The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.

Le temps du scellement des cent quarante-quatre mille, qui a commencé le 11 septembre 2001 et s’achève à la loi du dimanche aux États-Unis, est la période où s’accomplit l’effet de toute vision. Certaines de ces visions s’étendent jusqu’à la seconde venue de Christ, mais même celles qui surviennent après la loi du dimanche sont ancrées dans la période du scellement. Le scellement des cent quarante-quatre mille est le lieu où l’alliance éternelle s’accomplit parfaitement. Durant cette période, Christ écrit Sa loi dans le cœur et dans l’esprit de Son peuple pour l’éternité. Ce scellement est représenté par l’union de la divinité avec l’humanité, laquelle ne pèche pas.

The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.

Ndërlidhja simbolike e “dyqind e njëzetës” përfaqëson si rivendosjen, ashtu edhe bashkimin e hyjnores me njerëzoren. Dyqind e njëzet vjetët nga Bibla e Mbretit Jakob deri te paraqitja e parë publike e William Miller-it më 1831 dhe botimi i mëvonshëm në Vermont Telegraph më 1833, përfaqësojnë bashkimin e hyjnores me njerëzoren. Ato mbartin nënshkrimin e “së vërtetës”, që është fjala hebraike e krijuar nga Gjuhëtari i Mrekullueshëm, i cili bashkon shkronjën e parë, të trembëdhjetën dhe të fundit të alfabetit hebraik për të formuar fjalën “e vërteta”. Dyqind e njëzet vjetët nga 1611-ta dhe Bibla e Mbretit Jakob deri te 1831-shi dhe botimi nga Miller i mesazhit të tij pasqyrojnë nënshkrimin e Gjuhëtarit të Mrekullueshëm.

In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.

Au milieu de ces deux dates (1611 et 1831), le temps de la fin en 1798 représente le descellement d’un message provenant du livre de Daniel (la Bible du roi Jacques), lequel produit l’accroissement de la connaissance qui mena à la publication de Miller en 1831. Le temps de la fin en 1798 marqua aussi le commencement d’un processus d’épreuve qui produisit la rébellion des vierges folles, que Daniel, au chapitre douze, identifie comme les méchants. Ainsi, 1798 représente le nombre treize, au milieu de la première et de la dernière lettre, car treize est un symbole de rébellion. 1798 se rattache également à la période de préparation allant de 1776 jusqu’à 1798, le temps de la fin.

As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.

Comme dans le lien de deux cent vingt ans de Miller, 1776 est aussi marqué par une publication divine, la Déclaration d’Indépendance, et inaugure une période qui se termine en 1798 avec la publication des Alien and Sedition Acts. Les deux cent vingt ans du lien symbolique, chez Miller, entre la divinité et l’humanité, sont reliés, par l’année 1798, aux vingt-deux années de préparation allant de la publication de la Déclaration d’Indépendance jusqu’à la publication des Alien and Sedition Acts de 1798. Vingt-deux, étant le dixième de deux cent vingt, ou la dîme de deux cent vingt ; le nombre vingt-deux, comme le nombre deux cent vingt, représente le lien de la divinité avec l’humanité.

Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.

Miller의 220년은 진리의 표징을 지니고 있으며, 14만 4천의 인치는 시기 역시 그러하고, 1776년부터 1798년에 이르는 준비의 기간 또한 동일한 표징을 지니고 있으니, 이는 그 한가운데 연도인 1789년이 열세 식민지에 의해 비준된 헌법의 공포를 표시하기 때문이다.

Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.

El vínculo de Miller, que comenzó en 1611 y terminó en 1831, y cuyo punto medio se halló en 1798, está vinculado con el período de veintidós años de 1776 a 1798, cuyo punto medio es 1789. Las cinco fechas —1611, 1776, 1789, 1798 y 1831— están representadas por una obra de publicación. Las fechas del período de preparación contienen el diezmo de veintidós años desde 1776 hasta 1798, y ese período ilustra el tiempo del sellamiento de los ciento cuarenta y cuatro mil, que es el tiempo en que la divinidad se combina con la humanidad. El período de doscientos veinte años de Miller, y el período de preparación de veintidós años desde 1776 hasta 1798, ambos representan el vínculo de la divinidad con la humanidad.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.

დაბეჭდვის დრო ას ორმოცდაოთხი ათასისა დაიწყო 2001 წლის 11 სექტემბერს და აღინიშნა მესამე ვაის ისლამის მიერ სულიერ დიდებულ ქვეყანაში დარტყმით. ოცდაორი წლის შემდეგ, 2023 წლის 7 ოქტომბერს, მესამე ვაის ისლამმა კვლავ დაარტყა ტიპურ, პირდაპირი მნიშვნელობით დიდებულ ქვეყანას. მალე მოსალოდნელი საკვირაო კანონის დროს ას ორმოცდაოთხი ათასის დაბეჭდვა დასრულდება, და მესამე ვაის ისლამი კვლავ დაარტყამს შეერთებულ შტატებს.

The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.

মোহরাঙ্কনের সময় শুরু হয় পৃথিবীর পশুর উপর ইসলামের এক আক্রমণের মাধ্যমে, এবং তা শেষও হয় পৃথিবীর পশুর উপর ইসলামের এক আক্রমণের মাধ্যমেই। মধ্যবর্তী সময়ে, তৃতীয় হায়ের ইসলাম ইস্রায়েল জাতির উপর আঘাত হানে, যা বাইবেলীয় দৃষ্টিতে যিহূদা হিসেবে উপস্থাপিত। যিহূদা ছিল বাইবেলের প্রাচীন আক্ষরিক মনোরম দেশ, এবং যুক্তরাষ্ট্র হলো আধুনিক আত্মিক মনোরম দেশ।

The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

ئىسلامنىڭ ئۈچ زەربىسىنىڭ ھەممىسى شان-شەرەپلىك يەرگە قارىتىلىپ ئېلىپ بېرىلدى. بىرىنچىسى ۋە ئاخىرقىسى زامانىۋى روھىي شان-شەرەپلىك يەرگە قارشى بولدى، ئوتتۇرىدىكى زەربە بولسا قەدىمىي ھەقىقىي شان-شەرەپلىك يەرگە قارشى ئېلىپ بېرىلدى. ئوتتۇرىدىكى waymark زامانىۋى ئىسرائىل دۆلىتىگە قىلىنغان ھۇجۇم ئىدى، ۋە ئۆز مەسىھىنى كرېستكە مىخلىشىدا ھەقىقىي ئىسرائىل ئىسياننىڭ بىر سىمۋولىغا ئايلاندى؛ بۇ، ئىبرانىي ئېلىپبەسىدىكى ئون ئۈچۈنچى ھەرپ ئارقىلىق ئىپادىلەنگەندەك.

The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.

1776年から1798年までの準備期間は、第三天使の運動における二百二十年とも結び付いている。というのは、1776年の独立宣言を起点として、1996年および『The Time of the End』誌の発行に至るまでが二百二十年であるからである。その歴史の中間に、1989年の終わりの時があり、それは愚かな悪しき処女たちの反逆を画するものである。ゆえに、1611年、1776年、1789年、1798年、1831年、1989年、1996年、2001年、2023年、そして間もなく到来する日曜法は、いずれも「神性が人性と結合しているとき、それは罪を犯さない」という真理に関連する道標である。十の道標、そのうち二つは二度繰り返されている。

Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Kymmenen on koetusta edustava luku, ja kun lisätään kaksi toistuvaa päivämäärää, 1776 ja 1798, saadaan yhteensä kaksitoista tienviittaa, jotka edustavat sataa neljääkymmentäneljää tuhatta. Kaikki tienviitat käsittelevät sadan neljänkymmenenneljän tuhannen koetusprosessia, joka tapahtuu 11. syyskuuta 2001:stä pian tulevaan sunnuntailakiin saakka, jolloin Kristus toteuttaa kolmannen enkelin työn yhdistämällä jumaluutensa sadan neljänkymmenenneljän tuhannen ihmisyyteen; he eivät koko muun iankaikkisuuden aikana tee syntiä. Tämän tosiasian voivat tietenkin nähdä vain ne, jotka, kuten Jesaja sen ilmaisee, päättävät “nähdä silmillään ja kuulla korvillaan ja ymmärtää sydämellään ja kääntyä ja tulla parannetuiksi.”

On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.

Uko ku wa 22 Ukwakira 1844 marayika wa gatatu yaraje, nk’uko Kristo yahise aza mu rusengero Rwe kugira ngo asohoze igikorwa cyo gushyira ikimenyetso ku bihumbi ijana na mirongo ine na bine. Hanyuma itsinda ry’Abamilerite rikurikira Kristo ryinjiye Ahera Cyane, nubwo nyuma yaho bahagaritse gukurikira umucyo ugenda ugaragara wa marayika wa gatatu kandi basubira gusubiramo ubwigomeke bwa Kadeshi ya mbere, maze bagenwa kuzerera mu butayu bwa Lawodikiya kugeza bose bapfuye.

When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.

Tandis que le Christ entrait soudainement dans le Lieu très saint, l’union de la divinité et de l’humanité représentait l’œuvre qu’Il était prêt à accomplir, et cette œuvre était symboliquement représentée par le Merveilleux Linguiste avec deux témoins. Ces témoins étaient Habacuc et Jean. Au chapitre DEUX, verset VINGT, dans les deux livres, le 22 octobre 1844 est identifié. L’un mettait l’accent sur l’œuvre d’expiation (réconciliation), qui commença à cette date, et l’autre désignait un temple qui devait être purifié.

The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.

वह मन्दिर जिसमें वह अचानक आया, उस मन्दिर द्वारा निरूपित है जिसे नित्य [बलि] (मूर्तिपूजकता) और उजाड़नेवाली घृणित वस्तु (पापतंत्र) की शक्तियों ने रौंद डाला था। वह मन्दिर मसीह का भी प्रतीक था, जो वह मन्दिर है जिसे नाश किया गया और फिर तीन दिनों में खड़ा किया गया। वह 1798 से लेकर 1844 तक छियालीस वर्षों में स्थापित किए गए मिलेरियों के मन्दिर का भी प्रतीक था। वह मानवीय मन्दिर का भी प्रतीक था, जो छियालीस गुणसूत्रों द्वारा संगठित होता है और मानव देह की आनुवंशिक संरचना को परिभाषित और नियंत्रित करता है। यह संयोग नहीं है कि मानव शरीर की प्रत्येक कोशिका पूर्णतः प्रत्येक दो हजार पाँच सौ बीस दिनों में प्रतिस्थापित हो जाती है।

In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.

Dans toutes ces illustrations divines du temple, qui représentent l’œuvre du Christ consistant à unir la divinité à l’humanité, la divinité précède toujours l’humanité. 1611 précède 1831. 1776 précède 1798. 1776 précède 1996. 2001 précède 2023. Les millérites suivirent le Christ dans le lieu très saint. Au commencement, Dieu créa l’homme.

We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.

Maɓɓe artuɗe 1776, 1789 e 1798, ɗe nden no waɗi yimɓe eɓɓanɗe tawa nde ɗum woni nyiiɓirde sealinɗe, ko hono no moƴƴi ndeen ndiyam. Ndeen no waawi roondude e laawol ɗee teddungalji tatol, 1776, 1789 e 1798, ɗi nden no nanndini yimɓe e yiite siryaaki nde hollaaki ɗum woni nder sahaa maɓɓe sealinɗe. Sahaa arandeeji, ko 1776 woni nder ɗum, ko Hokkirde Ndaarol e daneeji Kongereesuuji Kontalinantal ɗiɗi; e sahaa ɗiɗaɓo, ko 1789 woni nder ɗum, ko Dastuur e sahaa Maqaaluuji Konfederasiyoŋ faa yahude 1798.

The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.

Rafitra miafin’ilay sarin’ny bibidia, dia ny fahamarinana fa ny loha fahavalo dia avy amin’ireo loha fito, dia aseho mazava amin’ireo vanim-potoana roa tonta. Aseho mazava koa izany ao amin’ny mariky ny lalana fahatelo amin’izany tantara izany, nefa io mariky ny lalana io dia miresaka ny amin’ny fahavalo, izay avy amin’ny fito, araka ny fahatanterahany ao amin’ny fahefan’ny papa. Ireo vanim-potoana roa voalohany dia maneho ny fahatanterahan’ny fahavalo izay avy amin’ny fito ao anatin’i Etazonia.

The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.

متحده ایالات از دو شاخ تشکیل شده است: یکی با یک مرد مرتبط است و دیگری با یک زن. مرد، قدرت سیاسی است؛ آن شاخِ جمهوری‌خواه است. زن، قدرت دینی است؛ آن شاخِ پروتستان است. بنابراین، دوره‌ای که با 1776 و «اعلامیهٔ استقلال» نمایانده شده است، نمایندهٔ شاخِ پروتستان است، زیرا الوهیت همواره بر انسانیت تقدّم دارد. دوره‌ای که با 1789 و «قانون اساسی» نمایانده شده است، نمایندهٔ شاخِ جمهوری‌خواه است.

In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.

Noong 2020, kapuwa pinatay ang dalawang sungay ng makabagong sataniko at ateistikong mga kapangyarihan ng dragon. Ang tunay na sungay na Protestante ay pinatay noong Hulyo 18, 2020, at ang sungay na Republikano ay pinatay pagkatapos nito noong Nobyembre 3, 2020. Noong 2023, tumindig ang dalawang saksi, at ang sanlibutan na nagkakatuwa dahil sa kanilang mga bangkay ay nagsimulang matakot.

In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.

En 2023, l’œuvre finale du scellement des cent quarante-quatre mille a commencé dans la dernière génération de l’histoire de la terre. La divinité est désormais unie à l’humanité pour l’éternité, tandis que les fidèles des derniers jours reproduisent pour l’éternité l’image du Christ.

In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.

En 2023, commença dans la nation de la bête de la terre l’œuvre finale consistant à unir l’Église apostate à l’État apostat. La structure de pouvoir représentée par la papauté, composée d’une Église apostate dominant un État apostat, était alors en train d’être établie et de reproduire l’image de la bête.

The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.

Gẹgẹbi a ti ṣe aṣoju rẹ nipasẹ “ohùn, mànàmáná, àrá” àti “ìmìtìtì ilẹ̀” tí ń bọ̀, àdánwò ńlá fún àwọn tí a ti pè ni àdánwò rí ìdásílẹ̀ àwòrán ẹranko náà. Àkókò ìdìdì ni àkókò tí gbogbo ìran ti ń rí ipa pípé rẹ̀ (ìmúṣẹ rẹ̀). Ní àkókò ìmúrasílẹ̀ láti 1776 títí dé 1798, èyí tí ó ṣàpẹẹrẹ àkókò ìdìdì, àwọn kẹ̀kẹ́ wà nínú àwọn kẹ̀kẹ́ mìíràn, èyí tí í ṣe apá kan nínú ìran tí Ẹsẹkiẹli rí nígbà tí ó wo inú Ibi Mímọ́ Jùlọ, ní àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì. Àwọn kẹ̀kẹ́ wọ̀nyí, Sister White ṣe ìdánimọ̀ wọn gẹ́gẹ́ bí “ìfaradàpọ̀ tó díjú ti àwọn ìṣẹ̀lẹ̀ ènìyàn.” Àkókò ìmúrasílẹ̀ láti 1776 sí 1798 ní díẹ̀ lára àwọn “ìfaradàpọ̀ tó díjú ti àwọn ìṣẹ̀lẹ̀ ènìyàn” wọ̀nyí, tí ó yẹ kí a ṣàkíyèsí.

One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.

Einer ist mit der Wahrheit verbunden, dass das revolutionäre Frankreich die Vereinigten Staaten versinnbildlichte. Beide Nationen setzen das Papsttum auf den Thron der Erde, und beide stürzen es wieder herab. Beide Nationen widmen ihre militärische und wirtschaftliche Macht der Vollendung dieses Werkes. Beide Nationen beseitigen plötzlich ihre etablierten Religionen, um katholisch zu werden. Beide Nationen erleiden ein „Erdbeben“, das ihre bestehenden Regierungen stürzt. Die Geschichte beider Nationen ist mit dem Jahr 1789 verknüpft; denn 1789 begann die Französische Revolution, und die Verfassung der Vereinigten Staaten trat in Kraft.

The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.

قلابی فارانسه ده سال دوام کرد. ناپلیون بوناپارت در مراحل پایانی انقلاب فرانسه به قدرت رسید. او به یک رهبر برجستۀ نظامی مبدل شد و پس از کودتای موفقانۀ خود در ۹ نوامبر ۱۷۹۹، که به اول قونسول جمهوری فرانسه شدنِ او انجامید، در حکومت فرانسه نقشی اساسی ایفا کرد.

In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.

Pe wisa bilong tupela hap bilong taim bilong redi, stat long 1776 i go inap long 1798, dispela man husat i namba et (i no long stret lain bilong namba), na em i kam long ol seven, em i John Hancock. Em i wanpela bilong ol etpela president long dispela namba tu hap, we 1789 i makim (yia bilong French Revolution). Em tasol wanpela namel long ol dispela etpela president husat tu i bin sindaun bosim wok olsem president long namba wan hap, we 1776 i makim. Long dispela mining bilong profesi, em i namba et, husat i kam long ol seven.

He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.

Il est la signature de la période humaine, car la première période représente le divin, et il est donc la signature qui relie les deux périodes entre elles (la divine et l’humaine). Sa signature est la plus connue de l’histoire humaine, et elle représentait plus encore que la beauté remarquable de son écriture.

John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.

Лафзои Ҷон Ҳэнкок дар Эъломияи Истиқлолият машҳуртарин имзо дар таърих аст. Имзои калон ва пурҷилои ӯ ба рамзе шинохта табдил ёфта, истиқлолияти Амрико ва сарпечии мустамликаҳои амрикоиро аз ҳукмронии Бритониё таҷассум мекунад. Ҳэнкок, ки ҳангоми имзо шудани Эъломия дар соли 1776 раиси Конгресси Қитъавӣ буд, бино ба ривоят, номи худро ба таври барҷаста имзо кардааст, то Шоҳ Ҷорҷи III онро бе айнакаш бихонад; ва ин ҷасорат ва садоқати ӯро ба роҳи истиқлолият рамзӣ мегардонд.

Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.

ਹੈਨਕਾਕ ਉਹਨਾਂ ਅੱਠ ਰਾਸ਼ਟਰਪਤੀਆਂ ਵਿੱਚੋਂ ਇੱਕ ਸੀ ਜੋ 1789 ਦੁਆਰਾ ਦਰਸਾਏ ਗਏ ਸਮੇਂ ਨਾਲ ਸੰਬੰਧਿਤ ਸਨ, ਪਰ ਉਹ ਉਹਨਾਂ ਸੱਤ ਮਨੁੱਖਾਂ ਵਿੱਚੋਂ ਵੀ ਸੀ ਜੋ 1776 ਦੁਆਰਾ ਦਰਸਾਏ ਗਏ ਸਮੇਂ ਵਿੱਚ ਰਾਸ਼ਟਰਪਤੀ ਸਨ। ਜਦੋਂ ਆਜ਼ਾਦੀ ਦੀ ਘੋਸ਼ਣਾ-ਪੱਤਰ ‘ਤੇ ਹਸਤਾਖਰ ਹੋਏ, ਉਹ ਰਾਸ਼ਟਰਪਤੀ ਸੀ। ਹੈਨਕਾਕ ਆਪਣੇ ਮਨੁੱਖੀ ਹਸਤਾਖਰ ਰਾਹੀਂ ਇਨ੍ਹਾਂ ਦੋਨਾਂ ਸਮਿਆਂ ਨੂੰ ਆਪਸ ਵਿੱਚ ਜੋੜਦਾ ਹੈ, ਅਤੇ ਉਹ ਪਹਿਲੇ ਇਤਿਹਾਸ ਅਤੇ ਦੂਜੇ ਇਤਿਹਾਸ ਦੋਨਾਂ ਵਿੱਚ ਸਥਿਤ ਹੈ। ਪਹਿਲਾ ਇਤਿਹਾਸ ਦਿਵਿਆ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ ਅਤੇ ਦੂਜਾ ਮਨੁੱਖੀ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ, ਅਤੇ ਉਹ ਹਸਤਾਖਰ ਜੋ ਇਨ੍ਹਾਂ ਦੋਨਾਂ ਇਤਿਹਾਸਾਂ ਨੂੰ ਇਕੱਠਾ ਜੋੜਦਾ ਹੈ, ਉਸ ਅਦਭੁੱਤ ਭਾਸ਼ਾਵਿਦ ਦੇ ਹਸਤਾਖਰ ਹਨ ਜਿਸ ਨੇ 1776 ਦੁਆਰਾ ਦਰਸਾਏ ਗਏ ਦਿਵਿਆ ਸਮੇਂ ਨੂੰ 1789 ਦੁਆਰਾ ਦਰਸਾਏ ਗਏ ਮਨੁੱਖੀ ਸਮੇਂ ਨਾਲ ਜੋੜਨ ਲਈ ਇੱਕ ਮਨੁੱਖੀ ਸਾਧਨ ਦਾ ਉਪਯੋਗ ਕੀਤਾ।

There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.

Il n’existe qu’une seule autre signature dans l’histoire du monde qui rivalise, en termes de notoriété, avec celle de Hancock ; c’est également une signature associée à 1789 et à la Révolution française. Cette signature renferme le même type d’audace que Hancock entendait exprimer, et on la trouve dans l’histoire de la France.

In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.

Ukurikije uburyo kizwi ku rwego rw’isi n’agaciro kacyo k’ikimenyetso, umukono wa Napoleon Bonaparte ufite urwego rugereranywa n’urwa John Hancock, nubwo ari mu miterere y’amateka n’umuco itandukanye. Napoleon, wari umuyobozi ukomeye wa gisirikare n’uwa politiki w’u Bufaransa, yasize ikimenyetso gikomeye mu mateka y’u Burayi n’ay’isi, cyane cyane mu gihe cy’Intambara za Napoleon. Umukono we, wakundaga kurangwa n’imiterere yawo ikomeye kandi yihariye, wabaye ikimenyetso cy’ububasha bwe bukomeye n’impinduka zisesuye yazanye mu Burayi, harimo n’ivugururwa ry’amategeko rizwi ku izina rya Napoleonic Code.

Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.

مثلما يرمز توقيع هانكوك إلى التحدّي في وجه الحكم البريطاني والسعي إلى الاستقلال الأمريكي، فإن توقيع نابليون يمثّل نوعًا مغايرًا من الجرأة والطموح—أعني إعادة تشكيل الحدود السياسية الأوروبية وتعزيز مُثُل الثورة الفرنسية. وكلا التوقيعين يرمز إلى الدور الذي اضطلع به كلٌّ من هاتين الشخصيتين التاريخيتين في صياغة مصائر أمتيهما، وإلى ما لأفعالهما من آثار أوسع في تاريخ العالم.

When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.

عندما رأى حزقيال البكرات داخل البكرات، ممثِّلةً التفاعل المعقّد للأحداث البشرية خلال تاريخ زمن ختم المئة والأربعة والأربعين ألفًا، كانت إحدى تلك البكرات قد رُمِز إليها ببكرةٍ في سنة 1789، حين تقاطَع دستور الولايات المتحدة—الوحش ذو القرن الجمهوري والقرن البروتستانتي—مع فرنسا، الوحش ذي قرن مصر وقرن سدوم.

From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).

ចាប់ពីឆ្នាំ 1789 រហូតដល់ឆ្នាំ 1799 ប្រទេសបារាំងត្រូវបានកក្រើកដោយ «ការរញ្ជួយដី» មួយ ដែលមានប្រភពមកពីសត្វសាហាវនៃអធិវាទ ដែលឡើងមកពីទីជ្រៅគ្មានបាត។ ក្នុងពេលវេលាបោះត្រារបស់មនុស្សមួយសែនបួនម៉ឺនបួនពាន់ ឆ្នាំ 1789 តំណាងឲ្យរយៈពេលដែលចាប់ផ្ដើមនៅថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 នៅពេលដែលសត្វសាហាវនៃអធិវាទបានផ្តួលរំលំ និងសម្លាប់ស្នែងនៃប្រូតេស្តង់ពិត ហើយបន្ទាប់មក នៅថ្ងៃទី 3 ខែវិច្ឆិកា ឆ្នាំ 2020 សត្វសាហាវនៃអធិវាទក៏បានផ្តួលរំលំ និងសម្លាប់ស្នែងនៃគណបក្សសាធារណរដ្ឋផងដែរ។ កង់នៃឆ្នាំ 1789 តំណាងឲ្យកង់នៃឆ្នាំ 2020 ដូចដែលបានតំណាងដោយថ្ងៃទី 18 ខែកក្កដា (ទេវភាព) និងថ្ងៃទី 3 ខែវិច្ឆិកា ឆ្នាំ 2020 (មនុស្សភាព)។

God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.

Saini ina ya Nzambe, lokola ezali komonisama na bomoto, emonanaka na ba saini mibale oyo eyebani mingi koleka na mokili mobimba, oyo nyonso mibale ekangami na 1789, mpe nyonso mibale ezali komonisa nguya oyo etyaka mpe elongolaka bopapa na kiti ya bokonzi ya mokili. 1789, lokola ezali katikati ya bilembo misato oyo ezali komonisa saini ya solo ya Nzambe, ezali na saini ya bakoloni “zomi na misato” mpe “botomboki” ya Révolution française.

1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.

၁၇၈၉ မှ ၁၇၉၉ အထိသည် ပြင်သစ်တော်လှန်ရေး၏ သမိုင်းကို ကိုယ်စားပြုပြီး၊ ဆယ်ဟူသော ဂဏန်းသည် စမ်းသပ်ခြင်းကို ကိုယ်စားပြုသည်။ ၁၇၈၉ သည် “သမ္မာတရား” ၏ ပထမအက္ခရာဖြစ်ပြီး၊ ၁၇၉၉ သည် ပြင်သစ်၌ ထိုကာလ၏ နောက်ဆုံးအက္ခရာကို ကိုယ်စားပြုသည်။ အလယ်ကာလမှာ ပြင်သစ်ဘုရင်၏ မာနကြီးသော ဘုရင်အုပ်ချုပ်မှုကို ပြည်သူများက ဆန့်ကျင်ပုန်ကန်ခဲ့ကြသဖြင့်၊ ၁၇၉၃ ခုနှစ်တွင် ပြင်သစ်ဘုရင်ကို ကွပ်မျက်ခဲ့ခြင်းအားဖြင့် ထင်ရှားစွာ အမှတ်အသားပြုခဲ့သည်။

“The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.

«Хорвоо найрамдлын сайн мэдээг Франц няцаасан тул, тэр нь гарцаагүй үндсээрээ суга татагдан устах ёстой байсан бөгөөд үр дүн нь аймшигт байх байв. 1793 оны 1 дүгээр сарын 21-нд, Францыг Шинэчлэгчдийг хавчлан мөшгөхөд бүрэн даатгасан тэр өдрөөс яг хоёр зуун тавин найман жилийн дараа, огт өөр зорилготой өөр нэгэн жагсаал Парисын гудамжуудаар өнгөрөн явжээ.» The Great Controversy, 230.

1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.

1789 signala la rébellion de la treizième lettre pour la bête à deux cornes des États-Unis, et la première lettre pour la bête à deux cornes de la France. La lettre du milieu de la France fut 1793, lorsque le roi de France eut la tête tranchée, et Napoléon représenta la dernière lettre lorsqu’il prit le contrôle du gouvernement en 1799. La signature de la « vérité » dans l’histoire du renversement de la France, représentée par 1789, 1793 et 1799, est une roue prophétique liée à la roue prophétique de 1776, 1789 et 1798.

Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.

Mavambo ese ari maviri ane masiginecha maviri anozivikanwa zvikuru munhoroondo yavanhu, nokudaro achibatanidza siginecha yaMwari ye“chokwadi” pamwe chete nemasiginecha maviri avanhu. Mavhiri ese ari maviri akabatanidzwa netsamba yegumi nenhatu munguva yekusimbiswa kwevane zviuru zana namakumi mana nezvina, inova nguva kubva pakuurayiwa kwezvapupu zviviri muna 2020, kusvikira zvamira muna 2023, izvo zvinoratidzirwa na7 Gumiguru 2023.

We will continue our study in the next article.

Tutaendelea na somo letu katika makala inayofuata.