Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Verset quarante de Daniel onze est l’un des versets les plus profonds de la Parole de Dieu, tout comme Daniel chapitre huit, verset quatorze. Le verset quarante est représenté par le fleuve Hiddékel, et le fleuve Ulaï représente Daniel chapitre huit, verset quatorze.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Versiunea patruzeci începe cu cuvintele „și la vremea sfârșitului”, identificând astfel în mod specific că începutul versetului este anul 1798. Cele cincizeci și unu de cuvinte ale versetului au fost desigilate în 1989, când s-a recunoscut că ele identificau prăbușirea Uniunii Sovietice la acel timp. Cele cincizeci și unu de cuvinte din verset reprezintă atât vremea sfârșitului din 1798, cât și apoi o altă vreme a sfârșitului în 1989. Alfa și Omega Și-a așezat semnătura asupra versetului pentru toți cei care sunt dispuși să vadă și să audă. Vremea sfârșitului pentru mișcările atât ale primului, cât și ale celui de-al treilea înger este reprezentată în acel singur verset.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

ဖော်ပြထားသော နောက်တစ်ပိုဒ်က၊ မြောက်ဘုရင်အဖြစ် ကိုယ်စားပြုထားသော ပုပ်ရဟန်းမင်းအာဏာသည်၊ ထွန်းလင်းတင့်တယ်သောပြည်အဖြစ် ကိုယ်စားပြုထားသော အမေရိကန်ပြည်ထောင်စုကို၊ အမေရိကန်ပြည်ထောင်စု၌ မကြာမီ ရောက်ရှိလာမည့် တနင်္ဂနွေနေ့ဥပဒေကာလတွင် အနိုင်ယူသည့်အချိန်ကို ဖော်ထုတ်ပြသည်။ ထို့ကြောင့်၊ အပိုဒ် လေးဆယ်၏ စကားလုံးများက အဆုံးကာလကို ၁၇၉၈ ခုနှစ်၌ အစအဖြစ်လည်းကောင်း၊ အဆုံးကာလကို ၁၉၈၉ ခုနှစ်၌ အဆုံးသတ်အဖြစ်လည်းကောင်း သတ်မှတ်ဖော်ပြသော်လည်း၊ အမှန်တကယ်၌ အပိုဒ် လေးဆယ်တွင် ကိုယ်စားပြုထားသော ပရောဖက်ပြုသမိုင်းသည်၊ မြောက်ဘုရင်က ထွန်းလင်းတင့်တယ်သောပြည်ကို အနိုင်ယူသော အပိုဒ် လေးဆယ့်တစ်အထိ မပြီးဆုံးသေးပေ။ ဤအရာသည် ၁၉၈၉ ခုနှစ်တွင် ဆိုဗီယက်ယူနီယံ ပြိုလဲသည့်အချိန်မှစ၍၊ အပိုဒ် လေးဆယ့်တစ်တွင် ဖော်ပြထားသော မကြာမီ ရောက်ရှိလာမည့် တနင်္ဂနွေနေ့ဥပဒေအထိသော သမိုင်းသည်၊ သမ္မတ ရော်နယ် ရေဂန်၏ ခေတ်မှစ၍ မကြာမီ ရောက်ရှိလာမည့် တနင်္ဂနွေနေ့ဥပဒေအထိသော အမေရိကန်ပြည်ထောင်စု၏ သမိုင်းကို ကိုယ်စားပြုကြောင်းကို ဆိုလိုသည်။ ထိုသမိုင်းတွင် ၂၀၀၁ ခုနှစ်၊ စက်တင်ဘာ ၁၁ ရက်မှစ၍ ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၁ ၌ ဖော်ပြထားသော မြေငလျင်ကြီး၏ နာရီတိုင်အောင် ပါဝင်လျက်ရှိသည်။

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

હુકમ ત્યારે પ્રથમવાર ઉદ્ઘાટિત થયો, ત્યારે આ સત્યના વિરોધમાં એક દલીલ ઊભી કરવામાં આવી કે “પિપેન્જરનો આ દાવો કે આ હુકમ 1798ના ઇતિહાસથી લઈને રવિવારના કાયદા સુધીના ઇતિહાસનું પ્રતિનિધિત્વ કરે છે, એક હાસ્યાસ્પદ દાવો હતો, કારણ કે બાઇબલમાં આવેલા હુકમો કદી પણ ઇતિહાસના એટલા લાંબા સમયખંડોનું પ્રતિનિધિત્વ કરતા નથી.” એક હુકમમાં કેટલો સમયખંડ સમાવાઈ શકે તેની કોઈ મર્યાદા હોય છે કે કેમ, એ વિચાર અમે કર્યો નહોતો, પરંતુ અમને તરત જ સ્મરણ થયું કે પ્રકાશન અધ્યાય તેર, હુકમ અગિયાર, એ જ ઇતિહાસને ઓળખાવે છે, અને તે પણ, એક જ હુકમમાં. પૃથ્વીજન્તુનો ઇતિહાસ 1798માં શરૂ થયો હતો, અને પૃથ્વીજન્તુનું અજગરની માફક બોલવું, ટૂંક સમયમાં આવનારા રવિવારના કાયદામાં પૂર્ણ થાય છે.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

“Pe e a oʻo ina aveesea le malosi o le Faapope, ma faamalosia ai o ia e taofia le sauāina, na vaaia e Ioane se mana fou ua tulaʻi mai e toe faaleoina le leo o le tarako, ma faaauauina ai lava lea lava galuega sauā ma upuleaga i le Atua. O lenei mana, o le mana mulimuli lea o le a tau faasaga i le ekalesia ma le tulafono a le Atua, sa faatusaina i se manu feʻai e iai nifo e pei o se tamaʻi mamoe.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Haddii qof doonayo inuu si farsamo ahaan ah u hadlo, aayadda afartanaad waxay daboolaysaa taariikhda 1798, ilaa aayadda afartan iyo kow, oo aayadda afartan iyo kow waxaa lagu aqoonsadaa sharciga Axadda; sidaas darteed, si ka duwan hal aayad oo ku jirta Muujintii cutubka saddex iyo tobnaad, aayadda afartanaad dhab ahaantii wax yar bay ka gaaban tahay, maxaa yeelay sharciga Axaddu wuxuu ku jiraa aayadda xigta; halka, Muujintii cutubka saddex iyo tobnaad, 1798 ilaa sharciga Axadda ay ku wada jiraan hal aayad. Sister White waxay na ogeysiinaysaa in “isla xariiqda wax sii sheegidda” ee ku jirta kitaabka Daanyeel lagu sii qaadayo kitaabka Muujintii, oo Muujintii cutubka saddex iyo tobnaad, aayadda kow iyo tobnaad, si fudud bay si toos ah uga kor martaa aayadda afartanaad, haddii aad doorato inaad ku dabaqdo mabda’a xariiq dusheed xariiq.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

যখন তুমি সত্যিই “পংক্তির উপর পংক্তি” নীতিটি প্রয়োগ কর, তখন তুমি দেখতে পাও যে প্রকাশিতবাক্য ত্রয়োদশ অধ্যায়ের পৃথিবী থেকে ওঠা জন্তুর—অর্থাৎ যুক্তরাষ্ট্রের—যে প্রতিরূপটি চল্লিশতম পদে “রথ, জাহাজ ও অশ্বারোহী” দ্বারা উপস্থাপিত হয়েছে, তা ১৭৯৮ সালে দুই শিংবিশিষ্ট মেষশাবকসদৃশ জন্তু থেকে অদূর ভবিষ্যতে আগত রবিবার-আইনের সময় ড্রাগনের ন্যায় কথা বলা জন্তুরূপে পরিবর্তিত হয়; এবং আরও, সেই মেষশাবকসদৃশ জন্তুর দুটি শিং আছে।

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

૪૦મું વચન તે પ્રતીકાત્મક સિત્તેર વર્ષોનું પણ પ્રતિનિધિત્વ કરે છે, જ્યારે તૂરની વ્યભિચારિણી ભૂલાઈ જાય છે; કારણ કે તે પ્રતીકાત્મક સિત્તેર વર્ષો એક રાજાના દિવસો સમાન છે, અને રાજા એટલે રાજ્ય. ૪૦મા વચન તથા પ્રકાશિતવાક્ય અધ્યાય ૧૩ની રેખાના આધાર પર, બાઈબલની આગાહીનું જે રાજ્ય યશાયા અધ્યાય ૨૩ના પ્રતીકાત્મક સિત્તેર વર્ષો સુધી શાસન કરે છે તે ધરતીનું પશુ છે, જેને શક્તિના બે શિંગડા છે. ધરતીનું પશુ શક્તિના બે શિંગડાં સાથે શરૂ થાય છે, જે રિપબ્લિકનિઝમ અને પ્રોટેસ્ટન્ટિઝમનું પ્રતિનિધિત્વ કરે છે; પરંતુ જેમ જેમ ૪૦મા વચનનો ઇતિહાસ ૪૧મા વચનમાં તેની પૂર્ણતાની નજીક આવે છે, તેમ તેની આ બે આગાહીમય શક્તિઓ પછી “જહાજો” (આર્થિક શક્તિ), અને “રથો તથા અશ્વારો” (લશ્કરી સામર્થ્ય) તરીકે ઓળખાવવામાં આવે છે.

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Sia lo tempu de is de settanta annus simbolicus de Isaia capìtulu bintitres, sa meretrice de Tiru, chi in su versu cuaranta est su re de su nord, benit ismentigada. Ma pustis, a sa fine de is de settanta annus simbolicus, issa torraiat a fornicare cun is re de sa terra, comente est istadu fatu in sa storia chi at cundùidu a su crollu de s’Unione Soviètica, cando totu is istòricos cunfirmant chi su presidente Reagan asseguraiat un’alleantza segreta cun s’anticristu de sa profezia bìblica pro su fine de fagher crollare s’Unione Soviètica. In su perìodu chi at cundùidu a su 1989, Reagan aiat giai cumentzadu una relatzione segreta e illecita cun s’òmine de peccadu; duncas is musicistas de Nabucodonosor cumintzaiant a esercitare sa melodia chi sa meretrice ismentigada cumintzaiat a cantare. Su ministeru mundiale sena precedentes de Giovanni Paolo II, in cussa istessa storia, fiat s’inìtziu de su “cantigu e ballu” chi aiat fatu chi “totu su mundu” “si maravigliasset dae segus de sa bèstia”.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Le verset quarante représente aussi l’histoire de l’adventisme laodicéen, qui commença en 1798 comme Sardes; puis ceux qui étaient à Sardes acceptèrent la lumière qui avait été descellée, et alors le mouvement philadelphien sortit de Sardes. Lorsque le mouvement philadelphien rejeta la lumière de 1856, il passa alors du statut de mouvement à celui de l’Église laodicéenne en 1863. Cette Église est donc destinée à être vomie de la bouche du Seigneur au verset quarante et un, lequel est la loi dominicale qui vient bientôt. Le verset quarante représente non seulement l’histoire des États-Unis, mais aussi l’histoire de l’adventisme laodicéen.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Adventisme Laodikéa diberi terang ilahi dari Firman Allah sebagai titik tumpu dan kekuatannya, dan pemerintahan Amerika Serikat diberi terang ilahi dari Konstitusi Amerika Serikat sebagai titik tumpu dan kekuatannya. Keduanya secara nubuatan bermula sebagai tanduk-tanduk pada tahun 1798, dan pada akhir tujuh puluh tahun simbolis itu, tanduk Republik yang murtad dan tanduk Protestan yang murtad akan bersatu menjadi satu tanduk dan berbicara seperti seekor naga.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

ខ្សែទាំងពីរ​នៅ​ក្នុង​ខទី​សែសិប គឺ​ជា​រដ្ឋាភិបាល និង​ព្រះវិហារ​ដែល​បាន​ជ្រើសតាំង ដែល​តំណាង​ឲ្យ​បន្ទាត់​ទំនាយ​ពីរ​ដែល​រត់​ស្រប​គ្នា ពីព្រោះ​វា​ត្រូវ​បាន​តំណាង​ថា​ជា​ខ្សែ​ពីរ​នៅ​លើ​សត្វ​មួយ​តែ​មួយ។ ទីណា​ដែល​សត្វ​នោះ​ទៅ ខ្សែ​ទាំងពីរ​ក៏​ទៅ​ទីនោះ​ដែរ ហើយ​វា​ធ្វើ​ដូច្នេះ​នៅ​ក្នុង​ប្រវត្តិ​ទំនាយ​ដូច​គ្នា។ ខ្សែ​នៃ​ប្រូតេស្តង់​និយម​មាន​លក្ខណៈ​ទំនាយ​ពីរផ្នែក ដែល​តំណាង​ដោយ​ឡាវូឌីសេ និង​ភីឡាដែលហ្វியா។ ខ្សែ​នៃ​សាធារណរដ្ឋ​និយម​ក៏​មាន​លក្ខណៈ​ទំនាយ​ពីរផ្នែក​ដែរ ដែល​តំណាង​ដោយ​គណបក្ស​នយោបាយ​សាធារណរដ្ឋ និង​ប្រជាធិបតេយ្យ។ ផ្នែក​ទីពីរ​នៃ​លក្ខណៈ​ពីរផ្នែក​របស់​ខ្សែ​នីមួយៗ នឹង​ឡើង​មក​ក្រោយ​បំផុត ហើយ​ឡើង​ខ្ពស់​ជាង តាម​ដានីយ៉ែល ជំពូក ៨។

Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

Kisha nikainua macho yangu, nikaona, na tazama, mbele ya mto alisimama beberu mmoja mwenye pembe mbili; na zile pembe mbili zilikuwa ndefu; lakini mmoja ulikuwa mrefu kuliko ule mwingine, na ule mrefu zaidi ulitokea mwisho. Danieli 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

ہر سینگ کی دوہری خصوصیات کی مثال مسیح کے زمانہ میں صدوقیوں اور فریسیوں کے ذریعے ظاہر ہوتی ہے، جو جمہوریہ کے سینگ میں لبرل ازم (غلامی کے حامی، جمہوریت، وُوک ازم اور عالم گیریت) اور محافظہ کاری (غلامی کے مخالف، آئینی جمہوریہ، روایت پسند، MAGA) کے مساوی ہے۔ پروٹسٹنٹ سینگ کی دوہری خصوصیات فلاڈلفیہ اور لاؤدیکیہ کے مساوی ہیں۔ ان دونوں سینگوں کی دوہری علامت میں تقسیم کے درمیان کامل مماثلت نہیں پائی جاتی، کیونکہ نہ ترقی پسند لبرل ازم اور نہ محافظہ کار MAGA-ازم اتوار کے قانون کے مسئلہ میں درست جانب پر نکلتے ہیں، کیونکہ فریسی اور صدوقی صلیب پر آ کر ایک ہو گئے تھے؛ لیکن عنقریب آنے والے اتوار کے قانون پر، جس کی مثال صلیب تھی، لاؤدیکیہ خداوند کے منہ سے اُگل دیا جاتا ہے، اور پھر فلاڈلفیائی سینگ کو عَلَم کے طور پر بلند کیا جاتا ہے۔ تاہم، دونوں سینگوں کی دوہری فطرت فریسیوں اور صدوقیوں کے درمیان الٰہیاتی نزاع سے ظاہر ہوتی ہے، اور مسیح کی تاریخ میں امتوں کے رسول (پولس) پہلے فریسیوں میں فریسی تھا۔

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

La méthode de la pluie de l’arrière-saison, étant règle sur règle, produit une grande lumière au verset quarante lorsqu’elle est appliquée. Les chapitres deux à dix-huit de l’Apocalypse sont tous en harmonie avec le verset quarante. Le témoignage du chapitre vingt-trois d’Ésaïe concernant la prostituée de Tyr s’accorde avec ce verset. Bien entendu, plusieurs autres passages doivent être superposés au verset quarante, mais l’application de règle sur règle du verset quarante la plus significative est peut-être le verset quarante lui-même.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

در آیهٔ چهل، هم زمانِ آخر در سال 1798 و هم زمانِ آخر در سال 1989 بیان شده است. این امر دانشجوی نبوت را رهنمون می‌سازد که زمانِ آخرِ 1798 را بر فرازِ زمانِ آخرِ 1989 منطبق سازد. هنگامی که چنین شود، تاریخِ آیهٔ چهل دو خط را پدید می‌آورد که هر یک از سال 1798 آغاز می‌شوند و تا قانونِ یکشنبهٔ قریب‌الوقوعِ آیهٔ چهل‌ویک ادامه می‌یابند. خطی که در 1798 آغاز می‌شود، پیامِ درونیِ قومِ ایامِ آخرِ خدا را مشخص می‌سازد، و خطی که در 1989 آغاز می‌شود، پیامِ بیرونیِ قومِ ایامِ آخرِ خدا را در خلالِ همان تاریخ دقیقاً معین می‌کند. از این‌رو، آیهٔ چهل در درونِ خود واجدِ همان نمادپردازی‌ای است که به‌وسیلهٔ همان رابطهٔ نبویِ درونی و بیرونیِ هفت کلیسا و هفت مُهر در کتابِ مکاشفه بازنمایی شده است. و این پدیدهٔ نبوی در یک آیه نمایان شده است، آیه‌ای که از پنجاه‌ویک واژه تشکیل یافته است!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Les millérites reconnurent le message intérieur-extérieur des sept Églises et des sept sceaux, mais ils reconnurent aussi que les sept trompettes représentaient également une troisième ligne de vérité qui constituait un élément de l’histoire représentée par les sept Églises et les sept sceaux. Les trompettes étaient, comme l’affirme Miller, « les jugements particuliers » qui furent amenés sur Rome. Les millérites comprenaient que les jugements de Dieu représentés par les sept trompettes étaient liés à l’histoire des sept Églises et à l’histoire parallèle des sept sceaux.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Пайғамбарлық қырықыншы аят 2001 жылғы 11 қыркүйек тарихын қамтиды, сондықтан қырықыншы аятта жеті кернейдің пайғамбарлық желісі де сәйкеседі. Бірінші періште 1798 жылы 1844 жылы соттың ашылатынын жариялау үшін келді. Сол сот тергеуші және атқарушы сот болып бөлінеді. Қырықыншы аяттың тарихы — тергеуші соттың тарихы, ал қырық бірінші аяттан бастап Михаил орнынан тұрғанға және жеті соңғы оба төгілгенге дейінгі тарих — атқарушы соттың тарихы.

The executive judgment begins when the United States speaks as a dragon.

Hukumu ya kutekeleza huanza wakati Marekani inaponena kama joka.

““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

"Alama za mfano huu zilizo kama za mwana-kondoo na sauti ya joka zinaonyesha mkanganyiko wa kushangaza kati ya madai na matendo ya taifa linalowakilishwa hivyo. ‘Kunena’ kwa taifa hilo ni tendo la mamlaka zake za kutunga sheria na za mahakama. Kwa tendo kama hilo litalikanusha waziwazi ile misingi ya uhuru na ya amani ambayo limeitangaza kuwa ndiyo msingi wa sera yake. Utabiri kwamba litanena ‘kama joka’ na kutumia ‘uweza wote wa mnyama yule wa kwanza’ unatabiri wazi maendeleo ya roho ya kutovumilia na ya mateso iliyoonyeshwa na mataifa yaliyowakilishwa na joka na mnyama yule mfano wa chui. Na kauli kwamba mnyama mwenye pembe mbili ‘huisababisha nchi na hao wakaao ndani yake kumwabudu yule mnyama wa kwanza’ inaonyesha kwamba mamlaka ya taifa hili yatatumika katika kulazimisha kushikwa kwa desturi fulani ambayo itakuwa tendo la heshima kwa upapa.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Lorsque les États-Unis « parlent » et imposent la loi dominicale qui doit bientôt venir, la « seconde voix » du chapitre dix-huit de l’Apocalypse « parle » en appelant les hommes et les femmes à sortir de Babylone.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

Ndzi tlhela ndzi twa rito rin’wana ri huma etilweni, ri ku: Humani eka yena, n’wina vanhu va mina, leswaku mi nga vi vadyi va swidyoho swa yena, ni leswaku mi nga amukeri makhombo ya yena. Hikuva swidyoho swa yena swi fikile etilweni, naswona Xikwembu xi tsundzuke ku homboloka ka yena. N’wi hakeleni hilaha na yena a mi hakeleke hakona, mi n’wi andzisela kabirhi hi ku ya hi mintirho ya yena; eka xinwelo lexi a xi tatileke, n’wi chelelani kabirhi. Nhlavutelo 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Mstari wa arobaini na moja unaposema, wakati Marekani inanena, wale ambao bado wamo katika mazingira ya pande tatu ya Babeli ya kisasa wanaitwa watoke wakati “sauti ya pili” ya Ufunuo sura ya kumi na nane inanena. Wale wanaoitwa watoke wakati huo wanawakilishwa katika mstari wa arobaini na moja kuwa “Edomu, Moabu, na wakuu wa wana wa Amoni.” Katika mstari huo, wale wanaowakilishwa katika ishara ya pande tatu ya Babeli ya kisasa wanaokoka kutoka mkononi mwa mfalme wa kaskazini (upapa). Neno la Kiebrania la “kuokoka” humaanisha kuponyoka kwa utelezi, na maana yake ya asili ni kwamba kuokoka huko kunatimizwa kutoka katika kitu ambacho kabla ya kuokoka huko kilikuwa kimewashikilia matekani wale wanaookoka.

He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

Li entrará anque in le terra gloriose, e multe [terras] essera subvertite; ma istes escapara de su mano: Edom, e Moab, e le principes del filios de Ammon. Il extenderá tamben su mano super le terras; e le terra de Egypto non escapara. Daniel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

A verse forty-deux, la papauté (le roi du nord) triomphe de son troisième obstacle géographique lorsqu’elle s’empare de l’Égypte, laquelle est un symbole des Nations Unies, comme le préfigure l’anniversaire d’Hérode, lorsqu’il cède à la danse trompeuse de Salomé (les États-Unis), fille d’Hérodiade (la papauté). Cela identifie le moment où les Nations Unies (les « dix rois » d’Apocalypse dix-sept) consentent à donner leur royaume à la bête pendant une heure. Cette heure est l’heure du « grand tremblement de terre » d’Apocalypse onze, et l’« heure » où la prostituée de Babylone est jugée. Au verset quarante-deux, l’Égypte (les Nations Unies) « n’échappera point ».

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Le mot hébreu traduit par « échapper » au verset quarante-deux est différent du mot hébreu employé au verset quarante-et-un. Au verset quarante-deux, le mot « échapper » signifie « ne trouver aucune délivrance », tandis que le verset quarante-et-un indique que ceux qui, avant la loi du dimanche imminente, tenaient la main à la papauté, s’échappent alors comme par glissement. Avant l’heure de la crise de la loi du dimanche, ceux qui sont dans la communion de la Babylone moderne ont accepté l’idée satanique selon laquelle le dimanche est le jour de culte de Dieu. Lorsque la marque de la bête est imposée, une personne peut soit l’accepter, pour quelque raison que ce soit, soit réellement croire qu’il en est ainsi. Y croire, c’est recevoir la marque sur le front, et l’accepter simplement, c’est recevoir la marque dans la main.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Ane jotka pääsevät paavinvallan kädestä sunnuntailain aikaan, hylkäävät saatanallisen ajatuksen, että Jumalan palvontapäivä on auringon päivä, juuri sinä aikana, jolloin Yhdysvallat ja Yhdistyneet Kansakunnat lyövät kättä Rooman porton, paavillisen vallan, pohjoisen kuninkaan kanssa.

“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

«Ang mga Protestante sa Estados Unidos ang mangunguna sa pag-abot ng kanilang mga kamay sa kabila ng bangin upang hawakan ang kamay ng Espiritismo; aabot sila sa kabila ng kalaliman upang makipagkamay sa kapangyarihang Romano; at sa ilalim ng impluwensiya ng tatluhang pagkakaisang ito, susunod ang bansang ito sa mga yapak ng Roma sa pagyurak sa mga karapatan ng budhi.» The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Fadhaa jaʼee taʼee, akka yeroo fudhannee ijaarsa keeyyata jahaa dhumaa Daniel boqonnaa kudha tokkoo ifa goonu barbaachisaa dha, yommuu ilaallota keenya keeyyata afurtama irratti itti fufnu. Mootiin kaabaa, kan Roomaa Haaraa taʼe, teessoo lafaa irratti hundeeffamuuf gufuuwwan teessuma lafaa sadii ni moʼata. Roomaan waaqeffannaa-buʼuuraa gufuuwwan teessuma lafaa sadii ni moʼatte; akkasumas Roomaan papaasummaa ni moʼatte; kanaafis Roomaan Haaraan keeyyata afurtama keessatti mootii kibbaa (Gamtaa Sooviyeetii durii) ni moʼata; itti aansuudhaan keeyyata afurtama tokko keessatti biyya ulfinaa (Ameerikaa) ni moʼata; achiis keeyyata afurtama lamaa fi afurtama sadi keessatti Gibxii (Tokkummaa Mootummootaa) ni moʼata.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Mais, comme l’indique la citation précédente de Sister White, les États-Unis s’unissent en même temps à la papauté et aux Nations Unies. L’union triple du dragon, de la bête et du faux prophète s’accomplit lors de la loi dominicale imminente, bien que Daniel, chapitre onze, versets quarante et un à quarante-trois, présente de manière séquentielle cette conquête simultanée. La séquence qui est illustrée représente le déroulement des événements, mais ils s’accomplissent tous lors de la loi dominicale imminente.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

A sa pwen sa a, “dezyèm vwa” ki nan Revelasyon dizwit la “pale,” egzakteman kote Etazini “pale.” Bondye pale kote ak lè Satan pale. Nan vèsè karannkat la, nouvèl ki soti nan lès ak nan nò a boulvèse wa nò a, epi dènye beny san papal la inisye. Vèsè karannkat la, menm jan ak vèsè karannde ak karanntwa yo, kòmanse nan vèsè karanteyen an, lè zanj pisan ki nan Revelasyon dizwit la kòmanse apèl Li pou lòt twoupo pa Li a sòti nan Babilòn.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

सन् उहाँले प्रस्तुत गर्नुहुने सन्देश नै त्यो सन्देश हो जसले तेस्रो हायको इस्लामलाई उहाँको न्यायको साधन, तथा बाबेलकी वेश्याको दण्डको रूपमा चिन्हित गर्दछ। इस्लामलाई “पूर्वका समाचार” को रूपमा प्रस्तुत गरिएको छ, र पोपतन्त्रलाई (उत्तरका राजाको नक्कली रूप) “उत्तरका समाचार” भनिएको छ। दानियल अध्याय एघारको पद चालीसले अनुसन्धानात्मक न्यायलाई चिन्हित गर्दछ, र पद एकचालीसदेखि पैंतालीससम्मले कार्यकारी न्यायलाई चिन्हित गर्दछ।

We will continue our consideration of verse forty of Daniel eleven in the next article.

Nous poursuivrons, dans le prochain article, notre examen du verset quarante de Daniel onze.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

«En une certaine occasion, alors que je me trouvais à New York, il me fut demandé, pendant les heures de la nuit, de contempler des édifices qui s’élevaient étage après étage vers le ciel. Ces bâtiments étaient garantis incombustibles, et ils avaient été construits pour glorifier leurs propriétaires et leurs bâtisseurs. Toujours plus haut, et plus haut encore, ces édifices s’élevaient, et l’on y employait les matériaux les plus coûteux. Ceux à qui appartenaient ces bâtiments ne se demandaient pas : “Comment pouvons-nous le mieux glorifier Dieu ?” Le Seigneur n’était pas dans leurs pensées.»

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

«Ես խորհեցի. “Օ՜, եթե նրանք, ովքեր այսպես են ներդնում իրենց միջոցները, կարողանային իրենց ընթացքը տեսնել այնպես, ինչպես Աստված է տեսնում այն։ Նրանք դիզում են շքեղ շենքեր, բայց որքան հիմար է տիեզերքի Իշխանի աչքին նրանց ծրագրելը և հնարել‑մտածելը։ Նրանք իրենց սրտի և մտքի բոլոր զորություններով չեն ուսումնասիրում, թե ինչպես կարող են փառավորել Աստծուն։ Նրանք աչքից կորցրել են այս բանը՝ մարդու առաջին պարտականությունը”»։

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

À mesure que s’élevaient ces édifices majestueux, leurs propriétaires se réjouissaient, dans un orgueil ambitieux, de disposer d’argent pour satisfaire leur égoïsme et exciter l’envie de leurs voisins. Une grande partie de l’argent qu’ils investissaient ainsi avait été obtenue par l’exaction, en écrasant les pauvres. Ils oubliaient que, dans le ciel, il est tenu compte de chaque transaction commerciale ; tout marché injuste, tout acte frauduleux, y est consigné. Le temps vient où, dans leur fraude et leur insolence, les hommes atteindront un point qu’il ne leur sera pas permis de franchir par le Seigneur, et ils apprendront qu’il y a une limite à la longanimité de Jéhovah.

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

«La scène qui se déroula ensuite devant moi fut une alarme d’incendie. Des hommes regardaient les bâtiments élevés et prétendument à l’épreuve du feu, et disaient : “Ils sont parfaitement en sécurité.” Mais ces bâtiments furent consumés comme s’ils avaient été faits de poix. Les pompes à incendie ne purent rien faire pour arrêter la destruction. Les pompiers furent incapables de faire fonctionner les pompes.»

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

«Мене наставлено, що коли настане Господній час, якщо в серцях гордих, честолюбних людей не відбудеться жодної зміни, люди побачать, що рука, яка була могутньою спасати, буде могутньою й нищити. Жодна земна сила не може спинити руку Божу. Жоден матеріал не може бути використаний при спорудженні будівель так, щоб уберегти їх від знищення, коли настане визначений Богом час послати відплату людям за їхнє нехтування Його законом і за їхнє себелюбне честолюбство. »

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“ਲੋਕਾਂ ਵਿੱਚ, ਅੱਥਵਾ ਸ਼ਿਖਿਆਕਾਰਾਂ ਅਤੇ ਰਾਜਨੇਤਿਆਂ ਵਿੱਚ ਵੀ, ਬਹੁਤ ਥੋੜੇ ਹੀ ਹਨ ਜੋ ਸਮਾਜ ਦੀ ਵਰਤਮਾਨ ਅਵਸਥਾ ਦੇ ਮੂਲ ਕਾਰਨਾਂ ਨੂੰ ਸਮਝਦੇ ਹਨ। ਜੋ ਸਰਕਾਰ ਦੀਆਂ ਲਗਾਮਾਂ ਆਪਣੇ ਹੱਥ ਵਿੱਚ ਰੱਖਦੇ ਹਨ, ਉਹ ਨੈਤਿਕ ਭ੍ਰਿਸ਼ਟਤਾ, ਗਰੀਬੀ, ਦੈਨਤਾ ਅਤੇ ਵਧਦੇ ਅਪਰਾਧ ਦੀ ਸਮੱਸਿਆ ਦਾ ਹੱਲ ਕਰਨ ਯੋਗ ਨਹੀਂ ਹਨ। ਉਹ ਵਪਾਰਿਕ ਕਾਰਜਾਂ ਨੂੰ ਹੋਰ ਮਜ਼ਬੂਤ ਅਧਾਰ ਉੱਤੇ ਸਥਾਪਿਤ ਕਰਨ ਲਈ ਵਿਅਰਥ ਹੀ ਸੰਘਰਸ਼ ਕਰ ਰਹੇ ਹਨ। ਜੇ ਮਨੁੱਖ ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਦੀ ਸ਼ਿਖਿਆ ਵੱਲ ਹੋਰ ਧਿਆਨ ਦੇਣ, ਤਾਂ ਉਹਨਾਂ ਨੂੰ ਉਹਨਾਂ ਸਮੱਸਿਆਵਾਂ ਦਾ ਹੱਲ ਮਿਲ ਜਾਵੇਗਾ ਜੋ ਉਹਨਾਂ ਨੂੰ ਉਲਝਨ ਵਿੱਚ ਪਾਂਦੀਆਂ ਹਨ।”

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

«Fy Skriftini décrive la condition dé monde juste avan la seconde venue de Christ. Concernant lés hommes qui, par brigandage et extorsion, amassent de grandes richesses, il est écrit : “Zot inn amassé dés trésors pou lés derniers jours. Voici, le salaire dés ouvriers qui ont moissonné vos champs, et que vous avez retenu par fraude, crie ; et les cris dé ceux qui ont moissonné sont parvenus aux oreilles du Seigneur de Sabaoth. Vous avez vécu sur la terre dans les plaisirs et dans la mollesse ; vous avez rassasié vos cœurs comme en un jour de carnage. Vous avez condamné et mis à mort le juste ; il ne vous résiste pas.” Jacques 5:3–6.»

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

« Mais qui prête attention aux avertissements donnés par les signes des temps qui s’accomplissent rapidement ? Quelle impression produisent-ils sur les gens du monde ? Quel changement voit-on dans leur attitude ? Pas davantage que ce que l’on voyait dans l’attitude des habitants du monde noachique. Absorbés par les affaires et les plaisirs de ce monde, les antédiluviens “ne se doutèrent de rien, jusqu’à ce que le déluge vînt et les emportât tous.” Matthieu 24:39. Ils avaient reçu des avertissements envoyés du ciel, mais ils refusèrent d’écouter. Et aujourd’hui, le monde, dans une totale indifférence à la voix d’avertissement de Dieu, se précipite vers une ruine éternelle. »

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

ʻAduunyaa hafuura waraanaatiin jeeqamtee jirti. Raajii boqonnaa kudha tokkoffaa kitaaba Daani’el keessatti argamu guutummaatti raawwatamuu isaatti baayʼee dhihaateera. Yeroo dhihootti wantoonni rakkinaa raajiiwwan keessatti himaman ni raawwatamu.

Testimonies to the Church, volume NINE, page ELEVEN.

Témoignages pour l’Église, volume NEUF, page ONZE.