We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.

Ihuriro ry’inyamaswa yo ku isi rirangwamo ko turi kugaragaza iherezo ry’amashyaka y’Abademokarate n’Abarepubulikani. Inyamaswa yo ku isi yo mu Byahishuwe igice cya cumi na gatatu igabanyijemo amashyaka y’Abarepubulikani n’Abademokarate, arwanira mu mateka y’ubuhanuzi y’ihembe ry’Abarepubulikani. Amahembe ni ibimenyetso by’ububasha, kandi ayo mahembe yombi arimo uturango duto tw’isano yabwo y’ubuhanuzi mu mateka yabwo bwite y’ubuhanuzi. Ku ihembe ry’Abarepubulikani, ako karango gato kagaragazwa n’amashyaka abiri y’ibanze ya politiki akwira mu mateka ya Leta Zunze Ubumwe za Amerika. Leta Zunze Ubumwe za Amerika ni bumwe mu bwami buke bugaragazwa mu mateka y’ubuhanuzi ko bugizwe n’ububasha bubiri. Amahanga yose yabanje yo mu buhanuzi bwa Bibiliya agereranywa n’ububasha bubiri ni igishushanyo cya Leta Zunze Ubumwe za Amerika. Ingoma y’Abamedi n’Abaperesi, Ubufaransa (Sodomu na Egiputa), na Isirayeli ifite ubwami bwayo bwo mu majyaruguru n’ubwo mu majyepfo, byose bigira uruhare mu mimerere y’ubuhanuzi ya Leta Zunze Ubumwe za Amerika.

The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.

Omu Bwami bwa Mmede ne Buperesi mu Daniyeli essuula ey’omunaana bwalina amahembe abiri, era ehembe ery’oluvannyuma (Buperesi) ne linyimusibwa ne lisinga obuwanvu. Tumaze okuzuula ekintu kino nga tukiraga mu kulaba nti ekibiina kya Democratic kyajja mu byafaayo nga tekinnabaawo ekya Republican, bwe kityo ekibiina kya Republican ku nkomerero kijja kuba eky’oluvannyuma ku bibiina ebyo byombi. Pulezidenti wa Republican eyasooka yajja mu byafaayo ng’addamu ku mulembe oguwagira obuddu ogw’ekibiina kya Democratic, era pulezidenti oyo wa Republican eyasooka yalangirira Emancipation Proclamation mu 1863, nga gwe mwaka ogw’omu makkati g’Olutalo lw’Ab’omunda mu Amerika, era n’omwaka ogw’obujeemu eri ekkanisa ya Laodikeeya ey’Ab’adiventi ab’Olunaku olw’Omusanvu.

The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.

Mu prezidenti wa mwisho wa Chama cha Republican anafananishwa kiunabii na prezidenti wa kwanza wa Chama cha Republican; kwa hiyo, prezidenti wa mwisho ataingia katika historia katikati ya vita vya wenyewe kwa wenyewe kati ya Chama cha Democratic kinachounga mkono utumwa na Chama chake cha Republican kinachoupinga utumwa. Utumwa unaoendelezwa na Chama cha Democratic cha siku za mwisho ni utumwa wa ulimwengu mzima. Kama ilivyokuwa kwa prezidenti wa kwanza wa Chama cha Republican, prezidenti wa mwisho wa Chama cha Republican atauawa na chama kinachounga mkono utumwa, kama vile Trump alivyouwawa kisiasa katika uchaguzi wa 2020 ulioibiwa. Akiwa prezidenti wa sita tangu wakati wa mwisho katika mwaka 1989, Trump angekuwa prezidenti tajiri kuliko wote, naye angewachochea wautandawazi si wa Marekani tu, bali wa ulimwengu mzima. Hivyo basi, katika tangazo lake la kugombea urais mwaka 2015, vita vya wenyewe kwa wenyewe vya kisiasa kati ya Chama cha Democratic cha wautandawazi wanaounga mkono utumwa na Chama cha Republican kinachoupinga utumwa vilianzishwa.

In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.

Kukumbushwa kwa Ufunuo sura ya kumi na moja, Trump aliuawa kisiasa katika uchaguzi wa 2020 ulioibiwa, nayo chama cha Democratic kikaanza kushangilia mitaani, hata ilipodhihirika kwamba katika mwaka wa 2022 Trump angekuwa tena akigombea urais. Ndipo hofu kuu ikawajilia wale wa ulimwengu wa utandawazi katika kutimizwa kwa sura ya kumi na moja ya Ufunuo, na vita yao ikaongezeka makali. Ushuhuda wa pembe za Wamedi na Waajemi unaonyesha kwamba pembe ya mwisho kuinuka (chama cha Republican) ingetokea mwisho, nayo ingetokea ikiwa juu zaidi. Rais wa mwisho wa chama cha Republican atalishinda chama cha Democratic.

The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.

Nhopho ya 2024 yi funa makumu a pati ya Democratic, koma wona sangakhalenso na mpata wina wakuphalizga mulara wa pulezidenti pambere dango la Sabata la pa Sondo lindamalizge mbiri ya uchimi ya chilombo cha charu chapasi. Pa dango la Sabata la pa Sondo, pati ya Republican nayo yikumara. Pati ya Democratic yikumara pa nhopho ya 2024, ndipo pati ya Republican yikumara pa dango la Sabata la pa Sondo. Dango la Sabata la pa Sondo, pakuŵa makumu a ufumu wa nambara sita wa uchimi wa Baibolo, likalongosoreka na kwamba kwa chilombo cha charu chapasi mu 1798. Chikhalidwe chikulu cha uchimi cha chilombo cha charu chapasi nkhuyowoya kwake. Mu 1798, United States yikakhazikiska Malango gha Alien and Sedition Acts, agho, ntheura, ghakuyimira dango la Sabata la pa Sondo, para United States yayowoya nga ni chinjoka.

From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.

1776 থেকে 1798 সাল পর্যন্ত, যুক্তরাষ্ট্র তখনও বাইবেলীয় ভবিষ্যদ্বাণীর ষষ্ঠ রাজ্য না হলেও, তা যুক্তরাষ্ট্রের “কথা বলার” তিনটি পথচিহ্নকে প্রতিনিধিত্ব করে। সেই সময়কাল পৃথিবীর পশুর শাসনের সূচনার দিকে নিয়ে গিয়েছিল, যখন তা বাইবেলীয় ভবিষ্যদ্বাণীর ষষ্ঠ রাজ্যরূপে প্রতিষ্ঠিত হয়; অতএব, এটি এমন এক সময়কালকেও প্রতিনিধিত্ব করে যা ষষ্ঠ রাজ্যরূপে পৃথিবীর পশুর শাসনের অবসানের দিকে নিয়ে যায়। 1776 সালের স্বাধীনতার ঘোষণা, তার পর 1789 সালের সংবিধান, এবং 1798 সালের Alien and Sedition Acts—এসবই সেই ইতিহাসের তিনটি পথচিহ্নকে প্রতিনিধিত্ব করে যা রবিবার-আইনে ষষ্ঠ রাজ্যরূপে পৃথিবীর পশুর অবসানের দিকে নিয়ে যায়। ঐ তিনটি পথচিহ্নের পরিপূর্ণতা গণতান্ত্রিক ও রিপাবলিকান—উভয় দলের ইতিহাসের মধ্যে ভিন্নভাবে উপস্থাপিত হয়েছে।

The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.

Umthetho i-Patriot Act ka-2001 ukhomba ukuqala kokususwa kwenkululeko yokuzimela kwezakhamuzi zase-United States, futhi wafanekiselwa yisimemezelo esenziwa ngabashisekeli bezwe bangempela emlandweni waseMelika nge-Declaration of Independence. Umfuziselo wesikhathi we-Patriot Act ungowokuqala kwemithathu yemifuziselo yesikhathi kuwo womabili amaqembu, i-Republican ne-Democratic.

The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.

Mugambwe gwa ba-Democratic guheruka mu matora ya 2024, bikaba bitangiza Executive Orders za Trump zari zaragereranyijwe mbere n’Amategeko y’Abanyamahanga n’Ay’Ubuhakanyi (Alien and Sedition Acts). Executive Orders Trump azahita ashyiraho si ryo tegeko ryo ku Cyumweru, ariko ni ishusho yo kuvuga nk’ikiyoka, kuko Trump azazikoresha mu gusohoza icyo Sister White yagaragaje ko “ubutegetsi bw’igitugu bukora” buzabaho mu minsi ya nyuma. Ubutegetsi bw’igitugu ni ijambo risobanura ubutegetsi bw’umunyagitugu, kandi bugerwaho binyuze muri Executive Orders zashushanyijwe n’Amategeko y’Abanyamahanga n’Ay’Ubuhakanyi. Igihe Trump ashyira mu bikorwa Executive Orders ze, hazabaho ugusubirwaho kw’Imanza za Pelosi zaranze ubutegetsi bwa Biden bwatsinzwe.

The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.

Pulêti Mize Konstititushon na Rêpublikan pati du tin sinyatura ya Alfa na Ômega, pabia inisiu di kada periôdu ta raprezenta si fin. Pa es rason, primeru markadór di kaminhu pa Pulêti Mize parti iha Patriot Act di 2001, y segundu markadór iha Julgamentus Pelosi ki kumesô na 2021. Es julgamentus ta raprezenta un rejeison kompletu di Konstitisón di 1789. Julgamentus Pelosi ta raprezenta markadór di meiu na linha di Pulêti Mize parti, ki foi tipifikadu ora Konstitisón foi ratifikadu pa trêzi kolônias, trêzi anus dipôs di 1776. Julgamentus Pelosi ta raprezenta rebelion kontra Konstitisón y foi tipifikadu pa 1789. Terseiru markadór pa linha Pulêti Mize iha undi es ta termina kumo un parti pulítiku.

They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.

Zihele ku mwaso wa 2024, ne cila fwi ico ukuingishiwa mu mulimo kwa 2025 kwapwisha, ulubilo lwa cibili lwa Amafunde ya Pelosi lwaletwa ku Maamfumu ya Cibusa, ayafwanikishiwe ku Malango ya Bantu bambi na ya Kupoka kwa 1798. Eico, icilangililo ca butatu ku pa Mutanda wa Democratic ni Malango ya Bantu bambi na ya Kupoka aya mu 1798. Inshita iyo imininako impela ya Mutanda wa Democratic itendeka pa kutendeka kwa ukusalwa, ukuingishiwa mu mulimo, no kutampwa kwa ubulwani bwa politiki bwa kwa Satana mu malango; kabili ipwa pa kutendeka kwa ukusalwa, ukuingishiwa mu mulimo, no kutampwa kwa ubulwani bwa politiki bwa kwa Satana mu malango.

For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?

لەبەر حیزبی کۆمارییەکان، یەکەم نیشانەی ڕێگا یاسای Patriot Act ی ساڵی 2001 ـە، کە بە ڕاگەیاندنی سەربەخۆیی لە ساڵی 1776 نموونەکراوە. نیشانەی دووەمی ڕێگا هەمان ئەو نیشانەی دووەمە نییە کە بۆ حیزبی دیموکرات بوو. نیشانەی دووەمی ڕێگا، کە بۆ دیموکراتەکان بە دەستووری ساڵی 1789 نوێنەرایەتی دەکرێت، یەکەمین دادگاییەکانی Pelosi بوو؛ بەڵام نیشانەی دووەمی ڕێگا بۆ کۆمارییەکان، کە بە دەستووری ساڵی 1789 نوێنەرایەتی دەکرێت، یاسای بیانی و تاوانبارکردنە، کە ئەو کاتە تەواو دەبێت کە دووەمین سوێندخواردنی Trump لە ساڵی 2025 جێبەجێ بکرێت. چۆن دەتوانن یاساکانی بیانی و تاوانبارکردنی ساڵی 1798، دەستووری ساڵی 1789 نوێنەرایەتی بکەن؟

At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as a dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.

ئەگەر لە دووەمین سوێندخواردنی ترەمپدا، فەرمانی جێبەجێکردنەکانی ئەو، کە بە یاساکانی Alien and Sedition Acts of 1798 نموونەدار کراون، نەک تەنها دەستپێکردنی دووەمین کۆمەڵەی Pelosi Trials دەکەن، بەڵکو ئەو کردارەکانە هەروەها دەست بە پێکهاتنی وێنەی ئاژەڵ دەکەن. ماوەی پێکهاتنی وێنەی ئاژەڵ بە قسەکردن وەک ئەژدیها دەست پێدەکات و کۆتایی دێت. ئەو قسەکردنەی لە سەرەتای ئەو ماوەیەدا هەیە، دامەزراندنی هێزە شاهانەکان نیشان دەدات کە وەک دیکتاتۆریەک پێشکەش دەکرێن، یان وەک خوشک وایت ناوی لێ دەنێت، «دەسپۆتیزم». قسەکردنی ئەژدیها لە کۆتایی ماوەی پێکهاتنی وێنەی ئاژەڵدا، ناساندنی دەسەڵاتی هێزە ئاینییەکانە کە بەسەر هێزە سیاسییەکاندا دادەمەزرێندرێت.

The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.

Kutanga kwa Uhuru kulikuwa tangazo dhidi ya udhalimu wa mamlaka ya kisiasa ya wafalme wa Ulaya na pia mamlaka ya kidini ya kanisa la Rumi. Kipindi cha kuundwa kwa sanamu ya mnyama ni mahali ambapo mamlaka hizi mbili zilizoharibika zinaunganishwa pamoja, huku mamlaka ya kidini ikiwa ndiyo inayotawala uhusiano huo. Katika kuundwa huko, yaani, kuunganishwa kwa mamlaka hizi mbili, ni mamlaka ya kidini inayoinuka mwisho na kuwa ya juu zaidi. Kwa hiyo, mwanzo wa kipindi hicho huwakilisha mwisho wa kipindi hicho. Sheria za Wageni na Uchochezi za mwaka 1798 zinawakilisha mwisho wa chama cha Democratic, na ndiyo alama yao ya tatu; lakini wakati uo huo zinawakilisha alama ya pili katika kipindi cha mwisho cha chama cha Republican. Alama ya tatu kwa chama cha Republican ni utekelezaji wa sheria ya Jumapili.

For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).

Kwa chama cha Democratic, alama tatu za njia zinazowakilishwa na 1776, 1789, na 1798 ni mifano ya 2001 (1776), Kesi za kwanza za Pelosi za mwaka 2021 (1789), na Kesi za pili za Pelosi za mwaka 2025 (1798).

For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).

Kubali chama cha Republican, alama hizo tatu za nyakati zinazoonyeshwa na 1776, 1789, na 1798 ni mifano ya 2001 (1776), Kesi za Pili za Pelosi za 2025 (1789), na sheria ya Jumapili (1798).

1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of Divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.

1776, 1789 ne 1798 usukura imyaka makumyabiri n’ibiri, kandi makumyabiri n’ibiri ni ikimenyetso cy’ihuriro ry’Ubumana n’ubumuntu. Ibi bimenyetso bitatu bitanga ubuhamya bw’“Ukuri”, kuko bigaragaza yuko ikimenyetso cya mbere n’icy’iherezo byerekana ukuri kumwe. 1776 igaragaza ishyirwaho ry’ubwigenge, kandi 1798 igaragaza ikurwaho ry’ubwigenge. Ni cyo gituma byerekana inyuguti ya mbere n’iya nyuma z’inyuguti z’Igiheburayo zigizwe n’inyuguti makumyabiri n’ebyiri. Inyuguti ya cumi na gatatu ni ikimenyetso cyo kwigomeka, kandi izo nyuguti eshatu hamwe; iya mbere, iya cumi na gatatu, n’iya nyuma, zishyize hamwe zigakora ijambo ry’Igiheburayo risobanura “Ukuri”.

1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.

1776 kuwakilisha Septemba 11, 2001, nayo huashiria mwanzo wa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Huashiria mwanzo wa kunyunyizwa kwa mvua ya masika, ambao ni kipindi cha wakati ambapo yule joka hutolewa kwa yule mnyama kwa ajili ya huduma zilizotolewa, kwa kuwa chama cha joka cha Democratic kitashindwa na chama cha mnyama cha Republican.

During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.

Mu historia hiyo, kutiwa muhuri kwa pembe ya kweli ya Kiprotestanti kunatimizwa katika kipindi cha wakati ambapo Bwana ananyosha mkono Wake mara ya pili ili kuwakusanya watu wanaotambulishwa kuwa waliofukuzwa wa Israeli, nao watainuliwa kuwa bendera wakati wa sheria ya Jumapili.

On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.

Ka Julai 18, 2020, ka ksing shisha jong ki Protestant ba shisha la pynpra, bad hadien arphew ar snem naduh 2001, ha u Julai 2023 la sdang ia ka kam jong ka jingïalum kaba ar da ka sur kaba pyrta ha ri khlaw. Ka jingïalum kaba nyngkong ka la jia ha u snem 2001, haba u angel jong ka Jingpynpaw lynnong khatphra u la hiar katba ki ïingbah kiba heh jong ka nongbah New York ki la hap. Ka jinghiar jong uta u angel ka pyni ia ka jingsdang jong ka por ka jingkhum, bad ka jinghiar jong u Michael, u angelbah, ha ka Julai 18, 2020 ka pyni ia ka jingkut jong ka por ka jingkhum. U Jisu, kum u Alpha bad Omega, barabor u pyni ia ka jingkut da ka jingsdang, kumta ki bynta jingïathuhlypa jong ka jingïalum kaba nyngkong kaba la sdang ha ka September 11, 2001, ki mihkhmat ia ki bynta jingïathuhlypa kiba jia ha ka jingïalum kaba ar.

There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the third woe.

Ji bo civîna duyemîn sê nimûneyên zelal hene ku dawiya dîroka dema mohrkirina sed û çil û çar hezar nîşan didin; ew jî dîroka Mesîh e, dîroka peyamên milyaketê yekem û duyem ji 11ê Tebaxa 1840an heta 22ê Cotmeha 1844an, û her weha dîroka milyaketê sêyem ji 22ê Cotmeha 1844an heta serhildana 1863an. Van sê şahidan civîna duyemîn a sed û çil û çar hezar ji Tîrmeha 2023an heta qanûna Yekşemê ya ku zû tê, saz dikin. Heke em ji her dîrokê hêmana taybetî ya cuda yekê veqetînin, em delîla rola wayê sêyem dibînin.

At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister White identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third woe is identified.

Agosti 17, 1844, ku Exeter kambi ya mikutano ilipoifikia tamati, ujumbe wa Kilio cha Usiku wa Manane ulitangazwa. Tangazo hilo liliwakilisha kutangazwa kwa ujumbe wa Kilio cha Usiku wa Manane katika historia ya wale mia moja na arobaini na nne elfu, kwa maana historia zote mbili zilikuwa na ni utimizo wa mfano wa wanawali kumi. Dada White anatambulisha kwamba kuingia kwa ushindi kwa Kristo katika Yerusalemu kuliwakilisha kutangazwa kwa Kilio cha Usiku wa Manane mwaka 1844. Wakati pekee ambao Kristo aliwahi kupanda mnyama alikuwa katika kuingia Kwake Yerusalemu, na mnyama aliyempanda alikuwa punda, ambaye ni ishara ya Uislamu. Katika kipindi cha mkusanyo wa pili cha mwaka 1844 hadi 1863, mwaka 1848 Dada White anatambulisha kwamba mataifa ya Ulaya yalikuwa yakikasirishwa, na kukasirishwa kwa mataifa katika historia hiyo kulitimizwa kwa vitisho vya vita vya kuendelea kuletwa juu ya Ulaya na Uislamu. Katika kila moja ya historia hizo tatu za mkusanyo wa pili, wajibu wa Uislamu wa ole ya tatu unatambulishwa.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.

Nguva ya kutia muhuri wale mia moja na arobaini na nne elfu ilianza tarehe 11 Septemba, 2001, kwa shambulio la kushtukiza kutoka kwa Uislamu wa ole ya tatu, juu ya nchi ya kisasa ya utukufu, ya Marekani. Miaka ishirini na miwili baadaye, tarehe 7 Oktoba, 2023, Uislamu wa ole ya tatu, ulileta shambulio la kushtukiza juu ya nchi ya kale ya utukufu. Katika sheria ya Jumapili inayokuja upesi, ambayo ndiyo tetemeko kubwa la nchi la Ufunuo kumi na moja, ole ya tatu huja tena ghafula, inapotekeleza kwa mara nyingine shambulio la kushtukiza juu ya nchi ya kisasa ya utukufu.

The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third woe are active.

Uasi unaowakilishwa na Israeli halisi, kama ishara ya wale waliomsulubisha Masihi wao, na mashambulio matatu ya kushtukiza ya Uislamu ya ole ya tatu, hubeba alama ya “Kweli.” Ujumbe unaowatia muhuri wale mia moja arobaini na nne elfu, unaotimiza kazi ya kuwakusanya watu wa Mungu wa siku za mwisho mara ya pili, hutokea katika kipindi cha wakati ambapo shughuli za Uislamu wa ole ya tatu ziko katika utendaji.

The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.

Ubuhanuzi bugereranywa no “gukoranywa kwa kabiri” bugaragaza mu buryo busobanutse ibihe byihariye by’ubuhanuzi bigize amateka yose y’“gukoranywa kwa kabiri.” Kumanuka kwa Kristo nyuma yo kuzuka kwe ni ko kuranga intangiriro y’umurimo we wo gukoranya abari baratatanye ku musaraba.

Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.

Basi Yesu akawaambia, Ninyi nyote mtajikwaa kwa ajili yangu usiku huu; kwa maana imeandikwa, Nitampiga mchungaji, na kondoo wa kundi watatawanyika. Mathayo 26:31.

After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.

اى قبره‌داكى اوچ گوندن سونرا، مەسیح شاگردلەرگە نازىل بولۇپ، قىرىق كۈنلۈك شەخسىي تەلىم دەۋرىنى باشلىدى؛ بۇ دەۋردىن كېيىن، پەنتىكوست كۈنىدە مۇقەددەس روھنىڭ چەكسىز تۆكۈلۈپ بېرىلىشىدىن ئىلگىرى، بىرلىشىش ۋە دۇئا قىلىش ئۈچۈن ئون كۈنلۈك بىر دەۋر كەلدى.

The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.

Ekitabo ekisooka nakikolá, ggwe Teofiro, eky’ebintu byonna Yesu bye yasooka okukola n’okuyigiriza, okutuusa ku lunaku lwe yatwalibwako waggulu, bwe yamala okuwa abatume be yali alonze ebiragiro ng’ayita mu Mwoyo Omutukuvu: era n’abo be yeeraga nga mulamu oluvannyuma lw’okubonaabona kwe, n’obukakafu bungi obutalemwa, ng’alabibwa gye bali ennaku amakumi ana, era ng’ayogera ku bikwata ku bwakabaka bwa Katonda: era bwe yali ng’akuŋŋaanidde wamu nabo, yabalagira obutava mu Yerusaalemi, wabula balindirire okusuubiza kwa Kitaffe, kwe yagamba nti, mwakiwulira okuva gye ndi. Kubanga Yokaana mazima yabatiza n’amazzi; naye mmwe mulibatizibwa n’Omwoyo Omutukuvu mu nnaku si nnyingi okuva kaakano. Awo bwe baakuŋŋaana, ne bamubuuza nga bagamba nti, Mukama waffe, mu biro bino mw’onozzaawo nate obwakabaka eri Isiraeri? Naye n’abagamba nti, Si kyammwe okumanya ebiro oba emirembe, Kitaffe by’ateesezza mu buyinza bwe ye mwene. Naye mulifuna amaanyi, Omwoyo Omutukuvu bw’alibabaako: era munaabanga bajulirwa bange mu Yerusaalemi, ne mu Buyudaaya yonna, ne mu Samaliya, era n’okutuuka ku nkomerero y’ensi. Era bwe yamala okwogera ebigambo ebyo, bwe baali batunuulira, n’atwalibwa waggulu; ekire ne kimuggya mu maaso gaabwe.... Awo olunaku lwa Pentekooti bwe lwatuuka mu bujjuvu, bonna baali n’omwoyo gumu mu kifo kimu. Amangwago ne wabaawo eddoboozi okuva mu ggulu ng’ery’empewo ey’amaanyi eri embiro, ne lijjuza ennyumba yonna mwe baali batudde. Ebikolwa by’Abatume 1:1–9, 2:1, 2.

For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.

मूसा अस दिवसक लागि, त्यसपछि ती दस दिन जसमा चेलाहलाई पिताक प्रतिज्ञाक प्रतीक्षामेँ “ठहरू” कहनाय गेल छल, ख्रीष्ट अपन चेलाहकेँ दोसर बेर एकठाम जमा कयरहल छलथि। यरूशलेममेँ प्रतीक्षाक अवधि, एक तहरिक ठहरबाक समयक प्रतीक अछि, जे मत्ती पच्चीस आ हबक्कूक दुईक ठहरबाक समयसभक अनुरूप अछि। सम्पूर्ण अवधि केँ ख्रीष्ट एहि रूपमेँ चिह्नित करैत छथि जे ई एलियाहक कार्यसँ आरम्भ होइत अछि, जखन यूहन्ना बपतिस्मा दैत छल, आ सम्पूर्ण अवधि पिन्तेकुस्तमेँ पवित्र आत्माक बपतिस्मासँ समाप्त भेल। बपतिस्मा मृत्यु, गाड़ल जाएब आ पुनरुत्थानक प्रतीक अछि; एहीकारणे सम्पूर्ण अवधिक मध्यक वेमार्क क्रूस छल, किएक तँ सम्पूर्ण अवधि “सत्य”क हस्ताक्षर धारण करैत अछि।

The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.

Ntshikhathi hinkwayo yi sungula hi nkhuvulo wa Kriste lowu a khuvuriweke ha Yohane, loko Moya lowo Kwetsima wu rhelela hi xivumbeko xa tuva. Kutani ntirho wo hlengeleta vadyondzisiwa lava a va ta va masungulo ya tempele ya Vukriste wu sungula. Eku heleni ka nkarhi wolowo Kriste u tlhela a hlengeleta vadyondzisiwa va Yena ra vumbirhi, naswona nkarhi wa nhlengeletano ya vumbirhi i ku phindha ka nkarhi wa nhlengeletano yo sungula, hikuva Kriste u kombisa ku hela ka nchumu hi ku sungula ka wona.

The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”

Murusaraba yari yarashushanyijwe mbere n’umubatizo wa Kristo, kandi ibyo bintu byombi byatangije umurimo wo gukoranya abigishwa. Ikimenyetso cy’inzira kigaragaza intangiriro n’iherezo gihagarariye urupfu, ugushyingurwa n’umuzuko. Nyuma y’umuzuko, iminsi mirongo ine y’igeragezwa mu butayu yagereranyaga iminsi mirongo ine y’inyigisho nyuma yo kumanukira kwe ku bigishwa. Iyo minsi mirongo ine yombi ihagarariye ukuri kw’ingenzi kugaragazwa na Yesu ati: “Byanditswe ngo, Umuntu ntazatungwa n’umutsima wonyine, ahubwo azatungwa na buri jambo rituruka mu kanwa k’Imana.”

In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.

Munyengo iyo, Yesu yatangulongwila ŵasambiri vinthu vyose ivyo ntchimi zikachitira ukaboni vya Khristu, ntheura wakalongora kuti nyengo iyo yikaŵa yakujulika kwa Mazgu Ghake gha uchimi.

And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.

Ka, tazama, wawili miongoni mwao walikuwa wakienda siku iyo iyo kwenda kijiji kimoja kiitwacho Emmausi, kilichokuwa umbali wa yapata stadia sitini kutoka Yerusalemu. Nao walikuwa wakizungumza pamoja juu ya mambo hayo yote yaliyokuwa yametukia. Ikawa, walipokuwa wakizungumza na kujadiliana, Yesu mwenyewe akakaribia, akaenda pamoja nao. Lakini macho yao yakazuiliwa wasimtambue.... Ndipo akawaambia, Enyi wapumbavu, na wazito wa moyo kuamini yote waliyonena manabii: je, haikumpasa Kristo kuteswa mambo hayo, na kuingia katika utukufu wake? Akaanza tangu Musa na manabii wote, akawafafanulia katika Maandiko yote mambo yaliyomhusu yeye mwenyewe. Wakakaribia kile kijiji walikokuwa wakienda; naye akafanya kana kwamba angeendelea mbele zaidi. Lakini wakamsihi sana, wakisema, Kaa pamoja nasi, kwa maana imekaribia jioni, na siku imekwisha kwenda sana. Akaingia ili akae nao. Ikawa, alipokuwa ameketi chakulani pamoja nao, alitwaa mkate, akaubariki, akaumega, akawapa. Macho yao yakafumbuliwa, wakamtambua; naye akatoweka machoni pao. Luka 24:13–16, 26–31.

Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.

Kristo akakaa pamoja na wanafunzi wale ambao hawakumtambua yeye alikuwa nani, hata alipowafumbua macho yao, “akaanza tangu Musa na manabii wote, akawafafanulia katika maandiko yote mambo yaliyomhusu yeye mwenyewe.” Macho yao yakafumbuliwa walipopewa “mkate” wa kula. Baada ya siku arobaini Kristo akapaa kwenda mbinguni, na “akatoweka machoni pao,” kama alivyowafanyia wanafunzi wa Emau mwanzoni mwa siku zile arobaini za mafundisho. Kisha wakaanza zile siku kumi za maandalizi kwa ajili ya Pentekoste, jambo ambalo ni mfano wa sheria ya Jumapili iliyo karibu kuja.

At the great earthquake, which is the Sunday law, the third woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.

Mw’itita ḵanene, ḵali m̓itukaney ma Sabato, ishabu rya gatatu rya Uislamu riza vuba; kandi Uislamu ni “umuyaga” “ukaze” wa Yesaya “w’i burasirazuba,” ni wo mwuka wa Ezekieli uva mu miyaga ine ya Yohana, ifatiriwe mu gihe cyo gushyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine.

Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the third woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the seventh trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when Divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.

Baada ya wale mia moja arobaini na nne elfu kutiwa muhuri, ndipo pepo nne hufunguliwa, na “ghafula kukaja toka mbinguni uvumi kama wa upepo wa nguvu ukienda kasi, ukaijaza nyumba yote.” Uislamu wa ole ya tatu hupiga “ghafula” na bila kutazamiwa, nao huleta “sauti kutoka mbinguni” ambayo ndiyo baragumu ya saba, inayotambulisha wakati ambapo siri ya Mungu imekamilika; nayo siri ya Mungu hukamilika kwa wale mia moja arobaini na nne elfu wakati Uungu (kumwagwa kwa Roho Mtakatifu) unapounganishwa kwa kudumu na ubinadamu, na Bwana huja ghafula katika hekalu Lake (nyumba ile walimokuwa wamekusanyika wanafunzi), naye huingia katika agano pamoja na wale mia moja arobaini na nne elfu.

We will continue this study in the next article.

Tuzodongela dilonga edi mu disonama didi didi didi dilembi.

“The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.

“Bwana anataka tupande mlimani,—kwa njia ya moja kwa moja zaidi kuingia mbele za uso wake. Tunakaribia kufika katika kipindi cha hatari ambacho, kuliko wakati wowote uliotangulia tangu ulimwengu ulipoanza kuwako, kitadai wakfu kamili wa kila mmoja ambaye ametaja jina la Kristo.

“A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.

«Кылныбыз арасында чын такыбалыктын яңарышы — безнең барлык ихтыяҗларыбызның иң зурысы һәм иң кичектергесезедер. Безгә Аллаһыдан изге майлану, Аның Рухы белән сугарылу кирәк; чөнки изге хакыйкатьне таратуда нәтиҗәле бердәнбер көч — шулдыр. Җанның җансызланган сәләтләрен күктәге нәрсәләрне кадерләргә терелтүче һәм күңел мәхәббәтен Аллаһыга һәм хакыйкатькә юнәлтүче — Аллаһының Рухыдыр.»

“It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.

“Ndụrwụ ahe oshi ẹka anyi jide Ogbago n’okwu iya. Mbọke Jizọs nọdụrụ nso ịhapụ ndị na-eso ụzọ iya, ka ọ rịgoro n’eluigwe, ọ nyere ha iwu ka ha buru ozi-ọma ahụ jee n’etiti mba niile, asụsụ niile, na ndị nile. Ọ gwara ha ka ha nọgide na Jerusalem ruo mgbe e yikwara ha ike sitere n’elu. Nke a dị oke mkpa nye ihe ịga nke ọma ha. Mmanụ nsọ ahụ aghaghị ịbịa n’elu ndị ozi Ogbago. Ndị niile e ji amara kpamkpam dịka ndị na-eso ụzọ Kraịst, ma sonyere ndịozi dịka ndị nkwusa ozi-ọma, zukọtara ọnụ na Jerusalem. Ha wepụrụ ọdịiche niile. Ha nọgidere n’otu obi n’ekpere na arịrịọ, ka ha wee nata mmezu nke nkwa nke Mmụọ Nsọ; n’ihi na ha ga-ekwusa ozi-ọma ahụ n’igosipụta nke Mmụọ na n’ike nke Ogbago. Ọ bụ oge nnukwu ihe ize ndụ nye ndị na-eso ụzọ Kraịst. Ha dị ka atụrụ n’etiti agụ, ma ha nwere ezigbo obi ike, n’ihi na Kraịst si n’ọnwụ bilie, ma kpugheere onwe ya ha, ma kwere ha nkwa ngọzi pụrụ iche nke ga-eme ka ha ruo eru ịpụ gaa kwusaa ozi-ọma ya nye ụwa. Ha nọ na-eche n’olileanya mmezu nke nkwa ya, ma na-ekpe ekpere n’oke ọkụ nke mmụọ.”

“This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.

«ئه‌وە هه‌ر ئەو ڕێبازەیە کە دەبێت لەلایەن ئەوانەوە پەیڕەو بکرێت کە بەشدارن لە کاری ڕاگەیاندنی هاتنی یەزدان لە هەورەکانی ئاسمان؛ چونکە گەلێک دەبێت ئامادە بکرێت بۆ ئەوەی لە ڕۆژی گەورەی خودا بوەستن. هەرچەندە مەسیح بە قوتابییەکانی بەڵێنی ئەوەی دابوو کە ڕۆحی پیرۆز وەردەگرن، ئەمە پێویستی نوێژ لابردنەوە نەکرد. بەڵکو زیاتر بە جدییەوە نوێژیان دەکرد؛ بە یەکدڵی لە نوێژدا بەردەوام بوون. ئەوانەی ئێستا خەریک بوون بەو کارە پڕ لە گرنگییەی ئامادەکردنی گەلێک بۆ هاتنی یەزدان، دەبێت ئەوانیش بەردەوام بن لە نوێژ. قوتابییە سەرەتاییەکان یەکدڵ بوون. هیچ گومانکارییەک، هیچ تیۆریایەکی کەنجکاوانەیان نەبوو بۆ پێشخستنی ئەوەی چۆن ئەو بەرەکەتە بەڵێن‌دراوە دێت. لە باوەڕ و ڕۆحدا یەک بوون. هاوڕا بوون.»

“Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.

“Shingilika shishinganyaleka shonse. Fumisya woga wenu, pategani umoyo wa kuuhona uja Paulo aali nawo apo aalandile kuti, ‘Naimboledwe pamo ni Kilisitu; nangwa nili ni moyo; nambo nga ni nene, ikaweche, ni Kilisitu ali ni moyo mwa une: ni umi uuno ndili nawo lino mu mubili, ndili nawo ku lwitiko lwa Mwana wa Leza, jwanganonyelwe une, ni kwilikanya iyemwine chifukwa changu.’ [Agalatiya 2:20.] Mpelechesyani yosope kwa Kilisitu, ni lekani umi wenu usisime pamo ni Kilisitu mwa Leza. Penepo mchiwa machili ga kutenda yambone. Jumo mpaka aganiche chikwi, ni ŵaŵili aganiche makumi ga zikwi.” Atumiki ŵa Injili, 369–371.