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.
Twamanyisye kuranga intambara yo mu ijuru yasobanuwe mu gice cya cumi na kabiri cy’igitabo cy’Ibyahishuwe. Dukoresheje ihame ry’imico ya Kristo, ari we Alufa na Omega, twegereje intambara yo mu ijuru yo mu gice cya cumi na kabiri nk’ikigereranyo cy’intambara yo mu ijuru ibaho mu “minsi y’imperuka.” Imvugo ngo “iminsi y’imperuka” muri Bibiliya no mu Mwuka w’Ubuhanuzi isobanura iminsi y’imperuka y’urubanza rw’iperereza.
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.
Twasanze amahanga atatu ya satani yo mu bice bya cumi na bibiri na cumi na bitatu, atari nk’ubutegetsi bwabonye isohozwa ryabwo mu mateka ya kera, ahubwo nk’isohozwa ryo muri iki gihe ry’ayo mahanga ayobora isi kuri Harumagedoni. Ikiyoka cyo mu gice cya cumi na kabiri ni Umuryango w’Abibumbye, Itorero Gatolika rizazurwa ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika ni cyo gikoko cyo mu nyanja cyo mu gice cya cumi na gatatu, kandi igikoko cyo ku isi gifite amahembe abiri ni Leta Zunze Ubumwe z’Amerika.
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.
툰레브 장 제십이 장에서 통상적으로 하늘에서의 루시퍼의 반역만을 나타내는 것으로 이해되어 온 그 전쟁이, 실상은 미국에서 곧 다가올 일요일 법으로부터 시작하여 지상의 하늘들에서 장차 일어나게 될 전쟁을 묘사하고 있음을 우리는 확인해 왔다. 우리는 요한계시록 제십삼장 십일절부터 십칠절에 나타난 시험의 과정을 밝히는 데 시간을 기울여 왔으며, 그 과정에는 짐승의 우상이 형성되는 일을 분별하는 것이 포함된다. 짐승의 우상은 교회와 국가의 결합을 나타내며, 그 관계에서는 교회가 주도권을 쥐고 있다. 교회가 통제권을 쥐게 되면, 그때에는 국가를 이용하여 자기의 교리를 강제하고 자신이 이단으로 규정하는 자들을 박해한다. 짐승의 우상의 형성과 관련된 전 세계적인 시험의 과정은 먼저 미국 내에서 성취된다. 이 두 시험 과정 각각의 예언적 특징은, 그것이 미국에서이든 세계에서이든, 본질적으로 동일하다.
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.
Twahamanga ku bihe bibiri bisa rwose by’iminsi igihumbi na magana abiri na mirongo itandatu byabanje kandi bigakurikiraho umusaraba nk’umuhamya wa kabiri w’ukumenya ibigeragezo bibiri bikurikirana by’ishusho y’inyamaswa mu mperuka y’isi. Gushingwa kw’ishusho y’inyamaswa muri Leta Zunze Ubumwe za Amerika hagati ya 11 Nzeri 2001 n’itegeko ryo ku Cyumweru rigiye kuza vuba, kubanziriza gushingwa kw’ishusho y’inyamaswa mu Muryango w’Abibumbye nyuma y’iryo tegeko ryo ku Cyumweru rigiye kuza vuba. Iminsi igihumbi na magana abiri na mirongo itandatu y’umurimo wa Kristo kuva ku mubatizo We kugeza ku musaraba yabanje iminsi igihumbi na magana abiri na mirongo itandatu y’umurimo w’abigishwa Be yakurikiye umusaraba. Iyo mirongo ibiri, yombi ikubiyemo ibihe bibiri bihagarariye ibigeragezo bisa muri buri gihe, ihagarariye insanganyamatsiko y’ishusho ya Kristo cyangwa ishusho ya antikristo.
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.
Kristo azəŋi minɛ́ na zɨrɨ́ na sitʉ́di wa 1,260, waatɛmɛ́la ku musalaba, waambíle pindi Roho Mtakatifu ashukáye pámwe na ubatizo Wake, kukubaliana na malaika mwenye nguvu wa Ufunuo kumi na nane kushuka tarehe 11 Septemba, 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.
“現在、わたしがニューヨークは津波によって一掃されると宣言した、という言葉が出ているのか。このことについて、わたしは一度もそのように言ったことはない。わたしは、そこに大きな建物が幾階にも重なって建てられてゆくのを見ながら、『主が立ち上がって地を激しく揺り動かされるとき、何と恐るべき光景が起こることであろうか。そのとき、黙示録18章1–3節の言葉が成就するのである』と言ったのである。黙示録第18章全体は、地上に臨もうとしていることについての警告である。しかし、ニューヨークに何が臨むかについて、わたしには特に与えられている光はない。ただ、いつの日か、そこにある大きな建物が、神の力の回転と覆しによって投げ倒されることを、わたしは知っているのである。わたしに与えられた光によれば、滅びはこの世に迫っている。主の一言、その大能のひと触れによって、これらの巨大な建造物は倒れるであろう。わたしたちには想像もできないほどの恐るべき光景が起こるのである。” Review and Herald, July 5, 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.
Kristoren historiako mila eta berrehun eta hirurogei eguneko aldia, gurutzean amaitu zena, laster etorriko den igandeko legean amaitzen den denbora-aldia adierazten du. Gurutzeak igandeko legea irudikatzen du. Biak epaiaren sinboloak dira. Biek adierazten dute epaiaren gertakaria gauzatzen den nazioarentzat hondamen nazionalaren etorrera. Biak Judako lurralde ospetsuan gertatu ziren. Kristoren historian, hura Judako lurralde ospetsu literala izan zen; eta igandeko legean, berriz, Judako lurralde ospetsu espirituala da, Ameriketako Estatu Batuak. Gurutzean, Kristo goratua izan zen gizon guztiak beregana erakartzeko xedez.
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.
وَمَن اگر از زمین برافراشته شوم، همهٔ مردم را به سوی خود خواهم کشید. او این را گفت تا نشان دهد به چهگونه مرگی خواهد مرد. یوحنا ۱۲:۳۲، ۳۳
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.
Köri kyämi yisindä, Kristoskä qonsäräk barlıq adamlarnı tartu öçen, yöz qırıq dürt meñneñ bayrağı kütärelä.
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.
Uye achasimudzira mureza kumarudzi ari kure, uye achavadanira muridzo kubva kumugumo wenyika; zvino, tarirai, vachauya nokukurumidza zvikuru. Isaya 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.
Ekimye eky’ennaku lukumi mu bibiri mu nkaaga mu byafaayo bya Kristo ekiddirira omusaalaba, kiggwaako nga Mikayiri ayimiriddewo mu kukubibwa amayinja kwa Siteefano.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.
Lakini yeye, akiwa amejaa Roho Mtakatifu, akatazama kwa makini mbinguni, akaona utukufu wa Mungu, na Yesu amesimama mkono wa kuume wa Mungu, akasema, Tazama, naona mbingu zimefunguka, na Mwana wa Adamu amesimama mkono wa kuume wa Mungu. Matendo 7:55, 56.
The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.
I miezi makumi ine na miviri ya mfano ya wakati wa mwisho wa kujaribiwa wa sanamu ya mnyama, inaisha kwa Mikaeli kusimama, nayo huashiria kufungwa kwa muda wa rehema kwa wanadamu.
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.
Kandi pa kaŋan, Mikaeli, xosa masi ŋaŋa wo ŋaŋata i yaŋa mbori fu i nɛ tii, a si yiri; ani sugu falaa de be, min tɛrɛ ye ka kɛ hali waati min, kabini siya do kɛra fo, ka na se o waati kelen ma. Ani o waati la, i mɔgɔw bɛna kisi, mɔgɔ min bɛɛ sɔrɔ ka sɛbɛn kitabu la. Daniyɛli 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.
Dîroka tevahî ya her du pêvajoyên ceribandina wêneyê heywanê, şahîdên pêxemberî yên din ên navxweyî dihewîne. Ger bi awayekî rast were têgihiştin—û ez qebûl dikim ku kêm kes vê rastiyê têdigihin—lê pêvajoya yekem a ceribandina wêneyê heywanê, ya ku li Dewletên Yekbûyî tê temamkirin, di 11ê Îlona 2001an de dest pê kir, dema ku waya sêyem di nav dîrokê de hat. Yasa Yekşemê, li cihê ku wê pêvajoya yekem a ceribandina wêneyê heywanê bi dawî dibe, hatina waya sêyem wek dadwerî li dijî Dewletên Yekbûyî ji ber derbaskirina Yasaya Yekşemê nîşan dide. Di wê demê de, hatina waya sêyem pêkanîna hêrsandina neteweyan dike, bi pêkanîna Wahy 11:18, û yekem behsa rola Îslamê ji bo hêrsandina neteweyan di pêxemberiya Kitêba Pîroz de.
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.
Aye uyo akuzama mwana; uluvoko lwakwe lukaba pa muntu yense, na lulvoko lwa muntu yense lukaba pali iye; kabili akekala mu cinso ca bakwesu bonse. Ukutendeka 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.
Mbote ya mokolo mwa Lomingo oyo ekoya nokinoki ezali nsuka ya eleko ya liboso ya komekama, mpe lisusu ebandeli ya eleko ya nsuka ya komekama. Eleko ya nsuka ya komekama esukaka tango eleko ya komekama ya bato nyonso ekangami; mpe na tango yango mipɛpɛ minei, oyo ezali elembo ya mawa ya misato, etikami mobimba.
“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.
“Ise wa Mukuluntu a mona mu bantu ba Bayuda ingi i calo cataulene na Leza, a monene no ku cilonganino ca Bwinakristu ica ciitila fye ukuba ca Bwinakristu, icapangwa pamo ne calo ne bupapa. Kabili nga fintu aiminine pa Oliveti, alelila pa Yerusalemu ukufika akasuba pa kufisama kunuma ya mpili sha ku masamba, efyo na nomba alelila pa babembu no kubapapata muri ino nshita ya kulekelesha iya mpanga ya nshita. Takwaba ukutali alelanda ku bangeli ababika amafunde ku myela ine ati, ‘Lekeni amafya; lekani umufifi, ukubongoloka, ne mfwa fileisa pa bantu abapula amafunde yandi.’ Bushe akekakilwa ukulanda ku abo abakwete ulubuto ulukulu no lwishibo, nga fintu alandile ku Bayuda ati, ‘Nga walishibe, iwe wine, nangu cibe muri buno bushiku bobe, ifintu ifya pa mutende obe! lelo nomba nafifiswa ku menso yobe’?” Review and Herald, October 8, 1901.
In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.
Mu historia ya Kristo, alama ya kwanza ya njia ya kipindi cha kwanza cha siku elfu moja mia mbili sitini ilianza katika ubatizo Wake, ambao ulikuwa ishara ya kifo Chake na ufufuo Wake. Kipindi hicho kiliishia katika kifo Chake na ufufuo Wake, ambavyo wakati huohuo vilianza kipindi cha mwisho cha siku elfu moja mia mbili sitini. Kipindi hicho kiliishia kwa kifo na ufufuo ulioahidiwa wa Stefano.
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.
Mstari wa historia unaowakilisha mfano wa Kristo una muundo wa kiunabii uleule kabisa na mstari wa historia unaowakilisha mfano wa mpinga-Kristo.
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.
Mu Maandiko, Kristo ni mfalme wa kweli wa kaskazini, naye daima imekuwa kusudi la Shetani kuangusha na kughushi mamlaka ya kifalme ya Kristo.
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.
Ewe Lusifa, mwana wa ndasa, wayila nda mu zulu! Ewe we wakawisilwa pansi, iwe wakafwafya mitundu! Pakuti iwe wakati mu mtima mwako, Nizakukwera ku zulu, nizakukwezga mpando wane wachifumu pachanya pa nyenyezi za Chiuta: ndizamukhala so pa phiri la ungano, ku vigaŵa vya kumpoto: nizamukwera pachanya pa utali wa mabingu; nizamuŵa nga ndiyo Wapachanya comene. Yesaya 14:12–14.
The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.
“Ivoko ly’Obulyo” ye Yerusaalemi, ekibuga kya Kabaka Omukulu, wa Weesatu Weeri.
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.
Rwimbo n’Zaburi by’abana ba Kora. Uwiteka ni mukuru, kandi akwiriye gusingizwa cyane mu murwa w’Imana yacu, ku musozi wera wayo. Umusozi Siyoni ni mwiza ku buryo uherereyeho, ni wo munezero w’isi yose, uri ku mpande z’amajyaruguru, umurwa w’Umwami mukuru. Zaburi 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.
Mu Byanditswe Byera, “abami b’amajyaruguru” bo ku isi bahora bagaragazwa nk’abanzi b’ubwoko bw’Imana. Bagereranya umuhati wa Satani wo kwigana Umwami nyakuri w’amajyaruguru, wicaye ku ntebe ye y’ubwami i Yerusalemu, ari ho ku mpande z’amajyaruguru. Umurongo ugereranya inzira ebyiri z’igeragezwa z’igishushanyo cy’inyamaswa, ugenda ujyanye n’umurongo w’inzira ebyiri z’igeragezwa z’igishushanyo cya Kristo, ufite umuhamya wa gatatu mu nsanganyamatsiko y’umuhati wa Satani wo kuba umwami w’amajyaruguru utegeka ubwoko bw’Imana.
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.
Mu mwaka wa 723 Mbere ya Kristo, umwami w’amajyaruguru, nk’uko yashushanywaga na Ashuri, yajyanye imiryango icumi y’ubwami bwa Isirayeli bwo mu majyaruguru mu bunyage, mu gusohoza kwa “ibihe birindwi” byo mu Balewi 26. Nyuma y’imyaka igihumbi na magana abiri na mirongo itandatu, mu mwaka wa 538, umwami w’amajyaruguru, washushanywaga muri icyo gihe cy’amateka na Roma ya gipagani nyakuri, yeguriye intebe y’ubwami Roma ya gipapa, ari yo yahise iba umwami w’amajyaruguru wo mu buryo bw’umwuka mu kindi gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu. Icyo gihe cya kabiri cy’imyaka igihumbi na magana abiri na mirongo itandatu cyarangiye mu 1798, ubwo umwami w’amajyaruguru w’Abaroma wo mu buryo bw’umwuka yahabwaga uruguma rwica. Igihe ubupapa bwahabwaga uruguma rwica mu 1798, byari ikimenyetso cy’isozwa ry’igihe cy’igeragezwa ry’abantu, ubwo ubupapa bwazutse buzagera ku iherezo ryabwo burundu kandi iteka ryose, ntawe ubufasha.
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.
Û ew dê konên qesra xwe li navbera deryayan, li ser çiyayê pîrozê bişanî, datîne; lê ewê bigehe dawiyê xwe, û tu kes alîkariya wî nake. Û di wê demê de Mîkael dê rabite, ew mîrê mezin ê ku ji bo zarokên gelê te rawestaye; û dê demeke tengasiyê hebe, wekî ku ji dema ku netewek hebû heta wê demê qet nebûye; û di wê demê de gelê te dê rizgar bibe, her yek ê ku di pirtûkê de nivîsandî were dîtin. Daniel 11:45, 12:1.
The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.
“ibihe birindwi” byo muri Lewi makumyabiri na gatandatu, bingana n’imyaka ibihumbi bibiri magana atanu na makumyabiri, bigaragaza Ashuri nk’umwami wo mu majyaruguru mu wa 723 M.K., kandi nk’umwami wo mu majyaruguru yanesheje ubwami bwo mu “majyaruguru” bwa Isirayeli ya kera. Uhereye icyo gihe, ubupagani, butangiriye kuri Ashuri bugakomeza kugeza kuri Roma ya gipagani, bwakandagiye ubwoko bw’Imana, ari bwo “ingabo” zo muri Daniyeli 8:13, mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu. Mu wa 538, umwami nyakuri w’Abaroma wo mu majyaruguru, yatsinzwe mu buryo bw’ubuhanuzi n’umwami wo mu majyaruguru w’Abaroma wo mu buryo bw’umwuka, wakandagiye Isirayeli y’Imana yo mu buryo bw’umwuka indi myaka igihumbi na magana abiri na mirongo itandatu. Igihe cya kabiri cyo gukandagirwamo cyarangiye ubwo umwami wo mu majyaruguru w’Abaroma wo mu buryo bw’umwuka yahabwaga igikomere cye cyica mu wa 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.
Ku murongo w’ishusho ya Kristo, ingingo yo hagati ni umusaraba, aho urupfu rumenyekanira. Mu bihe bibiri by’ikigeragezo cy’iremwa ry’ishusho y’inyamaswa, ingingo yo hagati ni urupfu rw’inyamaswa yo ku isi. Ku murongo w’umwami w’amajyaruguru w’ibinyoma, ingingo yo hagati ni urupfu rw’umwami w’amajyaruguru w’Abaroma nyakuri.
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.
ئەم هێڵانە سێ شایەتیی کیتابی پیرۆز نیشان دەدەن، کە هەر یەکێکیان دوو ماوەی کاتیی بەدواداچوون لە ناو یەک ماوەی کاتیدا لەخۆ دەگرێت. هەر خاڵی ناوەڕاستێک بە مردنی جەستەیی، یان بە مردنی شانشینێک لە پێشبینیی کیتابی پیرۆز نیشاندار کراوە. لەگەڵ مەسیحدا، خاڵی ناوەڕاست مردن و زیندووبوونەوەی ئەو بوو. لەگەڵ وێنەی ئاژەڵەکەدا، خاڵی ناوەڕاست مردنی ئاژەڵی زەویییە، شانشینی شەشەمی پێشبینیی کیتابی پیرۆز، لە یاسای یەکشەممەدا. لەگەڵ هێڵی پاشای باکووری ساختەدا، خاڵی ناوەڕاست مردنی پاشای باکووری ڕۆمانی ڕاستەقینە نیشان دەدات، شانشینی چوارەمی پێشبینیی کیتابی پیرۆز.
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.
Ufunuo kumi na moja mashahidi wawili wake, kulingana na Dada White katika Pambano Kuu, wanawakilisha Neno la Mungu. Kristo ni Neno la Mungu. Mashahidi hao wawili walipewa uwezo wa kutoa unabii kwa muda wa siku elfu moja mia mbili na sitini, wakiwa wamevikwa nguo za gunia. Kisha wakauawa katika njia kuu ya mji, wala hawakuinuka kwa muda wa siku tatu na nusu. “Siku elfu moja mia mbili na sitini,” na “siku tatu na nusu” zote mbili ni alama za kipindi cha nyikani cha miaka elfu moja mia mbili na sitini. Walianza kwa kutiwa nguvu, ambapo walitoa unabii wakiwa wamevikwa nguo za gunia, jambo lililokomea katika mauti. Kisha kwa kipindi hicho hicho cha kinabii walikuwa kimya na wamevikwa mauti, hata walipofufuliwa ili kutoa onyo la malaika wa tatu litangazalo kufungwa kwa muda wa rehema.
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.
Iyi mishorongo minne ya kinabii ni sawa na mashahidi wanne. Muundo wa kinabii wa kila mmoja wa mashahidi hao wanne ni mmoja na uleule. Vipindi vya wakati vya kila kimoja cha vipindi vinane, isipokuwa kipindi cha kuanzia Septemba 11, 2001, hadi sheria ya Jumapili iliyo karibu kuja, ambacho kinapatikana katika hiyo mishorongo minne, vinafanana kinabii. Kila kitovu kinawakilisha aina fulani ya kifo. Mishorongo miwili inamhusu Kristo, aidha kama sura Yake, au kama Neno la Mungu. Mishorongo mingine miwili inamwakilisha mpinga-Kristo, aidha katika shauku yake ya kumwiga Kristo kama mfalme wa kaskazini, au ya kuiga mfumo wa utawala wa Kristo.
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.
Na beto tukomekesa kusangisa bankama nkama zole na makumi iya na minei (144,000) elongo na mvita yina kele na zulu ya ntete na disolo na beto yina ke landa. Muntu ya luzitu yina ke tanga to ke wa: Kana nge ke buya mona masonuku yayi, to kana nge me mona yo, yo fwete tendulwa nde bansangu yina ke pesamaka na disolo yayi yonso, ke zabanaka mpe na nima ke ndimamisama mpe ke kangamaka ngolo na nzila ya kusadila ebandeli ya kima samu na kuzabisa nsuka ya kima. Yayi kele kidimbu ya kiprofete ya Alfa mpe Omega, mpe kele kitini ya nene ya Kusonga ya Yesu Klisto yina sasaipi ke zibulamaka bilembo na yo.
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.
Ibihishuwe ni ivya Uhoraho Imana yacu; ariko ivyahishuwe ni ivyacu n’ivy’abana bacu ibihe bidashira, kugira ngo dukore amajambo yose y’iri tegeko. Gusubira mu Vyagezwe 29:29.