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# The Book of Daniel - Number One-Hundred and Eighty-One

Kitap ta Daniel — Numboa One-Hundred an' Eighty-One

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

សម្រែកកណ្ដាលអធ្រាត្រ និងតួនាទីព្យាករណ៍របស់រ៉ូម៖ ការបើកបង្ហាញអំពីថ្ងៃចុងក្រោយក្នុងព្រះគម្ពីរដានីយ៉ែល

Author

Jeff Pippenger

Published

April 11, 2024

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

ក្នុង​ជំពូក​ទី​ដប់មួយ​នៃ​ដានីយ៉ែល មាន​បន្ទាត់​ព្យាករណ៍​ជា​ច្រើន​ដែល​សមស្រប​គ្នា​ទាំងអស់​ជាមួយ​ខ​ទាំង​ប្រាំមួយ​ចុងក្រោយ​នៃ​ជំពូក​នោះ។ ផ្នែក​ដែល​សមស្រប​នឹង​ប្រវត្តិសាស្ត្រ​នៃ​ខ​សែសិប ចាប់​ពី​ពេល​ចុងបញ្ចប់​នៅ​ឆ្នាំ 1989 រហូត​ដល់​ច្បាប់​ថ្ងៃ​អាទិត្យ​នៃ​ខ​សែសិប​មួយ គឺ​ជា​ផ្នែក​នៃ​ព្យាករណ៍​ដែល​ត្រូវ​បាន​បិទ​ត្រា​រហូត​ដល់​ថ្ងៃ​ចុងក្រោយ។ វា​ជា​ផ្នែក​បំពេញ​របស់​ដានីយ៉ែល​ចំពោះ​វិវរណៈ​របស់​ព្រះយេស៊ូវ​គ្រីស្ទ ដែល​ត្រូវ​បាន​បើក​ត្រា​នៅ​មុន​ពេល​ការ​សាកល្បង​បិទ​បញ្ចប់។ ខ​ពីរ​ណែនាំ​អំពី Trump ប្រធានាធិបតី​សាធារណរដ្ឋ​និយម​ចុងក្រោយ ប្រធានាធិបតី​ចុងក្រោយ ប្រធានាធិបតី​ដែល​ជា​អង្គ​ទី​ប្រាំបី ដែល​ចេញ​មក​ពី​អង្គ​ទាំង​ប្រាំពីរ ហើយ​គាត់​គឺ​ជា​ប្រធានាធិបតី​មាន​ទ្រព្យសម្បត្តិ​ច្រើន​ជាងគេ ដែល​បាន​ចាប់ផ្តើម​កូរ​កក់​ពួក​សកលនិយម​នៅ​ពេល​ដែល​គាត់​បាន​ប្រកាស​បេក្ខភាព​របស់​គាត់​នៅ​ឆ្នាំ 2015។ ខ​ដប់​កំណត់​អត្តសញ្ញាណ​ឆ្នាំ 1989 ហើយ​ខ​ដប់មួយ និង​ខ​ដប់ពីរ​កំណត់​អត្តសញ្ញាណ​សង្គ្រាម​អ៊ុយក្រែន​ដែល​បាន​ចាប់ផ្តើម​នៅ​ឆ្នាំ 2014 ជាមួយ​នឹង​ជ័យជម្នះ​របស់ Putin និង​ការ​វិនាស​បន្ទាប់​មក​របស់​គាត់។

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

Ayat tiga belas hingga lima belas menghuraikan pertempuran yang ketiga daripada tiga pertempuran dalam ayat empat puluh, yang bermula dengan keruntuhan Kesatuan Soviet pada tahun 1989, kemudian Perang Ukraine, diikuti oleh Pertempuran Panium, yang melambangkan pergumulan luaran Protestantisme murtad di Amerika Syarikat menentang golongan globalis dunia.

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

Protestanisme yang murtad berkuasa, lalu menegakkan hubungan hierarkis dari persatuan rangkap tiga yang akan diberlakukan pada undang-undang hari Minggu yang segera datang. Binatang itu adalah Katolik, dan dialah kepala dari ketiga kuasa itu, yang dilambangkan sebagai Izebel dan dengan sejumlah besar lambang lainnya. Dialah perempuan sundal yang memerintah atas dan menunggangi binatang itu.

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

Nabi palsu itu ialah Amerika Syarikat, yang dilambangkan oleh suaminya Ahab, yang merupakan kepala kepada kerajaan naga yang berlipat sepuluh. Pertempuran Panium pada tahun 200 SM melambangkan perjuangan luaran antara globalisme dengan Protestanisme yang murtad. Perjuangan dalaman pula dilambangkan oleh pemberontakan pada tahun 167 SM, yang diikuti oleh pentahbisan semula bait suci sebagaimana diperingati melalui Hanukkah pada tahun 164 SM, yang kemudian diikuti oleh suatu tempoh dari tahun 161 SM hingga 158 SM, yang melambangkan saat Amerika Syarikat mendirikan suatu gambaran bagi penyatuan gereja dan negara ala Katolik, sebagaimana diwakili oleh “league”.

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

Dalam ayat tiga belas, Uriah Smith memberitahukan kepada kita bahawa empat belas tahun selepas Pertempuran Raphia, Ptolemy mangkat kerana “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” Setelah kemenangan Putin yang tidak bertahan lama berakhir, Trump akan bersedia untuk berurusan dengan raja Mesir yang baharu itu, yang masih bayi. Sebelum berbuat demikian, dia akan telah “suppressed a rebellion” di dalam Amerika Syarikat.

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

Nangmi Trump a dangrangon, ua 1798 bilsio Alien and Sedition Acts ni mesokgipa niamrangko dakgen, aro Civil War ni somoio skanggipa Republican presidentni gita “habeas corpus” koba dontongatgen. Uni dakgipa kamrang president Grantni Ku Klux Klan baksa dakgipa kamrangchioba, aro F. D. Rooseveltni World War Two somoio Japanese aro gipinrangko patokao dongatgipa kamchioba, aro George Bush bon·kamgipani Patriot Act chioba mesoksoaha.

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

Jis, kaip ir Seleukas, numalšins maištą Jungtinėse Valstijose, o po to nukreips savo žvilgsnį į Egipto „vaiką karalių“. Taip darydamas, jis sudarys sąjungą su Pilypu Makedoniečiu, nes Smitas rašo: „Tuo pačiu metu Pilypas, Makedonijos karalius, sudarė sąjungą su Antiochu, kad pasidalytų Ptolemėjaus valdas tarp savęs, kiekvienas ketindamas pasiimti tas dalis, kurios buvo arčiausiai jo ir jam patogiausios. Čia buvo pakilimas prieš pietų karalių, pakankamas pranašystei išsipildyti, ir būtent tie įvykiai, be abejonės, kuriuos pranašystė ir turėjo omenyje.“

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

Trump akabumba umubano ukomeye n’ibihugu bya NATO (Loni), kugira ngo bakemure ikibazo cy’u Burusiya, n’ingorane zishingiye ku gukemura ingaruka z’isenyuka rya Putin. Muri icyo gihe, hakurikijwe umurongo wa cumi na kane, n’igisobanuro cya Smith, “ububasha bushya burinjizwa.” Ubupapa buzagoboka kugira ngo burinde u Burusiya n’ibihugu byabwo biyoboke ububasha bwa NATO na Leta Zunze Ubumwe za Amerika, cyangwa nk’uko igisobanuro cya Smith kibivuga, “Roma yaravuze; maze Siriya na Makedoniya bidatinze bibona impinduka itangiye kuza ku ishusho y’inzozi zabyo. Abaroma baratabaye mu nyungu z’umwami muto wa Egiputa, biyemeje ko agomba kurindwa kurimbuka kwari kwateguwe na Antiochus na Filipo. Ibi byabaye mu mwaka wa 200 mbere ya Kristo, kandi byari kimwe mu bikorwa bya mbere bikomeye by’ukwivanga kw’Abaroma mu bibazo bya Siriya na Egiputa.”

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

Roma, si sundal nga Tiro, ket mangrugi ngarud nga agkanta kadagiti kantana ken makikamalala kadagiti ari ti daga, sakbay pay a dagita nga ar-ari umayda iti naan-anay nga panagtulnog kenkuana, dua laeng a bersikulo ti sumaruno. Iti isu met laeng a tiempo, napasamak ti Gubat ti Panium. Ti tawen a 200 BC ket mangipakdaar iti panagrugi ti sundal nga Tiro nga agkanta, ket aramidenna daytoy maipapan iti panangsaluad iti Rusia, nga isu a kagudwa a pinanunot dagiti Estados Unidos ken dagiti Nagkaykaysa a Nasion a bingbingayenda a maipaay iti agsinnananayda a pagimbagan. Ti sundal ket mangabak kadakuada a dua, ngem kalpasanna mapasamak ti “gubat” ti Panium ket ti Estados Unidos ti mangabak kadagiti Nagkaykaysa a Nasion.

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

Secara simbolik, tiga puluh tiga tahun kemudian pemberontakan di Modein bermula di Amerika Syarikat. Secara simbolik, tiga tahun kemudian sesudah itu, pendirian semula apa yang disebut Protestantisme dan sebuah Republik Berperlembagaan ditegakkan sebagaimana dilambangkan oleh Hanukkah. Secara simbolik, tiga tahun sesudah itu, bermulalah tempoh yang dilambangkan oleh persekutuan orang Yahudi dengan Rom.

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

Gerakan-gerakan yang terakhir akan berlangsung dengan cepat, maka sejarah yang dilambangkan oleh empat puluh delapan tahun dalam ayat-ayat itu sedang menggambarkan suatu rangkaian peristiwa yang cepat, yang secara khusus telah diidentifikasi oleh nubuat sebagai dimulai pada waktu akhir pada tahun 1989, disusul oleh peperangan kedua dalam ayat sebelas dan dua belas pada tahun 2014, lalu tahun 2015, ketika Trump mengumumkan pencalonannya sebagai presiden, dan dengan demikian memulai pekerjaannya yang bersifat nubuatan dalam membangkitkan globalisme. Segera setelah Trump memulai pekerjaan menindas Perang Saudara yang sudah berlangsung, ia akan mengupayakan suatu persekutuan dengan Perserikatan Bangsa-Bangsa (NATO—Philip dari Makedonia), dan Roma akan mulai bernyanyi. Persekutuan yang diupayakan itu menjadi pergumulan untuk supremasi antara kedua kekuatan yang dilambangkan oleh Pertempuran Panium.

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

Panium, dengan demikian, ialah penanda jalan bagi ayat tiga belas, tempat bermulanya pergerakan-pergerakan pesat terakhir yang mendahului undang-undang Ahad. Semua nabi lebih banyak berbicara tentang akhir dunia daripada zaman yang mereka diami, dan Yesus sudah tentu adalah yang terbesar daripada semua nabi. Tepat sebelum salib, yang melambangkan undang-undang Ahad, yang diwakili oleh ayat enam belas, Yesus melakukan suatu perjalanan bersama murid-murid-Nya ke Panium. Masa-Nya di sana, dan pelajaran-pelajaran yang dikemukakan-Nya di sana, selaras dengan Pertempuran Panium yang bakal segera datang. Sepanjang sejarah Panium telah mempunyai beberapa nama, dan pada zaman Kristus, nama bagi Panium ialah Kaisarea Filipi.

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

> “Jesu le barutwana ba Hae ba ne ba se ba fihlile ho o mong oa metse e haufi le Cesarea Filipi. Ba ne ba se ba fetile meeli ea Galilea, sebakeng seo borapeli ba litšoantšo bo neng bo atile ho sona. Moo barutwana ba ne ba hulotsoe hole le tšusumetso e laolang ea Bojuda, ’me ba tlisoa kamanong e haufi haholoanyane le borapeli ba bahetene. Ho ba pota-potile ho ne ho bonahala mefuta ea litumela-khoela e neng e le teng likarolong tsohle tsa lefatše. Jesu o ne a lakatsa hore pono ea lintho tsena e ka ba isa kutloisisong ea boikarabelo ba bona ho bahetene. Nakong ea ho lula ha Hae sebakeng sena, O ile a leka ho ikhula ho ruta sechaba, le ho inehela ka botlalo haholoanyane ho barutwana ba Hae.

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

> “Ia hampir memberitahukan kepada mereka tentang penderitaan yang menanti Dia. Tetapi terlebih dahulu Ia pergi menyendiri, lalu berdoa agar hati mereka dipersiapkan untuk menerima perkataan-Nya. Setelah bergabung kembali dengan mereka, Ia tidak segera menyampaikan apa yang hendak Ia nyatakan. Sebelum melakukan hal itu, Ia memberi mereka kesempatan untuk mengakui iman mereka kepada-Nya, supaya mereka dikuatkan menghadapi ujian yang akan datang. Ia bertanya, ‘Menurut kata orang, siapakah Aku ini, Anak Manusia?’”

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

> “Panginahanglan nga ilhon sa mga disipulo, uban sa kasubo, nga ang Israel napakyas sa pag-ila sa ilang Mesiyas. Adunay pipila nga, sa pagkakita nila sa Iyang mga milagro, mipahayag nga Siya mao ang Anak ni David. Ang mga panon nga gipakaon didto sa Bethsaida nangandoy sa pagmantala Kaniya ingon nga hari sa Israel. Daghan ang andam sa pagdawat Kaniya ingon nga usa ka propeta; apan wala sila motuo nga Siya mao ang Mesiyas.

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

> “Yesu kini menanyakan suatu pertanyaan kedua, yang berhubungan dengan para murid itu sendiri: ‘Tetapi menurut kamu, siapakah Aku ini?’ Petrus menjawab, ‘Engkau adalah Kristus, Anak Allah yang hidup.’”

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

> “Tumalong ni, Peter la bilip olsem Jesus em i Mesia. Planti narapela tu em ol manmeri we tokaut bilong Jon Baptais i bin bringim strongpela save long sin long ol, na ol i bin kisim Krais, ol i stat long tupela tingting long wok na misin bilong Jon taim ol i kalabusim em na putim em long dai; na nau ol tu i gat tupela tingting sapos tru Jesus em i Mesia, em dispela man longpela taim ol i bin wetim. Planti long ol disaipel em ol i bin gat bikpela laik na strongpela wet long Jesus bai kisim ples bilong Em long sia king bilong Devit, ol i lusim Em taim ol i luksave olsem Em i no gat kain tingting olsem. Tasol Peter na ol poroman bilong em ol i no tanim baksait long pasin bilong ol long stap aninit long Em. Pasin bilong ol manmeri i no stap strong, em ol dispela manmeri husat asde ol i litimapim nem bilong Em na tudei ol i tok nogut long Em, i no bin bagarapim bilip bilong tru man bihain bilong Sevia. Peter i tokaut, ‘Yu dispela Krais, Pikinini bilong God i stap laip.’ Em i no wet long ol biknem bilong king long karamapim Bikpela bilong em; nogat, em i kisim Em olsem Em i stap insait long daunpasin bilong Em.”

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

> “Petro o ile a bolela tumelo ya ba lesome le bobedi. Le fa go ntse jalo, barutwa ba ne ba santse ba le kgakala thata le go tlhaloganya thomo ya ga Keresete. Kganetso le go emelwa bosula ga baperesiti le babusi, le fa go ne go sa kgone go ba retolosa mo go Keresete, go ne ga ba tlisetsa tlhakatlhakano e kgolo. Ba ne ba sa bone tsela ya bone sentle. Tlhotlheletso ya thuto ya bona ya pele, thuto ya barabi, maatla a ngwao, tsotlhe di ne di santse di kgoreletsa pono ya bone ya boammaaruri. Nako le nako marang a a botlhokwa a lesedi a tswang kwa go Jesu a ne a ba phatsimela, mme gantsi ba ne ba tshwana le batho ba ba phuruphutang mo gare ga meriti. Mme ka letsatsi leo, pele ba lebana difatlhego le diteko tse dikgolo tsa tumelo ya bone, Mowa o o Boitshepo o ne wa nna mo go bone ka thata. Ka nakonyana matlho a bone a ne a retolositswe go tswa mo ‘dinthong tse di bonwang,’ gore ba bone ‘dintho tse di sa bonweng.’ 2 Bakorintha 4:18. Mo tlase ga ponalo ya botho ba ne ba lemoga kgalalelo ya Morwa Modimo.”

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

> Jesus asäm Pitar-ko, “Nang jisu Simon Bar-jona; khoborji nok-jok, mandi arak nangna on·sruja, indiba angni Salgini Pagipa, jean salgio donggipa, uan on·sruaha.”

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

> “ความจริงซึ่งเปโตรได้สารภาพนั้น เป็นรากฐานแห่งความเชื่อของผู้เชื่อ นั่นคือสิ่งที่พระคริสต์เองได้ทรงประกาศว่าเป็นชีวิตนิรันดร์ แต่การมีความรู้นี้อยู่ มิใช่เหตุให้ยกตนโอ้อวดแต่อย่างใด หาได้ทรงสำแดงแก่เปโตรด้วยสติปัญญาหรือความดีใด ๆ ของเขาเองไม่ มนุษยชาติไม่มีวันบรรลุถึงความรู้เรื่องพระเจ้าได้ด้วยตนเองเลย ‘สูงดั่งฟ้าสวรรค์ แล้วเจ้าจะทำอะไรได้? ลึกกว่านรก แล้วเจ้าจะรู้อะไรได้?’ โยบ 11:8 มีแต่พระวิญญาณแห่งการทรงรับเป็นบุตรเท่านั้นที่สามารถทรงสำแดงแก่เราถึงสิ่งลึกซึ้งของพระเจ้า ซึ่งเป็นสิ่งที่ ‘ตามิได้เห็น หูก็มิได้ยิน และมิได้เข้าสู่ใจมนุษย์’ ‘แต่พระเจ้าได้ทรงสำแดงสิ่งเหล่านั้นแก่เราทางพระวิญญาณของพระองค์ เพราะว่าพระวิญญาณทรงหยั่งรู้ทุกสิ่ง แม้กระทั่งสิ่งลึกซึ้งของพระเจ้า’ 1 โครินธ์ 2:9, 10 ‘ความลับของพระยาห์เวห์มีอยู่กับบรรดาผู้ที่ยำเกรงพระองค์’ และข้อเท็จจริงที่ว่าเปโตรมองเห็นพระสิริของพระคริสต์ ก็เป็นหลักฐานว่าเขาได้รับการ ‘สอนจากพระเจ้า’ สดุดี 25:14; ยอห์น 6:45 โอ แท้จริงแล้ว ‘ซีโมน บาระโยนาเอ๋ย ท่านก็เป็นสุข เพราะว่ามิใช่เนื้อหนังและเลือดที่สำแดงเรื่องนี้แก่ท่าน’”

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

> Yesus nɔk poro no: ‘Amiɔ wɔ no wo sɛ, wo ne Peter, na abo yi so na Mɛsi M’asɔre; na amena a ɛwɔ hell no renntumi nni so.’ Asɛmfua Peter kyerɛ sɛ ɔbo bi,—ɔbo a ɛdannan. Peter annyɛ ɔbotan a wɔde sii asɔre no. Ameno a ɛwɔ hell no dii nkonim tiaa no bere a ɔde nnome ne ntam pawee ne Awurade. Wɔde Asɔre no sii Obi a amena a ɛwɔ hell no rentumi nni no so.

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

> “မောရှေသည် ကယ်တင်ရှင် ကြွလာတော်မမီ ရာစုနှစ်များစွာကပင် ဣသရေလ၏ ကယ်တင်ခြင်းကျောက်တောင်ကို ညွှန်ပြခဲ့သည်။ ဆာလံဆရာကလည်း ‘ငါ့ခွန်အား၏ ကျောက်တောင်’ အကြောင်း သီဆိုခဲ့သည်။ ဟေရှာယက ‘အရှင်ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ ကြည့်ရှုလော့၊ ငါသည် ဇိအုန်၌ အုတ်မြစ်အဖြစ် ကျောက်တစ်လုံး၊ စမ်းသပ်ပြီးသော ကျောက်တစ်လုံး၊ အဖိုးထိုက်သော ထောင့်ချုပ်ကျောက်တစ်လုံး၊ ခိုင်မာသော အုတ်မြစ်တစ်ရပ်ကို ငါချထား၏’ ဟု ရေးသားခဲ့သည်။ တရားဟောရာ 32:4; ဆာလံ 62:7; ဟေရှာယ 28:16။ ပေတရုကိုယ်တိုင်လည်း ဗျာဒိတ်တော်အားဖြင့် ရေးသားလျက် ဤပရောဖက်ပြုချက်ကို ယေရှုအပေါ် သက်ဆိုင်စေသည်။ သူက ‘သခင်သည် ကျေးဇူးတော်ရှိတော်မူကြောင်းကို သင်တို့ မြည်းစမ်းသိခဲ့လျှင်၊ လူတို့၏ ပယ်ချခြင်းကို ခံရသော်လည်း ဘုရားသခင်ရှေ့၌ ရွေးချယ်တော်မူသော အဖိုးထိုက်သော အသက်ရှင်သော ကျောက်ထံသို့ လာကြလော့။ သင်တို့လည်း အသက်ရှင်သော ကျောက်များကဲ့သို့ ဝိညာဉ်ရေးရာ အိမ်တော်တစ်ဆောင်အဖြစ် တည်ဆောက်ခြင်းကို ခံရကြ၏’ ဟု ဆိုသည်။ ၁ ပေတရု 2:3–5, R. V.”

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

> “‘Tiada suatu dasar lain dapat diletakkan oleh sesiapa pun selain daripada dasar yang telah diletakkan, iaitu Yesus Kristus.’ 1 Korintus 3:11. ‘Di atas batu karang ini,’ kata Yesus, ‘Aku akan membina jemaat-Ku.’ Di hadapan Allah, dan segala makhluk cerdas syurgawi, di hadapan bala tentera neraka yang tidak kelihatan, Kristus mendirikan jemaat-Nya di atas Batu Karang yang hidup. Batu Karang itu ialah Dia sendiri,—tubuh-Nya sendiri, yang telah dipecahkan dan diremukkan bagi kita. Terhadap jemaat yang dibina di atas dasar ini, pintu-pintu gerbang neraka tidak akan dapat menguasainya.”

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

> “Bogosi bo ne bo lebega bo fokola jang ne fa Keresete a bua mafoko ano! Go ne go na le badumedi ba se kae fela, ba maatla otlhe a medemona le a batho ba ba bosula a neng a tla lebisiwa kgatlhanong le bone; le fa go ntse jalo, balatedi ba ga Keresete ba ne ba sa tshwanela go boifa. E re ka ba ne ba agilwe mo Lefikeng la nonofo ya bone, ba ne ba ka se fenngwe.

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

> “မသ်ရှားထောင်ပေါင်းခြောက်ထောင်ကာလတစ်လျှောက်လုံး ယုံကြည်ခြင်းသည် ခရစ်တော်ပေါ်၌ တည်ဆောက်လာခဲ့သည်။ မသ်ရှားထောင်ပေါင်းခြောက်ထောင်ကာလတစ်လျှောက်လုံး စာတန်၏ အမျက်တော်မှ ပေါ်ထွက်သော ရေလွှမ်းမိုးခြင်းများနှင့် မုန်တိုင်းထန်ဆိုးများသည် ကျွန်ုပ်တို့၏ ကယ်တင်ခြင်းကျောက်တုံးပေါ်သို့ ရိုက်ခတ်လာခဲ့ကြသော်လည်း၊ ထိုကျောက်တုံးသည် မလှုပ်မရှား တည်နေ၏။”

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

> “Petru aitla minhriatna chu kohhran rinna innghahna a nih thu, tin, Isuan a tawpah ringtute zawng zawng aiawh atan a chawimawi ta a. Ani chuan, ‘Vanram lalram hriatna te ka pe ang che: lei ah i phuar apiang chu vanah pawh a phuar ang a; lei ah i hlam apiang chu vanah pawh a hlam ang,’ a ti.”

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

> “‘Linotlolo tsa mmuso wa mahodimo’ ke mantswe a Kreste. Mantswe wohle a Lengolo le Halalelang ke a Hae, mme a akareditswe mona. Mantswe ana a na le matla a ho bula le ho kwala lehodimo. A bolela maemo ao ka wona batho ba amohelwang kapa ba hanwang. Ka baka leo mosebetsi wa ba bolelang lentswe la Modimo ke monko wa bophelo o isang bophelong, kapa wa lefu o isang lefung. Wa bona ke thomo e imeditsweng ke diphello tse sa feleng.

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

> “Moanugotši ga se a ka a beela mošomo wa ebangedi go Petro a nnoši. Ka morago ga moo, ge a boeletša mantšu ao a boletšwego go Petro, o ile a a šomiša ka go lebanya go kereke. Gomme sona seo ka moko le sona se boletšwe gape go ba lesomepedi bjalo ka baemedi ba mmele wa badumedi. Ge nkabe Jesu a neile yo mongwe wa barutiwa maatla afe goba afe a kgethegilego godimo ga ba bangwe, re ka be re sa ba hwetše gantši ba ngangišana ka taba ya gore ke mang yo a swanetšego go ba yo mogolo. Ba ka be ba ikokobeleditše thato ya Mong wa bona, ba hlompha yo a mo kgethilego.”

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

> “Ho e-na le ho khetha e mong hore e be hlooho ea bona, Kreste o ile a re ho barutuoa, ‘Le se ke la bitsoa Rabi;’ ‘hape le se ke la bitsoa benghali: hobane Monghali oa lōna ke a le mong, e leng Kreste.’ Mattheu 23:8, 10.”

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

> “‘Hlooho ya monna mongwe le mongwe ke Keresete.’ Modimo, yo o beileng dilo tsotlhe ka fa tlase ga dinao tsa Mmoloki, ‘o ne a mo naya gore e nne tlhogo godimo ga dilo tsotlhe mo kerekeng, e e leng mmele wa Gagwe, botlalo jwa Yo o tladitseng tsotlhe mo go tsotlhe.’ 1 Bakorintha 11:3; Baefeso 1:22, 23. Kereke e agilwe mo godimo ga Keresete e le motheo wa yone; e tshwanetse go utlwa Keresete e le tlhogo ya yone. Ga ya tshwanela go ikaega ka motho, le fa e le go laolwa ke motho. Bontsi bo bolela gore boemo jwa tshepo mo kerekeng bo ba naya taolo ya go laela se batho ba bangwe ba tshwanetseng go se dumela le se ba tshwanetseng go se dira. Polelo eno Modimo ga a e letlele. Mmoloki o bolela jaana, ‘Lotlhe lo bakaulengwe.’ Botlhe ba lebane le thaelo, mme ba ka wela mo phosong. Ga re ka ke ra ikaega ka sebopiwa sepe se se lekanyeditsweng gore se re kaele. Lefika la tumelo ke go nna gone ga Keresete yo o tshelang mo kerekeng. Mo go seno yo o bokoa thata a ka ikaega, mme ba ba akanyang gore ke bone ba ba nonofileng thata ba tla fitlhelwa e le ba ba bokoa thata, fa ba sa dire Keresete maatla a bone. ‘A go hutsegile motho yo o ikanyang motho, mme a dira nama letsogo la gagwe.’ Morena ‘ke Lefika, tiro ya Gagwe e itekanetse.’ ‘Go segofetse botlhe ba ba baya tshepo ya bone mo go Ene.’ Jeremia 17:5; Duteronome 32:4; Pesalema 2:12.”

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

> “Ka morago ga boipolelo jwa ga Petere, Jesu a laela barutwa gore ba se ka ba bolelela ope gore E ne e le Keresete. Taelo eno e ne ya newa ka ntlha ya kganetso e e tlhomameng ya bakwadi le Bafarasai. Mo godimo ga moo, batho, le e leng barutwa ka bobone, ba ne ba na le kakanyo e e fosagetseng thata ka ga Mesia, mo e leng gore kitsiso ya gagwe phatlalatsa e ne e ka se ba neye kakanyo epe e e siameng ka ga semelo sa gagwe kgotsa tiro ya gagwe. Mme letsatsi le letsatsi O ne a ikgoroletsa mo go bone e le Mmoloki, mme ka jalo O ne a eletsa go ba naya kakanyo ya boammaaruri ka ga gagwe jaaka Mesia.”

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

> “Barutiwa ba ne ba sa ntse ba lebeletse hore Kreste a buse e le kgosana ya lefatsheng. Leha A ne A qetile nako e telele hakana A pata morero wa Hae, ba ne ba dumela hore A ke ke a dula kamehla bofutsaneng le ho se tsejwe; nako e ne e atametse eo ka yona A neng a tla theha mmuso wa Hae. Hore lehloyo la baprista le barabi le ka mohla le ke ke la hlolwa, hore Kreste o ne a tla hanelwa ke setjhaba sa Hae ka bosona, a ahlolwe e le mothetsi, mme a thakhiswe e le senokwane,—mohopolo o jwalo barutiwa ba ne ba eso ka ba o nahana. Empa hora ya matla a lefifi e ne e atamela, mme Jesu o ne A tshwanetse ho phetlela barutiwa ba Hae ntwa e neng e le pela bona. O ne A hloname ha A ne A lebeletse teko.” The Desire of Ages, 411-415.

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

Ayat keenam belas dalam Daniel sebelas melambangkan undang-undang Ahad yang akan segera datang di Amerika Syarikat. Tepat sebelum saat “gempa bumi” itu, para calon yang berusaha untuk termasuk dalam kalangan seratus empat puluh empat ribu dibangunkan daripada tidur mereka. Yang membangunkan mereka ialah suatu pekhabaran nubuatan. Pada ketika itu, dua golongan dinyatakan, dan sebagaimana digambarkan dalam perumpamaan tentang sepuluh anak dara, satu golongan mempunyai minyak di dalam bejana mereka, sedangkan golongan yang satu lagi tidak. Ayat tiga belas hingga lima belas dalam Daniel sebelas bukan sahaja melambangkan sejarah nubuatan yang mendahului undang-undang Ahad, tetapi juga melambangkan “pekhabaran” itu, yang, dalam konteks perumpamaan tentang sepuluh anak dara, ialah “minyak” yang akan dimiliki oleh orang bijaksana agar mereka dapat menerima meterai Allah dan diangkat sebagai panji-panji pada saat gempa bumi yang besar itu. Rencana-rencana ini kini telah sampai kepada kemuncak segala rencana, kerana pekhabaran yang dilambangkan dalam ayat-ayat ini ialah minyak emas yang dicurahkan turun melalui dua batang paip emas.

We will continue this study in the next article.

Tla boela pele ka thuto ye mo sehlogong se se latelago.

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

> “အမှန်တရားကို ဝန်ခံပြောဆိုကြသူများသည် စာတန်၏အစေခံမှု၌ ရှိနေသမျှကာလပတ်လုံး၊ သူ၏ ငရဲဆန်သော အရိပ်သည် ဘုရားသခင်နှင့် ကောင်းကင်အပေါ် သူတို့၏အမြင်ကို ကန့်သတ်ဖြတ်တောက်လိမ့်မည်။ သူတို့သည် မိမိတို့၏ ပဌမချစ်ခြင်းကို ဆုံးရှုံးသွားသူတို့ကဲ့သို့ ဖြစ်လိမ့်မည်။ သူတို့သည် ထာဝရသဘောတရားများကို မမြင်နိုင်ကြ။ ဘုရားသခင်သည် ကျွန်ုပ်တို့အတွက် ပြင်ဆင်ထားတော်မူသောအရာကို ဇက္ခရိ အခန်းကြီး 3 နှင့် 4၊ ထို့ပြင် 4:12–14 ၌ ကိုယ်စားပြုဖော်ပြထားသည်။ ‘ထိုအခါ ကျွန်ုပ်သည် တဖန်ပြန်၍ သူ့အား လျှောက်ဆိုသည်မှာ၊ ရွှေတံခွန်နှစ်ခုမှတစ်ဆင့် မိမိတို့ထဲမှ ရွှေနံ့သာဆီကို ထုတ်လောင်းနေသော သံလွင်ခက်နှစ်ခက်သည် အဘယ်အရာနည်း။ ထိုသူက ကျွန်ုပ်အား ပြန်လည်ဖြေကြား၍၊ ဤအရာတို့သည် အဘယ်အရာဖြစ်သည်ကို သင်မသိသလော ဟုဆို၏။ ကျွန်ုပ်ကလည်း၊ အကျွန်ုပ်၏ သခင်၊ မသိပါ ဟု လျှောက်ဆို၏။ ထို့နောက် သူက၊ ဤသူတို့သည် မြေကြီးတပြင်လုံး၏ အရှင်ဘုရား၏ရှေ့တော်၌ ရပ်နေသော ဘိသိက်ခံနှစ်ပါး ဖြစ်ကြသည် ဟုဆို၏။’

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Tuhan penuh dengan sumber. Pada-Nya tidak ada kekurangan sarana. Karena kekurangan iman kita, keduniawian kita, percakapan kita yang murahan, ketidakpercayaan kita yang dinyatakan dalam percakapan kita, maka bayang-bayang kelam berkumpul di sekeliling kita. Kristus tidak dinyatakan dalam perkataan atau tabiat sebagai Dia yang sama sekali indah, dan yang terutama di antara sepuluh ribu. Apabila jiwa merasa puas untuk meninggikan dirinya kepada kesia-siaan, Roh Tuhan hanya dapat berbuat sedikit baginya. Penglihatan kita yang picik memandang bayang-bayang itu, tetapi tidak dapat melihat kemuliaan yang di baliknya. Para malaikat sedang menahan keempat mata angin, yang digambarkan sebagai seekor kuda yang murka yang berusaha melepaskan diri dan menyerbu ke seluruh permukaan bumi, sambil membawa kebinasaan dan maut di jalurnya.

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

> “Ntwa yi ngha vhulala kha mukano wa shango ḽa lini na lini? Naa ri ḓo vha ro tsika, ro tonḓa, nahone ro fa? Oo, ngavhe ro vha na Mudzimu wa Muya na muhefhe wa Mudzimu kha dzikereke dzashu, o hefhelwa kha vhathu Vhawe, uri vha kone u ima nga milenzhe yavho nahone vha tshile. Ri fanela u vhona uri nḓila yo fhambana, nahone khoro yo tsitsikana. Fhedzi musi ri tshi fhira kha khoro yo tsitsikanaho, vhuphara hayo a hu na mukano.” Manuscript Releases, volumu 20, 217.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Munanob nwi apa no etim hɔ wɔ Awurade a ɔyɛ asase nyinaa Wura no nkyɛn no, wɔwɔ dibea a wɔde maa Satan kan sɛ kerub a ɔkata so no. Ɔnam abɔde kronkron a wɔatwa n’ahengua ho ahyia no so no, Awurade kɔ so ne asase sofo di nkitaho daa. Sika ngo no gyina hɔ ma adom a Onyankopɔn de ma gyidifo akanea no mu da so hyerɛn, na ɛrenyenyanee na ɛnnum. Sɛ anyɛ sɛ wɔrehwie saa ngo kronkron yi fi soro reba wɔ Onyankopɔn Honhom no nkrasɛm mu a, anka bɔne tumi ahorow no benya nnipa so tumi nyinaa.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Ngai ulahutiwa nĩkĩo hĩndĩ ĩrĩa tũtĩkwamũkĩra maũndũ ma kũhunjĩria marĩa atũtũmaga. Nĩ ũndũ ũcio tũgakana mafuta ma thahabu marĩa angĩhōithia me rohoini ciitũ nĩguo matwarwo kũrĩ arĩa marĩ nduma-inĩ. Na rĩrĩa mwĩtĩkio ũgooka, ‘Taamai, mũhikania nĩokwĩza; ūkaai mũkĩmũcagĩre,’ arĩa matiarĩamũkĩra mafuta marĩa ma theru, arĩa matiatigĩrĩria thayũ wa Kristo ngoro-inĩ ciao, nĩmakenya ta mũhiano na airĩtu arĩa mapele, atĩ matirĩ tayari gũcagĩra Mwathani wao. Mati na hinya thĩinĩ wao wa kũona mafuta macio, na mĩtugo yao nĩĩharagĩka. No rĩrĩa Roho Mũtheru wa Ngai ũhoya, angĩkorwo tũgũthaitha ta Musa, ‘Nyonia ũtheri waku,’ wendo wa Ngai nĩũgũitĩkĩrwo ngoro-inĩ ciitũ. Kuumĩra mĩhũha ya thahabu, mafuta ma thahabu nĩmagũtwarwo kũrĩ ithuĩ. ‘Ti na hinya, kana na ũhoti, no nĩ na Roho wakwa, ũguo nĩguo Jehova wa mbũri nyingĩ auga.’ Na kwĩhokerera mĩtaratara mĩtheru ya Riũa rĩa ũrĩa mũthingu, ciana cia Ngai nĩcikungʼara ta taa thĩinĩ wa thĩ.” Review and Herald, July 20, 1897.

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