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.

Re bua ka go supa bofelo jwa mekgatlho ya Democratic le Republican mo hisitoring ya sebata sa lefatshe. Sebata sa lefatshe sa Tshenolo kgaolo ya lesome le boraro se kgaogantswe ka mekgatlho ya Republican le Democratic e e lwantshanang mo hisitoring ya boperofeti ya lonaka lwa Republican. Dinaka ke matshwao a mebuso, mme dinaka tsotlhe tse pedi di na le di-microcosm tsa kamano ya tsone ya boperofeti mo hisitoring ya tsone ya boperofeti. Mo lonakeng lwa Republican, microcosm eo e bontshiwa ke mekgatlho e mebedi e megolo ya dipolotiki e e anameng mo hisitoring ya United States. United States ke o mongwe wa mebuso e mmalwa e e supiwang mo hisitoring ya boperofeti e e bopiwang ka maatla a mabedi. Ditšhaba tsotlhe tsa pele tsa boperofeti jwa Baebele tse di emelwang ka maatla a mabedi di tshwantsha United States. Mmusomogolo wa Medo-Peresia, Fora (Sodoma le Egepeto), le Iseraele ka magosi a yone a bokone le borwa tsotlhe di tsenya letsogo mo dinonofong tsa boperofeti tsa United States.

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.

Empire Medo-Persia dalam Daniel pasal lapan mempunyai dua tanduk, dan tanduk yang terakhir (Parsi) naik lebih tinggi. Kita telah mengenal pasti unsur ini dengan mengenal pasti bahawa parti Demokrat muncul dalam sejarah sebelum parti Republikan, maka parti Republikan akhirnya akan menjadi yang terakhir daripada kedua-dua parti itu. Presiden Republikan yang pertama muncul dalam sejarah sebagai tindak balas terhadap pendirian pro-perhambaan parti Demokrat, dan presiden Republikan yang pertama itu mengisytiharkan Proklamasi Emansipasi pada tahun 1863, yang merupakan pertengahan Perang Saudara Amerika Syarikat, dan tahun pemberontakan bagi gereja Laodikia Seventh-day Adventist.

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.

Président républicain ya suka ya nsuka a ke monisama na kifwanisu ya Président républicain ya ntete; yo yina, président ya nsuka ta kota na histoire na katikati ya mvita ya kimvuka ya politique kati na parti démocrate ya kinfumu ya bimpika mpe parti na yandi ya républicain ya kutelemina bimpika. Bumpika yina parti démocrate ke kunatila na bilumbu ya nsuka kele bumpika ya mokili ya mvimba. Mutindu ya salamaka na Président républicain ya ntete, Président républicain ya nsuka mpe ta kufwa na maboko ya parti ya kinfumu ya bimpika, mutindu Trump kufwaka na nzila ya politique na élection ya 2020 yina kuyibamaka. Mutindu président ya sambanu banda ntangu ya nsuka na 1989, Trump zolaka vanda président yina kele na kimvwama mingi, mpe yandi zolaka ningisa ba globaliste, kaka ve ya États-Unis, kansi ya mokili ya mvimba. Yo yina, na nsangu na yandi ya kusamuna mbanza na yandi ya kukima mpo na présidence na 2015, mvita ya kimvuka ya politique kati na parti démocrate ya ba globaliste ya kinfumu ya bimpika mpe parti républicain ya kutelemina bimpika bandaka.

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.

Ua pholotso ya Tshenolo kgaolo ya lesome le motso o mongwe, Trump o ile a bolawa ka tsela ya dipolotiki ditlhophong tse utswitsweng tsa 2020, mme mokgatlho wa Democratic wa simolola go itumela mo mebileng, go fitlha go bonala sentle gore ka 2022 Trump o ne a tla boela gape a emela maemo a Tautona. Foo poifo e kgolo ya wela baglobaliste, e le phethagatso ya kgaolo ya lesome le motso o mongwe ya Tshenolo, mme ntwa ya bone ya totafadiwa. Bosupi jwa dinaka tsa Medo-Peresia bo supa gore lonaka lwa bofelo lo lo tlhogang (mokgatlho wa Republican) lo ne lo tla tlhoga lwa bofelo, mme lo tlhoge lo le kwa godimo. Tautona wa bofelo wa Republican o tla fenya mokgatlho wa 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.

Pemilihan raya tahun 2024 menandakan berakhirnya parti Demokrat, kerana mereka tidak akan pernah lagi mempunyai peluang untuk mencalonkan seorang calon presiden sebelum undang-undang Ahad mengakhiri sejarah nubuatan bagi binatang bumi. Pada undang-undang Ahad, parti Republikan juga berakhir. Parti Demokrat berakhir pada pemilihan raya tahun 2024, dan parti Republikan berakhir pada undang-undang Ahad. Undang-undang Ahad, sebagai penamat kerajaan keenam dalam nubuatan Alkitab, telah digambarkan melalui permulaan binatang bumi pada tahun 1798. Ciri nubuatan utama bagi binatang bumi ialah “pertuturannya.” Pada tahun 1798, Amerika Syarikat menggubal Alien and Sedition Acts, yang oleh itu melambangkan undang-undang Ahad, apabila Amerika Syarikat berkata-kata seperti seekor naga.

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.

Selama tempoh 1776 hingga 1798, Amerika Syarikat, meskipun belum menjadi kerajaan keenam dalam nubuatan Alkitab, melambangkan tiga penanda jalan bagi ucapan Amerika Syarikat. Tempoh itu membawa kepada permulaan pemerintahan binatang bumi sebagai kerajaan keenam dalam nubuatan Alkitab, dan oleh itu ia juga melambangkan suatu tempoh yang membawa kepada pengakhiran pemerintahan binatang bumi sebagai kerajaan keenam. Pengisytiharan Kemerdekaan pada tahun 1776, diikuti oleh Perlembagaan pada tahun 1789 dan Akta Orang Asing dan Hasutan pada tahun 1798, melambangkan tiga penanda jalan dalam sejarah yang membawa kepada pengakhiran binatang bumi sebagai kerajaan keenam pada hukum hari Ahad. Penggenapan ketiga-tiga penanda jalan itu dilambangkan secara berbeza dalam sejarah kedua-dua parti Demokratik dan Republikan.

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.

Patriot Act tahun 2001 menandai permulaan penghapusan kemerdekaan bagi warga negara Amerika Serikat, dan hal itu dilambangkan oleh proklamasi yang ditegakkan oleh para patriot sejati dalam sejarah Amerika melalui Declaration of Independence. Tanda jalan Patriot Act merupakan yang pertama dari tiga tanda jalan bagi kedua partai, yaitu Partai Republik dan Partai Demokrat.

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.

Parti Demokratik itu berakhir dalam pemilihan raya tahun 2024, yang membuka jalan kepada Perintah-Perintah Eksekutif Trump yang telah dilambangkan terlebih dahulu oleh Alien and Sedition Acts. Perintah-Perintah Eksekutif yang kemudian dikuatkuasakan oleh Trump itu bukanlah undang-undang Ahad, namun demikian ia merupakan suatu jenis berbicara seperti seekor naga, kerana perintah-perintah itu akan digunakan oleh Trump ketika dia menggenapi pengenalan Sister White bahawa “kezaliman yang aktif” akan berlaku pada hari-hari terakhir. Despotisme ialah suatu istilah yang menandakan pemerintahan diktator, yang dilaksanakan melalui Perintah-Perintah Eksekutif yang ditipologikan dalam Alien and Sedition Acts. Apabila Trump melaksanakan Perintah-Perintah Eksekutifnya, akan berlaku suatu pembalikan terhadap Perbicaraan-Percubaan Pelosi yang menandai kepresidenan Biden yang gagal.

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.

ꞌAwo e ya rɔ skie pɨ yɔɔ pɨ e pɛrɛ Ndemokratik ni Ripɔblikan pati ŋwɛri yɔr kɨ Alpha ni Omega pɛ, ɛtɛ yɔɔ pɨ lɔŋɔ ɔɔnɔ lɛɛ e yɔr kɔrɔ. Kɛ mɔ, waymark kɔnɔ pɛɛ Ndemokratik pati la e Patriot Act pɛɛ 2001, ni waymark pɛɛ laa e Pelosi Trials pi tɔɔ yɔrɔ pɛɛ 2021. Trials pɛnɛ yɔɔ kɛlɛkpɛlɛ pɛrɛ lɛɛ pɛ Constitution pɛɛ 1789. Pelosi Trials pɛnɛ yɔɔ middle waymark pɛ line pɛ Ndemokratik pati, kɔɔ typified pɛ tɛnɛ e Constitution ratified pɛ colonies pɛɛ tɔmni mɛtaa, kɛ tɔmni mɛtaa ŋwɛri 1776. Pelosi Trials pɛnɛ yɔɔ rebellion pɛ Constitution pɛ, ni kɔɔ typified pɛ 1789. Waymark pɛɛ taarɛ pɛ line pɛ Ndemokratik la e tɛnɛ kɔɔ pɛrɛ mɔɔŋɔ kɛ political party.

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.

Maikheo a mia hi thla inthlan 2024-ah, a hnuah chuan inthlan hmanpui 2025 chu tihfel a nih veleh, Pelosi Fiahna pahnihna-te chu Executive Orders hmanga thlen a ni dawn a, hêngte hi Alien and Sedition Acts-in an entîr lâwk tawh a ni. Chutiang chuan, Democratic party tana waymark pathumna chu 1798-a Alien and Sedition Acts a ni. Democratic party tâwpna entîrtu hunlai chu inthlan pakhat, inthlan hmanpui pakhat, leh Setana ramrêl politics hmanga dân hmanga beihna hman thlâkna nen a lo tan a; chutichuan a tâwp pawh inthlan pakhat, inthlan hmanpui pakhat, leh Setana ramrêl politics hmanga dân hmanga beihna hman thlâkna nen a ni bawk.

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?

ဝင်ရောက်ခွင့်ရပါတီအတွက် ပထမလမ်းမှတ်သည် ၂၀၀၁ ခုနှစ်၏ Patriot Act ဖြစ်ပြီး၊ ၎င်းကို ၁၇၇၆ ခုနှစ်၏ Declaration of Independence က ပုံသဏ္ဍာန်အရ အမျိုးအစားပြုထားသည်။ ဒုတိယလမ်းမှတ်မှာ ဒီမိုကရက်ပါတီအတွက်ရှိခဲ့သော ဒုတိယလမ်းမှတ်နှင့် တူညီခြင်းမရှိပါ။ ဒီမိုကရက်များအတွက် ၁၇၈၉ ခုနှစ်၏ Constitution ဖြင့် ကိုယ်စားပြုထားသော ဒုတိယလမ်းမှတ်သည် ပထမ Pelosi Trials ဖြစ်သော်လည်း၊ ၁၇၈၉ ခုနှစ်၏ Constitution ဖြင့် ကိုယ်စားပြုထားသော ဝင်ရောက်ခွင့်ရပါတီအတွက် ဒုတိယလမ်းမှတ်မှာ Alien and Sedition Act ဖြစ်ပြီး၊ ၎င်းသည် ၂၀၂၅ ခုနှစ်တွင် Trump ၏ ဒုတိယအကြိမ် သမ္မတအဖြစ်ကျမ်းသစ္စာကျိန်ဆိုပွဲ ပြီးမြောက်သောအခါ ပြည့်စုံလာမည် ဖြစ်သည်။ ၁၇၉၈ ခုနှစ်၏ Alien and Sedition Acts သည် ၁၇၈၉ ခုနှစ်၏ Constitution ကို မည်သို့ ကိုယ်စားပြုနိုင်သနည်း။

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.

Inaugurasi kedua Trump, Perintah-Perintah Eksekutifnya, yang ditipifikasikan oleh Alien and Sedition Acts tahun 1798, memulai bukan hanya satu rangkaian kedua dari Pengadilan-Pengadilan Pelosi, melainkan tindakan-tindakan itu juga memulai pembentukan patung binatang itu. Masa pembentukan patung binatang itu dimulai dan diakhiri dengan berbicara seperti seekor naga. Ucapan pada permulaan masa itu melambangkan penegakan kuasa-kuasa kerajaan yang direpresentasikan sebagai suatu kediktatoran, atau sebagaimana Sister White menyebutnya, “despotisme.” Ucapan seekor naga pada akhir masa pembentukan patung binatang itu menunjukkan wewenang kuasa-kuasa keagamaan yang sedang ditegakkan atas kuasa-kuasa politik.

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.

Tsebiso ya Boikemelo e be e le tsebiso kgatlhanong le kgatelelo ya bobedi, ya taolo ya dipolotiki ya dikgosi tsa Yuropa le ya taolo ya bodumedi ya kereke ya Roma. Nako ya popo ya setshwantsho sa sebata ke moo maatla ano a mabedi a a bodileng a kopanngwang mmogo, ka taolo ya bodumedi e busa mo kamanong eo. Mo popong, kgotsa mo kopanong ya maatla ano a mabedi, ke taolo ya bodumedi e e tlhagang kwa bofelong mme e le kwa godimo. Ka jalo, tshimologo ya nako eo e emela bokhutlo jwa nako eo. Melao ya Alien and Sedition ya 1798 e emela bokhutlo jwa lekoko la Democratic, mme ke letshwao la yona la boraro la tsela, mme ka nako e le nngwe e emela letshwao la bobedi la tsela mo nakong ya bokhutlo ya lekoko la Republican. Letshwao la boraro la tsela la lekoko la Republican ke tiragatso ya Sontaga.

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).

Untuk parti Demokratik, tiga penanda jalan yang diwakili oleh 1776, 1789, dan 1798 melambangkan 2001 (1776), Perbicaraan Pelosi yang pertama pada tahun 2021 (1789), dan Perbicaraan Pelosi yang kedua pada tahun 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).

Mo phathing cha Republican, ki three waymark represented by 1776, 1789, apla 1798 hi 2001 (1776), second Pelosi Trials of 2025 (1789), apla Sunday law (1798) chu typify ve.

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, dan 1798 mewakili dua puluh dua tahun, dan dua puluh dua ialah lambang perpaduan Keilahian dengan kemanusiaan. Ketiga-tiga tanda jalan ini memikul kesaksian tentang “Kebenaran”, kerana semuanya melambangkan bahawa tanda jalan yang pertama dan yang terakhir mengenal pasti kebenaran yang sama. 1776 menandakan penegakan kemerdekaan, dan 1798 menandakan penyingkiran kemerdekaan. Oleh itu, kedua-duanya melambangkan huruf pertama dan huruf terakhir dalam abjad Ibrani yang terdiri daripada dua puluh dua huruf. Huruf yang ketiga belas ialah lambang pemberontakan, dan bersama-sama ketiga-tiga huruf itu—yang pertama, yang ketiga belas, dan yang terakhir—bergabung membentuk perkataan Ibrani “Kebenaran”.

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 megyina hɔ ma September 11, 2001, na ɛhyɛ agyiraehyɛ bere a ɛfa ɔhaha ne aduanan anan apem no ase. Ɛhyɛ osutɔ a etwa to no petee ase, a ɛno ne bere a wɔde ɔwɔ no bɛma aboa no sɛ ɔsom a wayɛ ho akatua, sɛnea Democratic ɔwɔ kuw no bedi nkogu wɔ Republican aboa kuw no anim no.

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.

Katika historia hiyo kutiwa muhuri kwa pembe ya kweli ya Kiprotestanti kunakamilishwa katika kipindi ambacho Bwana ananyosha mkono Wake mara ya pili ili kuwakusanya watu wanaotambulishwa kuwa waliofukuzwa wa Israeli, nao watawekwa juu kama 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.

Pa la 18 Julai, 2020 likhomo tša therešo tša Boprotestanta di ile tša phatlalatšwa, gomme nywaga e masomepedi-pedi ka morago ga 2001, ka Julai ya 2023 modiro wa kgobokanyo ya bobedi wa thongwa ke lentšu le hlabago kua lešokeng. Kgobokanyo ya pele e diragetše ka 2001, ge morongwa wa Kutollo kgaolo ya lesomeseswai a theoga ge meago e megolo ya motse wa New York e wa. Go theoga ga morongwa yoo go emetše mathomo a nako ya go swaya, gomme go theoga ga Mikaele morongwa yo mogolo ka la 18 Julai, 2020 go emetše bofelo bja nako ya go swaya. Jesu, bjalo ka Alfa le Omega, ka mehla o bontšha bofelo ka mathomo, ka gona dielemente tša boporofeta tša kgobokanyo ya pele yeo e thomilego ka la 11 Setemere, 2001, di emela dielemente tša boporofeta tšeo di diregago kgobokanyong ya bobedi.

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.

Ndzi na swifaniso swinharhu leswi vonakaka kahle swa nhlengeletano ya vumbirhi leswi yimelaka matimu yo hetelela ya nkarhi wo funghiwa ka va dzana na makume mune-mune wa magidi, ku nga matimu ya Kreste, matimu ya marungula ya ntsumi yo sungula ni ya vumbirhi ku sukela hi August 11, 1840 ku ya fika hi October 22, 1844, naswona ni matimu ya ntsumi ya vunharhu ku sukela hi October 22, 1844 ku ya fika evukanganyini bya 1863. Timbhoni sweswo swinharhu swi tiyisisa nhlengeletano ya vumbirhi ya va dzana na makume mune-mune wa magidi ku sukela hi July 2023 ku ya fika eka nawu wa Sonto lowu taka hi ku hatlisa. Loko hi hlawula nchumu wun’we wo hlawuleka eka matimu man’wana ni man’wana, hi kuma vumbhoni bya xiave xa khombo ra vunharhu.

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.

Na conclusão da reunião campal de Exeter, em 17 de agosto de 1844, foi proclamada a mensagem do Clamor da Meia-Noite. Essa proclamação representou a proclamação da mensagem do Clamor da Meia-Noite na história dos cento e quarenta e quatro mil, pois ambas as histórias foram e são um cumprimento da parábola das dez virgens. A Irmã White identifica que a entrada triunfal de Cristo em Jerusalém representou a proclamação do Clamor da Meia-Noite em 1844. A única vez em que Cristo montou um animal foi em Sua entrada em Jerusalém, e o animal que montou foi um jumento, o qual é o símbolo do Islã. No período do segundo ajuntamento, de 1844 até 1863, em 1848 a Irmã White identifica que as nações europeias estavam sendo iradas, e o ato de irar as nações naquela história foi realizado pelas ameaças de guerra continuada trazidas sobre a Europa pelo Islã. Em cada uma das três histórias de um segundo ajuntamento, o papel do Islã do terceiro ai é identificado.

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.

Nako ea go swaya tiiso ga ba dikete di lekgolo le masome a mane a metso e mene e simologile ka Lwetse 11, 2001, ka tlhaselo ya tshoganyetso e e tswang mo Iseleng ya bomadimabe jwa boraro, godimo ga lefatshe la segompieno le le galalelang la United States. Dingwaga di le masome a mabedi le bobedi morago ga moo, ka Diphalane 7, 2023, Iseleng ya bomadimabe jwa boraro e ne ya tlisa tlhaselo ya tshoganyetso godimo ga lefatshe la bogologolo le le galalelang. Mo molaong wa Tshipi o o tlang ka bonako, o e leng thoromo e kgolo ya Tshenolo kgaolo ya lesome le motso o mongwe, bomadimabe jwa boraro bo boa tla gape ka tshoganyetso, jaaka bo boela gape go diragatsa tlhaselo ya tshoganyetso godimo ga lefatshe la segompieno le le galalelang.

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.

Pemberontakan yang diwakili oleh Israel literal, sebagai lambang mereka yang menyalibkan Mesias mereka, dan tiga serangan mengejutkan Islam dari celaka yang ketiga, mengandung ciri khas “Kebenaran.” Pekabaran yang memeteraikan seratus empat puluh empat ribu orang, yang menyelesaikan pekerjaan pengumpulan umat Allah pada akhir zaman untuk kedua kalinya, berlangsung selama suatu masa ketika aktivitas Islam dari celaka yang ketiga sedang berlangsung.

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.

Nako ya boprofeta oyo emonisami lokola “bongangani ya mibale,” ezali kolakisa polele bileko ya sikisiki ya boprofeta oyo esali lisolo mobimba ya “bongangani ya mibale”. Bokiti ya Klisto nsima ya lisekwa na Ye ezali kotya ebandeli ya mosala na Ye ya koyanganisa baoyo bapalangani na ekulusu.

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.

Yesu asyia wɔn no se, Mo nyinaa besunti me ho anadwo yi; efisɛ wɔakyerɛw se, “Mɛbɔ oguanhwɛfo no, na nguankuw no nguan no bɛhwete ahwete.” Mateo 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.

Ka morago ga matšatši a mararo ka lebitleng, Kriste o ile a theošela go barutiwa, a thoma nako ya matšatši a masomenne ya thuto ya motho ka noši, yeo e ilego ya latelwa ke nako ya matšatši a lesome ya kopano le thapelo pele ga go tšhollwa ga Moya o Mokgethwa ka botlalo ka Letšatšing la Pentekoste.

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.

Nokeme olgusu osisifu Theophilus, okatopolola ko nokupopya Jesus ayandjapo okulonga nokupopya, sigo kEtango omo a twalwa pombada, konima yokuti, mOmhepo Iyapuki, a pa omahango ovayapostoli ava a hoolola: Ava yo a lihololela e nomwenyo konima yokuhepekwa kwe, moinima ihapu yokuulika sha yuka, taya mu mono omafiku omilongo nhe, nokupopya oinima i na sha nouhamba waKalunga: Ndele, eshi a ongala pamwe navo, a va lombwela va ha dja muJerusalem, ndele va lindile eudaneko laXe, olo, ta ti ye, mwa li uda kwaame. Osheshi Johannes oshili a shasha nomomeva; ndele nye otamu ka shashwa mOmhepo Iyapuki konima yomafiku ashona. Osho nee eshi va ongala pamwe, ve mu pula, taya ti, Omwene, otou ka alulila natango pefimbo eli ouhamba kuIsrael? Ndele ye ta va lombwele, Kashi fi kasheni okushiiva efimbo nenge oikando, oyo Tate a tula meenghono daye mwene. Ndele otamu ka pewa eenghono, konima yokuti Omhepo Iyapuki ye uya pombada yeni: ndele nye otamu ka kala ondombwedi yange muJerusalem, nomuJudaea amushe, nomuSamaria, nokekongo loxuuninwa luedu. Ndele eshi a popya oinima ei, fimbo va talele, a twalwa pombada; ndele eulu la mu tambula la mu kufa monena yavo.... Ndele eshi efiku laPentekoste la wanifwa po, aveshe va li ve na omwoyo umwe ponghatu imwe. Ndele mbala kwa dja omwiido meulu, wa fa omhepo inene tai lotoka, ndele wa yadifa onghulu yoshi ya li va kala mo. Oilonga 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”.

Ka matsatsi a masome a manê, a latelwa ke matsatsi a lesome ao barutwa ba neng ba tshwanetse go “leta” tsholofetso ya Rara ka one, Keresete o ne a kgobokanya barutwa ba Gagwe la bobedi. Nako ya go leta kwa Jerusalema ke sesupo sa nako ya go diega, e dumalana le dinako tsa go diega tsa Matheo masome a mabedi le botlhano le Habakuke pedi. Lobaka lotlhe lo supiwa ke Keresete jaaka lo simologa ka tiro ya Elija, fa Johane a ne a kolobetsa, mme lobaka lotlhe lo ne lwa khutla ka kolobetso ya Mowa o o Boitshepo ka Pentekosete. Kolobetso ke sesupo sa loso, phitlho le tsogo, jalo letshwao la magareng mo lobakeng lotlhe e ne e le sefapaano, gonne lobaka lotlhe lo rwala letshwao la “Boammaaruri”.

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.

Sepanjang tempoh itu bermula dengan pembaptisan Kristus oleh Yohanes, ketika Roh Kudus turun dalam rupa seekor merpati. Kemudian bermulalah pekerjaan mengumpulkan para murid yang akan menjadi asas bait suci Kristian. Pada penghujung tempoh itu Kristus mengumpulkan murid-murid-Nya untuk kali yang kedua, dan tempoh pengumpulan yang kedua itu merupakan suatu pengulangan tempoh pengumpulan yang pertama, kerana Kristus menggambarkan pengakhiran sesuatu dengan permulaannya.

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.”

Umnqamlezo wawufanekiswe yibhaptizo likaKristu, kwaye zombini ezi ziganeko zaqalisa umsebenzi wokuqokelela abafundi. Uphawu lwendlela oluchonga isiqalo nesiphelo lumele ukufa, ukungcwatywa, novuko. Emva kovuko, iintsuku ezingamashumi amane zokuvavanywa entlango zamela iintsuku ezingamashumi amane zokuyalelwa emva kokuhla kwakhe waya kubafundi. Zombini ezo ntsuku zingamashumi amane zimela inyaniso esisiseko evezwa nguYesu ngala mazwi: “Kubhaliwe kwathiwa, Umntu akayi kuphila ngasonka sodwa, koko ngalo lonke ilizwi eliphuma emlonyeni kaThixo.”

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.

Mo nakong eo Jesu o ile a bulela barutuoa tsohle tseo baporofeta ba neng ba li pakile ka Kreste, ka hona a supa hore nako eo e ne e le pulo ea Lentsoe la Hae la boporofeta.

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.

Maka lihatlah, dua orang daripada mereka pada hari yang sama pergi ke sebuah kampung yang bernama Emaus, yang jauhnya dari Yerusalem kira-kira enam puluh stadia. Dan mereka bercakap-cakap sesama sendiri tentang segala perkara yang telah berlaku itu. Dan terjadilah, sementara mereka berbincang bersama dan bertukar fikiran, Yesus sendiri mendekati mereka lalu berjalan bersama-sama dengan mereka. Tetapi mata mereka terhalang sehingga mereka tidak mengenal Dia.... Lalu Dia berkata kepada mereka, Hai orang-orang yang bebal dan lambat hati untuk mempercayai segala yang telah dikatakan oleh para nabi: Bukankah Kristus sepatutnya menderita segala perkara ini dan masuk ke dalam kemuliaan-Nya? Dan mulai dari Musa dan semua nabi, Dia menjelaskan kepada mereka dalam seluruh Kitab Suci perkara-perkara tentang diri-Nya. Maka mereka pun mendekati kampung yang hendak mereka tuju itu; dan Dia berbuat seolah-olah hendak pergi lebih jauh. Tetapi mereka mendesak Dia, katanya, Tinggallah bersama-sama dengan kami, kerana hari sudah menjelang petang dan siang pun hampir berlalu. Lalu Dia masuk untuk tinggal bersama-sama dengan mereka. Dan terjadilah, ketika Dia duduk makan bersama-sama dengan mereka, Dia mengambil roti, mengucap berkat atasnya, lalu memecah-mecahkannya dan memberikannya kepada mereka. Maka terbukalah mata mereka, lalu mereka mengenal Dia; dan Dia lenyap dari pandangan mereka. Lukas 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.

Kristus tinggal bersama para murid yang tidak mengenali siapa Dia, hingga Ia membuka mata mereka, “dan mulai dari Musa dan segala nabi, Ia menjelaskan kepada mereka dalam seluruh Kitab Suci hal-hal tentang diri-Nya.” Mata mereka terbuka ketika kepada mereka diberikan “roti” untuk dimakan. Setelah empat puluh hari Kristus naik ke surga, dan “lenyap dari pandangan mereka,” sebagaimana yang telah Ia lakukan kepada murid-murid Emaus pada permulaan empat puluh hari pengajaran itu. Kemudian mereka memulai sepuluh hari persiapan untuk Pentakosta, yang melambangkan hukum Minggu yang segera akan datang.

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.

Pada gempa besar itu, yaitu hukum hari Minggu, celaka ketiga dari Islam datang dengan segera, dan Islam adalah “angin timur” Yesaya yang “keras,” yaitu nafas Yehezkiel yang datang dari keempat angin Yohanes yang ditahan selama pemeteraian seratus empat puluh empat ribu.

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.

Kai la one handred na foti-fo tausan ya finisim kisim sil, orait na ol foa win i lus, na “wantu wanpela nois i kam long heven olsem strongpela win i pairap i kam, na em i pulapim olgeta haus.” Islam bilong namba tri wo i pait “wantu” na long pasin i no bin wetim, na em i kamapim dispela “nois long heven” we em i namba seven biugel, we i soim taim misteri bilong God i pinis; na misteri bilong God i pinis long la one handred na foti-fo tausan taim Godhed (autpua bilong Holi Spirit) i pas wantaim humanity oltaim oltaim, na Bikpela i kam wantu long tempel bilong Em (dispela haus we ol disaipel i bin bung long en) na i go insait long kontrak wantaim la one handred na foti-fo tausan.

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel berikutnya.

“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.

“Morena o batla re tle godimo ga thaba,—ka go lebanya kudu ka go ba gona ga gagwe. Re tla go seemo sa mathata seo, go feta nako efe le efe ya pele gaesale lefase le thoma, se tla nyakago boineelo bjo bo feletšego bja yo mongwe le yo mongwe yo a boletšego leina la Kriste.

“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.

“Бидний дунд жинхэнэ сүсэг бишрэлийн сэргэн мандалт бий болох нь бидний бүх хэрэгцээнээс хамгийн агуу бөгөөд хамгийн яаралтай нь юм. Бидэнд Бурханаас ирэх ариун тосолгоо, Түүний Сүнсний баптисм хэрэгтэй; учир нь ариун үнэнийг түгээн дэлгэрүүлэхэд үр дүнтэй цорын ганц хүчин нь энэ билээ. Сэтгэлийн амьгүй болсон чадваруудыг тэнгэрлэг зүйлсийг үнэлэн ойлгоход амилуулж, хайр сэтгэлийг Бурхан болон үнэн рүү татдаг нь Бурханы Сүнс мөн.”

“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.

“Adalah suatu keistimewaan bagi kita untuk menerima firman Allah sebagaimana adanya. Ketika Yesus hampir meninggalkan murid-murid-Nya, untuk naik ke surga, Ia menugaskan mereka untuk membawa berita Injil kepada segala bangsa, bahasa, dan kaum. Ia menyuruh mereka tinggal di Yerusalem sampai mereka diperlengkapi dengan kuasa dari tempat yang mahatinggi. Hal ini mutlak perlu bagi keberhasilan mereka. Urapan kudus itu harus turun ke atas hamba-hamba Allah. Semua orang yang sepenuhnya diakui sebagai murid-murid Kristus dan yang bersama para rasul bersekutu sebagai penginjil, berkumpul bersama di Yerusalem. Mereka menyingkirkan segala perbedaan. Mereka terus bertekun dengan sehati dalam doa dan permohonan, supaya mereka menerima penggenapan janji Roh Kudus; sebab mereka harus memberitakan Injil dalam penyataan Roh dan dalam kuasa Allah. Itulah masa yang sangat berbahaya bagi para pengikut Kristus. Mereka seperti domba di tengah-tengah serigala, namun mereka tetap berani, karena Kristus telah bangkit dari antara orang mati, dan telah menyatakan diri kepada mereka, serta telah menjanjikan kepada mereka suatu berkat yang khusus yang akan memperlengkapi mereka untuk pergi memberitakan Injil-Nya kepada dunia. Mereka sedang menantikan dengan penuh pengharapan penggenapan janji-Nya, dan mereka berdoa dengan kesungguhan yang istimewa.

“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.

“Bo ene ke yone tsela e e tshwanetseng go latelwa ke ba ba tsayang karolo mo tirong ya go itsise go tla ga Morena mo marung a legodimo; gonne setšhaba se tshwanetse go baakanyediwa go ema mo letsatsing le legolo la Modimo. Le fa Keresete a ne a file barutwa ba gagwe tsholofetso ya gore ba tla amogela Moya o o Boitshepo, seno ga se a ka sa tlosa botlhokwa jwa thapelo. Ba ne ba rapela ka tlhoafalo e kgolwane le go feta; ba ne ba tswelela mo thapelong ka bongwefela jwa mogopolo. Bao ba gone jaanong ba tshwaregileng mo tirong e e masisi ya go baakanyetsa setšhaba go tla ga Morena, le bone ba tshwanetse go tswelela mo thapelong. Barutwa ba pele ba ne ba le bongwefela. Ba ne ba se na dikakanyo tse di ipapalelang, le fa e le thuto epe e e ratang go itse tsotlhe, e ba neng ba tla e tlhatlosa malebana le gore tshegofatso e e solofeditsweng e ne e tla tla jang. Ba ne ba le bangwe mo tumelong le mo moyeng. Ba ne ba dumalane.”

“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.

“Tlosa pelaelo yohle. Leleka dipoifo tsa gago, o bone maitemogelo a Paulo a neng a na nao fa a ne a goa a re, ‘Ke bapotswe le Keresete mo sefapaanong: le fa go ntse jalo ke a tshela; mme ga e sa le nna, fa e se Keresete o tshela mo go nna: mme botshelo jo ke bo tshelang jaanong mo nameng ke bo tshela ka tumelo ya Morwa Modimo, yo o nthateileng, a ba a ineela ka ntlha ya me.’ [Bagalatia 2:20.] Ineele tsotlhe tsotlhe mo go Keresete, mme botshelo jwa gago bo fitlhege le Keresete mo Modimong. Foo o tla nna maatla a molemo. A le mongwe o tla lelekisa ba le sekete, mme ba le babedi ba tla phalatsa ba le dikete di le lesome.” Gospel Workers, 369–371.