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# The Book of Daniel - Number One-Hundred and Sixty-Seven

Buk pa Daniel - Namba 167

Decoding Prophecy: Unveiling the Historical and Prophetic Significance of Daniel 11:10 and Beyond

Yubo Lok me Janabi: Nyuto tito me mukato ki me janabi i Daniel 11:10 ki mapol mabedo anyim

Author

Jeff Pippenger

Published

March 30, 2024

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Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Daniel oskapitulo 11 nia versikulo kuarenta hahú iha tempu finál iha tinan 1798, bainhira liurai husi norte simu nia kanek matebian iha liurai husi sul nia liman. Istória ne’e hetan tipu ona husi tinan 246 A.K., bainhira Ptolemeu lori vingansa ba reinu norte, no mos husi França Napoleónika ne’ebé kaer prizioneiru papa iha 1798. Depois de liurai husi sul fila fali ba Ejitu iha versikulo sia, entaun versikulo sanulu hatudu katak liurai husi norte sei hahú ataque kontra liurai husi sul.

> So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

> Ci rwot me tung me piny obi bino i lobo pa iye, ki obi dwogo i piny pa iye. Ento wod pa iye gibicako lweny, ki gibicoko lwak madwong tutwal; ki acel obi aa nining, ki oboto calo pii, ki oyaro; dong obi dwogo, ki obicako lweny, nyo i ot me lweny pa iye. Daniel 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Pud ka wa pimo pwonyo pa Uriah Smith ikom gin matime ma ocoyo vase 10, wa nongo nyig lok “overflow, and pass through.” Nyig lok me Leb Hebrew ma kityeko loke calo kany, kityeko be loke i vase 40 calo “overflow and pass over.” En aye nyig lok acel keken i Leb Hebrew ma atir. En nongo keken i kabedo mukene acel i Bayibil.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> En obi wot iyie Yuda; obi yuto kede obi kadho, obi nongo nyo i ngut; kede pako me bawa pa en obipongo piny pa in weng, O Immanuel. Isaiah 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

I Daniel chapta 11, ves 10 ki ves 40, kacel ki i Isaiah chapta 8, ves 8, nyig lok me Leb Hebru maromo weng kityeko loko ne i yo adek mapat, kadi gin nyutu gin acel. Lok me agiki i nyig lok ne, leb Hebru “abar,” kityeko nyuto calo “pass through” i ves 10, calo “pass over” i ves 40, kacel ki calo “go over” i Isaiah. Lanyut en acel dong i jami adek magi weng; ento i Isaiah bene tye rwate me lamal mapat ikom jami magi.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Reco ma i Yesaya otim piny ka Rwot me Asuriya ogengo Yuda kede obino i Yerusalem, ento pe otongo boma pire keken. Obino malo "nyaka i tung," ento pe ogengo "wi." I laporoc acel man keken, Yesaya ocweyo cal me laporoc me nyutu ngo ma "wi" nyutu; kede okwanyo ngec ni "wi" obedo boma madit pa lwak, kede rwot pa lwak en bende "wi." Omiyo adwogi aryo me ada me laporoc ni "wi" obedo rwot kede lwak; kacel, i lok ma i mung, nyutu ni ka ngat ma tye ka kwano laporoc pe oketo iye kede pe onongo ngeyo ada man, pe bino bedo matek. Reco ma i mung en dul pa laporoc acel man keken, ma nyutu ni Rwot me Bor bi opong calo pi ma orumo kede bi yabo woko, ento nyaka "i tung" keken.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Pien wi Siria en Damasko, kede wi Damasko en Rezin; i kare me mwaka 65, Efraim obibedo opoto, ma pe obedo piny. Wi Efraim en Samaria, kede wi Samaria en wod pa Remaliya. Ka pe ugene, to pe ubibedo atir. Isaiah 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

“Wi” pa piny Siria en ot madit pa piny Siria, “Damasko”; kede “wi” pa “Damasko” (ot madit pa piny) en “Rezin,” rwot pa Siria. Kadong, “wi” pa piny Efraim en ot madit pa piny Efraim, “Samaria”; kede “wi” pa “Samaria” (ot madit pa piny) en “wod Remaliya” (Peka), rwot pa Samaria. I lok pa nabi man keken, i kit ma lubo anyim, i lok 8, Rwot Senakeribu pa Asiriya orwate i tung Yerusalem; kede i lok 8, waco ni rwate ne i tung Yerusalem obino i lwak.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Vasi 7 ki 8, ma gi yubu i kite me witinis aryo cal me jwac ma nyutu ‘wi’, ma nyutu rwot kede kabedo madit pa piny pa rwot, en aye jwac me mwak 65 ma nyutu acaki me jwac aryo me mwak 2,520 ma ki miyo i kom lobo pa rwot me Not ki me Saut pa Isirayel. Ento, en vasi ma tek tutwal, pien rwate ki vasi 10 ki 40 me kapita 11 me Daniel; magi bene nyutu tim me lweny ma rwot me Not ogoyo rwot me Saut, calo kit ma Sennakeribu, rwot me Not, ogoyo Yuda, rwot me Saut, i vasi 8 me Yesaya kapita 8.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Lagoro ma oketo kacel kiconye me lweny magi pa rwot me tung cen ki pa rwot me tung bor, en ‘wi,’ kede ‘opong ki yuto woko.’ Ka rwot me tung cen dwoko cen bot rwot me tung bor i dirica abicel pa kit apar acel, oloyo i lweny, ento oweko ‘wi,’ pien ‘obi, ki opong, ki oyuto iyie’ ‘i’ ‘twon me keken’ pa rwot me tung bor. Lok me dirica abicel nyutu loyo pa rwot me tung cen ikom rwot me tung bor, ento pe o donyo i Egypt (twon me keken), dul me lobo—‘wi.’

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Ka con, Rwot me piny oloyo Rwot me bor i gite 7 ki 8, “odonyo i cita ma tek pa Rwot me bor,” kendo “oloyo,” kacel ki “ogolo joma kikwanyo” dwogo i “Misri.” I loyo me dwogo pa Rwot me bor, pe odonyo i Misri, omiyo anyutu ni ka Lwak me Soviet kicwero woko i 1989, Russia—kabedo me cik pa piny, wigi—odong tye. “Ka pe i yie, pe ibin cungo.” En Russia, ma kinyutu calo Rwot me piny i gite 11 ki 12, ma oloyo lweny me pat piny, ma i con ne Raphia, ento kombedi obedo Ukraine.

> “‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

> REK 10. Ento lutino pa en gubedo tung cwiny, kede gubuto jo lweny mapol madwong; en acel bi aa nining, bi opye macalo pii, bi yiko woko; eka obi dwogo, kede obi bedo tung cwiny, nyaka i ot me lweny pa en.

> “The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

> But me acaki pa nyig lok man waco ikom lutino i kit me mapol; but ma agiki, waco ikom acel keken. Lutino pa Seleucus Callinicus obedo Seleucus Ceraunus ki Antiochus Magnus. Gin aryo magi ocako tic ki poyo madwong me dwogo kica kacel ki me mako kwor pi adwogi pa laditgi ki pa pinygi. Ma madit i gin magi, Seleucus, en ma me acel omako kom. Ocoko lwak madwong me dwogo lobo pa laditne; ento ka obedo rwot ma ocolo i ringo ki i kit pa jami, pe onongo otye ki cente, ki pe onongo twero gwoko lwakne i winyo cik, lalwakne aryo giyamo ne inyuma me tin me rwot ma pe tye ki dwong me mwaka aryo onyo adek. Owad pa iye ma romo loyo, Antiochus Magnus, ci kanyen giyaro ne rwot; en ma, ka omako lwak, okawo dok Seleucia ki odwogo Syria, omiyone twero i kabedo mogo ki yubu, i mogo mukene ki twero me gigi me lweny. Piny kanyen, yubu me giko lweny obedo; i iye, gin aryo giyubu pi kuc, ento bene gicwako yore me lweny; inyuma ne Antiochus odwogo, oloyo i lweny Nicolas, lalwak madit pa Ijipta, ki otamo me cobo Ijipta keken. Kany eni obedo ‘acel’ ma con obiny ki odonyo woko. Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Poto pa Soviet Union i mwaka 1989 omiyo nyutu ni "Cawa pa Agiki" ocako, ki wod aryo ma i nyig lok ni nyutu lunyut aryo me yo pa Reagan ki Bush ma mukwongo. Kacake ki "Cawa pa Agiki" i mwaka 1798, ma kany obedo ka nyig lok 40 pa Daniel 11 ocako, dako me cobo pa Loma gityeko weko woko; pien en, macalo Jezebel, dong obedo i Samaria, ikare ma lacoo pa en Ahab tye ka waco bot Elija i Got Karmel. Obedo ka ocul i mung, ento i mung tye ka tweko kit, macalo ma obedo iye i Lwak me Lobo 1 ki Lwak me Lobo 2. Lacoo pa en obedo lwak ma tye i kom en, ma gonyo i bot Ladit me South. Ka otyeko dwogo gonyo i mwaka 1989, en, calo Ladit me North, okelo gari me lweny, meri, ki lanyon farasi.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> I cawa me agiki rwot me tung cen obi tuko iye; rwot me tung bor obino i kom iye calo kec ma obur, kede gari me lweny, kede lakit me embalaasi, kede boti mapol; obidonyo i piny mapol, obigoro kede okato. Daniel 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Lwak ma oyiko kwede i dwogo pire kene kiketo cal kwede “lodi madit,” ma gin twero me ekonomi, ki “kareti ki jofarasi,” ma gin twero me lweny. Twero me lweny ki twero me ekonomi gin aryo ma porofetik ma giciko United States i porofeci me kare me agiki, pien United States bina giengo dano ma pe gibwon bot Jezebel me cayo ki cweyo, ki ka pod gi kobo cim me twero pa Jezebel, gibiketo gi i tho. En aye twero me ekonomi ki twero me lweny pa United States ma kityeko tic kwede i rwate ki Papasi, ma kelo yabo pa Soviet Union i mwaka 1989, ento Russia odong tye.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Gin matime ma otyeko poro Daniel 11:10 otimo coki i gin matime pa dul aryo pa Daniel 11:40, ma nyutu kare me agiki i 1989. Gin matime me Daniel 11:6–9 nyutu gin matime ma okello i kare me agiki, ma kityeko nyutu i dul acel pa Daniel 11:40. Daniel 11:5–10 nyutu maber tutwal gin matime pa Daniel 11:40, pien, calo ma Sister White ocoyo, ‘gin matime mapol ma kityeko tim woko i Daniel 11 bi time coki.’

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Daniel 11:1-4 nyutu Cyrus, rwot me aryo pa lobo ma tye ki twol aryo i kare me agiki i nino me agiki. “Kare me agiki” i nino me agiki obedo 1989, kede pulezidenti me aryo, ma kikwayo calo Cyrus, oketo tung pa poropheti ma weko lamac me poropheti me coyo nyo bot pulezidenti ma abicel pinyre ki 1989, ma obedo pulezidenti ma macu loyo weng, ki ma obicweyo twero pa draagon me globalist, ka gin obedo globalist pa piny weng onyo gin i United States. Gagi ma poropheti dong okobo i lobo pa rwot ma abiro i poropheti pa Baibul — rwodi apar pa United Nations — ki nyutu rwot me acel pa gi, ma en rwot madit pa gi, ma kikwayo calo Alexander the Great (ma nyutu ni “Jalweny pa dichwo”), ki giko ma mac me gobo woko lobo pa en, ka yamo angwen pa Islam kikigolo woko weng i but giko pa kare me temo pa dano.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Enoka, lok me coc 5 dok i 9 nyutu gin ma ne otime, ma kiyaro kwede kare ma onongo pud anyim me cweyo kom pa Papa i 538; i acaki, ngat ma tye ki teko ma obino bedo rwot pa tung maloyo myero oloyo kwer me kabedo adek, calo Seleucus onongo otimo, ma con kicweyo ne rwot pa tung maloyo. Ci kene, pi higa adek ki idii, ma kiyaro ne calo higa matye atir 35, rwot pa tung maloyo olalo, paka rwot pa tung piny oingo i ot me lweny ne ka oketo ne i lawot; kanyen con otho i Ijipita pien oboto piny ki ii faras. En aye, lok me coc magi nyutu gin ma ne otime ma otyeko i kare me agiki i 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Ciro 10 nyutu gin matime pa cawa me agiki i 1989; ki keken ki ciro 5 dok i 9, gi yaro gin matime ma tye i ciro 40, kadi bene gin matime ma tye i ciro 30 dok i 36. Ci, ki ciro 1 dok i 10, lain i kom lain, tye lain aryo me poropheti. Ma acel owaco bot laloc pa piny pa rwot me 6 ki me 7, ento tye kabedo ma peke i tung pa purezidenti me 6 ma lonyo loyo me piny pa rwot me 6, ki piny pa rwot me 7.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Rek me aryo tito tariik pa kwanyo woko geng adek, cawa ma Rwot me Anyim otelo, ma ci kikwanyo woko i 1798, ki nyutu i 1989, ki Purezidenti ma aryo, ma kityeko yaro i rek ma con ki Cyrus.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Lok apar acel ki apar aryo nyutu rek me adek me gin ma timi con, ma bino piny ikom pulezidenti ma lonyo mapol me lok aryo; ento obedo kare mo piny ikom kato piny pa Soviet Union i cawa me agiki i mwaka 1989, ki kare mo anyim cik me Sande i United States, calo ma nyutu i lok apar abicel.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

ꞌ1989 ne nimikiꞌ ijkak tlami tonaltin, in historia kuikaꞌ hasta in chikuasen presidente, in más rico, in kual motlalilia para kinyoltilana in globalistas, pejki ipan 2016, ipan in achto línea. In profética historia kuikaꞌ hasta 1989, ipan in ompa línea. In Batalla de Raphia (“In Nepantla” / “The Borderline”) ipan versículos once huan twelve, tlayakantok versículo thirteen, kan in rey del norte, in yankuik motlanilijkaya, sempa kualtlalia iarmada huan satepan kitlani in rey del sur, san achi achto de in ley dominical de versículo sixteen. In poder sustituto del rey del norte ipan versículo thirteen, yehua in sa ika tlami de in ocho presidentes in tlanawatiaj desde 1989 hasta in ley dominical. Ika non, versículo thirteen moneki mochihuas ipan o satepan de in elección de in octavo presidente, in yehua de in chikome. Versículos once huan twelve pejwa san achi achto de in chikuasen, más rico presidente, huan huelis tlami san achi achto de in elección de ne noijki presidente, in mochihua in octavo in yehua de in chikome, huan tlatlani ipan in eyi batalla de in guerra por poder sustituto, ipan versículos thirteen hasta fifteen.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

ការសងសឹករបស់ស្តេចខាងត្បូងនៅក្នុងខទីដប់មួយ និងខទីដប់ពីរ គឺជាការឆ្លើយតបទៅនឹងការបរាជ័យដែលស្តេចខាងត្បូងបានទទួលរងនៅក្នុងខទីដប់។ ខទីដប់បញ្ជាក់អំពីជ័យជម្នះរបស់ស្តេចខាងជើងក្នុងឆ្នាំ 1989 ដែលត្រូវបាននាំមកដោយសម្ព័ន្ធភាពសម្ងាត់រវាងសហរដ្ឋអាមេរិក និងវ៉ាទីកង់។ ជ័យជម្នះសម្រាប់កងទ័ពខាងជើង គឺជាសមរភូមិទីមួយនៃសង្គ្រាមប្រូកស៊ី។ សង្គ្រាមក្តៅតាមន័យពិតដែលបានសម្រេចបំពេញនៅសម័យបុរាណ បានជាគំរូជាមុនសម្រាប់សង្គ្រាមប្រូកស៊ីមួយនៅក្នុងថ្ងៃចុងក្រោយ ហេតុនេះហើយ ជ័យជម្នះនៅក្នុងខទីដប់មួយ និងខទីដប់ពីរ នឹងជាជ័យជម្នះសម្រាប់ស្តេចខាងត្បូង ក្នុងសមរភូមិទីពីរនៃសង្គ្រាមប្រូកស៊ី។

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Gi laini nguaithu lai di versa 10 asta 15, no amuiri gi fulfilled den antiquity husi literal hot wars, maibé sira representa nguaithu lai tolu iha proxy wars iha loron ikus. Nguai uluk nian hetan vitória husi aliansa segretu hosi bista no profeta falsu, kontra dragãu iha 1989. Nguai daruak hosi proxy wars sei hetan vitória husi podér dragãu ateístiku hosi liurai sul nian, kontra aliansa hosi papa no nia exérsitu proxy. Nguai datoluk hosi proxy wars sei hetan vitória husi exérsitu proxy hosi liurai norte nian, hanesan reprezenta iha versa 13 to’o 15.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Ma nük ka profetaad, ka don tres gran guera mundial kayen, tres guera por poder, kompuestu de tres batalla, i e guera di e tres ayes di Islam. Tin tambe un Guera Sivil i un guera Revolushonario. E di dos batalla di e gueranan por poder awor ta na marcha den Ukraina, “E Frontera”, manera ta representá pa Rafia, ku tabata e frontera entre e rei di su i e rei di nort, ora versíkulonan diesun i diesdos a ser kumplí pa promé biaha den historia.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

No mesmo tempo exato em que a segunda batalha das guerras por procuração na Ucrânia está sendo executada, também está ocorrendo o segundo de três ataques do Islã contra a terra gloriosa. O primeiro ataque do terceiro ai chegou em 11 de setembro de 2001, e começou o selamento dos cento e quarenta e quatro mil. O tempo do selamento termina na lei dominical, em breve, nos Estados Unidos, quando o Islã do terceiro ai tornará a golpear os Estados Unidos. O primeiro e o último golpes são os mesmos, e ambos assinalam uma voz do anjo de Apocalipse dezoito, que é também a voz do terceiro anjo, que é também o toque da sétima trombeta, que é também o terceiro ai.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Miks tu tû xel pêk, ku du deng in, ku dengê boriya heftemîn in, Îslamê wîlaya sêyemîn êşkerî kir, ne li ser erdê rûhanî yê nûjen ê bi rûmet, lê li ser erdê kevnar û rastîn ê bi rûmet, di 7ê Cotmeha 2023-an de.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Bawi kɛ́ kɛ́ tɔ̀ nɛ̀ kɔ́ nù, à ń ṣẹlẹ̀ báyìí ní agbègbè gangan níbi tí Ogun Raphia ti wáyé gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nínú ẹsẹ̀ kọkànlá àti kejìlá. Gásà Strip ni ààlà láàárín ìjọba gúúsù ti Júdà àti Ejibiti. Ọjọ́ Keje, Oṣù Kẹwàá, ọdún 2023, jẹ́ àgbá kẹ̀kẹ́ kan nínú àwọn àgbá kẹ̀kẹ́ yòókù tí ń samisi ìṣọ̀tẹ̀, tàbí lẹ́tà kẹtàlá nínú àbídé Hébérù, èyí tí ó fi ara rẹ̀ pọ̀ mọ́ lẹ́tà àkọ́kọ́ àti ìkẹ́yìn láti dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀.

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

ꯏꯁꯂꯥꯝꯅ ꯑꯍꯨꯝꯁꯨꯕ ꯋꯥꯢꯅꯥꯕꯒꯤ ꯃꯍꯧꯔꯣꯜ ꯑꯃꯁꯨꯡ ꯂꯥꯏꯕꯥꯛ ꯑꯗꯨꯗ ꯇꯧꯔꯤꯕ ꯑꯅꯤꯁꯨꯕ ꯑꯥꯛꯔꯝꯕ ꯑꯗꯨ, 2023ꯒꯤ ꯑꯣꯛꯇꯣꯕꯔ 7ꯗ ꯊꯣꯛꯂꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤ ꯑꯍꯥꯟꯕ ꯔꯥꯐꯤꯌꯥ ꯂꯥꯟ ꯊꯥꯕꯥ ꯊꯣꯛꯂꯛꯈꯤꯕ ꯑꯦꯔꯤꯌꯥ ꯑꯁꯦꯝ ꯑꯗꯨꯗꯤ ꯃꯐꯝ ꯑꯁꯦꯝꯗ ꯊꯣꯛꯂꯛꯈꯤ, ꯑꯗꯨꯒ ꯃꯁꯤ ꯕꯔꯁ 11 ꯑꯃꯁꯨꯡ 12ꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯔꯕ ꯑꯣꯏꯅꯥ ꯏꯄꯨꯟ ꯑꯄꯥꯡ ꯑꯣꯏꯔꯦ꯫ ꯂꯥꯏꯕꯥꯛ ꯑꯗꯨꯗ ꯇꯧꯔꯤꯕ ꯑꯅꯤꯁꯨꯕ ꯑꯥꯛꯔꯝꯕ ꯑꯁꯤ, ꯑꯥꯎꯕ ꯋꯥꯔꯤ ꯂꯩꯅꯤꯡꯒꯤ ꯃꯐꯝ-ꯃꯥꯏ ꯑꯩꯁꯤꯡꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯁꯤꯝꯕꯣꯂꯤꯖꯝꯒꯤ ꯃꯌꯥꯏ ꯇꯧꯅꯥ, ꯄ꯭ꯔꯣꯛꯁꯤ ꯋꯥꯔꯁꯤꯡꯒꯤ ꯑꯅꯤꯁꯨꯕ ꯂꯥꯟ ꯊꯥꯕꯥ ꯑꯗꯨꯒ ꯃꯔꯤ ꯂꯩꯅꯩ; ꯃꯁꯤ ꯌꯨꯀ꯭ꯔꯦꯟꯗ ꯂꯩꯔꯤꯕ ꯋꯥꯔ ꯑꯁꯤꯅ ꯈꯨꯗꯣꯡꯆꯥꯕꯥꯗ ꯎꯠꯂꯤ꯫

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

ꞌA line by line, a thû pahnih pahnihna pahnihna a ni zâwk zâwkna hmangin a kal mêk Ukraine (Ramri) chhûnga ṭawngkam hmanga indona pahnihna chu, a lo thleng tawh vângin, trumpet riakna pahnihna, hremhmun pathumna thuthlung chhinchhiahna (October 7, 2023) pawh a tel a; chu chu mi za li sawm li leh pali sangte chhinchhiahna hnuhnung ber hun chhûngah a famkim ta a ni. Chû chhinchhiahna hriatna chu Daniela bung 10-naah a entîr a, chutaah hnaiah ni sawm hnih leh pakhat riauna hun hnûah “marah” hmuhtîrna a hmu a; chu riauna hun chu zâwlnei pahnihte kawngah ni hnih leh a chanve thi an nih lâi hun chu a ni. Chû hmuhtîrna chu “hnûnglama ni tûrah Pathian mite chunga thil lo thleng tûrte” hrilhfiahna angin a letchhuah a ni.

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Gin atir ma kinyutu kwede i yik me neno pa Odi Hiddekel, ma obedo gin atir me cimo, dong otimore i yore me lok pa lanen i rek 11 tung ii 15. En aye yore me gin ma otime con pa rek 40, ma ocako i 1989, ci mede ii rek 41 kede cik me Ceng pa Acaica ma obino ceng manok. En aye yore me Pulezidenti ma namba 6, ma tye ki jami mapol loyo weng, i rek 2, ma kinyutu kwede kacen dong odonyo i dugu ma namba 7 pa “Alexander the Great” macalo kicoyo i rek 3.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

ꯑꯩꯅ ꯍꯥꯏꯕ ꯂꯣꯏꯅ ꯈꯣꯡꯗꯔꯛꯄ ꯍꯤꯁꯇꯣꯔꯤ ꯑꯁꯤ, 2014 ꯒꯤ ꯄ꯭ꯔꯣꯛꯁꯤ ꯋꯥꯔꯁꯤꯡꯒꯤ ꯑꯅꯤꯁꯨꯕ ꯂꯥꯟ ꯍꯧꯕꯒꯤ ꯑꯍꯧꯕ ꯃꯇꯝꯗ ꯍꯧꯈꯤꯕ, ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡꯗ 2015 ꯗ ꯃꯥꯄꯨꯡ ꯐꯥꯕ ꯄ꯭ꯔꯦꯁꯤꯗꯦꯟꯇꯅ ꯃꯍꯥꯛꯀꯤ ꯀꯦꯝꯄꯦꯟ ꯍꯧꯕꯥꯅ ꯂꯥꯛꯈꯤ, ꯑꯗꯨꯒ ꯃꯁꯤꯅꯤ ꯚꯔꯁ ꯐꯣꯔꯇꯤꯒꯤ ꯑꯍꯥꯡꯕ ꯂꯝꯗꯤ, 1989 ꯗꯒꯤ ꯚꯔꯁ ꯐꯣꯔꯇꯤ-ꯑꯃꯗꯒꯤ ꯁꯟꯗꯦ ꯂꯣꯠ ꯍꯧꯕ ꯐꯥꯎꯕꯗ, ꯑꯃꯁꯨꯡ ꯃꯁꯤ ꯚꯔꯁ ꯇꯨꯒꯤ ꯇꯔꯨꯛꯁꯨꯕ, ꯃꯥꯄꯨꯡ ꯐꯥꯕ ꯄ꯭ꯔꯦꯁꯤꯗꯦꯟꯇꯗꯒꯤ ꯇꯥꯔꯦꯠꯁꯨꯕ ꯂꯩꯕꯥꯛ ꯐꯥꯎꯕ ꯑꯍꯥꯡꯕ ꯂꯝꯗꯤꯅꯤ꯫ ꯃꯁꯤꯅꯤ Revelation chapter eighteen ꯒꯤ ꯑꯍꯥꯟꯕ ꯈꯣꯟꯖꯦꯜꯗꯒꯤ, September 11, 2001 ꯗ ꯍꯧꯈꯤꯕ, Revelation ꯒꯤ chapter eleven ꯗ ꯑꯆꯧꯕ ꯃꯥꯌꯊꯣꯡ ꯂꯥꯛꯄꯒꯤ ꯄꯨꯡꯗ ꯑꯅꯤꯁꯨꯕ ꯈꯣꯟꯖꯦꯜꯂꯣꯝ ꯐꯥꯎꯕ ꯂꯣꯏꯁꯤꯟꯅꯕ ꯍꯤꯁꯇꯣꯔꯤ ꯑꯁꯤꯅꯤ꯫ ꯍꯤꯁꯇꯣꯔꯤ ꯑꯁꯤꯒꯥ Ezekiel chapter twelve ꯗ ꯄꯥꯔꯣꯐꯦꯠꯅ ꯈꯪꯍꯜꯂꯛꯄ ꯃꯇꯝ ꯑꯗꯨꯅꯤ, ꯃꯗꯨꯗ ꯄꯨꯝꯅꯃꯛ ꯃꯃꯤꯌꯥꯝ ꯃꯄꯨꯡ ꯐꯥꯔꯦ꯫ ꯃꯇꯝ ꯑꯗꯨꯅꯤ ꯃꯥꯆꯥ ꯂꯤꯁꯤꯡ ꯃꯔꯤ ꯆꯥꯔꯤ ꯃꯔꯤꯄꯥꯜꯂꯒꯤ ꯁꯤꯜꯤꯡ ꯇꯥꯏꯝ ꯑꯗꯨꯅꯤ꯫ ꯑꯇꯩꯁꯨꯕ ꯂꯩꯄꯥꯛꯄꯥꯅ ꯑꯃ ꯈꯣꯝꯖꯤꯟꯅꯕ ꯃꯍꯥꯛꯀꯤ ꯋꯥꯍꯩꯁꯤꯡꯒꯤ ꯈꯨꯠꯂꯥꯡꯗ ꯄꯥꯡꯊꯣꯛꯄꯅꯤ꯫

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Mi gi bed maleng ki adiera me In: lok me In en adiera. Yohana 17:17.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> Neno man omini Ezekiel i kare ma wii ne opongo ki paro macol me peko ma obino. Oneno lobo pa kwaro ne tye ka cobo. Bur ma kare acel obedo opong ki dano, kombedi pe tye ngat mo ma bedo iye. Dwon me yeyi ki rwom me poko pe dok winyo i iye caka ne. Laco kwena kene obedo la woko i piny ma woko, ka niango mape giko ki kigeny marac gi tye ka loyo weng. Gin ma oneno ki winyo ikom loyo ma kigeny ki bal marac pa dano opoto cwiny ne, en oloro cwiny tek nino ki oturo. Ento alama ma maleng ma kinyutu i anyimne i but pi Chebar onyutu twero madit me loyo weng, ma loyo twero pa rwodi me piny. I wi rwodi ma lacoc ki kigeny pa Asuriya ki Babilon, Lubanga me kica ki ada obedo i kom.

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> Jami ma calo ligulu, ma kitgi cit tutwal, ma janabi oneno calo gitye i kub macalo eni, gubedo i ciko pa lwete ma pe ki agiki. Laro pa Lubanga, ma onyutone bot en calo tye ka woto ka ciko ligulu man, ocwalo kuc ki bot kub; ci piny weng tye i twero pa En. Jo ma kimiyo kica mapol tutwal gitye kigero i lok pa En me loyo twero ki cik pa dano marac, ki me okelo maber bot jo ma tye atir bot En.

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> Kamano bende, ka Lubanga onongo obino yabo bot Yohanna ma oywate madwong lok pa kanisa pi cawa ma obi anyim, en omii ne moko adaa ni Lakony tye ki riyo ki gwoko jogi, kun onongo onyuto bot ne ‘Ngat macalo Wod Dano,’ ma tye ka woto iyie lawi, ma nyutu kanisa abiro. I kare ma ki nyuto Yohanna lweny madwong ma ogiko pa kanisa ki teko me piny, bende ki yee ne me neno mudo ma ogiko ki kwanyo woko pa gi ma gitye ki geno. Onero kanisa kicwalo iyie lweny ma kelo tho ki le ma matek ki cal pa en, ki woro le meno kicako kijuko gi, ki bal ni ka pe giworo, githo. Ento, ka oneno anyim woko ki tuco ki dwone me lweny, oneno dul i Got Sayoni ki otino me le, ma, i kabedo pa ‘cobo pa le,’ ‘Nying pa Lacoo’ kiketo i wi lyecgi. Doki bende oneno ‘gi ma ogengo le, ki cal pa en, ki cobo pa en, ki namba pa nying pa en, tye ka kube i pii me gangara, gi tye ki harpu pa Lubanga’ ki tye ka wero wer pa Mose ki pa otino me le.

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> Pwonye magi obedo pi ber wa. Wa myero mako geno wa i Obanga, pien tye cawa matye anyim wa keken ma bi temo cwinya pa dano. Kristo, i Got Olivu, owaco lok ikom hukumu ma ogoro cwiny ma myero obedo i anyim dwogo Ne marom acel: ‘Binu winyo lweny kacel ki lok pa lweny.’ ‘Piny bi yee ki piny, ki lobo me rwot ki lobo me rwot; ki bi bedo ki kech, ki twon me balo, ki golo piny, i kabedo mapol. Gigi weng en aye acaki pa peko.’ Kacel ka lok pa lanabi magi onongo otimore but keken i kare me bolo Jerusalem, gitye ki yore me tic ma malube tutwal ikom nino me agiki.

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> Wa tye i tung me wang-ot pa gik madit ma malube ki luor. Lok pa porofeti tye ka timo piye oyoto. Rwot tye i wang-ot. Kombedi bi yabe i wang wa kare ma gubedo gonyo cwinyi tutwal i bot jo weng ma tye kabedo. Lweny me lok ma con gubidwogo; lweny me lok manyen gubicako. Gik ma gubitim i piny wa, pe dong bene gicen okene i kien. Saitan tye ka timo tic kun yo pa dano. Jo ma tye ka temo me loko Konistitushen ki me yubo cik ma biyubo jo me gwoko Sande, pe gineno maber ngo ma bido bino. Tem madit dong tye i wang wa.

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> Ento lutic pa Lubanga pe myero gi geno ikene i kec madit man. I neno pa Lubanga ma kimiyo bot Isaya, Ezekieli, ki Yohana, wan neno ni polo oreme macok ki gin matye katime i lobo, ki ni madit obedo gwoko pa Lubanga pi jo ma tye ki geno makwongo bot En. Lobo pe obedo kabedo ma pe tye ki rwot. Tero me gintime ma bino obedo i cing pa Rwot. Rwot pa polo tye ki tute pa luboke, ka kede tic ki gin ma rwate ki kanisa pa En, i cing pa En keken. Testimonies, volumu 5, pot 752, 753.

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