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

Buku Daniel - Nombor Seratus Tiga Puluh Lapan

Unveiling Daniel 11: A Prophetic Journey through History

መጽሐፈ ዳንኤል 11ን መግለጥ፥ በታሪክ ውስጥ ያለ ትንቢታዊ ጉዞ

Author

Jeff Pippenger

Published

March 15, 2024

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Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Ayat empat puluh dalam Daniel pasal sebelas melambangkan salah satu ayat yang paling mendalam dalam Firman Allah. Sejarah-sejarah nubuatan yang digambarkan di dalamnya ialah tempat di mana roda di dalam roda dari penglihatan Yehezkiel dipersatukan. Dengan masa akhir pergerakan Miller pada tahun 1798, dan juga masa akhir pergerakan malaikat ketiga pada tahun 1989, sejarah dalaman dan luaran umat Allah pada akhir zaman digambarkan. Di dalam ayat itu terdapat pengumuman tentang penghakiman yang mendekat, yang datang bersama malaikat pertama pada tahun 1798, terus hingga kepada undang-undang Ahad dalam ayat empat puluh satu. Oleh itu, ayat ini melambangkan penghakiman penyiasatan atas gereja Allah yang bermula dengan orang mati, sehingga kepada pemeteraian seratus empat puluh empat ribu, dan Allah memuntahkan Adventisme Laodikia keluar dari mulut-Nya.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Nalane eo bopapa bo ileng ba amohela leqeba la bona le bolayang ka 1798, ho fihlela leqeba leo le bolayang le fola temaneng ya mashome a mane a motso o mong, e emetswe nalaneng ya temana eo. Ho tloha temaneng ya mashome a mane a motso o mong ho ya pele ho beilwe ka hara moelelo wa dikahlolo tse ntseng di eketseha tsa phethahatso tsa Modimo, tse qalang temaneng eo. Ka kutloisiso ena ya boprofeta, temana ya mashome a mane ke qetello ya Daniele kgaolo ya leshome le motso o mong, mme ditemana tsa pele le tsa bobedi tsa kgaolo ya leshome le metso e mmedi ke qalo. Kgaolo ya leshome le motso o mong e hlahisa borabele ba mohanyetsi wa Kreste, mme kgaolo ya leshome e emela qalo ya pono ya Noka ya Hiddekel, mme kgaolo ya leshome le metso e mmedi e emela qetello. Dikgaolo tsa leshome le tsa leshome le metso e mmedi di emela wa pele le wa ho qetela, mme kgaolo ya leshome le motso o mong ke borabele bo bohareng.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Бүлэг арав ба арван хоёр нь нэг бөгөөд, учир нь арван нэгдүгээр бүлгээс ялгаатай нь тэдгээр нь үзэгдэлтэй холбоотой Даниелын туршлагыг илэрхийлдэг, харин арван нэгдүгээр бүлэг нь үзэгдэл өөрөө юм. Аравдугаар бүлэг нь еврей цагаан толгойн эхний үсэг, арван нэгдүгээр бүлэг нь еврей цагаан толгойн арван гурав дахь тэрслүү үсэг, харин арван хоёрдугаар бүлэг нь цагаан толгойн сүүлчийн үсэг юм. Хиддекел голын үзэгдэл нь “Үнэн” мөн.

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

Ndimekha ya vukhume na vunye, mathomo ma kombisa makumu, hikuva Kriste a nga cinci ni siku ni rin’we. Matimu yo hetelela lama yimeleriweke eka ndzimana ya makume mune, i nkarhi wa ku ringiwa ka xifaniso xa xivandzana. Nkarhi wolowo wa ku ringiwa wu hela hi mfungho wa xivandzana, lowu yimeleriweke eka ndzimana ya makume mune na yin’we. Hikwalaho, tindzimana ta n’we ni ta mbirhi ti fanele ku vulavula hi nkarhi wa ku fungheriwa ka lava va dzana na mune wa magidi, hikuva nkarhi wolowo na wona i nkarhi wa ku vumbiwa ka xifaniso xa xivandzana.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

> “Morena o ntšhitše gabotse gore seswantšho sa sebata se tla bopša pele ga ge nako ya kgaogelo e tswalelwa; gobane e tla ba teko ye kgolo go batho ba Modimo, yeo ka yona bokamoso bja bona bjo bo sa felego bo tlago go phethwa ka yona....”

> “This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> “Inilah ujian yang harus dialami oleh umat Allah sebelum mereka dimeteraikan.” Manuscript Releases, jilid 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

លក្ខណៈសម្គាល់ពេលវេលាចុងបញ្ចប់ តែងតែមានពីរជានិច្ច។ នៅក្នុងចលនាកំណែទម្រង់របស់ម៉ូសេ នោះគឺ កំណើតរបស់អារ៉ុន បន្ទាប់មកបីឆ្នាំក្រោយមក គឺកំណើតរបស់ម៉ូសេ។ នៅក្នុងចលនាកំណែទម្រង់ដើម្បីចេញពីបាប៊ីឡូន ហើយស្ថាបនាព្រះវិហារឡើងវិញ នោះគឺ ស្តេចដារីយុស បន្ទាប់មកគឺ ស្តេចស៊ីរូស។ នៅក្នុងចលនាកំណែទម្រង់របស់ព្រះគ្រីស្ទ នោះគឺ កំណើតរបស់យ៉ូហាន បាទីស្ទ បន្ទាប់មកប្រាំមួយខែក្រោយ គឺកំណើតរបស់ព្រះគ្រីស្ទ។ នៅក្នុងចលនាកំណែទម្រង់របស់ពួកមីឡឺរ៉ាយ នោះគឺ ការស្លាប់របស់ប្រព័ន្ធសម្តេចប៉ាបនៅឆ្នាំ 1798 បន្ទាប់មកគឺ ការស្លាប់របស់សម្តេចប៉ាបនៅឆ្នាំ 1799។ នៅក្នុងចលនាកំណែទម្រង់របស់ទេវតាទីបី នោះគឺ ប្រធានាធិបតី Reagan និងប្រធានាធិបតី Bush ទីមួយ ដែលទាំងពីរនាក់សុទ្ធតែតំណាងឲ្យឆ្នាំ 1989។ នៅក្នុងដានីយ៉ែល ជំពូក 10 ខ 1 យើងឃើញថា ស្តេចស៊ីរូស ត្រូវបានកំណត់អត្តសញ្ញាណ។

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Pada tahun ketiga pemerintahan Kores, raja Persia, suatu perkara dinyatakan kepada Daniel, yang dinamai Beltsazar; dan perkara itu benar, tetapi masa yang ditetapkan itu panjang; dan ia memahami perkara itu serta mendapat pengertian tentang penglihatan itu. Daniel 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

Katika aya zifuatazo za sura ya kumi, tunaona uzoefu wa Danieli ukiwasilishwa mapema kabla ya Gabrieli kutoa maono ya historia ya unabii katika sura ya kumi na moja. Koreshi anaashiria wakati wa mwisho, kwa maana hapo awali Koreshi, mpwa wa Dario, alikuwa jemadari wa Dario aliyemuua Belshaza, hivyo kuashiria mwisho wa miaka sabini ya utumwa, ambao ulikuwa mfano wa utumwa wa miaka elfu moja mia mbili na sitini wa Israeli wa kiroho katika Babeli wa kiroho tangu 538 hadi 1798.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Gereja Allah di bumi sungguh-sungguh berada dalam pembuangan selama masa panjang penganiayaan tanpa henti ini, sebagaimana bani Israel ditahan dalam pembuangan di Babel selama masa pembuangan itu.” Prophets and Kings, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Phephelo ya mengwaga ye sekete se tee makgolo a mabedi le masometshela ka 1798 e swailwe bjalo ka nako ya bofelo; ka gona le phelo ya mengwaga ye masomešupa e swailwe “nako ya bofelo” go histori yeo. Bobedi Dario le Ciro ba emetšwe lefung la Belshatsara le bofelong bja mmušo wa Babilona, gobane, ka ge Ciro e be e le molaodi wa madira wa Dario yo a phethagaditšego mošomo woo, Ciro o be a emela Dario. Ge George Bush wa pele a thongwa mošomong ka la 20 Janaware 1989, Reagan o be a bile mopresidente matšatši a lesome-senyane a mathomo a 1989.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Pono ya Hiddekel e simologile mo nakong ya bokhutlo, mo ngwageng wa boraro wa ga Kurose. Fa Gabariele a simolola go senolela Daniele hisitori ya seporofeto ya kgaolo ya bolesome le bongwe, o simolola ka go umaka ngwaga wa ntlha wa ga Dario, gore go tlhomamisiwe sentle gore pono ya hisitori ya seporofeto e a neng a tloga a e tlhagisetsa Daniele e simologa mo nakong ya bofelo jwa bokhutlo, mo ngwageng wa 1989, gonne baporofeti botlhe ba bua thata ka malatsi a bofelo go feta malatsi a ba neng ba tshela mo go one.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

> Tetapi aku akan menunjukkan kepadamu apa yang tercatat dalam Kitab Kebenaran; dan tidak ada seorang pun yang berpihak kepadaku dalam perkara-perkara ini, selain Mikhael, pemimpinmu. Juga aku, pada tahun pertama Darius, orang Media itu, ya, aku sendiri, berdiri untuk meneguhkan dan menguatkan dia. Daniel 10:21, 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

Ngonyaka wokuqala kaDariyu, omelela isikhathi sokuphela ngo-1989, uGabriyeli “wema”, ngaleyo ndlela ekhomba ukuthi ngesikhathi “sokuphela” kufika ingelosi. Ngo-1798 kwafika ingelosi yokuqala, kwathi ngo-1989 kwafika ingelosi yesithathu. Kwaze kwaba yilapho umlayezo wengilosi yesithathu unikezwa amandla ngo-2001 lapho kwaqala khona ukubekwa uphawu kwengilosi yesithathu, kodwa ukunyakaza kokufika kwengilosi yesithathu ngo-1989 kumelwe ukuma kukaGabriyeli ngesikhathi sokuphela. UGabriyeli uzobonisa uDaniyeli “lokho okuphawuliwe embhalweni weqiniso,” futhi umbono weHidekeli uphethe uphawu “Lweqiniso,” uGabriyeli asezokulwethula.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

Pada ayat empat belas pasal sepuluh, Gabriel telah pun memberitahu Daniel bahawa apa yang sedang dibicarakannya dalam penglihatan di Hiddekel ialah “apa yang akan berlaku kepada umat Allah pada akhir zaman.”

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Zvino ndauya kuzokuzivisa zvaichawira vanhu vako mumazuva okupedzisira; nokuti chiratidzo ichi chichiri chemazuva mazhinji. Daniel 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Daniyel kapitel onbirin ayet duwos no representase e konosementu ku a ser desyelá na tempu di fin na 1989, i ku ta identifiká loke “lo acontesé” ku pueblu di Dios “na últimus diyas”.

> And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Lê nîha ez ê rastiyê ji te re nîşan bidim. Va ye, hîn sê padîşah dê li Farisê rabin; û yê çarem dê ji wan hemû re pir dewlemendtir be: û bi hêza xwe, bi riya dewlemendiya xwe, ew ê hemûyan li dijî milkê Yewnanê bihejîne. Daniel 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Koresi o tshwantšha kgoši ya bobedi go tloga ka 1989. Ke kgoši ya Mmušo wa Bameda le Baperesia, wo o emelago mmušo wa boporofeta bja Beibele mehleng ya bofelo wo o hlamilwego ka dinaka tše pedi, tšeo di emelwago ke Bameda le Baperesia. Ka morago ga kgoši ya bobedi ya mmušo wa sebata sa lefase sa dinaka tše pedi nakong ya bofelo ka 1989, go be go sa šetše go e-na le dikgoši tše tharo (Clinton, Bush wa mafelelo, Obama), gomme ka morago gwa ba le kgoši yeo e bego e humile kudu go ba feta ka moka. Dikgoši tše tharo tšeo di latetšego Bush wa mathomo di ile tša huma ka morago ga bopresidente bja tšona, gomme seo e le feela ka gobane di be di fetogile mopresidente. Trump, wa bone yo a bego a humile kudu go ba feta ka moka, e bile yena mopresidente yo a kilego a huma kudu go feta bohle, ga se a ka a hwetša tšhelete ya gagwe ka gobane e be e le mopresidente, eupša kudukudu ka mošomo wa gagwe wa dipeeletšo tša tša meago ya thekišo ya dintlo le meago, kgale pele a emela bopresidente.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Sebelum ini, presiden yang paling kaya dalam sejarah Amerika, secara relatifnya, ialah presiden pertama Amerika Syarikat. Sebelum Donald Trump, George Washington ialah presiden yang paling kaya dalam sejarah Amerika, dan beliau memperoleh kekayaannya, sebagaimana Donald Trump, melalui pelaburan hartanah. Baik Washington mahupun Trump memasuki jawatan presiden daripada latar belakang politik yang tidak tradisional. Washington pada asasnya ialah seorang pemimpin tentera sebelum menjadi presiden, manakala Trump ialah seorang ahli perniagaan dan personaliti televisyen, yang seperti Washington, tidak mempunyai sebarang pengalaman politik sebelumnya.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Ka bobeli ba bapresidente bana ba ne ba tsejoa ka botho ba bona bo matla le mekhoa ea bona ea boetapele, leha ba ile ba bonahatsa litšobotsi tsena ka litsela tse fapaneng haholo. Washington o ne a tsejoa ka boetapele ba hae bo tiileng, bo khutsitseng, le bo nang le boitshepo, hammoho le boteng ba hae bo kopanyang nakong ea Ntoa ea Phetohelo le lilemong tsa pele tsa Rephaboliki, athe Trump o tsejoa ka mokhoa oa hae o tiileng le o qobellang oa boetapele le puso. Ka bobeli Washington le Trump e ne e le batho ba ileng ba tsosa likhang tse matla haholo, leha e ne e le ka mabaka a fapaneng haholo. Washington, leha a ne a hlomphuoa haholo, o ile a nyatsoa mehleng ea hae ka litaba tse fapaneng, ho akarelletsa le maikutlo a hae ka bokhoba. Bopresidente ba Trump bo ile ba tšoauoa ka likhang tse ngata, ho akarelletsa tšebeliso ea hae ea “li-tweet tse hlabang” mecheng ea litaba tsa sechaba, liqeto tsa hae tsa leano la America-first, le boitsebiso ba hae ka eena ka boeena.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Presiden yang terkaya dan yang keenam itu akan membangkitkan kuasa-kuasa naga globalis. Apabila kita meletakkan sejarah ayat kedua dari pasal sebelas di atas sejarah tempoh 1776, 1789, dan 1798, kita mendapati maklumat lanjut yang membicarakan presiden terakhir bagi binatang bumi itu, kerana Yesus menggambarkan kesudahan dengan permulaan. Dua tempoh pertama yang diwakili oleh 1776 dan 1789 memberikan dua saksi bahawa presiden yang terakhir itu akan menjadi presiden yang kelapan, yang berasal daripada tujuh itu. Trump ialah presiden yang keenam sesudah Reagan, dan sebagai presiden yang kelapan, dia akan menjadi “daripada tujuh itu”. Presiden yang terakhir, dan yang kelapan, akan memerintah ketika Amerika Syarikat membentuk patung “kepada dan daripada” binatang itu.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

ប្រធានាធិបតីដែលកាន់អំណាចនៅពេលដែលសហរដ្ឋអាមេរិកបង្កើតរូបសត្វនោះ ត្រូវតែជាអ្នកទីប្រាំបី គឺជាអ្នកម្នាក់ក្នុងចំណោមប្រាំពីរ ដូចដែល Peyton Randolph និង John Hancock បានធ្វើសក្ខីកម្ម។ អធិបតេយ្យភាពប៉ាបគឺជាក្បាលទីប្រាំបី ដែលកើតចេញពីប្រាំពីរ ហើយវាបានទទួលរបួសមរណៈខាងទំនាយមួយ។ ដើម្បីឲ្យជារូបនៃអធិបតេយ្យភាពប៉ាប ប្រធានាធិបតីទីប្រាំបី ដែលជាអ្នកម្នាក់ក្នុងចំណោមប្រាំពីរ នោះ ក៏ត្រូវតែមានអត្តសញ្ញាណខាងទំនាយនៃការត្រូវបាន “រងរបួស” ឬ “សម្លាប់” ខាងទំនាយផងដែរ។

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Kepausan telah menerima luka yang mematikan itu daripada suatu kuasa naga (Perancis), suatu kuasa naga yang telah diperjuangkan oleh kepausan sejak zaman ketika Paulus mengenal pasti bahawa rahsia kedurhakaan itu (manusia berdosa) memang sudah bekerja pada waktu itu. Naga kekafiran sedang menahan kepausan daripada mengambil takhta, yang kemudian dilakukannya pada tahun 538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Desde permulaan kepausan sampai kepada kebinasaannya yang terakhir, ia bergumul melawan kuasa-kuasa naga. Suatu patung bagi kepausan menghendaki bahwa patung itu bergumul dengan suatu kuasa naga. Dalam Wahyu tujuh belas, kepausan, yang adalah kepala yang kedelapan, yang berasal daripada tujuh kepala itu, pada akhirnya dibakar dengan api dan dagingnya dimakan oleh sepuluh raja. Dalam kedua-dua kematian itu (1798 dan hari-hari terakhir), binatang kepausan itu dibunuh oleh suatu kuasa naga. Agar Amerika Syarikat membentuk suatu patung bagi binatang itu, presiden yang kedelapan juga perlu dibunuh oleh suatu kuasa naga yang sedang diperanginya, dan raja yang keenam selepas masa kesudahan pada tahun 1989 ialah raja yang menggerakkan semua kuasa naga.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

ರೊನಾಲ್ಡ್ ರೀಗನ್ ಒಬ್ಬ ಧರ್ಮಭ್ರಷ್ಟ ಪ್ರೊಟೆಸ್ಟೆಂಟ್ ಆಗಿದ್ದನು; ಆದರೆ ಮೊದಲನೆಯ ಜಾರ್ಜ್ ಬುಶ್ ಒಬ್ಬ ಮಾದರಿ ಜಾಗತಿಕತಾವಾದಿಯಾಗಿದ್ದನು. ಅವನ ಪ್ರಸಿದ್ಧ ಉಲ್ಲೇಖಗಳಲ್ಲಿ ಒಂದರಲ್ಲಿ, ಅವನು ಸುಳ್ಳು ಹೇಳುತ್ತಾ, 1988ರ ಆಗಸ್ಟ್ 18ರಂದು ಹೀಗೆಂದನು: “ಮತ್ತು ತೆರಿಗೆಗಳನ್ನು ಹೆಚ್ಚಿಸುವವನಾದ ನಾನು ಅಲ್ಲ. ಈಗ ನನ್ನ ಪ್ರತಿಸ್ಪರ್ಧಿ ಅವನು ಅವುಗಳನ್ನು ಅಂತಿಮ ಪರಿಹಾರವಾಗಿ, ಅಥವಾ ಮೂರನೆಯ ಪರಿಹಾರವಾಗಿ ಹೆಚ್ಚಿಸುವನೆಂದು ಹೇಳುತ್ತಾನೆ. ಆದರೆ ಒಬ್ಬ ರಾಜಕಾರಣಿ ಆ ರೀತಿಯಾಗಿ ಮಾತನಾಡಿದಾಗ, ಅದು ಅವನು ಖಂಡಿತವಾಗಿ ಆಶ್ರಯಿಸಬರುವ ಪರಿಹಾರವೆಂದು ನಿಮಗೆ ತಿಳಿದಿರುತ್ತದೆ. ನನ್ನ ಪ್ರತಿಸ್ಪರ್ಧಿ ತೆರಿಗೆಗಳನ್ನು ಹೆಚ್ಚಿಸುವುದನ್ನು ನಿರಾಕರಿಸಿ ತಳ್ಳುವುದಿಲ್ಲ. ಆದರೆ ನಾನು ತಳ್ಳುತ್ತೇನೆ. ಮತ್ತು ಕಾಂಗ್ರೆಸ್ ನನ್ನನ್ನು ತೆರಿಗೆಗಳನ್ನು ಹೆಚ್ಚಿಸುವಂತೆ ಒತ್ತಾಯಿಸಲಿದೆ, ನಾನು ಇಲ್ಲ ಎಂದು ಹೇಳುವೆನು. ಅವರು ಒತ್ತಾಯಿಸುವರು, ನಾನು ಇಲ್ಲ ಎಂದು ಹೇಳುವೆನು, ಅವರು ಮತ್ತೆ ಒತ್ತಾಯಿಸುವರು; ಅವರಿಗೆ ನಾನು ಹೇಳಬಲ್ಲದ್ದು ಒಂದೇ: ನನ್ನ ತುಟಿಗಳನ್ನು ಓದಿ: ಹೊಸ ತೆರಿಗೆಗಳಿಲ್ಲ.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Selain dusta publik itu, yang merupakan suatu ciri wakil kuasa naga, kutipannya yang paling termasyhur ialah pada sidang gabungan Kongres tanggal 11 September 1990, ketika ia berkata, “Sekarang, kita dapat melihat suatu dunia baru mulai tampak. Suatu dunia yang di dalamnya terdapat kemungkinan yang sungguh nyata bagi suatu tata dunia baru. Dalam kata-kata Winston Churchill, suatu ‘tata dunia’ yang di dalamnya ‘asas-asas keadilan dan perlakuan yang adil … melindungi yang lemah terhadap yang kuat …’ Suatu dunia di mana Perserikatan Bangsa-Bangsa, yang dibebaskan dari kebuntuan Perang Dingin, bersiap untuk menggenapi visi bersejarah para pendirinya.” Bush senior adalah seorang globalis, meskipun ia mengidentifikasikan dirinya sebagai seorang Republikan.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

Bill Clinton ialah presiden pertama yang mengadakan upacara pelantikannya di Memorial Lincoln, yang bererti dia membelakangi Lincoln dan menghadap obelisk Monumen Washington, suatu obelisk yang bahagian dalamnya dipenuhi dengan lambang-lambang Freemasonry. Baik obelisk itu mahupun lambang-lambang Freemasonry yang dipilihnya untuk dihadapi ketika dia secara palsu bersumpah setia kepada Perlembagaan, bukan sahaja melambangkan bahawa dia telah membelakangi lambang anti-perhambaan Memorial Lincoln, tetapi juga bahawa pendirian bersejarah yang dipilih oleh Clinton selaras dengan ucapan penerimaannya, di mana dia memuji seorang profesor yang pernah mengajarnya di universiti Jesuit yang pernah dihadirinya.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

گورو ءے پروفیسر، کیرول کوگلی، نیں اَتھ کتاب لِکھّی: *Tragedy and Hope: A History of the World in Our Time*، جیڑی 1966 وچ شائع ہوئی، تے جِنہاں نوں اِہ درست تے وسیع طور اُتے اَیں سمجھیا ویندا اے جو اِہ “عالمگیرانہ خیالات دی بائبل” دی نمائندگی کردی اے۔ جِیویں قرآن اسلام لئی اے، تے جِیویں البرٹ پائک دی لکھی ہوئی تے 1871 وچ شائع ہوئی *Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry* نوں فری میسنری دی باطنی تعلیمات دی سبھ توں جامع توضیح سمجھیا ویندا اے؛ یا جِیویں *The Book of Mormon* لَیٹر ڈے سینٹس لئی اے، اُوسے طرح کوگلی دی کتاب عالمگیرانہ فلسفے دی بائبل اے۔ بہتیاں نوں پتا ہوندا جے کلنٹن قرآن دے محمد دی تعریف کردا، یا جے اوہ *The Book of Mormon* دے جوزف سمتھ دی تعریف کردا، تے کُجھ نوں ایہہ وی پتا ہوندا جو البرٹ پائک کون ہا؛ پر گھٹ لوکاں نوں پتا ہا جو کوگلی دی کلنٹن ولّوں کیتی گئی تعریف، اُوس دے اپنے عالمگیرانہ ایجنڈے دے مطابق ہِی ہِی، تے ابراہام لنکن ولّوں نمائندگی کیتے گئے اصولاں دے اِنکار دے مطابق وی ہِی۔

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

Dalam pidato itu, Clinton berkata: “Ketika masih remaja, saya mendengar seruan John Kennedy kepada kewargaan. Lalu, sebagai mahasiswa di Georgetown, saya mendengar panggilan itu diperjelas oleh seorang profesor bernama Carroll Quigley, yang mengatakan kepada kami bahwa Amerika adalah bangsa terbesar dalam sejarah karena rakyat kita selalu percaya kepada dua hal: bahwa hari esok dapat lebih baik daripada hari ini dan bahwa setiap seorang dari kita memiliki tanggung jawab moral pribadi untuk mewujudkannya.” Gagasan Carroll Quigley tentang bagaimana “menjadikan Amerika besar kembali” adalah agar Amerika Serikat menyerahkan kedaulatan nasionalnya kepada Perserikatan Bangsa-Bangsa. Clinton adalah seorang Demokrat, globalis, wakil naga.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

“Mpanyin te sɛ ne ba”, George Bush a etwa to no, na ɔyɛ obi a ɔpɛ wiase nyinaa mu nnwuma, na sɛnea n’agya no nso te no, na ɔyɛ obi a ɔpɛ wiase nyinaa mu nnwuma a ɔkae sɛ ɔyɛ Republican. Aburokyire no ntɔ akyirikyiri mfi ne dua ho. Bible no ma asɛmmisa bi a mmuae no da adi, “So baanu betumi anantew abom, gye sɛ wɔne wɔn ho wɔ adwene biako?” Obi behia sɛ ɔdi nnwuma pii a Bush a etwa to no ne Bill ne Hillary Clinton yɛe bom no akyi kɛkɛ na ahu wɔn a Bush a etwa to no ne no wɔ adwene biako.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barack Hussein Obama kɛlɛ ye kuma dɔ fɔlen kɛ Amerikidenw jamana sɛbɛnna ma, a ka y’a fɛn kɛ jɔyɔrɔnin ye waati dɔ la, sanni a ma sugandili ka kɛ Jamana Kuntigi ye. San 2008, tile 30 sajin kalo la, Kolombia, Missouri, Obama ye a fɔ ko: “An bɛ tile duru yɛrɛrɛ bɔ ka Amerikidenw Jamana sɛbɛnna ma kɛ fɛn kuraw la cogo dafalen na.” O kuma tun bɛ se ka ta Obama ka baro ka bonya dɔ ma, min tɔgɔ ko “jigiya ni yɛlɛmali”, min tun ye a ka kampani prezidansiyɛl 2008 la fɛsɛ-fɛsɛ yɔrɔba ye, k’a la yidiminɛni jira ko a bɛ dafa politika sɛmɛntiyaw bamanankan na walima ka jamana la taabolo ma cogo wɛrɛ ta. Cogo min na a ye jamana cɛ, o ye a kɛ ka don sɔɔrɔgwan ka politikaw la: jamanaɲɛnabaliya, fɔlɔfɛnw ko toubabuw kɔnɔ tɛ, denmisɛn fɔlɔ ka laada fanga, ka tanya karboni nɔgɔnw ma, ka Amerikiniya bɔ, ka jamanaɲɛnabaliya dɛmɛ, Farilenya, Tinye, Donniya Kɛlɛsira, Tariiki Galonlen min bɛ wele Critical Race Theory, ani o cogo wɛrɛw bɛ taa ka fara. Obama tɛ tun kɛ dɔrɔn sigida mara-laɲini ye; a tun ye, ani hali bi fana a ye, sɔɔrɔgwan ka fanga ye ka jamanaɲɛnabali laɲini taasi ye.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

तथापि, आधुनिक काळातील एखाद्या नेहमीच्या राजकारण्याप्रमाणे नव्हे, तर ट्रम्प यांनी १९८९ पासून सुरू झालेल्या कालखंडातील इतर सातही राष्ट्राध्यक्षांनी मिळून जितकी आश्वासने पूर्ण केली त्यापेक्षा अधिक आश्वासने पूर्ण केली. अमेरिका पुन्हा महान बनविण्याच्या कार्याशी ते कटिबद्ध होते; आणि त्या प्रयत्नात त्यांनी केवळ संयुक्त संस्थानांतीलच नव्हे, तर संपूर्ण जगातील सत्ताधारी जागतिकतावादी शक्तींनाही अस्वस्थ केले.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Joe Biden ga a na le bosupi le ge e le bofe bjo bo laetšago gore ke selo se sengwe ntle le gore ke lefasetšeng ka moka yo mongwe wa ba-gobaliste.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

សត្វសាហាវនៃសាសនាកាតូលិកបានធ្វើសង្គ្រាមអូសបន្លាយជាយូរមកហើយជាមួយអំណាចនាគ ហើយប្រធានាធិបតីដែលកំពុងកាន់អំណាចនៅពេលសហរដ្ឋអាមេរិកបង្កើតរូបភាពនៃសម្តេចប៉ាប តាមសេចក្តីចាំបាច់ខាងទំនាយ នឹងស្ថិតនៅក្នុងការតស៊ូជាមួយអំណាចនាគ។ គ្មានប្រធានាធិបតីណាម្នាក់ដែលនៅរស់ ក្រៅពី Donald Trump ទេ ដែលនឹងធ្វើសង្គ្រាមជាមួយអំណាចនាគ ដ្បិតពួកប្រជាធិបតេយ្យបានបង្ហាញខ្លួនយ៉ាងចំហថាជាពួកសកលនិយម (នាគ) ហើយ George Bush ចុងក្រោយ ក៏ដូចជាឪពុករបស់គាត់ដែរ គឺជា (អ្នកប្រកាសខ្លួនថាជាសាធារណរដ្ឋនិយម ប៉ុន្តែតាមពិតជានាគសកលនិយម) ពីព្រោះព្រះយេស៊ូវតែងតែបង្ហាញអំពីចុងក្រោយដោយចាប់ផ្តើមពីដំបូង។

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel yang seterusnya.

> “A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

> “Krisi enkulu ilindele abantu bakaNkulunkulu. Krisi ilindele umhlaba. Umzabalazo omkhulu kunayo yonke kuzo zonke izinkathi usuphambi kwethu. Izehlakalo esezedlule iminyaka engaphezu kwamashumi amane thina, ngegunya lezwi lesiprofetho, esizimemezele njengalezo ezizayo, manje sezenzeka phambi kwamehlo ethu. Kakade udaba lwesichibiyelo soMthethosisekelo esivimbela inkululeko kanembeza seluphakanyiswe phambi kwabameli besizwe. Udaba lokuphoqelelwa kokugcinwa kweSonto selube ngolunentshisekelo nokubaluleka kwesizwe sonke. Sazi kahle ukuthi umphumela wale nhlangano uzoba yini. Kodwa ingabe sesikulungele lokhu okuza? Ingabe siwufeze ngokwethembeka umsebenzi uNkulunkulu awubeke kithi wokuxwayisa abantu ngengozi ephambi kwabo?”

> “There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

> “လူအများရှိကြ၏။ တနင်္ဂနွေနေ့စောင့်ထိန်းခြင်းကို အတည်ပြုစေမည့် ဤလှုပ်ရှားမှုတွင် ပါဝင်ဆောင်ရွက်နေသူများထဲမှပင် အများအပြားသည် ဤအရေးယူဆောင်ရွက်မှုနောက်၌ လိုက်ပါလာမည့် အကျိုးဆက်များကို မမြင်နိုင်အောင် မျက်စိမှိတ်လျက်ရှိကြ၏။ မိမိတို့သည် ဘာသာရေးလွတ်လပ်ခွင့်ကို တိုက်ရိုက်ထိခိုက်အောင် ရိုက်ခတ်လျက်ရှိကြသည်ကို မမြင်ကြ။ သမ္မာကျမ်းစာ၌ဖော်ပြထားသော ဥပုသ်နေ့၏ တရားဝင်တောင်းဆိုချက်များနှင့် တနင်္ဂနွေနေ့အဖွဲ့အစည်းတည်ရှိရာ အခြေခံမမှန်သော အုတ်မြစ်ကို တစ်ခါမျှ မနားလည်ခဲ့ဖူးသူ အများအပြားရှိကြ၏။ ဘာသာရေးဆိုင်ရာ ဥပဒေပြုရေးကို ထောက်ခံသော မည်သည့်လှုပ်ရှားမှုမဆို အမှန်အားဖြင့် ယဇ်ပုပ္ပားဘုရားကျောင်းအာဏာစနစ်အား လိုက်လျောအပ်နှံသော အပြုအမူတစ်ရပ်ပင်ဖြစ်၏။ အကြောင်းမှာ ထိုအာဏာစနစ်သည် ရာစုနှစ်များစွာတိုင်တိုင် စိတ်သဘောထားအရ လွတ်လပ်စွာ ယုံကြည်ကိုးကွယ်နိုင်ခွင့်ကို အဆက်မပြတ် ဆန့်ကျင်တိုက်ခိုက်လာခဲ့သောကြောင့်ဖြစ်၏။ တနင်္ဂနွေနေ့စောင့်ထိန်းခြင်းသည် ‘အပြစ်ဒုစရိုက်၏ လျှို့ဝှက်နက်နဲမှု’ မှ ပေါ်ပေါက်လာသော ခရစ်ယာန်အဖွဲ့အစည်းဟု ခေါ်ဆိုခံရသည့် အရာတစ်ရပ်အဖြစ် မိမိ၏တည်ရှိမှုကို ရရှိထား၏။ ၎င်းကို အတင်းအကျပ်အကောင်အထည်ဖော်ခြင်းသည် ရောမဝါဒ၏ အဓိကအုတ်မြစ်ဖြစ်သော သဘောတရားများကို လက်တွေ့အားဖြင့် အသိအမှတ်ပြုခြင်းပင် ဖြစ်လိမ့်မည်။ မိမိတို့နိုင်ငံသည် တနင်္ဂနွေနေ့ဥပဒေတစ်ရပ်ကို ပြဋ္ဌာန်းရန် မိမိအစိုးရအုပ်ချုပ်မှု၏ မူဝါဒအခြေခံများကို ဤသို့ ပယ်ရှားစွန့်လွှတ်သွားသည့်အခါတွင် ပရိုတက်စတင့်ဝါဒသည် ဤလုပ်ရပ်တွင် ပုပ်ရဟန်းမင်းဝါဒနှင့် လက်ချင်းချိတ်မိလိမ့်မည်။ ထိုအရာသည် အခြားမဟုတ်၊ အချိန်အတော်ကြာ မိမိ၏အခွင့်အရေးကို စောင့်ကြည့်လျက် တစ်ဖန် တက်ကြွသော အာဏာရှင်စနစ်အဖြစ် ခုန်ဝင်လာရန် အားတက်သရော မျှော်လင့်နေခဲ့သော အာဏာရှင်ပြုမူမှုအား အသက်သွင်းပေးခြင်းသာ ဖြစ်လိမ့်မည်။”

> “The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

> “기독교 국가주의 개혁 운동은 종교 입법의 권력을 행사하면서, 그것이 완전히 전개될 때에는 과거 시대들에 지배적이었던 동일한 불관용과 압제를 드러낼 것이다. 그때 인간의 회의들은 신성의 특권을 스스로 취하여, 그 전제적 권세 아래 양심의 자유를 짓밟았으며, 그들의 명령에 반대한 자들에게는 투옥과 추방과 죽음이 뒤따랐다. 만일 교황권이나 그 원리들이 다시 입법을 통하여 권력을 얻게 된다면, 대중적 오류에 대한 순종을 위하여 양심과 진리를 희생하려 하지 않는 자들을 대적하여 박해의 불길이 다시 타오르게 될 것이다. 이 악은 바로 실현되기 직전에 있다.

> “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

> “Bile Bondye finn donn nou lalimier ki montre nou bann danze devan nou, kouma nou kapav tini san fot devan Li si nou neglize fer tou zefor ki dan nou pouvwar pou met sa devan pep-la? Eski nou kapav satisfe pou les zot al zwenn sa size extraoridner-la san okenn avertisman?” Testimonies, volume 5, 711, 712.

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