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# The Book of Daniel - Number One-Hundred and Ninety-Eight

Buku Daniel - Seratus Sembilan Puluh Delapan

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Perhimpunan Ilahi dan Penyelarasan Kenabian: Peranan 144,000 dalam Kerangka Eskatologis Daniel 11:40

Author

Jeff Pippenger

Published

May 1, 2024

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We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Kita sedang menempatkan garis kepausan, garis Republikanisme yang murtad, garis Protestanisme yang murtad, dan garis seratus empat puluh empat ribu ke dalam sejarah yang tersembunyi dari ayat empat puluh Daniel pasal sebelas. Saat ini kita sedang membahas bahwa Kristus mengumpulkan umat-Nya dua kali, dan semua gambaran tentang pengumpulan umat-Nya untuk kedua kalinya melambangkan proses pemeteraian terakhir dari seratus empat puluh empat ribu.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Ha bomodimo bo theoha moleng wa ntlafatso, Morena o bokella setjhaba se kgethilweng, se ileng sa lekwa kamora moo. Qetellong ya tshebetso ya teko ho ba le qhalano, e latelwang ke ho bokella ha Hae setjhaba seo se kgethilweng lekgetlo la bobedi, leha ba bangata ba sala morao ka lebaka la ho hloleha tshebetso ya teko. Kreste o qadile ho bokella barutuwa ba Hae kolobetsong ya Hae, mme sefapanong barutuwa ba ile ba qhalana. Kamora tsoho ya Hae o ile a bokella barutuwa ba Hae lekgetlo la bobedi pele ho Pentekonta. Mohala ona o bontshitse hore pokello ya bobedi e phethwa hodima ba dikete tse lekgolo le mashome a mane a metso e mene pejana ho molao wa Sontaha, o emetsweng ka sebopeho ke Pentekonta. Sefapano se supa ho swaba, ho latelwang ke pokello ya bobedi.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Kuvundla kwa vubirhi endzhaku ka xihambano ku sungule loko Kriste a rhelela a huma eku hlanganeni na Tata wakwe endzhaku ka ku pfuxiwa kakwe. Loko xikombiso xa vukwembu xi rhelela, vanhu va Xikwembu va fanele ku dya rungula, naswona endzhaku ka loko Kriste a rhelerile, u dyile na vadyondzisiwa.

> 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 24:30, 31.

> Maka terjadilah, ketika Ia duduk makan bersama-sama dengan mereka, Ia mengambil roti, lalu memberkatinya, memecah-mecahkannya, dan memberikannya kepada mereka. Maka terbukalah mata mereka dan mereka pun mengenal Dia; lalu Ia lenyap dari pandangan mereka. Lukas 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Pada perhimpunan yang kedua setelah salib, Kristus “mengembuskan” Roh Kudus ke atas murid-murid-Nya.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Perbuatan Kristus dalam menghembuskan Roh Kudus ke atas murid-murid-Nya, dan dalam menganugerahkan damai sejahtera-Nya kepada mereka, adalah seperti beberapa titik hujan sebelum curahan yang limpah yang akan diberikan pada hari Pentakosta.” Spirit of Prophecy, jilid 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

Ka pokkhru erïa lympa hadien ka jingbymmanthop jong ka 19 tarik Ïaïong, 1844, U Khrist u la weng ïa la ka kti na ka jingbakla jong u snem 1843.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Bala ba ba ikanyegang, ba ba neng ba nyametse, ba ba neng ba sa tlhaloganye gore ke ka ntlha yang Morena wa bone a sa tla, ga ba a ka ba tlogelwa mo lefifing. Gape ba ne ba kaelwa go ya mo Dibaebeleng tsa bone gore ba sekaseke dipaka tsa porofeto. Seatla sa Morena sa tlosiwa mo dipalong, mme phoso ya tlhalosiwa. Ba ne ba bona gore dipaka tsa porofeto di fitlha ka 1844, le gore bosupi jo bo tshwanang jo ba neng ba bo tlhagisitse go supa gore dipaka tsa porofeto di ne di khutla ka 1843, bo ne bo supa gore di ne di tla khutla ka 1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Pada masa kekecewaan itu malaikat yang kedua turun dengan suatu “tulisan di tangannya.”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

> “Seorang lagi malaikat yang perkasa telah diperintahkan untuk turun ke bumi. Yesus meletakkan suatu tulisan di dalam tangannya, dan ketika ia datang ke bumi, ia berseru, ‘Babel sudah rubuh, sudah rubuh.’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

ਫੇਰ ਦੂਤ ਦੇ ਆਗਮਨ ਨਾਲ ਜੋ ਪਰਖ ਦੀ ਪ੍ਰਕਿਰਿਆ ਸ਼ੁਰੂ ਹੋਈ ਸੀ, ਉਹ ਐਕਸੇਟਰ ਕੈਂਪ-ਸਭਾ ਵਿੱਚ ਸਮਾਪਤ ਹੋਈ, ਜਦੋਂ ਪਵਿੱਤਰ ਆਤਮਾ ਉਡੇਲਿਆ ਗਿਆ ਅਤੇ ਸੰਦੇਸ਼ ਜਵਾਰ-ਭਾਟੇ ਦੀ ਲਹਿਰ ਵਾਂਗ ਫੈਲ ਗਿਆ। ਉਸ ਪਰਖ ਦੀ ਪ੍ਰਕਿਰਿਆ ਨੂੰ ਸਲੀਬ ਤੋਂ ਬਾਅਦ ਸਪਸ਼ਟ ਤੌਰ ‘ਤੇ ਪਛਾਣਿਆ ਗਿਆ, ਜਦੋਂ ਪਵਿੱਤਰ ਆਤਮਾ ਦੇ ਪੈਂਤੀਕੁਸਤ ‘ਤੇ ਉਡੇਲੇ ਜਾਣ ਤੱਕ ਦਾ ਸਮਾਂ ਪੰਜਾਹ ਦਿਨਾਂ ਦੀ ਇੱਕ ਮਿਆਦ ਨਾਲ ਪਹਿਲਾਂ ਤੋਂ ਨਿਰਧਾਰਿਤ ਸੀ; ਅਤੇ ਉਹ ਮਿਆਦ ਆਪਣੇ ਵਾਰ ਚਾਲੀ ਦਿਨਾਂ ਦੀ ਇੱਕ ਮਿਆਦ ਤੋਂ ਬਣੀ ਹੋਈ ਸੀ, ਜਿਸ ਦੇ ਪਿੱਛੋਂ ਦਸ ਦਿਨਾਂ ਦੀ ਇੱਕ ਮਿਆਦ ਆਈ, ਜੋ ਪੈਂਤੀਕੁਸਤ ‘ਤੇ ਆ ਕੇ ਸਮਾਪਤ ਹੋਈ।

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> “သခင်ဘုရား၏လူမျိုးတော်သည် ဆုတောင်းခြင်း၌ အမြဲတစေ ကိုယ်တော်ထံသို့ လက်လှမ်းမီရန် ကြိုးပမ်းနေရမည်။ အစောပိုင်းတပည့်တော်များသည် တောင်းပန်ဆုတောင်းခြင်း၌ ဆယ်ရက်တိုင်တိုင် ကုန်လွန်စေပြီးနောက်၊ မတူကွဲပြားမှုအားလုံးကို ပယ်ရှားထားပြီးနောက်၊ နှလုံးသားကို နက်နက်ရှိုင်းရှိုင်း စစ်ဆေးခြင်း၌လည်းကောင်း၊ အပြစ်များကို ဝန်ခံ၍ ပယ်ရှားခြင်း၌လည်းကောင်း၊ သန့်ရှင်းသော မိတ်သဟာယ၌ အချင်းချင်း ပိုမိုနီးကပ်စွာ ပေါင်းစည်းလာခြင်း၌လည်းကောင်း တစ်လုံးတစ်ဝတည်း ဖြစ်ကြပြီးနောက်မှ သန့်ရှင်းသောဝိညာဉ်တော်သည် သူတို့အပေါ်သို့ ဆင်းသက်တော်မူ၍၊ ခရစ်တော်၏ ကတိတော်သည် ပြည့်စုံခဲ့သည်။ သန့်ရှင်းသောဝိညာဉ်တော်၏ အံ့ဖွယ်ကောင်းသော သွန်းလောင်းခြင်းတစ်ရပ် ဖြစ်ပေါ်ခဲ့သည်။ ရုတ်တရက် ကောင်းကင်မှ ပြင်းထန်စွာ တိုက်ခတ်သော လေမုန်တိုင်းအသံကဲ့သို့သော အသံတစ်သံ ပေါ်လာ၍၊ သူတို့ထိုင်နေကြသော အိမ်တစ်လုံးလုံးကို ပြည့်နှက်စေခဲ့သည်။ ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Miaka arubaini hiyo, Kristo alikuwapo akiwafundisha wanafunzi, kisha akapaa. Siku kumi zilizofuata zilikuwa kipindi cha matayarisho kabla ya umiminiko wa Kipentekoste wa Roho Mtakatifu. Miaka arubaini ya mafundisho iliyofuata msalaba inalingana na Aprili 19, 1844 hadi mwanzo wa mkutano wa kambi wa Exeter tarehe Agosti 12, 1844. Siku kumi zilizotangulia Pentekoste ziliwakilisha Agosti 12 hadi 17, 1844, wakati Wamillerite waliungana juu ya ujumbe wa Kilio cha Usiku wa Manane ulioletwa na Samuel Snow. Katika mkutano huo wa kambi makundi mawili yalidhihirishwa, na kundi moja tu ndilo lililopokea umiminiko wa Kipentekoste mwishoni mwa mkutano huo. Katika kipindi kile kilichowakilishwa na siku arubaini kundi moja lilipokea mafundisho, na kundi lingine lilikataa mafundisho hayo. Kilio cha Usiku wa Manane kilipofika, kundi moja lilikuwa na mafuta, na lingine halikuwa nayo.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Bígroom no atar, olgeta i slip na i slep.’ Long dispela ataring bilong Bígroom em i makim taim i go pinis we ol i bin wetim Bikpela, dispela hevi bilong bel long asua bilong ol, na dispela samting i luk olsem em i wok long taitim taim. Long dispela taim bilong no save gut, laik bilong ol manmeri bilong ausait tasol na bilong bel i bruk namel i kirap kwik long senis, na ol wok bilong ol i kisim ples bilong malolo; tasol ol husat bilip bilong ol i stap long wanpela save bilong Baibel em ol yet i bin kisim, ol i gat wanpela ston aninit long lek bilong ol, em ol bikpela wara bilong dispela hevi bilong bel i no inap wasim i go. ‘Olgeta i slip na i slep;’ wanpela lain long pas nating na long lusim bilip bilong ol, narapela lain i wet isi yet inap long klia moa lait i kam. Tasol long nait bilong traim, dispela las lain i luk olsem ol tu i lusim sampela hap bilong strong bilong ol na pasin bilong givim ol yet olgeta. Ol manmeri bilong bel i bruk namel na bilong ausait tasol i no inap moa sindaun long bilip bilong ol brata bilong ol. Wanwan i mas sanap o pundaun long em yet.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Ka matni somoi somoi Pentecost naangba salgi bising asi amadi Exeter camp meeting-ki matung inna, Christ-na Mahakki message adu malemda pudoknabagidamak Mahakki miyam adubu anisuba oina athingba matamdagi punna khomjillak-i. Ahumsuba angel-na 1844-gi October 22-da descending touba matamda, macha flock adu amuk hanna thajabana mapung phadoklaga challi, adubu 1844-gi October 22-da Christ-na Mahakki miyam adubu Most Holy Place-ta chinglakkhrabada tambiba-gi amasung hougatliba matam ama houjillak-i. 1849-da, April 19 amasung 1844-gi October 22-gi thajabana mapung phadokpasingdagi Mahakna khomjillakhiba makhoibu amuk hanna khomjinbagidamak, Pakhangbana Mahakki khut anisuba oina thingthok-i.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

An 1844, malangizo anali okhudza uthenga umene mngelo wachitatu anali nawo m’manja mwake pamene anatsika, koma mu “nthawi ya chikaiko ndi kusatsimikizika” imene inatsatira kukhumudwitsidwa kwakukulu kuja, ambiri anataya njira yawo. Pofika mu 1849, ntchito yosonkhanitsa kaŵeta kakang’ono kobalalika inayambitsidwa, koma chimene chinasonyezedwa ndi mbiri imeneyo chinali kugonjetsedwa kwa 1863, ndi Kadesi woyamba wa Israyeli wamakono. Chigonjetso cham’tsogolo cha anthu zana limodzi ndi makumi anayi ndi anayi sauzande, ndi ntchito yawo pa Kadesi wachiwiri, chinachedwetsedwa.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

ឯពេលដែលព្រះអម្ចាស់បានយាងចុះមកនៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ទ្រង់បានប្រមូលរាស្ត្ររបស់ទ្រង់នៅថ្ងៃចុងក្រោយ ប្រទានអាហារខាងវិញ្ញាណរបស់ទ្រង់ឲ្យពួកគេបរិភោគ ដង្ហើមព្រះវិញ្ញាណរបស់ទ្រង់លើរាស្ត្រទាំងនោះ ខណៈដែលទ្រង់បានចាប់ផ្តើមប្រោះភ្លៀងចុងក្រោយ ហើយទ្រង់ក៏បានផ្តួចផ្តើមដំណើរការសាកល្បងមួយផងដែរ ដែលនាំទៅដល់ថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 នៅពេលដែលរាស្ត្ររបស់ទ្រង់នៅថ្ងៃចុងក្រោយបានខកចិត្ត ហើយត្រូវបានខ្ចាត់ខ្ចាយ។ អស់រយៈពេលបីថ្ងៃកន្លះ ពួកគេបានស្លាប់នៅលើផ្លូវ។ ទាំងរយៈពេលបីថ្ងៃកន្លះ និងរយៈពេលសែសិបថ្ងៃនៅក្នុងសម័យព្រះគ្រីស្ទ សុទ្ធតែតំណាងឲ្យទីរហោស្ថានមួយ។ វាក៏ត្រូវបានតំណាងដោយរយៈពេលចាប់ពីថ្ងៃទី 19 ខែមេសា ឆ្នាំ 1844 រហូតដល់ថ្ងៃទី 12 ខែសីហា ឆ្នាំ 1844 ហើយក៏ដោយរយៈពេលចាប់ពីថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 រហូតដល់ឆ្នាំ 1849 ផងដែរ។

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Dari Julai 2023 hingga kepada undang-undang Ahad, iaitu sepuluh hari yang mendahului Pentakosta, perhimpunan khemah di Exeter dari 12 Ogos hingga 17 Ogos, dan tempoh dari 1849 hingga 1863, semuanya saling sejajar antara satu sama lain. Semuanya melambangkan tempoh pengumpulan kedua umat Allah pada akhir zaman. Tempoh dari kekecewaan itu hingga kepada pencurahan Roh Kudus dibahagikan kepada dua tempoh yang berbeza.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Di dalam sejarah tersembunyi ayat empat puluh dari Daniel pasal sebelas, garis Protestanisme murtad (gereja nominal), garis Adventisme Hari Ketujuh Laodikia (Adventisme nominal), garis Katolikisme, dan garis Protestanisme sejati semuanya terwakili. Keempat garis itu menggambarkan Protestanisme sejati dalam pertentangan dengan persekutuan rangkap tiga dari naga (Yudas), binatang itu (Katolikisme), dan nabi palsu (Protestanisme murtad).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

Msejarah ng tapsing kasaysayan aion, a pkhailalad dn so linya o apostatang Republicanismo. So looban non a linya, a representado so isang kontrobersiya sa pdn o mga partidong Democrat (so dragon) ago Republican (so larawan o hayop). So partidong Republican so khatukaw sa pagbuo sa larawan para sa hayop, ago sa pagniniyan a galbek, ipapakita niyan so mga katangian a propetiko o hayop (so papado). Sa Katharo’ ni God, so papado, a siya so hari sa amyanan ago gaydn so hayop, ibgay skaniyan so Ehipto (so dragon) bilang bayad sa mga khidmat a inipaggawa niyan, ta ginamit skaniyan ni God bilang isang kasangkapan o paghatol.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> “Anak manusia, Nebukadnezar, raja Babel, telah membuat tentaranya melakukan pekerjaan yang besar melawan Tirus: setiap kepala menjadi botak, dan setiap bahu terkelupas; namun ia tidak mendapat upah, demikian juga tentaranya, dari Tirus, atas pekerjaan yang telah dilakukannya melawannya itu. Oleh sebab itu beginilah firman Tuhan ALLAH: Sesungguhnya, Aku akan menyerahkan tanah Mesir kepada Nebukadnezar, raja Babel; dan ia akan mengangkut kekayaannya yang berlimpah, merampas jarahannya, dan mengambil rampasannya; itulah yang akan menjadi upah bagi tentaranya. Aku telah memberikan kepadanya tanah Mesir sebagai balasan atas jerih lelah yang dengan itu ia telah melayani melawannya, karena mereka telah bekerja bagi-Ku, demikianlah firman Tuhan ALLAH. Pada hari itu Aku akan membuat tanduk kaum Israel bertunas, dan Aku akan memberikan kepadamu pembukaan mulut di tengah-tengah mereka; maka mereka akan mengetahui bahwa Akulah TUHAN.” Yehezkiel 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebuchadnezzar, yang merupakan raja utara dalam petikan itu, diberikan tanah Mesir sebagai upahnya, dengan demikian melambangkan bahawa pada hari-hari terakhir, kepausan diberikan Mesir, iaitu naga itu, iaitu sepuluh raja, Pertubuhan Bangsa-Bangsa Bersatu, yang bersetuju untuk menyerahkan kerajaan ketujuh mereka kepada binatang itu untuk suatu masa yang singkat.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> තැනුම්කාරයා මත ඔබ දුටු අඟ දහය, එම අඟ දහය වෛශ්‍යාවට ද්වේෂ කරනු ඇත; ඇය පාළු සහ නග්න කරනු ඇත; ඇගේ මාංසය කා දමනු ඇත; ඇය ගින්නෙන් දහනය කරනු ඇත. මක්නිසාද දෙවියන්වහන්සේ ඔවුන්ගේ හෘදයන් තුළ තමන්වහන්සේගේ කැමැත්ත ඉටු කිරීමටත්, එක සිතින් එකඟ වීමටත්, දෙවියන්වහන්සේගේ වචන ඉටු වන තුරු තමන්ගේ රාජ්‍යය තැනුම්කාරයාට දීමටත් අදහස තැබූ සේක. එළිදරව් 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Tlhomelo eno ya boporofeti e emetswe gape mo go Daniele kgaolo ya bolesome le bongwe temana ya masome a manè le bobedi.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> U tla otlollela letsoho la gagwe le godimo ga mafatshe le ona; mme lefatshe la Egepeto le ka se falole. Daniele 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Upapa unashinda juu ya nguvu ya joka katika wakati wa mvua ya masika, kwa maana malipo haya yanatimizwa “katika” “siku” ile Mungu “anapoifanya pembe ya nyumba ya Israeli kuchipuka.” Ni mvua hiyo inayoisababisha Israeli wa Mungu kuchipuka, nayo siku hiyo ilianza tarehe 11 Septemba, 2001, ambayo ilikuwa siku ya upepo wa mashariki.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

> “Orang-orang yang berasal daripada Yakub akan berakar; Israel akan berbunga dan bertunas, dan memenuhi permukaan dunia dengan buah. Adakah Dia telah memukulnya sebagaimana Dia memukul mereka yang memukulnya? atau adakah dia dibunuh menurut pembantaian mereka yang dibunuh olehnya? Dengan ukuran, apabila ia bertunas, Engkau akan berdebat dengannya; Dia menahan angin-Nya yang keras pada hari angin timur. Oleh itu, dengan hal ini kesalahan Yakub akan dihapuskan; dan inilah segala buah untuk menyingkirkan dosanya; apabila dia menjadikan segala batu mezbah itu seperti batu kapur yang dihancurkan berkeping-keping, maka tiang-tiang berhala dan patung-patung tidak akan tetap berdiri.” Yesaya 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

អេហ្ស៊ីប​ត្រូវ​បាន​ប្រគល់​ឲ្យ​សត្វ​ព្រះសង្ឃ​បាប៉ា នៅ​ពេល​ដែល​ភ្លៀង​ចុង​ក្រោយ​កំពុង​ត្រូវ​បាន​ចាក់​ចុះ។ ភ្លៀង​ចុង​ក្រោយ​បាន​ចាប់​ផ្តើម​ធ្លាក់​ជា​តំណក់ៗ នៅ​ពេល​ខ្យល់​ពី​ទិស​កើត ដែល​តំណាង​ឲ្យ​អ៊ីស្លាម​នៃ​វេទនា​ទី​បី ត្រូវ​បាន «រារាំង» ឬ​ទប់ស្កាត់ នៅ​ថ្ងៃ​ទី 11 ខែ​កញ្ញា ឆ្នាំ 2001។ បន្ទាប់​មក ភ្លៀង​បាន​ចាប់​ផ្តើម​ត្រូវ​បាន​វាស់វែង (បាញ់​រំលេច​ជា​តំណក់ៗ) លើ​អ៊ីស្រាអែល ខណៈ​ដែល​ពួកគេ​ចាប់​ផ្តើម​ដុះ​ពន្លក។ នៅ​ពេល​ច្បាប់​ថ្ងៃ​អាទិត្យ​មក​ដល់ នៅ​ពេល​វេទនា​ទី​បី​ត្រឡប់​មក​វិញ​ម្តង​ទៀត ភ្លៀង​ចុង​ក្រោយ​ត្រូវ​បាន​ចាក់​ចុះ​ដោយ​គ្មាន​ការ​វាស់វែង។ ចន្លោះ​ពី​ថ្ងៃ​ទី 11 ខែ​កញ្ញា ឆ្នាំ 2001 និង​ច្បាប់​ថ្ងៃ​អាទិត្យ​ដែល​នឹង​មក​ដល់​ឆាប់ៗ​នេះ «អំពើ​ទុច្ចរិត​របស់​យ៉ាកុប» ត្រូវ​បាន​សម្អាត​ចេញ ហើយ​ពាក្យ​ហេប្រឺ​ដែល​បក​ប្រែ​ថា «សម្អាត​ចេញ» មាន​ន័យ​ថា «ធ្វើ​ដង្វាយ​ធួន»។ នៅ​ពេល​ច្បាប់​ថ្ងៃ​អាទិត្យ​មក​ដល់ សត្វ​ព្រះសង្ឃ​បាប៉ា​ត្រូវ​បាន​ប្រគល់​អេហ្ស៊ីប (នាគ) ឲ្យ ខណៈ​ដែល​ស្តេច​ទាំង​ដប់​នោះ​ប្រព្រឹត្ត​អំពើ​ផិតក្បត់​ជាមួយ​ព្រះសង្ឃ​បាប៉ា ដោយ​បង្កើត​រូប​សំណាក​សត្វ​សាហាវ​មួយ​នៅ​ទូទាំង​ពិភពលោក។

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Sebelum undang-undang Ahad, semasa waktu pemeteraian seratus empat puluh empat ribu, tanduk Republikan yang murtad membentuk suatu patung kepada binatang itu bersama tanduk Protestan yang murtad, dan dalam garis nubuatan itu parti Republikan mengatasi parti Demokrat, kerana parti Demokrat ialah kuasa naga dan parti Republikan ialah kuasa yang membentuk patung kepausan.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Di dalam sejarah nubuatan tentang binatang bumi, dikenal pasti pengakhiran parti Demokratik dan pengakhiran parti Republikan. Kedua-dua parti itu membentuk tanduk Republikanisme, namun kedua-duanya menandakan suatu pergumulan dalaman yang merentasi seluruh sejarah binatang bumi itu. Tanduk itu (Republikan) mengandungi suatu mikrokosmos dalaman bagi kedua-dua tanduk binatang bumi itu.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Dalam kesaksian tentang kerajaan orang Media dan Persia, tanduk yang terakhir itulah yang muncul lebih tinggi, dan Partai Demokrat memang mulai lebih dahulu dalam sejarah Amerika, tetapi pada akhirnya Partai Republik muncul lebih tinggi dan mengungguli Partai Demokrat. Dalam sejarah hujan akhir, yang dimulai pada 11 September 2001, Partai Demokrat yang globalis dan diilhami naga bangkit keluar dari jurang maut dalam Wahyu pasal sebelas dan membunuh Partai Republik dengan mencuri pemilihan tahun 2020. Peperangan mereka melawan Trump (dan Partai Republik) dimulai ketika ia mengumumkan pencalonannya pada tahun 2015, dan sejak saat itu hanya semakin meningkat.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Apabila pihak Demokrat mencuri pilihan raya pada tahun 2020, kemudian mereka melaksanakan Perbicaraan Pelosi; tetapi apabila Trump mengumumkan kempen ketiganya pada tahun 2022, ketakutan menimpa pihak Demokrat, dan murka mereka hanya semakin bertambah; lalu mereka bangkit menentang Trump dan para penyokongnya dengan kemurkaan yang besar, kerana mereka tahu bahawa waktu mereka singkat. Mereka meraikan kematiannya, tetapi apabila dia bangkit berdiri, ketakutan yang besar menimpa mereka.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

> Na ke mohla ba qetang bopaki ba bona, sebata se nyolohelang se tsoa sekoting se se nang botebo se tla loana le bona, se ba hlōle, se ba bolaee. ’Me litopo tsa bona li tla robala seterateng sa motse o moholo, oo ka moea o bitsoang Sodoma le Egepeta, moo le Morena oa rōna a ileng a thakhisoa teng. ’Me ba lichabeng le melokong le malemeng le merafong ba tla bona litopo tsa bona ka matsatsi a mararo le halofo, ’me ba ke ke ba lumella hore litopo tsa bona li behoe mabitleng. ’Me ba ahileng lefatšeng ba tla ba thabela, ba nyakalle, ’me ba romellane limpho; hobane baporofeta bana ba babeli ba ne ba hlokofatsa ba ahileng lefatšeng. ’Me ka mor’a matsatsi a mararo le halofo Moea oa bophelo o tsoang ho Molimo oa kena ho bona, ’me ba ema ka maoto; ’me tšabo e kholo ea oela holim’a ba ba boneng. Tšenolo 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Nako ya ntango oyo emonisaka nsuka ya etuluku ya Démocrate ebandi na bokɔti ya Biden na bokonzi na 2021 kino na bokɔti ya Trump na bokonzi na 2025. Ntango yango ebandaki na Mimekano ya Pelosi, oyo ezalaki mpenza kotelemela mobeko-mokonzi mpe ezalaki nyonso ya lolenge ya politiki. Lisolo yango, oyo ezali komonisa liwa ya mokonzi ya motoba banda na ntango ya nsuka na 1989 kino na mokonzi ya mwambe oyo auti na sambo, ebandaki na mimekano ya politiki (Mimekano ya Pelosi), mpe esukaka na liwa ya etuluku ya Démocrate, mpe na molɔngɔ ya mibale ya Mimekano ya Pelosi, lokola baoyo bazalaki mikano ya politiki babalolami.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Mfanekiso ya histori yi kumeka eka ndzima ya khume na yin’we ya Nhlavutelo, leyi kumeke ku hetiseka ka yona ko sungula eka Ntlhontlho wa le Furwa. Ntlhontlho wa le Furwa i xikombiso xa matimu xa xiyimo xa ntolovelo xa nyimpi ya tipolitiki ya muxaka wa guillotine, leyi kombisaka leswaku ntlawa wun’wana lowu fumaka wu dlaya wun’wana, kutani matimba wolawo lawa ma fumaka ma fika ma wisiwa kutani na wona ma xanisiwa.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Biden-ის ინაუგურაციიდან და პელოსის სასამართლო პროცესებიდან ტრამპის მეორე ინაუგურაციამდე და პელოსის სასამართლო პროცესების უკუქცევამდე პერიოდი მიუთითებს დემოკრატიული პარტიის დასასრულზე და მიუთითებს იმ დროს, როდესაც ტრამპი კვლავ იმეორებს აღმასრულებელი ბრძანებების ერთობლიობის ამოქმედებას, რომელთა წინასახედაც Alien and Sedition Acts იყო. ამ აღმასრულებელი ბრძანებების ამოქმედება დაიწყებს პელოსის მეორე სასამართლო პროცესებს და აღნიშნავს იმ პერიოდის დასაწყისს, როდესაც მხეცის ხატი მთელი სერიოზულობით იწყებს განხორციელებას. ეს პერიოდი მთავრდება საკვირაო კანონის აღსრულებისას; ამგვარად, პერიოდი იწყება აღმასრულებელი ბრძანებებით, რომლებიც Alien and Sedition Acts-ს შეესაბამება, და მთავრდება საკვირაო კანონით. სწორედ იქ სრულდება რესპუბლიკური პარტია.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

ទាំងពីររយៈពេលដែលតំណាងឲ្យការបញ្ចប់នៃគណបក្សប្រជាធិបតេយ្យ ហើយបន្ទាប់មកគឺគណបក្សសាធារណរដ្ឋ ត្រូវបានភ្ជាប់គ្នាតាមទំនាយ ហើយត្រូវបានតំណាងដោយរយៈពេលម្ភៃពីរឆ្នាំ ចាប់ពីឆ្នាំ 1776 ដល់ឆ្នាំ 1798។ រយៈពេលនោះមានសញ្ញាសម្គាល់បី៖ សេចក្តីប្រកាសឯករាជ្យនៅឆ្នាំ 1776 បន្ទាប់ពីនោះដប់បីឆ្នាំគឺរដ្ឋធម្មនុញ្ញ ហើយបន្ទាប់មកទៀតគឺច្បាប់ Alien and Sedition Acts នៃឆ្នាំ 1798។ សញ្ញាសម្គាល់ទាំងបីនោះបានរកឃើញការបំពេញក្នុងបន្ទាត់នៃគណបក្សប្រជាធិបតេយ្យ និងគណបក្សសាធារណរដ្ឋ ទោះបីជាការអនុវត្តនៃសញ្ញាសម្គាល់ទីពីរ និងទីបីស្ថិតនៅចំណុចខុសគ្នា ក្នុងបន្ទាត់នីមួយៗក៏ដោយ។

We will explain these waymarks and their fulfillments in the next article.

Re tla hlalosa matshwao ana a tsela le ditiragalo tsa ona tse di a diragatsang mo setlhogong se se latelang.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> “Hanyi mawenya meli fakat, Satana eye fa dɔwɔ kple eƒe ŋusẽ si wowɔ le agbenɔnɔme kple beblegã me, eye to aɖaŋuwɔwɔ sesẽwo me la, ekpɔna ame bubuawo katã siwo menɔa anyi le nyateƒe me o, siwo trɔ woƒe to tso nyateƒe gbɔ, eye wotrɔ yi xoxowo gbɔ. Satana ŋutɔ menɔ anyi le nyateƒe me o; eyae nye vodadawo ƒe nyateƒe-susui si woɖe ɖa. To eƒe nunya si nye akɔnta me la, etsɔ eƒe vodada siwo gblẽ luwo la ƒe nɔnɔme ƒe dzesi na nyateƒe. Le afisiae wɔnɔ wɔnƒe ŋusẽ si wowɔna be yewoable ame. Esi wonye nyateƒe ƒe asitsalawo ta la, Spiritualism, Theosophy, kple aʋatsoɖeɖewo siwo le wo tɔgbe la, kpɔna ŋusẽ gã alea le amegbetɔwo ƒe susuwo dzi. Le afisiae Satana wɔa eƒe dɔ le mɔ si meblibo elabena eƒe nunya kple ɖoɖowɔwɔ me. Eɖoa eɖokui fia abe amegbetɔ ƒe Ɖela ene, abe ame si wɔ nu nyui na amegbetɔwo katã ene, eye alea la ekpena be yeaxlẽ eƒe ame siwo wotsɔ ɖo ta la yi tsɔtsrɔ̃ me azɔ gbɔgbɔ.”

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> “યહોનાં વચનમાં આપણને ચેતવણી આપવામાં આવી છે કે નિદ્રારહિત જાગૃતિ જ સલામતીની કિંમત છે. માત્ર સત્ય અને ધર્મિકતાના સીધા માર્ગમાં જ આપણે પ્રલોભકની શક્તિથી બચી શકીએ છીએ. પરંતુ વિશ્વ તો ફસાઈ ગયું છે. શેતાન પોતાની યોજનાઓ અને પદ્ધતિઓ અસંખ્ય રીતે ગોઠવી પોતાના હેતુઓ સિદ્ધ કરવા માટે પોતાની કુશળતા કામે લગાવે છે. કપટ તેના માટે એક સુસંસ્કૃત કળા બની ગયું છે, અને તે પ્રકાશના દૂતના વેશમાં કાર્ય કરે છે. જગતને ભ્રાંતિજનક અને વિનાશક સિદ્ધાંતો દ્વારા દૂષિત કરવા માટેની તેની યુક્તિઓ—જેનાં મુખપર ખરા સદ્ગુણનો દેખાવ હોય છે—તેને માત્ર દેવની આંખ જ પારખે છે. તે ધાર્મિક સ્વતંત્રતાને મર્યાદિત કરવા, અને ધાર્મિક જગતમાં એક પ્રકારની ગુલામી લાવવા માટે કાર્ય કરે છે. સંસ્થાઓ, પ્રતિષ્ઠાનો—જો દેવની શક્તિથી સંરક્ષિત ન રાખવામાં આવે—તો મનુષ્યોને મનુષ્યોના નિયંત્રણ હેઠળ લાવવા માટે શેતાનના આદેશ હેઠળ કાર્ય કરશે; અને છેતરપિંડી તથા કપટ સત્ય માટેના ઉત્સાહ અને દેવના રાજ્યની પ્રગતિ માટેની તત્પરતાનું સ્વરૂપ ધારણ કરશે. આપણા આચરણમાં જે કંઈ દિવસે જેમ ખુલ્લું નથી, તે દુષ્ટતાના અધિપતિની પદ્ધતિઓમાં આવે છે. તેની પદ્ધતિઓનો અભ્યાસ સાતમા-દિવસના એડ્વેન્ટિસ્ટોમાં પણ થાય છે, જે દાવો કરે છે કે તેઓએ ઉન્નત સત્ય પ્રાપ્ત કર્યું છે.”

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> “Ening’abantu bamelana nezexwayiso iNkosi ezibathumelela zona, baba ngabaholi nasekwenzeni okubi; abantu abanjalo bazibeka njengabanelungelo lokusebenzisa amalungelo kaNkulunkulu—bazimisela ukwenza lokho uNkulunkulu uqobo angeke akwenze ekuzameni ukulawula izingqondo zabantu. Bangenisa izindlela namacebo abo siqu, futhi ngenxa yemibono yabo engafanele ngoNkulunkulu, benza buthaka ukholo lwabanye eqinisweni, bangenise nezimiso zamanga eziyosebenza njengemvubelo ukungcolisa nokonakalisa izikhungo namabandla ethu. Noma yini eyehlisa ukuqonda komuntu ngokulunga, nangobuqotho, nangokwahlulela okungakhethi, noma yiliphi isu noma umyalo oletha izisebenzi zikaNkulunkulu ezingabantu ngaphansi kokulawulwa yizingqondo zabantu, kulimaza ukholo lwazo kuNkulunkulu; kwehlukanisa umphefumulo noNkulunkulu, ngokuba kuholela ekuphumeni endleleni yobuqotho obuqinileyo nokulunga.”

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> “Modimo a ka se ke a tiisa mokhoa ofe kapa ofe oo ka oona motho a ka busang kapa a hatellang motho-’moho le eena ka tekanyo efe kapa efe, leha e ka ba nyenyane hakaakang. Tšepo e le ’ngoe feela ea motho ea oeleng ke ho talima ho Jesu, le ho mo amohela e le Mopholosi a le mong feela. Hang ha motho a qala ho etsetsa batho ba bang molao o thata oa tšepe, hang ha a qala ho tlamisa le ho khanna batho ho ea ka mohopolo oa hae, o hlompholla Molimo, ’me o beha moea oa hae kotsing, hammoho le meea ea banab’abo. Motho oa sebe a ka fumana tšepo le ho loka ho Molimo feela; ’me ha ho motho ea lokileng ho feta nako eo a nang le tumelo ho Molimo ka eona, ’me a boloka kamano e phelang le eena. Palesa ea naha e lokela ho ba le motso oa eona mobung; e lokela ho ba le moea, phoka, lipula, le khanya ea letsatsi. E tla atleha feela ha e amohela melemo ena, ’me tsohle li tsoa ho Molimo. Ho joalo le ka batho. Re amohela ho Molimo se sebeletsang bophelo ba moea. Re lemosoa hore re se ke ra tšepa motho, kapa ra etsa nama letsoho la rōna. Ho boleloa thohako holim’a bohle ba etsang sena.” The 1888 Materials, 1432–1434.

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