In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

അടുത്ത ഭാവിയിൽ റഷ്യ യുക്രൈനിലെ യുദ്ധം വിജയത്തോടെ അവസാനിപ്പിക്കും; ആ വിജയം തന്നെ പുടിനും റഷ്യക്കും അവസാനത്തിന്റെ ആരംഭമായി തെളിയും. ഗോർബചോവ് തന്റെ സാമ്രാജ്യം പുനഃസംഘടിപ്പിച്ചു (പെരെസ്ത്രോയ്ക) പിന്നെ ഐക്യരാഷ്ട്രസഭയിലേക്കു അഭയം പ്രാപിച്ചതുപോലെ, രാഷ്ട്രീയ റഷ്യയെ ഐക്യരാഷ്ട്രസഭയുടെ അധികാരത്തിനുകീഴിൽ കൊണ്ടുവരുകയും, മതപരമായ റഷ്യയെ പാപ്പാധിപത്യത്തിന്റെ നിയന്ത്രണത്തിനുകീഴിൽ കൊണ്ടുവരികയും ചെയ്യും. ട്രംപ് 2024-ൽ തിരഞ്ഞെടുക്കപ്പെടുകയും, ആഗോളവാദി ഡെമോക്രാറ്റുകളെയും ആഗോളവാദികളാണെന്ന് തുറന്നുപറയുന്ന റിപ്പബ്ലിക്കൻ ആഗോളവാദികളെയും അതിജീവിക്കുകയും ചെയ്യും; പിന്നെ പുടിനെയും റഷ്യയെയും ബാധിക്കുന്ന പതനത്തിന്റെ പ്രത്യാഘാതങ്ങൾ പരിഹരിക്കുന്നതിനായി ഐക്യരാഷ്ട്രസഭയിലെ ആഗോളവാദികളുമായി അവൻ സഖ്യം രൂപീകരിക്കും. തുടർന്ന് ടയറിലെ വേശ്യ റഷ്യയ്ക്കുവേണ്ടി മദ്ധ്യസ്ഥത വഹിക്കും.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.

ኣብ ውግእ ፓኒየም፡ ታሪኽ ናይታ ቀዳመይቲ ካብተን ሰለስተ ውግኣት ናይ ቍጽሪ ኣርብዓ እንደገና ይድገም። ኣብታ ቀዳመይቲ ውግእ፡ ብምፍራስ ሶቪየት ዩኒየን ኣብ 1989 ዝተመሰለት፡ እቲ ቀዳማይ ካብቶም ዳሕረዎት ሸሞንተ ፕሬዚደንታት ከም ወኪል ሰራዊት ናይ ጳጳሳዊ መንበር ኣገልገለ። እቲ ቀዳማይ ፕሬዚደንት ሪፐብሊካን ነበረ፣ ይህንን ድማ እቲ ዳሕረዋይ እውን ሪፐብሊካን ፕሬዚደንት ከም ዝኸውን ይምልክት። እቲ ቀዳማይ ፕሬዚደንት ብዛዕባ መንደቕ ናይ እቲ ብረታዊ መጋረጃ ዝነበሮ ሓይለኛ ቃላት ዝተፈልጠ ነበረ፤ እዚ ድማ ከም ትንቢታዊ መለለዪ መንደቕ በርሊን ኣብ 9 ሕዳር 1989 ምስ ወደቐ ወረደ። እቲ ዳሕረዋይ ሪፐብሊካን ፕሬዚደንት ከኣ ብዛዕባ እቲ ኣብ ደቡባዊ ዶብ ናይ ዩናይትድ ስቴትስ ዘሎ መንደቕ ዝምልከት ንግግሩ ዝፍለጥ ክኸውን እዩ፤ እቲ ንምስክርነት ትራምፕ ብዛዕባ ምህናጽ እቲ መንደቕ ዝምልከት ዝምልክት መለለዪ ድማ ሕጊ ሰንበት ክኸውን እዩ፣ ኣብኡ ድማ እቲ ምሳሌያዊ “መንደቕ ምፍላይ ቤተ ክርስቲያንን መንግስትን” ይእለ።

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Kaani perezidaaniti gita duri be media kikallaa, dubbi dubbii isaa qaraa fi miira qoosaatiin beekamaa ture. Pirezidaanitiin inni dhumaa immoo gita durii be media kikallaa, dubbi dubbii isaa qaraa fi miira qoosaatiin beekamaa dha. Bara 1989tti impaayeriin Gamtaa Sooviyeetii jedhamuun beekamu sun bittinnaaʼe; waraanni sadii keessaa inni dhumaa, kan lakkoofsa afurtamaatiin ibsamu, impaayerii Raashiyaa jedhamuun beekamu sun bittinnaaʼuu isaa bakka buʼa.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

پانیئوم کی لڑائی آیت چالیس کی تیسری اور آخری لڑائی ہے، اور اس کی تمثیل پہلی لڑائی میں پائی گئی تھی۔ جب پہلی لڑائی ختم ہوئی تو تمام دنیا نے تسلیم کیا کہ دنیا کی واحد عظیم طاقت ریاست ہائے متحدہ امریکہ ہے۔ یہی عالمی غلبہ آخری لڑائی کے اختتام پر دوبارہ ظاہر ہوگا، کیونکہ وہیں، انطیوخس سوم اور فلپِ مقدونیہ کے درمیان قائم ہونے والے اتحاد (ریاست ہائے متحدہ امریکہ اور اقوامِ متحدہ) کے باوجود، ریاست ہائے متحدہ امریکہ (جھوٹا نبی) کو دس بادشاہوں کے اولین بادشاہ کے طور پر قائم کیا جائے گا (اژدہا—اقوامِ متحدہ۔)

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Las tres batallas del versículo cuarenta llevan la firma de «Verdad», pues la primera representa a la última, y la batalla intermedia representa la rebelión. El primer y el último ejército vicario victorioso (los Estados Unidos) prevalecen, pero el segundo ejército vicario pierde, y ese segundo ejército vicario es el nazismo, símbolo mundial de rebelión.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”

जॉनल्ड ट्रम्प के तीन राजनीतिक अभियानों पर “सत्य” की छाप अंकित है, क्योंकि वे अपने प्रथम और अंतिम अभियानों में चुनाव जीतते हैं, परन्तु मध्य अभियान में वे नास्तिकता के उस पशु द्वारा पराजित किए जाते हैं, जो अजगर की शक्ति है—एक बार फिर उस विद्रोह का प्रतीक, जिसका निरूपण इब्रानी वर्णमाला के तेरहवें अक्षर द्वारा होता है, जो जब प्रथम और अंतिम अक्षर के साथ रखा जाता है, तब इब्रानी शब्द “सत्य” का निर्माण करता है।

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.

Daniel kapitla onse hñupápeicha omombe’u pe ára paha oñepyrũ hague ary 1989-pe, ha versíkulo dieciséis ohechauka pe ley dominical oútava pya’e. Versíkulo diez guive quince peve orrepresenta pe tembiasakue kañymby versíkulo cuarenta rehegua, ha upéva hína pe Daniel kuatiañe’ẽ vore oñembotyva’ekue ára pahaguápe peve. Oñemoĩvo versíkulo diez guive quince peve (línea ári línea) pe tembiasakue kañymby versíkulo cuarenta-pe, oñeipe’a pe Daniel vore ojoajúva ára paháre. Upe vore oñeipe’a mboyve pe tiempo de gracia oñemboty hag̃ua umi sábado rerekuaárape g̃uarã pe ley dominical oútava pya’e jave. Upévare, upéva orrepresenta pe sello paha térã pe séptimo sello.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

আর তিনি যখন সপ্তম মোহরটি খুলিলেন, তখন স্বর্গে প্রায় অর্ধঘণ্টাকাল নীরবতা হইল। আর আমি সেই সাতজন স্বর্গদূতকে দেখিলাম, যাহারা ঈশ্বরের সম্মুখে দাঁড়াইয়া থাকে; এবং তাহাদিগকে সাতটি তূরী দেওয়া হইল। পরে আর-একজন স্বর্গদূত আসিয়া বেদীর নিকটে দাঁড়াইলেন, তাঁহার হাতে একটি স্বর্ণধূপাধার ছিল; এবং তাঁহাকে অনেক ধূপ দেওয়া হইল, যেন তিনি সিংহাসনের সম্মুখে যে স্বর্ণবেদী ছিল, তাহার উপর সমস্ত সাধুগণের প্রার্থনার সহিত তাহা উৎসর্গ করেন। আর ধূপের ধোঁয়া, যাহা সাধুগণের প্রার্থনার সহিত উঠিয়াছিল, সেই স্বর্গদূতের হাত হইতে ঈশ্বরের সম্মুখে উঠিয়া গেল। পরে সেই স্বর্গদূত ধূপাধারটি লইলেন, এবং বেদীর অগ্নি দ্বারা তাহা পূর্ণ করিয়া পৃথিবীতে নিক্ষেপ করিলেন; আর শব্দ, বজ্রধ্বনি, বিদ্যুৎচমক ও ভূমিকম্প হইল। আর যেই সাতজন স্বর্গদূতের কাছে সাতটি তূরী ছিল, তাঁহারা তূরী বাজাইবার জন্য প্রস্তুত হইলেন। প্রকাশিত বাক্য ৮:১–৬।

The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.

Aṅhel siha ni gaige hasot na trompeta, para i i-na’eksektibu na uhusiu ni hahånao gi finatinas i lai-domingu gi Estados Unidos, ya iha tambi na’lalåhi i-na’eksektibu na uhusiu ni haŋgonao gi momento anai umeståtga si Miguel ya humuchom i probasion yan taotao. Gi fina’nå’guen i fina’taotao na tiempo, desde i lai-domingu asta anai umeståtga si Miguel, i uhusiu Yu’os manma’åga gi asera yan minase’; lao ki enao, i siete na uddai na plaga sija i uhusiu Yu’os ni ti manma’åga gi asera yan minase’. I binetdan i siete na sello, enao i tiempo anai manmapreparå i na’eksektibu na uhusiu, taiguini ni manma’na’lalåhi nu i siete na aṅhel.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Daniel capítulos dos y nueve identifican «las oraciones de los santos» como una oración para entender los acontecimientos asociados con el sueño oculto de Nabucodonosor acerca de la imagen de las bestias, y el arrepentimiento y la confesión asociados con los «siete tiempos» de Levítico capítulo veintiséis. Las oraciones que se mezclan con el incienso en el «incensario de oro» que subió delante de Dios, son elevadas por aquellos que son llamados a estar entre los ciento cuarenta y cuatro mil, quienes en ese tiempo reciben el sello del Dios vivo, cuando el fuego del altar es arrojado a la tierra.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

Ezekiel kapitulo nuebe-pe, umi santoite voi osuspira ha osapukái umi mbaʼe ñaña rehe ojejapóva pe tetãme ha pe tupaópe, ha ohechauka aja hikuái iñembyasy pypuku angaipa rehe, pe ánhel ombyeselláva omoĩ peteĩ marca hiʼakã renondépe. Oiko haguéicha Apocalipsis kapitulo ocho-pe, umi juicio ojehechaukáva umi ánhel ohundívare oĩ upépe tapykuépe, ohaʼarõvo pe mandato heʼíva pe sellado oñemohuʼãma hague.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

«በማይሳሳት ትክክለኛነት ያለው ወሰን የሌለው እርሱ ከሕዝቦች ሁሉ ጋር የሚያደርገውን ሂሳብ እስካሁን ድረስ ይጠብቃል። ምሕረቱ ከንስሐ ጥሪዎች ጋር ሲቀርብ ይህ ሂሳብ ክፍት ሆኖ ይቆያል፤ ነገር ግን ቁጥሮቹ እግዚአብሔር የወሰነውን መጠን ሲደርሱ፣ የቍጣው አገልግሎት ይጀምራል። ሂሳቡ ይዘጋል። መለኮታዊ ትዕግሥት ያበቃል። በእነርሱ ፋንታ የምሕረት ልመና ከዚያ በኋላ የለም።»

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

«Пәйғәмбәр, ғасырлар қойнауына көз жібере отырып, осы уақытты өз аянының алдында көрді. Осы дәуірдің халықтары теңдессіз рақымдардың иегерлері болды. Оларға көктің игіліктерінің ең таңдаулылары берілді, бірақ олардың үстінен күшейген тәкаппарлық, дүниеқоңыздық, пұтқа табынушылық, Құдайды менсінбеу және жексұрын шүкірсіздік жазылған. Олар Құдаймен есептерін тез арада жауып келеді.»

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

“Ахар намг бэлгісі келтиретуғının — ең уллы жарық пен мүмкиншиликлерге ийе болғанлардың үстемлик етип турған заңсызлық пен былғанып қалғаны ҳақыйқаты. Әтирапларындағы әділетсизлердиң тәсиринде, ҳақыйқатты мойнына алғанлардың көби де суып кетти ҳәм жаманлықтың күшли ағысы оларды басып әкетти. Шынайы тақуалық пен қәсиетликке қарсы тасталған жалпыхалықлық менсинбеў, Қудай менен тығыз байланыспайтуғынларды Оның заңы ушын болған қүрметинен айырады. Егер олар жарыққа ергесип, ҳақыйқатқа жүректен бойсынған болса, бул муқаддес заң, дәл осылай менсинбей шетке қаққан кезде, оларға одан да қымбат болып көринер еди. Қудай заңы ушын болған құрметсизлик неғұрлым айқын болып көринген сайын, оны сақлаўшылар менен дүнья арасындағы айырым сызығы да соғұрлым анық бола түседи. Бир топта илаһий әмирлерге болған муҳаббат, екинши бир топта оларға болған менсинбеў артқан сайын, арта түседи.

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

“වියවුල ඉතා වේගයෙන් සමීප වෙමින් තිබේ. වේගයෙන් ඉහළ යමින් පවතින සංඛ්‍යා ලේඛන, දෙවියන්වහන්සේගේ පැමිණි පරීක්ෂාවේ කාලය දැන් බොහෝ දුරට පැමිණ ඇති බව පෙන්වයි. දඬුවම් කිරීමට අකමැති වුවද, එසේ වුවත් උන්වහන්සේ දඬුවම් කරනු ඇත, එයද ඉක්මනින්ම. ආලෝකයේ ගමන් කරන අය, සමීප වෙමින් පවතින අනතුරේ ලකුණු දකිති; නමුත් ඔවුන් විනාශය පිළිබඳව නිශ්ශබ්ද, අනවධානමත් අපේක්ෂාවකින් හිඳ නොසිටිය යුතුය, පැමිණි පරීක්ෂාවේ දවසේ දෙවියන්වහන්සේ තම ජනතාව ආවරණය කරන සේකැයි යන විශ්වාසයෙන් තමන්ම සැනසෙමින් නොසිටිය යුතුය. එය කිසිසේත් නොවේ. අන් අය ගළවා ගැනීම සඳහා උද්‍යෝගයෙන් වෙහෙසී කටයුතු කිරීම තම වගකීම බව ඔවුන් අවබෝධ කරගත යුතුය; උපකාර සඳහා දෙවියන්වහන්සේ දෙස දෘඪ ඇදහිල්ලකින් බලා සිටිය යුතුය. ‘ධර්මිෂ්ඨ මනුෂ්‍යයෙකුගේ ප්‍රබල උෂ්ණ ප්‍රාර්ථනාව බොහෝ ප්‍රයෝජනවත් වෙයි.’”

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

«អំបិលដំបែ​នៃ​ភាពគោរពព្រះ​មិនទាន់​បាត់បង់​អំណាច​របស់វា​ទាំងស្រុង​ឡើយ។ នៅ​ពេល​ដែល​គ្រោះថ្នាក់ និង​ការ​ធ្លាក់ទឹកចិត្ត​របស់​ពួកជំនុំ​មាន​កម្រិត​ធំបំផុត ក្រុមតូច​ដែល​កំពុង​ឈរ​នៅ​ក្នុង​ពន្លឺ នឹង​កំពុង​ថ្ងូរ និង​យំ​សោក​ចំពោះ​អំពើ​ស្អប់ខ្ពើម​ទាំងឡាយ​ដែល​កំពុង​ត្រូវ​បាន​ប្រព្រឹត្ត​នៅ​ក្នុង​ស្រុក​ដែន​នោះ។ ប៉ុន្តែ ជាពិសេស​ជាង​នេះ​ទៅទៀត សេចក្តី​អធិស្ឋាន​របស់​ពួកគេ​នឹង​ឡើង​ទៅ​ដើម្បី​ពួកជំនុំ ពីព្រោះ​សមាជិក​របស់វា​កំពុង​ប្រព្រឹត្ត​តាម​របៀប​របស់​លោកិយ។»

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

“Akɔnkɔnsrɛ a nokwafo kakraa yi de ahokeka mu bɔ no remmɔ kwa. Bere a Awurade bepue sɛ ɔsotɔfo no, saa ara na ɔbɛba sɛ ɔbammɔfo ama wɔn nyinaa a wɔakora gyidi no so wɔ ne kronkron mu, na wɔama wɔn ho so atew afi wiase ho. Saa bere yi mu na Onyankopɔn ahyɛ bɔ sɛ ɔbɛtɔ Ne pawfo no so were, wɔn a wosu frɛ No awia ne anadwo, ɛwɔ mu sɛ wagyina wɔn ho akyɛ.”

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

ዝእዚ ትእዛዝ እዩ፡ “‘ብማእከል እታ ከተማ፡ ብማእከል የሩሳሌም ሕለፍ፤ ስለ ኵሉ እቲ ኣብ ማእከላ ዝግበር ጽያፍ ነገራት ዝተንፈሱን ዝጨውዩን ሰባት ኣብ ግንባሮም ምልክት ግበር።’ እዞም ዝተንፈሱን ዝጨውዩን ሰባት ቃላት ሕይወት ይእውጁ ነበሩ፤ ይግስጹ፣ ይምዕዱ፣ ይልምኑ ነበሩ። ገለ ካብቶም ንኣምላኽ ዘነውሩ ዝነበሩ ተነስሑ፣ ልቦም ከኣ ቅድሚኡ ኣዋረዱ። ነገር ግና ክብሪ እግዚኣብሔር ካብ እስራኤል ርሒቑ ነበር፤ ምንም እኳ ብዙሓት ኣብ መልክዕ ሃይማኖት ይቕጽሉ እንተ ነበሩ፣ ሓይሉን ህላዌኡን ግና ይጎድሉ ነበሩ።” Testimonies, volume 5, 208–210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

آیات ده تا پانزده، تاریخ پنهانِ آیهٔ چهل را مُهرگشایی می‌کنند، و بدین‌سان هم‌زمان آشکار می‌سازند که مُهر شدنِ یکصد و چهل و چهار هزار تن اکنون بر آنان که شرایطِ دعاهایی را که در باب دوّم به‌وسیلهٔ دانیال و آن سه مردِ برگزیده، و در باب نهم به‌وسیلهٔ دانیال نمایان شده است، برآورده ساخته‌اند، در حال انجام است. تمایز میان آن دو دعا را می‌توان چنین شناخت: دعایی برای فهمِ رویدادهای بیرونیِ نبوّت (دانیال دو)، و دعایی برای تحقّقِ تجربهٔ درونیِ نبوّت (دانیال نه). تمایزی دیگر آن است که مقدّسان به‌صورت جمعی در پیِ فهمِ پیامِ آزمایشیِ تصویرِ وحش‌اند (دانیال دو)، امّا باید به‌صورت فردی کارِ توبهٔ کامل را به انجام رسانند (دانیال نه). دعاهای ایشان باید در چارچوبِ حزقیال نه باشد، زیرا ایشان باید بر گناهانِ در زمین و در کلیسا اندوهگین باشند.

“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

“Вақте ки ғазаби Ӯ дар довариҳо ба зуҳур хоҳад омад, ин пайравони фурӯтану содиқи Масеҳ аз боқии ҷаҳон бо андуҳи ҷонашон, ки дар нолаву гиря, сарзанишҳо ва огоҳсозиҳо баён меёбад, фарқ карда хоҳанд шуд. Дар ҳоле ки дигарон мекӯшанд бар шарри мавҷуда парда андозанд ва он шарорати азимеро, ки дар ҳама ҷо роиҷ аст, узр оваранд, онҳое ки ғайрати шарафи Худо ва муҳаббат ба ҷонҳо доранд, барои ба даст овардани ризояти ҳеҷ кас хомӯш нахоҳанд монд. Ҷонҳои одили онҳо рӯз ба рӯз аз аъмоли нопоку гуфтори бадкорон дар азоб аст. Онҳо қудрате надоранд, ки сели хурӯшони шароратро боздоранд, ва аз ин рӯ аз ғаму изтироб пур мегарданд. Онҳо пеши Худо мотам мегиранд, зеро мебинанд, ки дин дар худи хонаҳои онҳое, ки нури бисёр ёфтаанд, хор шумурда мешавад. Онҳо нола мекунанд ва ҷонҳои худро музтариб месозанд, зеро такаббур, тамаъ, худхоҳӣ ва қариб ҳар навъ фиреб дар калисо ҷой дорад. Рӯҳи Худо, ки ба сарзаниш барангезад, поймол карда мешавад, дар ҳоле ки хизматгузорони шайтон пирӯзӣ мекунанд. Худо беҳурмат карда мешавад, ва ҳақиқат беҳосил гардонда мешавад.”

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Aynïruhanï tɵmendeuine qayğırmaytın, basqalarınñ künäları üşin jylamaytın top Qudaydıñ möhörisiz qaladı. Iye Öziniñ habarşıların, qoldarında qırğın qaruı bar adamdardı, mınaý dep buyıradı: ‘Onıñ artınan qala işimen jürip, şabıñdar; közderiñ ayamasın, eşbir meyirim körsetpeñder: qarttı da, jastı da, qızdı da, kışkentay balalardı da, äyelderdi de müldem qırıñdar; biraq maңdayında belgi bar birде-бir adamğa jaqındamañdar; jäne Menıñ qasïet ornymnan bastañdar. Sonda olar üydiñ aldında turgan qart adamdardan bastadı.’

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

«اینجا می‌بینیم که کلیسا—مقدسِ خداوند—نخستین جایی بود که ضربهٔ غضب خدا را احساس کرد. مشایخ، همان کسانی که خدا به ایشان نور عظیم عطا کرده بود و به‌عنوان پاسدارانِ مصالح روحانیِ قوم ایستاده بودند، امانت خویش را خیانت کرده بودند. آنان این موضع را اختیار کرده بودند که دیگر لازم نیست مانند ایام پیشین در انتظار معجزات و ظهور آشکار قدرت خدا باشیم. زمان‌ها تغییر کرده است. این سخنان، بی‌ایمانیِ ایشان را تقویت می‌کند، و می‌گویند: خداوند نه نیکی خواهد کرد و نه بدی. او بیش از آن رحیم است که قوم خود را با داوری مجازات کند. بدین‌سان، «سلامتی و ایمنی» فریادی است از جانب مردانی که دیگر هرگز آواز خود را مانند کرنا بلند نخواهند کرد تا قوم خدا را از تقصیرهایشان و خاندان یعقوب را از گناهانشان آگاه سازند. این سگان گنگ که نمی‌خواستند پارس کنند، همان کسانی‌اند که انتقام عادلانهٔ خدای برآشفته را احساس می‌کنند. مردان، دوشیزگان، و کودکان خردسال، همگی با هم هلاک می‌شوند.» Testimonies, volume 5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

دانیال یازده کے پہلے اور دوسرے آیات 1989 میں اختتامِ زمانہ سے آغاز کرتے ہیں، جیسا کہ آیت دس بھی کرتی ہے۔ آیت دو اس تاریخ کو ڈونلڈ ٹرمپ کی پہلی مدتِ صدارت تک لے جاتی ہے، اور پھر اس چھٹے دولت مند ترین صدر سے لے کر ساتویں بادشاہی (اقوامِ متحدہ) تک ایک مخفی تاریخ چھوڑ دیتی ہے، جس کی نمائندگی سکندرِ اعظم کرتا ہے۔ آیت دو میں دولت مند بادشاہ اخسویرش اور سکندرِ اعظم کے درمیان فارسیوں کے آٹھ بادشاہ تھے۔ آیت دو سے آیت تین تک کی مخفی تاریخ آٹھ بادشاہوں کی نمائندگی کرتی ہے۔ پس، ٹرمپ کی پہلی مدت کے اختتام سے لے کر بائبلی نبوت کی ساتویں بادشاہی تک، کل دس بادشاہ ہیں جو دانیال باب گیارہ کی آیات دو سے تین کی مخفی تاریخ پر محیط ہیں۔

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.

لەمارەی دەی نیشانەی تاقیکردنەوەیە، و ئەو تاقیکردنەوەیەی کە لە هەمان مێژوودا ڕوودەدات، پێکهاتنی وێنەی ئاژەڵەکەیە. شەشەمین سەرۆکی دەوڵەمەندترین، لە یەکەم هەڵمەتی هەڵبژاردنیدا لە ساڵی 2015 دەست بە هەژاندنی گڵۆباڵیستەکان دەکات، و بەوەش سەرەتای ملمڵانێیەک نیشان دەدات لەنێوان دوو شایەتی پەخشانەوەی Revelation بەشی یانزە و ئاژەڵە ئەژدهایەکەی بێباوەڕی، کە نەدەوەستێت هەتا یاسای شەممەی بەیتەکانی شازدە و چل و یەک. لە ناو ئەو جەنگەدا، Donald Trump یەکەم سەرۆک بوو کە ئەژدهاکەی هەژاند، و هەروەها دواهەمیشە. Trump دواهەمین سەرۆکی ئاژەڵە زەوییەکەیە، و Trump دەبێتە یەکەم ڕێبەری شانشینی حەوتەم. بەو کارە، Trump نیشانەی یەکەم و دواهەمی دە شاهانە، و دەش نیشانەی تاقیکردنەوەیە.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789, and 1798 ayok historia kimsañwa uñachtʼayi, ukatsti paqallqot mistki uka kimsaqallqo jilir irpirixa paqallqonakat jutiritap uttʼayi. 1776 maraxa Declaración de Independencia ukan yatiyawi apsutäwipa, ukhamaraki Nayrïr ukat Payïr Congresos Continentales ukanakan historiapwa uñachtʼayi. 1789 maraxa mä pachpa historia pacha uñachtʼayi, kunapachatï Artículos de la Confederación ukanakax wakichtʼatäkäna ukhaxa. Uka pachaxa 1781 maran qalltawayi, ukatsti 1789 maran Constitución ukan yatiyawi apsutäwipampiw tukuyawayi. 1798 maraxa Alien and Sedition Acts ukanakan yatiyawi apsutäwipa, ukhamaraki uraqin animalapaxa Biblia profecían qallqu suxta reinojama qalltatapwa uñachtʼayi.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

Континенталните конгреси са разделени на два пророчески периода: първия конгрес и последния конгрес. Първият континентален конгрес имаше двама президенти, а Пейтън Рандолф беше първият президент. Вторият континентален конгрес имаше шестима президенти. Пейтън Рандолф беше първият президент както на Първия, така и на Втория континентален конгрес. Общо президентите в историята на Първия и Втория континентален конгрес бяха осем. Пейтън Рандолф беше първият президент както на Първия, така и на Втория континентален конгрес — пророчески период, в който имаше осем президенти, но първият президент на всеки от двата периода беше едно и също лице. Следователно, макар да имаше осем президентски мандата, в действителност президентите бяха само седем. Първият президент два пъти беше първият президент на седемте лица, които бяха президенти, и затова Рандолф представлява осмия, който беше от седемте, и въз основа на две свидетелства той предобразява първия действителен президент, който беше Джордж Вашингтон.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

واشنطن با راندولف بازنمایی می‌شود؛ ازاین‌رو راندولف، به‌عنوان نماد واشنگتن، هم ویژگی‌های نبوتیِ راندولفِ نخستین رئیس‌جمهور را منتقل می‌کند، و هم این معنا را که راندولف هشتم بود، یعنی از آن هفت. پس جورج واشنگتن، به‌عنوان نخستین رئیس‌جمهور و نخستین فرماندهٔ کل، از لحاظ نبوتی نیز هشتم بود و از آن هفت؛ و ترامپ نیز، به‌عنوان آخرین رئیس‌جمهور، هشتم خواهد بود، یعنی از آن هفت.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

ᎠᏔᎵᏁ ᎤᎬᏫᏳᎯ ᎤᏬᏚᎯ ᎧᏟᏂᏍᎬ ᎾᏍᎩ ᎠᏂᏔᎵᏁ ᎪᏂᏂᏖᏂᏓᎵ ᎧᏂᎨᎵᏍᎬ ᎤᎬᏫᏳᎯ ᎤᏙᎥ ᏣᏂ ᎭᏂᎦᎧ ᎨᏎᏍᏗ. ᎠᏂᏔᎵᏁ ᎪᏂᏂᏖᏂᏓᎵ ᎧᏂᎨᎵᏍᎬ 1781 ᎤᏕᏍᏗ ᎤᎵᏍᏆᏛᎡᎴ. 1781 ᎢᏳᏓᎴᎩ 1789 ᎢᏯᏍᏗ, ᎠᎵᏍᎪᎸᏙᏗ ᎠᏂᏃᎮᏓ ᏗᎧᏃᎩᏍᎬ ᎤᎾᏓᏡᎬ ᎤᏤᎵ ᏗᎧᎿᎭᏩᏛᎢ ᎤᏂᏛᏁᎸ ᎤᏁᎬ ᎠᏂᎦᎵᏍᎬ ᏂᎦᏛᎢ. Ꮎ ᎪᎯ ᎤᏓᏡᎬ 1789 ᎠᏍᏆᏂᎪᏛᎢ ᎤᏂᎬᏫᏳᎯ ᏗᎪᏪᎵ ᎤᏂᏄᎪᏫᏒ ᎤᏙᎯᏳᏒ ᎤᏤᎸᎯ ᎤᏂᎪᏪᎵ ᏗᎧᎿᎭᏩᏛᎢ. Ꮎ ᎪᎯ ᎾᏍᎩ ᎾᏍᏉ ᏧᏁᏣᏓᎸ ᎤᎬᏫᏳᎯ ᎠᏁᎮᎢ. ᏗᎧᏃᎩᏍᎬ ᎤᎾᏓᏡᎬ ᎤᏤᎵ ᏗᎧᎿᎭᏩᏛᎢ ᎤᏂᏛᏁᎸ ᎾᏍᎩ ᎢᎬᏱᏱ ᎪᏪᎵ ᏗᎧᎿᎭᏩᏛᎢ ᎨᏎᎢ, ᎠᏎᏃ ᎤᎵᏂᎩᏛ ᎤᏄᎬ Ꮎ ᏗᎧᏃᎩᏍᎬ ᎤᎾᏓᏡᎬ ᎤᏤᎵ ᏗᎧᎿᎭᏩᏛᎢ ᎠᎦᏩᏛᏗ ᎤᏩᏒᎯ ᎤᏂᏁᏤᎴ, ᎠᎴ ᏔᎳᏚ ᏦᎢ ᎠᏂᎦᏚᎲ ᎤᎾᏓᎵᏓᏍᏔᏅ ᎪᏪᎵ ᏗᎧᎿᎭᏩᏛᎢ 1789 ᎤᏕᏍᏗ.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

Ꮎ ᎯᎠ ᎤᏓᏙᎴᎰᏒ ᎢᎬᏱᏱ ᏧᏂᎬᏫᏳᎯ ᎬᏩᏂᎵᏆᏍᎬ ᏧᏂᎦᏛ ᎦᎵᏉᎩ ᏧᏂᎬᏫᏳᎯ ᎨᏒᎾ Ꮎ ᎤᏓᏙᎴᎰᏒ ᏧᏗᎧᎿᎭᎩ ᎠᏂᏔᎵ ᎤᎾᏓᏟᎶᏍᏔᏅ ᎡᎶᏂᏖᏂᎵ ᎮᏉᏂᎬ ᎤᏂᎳᏫᎩ, ᎠᎴ ᏌᏉ ᎤᎬᏫᏳᎯ ᎨᏎ Ꮎ ᎢᎬᏱᏱ ᎢᏳᏓᏙᎴᎰᏒ ᎤᏙᎯᏳᎯ ᎠᏙᎴᎰᏍᎩ ᎠᎫᏴᏍᎬᎢ. ᏣᏂ ᎮᏂᎧᎧᎩ ᎤᏕᏅᎯ ᎨᏎ ᎠᏂᏔᎵᏁ ᎡᎶᏂᏖᏂᎵ ᎮᏉᏂᎬ ᎤᏂᎳᏫᎩ, ᎠᎴ ᎾᏍᏉ Ꮎ ᎤᏓᏙᎴᎰᏒ ᎤᏙᎯᏳᎯ ᏗᎪᏪᎸ ᎠᏂᏍᎦᏯ ᏗᎧᎿᎭᎩ ᎤᏁᎬ ᎠᏓᏛᏅᎢ. ᎠᏙᎴᎰᏍᎩ ᎤᏰᎸᏅ ᎢᎬᏱᏱ, ᏌᏉ ᎦᎵᏉᎩ ᎠᏂᏍᎦᏯ ᎤᎾᎬᏫᏳᎯ ᎨᏎ ᎠᏂᏔᎵ ᎡᎶᏂᏖᏂᎵ ᎮᏉᏂᎬ ᎤᏂᎳᏫᎩ ᎠᏂᎦᏘᏴᎢ; ᎾᏍᎩ ᎤᏍᏗᏱ ᎠᏙᎴᎰᏍᎩ ᎤᏰᎸᏅ ᏣᏂ ᎮᏂᎧᎧᎩ ᎠᏏᏴᏫ ᎨᏎ ᎢᎬᏱᏱ ᏧᏂᎬᏫᏳᎯ ᎬᏩᏂᎵᏆᏍᎬ Ꮎ ᎤᏓᏙᎴᎰᏒ ᏗᎪᏪᎸ ᎠᏂᏍᎦᏯ ᏗᎧᎿᎭᎩ ᎤᏁᎬ ᎠᏓᏛᏅᎢ, ᎠᏎᏃ ᎾᏍᏉ ᎠᏏᏴᏫ ᎨᏎ Ꮎ ᎦᎵᏉᎩ ᎠᏂᏍᎦᏯ ᎤᏂᎶᏐᏅ Ꮎ ᎢᎬᏱᏱ ᎤᏓᏙᎴᎰᏒ. ᎾᏍᎩ ᎯᎠ ᎤᏍᏗ ᎦᏚᎩ ᎨᏎ, ᎾᏍᎩ ᎦᎵᏉᎩ ᏱᎩ.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

ꠖꠥꠘ꠆ꠅꠣ ꠘꠕꠥꠞ ꠘꠧꠅꠞ ꠙꠦꠞꠤꠅꠖ, ꠍꠦꠇ ꠞꠦꠙ꠆ꠞꠦꠎꠦꠘ꠆ꠐ ꠇꠞꠣ ꠡꠣꠟ 1781 ꠕꠦꠇꠦ 1789 ꠄꠞ ꠝꠣꠜ꠆ꠅꠞꠦ, ꠙ꠆ꠞꠕꠝ ꠙꠦꠞꠤꠅꠖꠞ ꠝꠔꠣꠞ, ꠄꠇꠎꠘ ꠙ꠆ꠞꠦꠎꠤꠖꠦꠘ꠆ꠐ (Hancock) ꠆ꠞꠤꠟ, ꠖꠦ ꠅꠁꠍꠦ ꠅꠣꠐꠝ, ꠀꠞ ꠡꠣꠔꠞ ꠝꠣꠜ꠆ꠅꠞ ꠄꠇꠎꠘ, ꠎꠦꠝꠘ 1776 ꠖꠦꠅꠀ ꠙ꠆ꠞꠕꠝ ꠘꠕꠥꠞ ꠙꠦꠞꠤꠅꠖꠞꠦ Randolph ꠆ꠞꠤꠟ।

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

У гьар кIиго үеодалъул, цIи ункъо президентасул, «анкьабилеб жетиилаблъун букIин» абураб сирялъи рихьизабула. Гьел кIиго үеодалъ нугIлъи кьола, тIоцебесеб хIакъикъияб президентасде (Вашингтон) пророчествоялъул сирялъиги жибго символикаялде бергьараблъун букIараб, Рандольфалъ гьесул типологиялъул вакиллъиялдалъун рихьизабураб. Гьел лъабго нугIлъи Трампалде хасаллъула. Трамп, ункъабилеб бабалъул цоабилебги кIиабилебги аяталда вакиллъарав къагIидаялда, гьесул тIоцебесеб мөөнөталдалъун гIана чIезавула, ай кIиабилеб хIалтIараб рищиялъул дандчIвай жанибкIалъул хIайваналъ ургъараб мехалъ ахиралде щвана.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

អតីតប្រវត្តិសាស្ត្រដែលបានបំពេញខទាំងនោះ រួមមានប្រវត្តិសាស្ត្រលាក់កំបាំងមួយរវាងចំណុចនៃស្តេចដ៏សម្បូរបែបបំផុតនោះ (Xerxes) និងការណែនាំអំពី Alexander the Great ដែលតំណាងឲ្យច្បាប់ថ្ងៃអាទិត្យ នៅពេលដែលស្តេចទាំងដប់ក្លាយជានគរទីប្រាំពីរយ៉ាងខ្លី។ រវាងស្តេចដ៏សម្បូរបែបនោះ និងស្តេចទាំងដប់ដែលព្រមព្រៀងប្រគល់នគរទីប្រាំពីររបស់ពួកគេទៅឲ្យសម្តេចប៉ាប មានស្តេចប្រាំបីអង្គ។ ស្តេចប្រាំបីអង្គនោះ ដែលបង្កើតជាប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខទីពីរដល់ខទីបី មានសាក្សីពីរនៃប្រធានាធិបតីប្រាំបីរូបនៅក្នុងប្រវត្តិសាស្ត្រនៃឆ្នាំ 1776, 1789 និង 1798។

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Ana historiya qamza awşana bîst û du salan dihewîne û bi vî awayî wê dîrokê wek dîroka mohrkirina sed û çil û çar hezar kesan nas dike, dema ku Ilahiyat bi mirovatiyê re tê girêdan. Herwiha ew şahidiya “Rastiyê” jî dihewîne; ji ber ku destpêk serxwebûniyê nîşan dide û dawiya wê rakirina serxwebûniyê nîşan dide, di heman demê de sêzdeh sal piştî 1776-an, sêzdeh koloniyan Destûra Bingehîn pejirandin. Herwiha ew du demên ji heşt padîşahan (serokkomaran) pêkhatî jî nas dike, ku her du jî ew nîgariya heştan, ku ji heftan e, di xwe de dihewînin.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

ട്രംപ് 2016-ൽ ആറാമത്തെ പ്രസിഡന്റായും, ആറാമത്തെ രാജ്യത്തിന്റെ അവസാന നേതാവായും, അനുക്രമമായി വരുന്ന പത്ത് രാജാക്കന്മാരിൽ ആദ്യനും അവസാനനും ആകുന്നതിനെ പ്രതിനിധീകരിക്കുന്നു. പത്ത് എന്ന സംഖ്യ ആ ചരിത്രത്തിന്റെ പരീക്ഷണപ്രക്രിയയെ തിരിച്ചറിയിക്കുന്നു; ഞായറാഴ്ചാ നിയമത്തിൽ മുമ്പായി ആരംഭിച്ച് അവിടെത്തന്നെ സമാപിക്കുന്ന പരീക്ഷണം മൃഗത്തിന്റെ പ്രതിമയുടെ രൂപീകരണമാണ്. നെബൂഖദ്‌നേസറിന്റെ മൃഗ-സ്വപ്നത്തിലെ പ്രതിമ എട്ട് രാജ്യങ്ങളെ പ്രതിനിധീകരിക്കുന്നു; അങ്ങനെ ചെയ്യുന്നതിലൂടെ, മൃഗത്തിന്റെ പ്രതിമയുടെ പരീക്ഷണം “എട്ട്” എന്ന സംഖ്യയാൽ പ്രതിനിധീകരിക്കപ്പെടുന്നതായി സാക്ഷ്യം നൽകുന്നു.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

ᎤᏄᎪᏫᏍᏗ ᎠᏟᏂᎬᏁᎸ ᎹᎦᏈᏍ ᎤᏂᏍᎪᎸ ᎤᏙᏢᎯᏍᏗ ᎠᏰᎵ, ᎾᏍᎩ ᎤᏙᏢᎯᏍᏗ ᎠᏰᎵ ᎠᏍᏆᏂᎪᏛ ᎦᏓᏅᏛ ᎤᏂᏃᎮᏍᎬ ᎤᏃᎯᏳᏔᏅᎯ ᏉᏕᏍᏔᏂᏍᎩ ᎤᏤᎵ ᎤᏃᎴᎯᏍᏗ ᎦᏥᏙᏗᏢ, ᎠᎴ ᎤᏙᏢᎯᏍᏗ ᎠᏰᎵ ᎠᏍᏆᏂᎪᏛ ᎦᏓᏅᏛ ᎤᏂᏃᎮᏍᎬ ᎤᏃᎯᏳᏔᏅᎯ ᏒᏆᎵᎧᏂᏍᎩ ᎤᏤᎵ ᎤᏃᎴᎯᏍᏗ ᎦᏥᏙᏗᏢ, ᎾᏍᎩ ᎠᏂᎣᏂᏬᎦᏍ III ᎤᏤᎵ ᎤᏓᏤᎸᎯ ᎨᏒᎢ, Ꮎ ᎤᏙᏢᎯᏍᏗ ᎠᏰᎵ ᎠᎴ ᎠᏂ ᎦᏥᏙᏗᏢ ᎠᏂᏙᎵᏍᏗᎭ ᎠᏏᏴᏫ ᎦᏥᏙᏗᏢ ᎤᎵᏍᏔᏅ, ᎾᏍᎩ ᏆᏇᎢ ᎤᏤᎵ ᎤᏤᏣᎩ ᎤᏰᎸᎢ ᎾᏍᎩ ᎢᏳᏍᏗ. ᎾᏍᎩ ᏉᏓᎴ ᎤᏓᏃᎸᎢ, ᎤᏁᎦ ᎤᏓᏠᏯ ᎤᏂᏟᎶᏍᏔᏅᎯ ᎤᎵᏍᏔᏁᎲ ᎤᏂᏃᎮᏍᎬ ᎠᏏᏴᏫ ᎠᏍᎪᎯᏧᏈ ᏅᎦᏍᎪᎯ ᏅᎩ ᎢᏯᏂᏛ ᎤᏂᏣᏘᏍᎩ ᎠᏂᏥᏙᎥᎢ.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

تەواوی مێژووی نهێنیی ئایەتی چل لە ناو مێژووی نهێنیی ئایەتی دوو هەتا ئایەتی سێ، و مێژووی ئایەتەکانی دە هەتا پازدەدا ئاشکرا دەبێت. کاتێک ترامپ لە ڕۆژی سوێندخواردنی خۆی لە ٢٠ی کانونی دووەمی ٢٠٢٥دا دەبێتە هەشتەمین سەرۆک کە لەو حەوتەیە، ئەو هەشت پاشایەی لە نێوان خەشایارشاو الکساندەری مەزنن نیشانەی گەیشتنی پێکهاتنی وێنەی ئاژەڵ دەکەن، و ترامپ نوێنەرایەتی یەکەم و دواهەمین لەو دە پاشایەی بەدوادا هاتوو دەکات.

We will continue this study in the next article.

Maqaalka xiga ayaynu ku sii wadi doonnaa daraasaddan.

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

من وێنەیەکەم دی لە دەستی ڕاستی ئەوەی لەسەر تەختەکە دانیشتبوو، پەرتووکێک نووسرابوو لە ناوەوە و لە پشتەوە، و بە حەوت مۆر مُهرکرابوو. و فریشتەیەکی بەهێزم دی کە بە دەنگێکی بەرز بانگ دەکرد: کێ شایستەی ئەوەیە پەرتووکەکە بکاتەوە و مۆرەکانی بکرێتەوە؟ و کەسێک لە ئاسمان، نە لە زەوی، نە لە ژێر زەوی، نەیتوانی پەرتووکەکە بکاتەوە، نە تماشای بکات. و زۆر گریام، چونکە کەسێک نەدۆزرایەوە شایستەی ئەوەی پەرتووکەکە بکاتەوە و بیخوێنێتەوە، نە تماشای بکات. جا یەکێک لە پیران پێی وتم: مەگرە؛ ئەوەتا شێرەکەی هۆزی یەهودا، ڕەگی داود، سەرکەوتوو بووە تاکو پەرتووکەکە بکاتەوە و حەوت مۆرەکەی بکرێنەوە. و تەماشام کرد، و ئەوەتا لە ناوەڕاستی تەختەکە و چوار ئاژەڵەکە، و لە ناوەڕاستی پیراندا، بەرخێک ڕاوەستابوو وەک ئەوەی سەربڕدرابێت، حەوت قۆچ و حەوت چاوێکی هەبوو، کە ئەوانە حەوت ڕۆحی خودان کە بۆ سەرتاسەری زەوی نێردراون. و هات و پەرتووکەکەی لە دەستی ڕاستی ئەوەی لەسەر تەختەکە دانیشتبوو وەرگرت. و کاتێک پەرتووکەکەی وەرگرت، چوار ئاژەڵەکە و بیست و چوار پیرەکە لەبەردەم بەرخەکە کەوتنە سەر ڕوو، هەریەکێکیان چەنگ و جامە زێڕینەکان پڕ لە بۆن هەبوو، کە نوێژەکانی پیرۆزانن. و گۆرانییەکی نوێیان گوت، دەیانگوت: تۆ شایستەی ئەوەیت پەرتووکەکە وەربگریت و مۆرەکانی بکەیتەوە؛ چونکە تۆ سەربڕدراویت، و بە خوێنی خۆت لە هەموو هۆز و زمان و گەل و نەتەوەیەکدا ئێمە بۆ خودا کڕیوەتەوە؛ و ئێمە بۆ خودامان کردووەتە پاشا و کاهین؛ و لەسەر زەوی فەرمانڕەوایی دەکەین. ئاشکرابوون 5:1–10.