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# The Book of Daniel - Number One-Hundred and Thirty-Seven

Kitabu cha Danieli - Mia Moja Thelathini na Saba

Unveiling the Prophetic Significance of Waymarks: From 1776 to 2023

Kufungura Ubusobanuro bw’Ubuhanuzi bw’Ibimenyetso by’Inzira: Kuva mu 1776 kugeza mu 2023

Author

Jeff Pippenger

Published

March 15, 2024

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

Umuhuriro wo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine, watanguye ku wa 11 Nyakanga 2001, kandi ugasozwa n’itegeko ryo ku wa Mungu muri Leta Zunze Ubumwe za Amerika, ni wo mwanya ushitsemo ingaruka ya buri yerekwa ryose iranguka. Amwe muri ayo mayerekwa arabandanya gushika no ku kugaruka kwa kabiri kwa Kristo, ariko mbere n’ayo aba inyuma y’itegeko ryo ku wa Mungu, afatiye ku gihe c’ugushirwaho ikimenyetso. Gushirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine ni ho isezerano ry’ibihe bidashira rishitswa mu buryo butunganye. Muri iyo misi, Kristo yandika amategeko yiwe ku mitima no mu bwenge bw’ubwoko bwiwe ibihe vyose. Ukwo gushirwaho ikimenyetso kugereranywa no gufatanywa kw’ubumana n’ubumuntu, kutagira igicumuro.

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

Chiratidzo che“mazana maviri nemakumi maviri,” chinomirira zvose kudzoreredzwa, pamwe nekubatanidzwa kwehuMwari nevanhu. Makore mazana maviri nemakumi maviri kubva kuKing James Bible kusvika pakuratidzwa kwekutanga pachena kwaWilliam Miller muna 1831, uye pakazouya kubudiswa kwazvo muVermont Telegraph muna 1833, anomirira kubatanidzwa kwehuMwari nevanhu. Izvi zvine chisimbiso che“chokwadi,” rinova shoko rechiHebheru rakasikwa neNyanzvi Inoshamisa yeMitauro, rakabatanidza mavara ekutanga, echigumi nechitatu, neokupedzisira ealfabheti yechiHebheru kuti aumbe shoko rokuti “chokwadi”. Makore mazana maviri nemakumi maviri kubva muna 1611, neKing James Bible, kusvika muna 1831 uye kubudiswa kwaMiller kweshoko rake, zvinoratidza chisimbiso cheNyanzvi Inoshamisa yeMitauro.

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

Pakati pa madeti awiri amenewo (1611 ndi 1831), nthawi ya mapeto mu 1798 ikuimira kutsegulidwa kwa uthenga wochokera m’buku la Danieli (Baibulo la King James), umene unabala kuwonjezeka kwa chidziwitso komwe kunatsogolera ku kufalitsa kwa Miller mu 1831. Nthawi ya mapeto mu 1798 inasonyezanso chiyambi cha njira yoyesera imene inabala kupanduka kwa anamwali opusa, amene Danieli m’chaputala 12 amawazindikiritsa kuti ndi oipa. Choncho 1798 ikuimira nambala khumi ndi zitatu, pakati pa chilembo choyamba ndi chotsiriza, pakuti khumi ndi zitatu ndi chizindikiro cha kupanduka. 1798 imagwirizananso ndi nthawi ya kukonzekera kuyambira 1776 kufika 1798, nthawi ya mapeto.

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

Soos ook met Miller se verband van tweehonderd-en-twintig jaar, word 1776 ook gekenmerk deur ’n goddelike publikasie, die Declaration of Independence, en dit begin ’n tydperk wat in 1798 eindig met die publikasie van die Alien and Sedition Acts. Die tweehonderd-en-twintig jaar van Miller se simboliese verband van goddelikheid en menslikheid, word deur die jaar 1798 verbind met die twee-en-twintig jaar van voorbereiding vanaf die publikasie van die Declaration of Independence tot by die publikasie van die Alien and Sedition Acts van 1798. Twee-en-twintig, synde ’n tiende van tweehonderd-en-twintig, of ’n tiendeoffer van tweehonderd-en-twintig; die getal twee-en-twintig verteenwoordig, soos ook die getal tweehonderd-en-twintig, die verband van goddelikheid met menslikheid.

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

Miaka mia mbili na ishirini ya Miller inao muhuri wa kweli, kama ilivyo pia wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu; na kipindi cha matayarisho tangu mwaka 1776 hadi 1798 nacho kinao muhuri huohuo, kwa maana tarehe ya katikati, yaani 1789, inaashiria kutangazwa kwa Katiba iliyothibitishwa na makoloni kumi na matatu.

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

Miller akabatanidza rwakatanga muna 1611 rukapera muna 1831, rwakawana pakati paro muna 1798, rwakabatanidzwa nenguva yemakore makumi maviri nemaviri kubva muna 1776 kusvika muna 1798, ine pakati payo muna 1789. Mazuva mashanu ose aya; 1611, 1776, 1789, 1798 na1831, anomiririrwa nebasa rokubudisa. Mazuva enguva yokugadzirira ane chegumi chemakore makumi maviri nemaviri kubva muna 1776 kusvika muna 1798, uye nguva iyoyo inoratidza nguva yokuiswa chisimbiso kwevane zana namakumi mana nezvina zvuru, iyo iri nguva iyo huMwari hunobatanidzwa nohunhu hwevanhu. Nguva yaMiller yemakore mazana maviri namakumi maviri, pamwe nenguva yokugadzirira yemakore makumi maviri nemaviri kubva muna 1776 kusvikira muna 1798, zvose zvinomiririra kubatanidzwa kwehuMwari nohunhu hwevanhu.

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

Nthawi ya kusindikizidwa kwa anthu zikwi zana limodzi ndi makumi anayi ndi zinayi inayamba pa Seputembala 11, 2001, ndipo inadziwika ndi Chisilamu cha tsoka lachitatu chikamenya dziko laulemerero lauzimu. Patapita zaka makumi awiri ndi ziwiri, pa Okutobala 7, 2023, Chisilamu cha tsoka lachitatu chinamenyanso dziko laulemerero lachitsanzo, lenileni. Pa lamulo la Lamlungu limene likubwera posachedwa, kusindikizidwa kwa anthu zikwi zana limodzi ndi makumi anayi ndi zinayi kudzamalizidwa, ndipo Chisilamu cha tsoka lachitatu chidzamenyanso United States.

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

Wakati wa kutiwa muhuri huanza kwa shambulio la Uislamu dhidi ya mnyama wa nchi, na huisha kwa shambulio la Uislamu dhidi ya mnyama wa nchi. Katikati yake, Uislamu wa ole ya tatu uliipiga taifa la Israeli, ambalo kibiblia linawakilishwa kama Yuda. Yuda ilikuwa nchi ya kale halisi ya utukufu ya Biblia, na Marekani ndiyo nchi ya kisasa ya kiroho ya utukufu.

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

ការវាយប្រហារបីលើករបស់ឥស្លាម សុទ្ធតែត្រូវបានអនុវត្តប្រឆាំងនឹងដែនដីដ៏រុងរឿង។ ការវាយប្រហារលើកទីមួយ និងលើកចុងក្រោយ គឺប្រឆាំងនឹងដែនដីដ៏រុងរឿងខាងវិញ្ញាណសម័យទំនើប ខណៈដែលការវាយប្រហារកណ្ដាល ត្រូវបានអនុវត្តប្រឆាំងនឹងដែនដីដ៏រុងរឿងតាមន័យអក្សរនៃសម័យបុរាណ។ សញ្ញាសម្គាល់ផ្លូវកណ្ដាល គឺជាការវាយប្រហារលើជាតិសាសន៍អ៊ីស្រាអែលសម័យទំនើប ហើយដោយការឆ្កាងព្រះមេស្ស៊ីរបស់ពួកគេ អ៊ីស្រាអែលតាមន័យអក្សរបានក្លាយជានិមិត្តរូបនៃការបះបោរ ដូចដែលត្រូវបានតំណាងដោយអក្សរទីដប់បីនៃអក្ខរក្រមហេព្រើរ។

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

Nthawi yokonzekera kuyambira 1776 mpaka 1798 ilinso yogwirizana ndi zaka mazana awiri ndi makumi awiri za kayendedwe ka mngelo wachitatu, pakuti, kuyambira mu 1776 ndi Chikalata cha Ufulu wa Dziko, mpaka 1996, ndi kufalitsidwa kwa magazini ya The Time of the End, ndi zaka mazana awiri ndi makumi awiri. Pakati pa mbiri imeneyo pali nthawi ya mapeto mu 1989, yolemba kupanduka kwa anamwali opusa oyipa. Choncho, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 ndi lamulo la Lamlungu lomwe likubwera posachedwa, zonsezi ndi zizindikiro za njira zogwirizana ndi choonadi chakuti umulungu wolumikizidwa ndi umunthu suchimwa. Zizindikiro khumi za njira, ziwiri mwa izo zikubwerezedwa kawiri.

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

Kumi ndi nambala yoyimira mayeso, ndipo mukawonjezera masiku awiri obwerezedwa a 1776 ndi 1798, mumapeza zisonyezo khumi ndi ziwiri zonse pamodzi, zomwe zikuimira anthu zikwi zana limodzi ndi makumi anayi ndi anayi. Zisonyezozo zonse zikukamba za njira ya mayeso ya anthu zikwi zana limodzi ndi makumi anayi ndi anayi yomwe ikuchitika kuyambira pa September 11, 2001 kufikira pa lamulo la Lamlungu lomwe likubwera posachedwa, pamene Khristu akwaniritsa ntchito ya mngelo wachitatu mwa kuphatikiza umulungu Wake ndi umunthu wa anthu zikwi zana limodzi ndi makumi anayi ndi anayi amene, kwa nthawi yonse yotsala ya muyaya—sachita tchimo. Ndithudi, mfundo imeneyi ingaonekere kwa iwo okha amene, monga Yesaya ananenera, asankha “kuona ndi maso awo, ndi kumva ndi makutu awo, ndi kuzindikira ndi mtima wao, ndi kutembenuka, ndi kuchiritsidwa.”

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

Pa 22 October, 1844 mngeloi wa tatu adafika apo Kristo adza ghafla ku Hekalu Yake kugira akamilishe kutiwa muhuri kwa wale laki moja na arubaini na nne elfu. Basi, kikundi cha Wamilleri kikamfuata Kristo kuingia Mu Mahali Patakatifu Sana, hata kama baadaye wakaacha kufuata nuru inayoendelea ya mngeloi wa tatu, na wakarudia uasi wa Kadeshi ya kwanza, kisha wakaamriwa kutangatanga katika jangwa la Laodikia hata wote wakafa.

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

Kriste paafika pakarepo muNzvimbo Tsvene-tsvene, kubatana kwehuMwari nehuvanhu kwakamirira basa raakanga agadzirira kuita, uye basa iroro rakamiririrwa nenzira yokufananidzira noMunyori Wemitauro Anoshamisa ane zvapupu zviviri. Zvapupu izvozvo zvaiva Habakuki naJohane. Muchitsauko CHECHIPIRI ndima YEMAKUMI MAVIRI, mumabhuku ose ari maviri, Gumiguru 22, 1844 rinoratidzwa. Mumwe akasimbisa basa rokuyananisa (at-one-ment), rakatanga pazuva iroro, uye mumwe akaratidza temberi yaifanira kucheneswa.

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

වහාම උන්වහන්සේ පැමිණි මාලිගාව නියෝජනය කරන්නේ දිනපතා වූ (අනේකදේවවාදය) බලයත්, විනාශයේ අපවිත්‍රත්වය වන (පප්පවාදය) බලයත් විසින් පාගා දමනු ලැබූ මාලිගාවයි. එම මාලිගාව ක්‍රිස්තුස්වහන්සේද නියෝජනය කළේය; එනම් විනාශ කරනු ලැබ, පසුව දින තුනකින් නැවත නැඟිටුවනු ලැබූ මාලිගාව වන උන්වහන්සේය. එය 1798 සිට 1844 දක්වා වසර හතළිස් හයක කාලය තුළ ගොඩනඟන ලද මිලරයිට්වරුන්ගේ මාලිගාවද නියෝජනය කළේය. එය මනුෂ්‍ය මාලිගාවද නියෝජනය කළේය; එය ක්‍රමවත් කරනු ලබන්නේ වර්ණසූත්‍ර හතළිස් හය මගින් වන අතර, මනුෂ්‍ය ශරීරයක ජානමය සංයුතිය නිර්වචනය කර පාලනය කරයි. මනුෂ්‍ය ශරීරයේ සෑම සෛලයක්ම දින දෙදහස් පන්සිය විස්සකට වරක් සම්පූර්ණයෙන්ම ප්‍රතිස්ථාපනය වීම අහම්බයක් නොවේ.

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

Mumifananidzo yose iyi yaMwari yetembere, inomiririra basa raKristu rokubatanidza uMwari nouvanhu, uMwari nguva dzose hunotangira uvanhu. 1611 inotangira 1831. 1776 inotangira 1798. 1776 inotangira 1996. 2001 inotangira 2023. VaMillerite vakatevera Kristu vachipinda muNzvimbo Tsvene-tsvene. Pakutanga Mwari akasika munhu.

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

Zvino tichadzokera kukufungisisa kwedu pamusoro pezviratidzo zvitatu zvenzira zve1776, 1789, na1798, zvinomirira nguva yokugadzirira inofananidzira nguva yokuiswa chisimbiso. Nguva yokutanga inomiririrwa ne1776, Chiziviso cheRusununguko, nenguva yeMakongiresi maviri eKondinendi; uye nguva yechipiri inomiririrwa ne1789, Bumbiro reMitemo, nenguva yeZvinyorwa zveMubatanidzwa kusvikira muna 1798.

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

Sirisiri yemufananidzo wezvikara, inova chokwadi chokuti musoro wechisere unobva pamisoro minomwe, inozivikanwa muzvikamu zvose zviri zviviri. Inozivikanwawo pachiratidzo chechitatu chenhoroondo iyoyo, asi chiratidzo ichocho chiri kutarira chisere, chiri chemisoro minomwe, sekuzadzikiswa kwacho noupapa. Zvikamu zviviri zvokutanga zvinomiririra kuzadzikiswa kwokuti chisere chiri chemisoro minomwe mukati meUnited States.

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

សហរដ្ឋអាមេរិក​មាន​ស្នែង​ពីរ មួយ​ទាក់ទង​នឹង​បុរស ហើយ​មួយ​ទៀត​ទាក់ទង​នឹង​ស្ត្រី។ បុរស​ជា​អំណាច​នយោបាយ គឺ​ជា​ស្នែង​សាធារណរដ្ឋនិយម។ ស្ត្រី​ជា​អំណាច​សាសនា គឺ​ជា​ស្នែង​ប្រូតេស្តង់។ ដូច្នេះ សម័យ​កាល​ដែល​តំណាង​ដោយ​ឆ្នាំ 1776 និង​សេចក្តី​ប្រកាស​ឯករាជ្យ គឺ​តំណាង​ឲ្យ​ស្នែង​ប្រូតេស្តង់ ពីព្រោះ​ព្រះជាតិ​តែងតែ​នាំ​មុខ​មនុស្សជាតិ​ជានិច្ច។ សម័យ​កាល​ដែល​តំណាង​ដោយ​ឆ្នាំ 1789 និង​រដ្ឋធម្មនុញ្ញ គឺ​តំណាង​ឲ្យ​ស្នែង​សាធារណរដ្ឋនិយម។

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

Muna 2020, nyanga dzose dziri mbiri dzakaurayiwa nemasimba emazuva ano edhiragoni raSatani risingatendi kuti kuna Mwari. Nyanga yechiPurotesitendi yechokwadi yakaurayiwa musi wa18 Chikunguru 2020, uye nyanga yechiRepublican yakazourayiwa pashure, musi wa3 Mbudzi 2020. Muna 2023, zvapupu zviviri zvakamira netsoka dzazvo, uye nyika yakanga ichifara pamusoro pezvitunha zvazvo yakatanga kutya.

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

Muna 2023, basa rokupedzisira rechisimbiso chevane zana nemakumi mana nezvina zvuru rakatanga muchizvarwa chokupedzisira chenhoroondo yenyika. Uhumwari zvino hwava kubatanidzwa nounhu nokusingaperi, sezvo vakatendeka vemazuva okupedzisira vachiratidza nokusingaperi—mufananidzo waKristu.

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

Muna 2023, basa rokupedzisira rokubatanidza Kereke yakatsauka neHurumende yakatsauka munyika yechikara chepanyika rakatanga. Chimiro chesimba chinomiririrwa neupapa, chinoumbwa neKereke yakatsauka inotonga pamusoro peHurumende yakatsauka, chakanga chava kugadzwa panguva iyoyo, uye chichiberekazve mufananidzo wechikara.

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

ಪಿಲಿಸಲ್ಪಟ್ಟವರಿಗಾಗಿ ಇರುವ ಮಹಾ ಪರೀಕ್ಷೆಯು, “ಶಬ್ದಗಳು, ಮಿಂಚುಗಳು, ಗುಡುಗುಗಳು” ಮತ್ತು ಬರುವ “ಭೂಕಂಪ”ಗಳಿಂದ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಂತೆ, ಮೃಗದ ಪ್ರತಿಮೆಯ ರೂಪುಗೊಳ್ಳುವಿಕೆಯನ್ನು ನೋಡುವ ಪರೀಕ್ಷೆಯಾಗಿದೆ. ಮುದ್ರೆಯಿಡುವ ಸಮಯವು ಪ್ರತಿಯೊಂದು ದರ್ಶನವೂ ತನ್ನ ಸಂಪೂರ್ಣ ಪರಿಣಾಮವನ್ನು (ನೆರವೇರಿಕೆಯನ್ನು) ಹೊಂದುವ ಅವಧಿಯಾಗಿದೆ. 1776ರಿಂದ 1798ರವರೆಗಿನ ಸಿದ್ಧತೆಯ ಅವಧಿಯಲ್ಲಿ, ಅದು ಮುದ್ರೆಯಿಡುವ ಸಮಯಕ್ಕೆ ಪ್ರತಿರೂಪವಾಗಿರುವುದರಿಂದ, ಒಂದರೊಳಗೆ ಒಂದು ಇರುವ ಚಕ್ರಗಳು ಇದ್ದವು; ಇದು ಎಝೆಕಿಯೇಲನು ಅತಿ ಪರಿಶುದ್ಧ ಸ್ಥಳವನ್ನು ನೋಡಿದಾಗ, ಒಂದು ಲಕ್ಷ ನಲವತ್ತಿನಾಲ್ಕು ಸಾವಿರರ ಮುದ್ರೆಯಿಡುವ ಸಮಯದಲ್ಲಿ, ಕಂಡ ದರ್ಶನದ ಒಂದು ಭಾಗವಾಗಿದೆ. ಆ ಚಕ್ರಗಳನ್ನು ಸಿಸ್ಟರ್ ವೈಟ್ “ಮಾನವ ಘಟನೆಗಳ ಸಂಕೀರ್ಣ ಪರಸ್ಪರ ಕ್ರಿಯೆ” ಎಂದು ಗುರುತಿಸುತ್ತಾರೆ. 1776ರಿಂದ 1798ರವರೆಗಿನ ಸಿದ್ಧತೆಯ ಅವಧಿಯಲ್ಲಿ, ಗಮನಿಸಬೇಕಾದಂತಹ ಆ “ಮಾನವ ಘಟನೆಗಳ ಸಂಕೀರ್ಣ ಪರಸ್ಪರ ಕ್ರಿಯೆ”ಗಳಲ್ಲಿ ಕೆಲವು ಸೇರಿಕೊಂಡಿದ್ದವು.

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

Chimwe chinosanganiswa nechokwadi chokuti France yeChimurenga yaimiririra United States. Marudzi ose ari maviri anoisa hupapa pachigaro chenyika, uye ose ari maviri anohubvisa ipapo. Marudzi ose ari maviri anotsaura simba rawo remauto neroupfumi kuti aite basa iroro. Marudzi ose ari maviri anobvisa pakarepo zvitendero zvawo zvakanga zvamiswa kuti ave eKaturike. Marudzi ose ari maviri anotambura ne“kudengenyeka kwenyika” kunopidigura hurumende dzawo dzakanga dzamiswa. Nhoroondo dzemarudzi ose ari maviri dzakabatana ne1789, nokuti muna 1789, Chimurenga cheFrance chakatanga uye Bumbiro reUnited States rakatanga kushanda.

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

Mapinduriro eFrance akagara makore gumi. Napoleon Bonaparte akasimuka kuva nesimba mukupera kweMapinduriro eFrance. Akava mutungamiri wemauto akakurumbira uye akaita basa guru muhurumende yeFrance mushure mekupidigura kwake hurumende kwakabudirira musi wa9 Mbudzi 1799, izvo zvakazoita kuti ave Mumiriri Mukuru Wekutanga weRepublic yeFrance.

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

Mu mposa yachiŵiri ya nyengo yakunozgekera ya 1776 kufika 1798, munthu uyo wakaŵa wa nambala eyiti (kwambura kuŵa mu ndondomeko ya kulondezgana), uyo wakaŵa wa ŵanandi ŵa seveni, wakaŵa John Hancock. Iyo wakaŵa yumoza wa mapurezidenti eyiti mu mposa yachiŵiri iyo yikuyimiririka na 1789 (chaka cha French Revolution). Iyo yekha ndiyo wakaŵa yumoza wa mapurezidenti eyiti awo, uyo nawo wakalongozgapo nga ni purezidenti mu mposa yakwamba, iyo yikuyimiririka na 1776. Mu ng’anamuro la uchimi uwu, wakaŵa wa nambala eyiti, uyo wakaŵa wa ŵanandi ŵa seveni.

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

Ndiye chizindikiro cha nyengo ya umunthu, pakuti nyengo yoyamba imayimira zaumulungu, ndipo motero iye ndiye chizindikiro chimene chimamangiriza pamodzi nyengo zonse ziwiri (yaumulungu ndi yaumunthu). Chizindikiro chake ndi chimodzi mwa zodziwika kwambiri m’mbiri ya anthu, ndipo sichinangoyimira kokha kulemba kwake kokongola kwambiri.

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

Saini ya John Hancock juu ya Tamko la Uhuru ndiyo saini maarufu zaidi katika historia. Saini yake kubwa na ya kujitokeza imekuwa ishara mashuhuri, ikiwakilisha uhuru wa Marekani na ukaidi wa makoloni ya Marekani dhidi ya utawala wa Uingereza. Hancock, ambaye alikuwa Rais wa Bunge la Bara wakati Tamko hilo liliposainiwa mwaka 1776, inasemekana aliliandika jina lake kwa uwazi mkubwa ili Mfalme George III aweze kulisoma bila miwani yake, jambo lililoashiria ujasiri wake na kujitoa kwake kwa shauri la uhuru.

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

UHancock wayengomunye wabamongameli abayisishiyagalombili besikhathi esimelelwa ngu-1789, kodwa wayengowabayisikhombisa ababengomongameli esikhathini esimelelwa ngu-1776. Wayengumongameli ngesikhathi kusayinwa iSimemezelo Sokuzimela. UHancock ubopha lezi zikhathi ezimbili ndawonye ngesiginesha sakhe sobuntu, futhi utholakala kukho kokubili umlando wokuqala nowesibili. Umlando wokuqala umelela okobunkulunkulu kanti owesibili umelela okobuntu, futhi isiginesha esibopha le milando emibili ndawonye siyisiginesha yoMhumushi Omangalisayo owasebenzisa ithuluzi lobuntu ukuhlanganisa inkathi yobunkulunkulu emelelwa ngu-1776, nenkathi yobuntu emelelwa ngu-1789.

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

Katika historia ya ulimwengu, kuna sahihi moja tu nyingine inayoshindana na sahihi ya Hancock kwa kutambulika, nayo pia ni sahihi inayohusishwa na mwaka 1789 na Mapinduzi ya Ufaransa. Sahihi hiyo ina aina ileile ya uthubutu ambayo Hancock alinuia kuwasilisha, nayo inapatikana katika historia ya Ufaransa.

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

Pakuenderana nekuzivikanwa kwayo pasi rose uye kukosha kwayo kwechiratidzo, siginicha yaNapoleon Bonaparte ine chimiro chinofananidzwa neyaJohn Hancock, kunyange hazvo zviri mukati memamiriro enhoroondo netsika akasiyana. Napoleon, mutungamiri ane mukurumbira mukuru wezvehondo nezvematongerwo enyika weFrance, akasiya mucherechedzo wakadzama munhoroondo yeEurope neyepasi rose, zvikurukuru munguva yeHondo dzaNapoleon. Siginicha yake, yaiwanzo kuzivikanwa nemanyorerwo ayo akashinga uye akasarudzika, yakazova chiratidzo chesimba rake guru uye neshanduko huru dzaakauyisa muEurope, kusanganisira kuvandudzwa kwemitemo kunozivikanwa seNapoleonic Code.

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

සැන්හැන්කොක්ගේ අත්සන බ්‍රිතාන්‍ය ආණ්ඩුවට එරෙහි අභියෝගයත් ඇමරිකානු ස්වාධීනත්වය සඳහා වූ අනවේක්ෂණයත් සංකේතවත් කරන සේම, නපෝලියන්ගේ අත්සන ඊට වෙනස් ප්‍රකාරයේ ධෛර්යයකුත් අභිලාෂයකුත් නියෝජනය කරයි—එනම් යුරෝපීය දේශපාලන සීමා නැවත හැඩගැස්වීමත් ප්‍රංශ විප්ලවවාදී ආදර්ශ ප්‍රවර්ධනය කිරීමත් ය. අත්සන් දෙකම, තම තම ඉතිහාසගත පුද්ගලයන් තම ජාතීන්ගේ ගමන්මඟ හැඩගැස්වීමෙහි ඉටු කළ භූමිකාවන්ටත්, ඔවුන්ගේ ක්‍රියාවන් ලෝක ඉතිහාසය මත ඇති කළ විශාලතම බලපෑම්වලටත්, සංකේතාත්මක සාක්ෂි වේ.

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

Ezekieli paakaona mavhiri ari mukati memavhiri, achimiririra kupindirana kwakaoma kwezviitiko zvevanhu mukati menhoroondo yenguva yekusimbiswa kwezana nemakumi mana nezvina zvuru, rimwe remavhiri iwayo rakanga rafananidzirwa nevhiri muna 1789, apo Bumbiro reMitemo reUnited States, chikara chine runyanga rweRepublican nerunyanga rwePurotesitendi, rakayambuka neFrance, chikara chine runyanga rweIjipita nerunyanga rweSodhoma.

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

Kubva muna 1789 zvichienda mberi kusvika muna 1799, France yakazungunuswa ne“kudengenyeka kwenyika” kwakabva kuchikara chekusatenda kuna Mwari chakabuda mugomba risina pasi. Panguva yokuiswa chisimbiso kwevane zana namakumi mana nezvina zvuru, 1789 inomiririra nguva yakatanga musi wa18 Chikunguru, 2020, apo chikara chekusatenda kuna Mwari chakapidigura ndokuuraya runyanga rwechiPurotesitendi chechokwadi, uyezve musi wa3 Mbudzi, 2020 chikara chekusatenda kuna Mwari chakapidigura zvakare ndokuuraya runyanga rweRepublicanism. Vhiri ra1789 rinomiririra vhiri ra2020, sezvinomiririrwa na18 Chikunguru (uMwari), uye 3 Mbudzi, 2020 (hunhu).

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

Chiratidzo chaMwari, sezvachimiririrwa nevanhu, chinowanikwa muzvinyorwa zviviri zvinonyanya kuzivikanwa pasi rose, izvo zvose zviri zviviri zvine chokuita na1789, uye zvose zvinomirira masimba anoisa uye anobvisa hupapa pachigaro chenyika. 1789, sezvairi pakati pezviratidzo zvitatu zvinomirira chiratidzo chaMwari chechokwadi, chine mucherechedzo wemakoloni “gumi namatatu” uye “kupandukira” kweFrench Revolution.

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

1789 kusvika 1799 inomirira nhoroondo yeRevhurusheni yeFrance, uye nhamba gumi inomirira muyedzo. 1789 ndiyo tsamba yokutanga ye“chokwadi”, uye 1799 inomirira tsamba yokupedzisira yenguva iyo muFrance. Nguva yepakati yakaratidzirwa nokuurayiwa kwamambo weFrance muna 1793, sezvo vagari vakapandukira kutonga kwake kwoumambo kwakanga kwakazvikudza.

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

> “Vhangeri rerugare yakanga yarambwa neFrance yaizobviswa zvechokwadi chose, uye migumisiro yacho yaizova inotyisa. Musi wa21 Ndira, 1793, makore mazana maviri nemakumi mashanu nemasere kubva pazuva chairo rakazvipira zvizere France mukutambudza vaReformers, mumwewo mudungwe, une chinangwa chakasiyana zvikuru, wakapfuura nemumigwagwa yeParis.” The Great Controversy, 230.

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

1789 යනු එක්සත් ජනපදයේ දෙකොන් සහිත මෘගයා සඳහා දහතුන්වන අකුර සනිටුහන් කළ අතර, ප්‍රංශයේ දෙකොන් සහිත මෘගයා සඳහා පළමු අකුර විය. ප්‍රංශයේ මැද අකුර වූයේ 1793 වන අතර, එම අවුරුද්දේ ප්‍රංශ රජුගේ හිස කපා දැමිනි; නෙපෝලියන් 1799 දී ආණ්ඩුවේ පාලනය අත්පත් කරගත් විට අවසාන අකුර නියෝජනය කළේය. 1789, 1793, සහ 1799 මගින් නිරූපිත ප්‍රංශයේ පරාජය කිරීමේ ඉතිහාසය තුළ “සත්‍යයේ” අත්සන යනු, 1776, 1789, සහ 1798 යන අනාගතවාණිමය චක්‍රය සමඟ බැඳී ඇති අනාගතවාණිමය චක්‍රයකි.

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

Mavambo ose ari maviri ane masiginecha maviri anozivikanwa zvikuru munhoroondo yavanhu, nokudaro achibatanidza siginecha yaMwari ye“chokwadi” pamwe chete nemasiginecha maviri avanhu. Mavhiri ose ari maviri akabatana netsamba yechigumi nechitatu munguva yokusimbiswa kwevane zviuru zana namakumi mana nezvina, inova nguva inobva pakuurayiwa kwezvapupu zviviri muna 2020 kusvikira zvamira netsoka muna 2023, iyo inocherechedzwa na7 Gumiguru 2023.

We will continue our study in the next article.

Twichaenderera mberi nedzidzo yedu munyaya inotevera.

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