In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.
Nan yon fiti ki pa twò lwen, Larisi pral mete fen nan lagè ki nan Ikrèn nan ak yon viktwa, epi viktwa sa a pral pwouve li se kòmansman fen an pou Poutin ak Larisi. Menm jan Gorbatchev te reòganize (perestroika) anpi li a epi answit li te kouri al jwenn Nasyonzini, se konsa Larisi politik la pral vin anba otorite Nasyonzini, tandiske Larisi relijye a pral vin anba kontwòl papote a. Trump pral eli an 2024, epi li pral genyen sou Demokrat globalis yo ansanm ak globalis Repibliken ki deklare tèt yo kòm sa, epi li pral fòme yon alyans ak globalis Nasyonzini yo, nan objektif pou rezoud konsekans ki soti nan disparisyon Poutin ak Larisi. Lè sa a, pwostitiye Tir la pral entèsede an favè Larisi.
In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.
Nan Batay Panium nan, istwa premye nan twa batay vèsè karant lan repete. Nan premye batay la, ki te reprezante pa efondreman Inyon Sovyetik la an 1989, premye nan uit dènye prezidan yo te sèvi kòm lame pwokirasyon papote a. Premye prezidan sa a te yon Repibliken, sa ki siyale ke dènye a tou pral yon prezidan Repibliken. Premye prezidan an te konnen pou diskou li yo konsènan miray rido fè a, ki, kòm yon repè pwofetik, te tonbe lè Miray Bèlen an te tonbe nan 9 novanm 1989. Dènye prezidan Repibliken an pral konnen pou diskou li yo konsènan miray sou fwontyè sid Etazini an, epi repè ki pral make temwayaj Trump sou konstriksyon miray la pral lwa dimanch lan, kote “miray separasyon ant legliz ak leta” senbolik la ap retire.
That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.
Premye prezidan sa a te yon ansyen vedèt medya, li te byen konnen poutèt kapasite li pou pale avèk anpil ladrès ak sans imè li. Dènye prezidan an se yon ansyen vedèt medya, li byen konnen poutèt kapasite li pou pale avèk anpil ladrès ak sans imè li. Ane 1989 la te make dezentegrasyon anpi yo te konnen sou non Inyon Sovyetik la, epi dènye nan twa batay vèsè karant lan reprezante dezentegrasyon anpi yo te konnen sou non Larisi a.
The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)
Batay Panium nan se twazyèm ak dènye batay vès karant lan, e li te prefigire pa premye batay la. Lè premye batay la te fini, tout monn lan te rekonèt sèl sipèpisans ki te egziste nan monn lan se te Etazini. Dominasyon mondyal sa a pral repete nan konklizyon dènye batay la, paske se la, malgre alyans ki te fòme ant Antiochus III ak Filip Masedwàn nan, (Etazini ak Nasyonzini yo), Etazini (fo pwofèt la) pral tabli kòm wa prensipal dis wa yo (dragon an—Nasyonzini yo.)
The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.
Twa batay ki nan vèsè karant lan pote siyati “Laverite,” paske premye a reprezante dènye a, epi batay ki nan mitan an reprezante rebelyon. Premye ak dènye lame pwokirasyon ki genyen batay la (Etazini) ranpòte laviktwa, men dezyèm lame pwokirasyon an pèdi, epi dezyèm lame pwokirasyon an se Nazism, yon senbòl mondyal rebelyon.
The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”
Twa kanpay politik Donald Trump yo pote siyati “Verite” a, paske li genyen eleksyon an nan premye ak dènye kanpay li yo, men nan kanpay ki nan mitan an li bat anba bèt ateyis la, ki se pouvwa dragon an, yon lòt fwa ankò senbòl rebelyon an reprezante pa trèzyèm lèt alfabè ebre a, ki lè yo mete l ansanm ak premye ak dènye lèt la fòme mo ebre a ki vle di “Verite.”
Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.
Vèsè dis nan Danyèl onz idantifye tan lafen an an 1989, epi vèsè sèz idantifye lwa dimanch k ap vini talè a. Vèsè dis rive kenz yo reprezante listwa kache vèsè karant lan, ki se pati nan liv Danyèl la ki te sele jouk nan dènye jou yo. Lè yo mete vèsè dis rive kenz yo (liy sou liy) nan listwa kache vèsè karant lan, pati Danyèl ki gen rapò ak dènye jou yo vin desele. Pati sa a desele jis anvan tan gras la fini pou moun k ap kenbe Saba yo nan lwa dimanch k ap vini talè a. Se poutèt sa, li reprezante dènye, oswa setyèm, sele a.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.
Lè li louvri setyèm sele a, te gen silans nan syèl la pou apeprè demi èdtan. Epi mwen wè sèt zanj yo ki te kanpe devan Bondye; epi yo te ba yo sèt twonpèt. Epi yon lòt zanj vini, li kanpe bò lotèl la, li te gen yon lansanbwa an lò; epi yo te ba li anpil lansan, pou l te ka ofri l ansanm ak priyè tout sen yo sou lotèl an lò ki te devan twòn nan. Epi lafimen lansan an, ki te monte ansanm ak priyè sen yo, leve devan Bondye soti nan men zanj lan. Epi zanj lan pran lansanbwa a, li ranpli l ak dife lotèl la, li voye l sou tè a; epi te gen vwa, kout loraj, zèklè, ak yon tranblemanntè. Epi sèt zanj yo ki te gen sèt twonpèt yo pare tèt yo pou yo sonnen. Revelasyon 8:1–6.
The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.
Sèt zanj ki gen sèt twonpèt yo reprezante jijman egzekitif la ki kòmanse nan lwa dimanch Ozetazini, epi yo reprezante tou jijman egzekitif la ki kòmanse lè Mikayèl leve kanpe epi tan gras limanite a fini. Premye peryòd la, depi lwa dimanch la jiskaske Mikayèl leve kanpe, jijman Bondye yo melanje ak mizèrikòd; men apre sa, sèt dènye flewo yo se jijman Bondye ki pa melanje ak mizèrikòd. Ouvèti setyèm sele a se lè y ap prepare jijman egzekitif yo, jan sa reprezante pa sèt zanj yo.
Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.
Nan Danyèl chapit de ak nèf idantifye “lapriyè sen yo” kòm yon lapriyè pou konprann evènman ki asosye ak rèv kache Nebikadneza a sou estati bèt yo, ansanm ak repantans ak konfesyon ki asosye ak “sèt tan yo,” nan Levitik chapit vennsis. Lapriyè yo ki melanje ak lansan an nan “lansanwa an lò” a, ki te monte devan Bondye, se moun sa yo ki priye yo, moun ki rele pou yo pami san karannkat mil yo, ki nan moman sa a resevwa so Bondye vivan an, pandan dife ki soti sou lotèl la ap jete sou tè a.
In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.
Nan Ezekyèl chapit nèf, se menm sen sa yo k ap soupiye epi rele poutèt abominasyon k ap fèt nan peyi a ak nan legliz la; epi pandan y ap eksprime gwo lapenn pwofon yo pou peche, zanj ki sele a mete yon mak sou fwon yo. Menm jan ak chapit uit nan Revelasyon an, jijman zanj destriktè yo reprezante yo la nan background nan, ap tann lòd ki di sele a fini.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Avèk yon presizyon ki pa janm twonpe, Sila ki Enfini an kontinye kenbe kont ak tout nasyon yo. Pandan mizèrikòd li ap ofri ansanm ak apèl pou repantans, kont sa a ap rete ouvè; men lè chif yo rive nan yon sèten mezi Bondye fikse, ministè kòlè li a kòmanse. Kont la fèmen. Pasyans diven an sispann. Pa gen okenn lòt lapriyè pou mizèrikòd an favè yo.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Pwofèt la, pandan li t ap gade desann atravè syèk yo, te wè epòk sa a prezante devan vizyon li. Nasyon yo nan epòk sa a te resevwa mizèrikòd san parèy. Yo te resevwa pi chwa benediksyon syèl la; men ògèy ki ogmante, avaris, idolatri, mepri pou Bondye, ak move engra yo ekri kont yo. Yo ap fèmen kont yo ak Bondye byen vit.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Men, sa ki fè m tranble se lefètke sila yo ki te resevwa pi gwo limyè ak pi gwo privilèj yo vin kontamine pa mechanste k ap domine a. Anba enfliyans moun ki enjis ki bò kote yo, anpil moun, menm pami sila yo ki deklare yo kenbe verite a, vin refwadi e yo kite gwo kouran mal la pote yo ale. Mepri jeneral yo voye sou vrè pyete ak sentete mennen sila yo ki pa mare tèt yo sere ak Bondye pou yo pèdi reverans yo pou lalwa Li a. Si yo t ap suiv limyè a epi obeyi verite a ak tout kè yo, lalwa sen sa a t ap parèt menm pi presye pou yo lè yo wè jan yo meprize li epi mete li sou kote konsa. Plis mank respè pou lalwa Bondye a vin parèt aklè, se plis liy separasyon ant sila yo ki obsève li ak mond lan vin pi klè. Lanmou pou prensip diven yo ogmante lakay yon klas menm jan mepri pou yo ogmante lakay yon lòt klas.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Kriz la ap pwoche rapidman. Chif yo k ap ogmante avèk vitès montre ke tan vizitasyon Bondye a prèske rive. Menmsi Li pa prese pini, poutan Li va pini, e sa san pèdi tan. Moun ki mache nan limyè a va wè siy danje k ap pwoche a; men yo pa dwe chita an silans, san okenn kè sote, ap tann destriksyon an, pandan y ap konsole tèt yo ak kwayans ke Bondye va pwoteje pèp Li a nan jou vizitasyon an. Byen lwen sa. Yo dwe konprann se devwa yo pou yo travay avèk dilijans pou sove lòt moun, pandan y ap gade Bondye avèk yon lafwa solid pou jwenn sekou. ‘Laprè sensè ak cho yon moun jis gen anpil efikasite.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Ledven pyete a pa fin pèdi tout pouvwa li nèt. Lè danje ak dekourajman legliz la rive nan pi gwo degre yo, ti gwoup moun ki kanpe nan limyè a pral ap soupiye ak rele poutèt abominasyon k ap fèt nan peyi a. Men, pi espesyalman toujou, priyè yo pral monte an favè legliz la, paske manm li yo ap aji dapre fason lemonn.”
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Lapriyè sensè ti rès fidèl sa a p ap fèt anven. Lè Senyè a va parèt kòm yon vanjè, li va vini tou kòm yon pwotektè pou tout moun ki te konsève lafwa a nan pite li, e ki te kenbe tèt yo san tach devan mond lan. Se nan moman sa a Bondye te pwomèt pou l fè jistis pou pwòp eli pa li yo, ki rele jwenn li lajounen kou lannuit, menm si li pran tan avèk yo.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
"Kòmandman an se: ‘Pase nan mitan lavil la, nan mitan Jerizalèm, epi mete yon mak sou fwon mesye yo k ap plenyen e k ap rele poutèt tout abominasyon k ap fèt nan mitan li.’ Moun sa yo ki t ap plenyen, ki t ap rele, te konn pwoklame pawòl lavi yo; yo te reprann, yo te konseye, epi yo te sipliye. Kèk ladan yo ki te konn dezonore Bondye te repanti e yo te imilye kè yo devan Li. Men glwa Senyè a te kite Izrayèl; byenke anpil te toujou kontinye ak fòm relijyon yo, puisans ak prezans Li te manke." Testimonies, volim 5, 208–210.
Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.
Vèsè dis jiska kenz yo devwale istwa kache ki nan vèsè karant la; e, lè yo fè sa, yo idantifye an menm tan ke sele san karannkatmil yo ap fèt kounye a sou moun sa yo ki satisfè kondisyon lapriyè yo reprezante pa Danyèl ak twa diyitè yo nan chapit de a, epi pa Danyèl nan chapit nèf la. Distenksyon ki genyen ant de lapriyè yo kapab rekonèt konsa: youn se yon lapriyè pou konprann evènman ekstèn pwofesi yo (Danyèl de), epi lòt la se yon lapriyè pou reyalize eksperyans entèn pwofesi a (Danyèl nèf). Yon lòt distenksyon ankò se ke sen yo, an kòporasyon, ap chèche konprann mesaj eprèv ki genyen nan imaj bèt la (Danyèl de), men yo dwe, endividyèlman, akonpli travay repantans konplè a (Danyèl nèf). Lapriyè yo dwe fèt nan kontèks Ezekyèl nèf, paske yo dwe nan lapenn poutèt peche ki nan peyi a ak nan legliz la.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Nan tan kote kòlè Li pral sòti nan jijman, disip Kris sa yo ki enb e konsakre yo pral parèt diferan ak rès lemonn nan pa angwas nanm yo, ki eksprime nan plenn ak kriye, nan repwòch ak avètisman. Pandan lòt yo ap chèche voye yon vwal sou mal ki egziste a, epi eskize gwo mechanste ki gaye toupatou, moun ki gen zèl pou onè Bondye ak lanmou pou nanm yo p ap rete an silans pou jwenn favè pèsonn. Chak jou, nanm jis yo ap tòtire anba zèv ak pawòl san Bondye moun enjis yo. Yo pa gen pouvwa pou sispann kouran rapid peche k ap debòde a; poutèt sa, yo ranpli ak lapenn ak kè sote. Yo plenn devan Bondye lè yo wè relijyon meprize nan menm kay moun ki te resevwa anpil limyè. Yo plenn, epi yo aflije nanm yo, paske ògèy, avaris, egoyis, ak twonpri prèske tout kalite, antre nan legliz la. Lespri Bondye a, ki pouse moun fè repwòch, yo pilonnen li anba pye, tandiske sèvitè Satan yo ap triyonfe. Yo dezonore Bondye, yo rann verite a san efè.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Klas ki pa santi yo aflije poutèt pwòp bès espirityèl pa yo, ni ki pa plenn poutèt peche lòt moun, yo pral rete san sele Bondye a. Senyè a bay mesaje Li yo lòd, mesye ki gen zam destriksyon nan men yo: ‘Pase dèyè li nan tout vil la, epi frape: pa kite je nou epanye, ni pa gen pitye: detwi nèt granmoun kou jèn, ni jenn fi, ni timoun piti, ak fanm: men pa pwoche bò kote okenn moun ki gen mak la sou li; epi kòmanse nan Tanp Mwen an. Lè sa a yo kòmanse ak granmoun aje ki te devan kay la.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Isit la nou wè legliz la—tanp Senyè a—te premye a ki te santi kou kòlè Bondye a. Ansyen yo, sa yo Bondye te bay gwo limyè e ki te kanpe kòm gadyen enterè espirityèl pèp la, te trayi konfyans yo. Yo te pran pozisyon ke nou pa bezwen tann mirak ni manifestasyon klè pouvwa Bondye tankou nan tan lontan yo. Tan yo chanje. Pawòl sa yo fòtifye enkredilite yo, epi yo di: Senyè a p ap fè byen, ni li p ap fè mal. Li twò gen mizèrikòd pou l vin pini pèp li a nan jijman. Konsa, ‘Lapè ak sekirite’ se rèl moun ki p ap janm leve vwa yo ankò tankou yon twonpèt pou montre pèp Bondye a transgresyon yo ak kay Jakòb la peche li yo. Chen bèbè sa yo ki pa t vle jape, se yo menm ki santi vanjans jis Bondye ki ofanse a. Gason, jennfi, ak timoun piti yo tout peri ansanm.” Testimonies, volim 5, 210, 211.
Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.
Vèsè youn ak de nan Danyèl onz la kòmanse nan tan lafen an an 1989, menm jan ak vèsè dis la. Vèsè de a mennen istwa a rive jouk nan premye manda Donald Trump la, epi apre sa li kite yon istwa kache depi sizyèm prezidan ki pi rich sa a rive jouk nan setyèm wayòm nan (Nasyonzini an), ki reprezante pa Aleksann Legran. Ant Kserks, wa rich la nan vèsè de a, ak Aleksann Legran, te gen uit wa Pès. Istwa kache vèsè de a rive jouk nan vèsè twa a reprezante uit wa. Konsa, depi nan fen premye manda Trump la rive jouk nan setyèm wayòm pwofesi biblik la, gen yon total dis wa ki kouvri istwa kache vèsè de a rive nan vèsè twa nan chapit onz Danyèl la.
The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.
Nimewo dis la se yon senbòl yon eprèv, epi eprèv ki fèt nan istwa sa a menm se fòmasyon imaj bèt la. Sizyèm prezidan ki pi rich la souke globalis yo, kòmanse ak premye kanpay li an 2015, e lè li fè sa, li make kòmansman yon konfli ant de temwen yo nan Revelasyon chapit onz ak bèt-dragon ateyis la, ki pa sispann jouk rive nan lwa dimanch lan nan vèsè sèz ak karant-yonn. Anndan lagè sa a, Donald Trump te premye prezidan ki te souke dragon an, e li se tou dènye a. Trump se dènye prezidan bèt tè a, epi Trump pral vin premye dirijan setyèm wayòm nan. Konsa, Trump reprezante premye ak dènye nan dis wa yo, epi dis reprezante yon eprèv.
1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.
1776, 1789 ak 1798 reprezante twa istwa ki tabli ke wityèm prezidan an sòti nan sèt yo. 1776 reprezante piblikasyon Deklarasyon Endepandans lan, ansanm ak istwa Premye ak Dezyèm Kongrè Kontinantal yo. 1789 reprezante yon peryòd nan listwa kote Atik Konfederasyon yo te pwodui. Peryòd la te kòmanse an 1781, e li te fini avèk piblikasyon Konstitisyon an an 1789. 1798 reprezante piblikasyon Lwa sou Etranje ak Sedisyon yo, ansanm ak kòmansman bèt ki soti nan tè a kòm sizyèm wayòm pwofesi biblik la.
The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.
Kongrè Kontinantal yo divize an de peryòd pwofetik: premye kongrè a ak dènye kongrè a. Premye Kongrè Kontinantal la te gen de prezidan, epi Peyton Randolph te premye prezidan an. Dezyèm Kongrè Kontinantal la te gen sis prezidan. Peyton Randolph te premye prezidan ni Premye ni Dezyèm Kongrè Kontinantal yo. Te gen an tout uit manda prezidansyèl pandan istwa Premye ak Dezyèm Kongrè Kontinantal yo. Peyton Randolph te premye prezidan ni Premye ni Dezyèm Kongrè Kontinantal yo, nan yon peryòd pwofetik kote te gen uit manda, men premye prezidan chak nan de peryòd yo se te menm moun nan. Se poutèt sa, byenke te gen uit manda prezidansyèl, an reyalite te gen sèlman sèt prezidan. Premye prezidan an te de fwa premye prezidan pami sèt moun ki te prezidan yo, e konsa Randolph reprezante wityèm nan, ki te sòti nan sèt la, epi sou temwayaj de temwen li sèvi kòm tip premye vrè prezidan an, ki te George Washington.
Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.
Washington reprezante pa Randolph; kidonk Randolph, kòm yon senbòl Washington, transmèt alafwa karakteristik pwofetik Randolph, premye prezidan an, epi lefèt ke Randolph te wityèm nan, ki te soti nan sèt yo. Konsa, George Washington, antanke premye prezidan an ak premye Kòmandan an Chèf, te pwofetikman tou wityèm nan, e li te soti nan sèt yo; epi Trump, antanke dènye prezidan an, pral tou wityèm nan, sa vle di, li soti nan sèt yo.
The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.
Dezyèm prezidan Dezyèm Kongrè Kontinantal la te John Hancock. Dezyèm Kongrè Kontinantal la te fini an 1781. Soti nan 1781 rive 1789, sa idantifye istwa Atik Konfederasyon yo. Peryòd la senbolize pa dat 1789 la, avèk piblikasyon Konstitisyon an. Pandan peryòd sa a, te genyen tou uit prezidan. Atik Konfederasyon yo te reprezante premye Konstitisyon an, men feblès Atik Konfederasyon yo te mennen nan ranplasman li, ak ratifikasyon Konstitisyon an pa trèz koloni yo an 1789.
In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.
Nan peryòd sa a, uit prezidan yo te gen ladan yo sèt prezidan ki pa t prezidan nan istwa peryòd ki te reprezante pa de Kongrè Kontinantal anvan yo, ak youn ki te yon prezidan nan premye peryòd pwofetik sa a. John Hancock te sèvi ni nan dezyèm Kongrè Kontinantal la, ni tou nan peryòd ki te reprezante pa Atik Konfederasyon yo. Sou plan pwofetik la, te gen sèlman sèt gason ki te prezidan pandan de Kongrè Kontinantal yo; konsa, sou plan pwofetik, John Hancock te youn nan uit yo nan peryòd Atik Konfederasyon yo, men li te tou youn nan sèt gason yo nan peryòd anvan an. Se poutèt sa, li te wityèm nan, ki te soti nan sèt yo.
The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.
Dezyèm peryòd pwofetik la, ki reprezante pa ane 1781 rive 1789, menm jan ak premye peryòd la, te gen yon prezidan (Hancock) ki te wityèm nan, e li te soti nan sèt yo, menm jan Randolph te ye nan premye peryòd pwofetik la ki reprezante pa 1776.
In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.
Nan toude peryòd uit prezidan sa yo, yo reprezante enigm wityèm nan ki soti nan sèt la. De peryòd sa yo bay temwayaj ke premye vrè prezidan an (Washington) te gen tou enigm pwofetik la mare ak senbolis li, pa tipifikasyon li ki te reprezante pa Randolph. Twa temwen sa yo pale konsènan Trump. Trump, jan yo reprezante li nan vèsè youn ak de nan chapit onz la, ilistre sèlman atravè premye manda li, ki te fini lè dezyèm eleksyon an te vòlè pa bèt la ki soti nan twou san fon an.
The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.
Istwa ki te akonpli vèsè sa yo gen ladan li yon istwa kache ant pwen wa ki pi rich la (Xerxès) ak aparisyon Aleksann Legran, ki reprezante lwa dimanch lan, lè dis wa yo vin tounen setyèm wayòm nan pou yon ti tan. Ant wa rich la ak dis wa yo ki dakò bay setyèm wayòm pa yo a papote a, te gen uit wa. Uit wa sa yo, ki fòme istwa kache soti nan vèsè de rive nan vèsè twa, jwenn de temwen nan uit prezidan nan istwa 1776, 1789 ak 1798.
That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.
Istwa sa a pote senbolis vennnde zan, ki idantifye l kòm yon istwa sele san karannkat mil yo lè Divinite ini ak limanite. Li pote tou temwayaj “Verite” a, paske kòmansman an make endepandans epi fen an make retire endepandans lan, pandan ke trèz ane apre 1776, trèz koloni yo te ratifye Konstitisyon an. Li idantifye tou de peryòd uit wa (prezidan), ki toude genyen anigm wityèm nan ki soti nan sèt yo.
Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.
Trump kòm sizyèm prezidan an nan ane 2016, epi kòm dènye chèf sizyèm wayòm nan, reprezante tou premye ak dènye nan dis wa ki vini youn apre lòt. Nimewo dis la idantifye pwosesis eprèv istwa sa a, epi eprèv ki vini anvan epi ki fini nan lwa dimanch lan se fòmasyon imaj bèt la. Imaj rèv bèt Nebikadneza a reprezante uit wayòm, epi lè l fè sa, li bay temwayaj la ke eprèv imaj bèt la reprezante pa nimewo “uit” la.
In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.
Nan istwa eprèv liy Makabe yo, ki reprezante liy kòn Pwotestan apostazi a ak liy kòn Repiblikenis apostazi a, jan Antiochus III reprezante yo, liy yo ak kòn yo reyini ansanm pou fòme yon sèl kòn, sa vle di yon imaj papote a. Nan menm istwa sa a, imaj Bondye a repwodui nèt ale e pou tout tan nan sila yo ki reprezante kòm san karannkat mil yo.
The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.
Istwa kache vèsè karant lan devwale anndan istwa kache vèsè de rive vèsè twa a, ansanm ak istwa vèsè dis rive kenz yo. Lè Trump vin wityèm prezidan an ki soti nan sèt la nan inogirasyon li 20 janvye 2025, uit wa ki ant Xerxes ak Alexander the Great make rive fòmasyon imaj bèt la, epi Trump reprezante premye ak dènye nan dis wa siksesif yo.
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.
E mwen wè nan men dwat sila a ki te chita sou twòn nan yon liv ki te ekri anndan kou deyò, sele ak sèt sele. E mwen wè yon zanj pwisan k ap pwoklame ak yon gwo vwa: Kiyès ki diy pou l louvri liv la, epi pou l kase sele li yo? E pa t gen pèsonn, ni nan syèl la, ni sou tè a, ni anba tè a, ki te kapab louvri liv la, ni menm gade ladan l. E mwen t ap kriye anpil, paske yo pa t jwenn pèsonn ki diy pou l louvri liv la, ni pou l li l, ni menm gade ladan l. E youn nan ansyen yo di m: Pa kriye; gade, Lyon ki soti nan branch fanmi Jida a, Rasin David la, genyen batay la pou l louvri liv la, epi pou l kase sèt sele li yo. E mwen gade, epi, men wè, nan mitan twòn nan ak kat bèt vivan yo, e nan mitan ansyen yo, te kanpe yon Ti Mouton tankou yo te touye l, ki te gen sèt kòn ak sèt je, ki se sèt Lespri Bondye yo voye toupatou sou tout tè a. E li vini, li pran liv la nan men dwat sila a ki te chita sou twòn nan. E lè li fin pran liv la, kat bèt vivan yo ak vennkat ansyen yo tonbe ajenou devan Ti Mouton an; chak ladan yo te gen gita ak gode annò plen bon sant, ki se lapriyè sen yo. E yo chante yon chan nèf, yo t ap di: Ou diy pou pran liv la, epi pou louvri sele li yo; paske yo te touye ou, epi ou te rachte nou pou Bondye pa mwayen san ou, soti nan tout branch fanmi, ak tout lang, ak tout pèp, ak tout nasyon; epi ou fè nou tounen wa ak prèt pou Bondye nou an; e n ap gouvène sou tè a. Revelasyon 5:1–10.