As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
En tant que symbole principal des cent quarante-quatre mille, Pierre se tient à Panium en 2026, œuvrant à corriger la fausse prédiction du 18 juillet 2020. Son œuvre, à cet égard, s’accorde avec celle de la correction par Josiah Litch du 11 août 1840 et de l’identification par Samuel Snow du 22 octobre 1844. La correction de Litch donna puissance au message du premier ange, et celle de Snow donna puissance au message du second ange. La mise en puissance des messages du premier et du second ange préfigure la mise en puissance du message du troisième ange. Les caractéristiques du premier et du second sont représentées dans le troisième comme une combinaison d’un message extérieur de malheur et du message intérieur du cri de minuit de la parabole des dix vierges.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made up the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Dans une triple application de la prophétie, la première et la troisième, qui sont aussi le commencement et la fin, posséderont des caractéristiques parallèles. Récemment, un frère a mis au jour plusieurs vérités associées au premier malheur de l’Apocalypse neuf, lesquelles, appliquées selon le principe de l’Alpha et de l’Oméga, identifient une autre confirmation profonde du « tremblement de terre » d’Apocalypse onze. La loi du dimanche aux États-Unis est le « tremblement de terre » qui s’est d’abord accompli lors de la Révolution française, lorsque la France, qui constituait l’une des dix nations formant la structure prophétique de la Rome païenne dans le livre de Daniel, fut renversée. Ainsi, le chapitre onze dit qu’un dixième de la ville tomba.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
خداوندڭ سوىق کۆرسەتكەن شۇ سائەتتە زور بىر زىلزىلە بولدى، شەھەرنىڭ ئوندىن بىرى غۇلاپ چۈشتى، زىلزىلەدە يەتتە مىڭ ئادەم ئۆلتۈرۈلدى؛ قالغانلىرى قاتتىق ۋەھىمىگە چۈشۈپ، ئاسماننىڭ خۇداسىغا شان-شەرەپ بەردى. ۋەھىي 11:13.
Immediately after this verse Islam of the third woe arrives.
合គ្រាន់តែបន្ទាប់ពីខនេះ សាសនាឥស្លាមនៃវិបត្តិទីបីបានមកដល់។
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Le deuxième malheur est passé; et voici, le troisième malheur vient bientôt. Apocalypse 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Les pionniers s’attendaient à ce que « le troisième malheur » suive immédiatement le second malheur, mais le mot traduit par « bientôt » signifie soudainement et de manière inattendue, ce qui est la caractéristique des attaques-surprises de l’islam. Le troisième malheur ne devait pas survenir le 22 octobre 1844, comme les pionniers le conjecturaient, mais lorsqu’il surviendrait, cela arriverait « soudainement et de manière inattendue », comme ce fut le cas lors du 11 septembre, marquant ainsi le commencement du scellement des cent quarante-quatre mille, lequel s’achève peu avant le tremblement de terre de la loi du dimanche.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“ভূমিকম্প” হিসেবে যে রবিবার-আইনকে বোঝানো হয়েছে, তা হলো “পৃথিবী” জন্তুর কাঁপন; এবং যখন 9/11 উপস্থিত হলো, সিস্টার হোয়াইট নির্দেশ করেছিলেন যে প্রভু উঠেছিলেন “পৃথিবীকে ভয়ঙ্করভাবে কাঁপিয়ে তুলতে।” সিলমোহরকরণের শুরুতে এবং শেষেও পৃথিবীর জন্তু কাঁপিত হয়; অতএব, “মহাভূমিকম্প।”
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
« Je n’ai jamais dit cela. J’ai dit, tandis que je regardais les grands édifices s’élever là, étage après étage : “Quelles scènes terribles auront lieu lorsque le Seigneur se lèvera pour ébranler puissamment la terre ! Alors les paroles d’Apocalypse 18:1–3 s’accompliront.” » Review and Herald, 5 juillet 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned on October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Seigneur « se lève » lorsqu’il se produit un changement dans son œuvre dispensationnelle, comme ce fut le cas lorsque Étienne fut lapidé le 22 octobre 1844, lorsque le jugement des morts commença. Lorsque le jugement des vivants débuta le 11/9, le Seigneur se leva de nouveau, et alors il ébranla la bête de la terre, comme il le fera à la fin du scellement des cent quarante-quatre mille, lorsqu’il fera passer son œuvre dispensationnelle de son Église à son autre troupeau, celui de ceux qui sont encore à Babylone.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Ce que le frère Daniel a découvert, ce sont les caractéristiques du premier malheur, lesquelles s’accordent avec le témoignage du « grand tremblement de terre » du chapitre onze, en harmonie avec l’histoire et avec la compréhension qu’avaient les pionniers de l’histoire qui accomplit le premier malheur.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Na malaika wa tano akapiga baragumu, nami nikaona nyota iliyoanguka kutoka mbinguni hata nchi; naye akapewa ufunguo wa shimo lisilo na mwisho. Akalifungua hilo shimo lisilo na mwisho; na moshi ukapanda kutoka shimoni, kama moshi wa tanuru kubwa; na jua na hewa vikatiwa giza kwa sababu ya moshi wa shimo. Na kutoka katika huo moshi wakatoka nzige wakaingia juu ya nchi; nao wakapewa uwezo, kama nge wa nchi walivyo na uwezo. Nao wakaamriwa wasidhuru majani ya nchi, wala kitu chochote kilicho kibichi, wala mti wowote; ila wale watu tu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Ufunuo 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Les pionniers appliquèrent à juste titre ces versets à l’histoire qui introduisit Mohammed, lequel naquit en 570, unifia les tribus en 606, reçut sa première révélation en 610, migra vers Médine en 622, commença sa guerre en 624 et mourut en 632. L’« abîme » représente prophétiquement une nouvelle manifestation de Satan, mais Mohammed commença en Arabie, également connue comme l’abîme en raison de ses vastes déserts.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Mohammed devint le roi prophétique, ou, selon l’appellation qu’on lui donna, « le digne de confiance », en 606, lorsqu’il résolut un différend entre les diverses tribus qui se trouvaient dans l’embarras quant à savoir à qui il serait permis de remettre en place la pierre angulaire de la Kaaba, la « pierre noire ». La Kaaba est un édifice en forme de cube — d’où le nom « Kaaba », qui signifie « cube » en arabe — situé au centre de la Grande Mosquée de La Mecque, en Arabie saoudite. Elle mesure environ 43 pieds de haut, 11 pieds de large et 10 pieds de long; elle est construite en granit et en marbre, et recouverte d’une étoffe noire de soie et de coton. La Kaaba existait bien avant Muhammad et, selon la tradition islamique, elle fut originellement bâtie par Abraham et son fils Ismaël comme maison d’adoration du Dieu unique (Allah). Au fil des siècles, elle se remplit d’idoles et fut utilisée comme sanctuaire païen par les tribus arabes.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
الكعبة هي المركز الروحي للعالم الإسلامي—بناء بسيط عريق يرمز إلى التوحيد، والوحدة، والصلة بين الإيمان الإبراهيمي والإسلام. ولا يعدّها المسلمون «بيت الله» بالمعنى الحرفي، بل قبلةً عيّنها الله للعبادة. وكانت أفعال محمد، خلال الفترة التي كانت فيها الكعبة قد هُدمت ثم أُعيد بناؤها، هي الموضع الذي بدأت منه قيادته.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
ଏକ ଆକସ୍ମିକ ବନ୍ୟା କାଆବାକୁ କ୍ଷତିଗ୍ରସ୍ତ କଲା, ଏବଂ କୁରାଇଶ ଗୋଷ୍ଠୀ ଏହାକୁ ପୁନର୍ନିର୍ମାଣ କଲେ। ଯେତେବେଳେ କଳା ପଥର (ହାଜର ଅଲ-ଆସୱଦ) କୁ ତାହାର କୋଣରେ ପୁନଃ ସ୍ଥାପନ କରିବାର ସମୟ ଆସିଲା, ଭିନ୍ନ ଭିନ୍ନ କୁଳମାନେ କାହାକୁ ସେହି ସମ୍ମାନ ମିଳିବ ତାହାକୁ ନେଇ ବିବାଦ କଲେ। ସେମାନେ ଏହି ନିଷ୍ପତ୍ତିରେ ପହଞ୍ଚିଲେ ଯେ ସେଠାରେ ପ୍ରବେଶ କରୁଥିବା ପରବର୍ତ୍ତୀ ବ୍ୟକ୍ତି ଏହାର ସିଦ୍ଧାନ୍ତ ନେବେ। ମହମ୍ମଦ ସେଠାକୁ ପ୍ରବେଶ କଲେ, ଏବଂ ସେ ଜ୍ଞାନପୂର୍ଣ୍ଣ ଭାବରେ ବିବାଦଟିର ସମାଧାନ କଲେ: ସେ କଳା ପଥରକୁ ଗୋଟିଏ ବସ୍ତ୍ର ଉପରେ ରଖିଲେ, ପ୍ରତ୍ୟେକ କୁଳରୁ ଗୋଟିଏ ପ୍ରତିନିଧିକୁ ସେଥିକୁ ଏକାସାଥି ଉଠାଇବାକୁ କହିଲେ, ଏକାସାଥି ଏହାକୁ ବହନ କରାଇଲେ, ଏବଂ ପରେ ସେ ନିଜେ ଏହାକୁ ନିର୍ଦ୍ଦିଷ୍ଟ ସ୍ଥାନରେ ସ୍ଥାପନ କଲେ। ଏହି ଘଟଣା ତାଙ୍କୁ ମକ୍କାର ଲୋକମାନଙ୍କ ମଧ୍ୟରେ ବହୁତ ସମ୍ମାନ ଏବଂ ଆଲ-ଆମିନ (“ବିଶ୍ୱସ୍ତ”) ଉପାଧି ଦେଲା। ଏହା ଅନେକ କାଳକ୍ରମରେ ଉଲ୍ଲେଖିତ ମୁଖ୍ୟ ପୂର୍ବ-ଭବିଷ୍ୟଦ୍ଦର୍ଶୀୟ ଘଟଣାମାନଙ୍କ ମଧ୍ୟରୁ ଗୋଟିଏ। “କଳା ପଥର” ହେଉଛି ସେହି କୋଣଶିଳା ଯାହାକୁ ମହମ୍ମଦ ସ୍ଥାପନ କରିଥିଲେ, ଯିଏ ଇସଲାମ ଉପରେ ଭବିଷ୍ୟଦ୍ଦର୍ଶୀ ରାଜା ଅଟନ୍ତି। କଳା କୋଣଶିଳା କ୍ରିଷ୍ଟଙ୍କର (ସତ୍ୟ କୋଣଶିଳା) ଏକ ପ୍ରକାଶ୍ୟ ଜାଲି ଅନୁକରଣ, ଏବଂ ବର୍ଷକାଳ ଧରି ମୂର୍ତ୍ତିମାନଙ୍କ ପ୍ରବେଶ ପରେ କାଆବାର ଗୃହର ଦୂଷଣ ମଧ୍ୟ ମହମ୍ମଦଙ୍କ ଦ୍ୱାରା ସମାଧାନ କରାଯାଇଥିଲା।
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Ni nyuma y’uko Abakurayshi barenze ku Masezerano ya Hudaybiyyah, Muhammad yerekeje i Makka ayoboye ingabo z’Abayisilamu bagera ku 10,000. Uwo mujyi wemeye kwishyira mu maboko ye habayeho imirwano mike cyane. Hanyuma Muhammad yinjiye muri Kaaba, asenya ibigirwamana 360 byari birimo, maze yegurira uwo mutambiro bundi bushya ugusengwa kw’Imana imwe rukumbi (Allah). Bityo, Mohammed umwami wa Isilamu, ashyiraho ibuye ry’imfuruka, kandi yeza urusengero arukuramo gusenga ibigirwamana.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
यूहन्ना के प्रकाशितवाक्य की पुस्तक में तीन शक्तियाँ अथाह कुंड से निकलती हैं, और उन तीनों में से प्रत्येक एक जाली मसीह का प्रतिनिधित्व करती है। शैतान, अर्थात् अजगर, परमप्रधान के समान होना चाहता है, उसकी और उसकी कलीसिया के सिंहासन पर बैठना चाहता है।
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Wie bist du vom Himmel gefallen, o Luzifer, Sohn der Morgenröte! Wie bist du zu Boden geschmettert, der du die Nationen schwächtest! Denn du sprachst in deinem Herzen: Ich will zum Himmel emporsteigen, ich will meinen Thron über die Sterne Gottes erhöhen; auch will ich mich setzen auf den Berg der Versammlung, an die fernsten Seiten des Nordens; ich will emporsteigen über die Höhen der Wolken; ich will dem Höchsten gleich sein. Doch hinabgestürzt wirst du ins Totenreich, an die fernsten Seiten der Grube. Jesaja 14,12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Le dragon de l’athéisme est monté de l’abîme dans Apocalypse 11, et la bête du catholicisme monte de l’abîme lorsque sa blessure mortelle est guérie.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
بەهیمەکەی کە بینییت، هەبوو و ئێستا نییە؛ و لە چاڵی بێبن دەردەچێت و بۆ لەناوچوون دەڕوات؛ و ئەوانەی لەسەر زەوی نیشتەجێن سەرسام دەبن، ئەوانەی ناوەکانیان لە دامەزراندنی جیهانەوە لە پەرتووکی ژیاندا نەنووسراون، کاتێک تەماشای ئەو بەهیمە دەکەن کە هەبوو و ئێستا نییە، و هەرچەندە هەیە. ئاشکراکردنی 17:8
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Ny bibi-dia ao amin’ny Katolisisma dia miakatra eo amin’ny seza fiandrianan’ny tany amin’ny lalàn’ny Alahady, rehefa tafapetraka ilay firaisana telo sosona. Tahaka ilay dragona, ny Katolisisma dia milaza ny tenany ho Andriamanitra, araka izay nolazain’i Paoly tamin’ny fomba tena mazava.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Que nul ne vous séduise d’aucune manière; car ce jour ne viendra pas, qu’il n’y ait auparavant l’apostasie, et qu’ait été révélé l’homme du péché, le fils de perdition, lequel s’oppose et s’élève au-dessus de tout ce qu’on appelle Dieu, ou de ce qu’on adore; jusqu’à s’asseoir, comme Dieu, dans le temple de Dieu, se présentant lui-même comme étant Dieu. 2 Thessaloniciens 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Sida masduulaagii, bahalka Kaatooliggu waa Masiix-diid; labaduba waxay sheegtaan inay Ilaah yihiin, labadubana baabba’ooda ugu dambaysta ah wuxuu la xidhiidhaa markhaatifurkooda kitaabiga ah, waayo masduulaagii waxaa lagu soo dejiyey jahannamada, bahalkuna waa wiilka halaagga. Halaaggu isagoo ah baabba’inta ugu dambaysa.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“L’antéchrist est résolu à mener à bien la rébellion qu’il a commencée dans le ciel, et cette détermination continuera d’agir dans les enfants de la désobéissance.” Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
«Na pope wa Roma, mosala moko oyo ezalaki kosalema na bisika ya lola liboso ya kobenganama ya mokonzi ya molili, ekobaki kosalema awa na mabele. Satana alukaki kobongisa mobeko ya Nzambe na lola, mpe kopesa mbongwana na ye moko. Atombolaki ekateli na ye moko likoló ya oyo ya Mozalisi na ye, mpe atyaki mokano na ye likoló ya mokano ya Yehova, mpe na lolenge oyo asakolaki mpenza ete Nzambe akoki kosala mabunga. Pope mpe alandi nzela yango moko mpe, wana azali komibanza ete azangi libunga, alukaka kobongisa mobeko ya Nzambe mpo ekokisa makanisi na ye moko, wana akanisaka ete azali na makoki ya kobongisa mabunga oyo amonaka lokola ezali na mibeko mpe mitindo ya Nkolo ya lola mpe ya mabele. Na solo nyonso, azali koloba na mokili ete: Nakopesa bino mibeko eleki oyo ya Yehova. Oyo ezali kofinga Nzambe ya lola ndenge nini!» Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened, “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
L’islam, représenté par Mohammed dans l’histoire du septième siècle, sortit lui aussi de l’abîme lorsque la clé qui avait été donnée à Mohammed fut tournée. Lorsque l’abîme fut ouvert, une « fumée » en sortit, qui obscurcit le soleil et l’air. Les pionniers ont identifié à juste titre que la « clé » qui ouvrit l’abîme était la bataille de Ninive.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Lorsque nous abordons les trois premiers versets du chapitre neuf de l’Apocalypse selon la compréhension des pionniers, dans le contexte d’une triple application de la prophétie, nous constatons que les caractéristiques prophétiques de ces versets, qui représentent le premier malheur, préfigurent les caractéristiques prophétiques du troisième malheur qui vient « promptement » lors du grand tremblement de terre. La loi dominicale est représentée par la bataille de Ninive.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen White's warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Peeter vastutab vale ennustuse parandamise eest Nashville’i tulekerade kohta ning ta mõistab, et Ellen White’i hoiatuse õige kohaldamine Nashville’ile tähistab „peaaegu täielikult ebajumalakummardamisele antud tuhandete linnade hävitamise” algust.
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Les boules de feu de Nashville marquent le début d’une période de destruction sur les villes, et elles marquent aussi le commencement de la proclamation du bref message du cri de minuit. Ce message commence par une attaque inattendue de l’islam et cette période s’achève par une attaque inattendue de l’islam lors du grand tremblement de terre. La période de la proclamation du cri de minuit marque la fin du temps du scellement des cent quarante-quatre mille, lequel a commencé avec l’attaque inattendue de l’islam le 11 septembre.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Le scellement des cent quarante-quatre mille commença alors en accord avec la ligne de Balaam et de l’ânesse, où se trouvent trois frappes qui culminent dans la loi du dimanche, mais où la seconde attaque inattendue inclut le 7 octobre 2023 contre l’antique et glorieux pays, puis les boules de feu de Nashville. Toutes les lignes concordent, et Pierre comprend que le descellement de ces vérités, représentées par l’homme au balai-brosse ramassant les joyaux dispersés et les jetant dans le coffret, est l’œuvre du Lion de la tribu de Juda.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses, the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
सिंह यहूदा नाशविल के पतरस के सुधारे हुए संदेश की पहचान इस रूप में करता है कि वह एक लाख चवालीस हजार की मुहरबंदी की अंतिम अवधि में घटित होता है, जिसका प्रतिनिधित्व दानिय्येल ग्यारह के पद चालीस के गुप्त इतिहास में किया गया है, और अधिक विशिष्ट रूप से, उसी अध्याय के पद ग्यारह से पंद्रह में प्रतिपादित उस गुप्त इतिहास के भाग में। उन पदों में, राफिया का युद्ध और पैनियम का युद्ध पद सोलह के रविवार व्यवस्था तक पहुँचाते हैं, जिसका प्रतिनिधित्व एक्टियम के युद्ध द्वारा किया गया है। जब पैनियम का युद्ध रविवार व्यवस्था पर एक्टियम के युद्ध के साथ जुड़ता है, तब नीनवेह का युद्ध भी पुनः दोहराया जाता है।
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
“Kunjika” iliyotolewa kwa Mohammed, mfalme wa Uislamu, ambaye jina lake si tabia ya Uislamu tu, bali pia ni mahali pa ule uharibifu uliowekwa alama na vita vya Ninawi. Jina la mfalme huyo “kwa lugha ya Kiebrania ni Abadoni,” na “kwa lugha ya Kiyunani ana jina lake Apolioni.” Kiyunani na Kiebrania vinasisitiza Agano la Kale na Agano Jipya na kutufundisha kwamba Abadoni maana yake ni “mahali pa uharibifu” na Apolioni maana yake ni “mharibu.” Katika mstari wa kumi na mmoja wa Ufunuo tisa mfalme juu ya Uislamu ni Mohammed, lakini pia ni “malaika wa shimo lisilo na mwisho,” ambaye ni Shetani. Kama vile papa alivyo mpinga-Kristo akiwa mtu wa mkono wa kuume wa Shetani duniani, vivyo hivyo Mohammed pia anatawaliwa moja kwa moja na Shetani, malaika wa shimo lisilo na mwisho.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law, Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Roqshäni yakshanbe, ittiḥād-i sih-gāna bar jahān ba-zūr taḥmīl mī-gardad, va zakhm-i muhlikī ki dar sāl-i 1798 bar pāpāsī vārid shud va bidīn-sān pāyān-i Qurūn-i Tārīk rā nishān zad, shifā mī-yābad. Chun zakhm-i muhlik shifā yāft, dūr-i duvvum-i Qurūn-i Tārīk farā mī-rasad, va dar zalzala-yi buzurgī ki haman roqshäni yakshanbe ast, Islām kalīd rā mī-gardānad, va dūdī hamchūn az tanūrī sūzān khurshīd va sitāragān rā tār mī-sāzad, chūn tārīkī bāz mī-gardad. Nabard-i Naynawā dar roqshäni yakshanbe takrār mī-shavad, zīrā ān kalīdī ast ki dūr-i duvvum-i tārīkī rā farā mī-āvarad. Dar ān jā irtidād-i millī ba-kharābī-yi millī mi-anjāmad. Dar ān jā “istibdād-i fa‘‘āl” ba-tamāmī hukm mī-rānad, zīrā dūd-i Islām ki dar nabard-i Naynawā khurshīd va sitāragān rā tār mī-sāzad, hamchūn tanūrī sūzān ast. “Tanūr-i sūzān” yik unsur az ‘ahd-i Khudā bā Ibrāhīm būd.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Oo tun de, nígbà tí oorun wọ̀, tí òkùnkùn sì ṣú, wò ó, iná ilé ìdáná tí ń mú èéfín jáde, àti fìtílà tí ń jóná, tí ó gba láàárín àwọn ẹ̀yà wọ̀nyẹn kọjá. Genesisi 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
La fournaise fumante qui passa entre les offrandes de l’alliance d’Abram identifiait la servitude en Égypte représentée dans le passage au verset treize.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
I poþe ci to Abram, Wite mid gewisnysse þæt þin sæd bið elþeodig on lande þe nis heora, and hig him þeowian; and hig hi earfoþlice swencað feower hund geara. Genesis 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
“ଆଗ୍ନିମୟ ଭଟ୍ଟି,” ଯଥା ଦାନିଏଲଙ୍କ ତୃତୀୟ ଅଧ୍ୟାୟରେ ନେବୁଖଦ୍ନେଜ୍ଜରଙ୍କ ଭଟ୍ଟି, ବନ୍ଧନ ଓ ଦାସତ୍ୱର ପ୍ରତୀକ ଅଟେ, ଯେପରି ଶଦ୍ରକ, ମେଶକ ଏବଂ ଅବେଦ୍ନେଗୋଙ୍କ ଅବସ୍ଥା ଥିଲା।
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
«Аммо худди ўзларига белгиланган йўлнинг улкан доирасида ҳаракат қилувчи юлдузлар каби, Худонинг мақсадларида на шошилиш, на кечикиш бор. Буюк қоронғулик ва тутунли ўчоқ рамзлари орқали Худо Иброҳимга Исроилнинг Мисрдаги қуллигини очиб берган ва уларнинг мусофирчилиги тўрт юз йил бўлишини эълон қилган эди. “Шундан кейин, — деди У, — улар катта бойлик билан чиқиб келадилар.” Ибтидо 15:14.» The Desire of Ages, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Tetapi TUHAN telah mengambil kamu dan membawa kamu keluar dari perapian besi itu, yakni dari Mesir, supaya kamu menjadi bagi-Nya umat milik pusaka, seperti keadaanmu pada hari ini. Ulangan 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
जब नीनवेह के युद्ध की कुंजी घुमाई जाती है, तब जो धुआँ सूर्य और चन्द्रमा को अन्धकारमय कर देता है, वह उस उत्पीड़न की पहचान कराता है जो रविवार के विधान के समय से वास्तव में प्रारम्भ होता है। इस प्रकार अन्धकार युगों का उत्पीड़न पुनः दोहराया जाता है। अग्रदूतों ने ठीक ही पहचाना कि नीनवेह का युद्ध वह “कुंजी” था, जिसने 627 में इस्लाम को प्रथम हाय के रूप में भविष्यवाणी के इतिहास में प्रवेश कराया। वह युद्ध रोम और फारस के बीच था, और वह रोम की विजय का प्रतीक था, परन्तु वह ऐसी विजय थी जिसे पिर्रिक विजय कहा जाता है—ऐसी विजय जो वास्तव में विजेता के ही लिए हानिकारक सिद्ध होती है। यह पदबंध एपिरुस के राजा पिर्रुस की एक विजय से उत्पन्न हुआ है। रोमियों के विरुद्ध दो युद्धों (280 ईसा पूर्व में हेराक्लिया और 279 ईसा पूर्व में अस्कुलुम) के पश्चात् उसने रोमी सेना को पराजित तो कर दिया, परन्तु अपनी ही सेना के एक विशाल भाग को खो बैठा। किंवदन्ती के अनुसार, तब उसने कहा, “यदि ऐसी एक और विजय मिली, तो हम नष्ट हो जाएँगे।”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Le combat de Ninive fut une victoire stratégique pour Rome; mais, une fois achevé, ni Rome ni la Perse n’avaient désormais la puissance de résister efficacement à l’assaut de l’islam. La Perse est les États-Unis et Rome est la papauté dans l’accomplissement moderne de la bataille de Ninive. La Médo-Perse, en tant que puissance à deux cornes, représente la puissance à deux cornes des États-Unis. Au moment de la loi dominicale, les États-Unis ne sont plus simplement qu’une seule corne, car, en vue de la loi dominicale, l’image de la bête a été formée, et cette formation consiste à réunir les deux cornes en une seule. Dans Daniel huit, il y a deux cornes représentant l’Empire médo-perse, et la corne perse s’éleva la dernière.
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.
Sa’an I watar dagi idona, na gani, sai ga wani rago a tsaye a gaban kogin, yana da ƙahoni biyu; ƙahonin nan biyu kuwa manya ne; amma ɗaya ya fi ɗaya tsawo, kuma mafi tsawon ya fito a baya. Daniel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Les deux cornes des États-Unis, le républicanisme et le protestantisme, se fondent en une seule lorsque l’Église et l’État s’unissent pour former l’image de la bête. Cette formation est pleinement consommée lorsque la marque de la bête est imposée par la loi dominicale. Cela identifie les États-Unis comme n’étant rien d’autre que la Perse au moment de la loi dominicale. La Perse fut vaincue par Rome à la bataille de Ninive. La manière dont Rome vainquit la Perse revêt une importance historique, en raison des manœuvres d’Héraclius, l’empereur romain.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
بە سادەیی، هێراکلیوس هێرشێکی لەناکاو ئەنجام دا، نەک هێرشێکی ڕاستەوخۆ و پێشڕەوانە. هەوڵەکانی بۆ ئەوەی ئەم لەناکاوییە بەدەست بهێنێت لە مێژوودا تۆمار کراون. ئەم لەناکاوییە بڕیاری ئەوەی لە خۆگرت کە لە زستاندا هێرش بکات، کە لەو سەردەمە مێژووییانەدا کاری باو نەبوو، بەڵام تەنها لەوەدا نەوەستایەوە. هێراکلیوس دەست بە داگیرکارییەکەی کرد لە ناوەڕاستی مانگی ئەیلوولی ساڵی 627 لە باکوورەوە (بلنداییەکانی ئەرمەنستان). لەبری ئەوەی ڕێگای چاوەڕوانکراو بگرێتەبەر بەرەو باشوور، ڕاستەوخۆ بۆ پایتەختی فارس، تیسفۆن، بەرفراوانییەکی کەوانەیی کرد و بەرەو ڕۆژهەڵاتی باشوور لە سنوورەکاندا جوڵایەوە (بە شێوەیەکی نزیک، سنووری ئێستای تورکیا–ئێران). پاشان ئاڕاستەی خۆی گۆڕی بەرەو باشوور و ڕۆژئاوا، و لە 1ی کانوونی یەکەمی 627 ڕووباری زابی گەورەی بڕییەوە. ئەمە سوپاکەی لە هەورازی نەینەوا (کەناری ڕۆژهەڵاتی ڕووباری دجلە) دانا، لە نزیکی وێرانەکانی نەینەوای کۆن. ئەم جوڵانەوەیە بە هەنداسەی سوپای فارسییەوە لە باشوور بەرەو باکوور بوو—پێچەوانەی ئەوەی فارسییەکان چاوەڕێی دەکرد. ئەوان چاوەڕێیان دەکرد بەردەوام بێت لە پەلهاویشتن بەرەو باشوور بۆ تیسفۆن. ئەمە فەرماندەی فارسی، ڕاهزاد، بەبێ ئاگادارکردنەوە گرت و ناچاری کرد هێراکلیوس تاوتوێ بکات بۆ ناو زەویەکی نالەبار. ئەمە ڕۆمانییەکانی هێشتەوە کە گۆڕەپانی جەنگ لە دەشتاییەکانی نزیک نەینەوا هەڵبژێرن. ئەم مانۆڤرە ڕێگری کرد لەوەی ڕۆمانییەکان لە نێوان هێزە فارسییەکاندا گیر بکەن، و ئەگەر پێویست بوو ڕێگای دەربازبوونیان بۆ هێشتەوە. کاتێک تەم لە ڕۆژی شەڕەکەدا و تاکتیکی کشانەوەی ساختە لە کاتی جەنگە ڕاستەقینەکەدا پێکەوە بن، چەندین ئاستی لەناکاویی هەبوو. ئەم داگیرکارییە بێباکانەی زستانی و ئەم ڕێگای لاوەکییەی گەمارۆدانی قوڵ لە ناو خاکی فارسدا، بە یەکێک لە گەورەترین دەستکەوتە سەربازییەکانی هێراکلیوس دادەنرێت. یارمەتیی دا متمانەی فارسییەکان بشکێنێت و بە شێوەیەکی زۆر گرنگ بە سەرکەوتنی کۆتاییی ڕۆمان لەو شەڕە درێژخایەنەدا بەشدار بوو.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
«В битве при Ниневии, которая ожесточённо продолжалась от рассвета до одиннадцатого часа, у персов было захвачено двадцать восемь знамен, не считая тех, которые могли быть сломаны или разорваны; большая часть их войска была изрублена, и победители (римляне), скрывая собственные потери, провели ночь на поле битвы. Города и дворцы Ассирии впервые открылись римлянам. »
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
«Mfalme wa Kirumi hakuimarishwa na ushindi alioupata; na wakati huohuo, na kwa njia hizo hizo, njia ilitayarishwa kwa makutano ya Wasaraceni kutoka Uarabuni, kama nzige watokao eneo hilo hilo, ambao, wakieneza katika mwendo wao imani ya Kiislamu ya Mohammed yenye giza na upotovu, upesi waliifunika kabisa himaya ya Uajemi na ya Kirumi.»
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
«Дараҷаи пурратари тасвири ин воқеиятро аз суханони хотимавии боби Гиббон, ки иқтибосҳои пешина аз он гирифта шудаанд, наметавон орзу кард. “Гарчанде ки зери парчами Ҳераклий лашкари ғолибе ташкил ёфта буд, ин кӯшиши ғайритабиӣ, ба назар мерасад, нерӯи онҳоро бештар фарсуда кард, на ин ки онро ба кор андохта бошад. Дар ҳоле ки император дар Константинопол ё Ерусалим зафар меёфт, шаҳраки ноошное дар сарҳадҳои Сурия аз ҷониби сарасиниён ғорат карда шуд, ва онҳо баъзе аз қӯшунҳоеро, ки барои раҳоии он пеш рафта буданд, пора-пора карданд,—рӯйдоде маъмулӣ ва ночиз, агар он пешдаромади инқилоби азиме намебуд. Ин ғоратгарон ҳаввориёни Муҳаммад буданд; шуҷоати девонаворонаи онҳо аз биёбон сар бароварда буд; ва дар ҳашт соли охири салтанати худ, Ҳераклий ҳамон вилоятҳоро ба арабҳо аз даст дод, ки онҳоро аз форсиён бозпас гирифта буд. »
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
«На земята бе пуснат „духът на измамата и на въодушевлението, чието обиталище не е в небесата“. За да се отвори бездънната пропаст, бе нужен само ключ, а този ключ бе падението на Хосрой. Той презрително бе разкъсал писмото на един незнаен жител на Мека. Но когато от своя „блясък на слава“ той потъна в „кулата на мрака“, в която никакво око не можеше да проникне, името на Хосрой изведнъж трябваше да потъне в забвение пред името на Мохамед; и полумесецът сякаш само очакваше своето изгряване до падането на звездата. Хосрой, след пълното си поражение и загубата на империята, бе убит в 628 година; а 629 година е отбелязана с „покоряването на Арабия“ и с „първата война на мохамеданите против Римската империя“. „И петият ангел затръби, и видях звезда, паднала от небето на земята; и на нея се даде ключът на бездънната пропаст. И отвори бездънната пропаст.“ Той падна на земята. Когато силата на Римската империя бе изтощена и великият цар на Изтока лежеше мъртъв в своята кула на мрака, разграбването на един незнаен град по границите на Сирия бе „предвестникът на могъща революция“. „Разбойниците бяха апостолите на Мохамед и тяхната безумна храброст изникна от пустинята.“ Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
La bataille de Ninive représente la Rome moderne conquérant les États-Unis lors de la loi dominicale, mais c’est une victoire à la Pyrrhus, car un jugement progressif contre Rome commence au moment de la loi dominicale.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
ਖ਼ੁਸਰੋ ਫ਼ਾਰਸੀ ਸਾਮਰਾਜ ਦਾ ਮੁਖੀ ਸੀ; ਇਸ ਲਈ ਫ਼ਾਰਸ, ਜੋ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਸਮੇਂ ਸੰਯੁਕਤ ਰਾਜ ਦੀ ਪਤਨ ਅਵਸਥਾ ਦਾ ਪ੍ਰਤੀਕ ਹੈ, ਉਹੀ ਕੁੰਜੀ ਹੈ ਜੋ ਬਾਈਬਲੀ ਭਵਿੱਖਬਾਣੀ ਦੇ ਛੇਵੇਂ ਰਾਜ ਦੇ ਪਤਨ ਵੇਲੇ ਅਥਾਹ ਖੱਡ ਨੂੰ ਖੋਲ੍ਹਦੀ ਹੈ। ਇਹ ਦਾਨੀਏਲ 11 ਦੀਆਂ ਆਇਤਾਂ ਸੋਲ੍ਹਾਂ, ਇਕੱਤੀ, ਅਤੇ ਇਕਤਾਲੀ ਵਿੱਚ ਵਰਣਿਤ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦਾ, ਅਤੇ ਨਾਲ ਹੀ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੋਥੀ 13 ਆਇਤ 11 ਦਾ ਵੀ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦਾ ਹੈ।
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Remarquez les commentaires du pionnier Stephen Haskell sur les mêmes versets et la même histoire :
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
العرب، أو السراسنة، لم يكونوا قد مارسوا قط أيَّ تأثير في الأرض. وفي تاريخ الأمم، كان هؤلاء الرجال الأحرار أبناء الصحراء قد مرّوا دون أن يُلتفت إليهم إلا نادرًا. وقد وحَّد المحمديةُ القبائلَ المتفرقة، وأرسلتهم خارجين كفاتحين للأمم. وكان التقدُّم السريع الذي صاحب سلاح السراسنة راجعًا، إلى حدٍّ كبير، إلى الصراع بين الرومان وكسرى، رأس الإمبراطورية الفارسية الحديثة. وقد أسفر هذا الصراع عن سقوط الأخير. وكانت فارس الحديثة قد وقفت كحائط صدّ، تكبح قوة محمد؛ ولكن لما سقطت تلك القوة، زال الحاجز، وانفتح «البئر الذي لا قرار له»، وأغرق السراسنة العالم. وعندما «فُتح البئر الذي لا قرار له، صعد دخان حجب وجه الشمس». وهذه الصورة شديدة القوة، إذ تمثل أثر المحمدية في الإظلام، حين انتشرت على وجه الأرض.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Fuuta ceŋol moƴƴere "ff" men. Waɗɗi ɗum ko ngol? So a waawi firo: - **Pulaar/Fulfulde** - walla wonndude goɗɗe ɗi "ff" Tiiɗno hollu ko ɗum waɗi “ff”, ngam mi waawi waɗde fassararol ngal no feewi e no ɗum waɗi.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones ka kõmante long alfa faet blong Nineveh:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
«در امور حکومت آشور، اوضاع از بد به بدتر گرایید، بهگونهای که در سال ۶۱۲ ق.م. بار دیگر شورشی بزرگ از سوی همان سه کشور، و این بار به رهبری خودِ نبوبلاسر، روی داد. این شورش کاملاً کامیاب شد: نینوا به تودهای از ویرانهها مبدل گردید؛ و امپراتوری آشور به سه بخش بزرگ تقسیم شد: ماد، که شمالشرق و دورترین نواحی شمال را در اختیار داشت؛ بابل، که عیلام و سراسر دشت و درههای فرات و دجله را در دست داشت؛ و مصر، که تمامی سرزمینِ واقع در غرب فرات را در اختیار گرفت. مُهر این اتحاد میان بابل و ماد، ازدواجِ دخترِ پادشاه ماد با نبوکدنصر، پسرِ نبوبلاسر، بود. فرعوننخو، پادشاه مصر، در اجرای سهم خود در این اتحاد بر ضد آشور، بر ضد پادشاه آشور برآمد تا نزد کرکمیش بر فرات با او بجنگد؛ آنگاه که یوشیای پادشاه یهودا به مقابله با او بیرون آمد و در مَجِدّو کشته شد. سپس، از آنجا که تمامی این قلمرو غربی به پادشاه مصر تعلق یافته بود، او در اعمال حاکمیتِ مشروعِ خویش، که از راه فتح به دست آمده بود، شَلّوم، پسر یوشیا، را از پادشاهی یهودا برداشت و اِلْیاقیم را به جای او پادشاه یهودا گماشت، و نام او را به یهویاقیم تغییر داد، و بر آن سرزمین خراج نهاد.» 1 Chronicles 3:15؛ 2 Kings 23:31–35.» A. T. Jones, Review and Herald, March 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
نا نبردِ آغازینِ نینوا در سال ۶۱۲ پیش از میلاد، امپراتوری آشور به پایان رسید، همانگونه که ششمین پادشاهیِ نبوتِ کتابمقدس در قانونِ یکشنبه به پایان میرسد. پیروزِ آن نبرد اتحادی سهگانه از بابل، مصر و ماد بود. در جنگهای آن دوره، پادشاه یوشیا در مگیدو میمیرد، و بدینسان پیشنمونی از آرماگدون میگردد. در نبردِ اومگاییِ نینوا در ۶۲۷، اسلامِ وایِ سوم رها میشود، هنگامی که دیوارِ محافظت در قانون اساسی برداشته میشود؛ چنانکه بهصورت نمادین، و همانگونه که هاسکل خاطرنشان ساخت، در شکستِ پارس، «دیوارِ حائل»ِ محافظتِ پارس برداشته شد. مرگِ پادشاه یوشیا در مگیدو، نخستین نبردِ نینوا را بهعنوان نبردِ دوم در ایامِ آخر مشخص میسازد. آخرینِ آن دو نبردِ نینوا در ۶۲۷، هنگامی که کلید گردانده میشود و چاه گشوده میگردد، در ایامِ آخر نخستین است، زیرا اوّل آخر خواهد بود. نخستین نبردِ نینوا میان آشور و اتحادِ سهگانه به آرماگدون منتهی میشود. دورهٔ دومین اعصارِ تاریک با نبردِ نینوا آغاز میشود و با نبردِ نینوا پایان مییابد.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Maɗɗe buccol joyliiɗo ɗiɗo ngol, kono woni torraare arande nde Wahayu suraadju jeetatiɗi, ngoni ko arandiiɓe andi ɗum e seedaare taariika ɓurnde yiite e nder passage kala e deftere Wahayu. Uriah Smith hollii ndeen goonga nii:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
«1-кыстыырым айыыһыта. Уонна бэһис аҥаара ыҥыраата, уонна мин халлаантан сиргэ түскэн сулустааны көрдүм; уонна аҕан түпсүө суох дьиэ күүтүн күлүүсэ биэриллэ».
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Kwa ufafanuzi wa parapanda hii, tena tutanukuu kutoka katika maandishi ya Bwana Keith. Mwandishi huyu asema kwa kweli: ‘Ni nadra sana kuwepo kwa mapatano yaliyo sawasawa namna hii miongoni mwa wafafanuzi kuhusu sehemu nyingine yo yote ya Ufunuo kama ilivyo kuhusu matumizi ya parapanda ya tano na ya sita, au ole wa kwanza na wa pili, kwa Wasaraceni na Waturuki. Jambo hili ni dhahiri sana hata haliwezi kwa urahisi kutoeleweka. Badala ya aya moja au mbili kumtaja kila mmoja, sura yote ya tisa ya Ufunuo, kwa sehemu zilizo sawasawa, imejazwa na maelezo ya wote wawili.’ Uriah Smith, Daniel na Ufunuo, 495.”
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Pierre est à Panium avec la responsabilité de corriger le message des boules de feu de Nashville, et l’on voit pour la première fois que les éléments du premier malheur s’alignent parfaitement avec les éléments de la loi dominicale imminente. Le Lion de la tribu de Juda a descellé cette compréhension en accord avec d’autres lignes de prophétie qu’Il avait déjà mises en place. Les historiens rendront témoignage à l’importance de l’attaque-surprise accomplie par Rome contre les Perses en 627, et, ce faisant, ils relèveront les manœuvres d’Héraclius autour de la Perse et par derrière, en hiver, comme un stratagème destiné à demeurer caché jusqu’au moment de l’attaque.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Sœur White nous informe que Rome attend simplement un « terrain avantageux », puis elle frappera.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ka ọrọ Ọlọrun ti fi ìkìlọ̀ hàn nípa ewu tí ń bọ̀; bí a bá kọ̀ ọ́ sílẹ̀, ayé Píròtẹ́sítántì yóò mọ ohun tí ìpinnu Róòmù jẹ́ ní tòótọ́, nígbà tí ó ti pẹ́ jù láti bọ́ lọ́wọ́ ìdẹkùn náà. Ó ń dàgbà sínú agbára ní ìdákẹ́jẹ́. Àwọn ẹ̀kọ́ rẹ̀ ń fi ipa wọn hàn ní àwọn gbọ̀ngàn aṣòfin, nínú àwọn ìjọ, àti nínú ọkàn àwọn ènìyàn. Ó ń kó àwọn ilé-gíga rẹ̀ tí ó lágbára, tí ó sì tóbi jọ, nínú àwọn ibi ìkọ̀kọ̀, níbi tí a ó ti tún ṣe àwọn inúnibíni rẹ̀ àtijọ́. Ní ọ̀nà àṣírí tí a kò sì fura sí, ó ń fún agbára rẹ̀ ní okun láti tẹ̀síwájú àwọn ète tirẹ̀ nígbà tí àkókò yóò dé fún un láti lù ú. Gbogbo ohun tí ó ń fẹ́ ni ipò àǹfààní, a sì ti ń fi èyí fún un tẹ́lẹ̀. Láìpẹ́ a ó rí, a ó sì ní ìrírí ohun tí ète apá Róòmù jẹ́. Ẹnikẹ́ni tí yóò gbà tí yóò sì ṣègbọràn sí ọrọ Ọlọrun yóò nípa bẹ́ẹ̀ fa ẹ̀gàn àti inúnibíni bá ara rẹ̀.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Tangut akka Emperor Heraclius de, papacy hei goal dungo “stealthily and unexpectedly” ningthina chatpa phang-i, Isaiah chapter twenty-three gi mapanna Tyre gi whore adu Bible prophecy gi sixth kingdom gi puwarida nungsiba oirammi. Heraclius gi secret surprise attack adu, 1798 dagi Sunday law phaoba malemna papacy adu nungsidraba oiba aduni. Line upon line, first woe aduna third amasung last woe adu lakpani. First woe-da, Islam gi puwari amasung one hundred and forty-four thousand gi sealing gi matung inna chanaba pronouncement ama hairi.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Dan was opgedra aan hulle gegee dat hulle die gras van die aarde nie moes beskadig nie, ook geen groen plant en geen boom nie, maar slegs daardie mense wat nie die seël van God op hulle voorhoofde het nie. En aan hulle is gegee dat hulle dié mense nie moes doodmaak nie, maar dat hulle vyf maande lank gepynig moes word; en hulle pyniging was soos die pyniging van ’n skerpioen wanneer hy ’n mens steek. En in daardie dae sal die mense die dood soek en dit nie vind nie; en hulle sal begeer om te sterf, en die dood sal van hulle wegvlug. Openbaring 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Avant que la clé ne soit tournée lors de la bataille de Ninive, laquelle est la loi dominicale imminente, les cent quarante-quatre mille sont déjà scellés. Lors de la loi dominicale, la destruction des villes, amorcée par les boules de feu de Nashville, est représentée comme une période de « cinq mois », durant laquelle la guerre fait rage et le second bain de sang papal est déclenché en accomplissement de la réponse donnée aux martyrs du Moyen Âge dans le cinquième sceau.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
এবং তিনি যখন পঞ্চম মোহরটি খুললেন, তখন আমি বেদীর নিচে তাদের প্রাণসমূহ দেখলাম, যারা ঈশ্বরের বাক্যের জন্য এবং যে সাক্ষ্য তারা ধারণ করেছিল তার জন্য নিহত হয়েছিল। আর তারা উচ্চস্বরে চিৎকার করে বলল, হে প্রভু, পবিত্র ও সত্যময়, পৃথিবীর অধিবাসীদের উপর আমাদের রক্তের বিচার ও প্রতিশোধ গ্রহণ করতে তুমি আর কতকাল বিলম্ব করবে? এবং তাদের প্রত্যেককে শুভ্র বস্ত্র দেওয়া হল; আর তাদের বলা হল, যেন তারা আরও অল্পকাল বিশ্রাম করে, যে পর্যন্ত না তাদের সহদাসেরাও এবং তাদের ভ্রাতৃগণও, যারা তাদের ন্যায় নিহত হবে, পূর্ণসংখ্যায় উপস্থিত হয়। প্রকাশিত বাক্য ৬:৯–১১।
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Aqueles que foram martirizados na Idade das Trevas constituem o primeiro grupo que prefigura os mártires da Roma Moderna durante a crise da lei dominical. Antes que essa crise chegue, os cento e quarenta e quatro mil são selados, e esse processo de selamento começou em 11 de setembro com a chegada do Islã do terceiro ai e o aspergir da chuva serôdia. Quando os mártires da primeira Idade das Trevas perguntaram quando o papado seria julgado, foi-lhes dito que haveria um segundo grupo de mártires quando a Idade das Trevas se repetisse, ocasião em que a chave da batalha de Nínive se cumpre na lei dominical que em breve virá. Antes que o segundo grupo de mártires se complete, os cento e quarenta e quatro mil são selados, e o período do selamento que começou em 11 de setembro é identificado no quinto selo, pois a conversação ali apresentada se encontra em Apocalipse capítulo seis, versículos NOVE até ONZE, assinalando assim o começo e o fim do selamento com 9/11. O fim introduz a destruição do Islã, conforme exposto em Apocalipse NOVE, ONZE, e aqueles que forem selados terão cumprido a experiência de Daniel representada em Daniel NOVE, ONZE.
We will continue these things in the next article.
Nous poursuivrons ces choses dans l’article suivant.