The Book of Daniel - Number One-Hundred and Ninety-Three

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.

Dans un avenir proche, la Russie mettra fin à la guerre en Ukraine par une victoire, et cette victoire se révélera être le commencement de la fin pour Poutine et pour la Russie. De même que Gorbatchev réorganisa (perestroïka) son empire puis se réfugia auprès des Nations Unies, la Russie politique sera placée sous l’autorité des Nations Unies, tandis que la Russie religieuse sera soumise au contrôle de la papauté. Trump sera élu en 2024 et l’emportera sur les démocrates mondialistes ainsi que sur les républicains mondialistes de profession, et il formera une alliance avec les mondialistes des Nations Unies, dans le but de résoudre les retombées de la chute de Poutine et de la Russie. Alors la prostituée de Tyr intercédera en faveur de la Russie.

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.

I te Kamba blong Panium, histri blong namba wan long tri kamba blong ves foti i kam bakegen. Long namba wan kamba, we i makem foldaon blong Soviet Union long 1989, fastaem blong ol las eit presiden i bin wok olsem paoa ami blong papasi. Disfala fastaem presiden i wan Republikan, we i soemaot se laswan tu bae i wan presiden blong Republikan. Disfala fastaem presiden ol i save hem from ol toktok blong hem long saed blong wol blong aean keten, we olsem wan profetik saen long rod i foldaon taem Berlin Wall i foldaon long Novemba 9, 1989. Disfala las Republikan presiden bae ol i save hem from ol toktok blong hem long saed blong wol long saot boda blong Yunaited Stet, mo saen long rod we bae i makem testimoni blong Trump long bildim wol bae i Sande loa, we long hem simbolik “wol blong seperesen blong jos mo stet” i tekemaot.

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.

Madaxweynahaas koowaad wuxuu ahaa xiddig hore oo warbaahinta ka tirsanaa, laguna yaqaanay aftahanimadiisa fiiqan iyo dareenkiisa kaftanka. Madaxweynaha ugu dambeeyana waa xiddig hore oo warbaahinta ka tirsanaa, laguna yaqaan aftahanimadiisa fiiqan iyo dareenkiisa kaftanka. Sannadkii 1989 wuxuu calaamadeeyay kala-daadashada boqortooyadii loo yiqiin Midowgii Soofiyeeti, dagaalkii ugu dambeeyeyna ee saddexda dagaal ee aayadda afartanaad ku xusan wuxuu matalaa kala-daadashada boqortooyada loo yaqaan Ruushka.

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.)

جنگِ پانیئم آیتِ چهل کی تیسری اور آخری جنگ ہے، اور اس کی تمثیل پہلی جنگ میں پائی گئی تھی۔ جب پہلی جنگ ختم ہوئی تو ساری دنیا نے تسلیم کر لیا کہ دنیا کی واحد فوق العادہ طاقت ریاست ہائے متحدہ امریکہ ہے۔ یہی عالمی غلبہ آخری جنگ کے اختتام پر پھر دہرایا جائے گا، کیونکہ وہیں، اس اتحاد کے باوجود جو انطیوخس سوم اور فلپِ مقدونیہ کے درمیان قائم ہوا تھا، (ریاست ہائے متحدہ امریکہ اور اقوامِ متحدہ)، ریاست ہائے متحدہ امریکہ (جھوٹا نبی) دس بادشاہوں (اژدہا—اقوامِ متحدہ) کے اعلیٰ ترین بادشاہ کے طور پر قائم کیا جائے گا۔

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.

Les trois batailles du verset quarante portent la signature de la « Vérité », car la première représente la dernière, et la bataille du milieu représente la rébellion. La première et la dernière armée supplétive victorieuse (les États-Unis) l’emportent, mais la seconde armée supplétive perd, et cette seconde armée supplétive est le nazisme, symbole mondial de la rébellion.

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.”

Abikorwa bitatu bya politiki bya Donald Trump bitwaje umukono wa “Ukuri,” kuko atsinda amatora mu bikorwa bye bya mbere n’ibya nyuma, ariko mu gikorwa cyo hagati aneshwa n’inyamaswa y’ubutemera Imana, ari yo mbaraga z’ikiyoka, na none ikimenyetso cy’ubwigomeke bugereranywa n’inyuguti ya cumi na gatatu y’inyuguti z’Igiheburayo, iyo ihujwe n’inyuguti ya mbere n’iya nyuma ikarema ijambo ry’Igiheburayo risobanura “Ukuri.”

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.

Le verset dix de Daniel onze identifie le temps de la fin en 1989, et le verset seize identifie la loi dominicale imminente. Les versets dix à quinze représentent l’histoire cachée du verset quarante, qui est la portion du livre de Daniel demeurée scellée jusqu’aux derniers jours. Lorsque les versets dix à quinze sont placés (ligne sur ligne) dans l’histoire cachée du verset quarante, la portion de Daniel qui se rapporte aux derniers jours est descellée. Cette portion est descellée juste avant la fin du temps de grâce pour les observateurs du sabbat, lors de la loi dominicale imminente. Elle représente donc le sceau final, ou le septième sceau.

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.

Apabila Ia membuka meterai yang ketujuh, maka terjadilah kesunyian di sorga kira-kira setengah jam lamanya. Lalu aku melihat ketujuh malaikat yang berdiri di hadapan Allah; kepada mereka diberikan tujuh sangkakala. Maka datanglah seorang malaikat lain dan berdiri di dekat mezbah dengan sebuah pedupaan emas; kepadanya diberikan banyak kemenyan, supaya ia mempersembahkannya bersama-sama dengan doa semua orang kudus di atas mezbah emas yang ada di hadapan takhta itu. Maka asap kemenyan itu, bersama-sama dengan doa orang-orang kudus, naik ke hadapan Allah dari tangan malaikat itu. Lalu malaikat itu mengambil pedupaan itu, mengisinya dengan api dari mezbah, dan melemparkannya ke atas bumi; maka terjadilah suara-suara, guruh-guruh, kilat-kilat, dan gempa bumi. Dan ketujuh malaikat yang memegang ketujuh sangkakala itu pun bersiap-siap untuk meniupnya. Wahyu 8:1–6.

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.

Les sept anges portant les sept trompettes représentent le jugement exécutif qui commence lors de la loi du dimanche aux États-Unis, et ils représentent aussi le jugement exécutif qui commence lorsque Micaël se lève et que la probation humaine prend fin. Durant la première période, depuis la loi du dimanche jusqu’au moment où Micaël se lève, les jugements de Dieu sont mêlés de miséricorde; mais ensuite, les sept dernières plaies sont les jugements de Dieu qui ne sont pas mêlés de miséricorde. L’ouverture du septième sceau correspond au moment où les jugements exécutifs sont en préparation, comme le représentent les sept anges.

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.

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.

Pe na ʻĪsekiela vahe iva, ko e kau māʻoniʻoni tatau pē ia ʻoku nau tangi mamahi mo ui leʻo koeʻuhi ko e ngaahi meʻa fakalielia kuo fai ʻi he fonua pea mo e siasi, pea ʻi heʻenau fakahaaʻi ʻenau mamahi loloto koeʻuhi ko e angahala, ʻoku tuku ʻe he ʻāngelo ʻo e fakamaʻailoga ha fakaʻilonga ʻi honau laʻe. Hangē ko e vahe valu ʻo e Fakahaá, ko e ngaahi fakamaauʻanga ʻoku fakafofongaʻi ʻe he kau ʻāngelo fakaʻauha ʻoku nau ʻi mui ai, ʻo tatali ki he fekau kuo ʻosi ʻa e fakamaʻailonga.

“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.

“Dengan ketepatan yang tidak mungkin keliru, Dia Yang Tak Terbatas tetap mengadakan perhitungan dengan segala bangsa. Sementara rahmat-Nya ditawarkan melalui panggilan-panggilan kepada pertobatan, catatan ini akan tetap terbuka; tetapi apabila angka-angkanya mencapai suatu jumlah tertentu yang telah ditetapkan Allah, pelayanan murka-Nya pun dimulai. Perhitungan itu ditutup. Kesabaran ilahi berakhir. Tidak ada lagi permohonan belas kasihan bagi mereka.”

“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.

« Nabii, akitazama katika vipindi vya karne nyingi vijavyo, alionyeshwa wakati huu mbele ya maono yake. Mataifa ya zama hii yamekuwa wapokeaji wa rehema zisizo na kifani. Baraka teule kabisa za mbinguni zimepewa kwao; lakini juu yao zimeandikwa kuongezeka kwa kiburi, tamaa ya mali, ibada ya sanamu, dharau kwa Mungu, na kutokuwa na shukrani kwa hali ya chini. Wanaifunga upesi hesabu yao na Mungu. »

“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.

«Но то, что заставляет меня трепетать, — это тот факт, что те, кто имел наибольший свет и преимущества, осквернились господствующим беззаконием. Под влиянием окружающих их нечестивых многие, даже из числа исповедующих истину, охладели и увлекаются мощным потоком зла. Всеобщее презрение, направленное на истинное благочестие и святость, приводит тех, кто не поддерживает тесной связи с Богом, к утрате благоговения перед Его законом. Если бы они следовали свету и от сердца повиновались истине, этот святой закон казался бы им ещё более драгоценным именно тогда, когда им пренебрегают и его отвергают. По мере того как неуважение к закону Божию становится всё более явным, разграничительная линия между соблюдающими его и миром становится всё более отчётливой. Любовь к Божественным предписаниям возрастает у одного класса по мере того, как презрение к ним возрастает у другого класса.»

“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.’

“ውጥረቱ በፍጥነት እየቀረበ ነው። በፍጥነት እየጨመሩ ያሉት ቁጥሮች የእግዚአብሔር ጉብኝት ጊዜ ሊደርስ መሆኑን ያሳያሉ። ምንም እንኳን ለመቅጣት የማይፈልግ ቢሆንም፣ ነገር ግን ይቀጣል፣ እናም ያንን በፍጥነት ያደርጋል። በብርሃን የሚመላለሱ ሰዎች የሚቀርበውን አደጋ ምልክቶች ያያሉ፤ ነገር ግን እግዚአብሔር በጉብኝት ቀን ሕዝቡን ይጠብቃል ብለው ራሳቸውን እያጽናኑ በዝምታ፣ ያለ ግዴታ ተስፋ በመጠበቅ ውድቀቱን እንዲቀመጡ አይገባቸውም። ከዚያ ርቀው። ሌሎችን ለማዳን በትጋት መሥራት ግዴታቸው መሆኑን ሊገነዘቡ ይገባል፤ ለእርዳታም በጽኑ እምነት ወደ እግዚአብሔር ሲመለከቱ። ‘የጻድቅ ሰው የሚጽና ጸሎት እጅግ ብዙ ኃይል አለው።’”

“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.

“Ɗonɗol allah-tigiije ngol waɗaayi no feere hay huunde semmbe maako. E nder sa’ii ndu nguyka e weltaare kawtal ngal ngoni ɓurɗe mawɗe, yawre pamarel wonɓe e darnde ndiyam anndal ndin no ɓe njuɗɗira e ɓe woya ngam ko woni ko ɗum woni waɗde e leydi ndin. Kono ɓurɗum fof, do’aaji maɓɓe no ƴettora ngam kawtal ngal, sabu membiraaɓe mayri no ɓe waɗira no aduna ndi waɗirta.”

“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.

“Hanem-bavaka amim-pahatsorana ataon’ity vitsy mahatoky ity dia tsy ho foana. Rehefa mivoaka ny Tompo amin’ny maha-Mpamaly faty Azy, dia ho avy koa Izy amin’ny maha-Mpiaro ny rehetra izay nitahiry ny finoana ho amin’ny fahadiovany ary niaro ny tenany tsy ho voaloton’izao tontolo izao. Amin’izao fotoana izao no nampanantenain’Andriamanitra hamaly faty ny olom-boafidiny, izay miantso Aminy andro aman’alina, na dia maharitra miandry ela aza Izy.”

“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.

“बुझाइश यो हो: ‘सहरको बिचबाट, यरूशलेमको बिचबाट जाऊ, अनि त्यहाँ गरिएका सबै घिनलाग्दा कामहरूका कारण सुस्केरा हाल्ने र रुने मानिसहरूका निधारहरूमा एउटा छाप लगाऊ।’ यी सुस्केरा हाल्ने, रुनेहरू जीवनका वचनहरू प्रकट गर्दै आएका थिए; उनीहरूले हप्काएका, सल्लाह दिएका, र विन्ती गरेका थिए। परमेश्वरलाई अपमान गरिरहेका केही मानिसहरूले पश्चात्ताप गरे र उहाँको सामु आफ्ना हृदयहरू नम्र तुल्याए। तर प्रभुको महिमा इस्राएलबाट प्रस्थान गरिसकेको थियो; धेरैले अझै धर्मका बाह्य रूपहरूलाई निरन्तरता दिए तापनि उहाँको शक्ति र उपस्थिति अभावमा थिए।” 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.

दसवें से पंद्रहवें पद तक चालीसवें पद के गुप्त इतिहास को उद्घाटित करते हैं, और ऐसा करते हुए वे एक ही समय में यह भी पहचान कराते हैं कि एक लाख चवालीस हज़ार की मुहरबंदी अब उन लोगों पर पूरी की जा रही है जिन्होंने उन प्रार्थनाओं की अपेक्षाओं को पूरा किया है, जिनका प्रतिनिधित्व अध्याय दो में दानिय्येल और तीन योग्य जन, तथा अध्याय नौ में दानिय्येल करते हैं। इन दोनों प्रार्थनाओं के बीच का भेद इस प्रकार पहचाना जा सकता है: एक भविष्यद्वाणी की बाहरी घटनाओं को समझने के लिए प्रार्थना है (दानिय्येल 2), और दूसरी भविष्यद्वाणी के आंतरिक अनुभव को साकार करने के लिए प्रार्थना है (दानिय्येल 9)। एक और भेद यह है कि पवित्रजन सामूहिक रूप से पशु की मूरत की परीक्षा लेनेवाले संदेश को समझने का प्रयास कर रहे हैं (दानिय्येल 2), परन्तु उन्हें व्यक्तिगत रूप से पूर्ण पश्चात्ताप के कार्य को सम्पन्न करना चाहिए (दानिय्येल 9)। उनकी प्रार्थनाएँ यहेजकेल 9 के संदर्भ में होनी चाहिए, क्योंकि उन्हें देश और कलीसिया में होने वाले पापों के कारण शोकित होना चाहिए।

“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.

«В то время, когда гнев Его изольётся в судах, эти смиренные, преданные последователи Христа будут отличаться от остального мира скорбью души своей, выражающейся в сетовании и плаче, в обличениях и предостережениях. Тогда как другие стараются набросить покров на существующее зло и оправдать великое нечестие, повсюду преобладающее, те, кто ревнует о чести Божией и любит души, не будут молчать, чтобы снискать чьё-либо благоволение. Их праведные души изо дня в день мучатся от нечестивых дел и речей беззаконных. Они бессильны остановить стремительный поток беззакония и потому исполнены скорби и тревоги. Они скорбят пред Богом, видя, что религия в пренебрежении даже в самых домах тех, кто имел великий свет. Они сокрушаются и удручают души свои, потому что в церкви находятся гордость, любостяжание, себялюбие и почти всякого рода обман. Дух Божий, побуждающий к обличению, попирается, тогда как слуги сатаны торжествуют. Бог бесчестится, истина делается недействующей. »

“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.’

“እቶም ብዛዕባ ናይ ገዛእ ርእሶም መንፈሳዊ ውድቀት ሓዘን ዘይስምዖም፣ ብዛዕባ ሓጢኣት ካልኦት ውን ዘይበኽዩ ክፍሊ ሰባት፣ እቲ ማሕተም ኣምላኽ ዘይብሎም ክተርፉ እዮም። ጐይታ ነቶም መልእኽተኛታቱ፣ ነቶም ኣብ ኣእዳዎም መሳርሒ ሕርድ ዝሓዙ ሰባት፣ ከምዚ ኢሉ ይእዝዞም፦ ‘ድሕሪኡ ብኸተማ ሕለፉ እሞ ውቕዑ፤ ዓይንኹም ኣይትራሕርሕ፣ ኣይትምሓሩውን፤ ኣረጋውያንን መንእሰያትን፣ ደናግልን ሕጻናትን ኣንስትን ፈጺምኩም ቅተሉ፤ ግናኸ ኣብቲ ምልክት ዘለዎ ሰብ ኣይትቕረቡ፤ ካብ መቕደሰይ ድማ ጀምሩ። ሽዑ ካብቶም ኣብ ቅድሚ ቤት ዝነበሩ ሽማግለታት ጀመሩ።’”

“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.

«Тук виждаме, че църквата — светилището на Господа — бе първата, която почувства удара на Божия гняв. Старците, онези, на които Бог бе дал голяма светлина и които бяха стояли като пазители на духовните интереси на народа, бяха изменили на повереното им доверие. Те бяха заели становището, че не е нужно да очакваме чудеса и явното проявление на Божията сила, както в предишни дни. Времената са се променили. Тези думи укрепват тяхното неверие и те казват: Господ няма да направи добро, нито ще стори зло. Той е твърде милостив, за да посети народа Си със съд. Така „Мир и безопасност“ е викът на мъже, които никога вече няма да издигнат гласа си като тръба, за да покажат на Божия народ престъпленията му и на Якововия дом — греховете му. Тези неми псета, които не искаха да лаят, са онези, които понасят справедливото отмъщение на оскърбения Бог. Мъже, девойки и малки деца — всички загиват заедно.» Свидетелства, том 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.

ئيوت ني تو اوف دانيل إليڤن، بيڬين أت ذا تايم اوف ذي إند إن 1989، أس دَز ڤيرس تن. ڤيرس تو تيكس ذا هستوري تو ذا فيرست تيرم اوف دونالد ترامب، أند ذَن ليفز أ هدن هستوري فروم ذات سكسث ريتشست پرزيدنت أَنتو ذا سڤنث كينڬدم (ذا يونايتد نيشنز)، رپريزنتد باي ألكزندر ذا ڬريت. بتوين زركسيس ذا رِچ كينڬ إن ڤيرس تو، أند ألكزندر ذا ڬريت، ذير وِر إيت پرشن كينڬز. ذا هدن هستوري اوف ڤيرس تو أَنتل ڤيرس ثري، رپريزنتس إيت كينڬز. ذس، فروم ذا كُنكلوجن اوف ذا فيرست تيرم اوف ترامب أَنتل ذا سڤنث كينڬدم اوف بايبل پروفسي ذير آر أ توتل اوف تن كينڬز ذات سپان ذا هدن هستوري اوف ڤيرس تو تو ثري اوف دانيل چابتر إليڤن.

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.

Le nombre dix est le symbole d’une épreuve, et l’épreuve qui survient dans cette histoire même est la formation de l’image de la bête. Le sixième président le plus riche soulève les mondialistes dès sa première campagne en 2015, et, ce faisant, il marque le commencement d’une lutte entre les deux témoins d’Apocalypse chapitre onze et la bête-dragon de l’athéisme, laquelle ne cesse pas avant la loi dominicale des versets seize et quarante et un. Au sein de ce conflit, Donald Trump fut le premier président à soulever le dragon, et il en est aussi le dernier. Trump est le dernier président de la bête de la terre, et Trump deviendra le premier dirigeant du septième royaume. Ce faisant, Trump représente le premier et le dernier de dix rois, et dix représente une épreuve.

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 na 1798 birerekana amateka atatu ashyiraho ko perezida wa munani akomoka muri ba barindwi. 1776 ihagarariye itangazwa ry’Itangazo ry’Ubwigenge, n’amateka y’Inteko Nkuru ya Mbere n’iya Kabiri y’Umugabane. 1789 ihagarariye igihe cy’amateka ubwo Ingingo z’Ihuriro zakorwaga. Icyo gihe cyatangiye mu 1781, kirangira no gutangazwa kw’Itegeko Nshinga mu 1789. 1798 ihagarariye itangazwa ry’Amategeko y’Abanyamahanga n’Ay’Inyandiko z’Agasuzuguro, ndetse no gutangira kw’inyamaswa yo ku isi nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya.

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.

Ff kıtasal kongreleri, birinci kongre ile son kongrenin iki peygamberlik dönemi olarak ikiye ayrılır. Birinci Kıtasal Kongre’nin iki başkanı vardı ve Peyton Randolph ilk başkandı. İkinci Kıtasal Kongre’nin altı başkanı vardı. Peyton Randolph, hem Birinci hem de İkinci Kıtasal Kongre’nin ilk başkanıydı. Birinci ve İkinci Kıtasal Kongrelerin tarihi boyunca toplam sekiz başkanlık dönemi vardı. Peyton Randolph, hem Birinci hem de İkinci Kıtasal Kongre’nin ilk başkanıydı; sekiz başkanlık döneminin bulunduğu peygamberliksel bir dönemde, bu iki dönemin her birinin ilk başkanı aynı kişiydi. Bu nedenle, her ne kadar sekiz başkanlık dönemi olmuşsa da, gerçekte yalnızca yedi başkan vardı. İlk başkan, başkan olan yedi kişinin ilk başkanı olarak iki kez ilk başkan oldu; dolayısıyla Randolph, yedidendi olan sekizincisini temsil eder ve iki tanık üzerine, fiilî ilk başkan olan George Washington’ın tipidir.

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.

Washington est représenté par Randolph, et par conséquent Randolph, en tant que symbole de Washington, exprime à la fois les caractéristiques prophétiques de Randolph, le premier président, ainsi que le fait que Randolph était le huitième, issu des sept. Ainsi George Washington, en tant que premier président et premier commandant en chef, était aussi prophétiquement le huitième, et issu des sept, et Trump, en tant que dernier président, sera aussi le huitième, c’est-à-dire issu des sept.

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.

Presidan nogot a maikadua ti Maikadua a Continental Congress ket ni John Hancock. Ti Maikadua a Continental Congress nagpatingga idi 1781. Manipud 1781 agingga 1789, dayta ket iladawanna ti pakasaritaan dagiti Artikulo ti Confederation. Ti dayta a panawen ket naisimbolo babaen iti petsa a 1789, iti pannakaipablaak ti Konstitusion. Iti dayta a panawen adda met walong a presidente. Dagiti Artikulo ti Confederation insiludda ti umuna a Konstitusion, ngem ti kinakapuy dagiti Artikulo ti Confederation ti nangiturong iti pannakasukatan dayta, ken iti pannakaipasingked dagiti sangapulo ket tallo a kolonya iti Konstitusion idi 1789.

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.

उस अवधि में आठ अध्यक्षों में से सात ऐसे अध्यक्ष थे जो उन पूर्ववर्ती दो महाद्वीपीय कांग्रेसों द्वारा निरूपित अवधि के इतिहास में अध्यक्ष नहीं थे, और एक ऐसा था जो उस पहली भविष्यवाणीगत अवधि में अध्यक्ष था। जॉन हैनकॉक ने द्वितीय महाद्वीपीय कांग्रेस में भी सेवा की, और साथ ही उस अवधि में भी, जिसका प्रतिनिधित्व परिसंघ के अनुच्छेदों द्वारा किया गया था। भविष्यवाणीगत स्तर पर, दो महाद्वीपीय कांग्रेसों के दौरान केवल सात पुरुष ही अध्यक्ष थे; इस प्रकार भविष्यवाणी के अनुसार जॉन हैनकॉक परिसंघ के अनुच्छेदों की अवधि में उन आठ में से एक था, परन्तु वह पूर्ववर्ती अवधि के उन सात पुरुषों में से भी एक था। इसलिए वह आठवाँ था, जो उन सात में से था।

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.

L’période prophétique cheni, représentée pa 1781 à 1789, coumme la prumière période, avait in président (Hancock) qu’était l’huitième, et d’entre les sept, coumme l’était Randolph dens la prumière période prophétique représentée pa 1776.

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.

Dans les deux périodes de huit présidents, l’énigme du huitième étant issu des sept est représentée. Ces deux périodes rendent témoignage que le premier véritable président (Washington) portait lui aussi l’énigme prophétique attachée à son symbolisme, par sa typification représentée par Randolph. Ces trois témoins s’adressent à Trump. Trump, tel qu’il est représenté aux versets un et deux du chapitre onze, n’est illustré qu’au travers de son premier mandat, lequel prit fin lorsque la seconde élection fut dérobée par la bête qui monte de l’abîme.

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.

Nan listwar ki te akonpli vèsè sa yo, genyen yon listwar kache ant pwen wa ki pi rich la (Xerxes) ak entwodiksyon Aleksann Legran an, ki reprezante lwa dimanch lan, lè dis wa yo vin tounen setyèm wayòm nan pou yon ti tan. Ant wa rich la ak dis wa yo ki dakò bay setyèm wayòm yo a papote a, te gen uit wa. Uit wa sa yo, ki fòme listwar kache vèsè de a rive nan vèsè twa a, jwenn de temwen nan listwar 1776, 1789 ak 1798 la, nan uit prezidan.

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.

Cette histoire porte le symbolisme de vingt-deux années, ce qui l’identifie comme une histoire du scellement des cent quarante-quatre mille, lorsque la Divinité est unie à l’humanité. Elle porte aussi le témoignage de la « Vérité », car le commencement marque l’indépendance et la fin marque la suppression de l’indépendance, tandis que treize ans après 1776, treize colonies ratifièrent la Constitution. Elle met aussi en évidence deux périodes de huit rois (présidents), qui contiennent toutes deux l’énigme du huitième étant issu des sept.

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”.

Trump in 2016 als de zesde president, en als de laatste leider van het zesde koninkrijk, vertegenwoordigt tevens de eerste en de laatste van tien opeenvolgende koningen. Het getal tien duidt het beproevingsproces van die geschiedenis aan, en de beproeving die aan de zondagswet voorafgaat en daarin haar voltooiing vindt, is de vorming van het beeld van het beest. Het beeld uit Nebukadnezars droom van het beest vertegenwoordigt acht koninkrijken en levert daarmee het getuigenis dat de beproeving van het beeld van het beest wordt voorgesteld door het getal „acht”.

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.

Dans l’histoire de mise à l’épreuve de la lignée des Maccabées, représentant la lignée de la corne du protestantisme apostat et la lignée de la corne du républicanisme apostat représentée par Antiochus III, les lignées et les cornes se réunissent en une seule corne, laquelle est une image de la papauté. Dans cette même histoire, l’image de Dieu est pleinement et définitivement reproduite en ceux qui sont représentés comme les cent quarante-quatre mille.

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.

L’histoire cachée du verset quarante est descellée à l’intérieur de l’histoire cachée du verset deux jusqu’au verset trois, et de l’histoire des versets dix à quinze. Lorsque Trump devient le huitième président, issu des sept, lors de son investiture le 20 janvier 2025, les huit rois entre Xerxès et Alexandre le Grand marquent l’arrivée de la formation de l’image de la bête, et Trump représente le premier et le dernier des dix rois successifs.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

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.

و دیدم در دست راست او که بر تخت نشسته بود، طوماری که در درون و بر پشت آن نوشته شده و به هفت مُهر مُهر شده بود. و فرشته‌ای نیرومند دیدم که با آوازی بلند ندا می‌داد: کیست که شایسته باشد طومار را بگشاید و مُهرهای آن را باز کند؟ و هیچ‌کس، نه در آسمان و نه بر زمین و نه زیر زمین، نتوانست طومار را بگشاید یا بر آن بنگرد. و من بسی گریستم، زیرا هیچ‌کس یافت نشد که شایسته باشد طومار را بگشاید و بخواند، یا بر آن بنگرد. آنگاه یکی از مشایخ به من گفت: مگری؛ اینک آن شیرِ سبطِ یهودا، آن ریشهٔ داوود، غالب آمده است تا طومار را بگشاید و هفت مُهر آن را باز کند. و نگریستم، و اینک در میان تخت و چهار حیوان و در میان مشایخ، برّه‌ای ایستاده بود، چنان‌که گویی ذبح شده است، و هفت شاخ و هفت چشم داشت، که همان هفت روحِ خدایند که به تمامی زمین فرستاده شده‌اند. و او آمد و طومار را از دست راستِ او که بر تخت نشسته بود گرفت. و چون طومار را گرفت، آن چهار حیوان و آن بیست‌وچهار شیخ در برابر برّه به خاک افتادند، و هر یک از ایشان بربط‌ها و کاسه‌های زرّینِ پر از بخور داشتند، که همان دعاهای مقدّسان است. و سرودی تازه سراییدند و گفتند: تو شایسته‌ای که طومار را بگیری و مُهرهایش را بگشایی، زیرا ذبح شدی و ما را به خون خود برای خدا خریدی، از هر قبیله و زبان و قوم و امّت؛ و ما را برای خدای خود پادشاهان و کاهنان ساختی، و بر زمین سلطنت خواهیم کرد. مکاشفه ۵:۱–۱۰.