‌ای از رویدادهای سریع را توصیف می‌کند که نبوت به‌طور مشخص آغاز آن را در زمانِ آخر در سال 1989 تعیین کرده است، و پس از آن، دومین نبردِ آیات یازده و دوازده در سال 2014، و سپس سال 2015 فرا می‌رسد، هنگامی که ترامپ نامزدی خود را برای ریاست‌جمهوری اعلام کرد، و بدین‌سان کار نبویِ خود را در برانگیختن جهانی‌گرایی آغاز نمود. هنگامی که ترامپ کارِ سرکوبِ جنگ داخلی‌ای را که از پیش در جریان است آغاز کند، خواهد کوشید تا با سازمان ملل متحد (ناتو—فیلیپِ مقدونی) اتحادی برقرار سازد، و روم آغاز به سرودن خواهد کرد. این اتحادِ موردِ تلاش، به کشمکش برای برتری میان آن دو نیرو بدل می‌شود که به‌وسیلهٔ نبردِ پانیوم به تصویر کشیده شده است.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Panium donc est le jalon du verset treize, où commencent les derniers mouvements rapides qui précèdent la loi dominicale. Tous les prophètes ont parlé davantage de la fin du monde que de l’époque où ils vivaient, et Jésus était, bien entendu, le plus grand de tous les prophètes. Juste avant la croix, qui est une figure de la loi dominicale, laquelle est représentée par le verset seize, Jésus fit un voyage avec Ses disciples à Panium. Le temps qu’Il y passa, ainsi que les leçons qu’Il y exposa, correspondent à la bataille de Panium, proche de survenir. Au cours de l’histoire, Panium a porté plusieurs noms, et au temps du Christ, le nom de Panium était Césarée de Philippe.

“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

“Yesu na wanafunzi Wake walikuwa sasa wamefika katika mojawapo ya miji iliyo karibu na Kaisaria Filipi. Walikuwa wamevuka mipaka ya Galilaya, katika eneo ambalo ibada ya sanamu ilitawala. Hapa wanafunzi waliondolewa kutoka chini ya ushawishi wenye kudhibiti wa Uyahudi, na kuletwa katika mawasiliano ya karibu zaidi na ibada ya kipagani. Kuwazunguka kulionekana mifumo ya ushirikina iliyokuwapo katika sehemu zote za ulimwengu. Yesu alitaka kwamba kuyaona mambo haya kuwafikishe katika kutambua wajibu wao kwa watu wa mataifa. Wakati wa kukaa Kwake katika eneo hili, alijitahidi kujiepusha na kuwafundisha watu, ili ajitoe mwenyewe kwa ukamilifu zaidi kwa wanafunzi Wake.

“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

«የሚጠብቀውን መከራ ሊነግራቸው ነበር። ነገር ግን አስቀድሞ ብቻውን ሄዶ፣ ልባቸው ቃሉን ለመቀበል እንዲዘጋጅ ጸለየ። ወደ እነርሱም ተመልሶ በተቀላቀለ ጊዜ፣ ሊያስተላልፍላቸው የፈለገውን ነገር ወዲያውኑ አልነገራቸውም። ይህን ከማድረጉ በፊት፣ ለሚመጣው ፈተና ይጸኑ ዘንድ በእርሱ ላይ ያላቸውን እምነት እንዲመሰክሩ ዕድል ሰጣቸው። “ሰዎች እኔን የሰው ልጅ ማን ነው ይላሉ?” ብሎ ጠየቃቸው።»

“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

با تأسف، شاگردان ناگزیر شدند اذعان کنند که اسرائیل در شناختن مسیحِ خود قصور ورزیده بود. البته برخی، هنگامی که معجزات او را دیدند، او را پسر داوود خوانده بودند. انبوه مردمی که در بیت‌صیدا خوراک یافته بودند، می‌خواستند او را پادشاه اسرائیل اعلام کنند. بسیاری آماده بودند که او را به‌عنوان نبی بپذیرند؛ اما ایمان نداشتند که او همان مسیح باشد.

“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

« Jésus posa alors une seconde question, concernant les disciples eux-mêmes : “Et vous, qui dites-vous que je suis ?” Pierre répondit : “Tu es le Christ, le Fils du Dieu vivant.” »

“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

「起初より、ペテロはイエスをメシアであると信じていた。バプテスマのヨハネの宣教によって罪を自覚し、キリストを受け入れていた多くの者たちは、ヨハネが投獄され、ついには死に渡されたとき、彼の使命について疑い始めた。そして今や、彼らが長い間待ち望んできたメシアがイエスであることについても疑うようになった。イエスがダビデの王座に着かれることを熱烈に期待していた弟子たちの多くは、イエスにそのような意図がないことを悟ると、彼を離れた。しかし、ペテロとその仲間たちは、その忠誠から退かなかった。昨日は賛美し、今日は非難する者たちの移ろいやすい歩みも、救い主の真の従者の信仰を損なうことはなかった。ペテロは、『あなたこそキリスト、生ける神の子です』と告白した。彼は、自らの主の頭上に王としての栄誉が冠せられるのを待つことなく、そのへりくだりのうちにある主を受け入れた。」

“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

“Petro akaratidza kutenda kwevane gumi navaviri. Asi vadzidzi vakanga vachiri kure zvikuru nokunzwisisa basa raKristu. Kupikisa nokumiririrwa zvisiri izvo kwakaitwa navapristi navatongi, kunyange zvazvo zvisina kukwanisa kuvabvisa kuna Kristu, zvakanga zvichiri kuvakonzera kuvhiringidzika kukuru. Vakanga vasingaoni nzira yavo zvakajeka. Simba rokudzidziswa kwavo kwepakutanga, dzidziso yavarabhi, nesimba retsika, zvakanga zvichiri kuvharira maonero avo echokwadi. Nguva nenguva mwaranzi dzinokosha dzechiedza dzakabva kuna Jesu dzaivavhenekera, asi kazhinji vakanga vakaita savanhu vanotsvangadzira pakati pemimvuri. Asi pazuva iri, vasati vaiswa chiso nechiso nomuedzo mukuru wokutenda kwavo, Mweya Mutsvene wakagara pamusoro pavo nesimba. Kwechinguva chiduku meso avo akatsauswa kubva pa‘zvinhu zvinoonekwa,’ kuti vaone ‘zvinhu zvisingaoneki.’ 2 VaKorinte 4:18. Pasi pechifukidzo chohunhu vakacherechedza kubwinya kwoMwanakomana waMwari.”

“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

“Jésus répondit à Pierre, en disant : ‘Tu es béni, Simon Bar-Jona ; car ce ne sont pas la chair et le sang qui t’ont révélé cela, mais Mon Père qui est dans les cieux.’”

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

«ወደ ጴጥሮስ የተናገረው እውነት የአማኙ እምነት መሠረት ነው። ክርስቶስ ራሱ ዘላለማዊ ሕይወት መሆኑን ያስታወቀውም ይህን ነው። ነገር ግን ይህን እውቀት መያዝ ራስን ለማክበር ምክንያት አልነበረም። ለጴጥሮስ መገለጡ በራሱ ጥበብ ወይም በጎነት አልነበረም። ሰው በራሱ ኀይል የመለኮታዊውን እውቀት ፈጽሞ ሊደርስበት አይችልም። ‘እርሱ ከሰማይ ከፍ ያለ ነው፤ ምን ማድረግ ትችላለህ? ከሲኦልም ይልቅ ጥልቅ ነው፤ ምንስ ልታውቅ ትችላለህ?’ ኢዮብ 11:8። የልጅነት መንፈስ ብቻ የእግዚአብሔርን ጥልቅ ነገሮች ሊገልጥልን ይችላል፤ እነርሱም ‘ዓይን ያላየቻቸው፣ ጆሮም ያልሰማቻቸው፣ በሰውም ልብ ያልገቡ’ ናቸው። ‘እግዚአብሔር ግን በመንፈሱ ገለጠልን፤ መንፈስ ሁሉን ይመረምራልና፥ እንዲሁም የእግዚአብሔርን ጥልቅ ነገሮች።’ 1 ቆሮንቶስ 2:9, 10። ‘የእግዚአብሔር ምስጢር እርሱን ለሚፈሩት ነው፤’ እናም ጴጥሮስ የክርስቶስን ክብር ማስተዋሉ ‘በእግዚአብሔር የተማረ’ መሆኑ ማስረጃ ነበር። መዝሙር 25:14፤ ዮሐንስ 6:45። አዎን፥ በእውነት፥ ‘ስምዖን ባር-ዮና፥ ብፁዕ ነህ፤ ይህን ሥጋና ደም አልገለጠልህምና።’»

“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

Iesu akakomeza ati: “Kandi ndakubwira yuko uri Petero, kandi kuri urwo rutare nzubakaho Itorero Ryanjye; kandi amarembo y’i kuzimu ntazarinesha.” Ijambo Petero risobanura ibuye,—ibuye rizinga. Petero ntiyari urutare Itorero ryashingiweho. Amarembo y’i kuzimu yaramuneshaga ubwo yahakanaga Umwami we avuma kandi arahira. Itorero ryubatswe ku Muntu umwe uwo amarembo y’i kuzimu atashoboraga kunesha.

“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

“خداوندگار جي آمد کان صدين اڳ موسىٰ اسرائيل جي نجات جي چٽان ڏانهن اشارو ڪيو هو۔ زبورن جي ڳائڻهار ‘منهنجي طاقت جي چٽان’ بابت ڳايو هو۔ يسعياه لکيو هو، ‘تنھنڪري خداوند خدا ائين فرمائي ٿو، ڏسو، آءٌ صهيون ۾ بنياد لاءِ هڪ پٿر رکان ٿو، آزمايل پٿر، قيمتي ڪنڊ جو پٿر، پڪو بنياد۔’ استثنا 32:4؛ زبور 62:7؛ يسعياه 28:16۔ پطرس پاڻ، الہام جي وسيلي لکندي، هن پيشنگوئي کي يسوع تي لاڳو ڪري ٿو۔ هو چوي ٿو، ‘جيڪڏهن اوهين چکي ڏٺو آهي ته خداوند مهربان آهي: جنهن ڏانهن ايندي، جيئرو پٿر، بيشڪ ماڻهن وٽان رد ڪيل، پر خدا وٽ چونڊيل، قيمتي، اوهين پڻ، جيئرا پٿر ٿي، هڪ روحاني گهر بڻايا وڃو۔’ 1 پطرس 2:3–5، R. V.”

“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

«Qu’aucun homme ne peut poser d’autre fondement que celui qui a été posé, lequel est Jésus-Christ.» 1 Corinthiens 3:11. «Sur ce rocher, dit Jésus, je bâtirai Mon Église.» En présence de Dieu et de toutes les intelligences célestes, en présence de l’armée invisible de l’enfer, le Christ a fondé Son Église sur le Rocher vivant. Ce Rocher, c’est Lui-même, — Son propre corps, brisé et meurtri pour nous. Contre l’Église bâtie sur ce fondement, les portes de l’enfer ne prévaudront point.

“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

« Comme l’Église paraissait faible lorsque le Christ prononça ces paroles ! Il n’y avait qu’une poignée de croyants, contre lesquels serait dirigée toute la puissance des démons et des hommes mauvais ; pourtant, les disciples du Christ ne devaient pas craindre. Édifiés sur le Rocher de leur force, ils ne pouvaient être renversés. »

“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

“Kwa miaka elfu sita, imani imejengwa juu ya Kristo. Kwa miaka elfu sita, mafuriko na dhoruba za ghadhabu ya kishetani zimeupiga Mwamba wa wokovu wetu; lakini unasimama bila kutikisika.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

«Peter sa a te eksprime verite ki se fondasyon lafwa Legliz la, e kounye a Jezi te onore li kòm reprezantan tout kò kwayan yo. Li di: “M ap ba ou kle wayòm syèl la; e tou sa ou va mare sou tè a va mare nan syèl la; e tou sa ou va lage sou tè a va lage nan syèl la.”»

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

« Les clés du royaume des cieux » sont les paroles du Christ. Toutes les paroles de la Sainte Écriture sont les siennes, et elles sont ici comprises. Ces paroles ont le pouvoir d’ouvrir et de fermer le ciel. Elles déclarent les conditions auxquelles les hommes sont reçus ou rejetés. Ainsi, l’œuvre de ceux qui prêchent la parole de Dieu est une odeur de vie pour la vie, ou de mort pour la mort. La leur est une mission chargée de conséquences éternelles.

“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

নাজাতদাতা সুসমাচারের কার্য পৃথকভাবে পিতরের নিকট সমর্পণ করেননি। পরবর্তী কালে, পিতরকে যে বাক্যসমূহ বলা হয়েছিল, সেগুলি পুনরুক্ত করে তিনি সেগুলি সরাসরি মণ্ডলীর প্রতি প্রয়োগ করেন। এবং বিশ্বাসীদের সমষ্টিগত দেহের প্রতিনিধিরূপে বারোজনের প্রতিও মূলত একই কথা বলা হয়েছিল। যদি যীশু অন্যদের ঊর্ধ্বে কোনো এক শিষ্যের নিকট বিশেষ কর্তৃত্ব অর্পণ করে থাকতেন, তবে তাঁদের মধ্যে কে শ্রেষ্ঠ হবে, এ বিষয়ে এত ঘন ঘন বিরোধ করতে আমরা তাঁদের দেখতে পেতাম না। তাঁরা তাঁদের প্রভুর ইচ্ছার অধীন হতেন, এবং যাঁকে তিনি মনোনীত করেছিলেন, তাঁকেই সম্মান করতেন।

“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

« Au lieu d’en établir un comme leur chef, Christ dit aux disciples : “Ne vous faites pas appeler Rabbi ;” “et ne vous faites pas appeler maîtres : car un seul est votre Maître, le Christ.” Matthieu 23:8, 10. »

“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

«Ամեն մարդու գլուխը Քրիստոսն է»։ Աստված, որ ամեն ինչ դրեց Փրկչի ոտքերի տակ, «Նրան ամեն բանի վրա գլուխ տվեց եկեղեցուն, որ Նրա մարմինն է, Նրանով, որ ամեն ինչ ամեն բանի մեջ լցնում է, լիությունը»։ 1 Կորնթացիս 11:3; Եփեսացիս 1:22, 23։ Եկեղեցին հիմնված է Քրիստոսի վրա՝ որպես իր հիմքի. նա պետք է հնազանդվի Քրիստոսին՝ որպես իր գլխի։ Նա չպետք է ապավինի մարդուն և չպետք է ղեկավարվի մարդու կողմից։ Շատերը պնդում են, թե եկեղեցում վստահության մի պաշտոն իրենց իրավունք է տալիս թելադրելու, թե ուրիշ մարդիկ ինչ պիտի հավատան և ինչ պիտի անեն։ Աստված այս հավակնությունը չի հաստատում։ Փրկիչը հայտարարում է. «Բոլորդ եղբայրներ եք»։ Բոլորն էլ ենթակա են փորձության և սխալի ընկնելու վտանգի։ Ոչ մի սահմանափակ էակի վրա մենք չենք կարող ապավինել առաջնորդության համար։ Հավատի Վեմը եկեղեցում Քրիստոսի կենդանի ներկայությունն է։ Սրա վրա կարող է ապավինել նույնիսկ ամենաթույլը, իսկ նրանք, ովքեր իրենց ամենաուժեղն են համարում, կպարզվեն ամենաթույլը, եթե Քրիստոսին չդարձնեն իրենց զորությունը։ «Անիծյալ է այն մարդը, որ ապավինում է մարդուն և մարմինն իր բազուկն է դարձնում»։ Տերը «Վեմն է, Նրա գործը կատարյալ է»։ «Երանելի են բոլոր նրանք, որ Նրան են ապավինում»։ Երեմիա 17:5; Երկրորդ Օրինաց 32:4; Սաղմոս 2:12։

“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

“पीतरसका स्वीकारोक्तिपछि, येशूले चेलाहरूलाई उहाँ ख्रीष्ट हुनुहुन्छ भनेर कसैलाई पनि नभन्नू भनी आदेश दिनुभयो। यो आदेश शास्त्रीहरू र फरिसीहरूको दृढ विरोधका कारण दिइएको थियो। यति मात्र होइन, मानिसहरू, यहाँसम्म कि चेलाहरूले समेत, मसीहाबारे यस्तो गलत धारणा राखेका थिए कि उहाँबारे सार्वजनिक घोषणा गरिनु भनेको तिनीहरूलाई उहाँको चरित्र वा उहाँको कार्यबारे कुनै सत्य धारणा नदिनु हुन्थ्यो। तर दिनप्रतिदिन उहाँले आफूलाई तिनीहरूका सामु मुक्तिदाताका रूपमा प्रकट गर्दै हुनुहुन्थ्यो, र यसरी उहाँले तिनीहरूलाई आफूलाई मसीहाका रूपमा सही धारणा दिन चाहनुहुन्थ्यो।”

“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

Wanafunzi bado walimtazamia Kristo atawale kama mkuu wa kifalme wa kidunia. Ingawa kwa muda mrefu alikuwa ameficha kusudi Lake, waliamini kwamba hangebaki daima katika umaskini na kutokujulikana; wakati ulikuwa umekaribia ambapo angeusimamisha ufalme Wake. Kwamba chuki ya makuhani na marabi isingeweza kamwe kushindwa, kwamba Kristo angekataliwa na taifa Lake mwenyewe, kuhukumiwa kuwa mdanganyifu, na kusulubiwa kama mtenda mabaya,—wazo kama hilo wanafunzi hawakuwa wamewahi kulifikiria. Lakini saa ya mamlaka ya giza ilikuwa inakaribia, naye Yesu ilimpasa kuwafunulia wanafunzi Wake pambano lililokuwa mbele yao. Alikuwa mwenye huzuni alipolitazamia jaribu hilo.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Vèrsè sèz nan Danyèl onz la reprezante lwa dimanch la ki pral byento vini Ozetazini. Tousuit anvan lè “tranblemanntè” sa a, kandida k ap chèche pou yo pami san karannkat mil yo reveye soti nan dòmi yo. Sa ki reveye yo se yon mesaj pwofetik. Nan pwen sa a, de kategori parèt aklè, epi jan sa montre nan parabòl dis vyèj yo, yon kategori gen lwil nan veso yo, lòt kategori a pa genyen li. Vèsè trèz rive kenz nan Danyèl onz la pa sèlman reprezante istwa pwofetik ki vini anvan lwa dimanch la; yo reprezante tou “mesaj” la, ki, nan kontèks parabòl dis vyèj yo, se “lwil” la, ke saj yo pral genyen pou yo resevwa sele Bondye a epi pou yo leve kòm yon drapo nan lè gwo tranblemanntè a. Atik sa yo rive kounye a nan somè tout atik yo, paske mesaj ki reprezante andedan vèsè sa yo se lwil an lò a ki vide desann atravè de tiyo an lò yo.

We will continue this study in the next article.

ff लेखमा हामी यो अध्ययनलाई निरन्तरता दिनेछौं।

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

«Ամենայն ժամանակ, քանի որ ճշմարտությունը դավանողները ծառայում են Սատանային, նրա դժոխային ստվերը կփակի նրանց տեսությունը Աստծո և երկնքի վերաբերյալ։ Նրանք կլինեն ինչպես նրանք, որ կորցրել են իրենց առաջին սերը։ Նրանք չեն կարող դիտել հավիտենական իրողությունները։ Այն, ինչ Աստված պատրաստել է մեզ համար, ներկայացված է Զաքարիա մարգարեի գրքում, 3-րդ և 4-րդ գլուխներում, ինչպես նաև 4։12–14-ում. «Եվ ես կրկին պատասխանեցի ու ասացի նրան. Ի՞նչ են այս երկու ձիթենու ճյուղերը, որոնք երկու ոսկե խողովակների միջոցով իրենց միջից դատարկում են ոսկե յուղը։ Եվ նա պատասխանեց ինձ ու ասաց. Մի՞թե չգիտես, թե դրանք ինչ են։ Եվ ես ասացի. Ո՛չ, տե՛ր իմ։ Այն ժամանակ նա ասաց. Սրանք են երկու օծյալները, որոնք կանգնած են ամբողջ երկրի Տիրոջ մոտ»։

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. 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.

“प्रभु संसाधनों से परिपूर्ण है। उसमें साधनों का कोई अभाव नहीं है। यह हमारी विश्वासहीनता, हमारी सांसारिकता, हमारी तुच्छ बातें, हमारे अविश्वास के कारण है, जो हमारी बातचीत में प्रकट होता है, कि अंधकारमय छायाएँ हमारे चारों ओर इकट्ठी हो जाती हैं। मसीह वचन या चरित्र में उस रूप में प्रकट नहीं किया जाता, जो सर्वथा मनोहर है, और दस हजारों में श्रेष्ठतम है। जब आत्मा अपने आपको व्यर्थता की ओर उठाने में ही संतुष्ट रहती है, तब प्रभु का आत्मा उसके लिए बहुत थोड़ा कर सकता है। हमारी अल्पदर्शी दृष्टि छाया को तो देखती है, पर उसके परे की महिमा को नहीं देख सकती। स्वर्गदूत चारों पवनों को थामे हुए हैं, जिन्हें एक क्रुद्ध घोड़े के रूप में प्रस्तुत किया गया है, जो छूटकर निकल भागने और सारी पृथ्वी के मुख पर दौड़ पड़ने का प्रयत्न कर रहा है, और अपने मार्ग में विनाश और मृत्यु को ले जाता है।”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

«Трябва ли да спим на самия праг на вечния свят? Трябва ли да бъдем вяли, студени и мъртви? О, да имахме в нашите църкви Духа и диханието на Бога, вдъхнати в Неговия народ, за да могат да се изправят на нозете си и да живеят. Нужно е да видим, че пътят е тесен и вратата — тясна. Но когато преминаваме през тясната врата, нейната широта е без предел.» Manuscript Releases, volume 20, 217.

“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.

“Bawapakwa mafuta wanaosimama kando ya Bwana wa dunia yote, wana nafasi ile iliyokuwa imepewa Shetani hapo awali kama kerubi afunikaye. Kwa njia ya viumbe watakatifu wanaoukizunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya daima na wakaaji wa dunia. Mafuta ya dhahabu yanawakilisha neema ambayo kwa hiyo Mungu huendelea kuwapatia waamini taa zao, zisiyete na kuzimika. Isingalikuwa kwamba mafuta haya matakatifu humiminwa kutoka mbinguni katika jumbe za Roho wa Mungu, vyombo vya uovu vingekuwa na mamlaka kamili juu ya wanadamu.

“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.

“Dios es deshonrado cuando no recibimos las comunicaciones que él nos envía. Así rehusamos el aceite de oro que él derramaría en nuestras almas para ser transmitido a los que están en tinieblas. Cuando venga el llamamiento: ‘He aquí, el esposo viene; salid a recibirle’, los que no hayan recibido el santo aceite, los que no hayan atesorado la gracia de Cristo en su corazón, hallarán, como las vírgenes insensatas, que no están preparados para encontrarse con su Señor. No tienen, en sí mismos, el poder para obtener el aceite, y sus vidas quedan arruinadas. Pero si se pide el Espíritu Santo de Dios, si suplicamos, como lo hizo Moisés: ‘Muéstrame tu gloria’, el amor de Dios será derramado en nuestros corazones. Por medio de los tubos de oro, el aceite de oro nos será comunicado. ‘No con ejército, ni con fuerza, sino con mi Espíritu, ha dicho Jehová de los ejércitos.’ Al recibir los brillantes rayos del Sol de Justicia, los hijos de Dios resplandecen como luminares en el mundo.” Review and Herald, 20 de julio de 1897.