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.
Nou t ap idantifye lagè ki nan syèl la ki dekri nan chapit douz liv Revelasyon an. Lè nou sèvi ak prensip karaktè Kris la ki se Alfa ak Omega, nou te apwoche lagè ki nan syèl la nan chapit douz la kòm yon tipifikasyon lagè ki nan syèl la ki rive nan “dènye jou yo.” Ekspresyon “dènye jou yo” nan Bib la ak nan Lespri Pwofesi a vle di dènye jou jijman ankèt la.
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.
Nou idantifye twa pouvwa satanik chapit douz ak trèz yo, non pa kòm pouvwa ki jwenn akonplisman yo nan istwa pase a, men kòm akonplisman modèn pouvwa sa yo ki mennen lemonn nan Armagedon. Dragon chapit douz la se Nasyonzini; legliz Katolik la, ki gen pou l resisite nan lwa dimanch Ozetazini, se bèt ki sòti nan lanmè nan chapit trèz la; epi bèt tè a ki gen de kòn yo se Etazini.
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.
Nou te idantifye ke lagè yo konn konprann nan chapit douz la kòm yon reprezantasyon sèlman rebelyon Lisifè nan syèl la, an reyalite ilistre yon lagè ki pral rive nan syèl tè a, kòmanse ak lwa dimanch ki pral vini byento Ozetazini. Nou te pran tan pou idantifye ke gen yon pwosesis eprèv yo ilistre nan Revelasyon trèz, vèsè onz rive disèt, ki enplike rekonèt fòmasyon imaj bèt la. Imaj bèt la reprezante konbinezon legliz ak leta, avèk legliz la ki gen kontwòl sou relasyon an. Lè legliz la gen kontwòl, li sèvi ak leta pou fè respekte doktrin li yo epi pèsekite moun li defini kòm eretik. Pwosesis eprèv mondyal ki asosye ak fòmasyon imaj bèt la, premye reyalize anndan Ozetazini. Karakteristik pwofetik chak nan de pwosesis eprèv yo, esansyèlman menm kit se Ozetazini oswa nan lemonn.
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.
Nou te montre de peryòd idantik mil desan swasant jou ki te vini anvan ak apre kwa a kòm yon dezyèm temwen pou idantifikasyon de pwosesis konsekitif tès imaj bèt la nan fen mond lan. Fòmasyon imaj bèt la Ozetazini ant 11 septanm 2001 ak lwa dimanch ki pral vini byento, vini anvan fòmasyon imaj bèt la nan Nasyonzini apre lwa dimanch ki pral vini byento a. Mil desan swasant jou ministè Kris la depi batèm Li jiska kwa a te vini anvan mil desan swasant jou ministè disip Li yo ki te swiv apre kwa a. De liy yo, ki chak genyen de peryòd ki reprezante tès idantik nan chak peryòd, reprezante tèm swa imaj Kris la oswa imaj antikris la.
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.
Mil de san swasant jou ministè Kris la, ki te fini sou kwa a, te kòmanse lè Sentespri a te desann sou li nan batèm li, an akò ak zanj pisan Revelasyon dizwit la ki te desann 11 septanm 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.
“Èske kounye a gen pawòl mwen ta deklare ke New York gen pou l bale ale pa yon gwo vag lanmè? Sa a, mwen pa janm di. Mwen te di, pandan m t ap gade gwo bilding k ap monte la yo, etaj apre etaj, ‘Ala sèn terib k ap fèt lè Seyè a va leve pou l souke tè a avèk anpil fòs! Lè sa a, pawòl Revelasyon 18:1–3 yo va akonpli.’ Tout dizwityèm chapit Revelasyon an se yon avètisman sou sa k ap vini sou tè a. Men, mwen pa resevwa okenn limyè espesyal konsènan sa k ap vini sou New York, eksepte ke mwen konnen yon jou gwo bilding yo la a va jete atè pa vire ak chavire pouvwa Bondye a. Daprè limyè ki te ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan Seyè a, yon sèl manyen pouvwa pisan li a, epi gwo estrikti sa yo va tonbe. Gen sèn k ap fèt, ki tèlman terib, nou pa ka menm imajine yo.” Review and Herald, 5 jiyè 1906.
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.
Peryòd mil desan swasant jou nan istwa Kris la, ki te fini sou kwa a, reprezante peryòd tan ki rive jouk nan lwa dimanch k ap vini talè a. Kwa a se yon tip lwa dimanch lan. Toude se senbòl jijman. Toude reprezante vini ruin nasyonal pou nasyon kote evènman jijman an pran plas. Toude te fèt nan bèl peyi Jida a. Nan istwa Kris la, se te bèl peyi literal Jida a; epi nan lwa dimanch lan, se bèl peyi espirityèl Jida a, Etazini d Amerik la. Sou kwa a, yo te leve Kris la anlè avèk objektif pou atire tout moun vin jwenn Li.
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.
Epi mwen menm, si yo leve m anlè soti sou tè a, m ap rale tout moun vin jwenn mwen. Li te di sa pou fè konnen ki kalite lanmò li t apral mouri. Jan 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.
Nan lwa dimanch la, yo leve drapo san karantkat mil yo pou atire tout moun vin jwenn Kris la.
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.
Epi l ap leve yon banyè pou nasyon yo soti byen lwen, e li pral sifle ba yo depi nan dènye bout tè a; epi, gade, y ap vini avèk vitès, byen vit. Ezayi 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.
Peryòd mil desan swasant jou nan istwa Kris la ki vini apre kwa a, fini lè Mikayèl leve kanpe nan lapidasyon Etyèn nan.
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.
Men li menm, ki te ranpli ak Sentespri a, fikse je l byen fèm nan syèl la, li wè laglwa Bondye, epi Jezi kanpe adwat Bondye; epi li di: Gade, mwen wè syèl yo louvri, epi Pitit lòm nan kanpe adwat Bondye. Travay 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.
Karant-de mwa senbolik yo nan dènye tan eprèv imaj bèt la fini lè Mikayèl leve kanpe, epi sa make fen tan gras lèzòm.
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.
Epi nan tan sa a, Mikayèl va leve kanpe, gwo chèf la ki kanpe pou pitit pèp ou a; epi pral gen yon tan detrès, yon detrès tankou pa t janm genyen depi lè yon nasyon egziste jouk rive nan menm tan sa a; epi nan tan sa a pèp ou a va delivre, tout moun yo va jwenn ekri nan liv la. 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.
Istwa konplè tou de pwosesis eprèv imaj bèt la genyen lòt temwen pwofetik entèn. Lè yo konprann sa kòrèkteman, e mwen rekonèt se kèk moun sèlman ki konprann verite sa a; men premye pwosesis eprèv imaj bèt la, ki akonpli Ozetazini, te kòmanse nan 11 septanm 2001, lè twazyèm malè a te antre nan listwa. Lwa dimanch la, kote premye pwosesis eprèv imaj bèt sa a fini, make rive twazyèm malè a kòm jijman kont Etazini poutèt adopsyon lwa dimanch la. Nan moman sa a, rive twazyèm malè a akonpli kòlè nasyon yo, an akonplisman Revelasyon onz, vèsè dizwit la, ansanm ak premye mansyon wòl Islam pou fè nasyon yo fache nan pwofesi Bib la.
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.
Li pral yon nonm sovaj; men li va leve kont tout moun, e men tout moun va leve kont li; epi li va rete anfas tout frè l yo. Jenèz 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.
Lwa dimanch ki pral vini byento a se fen premye peryòd eprèv la, epi li se tou kòmansman dènye peryòd eprèv la. Dènye peryòd eprèv la fini lè tan gras limanite a fèmen, e nan moman sa a kat van yo, ki se yon senbòl twazyèm malè a, lage nèt.
“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.
“Lè Sovè a te wè nan pèp jwif la yon nasyon ki te divòse ak Bondye, Li te wè tou yon Legliz kretyen ki fè pwofesyon lafwa, ini ak lemonn ak papote a. Epi menm jan Li te kanpe sou mòn Oliv la, ap kriye sou Jerizalèm jouk solèy la te kouche dèyè ti mòn nan lwès yo, konsa tou Li ap kriye sou pechè yo epi Li ap sipliye yo nan dènye moman tan sa yo. Byento Li pral di zanj yo ki kenbe kat van yo: ‘Lage flewo yo; kite fènwa, destriksyon, ak lanmò vini sou moun ki vyole lalwa mwen an.’ Èske Li pral oblije di moun sa yo ki te resevwa gwo limyè ak konesans, menm jan Li te di jwif yo: ‘Si ou te konnen, wi ou menm omwen nan jou pa ou sa a, bagay ki pou lapè ou! men kounye a yo kache devan je ou’?” Review and Herald, 8 oktòb 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.
Nan istwa Kris la, premye siy chemen premye peryòd mil desan swasant jou a te kòmanse nan batèm Li, ki te yon senbòl lanmò Li ak rezirèksyon Li. Peryòd sa a te fini nan lanmò Li ak rezirèksyon Li, ki an menm tan te kòmanse dènye peryòd mil desan swasant jou a. Peryòd sa a te fini ak lanmò Etyèn ak rezirèksyon li ki te pwomèt la.
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 listwa ki reprezante imaj Kris la, gen menm estrikti pwofetik la ak liy listwa ki reprezante imaj antikris 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.
Nan Ekriti yo, Kris la se vrè wa nò a, e sa te toujou objektif Satan pou ranvèse epi kontrefè otorite wayal Kris la.
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.
Ala ou tonbe sot nan syèl la, o Lusifè, pitit gason maten an! Ala ou koupe desann atè, ou menm ki te fè nasyon yo vin fèb! Paske ou te di nan kè ou: M ap monte nan syèl la, m ap leve twòn mwen pi wo pase zetwal Bondye yo; m ap chita tou sou mòn kongregasyon an, nan bò nò yo; m ap monte pi wo pase wotè nwaj yo; m ap sanble ak Trèwo a. Ezayi 14:12–14.
The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.
«Côtés du nord» se refere a Jerusalém, a cidade do grande Rei, onde está o Seu santuário.
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.
Yon Chante ak Sòm pou pitit gason Kora yo. Gran se Senyè a, e li merite anpil louwanj nan vil Bondye nou an, sou mòn sentete li a. Bèl nan pozisyon li, kè kontan tout latè a, se mòn Siyon an, sou kote nò yo, vil gran Wa a. Sòm 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.
Nan Ekriti yo, “wa nò” tèren yo toujou prezante kòm lènmi pèp Bondye a. Yo reprezante efò Satan fè pou l kontrefè vrè wa nò a, ki chita sou twòn li nan Jerizalèm, ki se bò nò yo. Liy ki reprezante de pwosesis tès imaj bèt la, ki mache paralèl ak liy de pwosesis tès imaj Kris la, gen yon twazyèm temwen nan tèm efò Satan fè pou l vin wa nò a ki ap domine sou pèp Bondye a.
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.
An 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, céda 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 préfigura la clôture du temps de grâce pour l’humanité, lorsque la papauté ressuscitée viendra 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.
Epi li pral plante tant palè li yo ant de lanmè yo sou mòn sen ki gen bèlte a; men li va rive nan fen li, e pesonn pa va ede li. E nan tan sa a, Mikaèl va leve kanpe, gran chèf la ki kanpe pou pitit pèp ou a; e pral gen yon tan detrès, tankou pa t janm genyen depi lè te gen yon nasyon jouk rive nan menm tan sa a; e nan tan sa a pèp ou a va delivre, chak moun yo va jwenn ekri nan liv la. Danyèl 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.
“set tan” yo, nan Levitik vennsis, ki egal ak de mil senksan ven lane, idantifye Lasiri kòm wa nò a an 723 av. J.-K., epi kòm wa nò a li te konkeri wayòm “nò” ansyen Izrayèl la. Depi lè sa a, payanis, kòmanse ak Lasiri rive jouk Wòm payen an, te pilonnen pèp Bondye a, “lame” Danyèl 8:13 la, pandan mil de san swasant lane. An 538, wa nò literal women an te konkeri pwofetikman pa wa nò espirityèl women an, ki te pilonnen Izrayèl espirityèl Bondye a pandan yon lòt mil de san swasant lane. Dezyèm peryòd pilonnman an te fini lè wa nò espirityèl women an te resevwa blesi mòtèl li an 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.
Nan liy imaj Kris la, pwen santral la se kwa a, kote lanmò idantifye. Nan de peryòd tès fòmasyon imaj bèt la, pwen santral la se lanmò bèt tè a. Nan liy wa nò kontrefè a, pwen santral la se lanmò wa nò women literal la.
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.
Liy sa yo reprezante twa temwen biblik, chak ladan yo genyen de peryòd tan ki vin youn apre lòt anndan yon sèl peryòd tan. Chak pwen santral make pa yon lanmò fizik, oubyen pa lanmò yon wayòm nan pwofesi Bib la. Pou Kris la, pwen santral la se te lanmò Li ak rezirèksyon Li. Pou imaj bèt la, pwen santral la se lanmò bèt tè a, sizyèm wayòm nan pwofesi Bib la, nan lwa dimanch lan. Pou liy wa fo nò a, pwen santral la reprezante lanmò wa nò women literal la, katriyèm wayòm nan pwofesi Bib la.
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.
De temwen Revelasyon onz yo, dapre Sè White nan The Great Controversy, reprezante Pawòl Bondye a. Kris la se Pawòl Bondye a. Yo te bay de temwen sa yo pouvwa pou pwofetize pandan mil desan swasant jou, abiye ak sak. Apre sa yo te touye yo nan lari a, epi yo pa t leve ankò pandan twa jou edmi. “Mil desan swasant jou” ak “twa jou edmi” se toude senbòl peryòd dezè a ki dire mil desan swasant ane. Yo te kòmanse avèk yon otorizasyon kote yo te pwofetize abiye ak sak, sa ki te fini nan lanmò. Apre sa, pandan menm peryòd pwofetik la, yo te rete an silans e yo te vlope ak lanmò, jiskaske yo te resisite pou prezante avètisman twazyèm zanj lan ki anonse fen tan gras la.
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.
Kat liy pwofetik sa yo egal a kat temwen. Estrikti pwofetik chak nan kat temwen yo idantik. Peryòd tan chak nan uit peryòd yo, eksepte soti 11 septanm 2001 rive jouk lwa dimanch ki pral vini talè a, ki jwenn nan kat liy yo, se menm bagay pwofetikman. Chak pwen sant reprezante yon kalite lanmò. De nan liy yo pale de Kris la, swa kòm imaj Li, swa kòm Pawòl Bondye a. De lòt liy yo reprezante antikris la, swa kòm dezi li pou imite Kris la kòm wa nò a, swa pou imite sistèm gouvènman Kris la.
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.
N ap eseye rasanble san karantkat mil yo ansanm ak batay ki nan premye syèl la nan pwochen atik nou an. Chè lektè, oswa oditè: Kit ou refize wè verite sa yo, kit ou wè yo, li nesesè pou nou fè remake ke enfòmasyon k ap prezante nan tout atik sa yo idantifye, epi apre sa yo soutni e yo konfime, grasa aplikasyon prensip ki sèvi ak kòmansman yon bagay pou idantifye fen yon bagay. Sa a se siyati pwofetik Alfa ak Omega, e li se yon gwo eleman nan Revelasyon Jezi Kris la ki kounye a ap desele.
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.
Bagay sekrè yo se pou SENYÈ a, Bondye nou an; men bagay ki revele yo se pou nou menm ak pou pitit nou yo pou tout tan, pou nou ka fè tout pawòl lalwa sa a. Detewonòm 29:29.