We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.
Nous avons identifié la guerre dans le ciel décrite au chapitre douze du livre de l’Apocalypse. En appliquant le principe du caractère du Christ, qui est l’Alpha et l’Oméga, nous avons abordé la guerre dans le ciel du chapitre douze comme une typification de la guerre dans le ciel qui se déroule dans les « derniers jours ». L’expression « les derniers jours », dans la Bible et l’Esprit de Prophétie, désigne les derniers jours du jugement investigatif.
We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.
Nous avons identifié les trois puissances sataniques des chapitres douze et treize, non comme des puissances qui trouvent leur accomplissement dans l’histoire passée, mais comme l’accomplissement moderne de ces puissances qui conduisent le monde à Armageddon. Le dragon du chapitre douze est l’Organisation des Nations Unies, l’Église catholique, qui doit être ressuscitée lors de la loi du dimanche aux États-Unis, est la bête qui monte de la mer du chapitre treize, et la bête de la terre aux deux cornes est les États-Unis.
We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.
Anbɛɛri men neltuɗaa ɗum ko ngonka ɗee ɗum waɗii e sura sappo e ɗiɗi, ɗum waɗata ko tan nder fii ngo Lucifir ngam murtaare makko e dow, kono nder goonga ɗum hollata ngonka ɗe waɗata ko ɓadii waɗde e downdi ɗi aduna, puɗɗitii e dokkal Alahad goɗɗangal ngel ɓadotoo arde nder Dowlaaji Dentuɗi Amerik. Min njuutii yeeso ngam neltude wonde ena woodi laawol keyndagol ngol holliraama e Wahayu sappo e tati, aayaaji sappo e go’o haa sappo e jeɗɗi, ngol ɗon nattata e anditagol mahde nateendi mbaroodi ndin. Nateendi mbaroodi ndin ena ɗon sifoo haɗol kalaasi e leydi, e kalaasi ndin jogii nder laawol ngal. So kalaasi ndin jogii laawol ngal, ndeen ɗum huutora leydi ngam waasde doktrinaaji mayri e torroddi waɗɓe ɗi maɓɓe njogora ko yoɓɓe hereetikii’en. Laawol keyndagol ngol aduna fuu, ngol seŋii e mahde nateendi mbaroodi ndin, arta ko hebbinaama nder Dowlaaji Dentuɗi Amerik. Sifaaɓe annabaaɗe laawol keyndagol ngol fuu ɗiɗi, e aslu mum ena nandi e dowlaaji Dentuɗi Amerik walla nder aduna.
We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.
موږ د دولس سوه او شپېتو ورځو هغو دوو یو شان دورو ته، چې له صلیب څخه یې مخکې او وروسته موقعیت درلود، د دوو پرلهپسې «د حیوان د انځور» د ازمایښتي بهیرونو د پېژندنې لپاره د نړۍ په پای کې د دویم شاهد په توګه اشاره وکړه. په متحده ایالاتو کې د ۲۰۰۱ کال د سپټمبر د ۱۱مې او د ژر راتلونکې یکشنبې د قانون ترمنځ د «د حیوان د انځور» جوړېدل، د ملګرو ملتونو په چوکاټ کې د ژر راتلونکې یکشنبې د قانون وروسته د «د حیوان د انځور» له جوړېدو څخه مخکې راځي. د مسیح د خدمت دولس سوه او شپېته ورځې، چې د هغه له بپتسمې څخه تر صلیب پورې وې، د هغه د شاګردانو د خدمت له هغو دولس سوه او شپېتو ورځو څخه مخکې وې چې له صلیب وروسته راغلې. دغه دواړه کرښې، چې هره یوه یې دوه دورې لري او په هره دوره کې یو شان ازموینې تمثیلوي، د یا د مسیح د انځور او یا د دجال د انځور موضوع استازیتوب کوي.
The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.
Les mille deux cent soixante jours du ministère du Christ, qui prirent fin à la croix, commencèrent lorsque le Saint-Esprit descendit lors de Son baptême, en correspondance avec l’ange puissant d’Apocalypse dix-huit descendant le 11 septembre 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? 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.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
«Теперь появляется весть о том, будто я заявляла, что Нью-Йорк должен быть сметён приливной волной? Этого я никогда не говорила. Я говорила, когда смотрела на возводимые там огромные здания, этаж за этажом: „Какие страшные сцены развернутся, когда Господь восстанет, чтобы страшно потрясти землю! Тогда исполнятся слова Откровения 18:1–3“. Вся восемнадцатая глава Откровения есть предостережение о том, что грядёт на землю. Но у меня нет особого света относительно того, что именно постигнет Нью-Йорк, кроме того, что я знаю: однажды великие здания там будут низвергнуты обращением и переворачиванием силы Божией. Из данного мне света я знаю, что в мире — разрушение. Одно слово от Господа, одно прикосновение Его могущественной силы — и эти массивные сооружения падут. Произойдут сцены, ужас которых мы не в силах вообразить». Review and Herald, 5 июля 1906 г.
The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.
La période de mille deux cent soixante jours dans l’histoire du Christ, qui prit fin à la croix, représente la période de temps qui s’achève à la loi dominicale imminente. La croix est une figure de la loi dominicale. Toutes deux sont des symboles de jugement. Toutes deux représentent l’avènement de la ruine nationale pour la nation où se produit l’événement du jugement. Toutes deux eurent lieu dans le pays glorieux de Juda. Dans l’histoire du Christ, c’était le pays glorieux littéral de Juda, et à la loi dominicale, c’est le pays glorieux spirituel de Juda, les États-Unis d’Amérique. À la croix, le Christ fut élevé afin d’attirer tous les hommes à Lui.
And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.
और मैं, यदि पृथ्वी से ऊपर उठाया जाऊँ, तो सब मनुष्यों को अपने पास खींच लूँगा। यह उसने यह प्रकट करने के लिये कहा कि वह किस प्रकार की मृत्यु मरने वाला था। यूहन्ना 12:32, 33.
At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.
在星期日法令颁布之时，那十四万四千人的旌旗必被高举起来，为要吸引万人归向基督。
And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.
Nāna e hoʻokiʻekiʻe i hōʻailona no nā lāhui mai kahi lōʻihi aku, a e ʻū ihola ʻo ia iā lākou mai nā palena o ka honua: aia hoʻi, e hele mai nō lākou me ka wikiwiki nui. ʻIsaia 5:26.
The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.
क्रूस के पश्चात् मसीह के इतिहास में बारह सौ साठ दिनों की अवधि, स्तिफनुस को पत्थरवाह किए जाने के समय मीकाएल के खड़े होने पर समाप्त होती है।
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.
Lakini yeye, akiwa amejaa Roho Mtakatifu, akakaza macho yake mbinguni, akaona utukufu wa Mungu, na Yesu amesimama mkono wa kuume wa Mungu, Akasema, Tazama, naona mbingu zimefunguka, na Mwana wa Adamu amesimama mkono wa kuume wa Mungu. Matendo 7:55, 56.
The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.
Aversaŋin siŋanli-gbaŋa ku na alibfua miri la testin tuma chaŋa, ŋmɔri Michael niŋ la, ka yɛri ni nira biɛri la kɔtira.
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.
E naquel tempo levantar-se-á Miguel, o grande príncipe que se levanta a favor dos filhos do teu povo; e haverá um tempo de angústia, qual nunca houve, desde que houve nação até àquele tempo; mas, naquele tempo, será salvo o teu povo, todo aquele que for achado inscrito no livro. Daniel 12:1.
The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.
Ndabere history yuzuye y’izo nzira zombi zo kugerageresha ishusho y’inyamaswa ikubiyemo n’ubundi buhamya bw’imbere bwo mu buhanuzi. Iyo byumviswe neza uko biri, kandi nemera ko ari bake babasha gusobanukirwa uku kuri; nyamara inzira ya mbere yo kugerageresha ishusho y’inyamaswa, isohozwa muri Leta Zunze Ubumwe za Amerika, yatangiye ku wa 11 Nzeri 2001, igihe ibyago bya gatatu byageraga mu mateka. Itegeko ryo ku Cyumweru, ari na ho iyo nzira ya mbere yo kugerageresha ishusho y’inyamaswa irangirira, riranga ukuza kw’ibyago bya gatatu mu rubanza ruje gucirwa Leta Zunze Ubumwe za Amerika kubera ishyirwaho ry’iryo tegeko ryo ku Cyumweru. Muri icyo gihe, ukuza kw’ibyago bya gatatu gusohoreza kurakazwa kw’amahanga, mu isohozwa ry’Ibyahishuwe igice cya cumi na kimwe, umurongo wa cumi n’umunani, kandi ni na ho bwa mbere havugwa uruhare rw’Isilamu mu kurakaza amahanga mu buhanuzi bwa Bibiliya.
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
At siya’y magiging isang mailap na tao; ang kaniyang kamay ay laban sa bawat tao, at ang kamay ng bawat tao ay laban sa kaniya; at siya’y tatahan sa harapan ng lahat niyang mga kapatid. Genesis 16:12.
The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.
Loi du dimanche qui vient bientôt est la fin de la première période d’épreuve, et aussi le commencement de la dernière période d’épreuve. La dernière période d’épreuve prend fin lorsque le temps de grâce accordé à l’humanité se clôt, et à ce moment-là les quatre vents, qui sont un symbole du troisième malheur, sont pleinement relâchés.
“When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.
“Pa ne Saviour vašahem pa judaikane manuša jekh nacijos, savo sas čhido katar o Del, dikhľa vi jekh profesirime christijanikane khangeri, phandli e lumja te e papasina. A sar so ačhilo upral Olivet, rovlasa pala Jerusalem dži kaj o kham bešelavđa pala o paščimakre vrihi, ajso vi Vov akana rovel upral thaj mangel vaš o bezehalenca ande kada palune minutja e vremeneske. Sig Vov ka phenel e angelonen, save držinen o štar balvalja: ‘Mukhen tele o mariba; mukhen o kaľipen, o naštivipen, thaj o meripen te avel upral save phagen mri zakonos.’ Či ka trubul te phenel ka save, save sinas len baro světlo thaj džanipen, sar so Vov phenďa e judaikane manušenge, ‘Te tu bi džanas, je tu vi ande kada tiri dives, so patral tiri mirha! ama akana von sin garade katar tire jakha’?” Review and Herald, October 8, 1901.
In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.
Dans l’histoire du Christ, le premier jalon de la première période de mille deux cent soixante jours commença à son baptême, qui était un symbole de sa mort et de sa résurrection. Cette période s’acheva à sa mort et à sa résurrection, lesquelles marquèrent simultanément le commencement de la dernière période de mille deux cent soixante jours. Cette période prit fin avec la mort et la résurrection promise d’Étienne.
The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.
Liy la listwar ki reprezant limaz Kris la, i annan menm striktir profetik avek liy la listwar ki reprezant limaz lantikris la.
In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.
Dans les Écritures, Christ est le véritable roi du nord, et le dessein de Satan a toujours été de renverser et de contrefaire l’autorité royale du Christ.
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. Isaiah 14:12–14.
Comment es-tu tombé du ciel, ô Lucifer, fils de l’aurore ! Comment as-tu été abattu jusqu’à terre, toi qui affaiblissais les nations ! Car tu disais en ton cœur : Je monterai au ciel, j’élèverai mon trône au-dessus des étoiles de Dieu ; je siégerai aussi sur la montagne de l’assemblée, aux extrémités du nord ; je monterai au-dessus des hauteurs des nuées ; je serai semblable au Très-Haut. Ésaïe 14:12–14.
The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.
«Крайньою півночі» є Єрусалим, місто великого Царя, де перебуває Його святиня.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalms 48:1, 2.
Un cantique et psaume pour les fils de Koré. L’Éternel est grand, et infiniment digne de louange, dans la ville de notre Dieu, sur sa montagne sainte. Belle en son élévation, la joie de toute la terre, telle est la montagne de Sion, aux côtés du nord, la ville du grand Roi. Psaumes 48:1, 2.
In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.
ในพระคัมภีร์ “กษัตริย์ฝ่ายเหนือ” บนแผ่นดินโลก ถูกพรรณนาอยู่เสมอว่าเป็นศัตรูของประชากรของพระเจ้า พวกเขาเป็นตัวแทนแห่งความพยายามของซาตานที่จะลอกเลียนกษัตริย์ฝ่ายเหนือที่แท้จริง ผู้ประทับบนพระที่นั่งของพระองค์ในกรุงเยรูซาเล็ม ซึ่งเป็นด้านเหนือ แนวเส้นที่เป็นตัวแทนของกระบวนการทดสอบสองประการของรูปเคารพของสัตว์ร้าย ซึ่งดำเนินขนานกับแนวเส้นของกระบวนการทดสอบสองประการของพระฉายาของพระคริสต์ มีพยานประการที่สามอยู่ในหัวข้อเรื่องความพยายามของซาตานที่จะเป็นกษัตริย์ฝ่ายเหนือผู้ทรงครอบครองเหนือประชากรของพระเจ้า
In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.
En 723 av. J.-C., le roi du nord, représenté par l’Assyrie, emmena en captivité les dix tribus du royaume du nord d’Israël, en accomplissement des « sept temps » de Lévitique 26. Mille deux cent soixante ans plus tard, en 538, le roi du nord, représenté à ce moment de l’histoire par la Rome païenne littérale, remit le trône à la Rome papale, qui devint alors le roi spirituel du nord pour encore mille deux cent soixante ans. Cette seconde période de mille deux cent soixante ans prit fin en 1798, lorsque le roi spirituel romain du nord reçut une blessure mortelle. Lorsque la papauté reçut sa blessure mortelle en 1798, cela préfigurait la clôture du temps de grâce pour l’humanité, lorsque la papauté ressuscitée arrivera finalement et pour toujours à sa fin, sans que personne lui porte secours.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
A bude vztyčovať stany svojho kráľovského sídla medzi morami na slávnom svätom vrchu; no príde k svojmu koncu a nik mu nepomôže. A v tom čase povstane Michal, veľké knieža, ktoré stojí za synmi tvojho ľudu; a nastane čas súženia, akého nebolo odvtedy, čo povstal národ, až do toho času; a v tom čase bude tvoj ľud vyslobodený, každý, kto bude nájdený zapísaný v knihe. Daniel 11:45, 12:1.
The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.
Le « sept temps » de Lévitique vingt-six, qui équivaut à deux mille cinq cent vingt ans, désigne l’Assyrie comme le roi du nord en 723 av. J.-C., et, en tant que roi du nord, elle conquit le royaume « septentrional » de l’ancien Israël. À partir de ce moment-là, le paganisme, depuis l’Assyrie jusqu’à la Rome païenne, foula aux pieds le peuple de Dieu, « l’armée » de Daniel 8:13, durant mille deux cent soixante ans. En 538, le roi du nord romain littéral fut prophétiquement conquis par le roi du nord romain spirituel, qui foula aux pieds l’Israël spirituel de Dieu pendant encore mille deux cent soixante ans. La seconde période de ce piétinement prit fin lorsque le roi du nord romain spirituel reçut sa blessure mortelle en 1798.
In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.
Dans la ligne de l’image du Christ, le point central est la croix, où la mort est identifiée. Dans les deux périodes de l’épreuve relative à la formation de l’image de la bête, le point central est la mort de la bête terrestre. Dans la ligne du roi du nord contrefait, le point central est la mort du roi littéral du nord romain.
These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.
Ces lignes représentent trois témoins bibliques, dont chacun contient deux périodes de temps successives à l’intérieur d’une seule période de temps. Chaque point central est marqué par une mort physique, ou par la mort d’un royaume de la prophétie biblique. Pour Christ, le point central fut sa mort et sa résurrection. Pour l’image de la bête, le point central est la mort de la bête de la terre, le sixième royaume de la prophétie biblique, au moment de la loi du dimanche. Quant à la ligne du faux roi du nord, le point central représente la mort du roi du nord romain littéral, le quatrième royaume de la prophétie biblique.
The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.
Lwa babilongi mibale ya Emoniseli mokapo mwa zomi na moko, engebene na Ndeko mwasi White kati na The Great Controversy, bazali komonisa Liloba ya Nzambe. Klisto azali Liloba ya Nzambe. Bapesaki babilongi wana mibale nguya ya kosakola mikolo nkóto moko na nkama mibale na ntuku motoba, balati bilamba ya saki. Na nsima babomamaki na balabala, mpe batɛlɛmaki lisusu te mikolo misato na ndambo. “Mikolo nkóto moko na nkama mibale na ntuku motoba,” mpe “mikolo misato na ndambo” nyonso mibale ezali bilembo ya eleko ya esobe ya mbula nkóto moko na nkama mibale na ntuku motoba. Ebandaki na kopesama nguya epai na bango, epai basakolaki balati bilamba ya saki, mpe yango esukaki na liwa. Bongo lisusu na eleko moko wana ya esakweli, bafandaki kimia mpe balatisamaki na liwa, kino basekwisamaki mpo na kolakisa likebisi ya anzelu ya misato oyo esakolaka bokangi ya ekuke ya ngolu.
These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.
Ces quatre lignes prophétiques équivalent à quatre témoins. La structure prophétique de chacun des quatre témoins est identique. Les périodes de temps de chacune des huit périodes, à l’exception de celle allant du 11 septembre 2001 à la loi dominicale imminente, que l’on retrouve dans les quatre lignes, sont prophétiquement identiques. Chaque point central représente une forme quelconque de mort. Deux des lignes concernent le Christ, soit en tant que son image, soit en tant que la Parole de Dieu. Les deux autres lignes représentent l’antichrist, soit dans son désir de contrefaire le Christ en tant que roi du nord, soit de contrefaire le système de gouvernement du Christ.
We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.
Nous essaierons, dans notre prochain article, de mettre en relation les cent quarante-quatre mille avec la bataille dans le premier ciel. Cher lecteur, ou auditeur : que vous refusiez de voir ces vérités, ou que vous les voyiez, il convient de souligner que les informations présentées dans tous ces articles sont identifiées, puis appuyées et confirmées, par l’application du principe qui consiste à employer le commencement d’une chose afin d’en identifier la fin. Telle est la signature prophétique de l’Alpha et de l’Oméga, et c’est là un élément majeur de la Révélation de Jésus-Christ qui est maintenant en train d’être descellée.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Nneɛma a wɔde asie no yɛ Awurade yɛn Nyankopɔn dea; na nneɛma a wɔada no adi no yɛ yɛn ne yɛn mma dea daa, na ama yɛatumi adi mmara yi nsɛm no nyinaa so. Deuteronomium 29:29.