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

Tan sele tan pou sant karant-kat mil yo ki te kòmanse 11 septanm 2001, epi ki fini nan lwa dimanch Ozetazini, se peryòd kote efè chak vizyon rive akonpli. Kèk nan vizyon sa yo pwolonje jouk rive nan dezyèm vini Kris la, men menm sa yo ki rive apre lwa dimanch lan mare ak peryòd sele a. Sele sant karant-kat mil yo se kote alyans etènèl la akonpli an pèfeksyon. Nan peryòd sa a, Kris ekri lalwa Li nan kè ak nan lespri pèp Li a pou letènite. Sele sa a reprezante pa inyon divinite ak limanite, ki pa peche.

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

Lyen senbolik « de san ven », reprezante ni retablisman, ni konbinezon divinite ak limanite. De san ven lane ki soti depi Bible King James la rive jouk premye prezantasyon piblik William Miller an 1831 epi piblikasyon final la nan Vermont Telegraph an 1833, reprezante konbinezon divinite ak limanite. Li pote siyati « laverite », ki se mo ebre a, ke Bèl Lengwis la te fòme lè li mete ansanm premye, trèzyèm, ak dènye lèt alfabè ebre a pou fòme mo « laverite » a. De san ven lane ki soti depi 1611, ak Bible King James la, rive jouk 1831 ak piblikasyon mesaj Miller la, reflete siyati Bèl Lengwis la.

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

Nan mitan de dat sa yo (1611 ak 1831), tan lafen an an 1798 reprezante ouvèti yon mesaj ki soti nan liv Danyèl la (Bib Wa Jak la), ki pwodui ogmantasyon konesans lan ki te mennen nan piblikasyon Miller la an 1831. Tan lafen an an 1798 te make tou kòmansman yon pwosesis eprèv ki te pwodui rebelyon vyèj sòt yo, ke Danyèl, nan chapit douz la, idantifye kòm mechan yo. Konsa, 1798 reprezante nimewo trèz la, nan mitan premye ak dènye lèt la, paske trèz se yon senbòl rebelyon. 1798 konekte tou ak peryòd preparasyon an soti 1776 rive 1798, tan lafen an.

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

Menm jan ak lyen de san ven ane Miller la, 1776 make tou pa yon piblikasyon diven, Deklarasyon Endepandans lan, epi li kòmanse yon peryòd ki fini an 1798 avèk piblikasyon Lwa sou Etranje ak Sedisyon yo. De san ven ane lyen senbolik Miller la ant divinite ak limanite a konekte, atravè ane 1798 la, ak vennde ane preparasyon ki soti nan piblikasyon Deklarasyon Endepandans lan rive nan piblikasyon Lwa sou Etranje ak Sedisyon 1798 yo. Vennde, kòm yon dizyèm de de san ven, oswa yon ladim de de san ven; nimewo vennde a, menm jan ak nimewo de san ven an, reprezante lyen divinite a avèk limanite.

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

De san (220) ane Miller yo pote siyati verite a, menm jan ak tan sele san karant-kat mil (144,000) yo; epi peryòd preparasyon an soti 1776 rive 1798 pote menm siyati sa a tou, paske dat mitan an, 1789, make piblikasyon Konstitisyon an, ki te ratifye pa trèz koloni yo.

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

Lyen Miller la, ki te kòmanse an 1611 e ki te fini an 1831, e ki te jwenn mitan li an 1798, lye ak peryòd vennndezan an soti 1776 rive 1798, ak mitan li an 1789. Tout senk dat sa yo—1611, 1776, 1789, 1798 ak 1831—reprezante pa yon travay piblikasyon. Dat peryòd preparasyon an genyen ladim vennndezan ki soti 1776 rive 1798, e peryòd sa a ilistre tan sele san karannkat mil yo, ki se tan kote divinite ini ak limanite. Peryòd desanvenn ane Miller la, ansanm ak peryòd preparasyon vennndezan an soti 1776 rive 1798, toude reprezante lyen divinite ak limanite.

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

Tan sele tanp pou san karannkat mil la te kòmanse nan 11 septanm 2001, e li te make pa Islam twazyèm malè a ki te frape peyi bèl pouvwa espirityèl la. Vennnde ane apre, nan 7 oktòb 2023, Islam twazyèm malè a te frape ankò peyi bèl pouvwa tipik la, literalman. Lè lwa dimanch la, ki pral vini byento, parèt, sele san karannkat mil yo va fin konplete, epi Islam twazyèm malè a va frape Etazini ankò.

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

Tan seleman an kòmanse avèk yon atak Islam fè sou bèt ki soti sou tè a, epi li fini avèk yon atak Islam fè sou bèt ki soti sou tè a. Nan mitan an, Islam nan twazyèm malè a frape nasyon Izrayèl la, ki nan langaj biblik la reprezante Jida. Jida te ansyen bèl peyi literal Bib la, e Etazini se bèl peyi espirityèl modèn nan.

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

Twa kou Islam yo te frape yo tout te fèt kont bèl peyi a. Premye a ak dènye a te fèt kont bèl peyi espirityèl modèn nan, epi frap mitan an te fèt kont ansyen bèl peyi literal la. Waymark mitan an te yon atak kont nasyon modèn Izrayèl la, epi nan kwa yo te kloure Mesi yo a, Izrayèl literal te vin tounen yon senbòl rebelyon, jan trèzyèm lèt alfabè ebre a reprezante sa.

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

Peryòd preparasyon an soti 1776 rive 1798 la konekte tou ak desanven ane mouvman twazyèm zanj lan, paske, kòmanse an 1776 avèk Deklarasyon Endepandans lan, rive jouk 1996, ak piblikasyon magazin The Time of the End la, sa fè desanven ane. Nan mitan istwa sa a gen tan lafen an an 1989, ki make rebelyon vyèj san konprann mechan yo. Se poutèt sa, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023, ak lwa dimanch ki pral vini talè a, se tout pwen repè ki asosye ak verite ki di divinite ini ak limanite pa peche. Dis pwen repè, de ladan yo repete de fwa.

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

Diz se nonb ki reprezante yon tès, e lè ou ajoute de dat repete yo, 1776 ak 1798, ou jwenn yon total douz repè, ki reprezante san karannkat mil yo. Tout repè sa yo pale sou pwosesis tès san karannkat mil yo ki dewoule depi 11 septanm 2001 jouk rive nan lwa dimanch k ap vini byento a, kote Kris akonpli travay twazyèm zanj lan lè Li mete ansanm divinite pa Li ak limanite san karannkat mil yo, ki, pou rès letènite a, pa peche. Byenantandi, se sèlman moun ki, jan Ezayi di sa, chwazi “wè ak je yo, epi tande ak zòrèy yo, epi konprann ak kè yo, epi konvèti, epi geri,” ki kapab wè verite sa a.

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

Nan dat 22 oktòb 1844 la, twazyèm zanj lan te rive lè Kris te vini touswit nan tanp li a pou akonpli sele san karant-kat mil yo. Lè sa a, yon gwoup Millerit te swiv Kris antre nan Kote ki Pi Sen an, byenke apre sa yo te sispann swiv limyè pwogresif twazyèm zanj lan epi yo te repete rebelyon premye Kadèch la; konsa yo te resevwa kondanasyon pou yo moute desann nan dezè Laodise a jouk yo tout te mouri.

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

Lè Kris te antre toudenkou nan Kote ki Pi Sen an, konbinezon divinite ak limanite a te reprezante travay Li te pare pou Li akonpli a, e travay sa a te reprezante senbolikman pa Lengwis Mèveye a avèk de temwen. Temwen sa yo se te Abakouk ak Jan. Nan chapit DE vèsè VEN nan toude liv yo, 22 Oktòb 1844 idantifye. Youn te mete aksan sou travay ekspyasyon an (fè-yon sèl), ki te kòmanse nan dat sa a, epi lòt la te idantifye yon tanp ki te dwe pirifye.

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

Tanp li te vini ladan l lan sanzatann nan, se tanp sa a menm ki te sibi kraze anba pye pa pouvwa kotidyen an (paganis) ak abominasyon dezolasyon an (papis). Tanp lan te reprezante Kris tou, li menm ki se tanp ki te detwi epi ki te leve ankò nan twa jou. Li te reprezante tou tanp Milerit yo, ki te bati pandan karannsis ane, depi 1798 rive 1844. Li te reprezante tou tanp imen an, ki òganize pa karannsis kwomozòm yo e ki defini epi gouvène konpozisyon jenetik kò yon moun. Se pa yon aksidan si chak selil nan kò imen an ranplase nèt chak de mil senk san ven jou.

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

Nan tout ilistrasyon sa yo ki soti nan Bondye konsènan tanp lan, ki reprezante travay Kris la kote li ini divinite ak limanite, divinite toujou vini anvan limanite. 1611 vini anvan 1831. 1776 vini anvan 1798. 1776 vini anvan 1996. 2001 vini anvan 2023. Millerites yo te swiv Kris la antre nan Kote ki Pi Sen an. Nan kòmansman an, Bondye te kreye lòm.

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

Koulye a nou pral retounen nan konsiderasyon nou sou twa jalon yo: 1776, 1789 ak 1798, ki reprezante peryòd preparasyon an ki se yon tip tan sele a. Premye peryòd la, ki reprezante pa 1776, Deklarasyon Endepandans lan, ak peryòd de Kongrè Kontinantal yo; epi dezyèm peryòd la, ki reprezante pa 1789, Konstitisyon an, ak peryòd Atik Konfederasyon yo jouk rive 1798.

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

Sekrè imaj bèt yo, ki se verite ki fè konnen uityèm tèt la sòti nan sèt tèt yo, idantifye nan toude peryòd yo. Li idantifye tou nan twazyèm repè istorik sa a, men repè sa a ap trete uityèm nan, ki soti nan sèt yo, kòm yon pwofesi ki akonpli nan papote a. De premye peryòd yo reprezante akonplisman uityèm nan ki soti nan sèt yo anndan Etazini.

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

Etazini genyen de kòn; youn gen rapò ak yon gason, epi lòt la gen rapò ak yon fanm. Gason an se pouvwa politik la; se kòn Repibliken an. Fanm nan se pouvwa relijye a; se kòn Pwotestan an. Se poutèt sa, peryòd 1776 la, ansanm ak Deklarasyon Endepandans lan, reprezante kòn Pwotestan an, paske divinite toujou vini anvan limanite. Peryòd 1789 la, ansanm ak Konstitisyon an, reprezante kòn Repibliken an.

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

An 2020, toude horn sa yo te touye pa pouvwa dragon modèn satanik ate yo. Vrè horn Pwotestan an te touye nan 18 jiyè 2020, epi horn Repibliken an te touye apre sa, nan 3 novanm 2020. An 2023, de temwen yo leve kanpe, epi mond lan, ki te ap rejwi sou kadav yo, kòmanse pè.

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

Nan ane 2023, dènye travay sele san karannkat mil yo te kòmanse nan dènye jenerasyon istwa tè a. Kounye a, divinite ap ini ak limanite pou letènite, pandan fidèl yo nan dènye jou yo ap repwodui pou letènite—imaj Kris la.

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

Nan ane 2023, dènye travay pou ini Legliz aposta a ak Leta aposta a nan nasyon bèt ki soti sou tè a te kòmanse. Lè sa a, yo t ap mete sou pye estrikti pouvwa papote a reprezante a, ki se yon Legliz aposta k ap gouvène sou yon Leta aposta, epi yo t ap repwodui imaj bèt la.

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

Gran tès pou sila yo ki te resevwa apèl la, se tès pou yo wè fòmasyon imaj bèt la, jan sa reprezante pa “vwa, zèklè, loraj” yo ak “tranblemanntè” k ap vini an. Tan sele a se peryòd kote chak vizyon rive nan efè pafè li (akonplisman li). Nan peryòd preparasyon an soti 1776 rive 1798, ki se yon tip tan sele a, te gen wou andedan wou, ki se yon pati nan vizyon Ezekyèl te wè lè li te gade nan Kote ki Pi Sen an, nan tan sele san karannkat mil yo. Wou sa yo, Sè White idantifye yo kòm “entèraksyon konplèks evènman imen yo.” Peryòd preparasyon an soti 1776 rive 1798 te genyen kèk nan “entèraksyon konplèks evènman imen yo” sa yo, ki dwe remake.

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

Younn asosye ak verite ki fè konnen Lafrans Revolisyonè te sèvi kòm tip Etazini. Toude nasyon yo mete papote a sou twòn tè a, epi toude yo fè l desann. Toude nasyon yo konsakre pouvwa militè ak ekonomik yo pou akonpli travay sa a. Toude nasyon yo, toudenkou, retire relijyon etabli pa yo pou yo vin Katolik. Toude nasyon yo sibi yon “tranblemanntè” ki ranvèse gouvènman etabli pa yo. Istwa toude nasyon yo mare ansanm ak 1789, paske an 1789, Revolisyon franse a te kòmanse epi Konstitisyon Etazini an te antre an vigè.

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

Revolisyon fransè a te dire dis ane. Napoléon Bonaparte te monte sou pouvwa pandan dènye etap Revolisyon fransè a. Li te vin tounen yon chèf militè enpòtan e li te jwe yon wòl kle nan gouvènman fransè a apre koudeta li te reyisi a, nan dat 9 novanm 1799, ki te mennen l vin Premye Konsil Repiblik fransè a.

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

Nan dezyèm peryòd tan preparasyon an, soti 1776 rive 1798, nonm ki te wityèm nan (pa nan lòd youn apre lòt), ki te soti nan sèt yo, se te John Hancock. Li te youn nan uit prezidan yo nan dezyèm peryòd la, ki reprezante pa 1789 (ane Revolisyon fransè a). Li te sèl pami uit prezidan sa yo ki te deja prezide kòm prezidan nan premye peryòd la, ki reprezante pa 1776. Nan sans pwofetik sa a, li te wityèm nan, ki te soti nan sèt yo.

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

Li se siyati peryòd imen an, paske premye peryòd la reprezante sa ki diven; konsa, li se siyati ki mare toude peryòd yo ansanm (sa ki diven an ak sa ki imen an). Siyati li se siyati ki pi byen konnen nan istwa limanite, e li te reprezante plis pase bèl ekriti men li.

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

Siyati John Hancock sou Deklarasyon Endepandans lan se siyati ki pi popilè nan listwa. Gwo siyati li a, ki te fèt ak anpil demonstrasyon, vin tounen yon senbòl ki byen make, ki reprezante endepandans Ameriken an ak defi koloni ameriken yo te leve kont dominasyon britanik la. Hancock, ki te Prezidan Kongrè Kontinantal la nan epòk yo te siyen Deklarasyon an an 1776, yo di li te siyen non li byen an evidans pou asire Wa George III te kapab li l san linèt li, sa ki te senbolize odas li ak angajman li anvè kòz endepandans lan.

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

Hancock se youn nan uit prezidan yo nan peryòd 1789 la te reprezante a, men li te pami sèt mesye ki te prezidan nan peryòd 1776 la te reprezante a. Se li menm ki te prezidan lè Deklarasyon Endepandans lan te siyen. Hancock mare de peryòd yo ansanm pa mwayen siyati imen li, epi li plase nan toude premye istwa a ak dezyèm istwa a. Premye istwa a reprezante sa ki diven, epi dezyèm nan reprezante sa ki imen; epi siyati ki mare de istwa yo ansanm se siyati Bèl Lengwis la, ki te sèvi ak yon enstriman imen pou ini peryòd diven an 1776 reprezante a ak peryòd imen an 1789 reprezante a.

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

Gen yon sèl lòt siyati sèlman nan listwa mond lan ki konpetisyon ak siyati Hancock la an tèm de rekonesans, e se tou yon siyati ki asosye ak ane 1789 ak Revolisyon fransè a. Siyati sa a gen menm kalite odas Hancock te vle transmèt la, epi yo jwenn li nan listwa Lafrans.

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

An tèm rekonesans mondyal ak enpòtans senbolik, siyati Napoléon Bonaparte la gen yon estati ki konparab ak pa John Hancock la, byenke nan yon kontèks istorik ak kiltirèl diferan. Napoléon, yon lidè militè ak politik enpòtan an Frans, te kite yon mak enpòtan sou istwa Ewòp ak istwa mondyal, espesyalman pandan Lagè Napoléonyen yo. Siyati li a, yo souvan rekonèt pa stil odasye ak distenk li, te vin senbolize enfliyans pwisan li ak gwo chanjman li te pote nan Ewòp, tankou refòm legal yo ke yo rekonèt sou non Kòd Napoléon an.

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

Menm jan ak siyati Hancock la, ki senbolize defi kont dominasyon Britanik ak rechèch pou endepandans amerikèn, siyati Napoleon an reprezante yon lòt kalite odas ak anbisyon—redesinasyon fwontyè politik Ewòp yo ak pwomosyon ideyal revolisyonè franse yo. Toude siyati yo se anblèm wòl pèsonaj istorik sa yo te jwe nan fòme desten nasyon pa yo, ansanm ak enplikasyon pi laj aksyon yo te genyen sou istwa mondyal la.

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

Lè Ezekyèl te wè wou ki te anndan wou yo, ki te reprezante entèraksyon konplèks evènman imen yo pandan istwa tan sele a pou san karannkat mil yo, youn nan wou sa yo te deja prefigire pa yon wou an 1789, lè Konstitisyon Etazini yo, bèt la ki gen yon kòn Repibliken ak yon kòn Pwotestan, te kwaze ak Lafrans, bèt la ki gen kòn Ejip la ak kòn Sodòm nan.

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

Depi 1789, rive 1799, Lafrans te boulvèse pa yon “tranblemanntè” ki te sòti nan bèt ateyis la ki te monte soti nan twou san fon an. Nan tan seleman san karannkat mil yo, 1789 reprezante peryòd ki kòmanse 18 Jiyè 2020, lè bèt ateyis la te ranvèse epi touye kòn vrè Pwotestantis la, epi apre sa, 3 Novanm 2020, bèt ateyis la te ranvèse epi touye kòn Repiblikenis la tou. Wou 1789 la reprezante wou 2020 a, jan sa reprezante pa 18 Jiyè (divinite), ak 3 Novanm 2020 (limanite).

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

Siyati Bondye a, jan limanite reprezante l, parèt nan de siyati ki pi popilè nan mond lan; toude lye ak 1789, epi toude reprezante pouvwa ki mete pap la sou twòn latè a epi ki retire l sou li. 1789, antanke mitan twa repè yo ki reprezante siyati verite Bondye a, pote siyati “trèz” koloni yo ak “rebelyon” Revolisyon fransèz la.

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

1789 rive jis 1799 reprezante istwa Revolisyon fransè a, epi nimewo dis la reprezante yon tès. 1789 se premye lèt “verite” a, epi 1799 reprezante dènye lèt peryòd la an Frans. Peryòd mitan an te make pa egzekisyon wa Lafrans lan an 1793, pandan sitwayen yo t ap revòlte kont dominasyon wayal awogan li a.

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

“Levanjil lapè a, ke Lafrans te rejte, t ap, san mank, derasinen nèt; e rezilta yo t ap terib. Nan 21 janvye 1793, de san senkantuit ane depi menm jou sa a ki te angaje Lafrans nèt ale nan pèsekisyon kont Refòmatè yo, yon lòt pwosesyon, ak yon objektif byen diferan, te pase nan lari Pari yo.” The Great Controversy, 230.

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

1789 make rebelyon trèzyèm lèt la pou bèt ki gen de kòn Etazini an, epi premye lèt la pou bèt ki gen de kòn Lafrans lan. Lèt mitan Lafrans lan te 1793, lè wa Lafrans lan te koupe tèt li, epi Napoléon te reprezante dènye lèt la lè li te pran kontwòl gouvènman an an 1799. Siyati “verite” a nan istwa chavire Lafrans lan, ki reprezante pa 1789, 1793, ak 1799, se yon wou pwofetik ki mare ansanm ak wou pwofetik 1776, 1789, ak 1798.

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

Toulede istwa yo genyen de siyati ki pi popilè nan istwa limanite, konsa yo mare siyati diven “verite” a ansanm ak de siyati imen. Toude wou yo konekte ak trèzyèm lèt la nan peryòd sele san karant-kat mil yo, ki se peryòd ki soti depi touye de temwen yo an 2020, jouk lè yo te leve kanpe an 2023, ki make pa 7 Oktòb 2023.

We will continue our study in the next article.

Nou pral kontinye etid nou an nan pwochen atik la.