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.

Em demekê nêzîk de, Rûsya ê şerê li Ukraynayê bi serkeftinê bi dawî bike, û ev serkeftin dê destpêka dawiyê ji bo Putin û Rûsyayê derkeve. Wekî ku Gorbaçov împaratoriya xwe ji nû ve rêxist (perestroika) û paşê ber bi Neteweyên Yekbûyî ve reviya, Rûsyaya siyasî dê were anîn bin desthilata Neteweyên Yekbûyî, lê Rûsyaya olî dê were anîn bin kontrola papatiyê. Trump dê di sala 2024-an de were hilbijartin, û serkeve li ser Demokratên globalîst û globalîstên Komarî yên xwe bi xwe îqrar kirî, û ew dê bi globalîstên Neteweyên Yekbûyî re hevalbendiyek ava bike, ji bo armanca çareserkirina encamên hilweşîna Putin û Rûsyayê. Paşê fahişeya Sûrê dê ji bo Rûsyayê navbeynkariyê bike.

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.

Mwitabani bwa Panium, lisolo lya ntanshi ya bitabani bisato bya vesi makumi ana libwelela. Mu ntanshi mwa bitabani, bumwenako bwa kupwa kwa Soviet Union mu 1989, wa ntanshi wa bapresidenti mwandamukombwe ba nsuka asombela nga mpinga ya buvumbi ya upapa. Oyo presidenti wa ntanshi uvwa wa mu Republican, kulangisha ne wa nsuka naye akesaba presidenti wa mu Republican. Oyo presidenti wa ntanshi avwilwe kudi mambu ende a rhetoric pa mayele a cimanu ca lupangu lwa iron curtain; lupangu olo, nga cimanyinu ca buprofete, lwapweka pa dikumi ne citanu dya Ngondo wa Itanu na umwe, 1989, pa kupweka kwa lupangu lwa Berlin. Presidenti wa nsuka wa mu Republican akavwilwa kudi mambu ende a rhetoric pa lupangu lwa ku nsongi wa mwinshi wa États-Unis, ne cimanyinu cikalenga bujaadiki bwa Trump bwa kwakula lupangu cikesaba mikenji ya Pa Mulungu, mwamwa lupangu lwa cimanyinu, “wall of separation of church and state,” lukafumishiwa.

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.

Perezida wa mbere yari icyamamare cyo mu itangazamakuru cyo hambere, uzwiho ubuhanga bwo kuvuga ashize amanga n’ubushobozi bwo gutebya. Perezida wa nyuma ni icyamamare cyo mu itangazamakuru cyo hambere, uzwiho ubuhanga bwo kuvuga ashize amanga n’ubushobozi bwo gutebya. Umwaka wa 1989 waranzwe no gusenyuka kw’ubwami bwari buzwi nka Leta Zunze Ubumwe z’Abasoviyeti, kandi intambara ya nyuma muri za ntambara eshatu zivugwa mu murongo wa mirongo ine ihagarariye gusenyuka kw’ubwami buzwi nk’u Burusiya.

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.)

پانیم کی جنگ آیت چالیس کی تیسری اور آخری جنگ ہے، اور اُس کی تمثیل پہلی جنگ میں پائی گئی تھی۔ جب پہلی جنگ ختم ہوئی تو تمام دنیا نے تسلیم کر لیا کہ دنیا کی واحد عظیم طاقت ریاستہائے متحدہ امریکہ تھی۔ یہی عالمی غلبہ آخری جنگ کے اختتام پر پھر دہرایا جائے گا، کیونکہ وہیں، انطیوخس سوم اور فلپِ مقدونیہ (ریاستہائے متحدہ امریکہ اور اقوامِ متحدہ) کے درمیان قائم ہونے والے اتحاد کے باوجود، ریاستہائے متحدہ امریکہ (جھوٹا نبی) دس بادشاہوں کے برتر بادشاہ کے طور پر قائم کیا جائے گا (اژدہا—یعنی اقوامِ متحدہ)۔

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.

Ngondo zintatu za vesi ya makumi mine zili na chisindikizo cha “Choonadi,” pakuti yoyamba ikuimira yotsiriza, ndipo ngondo ya pakati ikuimira kupanduka. Gulu lankhondo loyamba ndi lomaliza lopambana loimira m'malo (United States) limagonjetsa, koma gulu lachiwiri loimira m'malo limagonja, ndipo gulu lachiwiri loimira m'malo ndi Nazism, chizindikiro cha kupanduka cha dziko lonse.

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.”

דאָנאַלד טראָמפּס דרײַ פּאָליטישע קאמפּאַניעס טראָגן דעם חתימה־צייכן פֿון „אמת“, ווײַל אין זײַן ערשטן און לעצטן קאמפּאַניע געווינט ער די וואַלן, אָבער אין דער מיטלער קאמפּאַניע ווערט ער באַזיגט דורך דער חיה פֿון אַטעיזם, וואָס איז די מאַכט פֿון דעם שלאנג, ווידער אַמאָל דער סימבאָל פֿון דער מרידה וואָס ווערט פֿאָרגעשטעלט דורך דעם דרײַצנטן אות פֿון דעם העברעיִשן אַלף־בית, וואָס, ווען מען שטעלט עס צוזאַמען מיטן ערשטן און לעצטן אות, בילדט דאָס העברעיִשע וואָרט „אמת“.

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.

Daniel kumi na moja, aya ya kumi, inaitambulisha wakati wa mwisho katika mwaka wa 1989, na aya ya kumi na sita inaitambulisha sheria ya Jumapili inayokuja upesi. Aya ya kumi hadi ya kumi na tano zinawakilisha historia iliyofichika ya aya ya arobaini, ambayo ndiyo sehemu ya kitabu cha Danieli iliyotiwa muhuri hata siku za mwisho. Aya ya kumi hadi ya kumi na tano zinapowekwa (mstari juu ya mstari) ndani ya historia iliyofichika ya aya ya arobaini, sehemu ya Danieli inayohusiana na siku za mwisho hufunuliwa. Sehemu hiyo hufunuliwa muda mfupi kabla ya kufungwa kwa muda wa rehema kwa washika-Sabato katika sheria ya Jumapili inayokuja upesi. Kwa hiyo, inawakilisha muhuri wa mwisho, yaani, muhuri wa saba.

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.

Û gava ku wî mohra heftemîn vekir, li ezmanan nêzîkî nîv saetê bêdengî bû. Û min ew heft firîştên ku li ber Xwedê disekinîn dît; û heft borî ji wan re hatin dayîn. Û firîşteyek din hat û li ser gorîgehê rawesta, bi mibxereyek zêrîn; û gelek bixûr jê re hate dayîn, da ku wê bi duayên hemû pîrozan re li ser gorîgeha zêrîn a ku li ber textê bû pêşkêş bike. Û dûmana bixûrê ku bi duayên pîrozan re bû, ji destê firîşteyê ber bi ber Xwedê ve hilkişiya. Û firîşteyê mibxere girt, wê bi agirê gorîgehê tijî kir, û avêt ser erdê: û deng, û grîvîn, û birûsk, û hejandineke erdê hebûn. Û ew heft firîştên ku heft borî li cem wan bûn, xwe amade kirin ku bifirin. Eyandina Yûhenna 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.

Malaika saba walio na tarumbeta saba wanawakilisha hukumu ya utekelezaji inayoanza wakati wa sheria ya Jumapili katika Marekani, na wanawakilisha hukumu ya utekelezaji inayoanza wakati Mikaeli anaposimama na muda wa rehema kwa wanadamu unapofungwa. Kipindi cha kwanza, tangu sheria ya Jumapili mpaka Mikaeli anaposimama, hukumu za Mungu zimechanganyika na rehema, lakini ndipo mapigo saba ya mwisho ni hukumu za Mungu zisizochanganyika na rehema. Kufunguliwa kwa muhuri wa saba ni wakati hukumu za utekelezaji zinapoandaliwa, kama inavyowakilishwa na malaika saba.

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.

Danyeri bikapteri bibiri n’icyenda byerekana ko “amasengesho y’abera” ari isengesho ryo gusobanukirwa n’ibyabaye bifitanye isano n’inzozi zihishwe za Nebukadinezari zerekeye cya gishushanyo cy’inyamaswa, hamwe no kwihana no kwatura ibyaha bifitanye isano na “ibihe birindwi,” byo mu gitabo cy’Abalewi igice cya makumyabiri na gatandatu. Amasengesho avanzwe n’umubavu mu “gitebo cy’izahabu cy’umubavu” yazamutse agera imbere y’Imana, asengwa n’abahamagawe kuba mu bihumbi ijana na mirongo ine na bine, abo muri icyo gihe bahabwa ikimenyetso cy’Imana ihoraho, igihe umuriro wo ku rutambiro uterwa mu isi.

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.

Mu Sura ya kenda ya Ezekieli, abo basantu balya nyene bali nokutobotola no kulila pa myaka ya bushebwa ibikolebwa mu nshi ne mu lukuta, kabili ilyo baleelangilila ubulanda bwabo ubwapwililika pa lubembu, malaika wa kushinkisha abika icishibilo pa bipala byabo. Nga filya cili no Sura ya cine konse ya Kusokolola, imishilwa iyalangwa na bamalaika ba konaula ili kulya kunyuma, baleelolela ilyashi ilya kutila ukushinkisha kwapwa.

“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.

“Na ubutungane budakebakeba, Utagira iherezo aracyabika imibare y’amahanga yose. Mu gihe imbabazi ze zigiherekezwa n’ihamagarirwa ryo kwihana, iyo mibare izaguma ifunguye; ariko igihe imibare igeze ku rugero runaka Imana yashyizeho, umurimo w’uburakari bwayo ni bwo utangira. Ibarura rirafungwa. Ukwihangana kw’Imana kurahagarara. Nta kongera kubababarira kukibavugirwa.

“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.

“Umuhanuzi, yitegereje ibihe bizaza mu bihe byinshi, yerekewe iki gihe mu iyerekwa rye. Amahanga y’iki gihe yahawe imbabazi zitigeze kubaho. Yahawe imigisha iruta iyindi yose iva mu ijuru, ariko ubwibone bwiyongereye, umururumba, gusenga ibigirwamana, gusuzugura Imana, no kudashima gukomeye byanditswe bibarega. Ariko barimo bihutira gusoza ibarura ryabo n’Imana.

“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.

“Lelo jambo linalonifanya nitetemeke ni ukweli kwamba wale waliopata nuru na mapendeleo makubwa zaidi wamechafuliwa na uovu uliotamalaki. Wakiwa wameathiriwa na wasio waadilifu wanaowazunguka, wengi, hata miongoni mwa wale wanaokiri kweli, wamekuwa vuguvugu na wamesukumwa chini na mkondo wenye nguvu wa uovu. Dharau ya kila mahali inayotupwa juu ya uchaji wa kweli na utakatifu huwafanya wale wasioshikamana kwa ukaribu na Mungu kupoteza heshima yao kwa sheria Yake. Kama wangekuwa wakiifuata nuru na kuitii kweli kutoka moyoni, sheria hii takatifu ingeonekana kuwa ya thamani kuu zaidi kwao inapodharauliwa na kutupiliwa mbali hivyo. Kadiri kutoheshimu sheria ya Mungu kunavyozidi kudhihirika wazi zaidi, ndivyo mpaka wa utengano kati ya waishikao na ulimwengu unavyozidi kuwa dhahiri zaidi. Upendo kwa maagizo ya kimungu huongezeka kwa kundi moja sawasawa na jinsi dharau kwa maagizo hayo inavyoongezeka kwa kundi jingine.”

“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.’

“Ubukuba ubujitu bulubya kuhi bulihabya. Inamba ziliyimbuka bwangu zilangya yuko igihe cy’ugutahirwa kw’Imana gisigaje kuhika. Naho itishimira guhana, ariko izahana, kandi izabikora vuba. Abagenda mu mucyo bazabona ibimenyetso by’akaga kari kwegera; ariko ntibakwiye kwicara batuje, batarajwe ishinga n’ibigiye kuba, bategereje kurimbuka, bihumuriza yuko Imana izakingira abantu bayo ku munsi wo gutahirwa. Si ko biri na gato. Bakwiye kumenya yuko ari inshingano yabo gukora bashyizeho umwete kugira ngo bakize abandi, barebana kwizera gukomeye ku Mana ngo ibafashe. ‘Gusenga gufite imbaraga kandi gushikamye k’umukiranutsi kugira umumaro mwinshi.’”

“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.

“Chachu cha utawa hakijapoteza kabisa nguvu zake. Wakati ule ambapo hatari na kushuka moyo kwa kanisa ni kubwa zaidi, kikundi kile kidogo kinachosimama katika nuru kitakuwa kikilia kwa huzuni na kulalamika kwa sababu ya machukizo yanayotendwa katika nchi. Lakini zaidi sana maombi yao yatapanda kwa ajili ya kanisa kwa sababu washiriki wake wanaenenda kwa namna ya ulimwengu.

“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.

“Abasabiira ab’amaanyi bano abeesigwa abatono tebaliba bwereere. Mukama bw’alifuluma ng’omuwoolerezi, era alijja ng’omukuumi w’abo bonna abakuumye okukkiriza mu bulongoofu bwakwo era nebeerinda obutayonooneddwa n’ensi. Mu kiseera kino Katonda kye yasuubiza okuwoolera abalonde be, abamukaabira emisana n’ekiro, newakubadde ng’abagumiikiriza ebbanga ddene.

“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.

Ekyalagiro kiri nti: “Yita wakati mu kibuga, wakati mu Yerusaalemi, oteeke akabonero ku byenyi by’abasajja abasinda era abakaaba olw’ebivume byonna ebikolebwa wakati mu kyo.” Abo abaasinda era abakaaba baali babadde balangirira ebigambo eby’obulamu; baali banenyezza, baawadde amagezi, era beegayirira. Abamu ku abo abaali banyoomoola Katonda beenenya ne bamwekkakkanya emitima gyabwe mu maaso Ge. Naye ekitiibwa kya Mukama kyali kivudde ku Isiraeri; newaakubadde nga bangi baakyagenda mu maaso n’enkola ez’eddiini, amaanyi Ge n’okubeerawo Kwe byali tebikyaliwo.” Testimonies, volume 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.

Hangsal 10 tere 15 zong ci, hangsal 40 gi lupta itihas ko kholchin, aro eirokom koritekorite ekoi somoyte ei kotha chinai diye je, eksho chuallish hajaror silmohor akhon sei loksokolor upor somponno hoi ase, jara adhyay dui-te Daniel aru tinjon jogya byaktir dvara pratinitto kora prarthanaburor abashyakata, aru adhyay noi-te Danielor dvara pratinitto kora prarthanar abashyakata, pura korise. Ei dui prarthanar modhyor parthokko ei rupe chinhibole para jai je, ekta holo bhabishyadbhanir bahya ghatonaboli bujhibar nimite prarthana (Daniel 2), aru anyata holo bhabishyadbhanir antarik anubhav bastabat grahan koribar nimite prarthana (Daniel 9). Aro ek parthokko ei je, pobitro loksokole samuhik rupe poshur pratimar porikkhar barta bujhibole bisarise (Daniel 2), kintu teoloke byaktigoto rupe sampurna anutapar kaj siddha koriboi lagibo (Daniel 9). Teolokor prarthana Ezekiel 9-or pariprekshyot thakiboi lagibo, karon deshot aru mondolito thaka papbilor babe teolok dukkhito aru byathito hoboi lagibo.

“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.

“သခင်၏ အမျက်တော်သည် တရားစီရင်ခြင်းများအဖြစ် ထွက်ပေါ်လာမည့် အချိန်တွင်၊ နှိမ့်ချ၍ အပ်နှံဆက်ကပ်ထားသော ခရစ်တော်၏ ဤနောက်လိုက်များသည် ကျန်ကမ္ဘာလောကမှ ထင်ရှားစွာ ခွဲခြားဖော်ပြခံရကြလိမ့်မည်။ သူတို့၏ ဝိညာဉ်နာကျင်ပူဆွေးမှုကို ငိုကြွေးမြည်တမ်းခြင်း၊ ပြစ်တင်ဆုံးမခြင်းနှင့် သတိပေးနှိုးဆော်ခြင်းတို့အားဖြင့် ဖော်ပြကြလိမ့်မည်။ အခြားသူတို့က လက်ရှိတည်ရှိနေသော မကောင်းမှုအပေါ် ဖုံးကွယ်ရန် အကာအကွယ်တစ်ခု တင်ပေးရန် ကြိုးစား၍၊ နေရာအနှံ့ အလွန်ပျံ့နှံ့နေသော ကြီးမားသည့် ဒုစရိုက်ကို ခွင့်လွှတ်ရှင်းပြနေကြသော်လည်း၊ ဘုရားသခင်၏ ဂုဏ်တော်အတွက် စိတ်အားထက်သန်ခြင်းနှင့် ဝိညာဉ်များကို ချစ်သော မေတ္တာရှိသူတို့သည် မည်သူတစ်ဦးတစ်ယောက်၏ မျက်နှာသာကို ရယူရန်ကြောင့်မျှ တိတ်ဆိတ်မနေကြ။ သူတို့၏ ဖြောင့်မတ်သော ဝိညာဉ်များသည် မဖြောင့်မတ်သူတို့၏ မသန့်ရှင်းသော အကျင့်အကြံများနှင့် စကားပြောဆိုပုံတို့ကြောင့် နေ့စဉ် စိတ်ညှိုးနွမ်းညှဉ်းဆဲခြင်းကို ခံကြရသည်။ သူတို့၌ အပြစ်တရား၏ အရှိန်ပြင်းစွာ စီးဆင်းလာသော ရေလှိုင်းကြီးကို တားဆီးပိတ်ပင်နိုင်သော အင်အားမရှိကြသဖြင့်၊ ထိုကြောင့် သူတို့သည် ဝမ်းနည်းပူပန်မှုနှင့် ထိတ်လန့်ကြောက်ရွံ့မှုတို့ဖြင့် ပြည့်နေကြသည်။ အလင်းကြီးကို ခံယူခဲ့ကြသူတို့၏ အိမ်များ၌ပင် ဘာသာတရားကို အထင်သေးမထီမဲ့မြင်ပြုလျက်ရှိသည်ကို မြင်ရသဖြင့်၊ သူတို့သည် ဘုရားသခင်၏ ရှေ့တော်၌ ဝမ်းနည်းမြည်တမ်းကြသည်။ မာန၊ လောဘ၊ ကိုယ်ကျိုးရှာမှုနှင့် လှည့်ဖြားခြင်း အမျိုးမျိုးတို့သည် အသင်းတော်အတွင်း၌ ရှိနေကြသဖြင့်၊ သူတို့သည် မိမိတို့၏ ဝိညာဉ်များကို ပူဆွေးညှဉ်းဆဲကြသည်။ ပြစ်တင်ဆုံးမရန် နှိုးဆော်လှုံ့ဆော်သော ဘုရားသခင်၏ ဝိညာဉ်တော်ကို ခြေဖဝါးအောက်၌ နင်းချေခြင်း ခံရပြီး၊ စာတန်၏ အစေခံများက အောင်ပွဲခံနေကြသည်။ ဘုရားသခင်သည် မဂုဏ်သိက္ခာ ခံရတော်မူလျက်၊ သမ္မာတရားသည်လည်း အကျိုးအာနိသင်မရှိသကဲ့သို့ ဖြစ်စေခြင်း ခံရသည်။”

“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.’

“Abataali abo batali na bujune olw’okukka kwabwe mu by’omwoyo, era abatali kukaabira bibi bya balala, balisigala nga tebalina kabonero ka Katonda. Mukama alagira ababaka Be, abasajja abalina ebyokutta mu mikono gyabwe nti: ‘Mumugoberere nga muyita mu kibuga, mukube: eriiso lyammwe lireme okusonyiwa, so temusaasira: muzikirize ddala abakadde n’abavubuka, abawala, n’abaana abato, n’abakazi: naye temusemberera muntu yenna aliko akabonero; era mutandikire ku watukuvu Wange. Awo ne batandikira ku bakadde abaali mu maaso g’ennyumba.’

“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.

«Vir vê de em ku dêrîstûnê ku dêrnegarî—pîroziya Xudan—bû yekem ku lêdanê xezeba Xwedê hîs kir. Pîrên kevn, ew kesên ku Xwedê ronahiyeke mezin dabû wan û wek parêzvanên berjewendiyên ruhanî yên gel rawestabûn, ew emanetdariya xwe xiyanet kirin. Wan helwest girt ku em ne hewce ne ku li bendê mucîzeyan û xuyabûna eşkere ya hêza Xwedê bin, wek di rojên berê de. Dem hatine guhertin. Van gotinan bêbaweriya wan xurt dike, û ew dibêjin: Xudan ne qenciyê dike, ne jî xirabiyê dike. Ew pir dilovan e ku gelê xwe bi dadweriyê serdane bike. Bi vî awayî, ‘Aştî û ewlekarî’ bangê wan mirovan e ku êdî qet dengekê xwe wek ker ber nedin da ku gelê Xwedê nîşan bidin sûcên wan û mala Aqûbê gunahên wan. Ev sêgên lal ên ku naxwestin barkerin, ew in ku tola rast a Xwedayê hatî xezebkirin hîs dikin. Mêr, keç, û zarokên biçûk hemû bi hev re tune dibin.» Testimonies, volume 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.

Danyeri ikumi na moja, mistari ya kwanza na ya pili, huanza katika wakati wa mwisho mwaka 1989, kama vile mstari wa kumi unavyoanza. Mstari wa pili hupeleka historia hadi muhula wa kwanza wa Donald Trump, kisha huacha historia iliyofichwa kutoka kwa huyo rais wa sita kwa utajiri hadi ufalme wa saba (Umoja wa Mataifa), unaowakilishwa na Aleksanda Mkuu. Kati ya Shasta mfalme tajiri katika mstari wa pili, na Aleksanda Mkuu, walikuwapo wafalme wanane wa Uajemi. Historia iliyofichwa ya mstari wa pili hadi mstari wa tatu inawakilisha wafalme wanane. Hivyo basi, tangu mwisho wa muhula wa kwanza wa Trump hadi ufalme wa saba wa unabii wa Biblia, kuna jumla ya wafalme kumi wanaoenea katika historia iliyofichwa ya mistari ya pili hadi ya tatu ya sura ya kumi na moja ya Danieli.

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.

លេខដប់​ជា​និមិត្តសញ្ញា​នៃ​ការ​សាកល្បង ហើយ​ការ​សាកល្បង​ដែល​កើត​ឡើង​ក្នុង​ប្រវត្តិសាស្ត្រ​នោះ​ឯង គឺ​ជា​ការ​បង្កើត​រូប​សត្វ​សាហាវ។ ប្រធានាធិបតី​ដែល​មាន​ទ្រព្យសម្បត្តិ​ច្រើន​ជាង​គេ​លំដាប់​ទី​ប្រាំមួយ បាន​ញុះញង់​ពួក​សកលនិយម ចាប់​ផ្តើម​ពី​យុទ្ធនាការ​បោះឆ្នោត​លើក​ដំបូង​របស់​គាត់​នៅ​ឆ្នាំ 2015 ហើយ​ដោយ​ការ​នោះ គាត់​បាន​កំណត់​សញ្ញា​ចាប់​ផ្តើម​នៃ​ការ​តស៊ូ​មួយ​រវាង​សាក្សី​ទាំង​ពីរ​នៃ​វិវរណៈ​ជំពូក​ទី​ដប់មួយ និង​សត្វ​នាគ​នៃ​អនាធិបតេយ្យ​និយម ដែល​មិន​បញ្ឈប់​ឡើយ​រហូត​ដល់​ច្បាប់​ថ្ងៃ​អាទិត្យ​នៃ​ខ​ទី​ដប់ប្រាំមួយ និង​សែសិបមួយ។ ក្នុង​សង្គ្រាម​នោះ ដូណាល់ ត្រាំ គឺ​ជា​ប្រធានាធិបតី​ដំបូង​ដែល​បាន​ញុះញង់​សត្វ​នាគ ហើយ​គាត់​ក៏​ជា​អ្នក​ចុងក្រោយ​ផង​ដែរ។ ត្រាំ​គឺ​ជា​ប្រធានាធិបតី​ចុងក្រោយ​នៃ​សត្វ​ផែនដី ហើយ​ត្រាំ​នឹង​ក្លាយ​ជា​មេដឹកនាំ​ទី​មួយ​នៃ​នគរ​ទី​ប្រាំពីរ។ ដោយ​ការ​នោះ ត្រាំ​តំណាង​ឲ្យ​ស្តេច​ទាំង​ដប់​ក្នុង​នាម​ជា​អ្នក​ដំបូង និង​អ្នក​ចុងក្រោយ ហើយ​លេខ​ដប់​តំណាង​ឲ្យ​ការ​សាកល្បង។

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, 1798 byalosi bina by’emyaka esatu ebyateekawo nti pulezidenti ow’omunaana ava mu musanvu. 1776 ekiikirira okufulumizibwa kw’Ekiwandiiko ky’Obwetwaze, n’ebyafaayo eby’Olukiiko lwa Kkontinenti olusooka n’olwokubiri. 1789 ekiikirira ekiseera eky’ebyafaayo mwe baafunira Articles of Confederation. Ekiseera ekyo kyatandika mu 1781, ne kikomekkerezebwa n’okufulumizibwa kw’Endagaano y’Ensi mu 1789. 1798 ekiikirira okufulumizibwa kw’Amateeka ga Alien and Sedition Acts, n’entandikwa y’ensolo ey’oku nsi ng’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli.

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.

콩티넨털 회의들은 첫 번째 회의와 마지막 회의라는 두 예언적 시기로 구분된다. 제1차 콩티넨털 회의에는 두 명의 의장이 있었고, 페이턴 랜돌프가 첫 번째 의장이었다. 제2차 콩티넨털 회의에는 여섯 명의 의장이 있었다. 페이턴 랜돌프는 제1차뿐 아니라 제2차 콩티넨털 회의의 첫 번째 의장이기도 하였다. 제1차 및 제2차 콩티넨털 회의들의 역사 동안 의장은 모두 여덟 차례 있었다. 페이턴 랜돌프는 제1차와 제2차 콩티넨털 회의의 첫 번째 의장이었으니, 곧 여덟 명의 의장이 있었던 예언적 시기에서 두 시기의 첫 번째 의장이 동일 인물이었던 것이다. 그러므로 의장직의 임기는 여덟 번이었으나, 실제로는 일곱 명의 의장만 있었다. 첫 번째 의장은 일곱 사람의 의장들 가운데 두 번 첫 번째 의장이었으므로, 따라서 랜돌프는 일곱 가운데 있는 여덟째를 나타내며, 두 증인 위에서 그는 최초의 실제 대통령이었던 조지 워싱턴을 예표한다.

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.

ဝါရှင်တန်ကို ရန်ဒေါ့ဖ်အားဖြင့် ကိုယ်စားပြုထားသဖြင့်၊ ဝါရှင်တန်၏ သင်္ကေတအဖြစ် ရန်ဒေါ့ဖ်သည် ပထမသမ္မတဖြစ်သော ရန်ဒေါ့ဖ်၏ ပရောဖက်ပြုဆိုင်ရာ လက္ခဏာများကိုလည်းကောင်း၊ “ခုနစ်ယောက်ထဲမှ ဖြစ်သော အဋ္ဌမမြောက်သူ” ဟူသော အချက်ကိုလည်းကောင်း ဖော်ဆောင်သည်။ ထို့ကြောင့် ဂျော့ဂ်ျ ဝါရှင်တန်သည် ပထမသမ္မတဖြစ်သကဲ့သို့ ပထမ စစ်ဦးစီးချုပ်လည်း ဖြစ်ပြီး၊ ပရောဖက်ပြုသဘောအရ “ခုနစ်ယောက်ထဲမှ ဖြစ်သော အဋ္ဌမမြောက်သူ” လည်း ဖြစ်ခဲ့သည်။ ထို့အတူ နောက်ဆုံးသမ္မတဖြစ်မည့် ထရမ့်လည်း “ခုနစ်ယောက်ထဲမှ ဖြစ်သော အဋ္ဌမမြောက်သူ” ဖြစ်မည်။

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.

Kontinental Kongrese ya Bubidi, prezida wa bubidi ni John Hancock. Kontinental Kongrese ya Bubidi yasukila mu 1781. Kufuma mu 1781 mpaka mu 1789, kusontelela ilyashi lya Articles of Confederation. Iyi nshita yaleshimikilwa ku nshiku ya 1789, pa kusapululwa kwa Constitution. Muri iyo nshita mwaliko na ba prezida munani. Articles of Confederation yemaine Constitution ya ntanshi, lelo ubunakashi bwa Articles of Confederation bwaletele ukulundululwa kwayo, no kusininkishiwa ku mikoloni ikumi na itatu kwa Constitution mu 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.

Ku gihe icyo, abakuru b’igihugu umunani bari bagizwe n’abakuru b’igihugu barindwi batari abakuru b’igihugu mu mateka y’igihe cyagereranywaga n’izo Nama Nkuru z’Umugabane zombi zabanje, hamwe n’umwe wari umukuru w’igihugu muri icyo gihe cya mbere cy’ubuhanuzi. John Hancock yakoreye muri Kongere Nkuru ya kabiri y’Umugabane, kandi no mu gihe cyagereranywaga n’Ingingo z’Ihuriro. Ku rwego rw’ubuhanuzi, hari abagabo barindwi gusa babaye abakuru b’igihugu muri za Kongere Nkuru z’Umugabane zombi; bityo rero, mu buryo bw’ubuhanuzi, John Hancock yari umwe muri abo munani bo mu gihe cy’Ingingo z’Ihuriro, ariko kandi yari umwe muri ba bagabo barindwi bo mu gihe cyabanje. Ni cyo cyatumye aba uwa munani, wari uwo muri ba barindwi.

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.

Okutanga kw’obunnabbi okw’okubiri, okukiikirirwa 1781 okutuuka ku 1789, ng’ekiseera ekisooka bwe kyali, kwali n’omukulembeze (Hancock) eyali ow’omunaana, era nga wa mu musanvu, nga Randolph bwe yali mu kiseera ky’obunnabbi ekisooka ekikiikirirwa 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.

دە هەردوو ماوەی هەشت سەرۆکدا، نهێنی ئەوەی هەشتەم لە حەوتەکەیە نیشان دراوە. ئەو دوو ماوەیە شایەتی دەدەن کە یەکەم سەرۆکی ڕاستەقینە (Washington)یش، بەهۆی نموونەبوونی ئەو کەسەی کە بە Randolph نیشان دراوە، نهێنیی پێشبینییەکە بە هاوبەشی لەگەڵ نیشانەکانی خۆی هەبوو. ئەم سێ شایەتە سەبارەت بە Trump قسە دەکەن. Trump، وەک لە ئایەتەکانی یەک و دوو لە بەشی یانزەدا نیشان دراوە، تەنها لە ڕێگەی ماوەی یەکەمی دەسەڵاتدارییەوە وێنا دەکرێت، ئەو ماوەیەی کە کۆتایی پێهات کاتێک هەڵبژاردنی دووەم لەلایەن ئاژەڵی لە چەڵی بێ‌بنیادەوە دزرا.

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.

A historia oyo ekokisaki mikapo wana, esangisi lisolo moko ebombámá kati na esika wana ya mokonzi ya bomengo monene koleka nyonso (Xerxes) mpe kobandisama ya Alexander the Great, oyo ezali komonisa mobeko ya Lomingo, tango bakonzi zomi bakomi mpo na mwa ntango bokonzi ya nsambo. Kati na mokonzi ya bomengo mpe bakonzi zomi oyo bandimaka kopesa bokonzi na bango ya nsambo epai ya bopapa, ezalaki na bakonzi mwambe. Bakonzi wana mwambe oyo basalaka lisolo ebombámá ya vɛrsɛ ya mibale kino na vɛrsɛ ya misato, bazwi batatoli mibale ya baprezida mwambe kati na lisolo ya 1776, 1789 mpe 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.

Uyo ukulumbana kwalilenga ulwimbo lwa myaka makumi yabili na ibili, ukulumanya ukuti lwaba lukumbana lwa kutintila abene umwanda umo na amakumi yane na bane, ilyo UbuLesa bwakumyana na bumuntu. Kandi kwalilenga no bucamfya bwa “Icine,” pa kuba ukutendeka kupandula ubwimino, ne mpela kupandula ukufumyapo ubwimino, ilyo imyaka ikumi na itatu panyuma ya 1776, amakoloni ikumi na yatatu yatwikepo Iteeko lya Mupango. Kandi kwalilenga no kulenga pabihe bibili vya basumba umunani (abaPresident) ifyo fyonse fibikamo icisendo ca wa munani ukuba wa mu musanvu.

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 nka perezida wa mukaaga mu mwaka wa 2016, kandi nk’umuyobozi wa nyuma w’ubwami bwa mukaaga, na we ahagararira uwa mbere n’uwa nyuma mu bami icumi bakurikirana. Umubare icumi ugaragaza inzira y’igeragezwa ry’ayo mateka, kandi ikigeragezo kibanziriza kandi kigasozwa ku itegeko ryo ku Cyumweru ni ugushingwa kw’ishusho y’inyamaswa. Ishusho yo mu nzozi z’inyamaswa ya Nebukadinezari ihagararira ubwami umunani, bityo igatanga gihamya yuko ikigeragezo cy’ishusho y’inyamaswa gihagarariwe n’umubare “umunani”.

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.

Mu mateka y’igeragezwa y’umurongo w’Abamakabeyi, ushyushanya umurongo w’ihembe ry’Ubusaserdoti bw’Abaporotesitanti bwigometse n’umurongo w’ihembe ry’Uburepubulikani bwigometse bwashushanyijwe na Antiyokusi wa III, iyo mirongo n’amahembe bihurira hamwe bikaba ihembe rimwe, ari ryo shusho y’ubupapa. Muri ayo mateka nyene, ishusho y’Imana yongera kubumbwa rwose kandi ubudahera muri abo bashushanywa nk’abahumbi ijana na mirongo ine na bane.

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.

Itehwe ndata ecihike eke ikpe-emi isua itiöyöp ke ndata ecihike eke ikpe-emi isua iba tutu isua ita, ye ndata isua iköyök tutu isua ikpañk ke ita. Ke ini Trump akabade ediök ition ke otu mmọ asaa ke mbubreyo obio esie ke January 20, 2025, ition itionöyök ke otu Xerxes ye Alexander the Great enam akara ndifiọk udọk nte enyene ndidụk mmọñ usòñ anu-ọfọn, ndien Trump anọchi edi akpa ye ikpa-inyene ke ition iköyök emi ẹkanamde nte esie esie.

We will continue this study in the next article.

Tukwendelea na somo hili katika makala inayofuata.

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.

Ndzi vona ebokweni ra xinene ra Loyi a tshamaka exiluvelweni buku leyi tsariweke endzeni ni le ndzhaku, yi pfariwe hi swipfalo swa nkombo. Kutani ndzi vona ntsumi leyi nga ni matimba yi huwelela hi rito lerikulu, yi ku: I mani la fanelekaka ku pfula buku leyi ni ku tshunxa swipfalo swa yona? Kambe a ku nga ri na munhu etilweni, kumbe emisaveni, kumbe ehansi ka misava, la nga kotaka ku pfula buku leyi, ni ku tlhela a yi languta. Kutani ndzi rila ngopfu, hikuva a ku nga kumiwi munhu la fanelekaka ku pfula ni ku hlaya buku leyi, ni ku tlhela a yi languta. Kutani un’wana wa vakulukumba a ku eka mina: U nga rili; waswivo, Nghala ya nyimba ya Yuda, Rimitsu ra Davhida, yi hlurile ku pfula buku leyi ni ku tshunxa swipfalo swa yona swa nkombo. Kutani ndzi languta, kutani waswivo, exikarhi ka xiluvelo ni ka swivumbiwa leswinharhu ni mune, ni exikarhi ka vakulukumba, a ku yime Xinyimpfana onge hiloko xi dlayiwile, xi ri ni timhondzo ta nkombo ni mahlo ya nkombo, lawa nga Mimoya ya nkombo ya Xikwembu leyi rhumeriweke emisaveni hinkwayo. Kutani xi ta xi teka buku ebokweni ra xinene ra Loyi a tshamaka exiluvelweni. Kutani loko xi teka buku leyi, swivumbiwa leswinharhu ni mune ni vakulukumba va mune wa makume mambirhi va wa emahlweni ka Xinyimpfana, un’wana ni un’wana a ri ni xitende, ni swibya swa nsuku leswi teleke mirhi yo nun’hwela, leswi nga swikhongelo swa vakwetsimi. Kutani va yimbelela risimu lerintshwa, va ku: U fanele ku teka buku leyi, ni ku pfula swipfalo swa yona; hikuva u dlayiwile, kutani hi ngati ya wena u hi kutsulekele Xikwembu exikarhi ka tinxaka hinkwato, ni tindzimi, ni vanhu, ni matiko; kutani u hi endle vuhosi ni vaprista eka Xikwembu xa hina; naswona hi ta fuma emisaveni. Nhlavutelo 5:1–10.