We are taking time to set forth the structure of Daniel chapter eleven, as we address verse forty. Verse forty is the parallel of verse fourteen of Daniel chapter eight, in the prophetic sense that the light, which Christ, as the Lion of the tribe of Judah unsealed in 1798, was based upon Daniel chapter eight verse fourteen, so too, the light which He unsealed in 1989 was based upon verse forty.

Makany fotoana isika hamelabelatra ny firafitry ny Daniela toko faha‑iraika ambin’ny folo, eo am-pandinintsika ny andininy faha‑efapolo. Ny andininy faha‑efapolo dia mifandraika amin’ny andininy faha‑efatra ambin’ny folo ao amin’ny Daniela toko faha‑valo, amin’ny heviny ara‑faminaniana, fa ny fahazavana izay novahan’i Kristy tombo-kase, amin’ny maha‑Liona avy amin’ny firenen’i Joda Azy, tamin’ny 1798, dia niorina teo amin’ny Daniela toko faha‑valo andininy faha‑efatra ambin’ny folo; ary tahaka izany koa, ny fahazavana izay novahany tombo-kase tamin’ny 1989 dia niorina teo amin’ny andininy faha‑efapolo.

As we have pointed out, but not actually addressed in a previous article, when employing the latter rain methodology of “line upon line,” verse forty sets forth two distinct lines, for it contains the time of the end for both the movement of the first angel and the movement of the third angel.

Araka ny efa nasehontsika, nefa tsy mbola noresahintsika mivantana tamin’ny lahatsoratra teo aloha, rehefa ampiharina ny fomba fiasan’ny ranonorana farany hoe “tsipika eo ambonin’ny tsipika,” ny andininy faha-efapolo dia mametraka tsipika roa miavaka, satria ao anatiny no ahitana ny fotoanan’ny farany ho an’ny fihetsiky ny anjely voalohany sy ny fihetsiky ny anjely fahatelo.

When we bring together verse forty’s time of the end in 1798, and its time of the end in 1989, we find that Daniel chapter eight, verse fourteen, aligns with Daniel chapter eleven, verse forty, for they both represent the knowledge that is unsealed in the prophetic history of the three angels of Revelation fourteen. They are also connected by the fact that verse fourteen is the “mareh” vision of Christ’s sudden “appearance” to the temple, and verse forty is the “chazon” vision of the twenty five hundred and twenty years of prophetic history. One is a point in time, the other is a period of time.

Rehefa ampiarahintsika miaraka ny fotoan’ny farany ao amin’ny andininy faha-40 amin’ny 1798 sy ny fotoan’ny farany ao aminy amin’ny 1989, dia hitantsika fa mifanaraka amin’i Daniela toko faha-8, andininy faha-14, i Daniela toko faha-11, andininy faha-40, satria samy maneho ny fahalalana voavaha tombo-kase ao amin’ny tantara ara-paminaniana momba ireo anjely telo ao amin’ny Apokalypsy 14 izy roa tonta. Mifandray koa izy ireo noho ny zava-misy fa ny andininy faha-14 no fahitana “mareh” momba ny “fisehoana” tampokan’i Kristy ao amin’ny tempoly, ary ny andininy faha-40 kosa no fahitana “chazon” momba ny roa arivo sy diman-jato amby roapolo taona amin’ny tantara ara-paminaniana. Ny iray dia teboka iray eo amin’ny fotoana, ny iray kosa fe-potoana iray.

One represents the restoration and cleansing of the temple, the other the destruction and trampling down of the temple. One represents the twenty-three hundred years, and the other the twenty-five hundred and twenty years. One is represented by the river Ulai, the other by the river Hiddekel. One represents humanity, the other represents divinity. Rightly understood, verse forty in connection with verse fourteen is amazingly profound. 1798 represents the work of divinity, and 1989 represents the rebellion of humanity.

Ny iray dia maneho ny famerenana sy ny fanadiovana ny tempoly, ary ny iray kosa ny fandravana sy ny fanitsakitsahana ny tempoly. Ny iray dia maneho ny roa arivo sy telon-jato taona, ary ny iray kosa ny roa arivo sy diman-jato amby roapolo taona. Ny iray dia asehon’ny ony Ulai, ary ny iray kosa asehon’ny ony Hiddekel. Ny iray dia maneho ny maha-olombelona, ary ny iray kosa maneho ny maha-Andriamanitra. Raha takarina araka ny tokony ho izy, ny andininy faha-efapolo ampifandraisina amin’ny andininy faha-efatra ambin’ny folo dia lalina mahatalanjona tokoa. Ny taona 1798 dia maneho ny asan’ny maha-Andriamanitra, ary ny taona 1989 dia maneho ny fikomian’ny maha-olombelona.

We identified in the previous article that the description of the conquering of three obstacles by the king of the north is represented in a sequential fashion, but that the actual application of the events portrayed need to be carefully applied, for verses forty-two through and including verse forty-four, are actually aligned with verse forty-one, which is the soon-coming Sunday law in the United States. It is there that the threefold union is accomplished, and there where the loud cry message of the “east” and “north” begins.

Voamaritsika tao amin’ilay lahatsoratra teo aloha fa ny filazalazana ny fandresen’ny mpanjakan’ny avaratra sakana telo dia aseho amin’ny filaharana mifandimby; kanefa ny fampiharana marina ireo fisehoan-javatra aseho dia tsy maintsy atao amim-pitandremana, satria ny andininy faha-roa amby efapolo ka hatramin’ny andininy faha-efatra amby efapolo, tafiditra ao anatin’izany ny andininy faha-efatra amby efapolo, dia mifanaraka marina amin’ny andininy faha-iray amby efapolo, izay ny lalàn’ny Alahady ho avy tsy ho ela any Etazonia. Any no tanterahana ilay firaisana telo sosona, ary any koa no anombohan’ny hafatry ny antso mafy avy amin’ny “atsinanana” sy “avaratra.”

In Daniel eleven, it has been recognized by Adventist students through the years that Daniel employs a specific technique in his illustrations of Rome. Uriah Smith takes note of it in the book Daniel and Revelation. Daniel first identifies how Rome takes control of the world, and then in the following verses he drops back to the beginning of the history identifying the political conquering, and identifies how Rome interacts with God’s people during that very same history. Then ultimately, he identifies how Rome comes to its end. The principal Daniel employs is called, “repeat and enlarge.”

Ao amin’ny Daniela toko faha-iraika ambin’ny folo, dia efa neken’ny mpianatra Advantista nandritra ny taona maro fa mampiasa teknika voafaritra tsara i Daniela ao amin’ny sary anoharany momba an’i Roma. Marihin’i Uriah Smith izany ao amin’ny boky Daniel and Revelation. Voalohany, asehon’i Daniela ny fomba andraisan’i Roma ny fifehezana an’izao tontolo izao, ary avy eo, ao amin’ireo andininy manaraka, dia miverina any amin’ny fiandohan’ny tantara izy ka manondro ny fandresena ara-politika, sady manambara ny fomba ifandraisan’i Roma amin’ny vahoakan’Andriamanitra mandritra io tantara io ihany. Ary farany, asehony ny fomba hahatongavan’i Roma amin’ny farany. Ny foto-kevitra ampiasain’i Daniela dia antsoina hoe: “mamerina ary manitatra.”

This three-step technique is identified in verses forty to forty-five. Verses forty to forty-three, identify the three-step process of Modern Rome capturing planet earth, then in verse forty-four, Daniel drops back to verse forty-one, when the “tidings” that are then proclaimed by the ensign of the one hundred and forty-four thousand, and when the papacy then goes forth with great fury to destroy and utterly make away many. Then in verses forty-five, and chapter twelve, verse one, the papacy comes to his end with none to help, between the seas and the glorious holy mountain, as human probation closes.

Ity teknika misy dingana telo ity dia voatondro ao amin’ny andininy faha-efapolo ka hatramin’ny faha-dimy amby efapolo. Ny andininy faha-efapolo ka hatramin’ny faha-telo amby efapolo dia manondro ny fizotry ny dingana telo anaovan’i Roma maoderina fisamborana ny tany manontolo; avy eo, ao amin’ny andininy faha-efatra amby efapolo, dia miverina any amin’ny andininy faha-iray amby efapolo i Daniela, amin’ny fotoana izay ambara ny “vaovao” amin’ny alalan’ny fanevan’ny iray hetsy sy efatra arivo amby efatra alina, ary amin’izay dia mivoaka amim-pahavinirana lehibe ny papa mba handringana sy handripaka tanteraka ny maro. Avy eo, ao amin’ny andininy faha-dimy amby efapolo sy ny toko faha-roa ambin’ny folo, andininy voalohany, dia tonga amin’ny farany izy, tsy misy hanampy azy, eo anelanelan’ny ranomasina sy ny tendrombohitra masina be voninahitra, amin’ny fotoana hifaranan’ny fotoam-pitsarana ho an’ny olombelona.

In verse thirty, of Daniel eleven, we find the beginning of a history that Sister White quotes word for word through to verse thirty-six, and then writes, “scenes similar to those described in these verses will take place.” Verse thirty and thirty-one identify the historical transition from pagan Rome to papal Rome as the fourth and fifth kingdoms of Bible prophecy, respectively. Verse thirty-one describes the history which represents how papal Rome was placed upon the throne of the earth in the year 538.

Amin’ny andininy faha-telopolo ao amin’ny Daniela toko faha-iraika ambin’ny folo no ahitantsika ny fiandohan’ny tantara iray izay notononin’i Rahavavy White teny isaky ny teny hatramin’ny andininy faha-enina amby telopolo; ary avy eo dia nanoratra izy hoe: “hiseho ny toe-javatra mitovy amin’ireo voalaza ao amin’ireo andininy ireo.” Ny andininy faha-telopolo sy faha-iraika amby telopolo dia manondro ny fifindrana ara-tantara avy amin’i Roma jentilisa ho amin’i Roma papaly, amin’ny maha-fanjakana fahefatra sy fahadimy azy avy, ao amin’ny faminanian’ny Baiboly. Ny andininy faha-iraika amby telopolo dia mamaritra ny tantara izay maneho ny fomba nametrahana an’i Roma papaly teo ambonin’ny seza fiandrianan’ny tany tamin’ny taona 538.

In verse thirty-one, the first thing identified is when Clovis, king of the Franks (modern France), stood up for the papacy in the year 496. Clovis then converted from outright paganism to the hidden paganism of Catholicism (the religion of his wife Clotilda). He then dedicated his throne to lifting up the papacy to the throne of the earth. Clovis was represented by the “arms,” in the verse, for he dedicated his arm of military might and his arm of monetary might to the work he then undertook.

Ao amin’ny andininy faha‑iraika amby telopolo, ny zavatra voalohany asongadina dia ny fotoana nijoroan’i Clovis, mpanjakan’ny Franks (Frantsa ankehitriny), ho an’ny papa tamin’ny taona 496. Avy eo Clovis dia niova fo niala tamin’ny fanompoan-tsampy miharihary ho amin’ny fanompoan-tsampy miafin’ny Katôlika (ny fivavahan’i Clotilda vadiny). Ary natokany ny seza fiandrianany mba hanandratra ny papa ho eo amin’ny seza fiandrianan’ny tany. I Clovis dia nasehon’ny hoe “sandry” ao amin’ilay andininy, satria natokany ny sandriny amin’ny herin’ny tafika sy ny sandriny amin’ny herin’ny vola ho amin’ilay asa izay noraisiny tamin’izany.

Clovis’ initial work represented the work of all the kings of formerly pagan Europe who were destined to provide various supports for the whore of Rome as the history unfolded. Clovis, and thereafter France, was anointed by the Catholic church with the title of the first-born of the Catholic church, and also the eldest daughter of the Catholic church. He was the symbol of the first of many kings to commit fornication with the whore of Tyre.

Ny asa voalohan’i Clovis dia naneho ny asan’ireo mpanjaka rehetra tao Eoropa, izay fahiny mpanompo sampy, ka voatendry hanome fanohanana isan-karazany ho an’ilay vehivavy janga avy any Roma araka ny fivelaran’ny tantara. Clovis, ary taorian’izany i Frantsa, dia nohosoran’ny fiangonana Katolika tamin’ny anaram-boninahitra hoe lahimatoa nateraky ny fiangonana Katolika, ary koa zanakavavy lahimatoa amin’ny fiangonana Katolika. Izy no tandindon’ilay voalohany tamin’ireo mpanjaka maro izay hijangajanga tamin’ilay vehivavy janga avy any Tyro.

In this prophetic sense Clovis had been represented by Ahab, who also had committed fornication with Jezebel (symbol of the Catholic church in the book of Revelation), and who was also the premier king of ten tribes, as Clovis became the premier symbol of the ten horns (see Daniel chapter seven) of pagan Rome. Those kings of Europe would ultimately establish the whore of Babylon on the throne of the earth. In this sense Ahab, and Clovis both represent the United States, who commits fornication with the papacy in the last days.

Amin’io hevitra ara-paminaniana io, i Clovis dia nasehon’i Ahaba, izay koa efa nijangajanga tamin’i Jezebela (mariky ny fiangonana katolika ao amin’ny bokin’ny Apokalypsy), ary izay koa no mpanjaka voalohany tamin’ny foko folo, tahaka an’i Clovis izay tonga marika voalohany amin’ireo tandroka folo (jereo Daniela toko fahafito) amin’i Roma jentilisa. Ireo mpanjakan’i Eoropa ireo no hanorina amin’ny farany ilay vehivavy janga avy any Babylona eo ambonin’ny seza fiandrianan’ny tany. Amin’io hevitra io, i Ahaba sy i Clovis dia samy misolo tena an’i Etazonia, izay mijangajanga amin’ny fitondram-panjakana papaly amin’ny andro farany.

Ronald Reagan began the fornication, and it will be the last president that forces the other nine kings of the United Nations to also commit the same act. Reagan was president at the time of the end in 1989, and he therefore must prophetically represent the last president in the history where the other nine kings accomplish the same act, for Jesus always illustrates the end of a thing with the beginning of a thing. Reagan was a wealthy, well-known media personality, highly recognized for his own peculiar style of speaking, who initially was in the Democratic party, who eventually switched to the Republican party.

Ronald Reagan no nanomboka ny fijangajangana, ary ny filoha farany no hanery ireo mpanjaka sivy hafa ao amin’ny Firenena Mikambana hanao izany asa izany koa. Reagan no filoha tamin’ny fotoanan’ny farany tamin’ny 1989, ka noho izany dia tsy maintsy misolo tena ara-paminaniana ny filoha farany eo amin’ny tantara izy, izay anaovan’ireo mpanjaka sivy hafa izany asa izany koa; fa i Jesosy mandrakariva no mampiseho ny faran-javatra iray amin’ny fiandohan-javatra iray. Reagan dia lehilahy manankarena, olo-malaza teo amin’ny fampahalalam-baovao, fanta-daza indrindra noho ny fomba fiteniny manokana sy tsy manam-paharoa, izay tany am-piandohana dia tao amin’ny antoko Demokraty, ary nony farany nifindra ho amin’ny antoko Repoblikana.

In verse thirty-one, the arms that stood for the papacy would pollute the sanctuary of strength. Prophetically the sanctuary of strength for both pagan Rome and papal Rome was the City of Rome. This is based upon the fact that both Rome’s ruled for a specific period of time from the City of Rome, and when they ruled from the City of Rome, they were essentially invincible.

Ao amin’ny andininy faha‑iraika amby telopolo, ireo sandry izay nijoro ho tandindon’ny fahefana papaly dia handoto ny fitoerana masina mahery. Ara‑faminaniana, ny fitoerana masina mahery ho an’i Roma jentilisa sy i Roma papaly dia ny Tanànan’i Roma. Mifototra amin’ny zava‑misy izany, fa samy nanapaka nandritra ny fe‑potoana voafaritra avy tao amin’ny Tanànan’i Roma izy roa tonta; ary raha nanapaka avy tao amin’ny Tanànan’i Roma izy ireo, dia saika tsy azo resena mihitsy.

Pagan Rome began its three hundred and sixty year rule at the Battle of Actium, in the year 31 BC. Daniel chapter eleven, verse twenty-four identifies that they would forecast their devices from their stronghold, which was the City of Rome, for a “time.” A prophetic “time,” is three hundred and sixty years, and three hundred and sixty years after the Battle of Actium, where Antony and Cleopatra were defeated, Constantine moved out of the City of Rome to the City of Constantinople and the period of pagan Rome’s invincibility was over.

Nanomboka ny fanjakazakana naharitra telonjato sy enimpolo taona ny Roma jentilisa tamin’ny Adin’i Actium, tamin’ny taona 31 talohan’i Kristy. Daniela toko fahiraika ambin’ny folo, andininy faha-24, no manambara fa haminany ny teti-dratsiny avy ao amin’ny fiarovany mafy izy ireo, dia ny Tanànan’i Roma, mandritra ny “fotoana” iray. Ny “fotoana” ara-paminaniana dia telonjato sy enimpolo taona; ary telonjato sy enimpolo taona taorian’ny Adin’i Actium, izay naharesy an’i Antony sy Cleopatra, dia nifindra niala tao amin’ny Tanànan’i Roma ho any amin’ny Tanànan’i Constantinople i Constantin, ka tapitra ny vanim-potoanan’ny tsy fahazoana resin’ny Roma jentilisa.

When the third geographical obstacle for papal Rome (the Goths), were driven out of the City of Rome in the year 538, papal Rome’s twelve hundred and sixty year rule of supremacy began and continued until 1798, when the pope was removed from the City of Rome, thus delivering the prophetic deadly wound to the papal beast, and in the next year, 1799, that pope (the woman who had ridden the beast) died in captivity.

Rehefa voaroaka hiala tao amin’ny Tanànan’i Roma tamin’ny taona 538 ny sakana ara-jeografika fahatelo ho an’i Roma papaly (dia ny Goths), dia nanomboka ny fitondran’i Roma papaly tamim-pahamboniana nandritra ny arivo sy roanjato ary enim-polo taona, ary nitohy izany mandra-pahatongan’ny taona 1798, rehefa nesorina hiala tao amin’ny Tanànan’i Roma ny papa, ka tamin’izany no nahatonga ilay ratra mahafaty ara-paminaniana tamin’ilay bibidia papaly; ary tamin’ny taona manaraka, 1799, dia maty tany amin’ny fahababoana io papa io (ilay vehivavy izay nitaingina ilay bibidia).

The arms (Clovis) which stood for the papacy were to pollute the sanctuary of strength, and Constantine began that work by philosophically identifying the city as a lesser city than Constantinople, and from that point on, the warfare of that history that was carried out by the enemies of Rome was always focused upon attacking the City of Rome, and by the year 476, there was never again an actual Roman descendant that ruled in the city, until the year 538, when the city became the sanctuary of strength for papal Rome.

Ny sandry (Clovis) izay nisolo tena ny fahefana papaly dia natao handoto ny fitoerana masina misy hery; ary i Constantin no nanomboka izany asa izany tamin’ny namaritany ara-pilôzôfia fa tanàna ambany noho i Constantinople io tanàna io, ary hatramin’izay dia nifantoka mandrakariva tamin’ny fanafihana ny Tanànan’i Roma ny ady tao amin’izany tantara izany, izay notanterahin’ny fahavalon’i Roma; ary tamin’ny taona 476, dia tsy nisy taranaka Romana tena izy intsony nanapaka tao an-tanàna, mandra-pahatongan’ny taona 538, rehefa tonga fitoerana masina misy hery ho an’i Roma papaly ilay tanàna.

Ahab, Clovis, and France typify the United States, and the United States’ sanctuary of strength is the Constitution of the United States. That document is a divine document, and it is a waymark of prophetic history. Since Ronald Reagan stood up for the papacy in the history leading up to 1989, the Constitution has been under a constant escalating attack, as was the sanctuary of strength in the demise and fall of pagan Rome. When the soon coming Sunday law in the United States is enforced, the Constitution will be fully overthrown. From the time of Reagan until that Sunday law, the history from the year 330 to 538 is repeated. In the year 538, the papacy was placed upon the throne, thus typifying the healing of its deadly wound at that Sunday law.

Ahaba, Clovis, ary Frantsa dia tandindon’i Etazonia, ary ny fitoeran-tserin-kery an’i Etazonia dia ny Lalàm-panorenan’i Etazonia. Taratasy avy amin’Andriamanitra izany, ary mariky ny làlana eo amin’ny tantara ara-paminaniana izany. Hatramin’ny nijoroan’i Ronald Reagan ho amin’ny fanohanana ny fahefana papaly tao amin’ny tantara nitarika ho amin’ny taona 1989, ny Lalàm-panorenana dia teo ambanin’ny fanafihana mitohy sady mihamafy lalandava, tahaka ny fitoeran-tserin-kery tamin’ny faharavana sy ny fianjeran’i Roma jentilisa. Rehefa hampiharina ny lalàna alahady izay ho avy tsy ho ela ao Etazonia, dia ho rava tanteraka ny Lalàm-panorenana. Hatramin’ny andron’i Reagan ka hatramin’izany lalàna alahady izany dia averina ny tantara nanomboka tamin’ny taona 330 ka hatramin’ny 538. Tamin’ny taona 538 dia napetraka teo ambonin’ny seza fiandrianana ny fahefana papaly, ka izany no tandindon’ny fanasitranana ny feriny mahafaty amin’izany lalàna alahady izany.

The period from Ronald Reagan to the Sunday law is a prophetic period that is specifically identified by God’s prophetic Word. The “arms,” represented by Clovis were also to take away “the daily,” from the formerly pagan kingdom of the Roman Empire. The religion of the empire had been pagan from the very outset, and Clovis began the work of replacing the religion of open paganism with the religion of Catholicism, which is simply cloaked paganism.

Ny vanim-potoana manomboka amin’i Ronald Reagan ka hatramin’ny lalàna alahady dia vanim-potoana ara-paminaniana izay faritan’ny Tenin’Andriamanitra ara-paminaniana amin’ny fomba manokana. Ny “sandry,” izay nasehon’i Clovis, dia tokony hanaisotra koa “ny isan’andro,” avy amin’ilay fanjakana romanina izay mpanompo sampy teo aloha. Ny fivavahan’ilay fanjakana dia efa mpanompo sampy hatramin’ny voalohany indrindra, ary i Clovis no nanomboka ny asa fanoloana ny fivavahan’ny fanompoan-tsampy miharihary tamin’ny fivavahana katolika, izay fanompoan-tsampy voasarona fotsiny ihany.

The United States fully removes the religion of Protestantism when it enforces the mark of papal authority at the soon coming Sunday law, for the only definition of the word “Protestant,” is to protest Rome. If you accept the mark of Rome’s authority, you are not protesting Rome. In Amos chapter three, verse three, Amos asks the rhetorical question: “Can two walk together, except they be agreed?”

Ny Etazonia dia manaisotra tanteraka ny fivavahana Protestanta rehefa mampihatra ny mariky ny fahefan’ny papa amin’ilay lalàna Alahady ho avy tsy ho ela, satria ny hany famaritana ny teny hoe “Protestanta” dia ny fanoherana an’i Roma. Raha manaiky ny mariky ny fahefan’i Roma ianao, dia tsy manohitra an’i Roma. Ao amin’ny bokin’i Amosa toko fahatelo, andininy fahatelo, dia mametraka fanontaniana retorika i Amosa hoe: “Moa va olona roa hiara-mandeha, raha tsy efa nifanaiky?”

“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

“Ao amin’ireo hetsika ankehitriny mitranga any Etazonia mba hiantohana ho an’ireo andrim-panjakana sy fanao ara-piangonana ny fanohanan’ny fanjakana, ny Protestanta dia manaraka ny dian’ny Papaista. Eny, mihoatra noho izany aza, sokafany ny varavarana ho an’ny Fanjakana papaly mba hahazoany indray ao amin’i Amerika Protestanta ilay fiandrianana ambony izay efa very taminy tany amin’ny Tontolo Taloha.” The Great Controversy, 573.

When the religion of paganism was taken away as the official religion of the realm in the year 508, it typified that the restraint, represented by Paul in Second Thessalonians chapter two had been taken away in advance of the revealing of the man of sin at the soon coming Sunday law in the United States. The subjection of the openly pagan religion, transitioning to the hidden pagan religion of Catholicism did not happen instantly, and it is marked in history as beginning with Clovis’ conversion to Catholicism in the year 496, and fully accomplished by the year 508.

Rehefa nesorina ho fivavahana ofisialin’ny fanjakana ny fivavahan’ny jentilisa tamin’ny taona 508, izany dia nampiseho mialoha fa ny faneriterena, izay asehon’i Paoly ao amin’ny II Tesaloniana toko faha-2, dia nesorina mialoha ny hisehoan’ilay lehilahin’ny ota amin’ilay lalàna Alahady izay ho avy tsy ho ela any Etazonia. Ny fampanompoana ny fivavahana jentilisa izay niseho miharihary, ka niova ho amin’ny fivavahana jentilisa miafina dia ny Katolisisma, dia tsy nitranga indray mipy maso; ary voamarika eo amin’ny tantara izany ho nanomboka tamin’ny niovan’i Clovis ho amin’ny Katolisisma tamin’ny taona 496, ary tanteraka tanteraka tamin’ny taona 508.

Thus, from the Reagan years, beginning in 1989, until the soon coming Sunday law, genuine Protestantism will be fully restrained in the United States. At that time the Constitution, the “sanctuary of strength” for the United States, will be overturned, and the fourth work of the “arms” of verse thirty-one will be accomplished, as the “arms” then place the papacy upon the throne of the earth, as was the case in the year 538.

Noho izany, hatramin’ny vanim-potoanan’i Reagan, manomboka amin’ny taona 1989, ka mandra-pahatongan’ny lalàn’ny Alahady izay ho avy tsy ho ela, dia ho voafehy tanteraka ao Etazonia ny tena Protestantisma. Amin’izany fotoana izany, ny Lalàm-panorenana, ilay “toeran-kery masina” ho an’i Etazonia, dia ho nofoanana, ary ho tanteraka ny asa fahefatra ataon’ireo “sandry” ao amin’ny andininy faha-31, raha apetrak’ireo “sandry” eo ambonin’ny seza fiandrianan’ny tany ny fahefan’ny papa, tahaka ny nitranga tamin’ny taona 538.

Once the papacy took the throne in the year 538, the narrative in Daniel switches from describing how the papacy captured the world, to the subject of how the papacy persecuted God’s people in that history. In verse fourteen, of chapter ten of Daniel, Gabriel had informed Daniel that the purpose of the vision he was about to present was to demonstrate “what would befall God’s people in the latter days.”

Raha vao nandray ny seza fiandrianana ny papa tamin’ny taona 538, dia niova avy amin’ny filazana ny fomba nahazoan’ny papa izao tontolo izao ho amin’ny lohahevitra momba ny fomba nanenjehan’ny papa ny vahoakan’Andriamanitra tao amin’izany tantara izany ny fitantarana ao amin’ny Daniela. Ao amin’ny andininy faha-14, amin’ny toko faha-10 amin’ny Daniela, dia efa nampahafantarin’i Gabriela an’i Daniela fa ny tanjon’ny fahitana izay efa hasehony dia ny hampiseho “izay hanjo ny vahoakan’Andriamanitra any am-parany andro.”

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ankehitriny dia tonga aho hampahafantatra anao izay hanjo ny firenenao any am-parany andro; fa mbola ho amin’ny andro maro ny fahitana. Daniela 10:14.

Verse thirty-two through to verse thirty-six are the verses that Sister White directly say will be repeated, and those verses describe the persecution of the twelve hundred and sixty year rule of the papacy from the time it was placed on the throne in the year 538, until it received its deadly wound in 1798.

Ny andininy faharoa amby telopolo ka hatramin’ny andininy fahenina amby telopolo no andininy izay lazain’i Ranabavy White mivantana fa haverina indray, ary ireo andininy ireo dia manoritsoritra ny fanenjehana nandritra ny fitondrana arivo sy roanjato ary enim-polo taonan’ny fahefan’ny papa hatramin’ny fotoana nametrahana azy teo ambonin’ny seza fiandrianana tamin’ny taona 538, ka hatramin’ny nahazoany ny ratra mahafaty tamin’ny taona 1798.

And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:32–36.

Ary izay manao ratsy manohitra ny fanekena dia hofitahiny amin’ny teny mandoka; fa ny olona izay mahalala ny Andriamaniny kosa dia hatanjaka sy hanao asa lehibe. Ary izay manan-tsaina eo amin’ny vahoaka dia hampianatra ny maro; nefa ho lavon-tsabatra sy amin’ny lelafo sy amin’ny fahababoana ary amin’ny fandrobana mandritra ny andro maro izy. Ary rehefa lavo izy, dia hovonjena amin’ny famonjena kely; nefa maro no hiray aminy amin’ny teny mandoka. Ary ny sasany amin’ireo manan-tsaina dia ho lavo mba hitsapana azy sy hanadiovana azy ary hanafotsy azy mandra-pahatongan’ny andro farany; satria mbola ho amin’ny fotoana voatendry ihany izany. Ary ny mpanjaka dia hanao araka izay sitrapony; ary hanandratra ny tenany sy hampihoa-tena ambonin’ny andriamanitra rehetra izy, ary hiteny zava-mahagaga manohitra ny Andriamanitry ny andriamanitra; ary hambinina izy mandra-pahatanteraky ny fahatezerana; fa izay efa voatendry dia tsy maintsy ho tanteraka. Daniela 11:32–36.

The verses describe the persecution of the Dark Ages, and verse thirty-six then identifies that the papacy would prosper until God’s first indignation against the northern kingdom of Israel was accomplished in 1798. Daniel first identified how the papacy was placed upon the throne of the earth, then how the papacy interacted with God’s people, and then the final fall of the papacy. Verse forty through forty-three of Daniel eleven, identifies how the papacy takes control of the world, then verse forty-four identifies how she persecutes God’s latter-day people, and then verse forty-five identifies how she comes to her final end, with none to help.

Ireo andininy ireo dia mamaritra ny fanenjehana tamin’ny Vanim-potoana Maizina, ary ny andininy fahenina amby telopolo dia manondro avy eo fa ny fahefam-papa dia hambinina mandra-pahatanteraky ny fahatezerana voalohany avy amin’Andriamanitra tamin’ny fanjakana avaratr’i Isiraely tamin’ny 1798. Daniela dia nanondro voalohany ny fomba nametrahana ny fahefam-papa teo ambonin’ny seza fiandrianan’ny tany, avy eo ny fomba nifandraisan’ny fahefam-papa tamin’ny olon’Andriamanitra, ary avy eo ny fianjerana farany hamelezana ny fahefam-papa. Ny andininy efapolo ka hatramin’ny telo amby efapolo ao amin’ny Daniela toko fahiraika ambin’ny folo dia manondro ny fomba handraisan’ny fahefam-papa ny fifehezana izao tontolo izao, avy eo ny andininy efatra amby efapolo dia manondro ny fomba hanenjehany ny olon’Andriamanitra amin’ny andro farany, ary avy eo ny andininy dimy amby efapolo dia manondro ny fomba hahatongavany amin’ny farany tanteraka, ka tsy hisy hanampy azy.

The Hebrew word “truth,” was created by the Wonderful Linguist by bringing the first, thirteenth and last letter of the Hebrew alphabet together to create the word “truth.” Thirteen is a symbol of rebellion, and the first represents the last.

Ny teny hebreo hoe “fahamarinana” dia noforonin’ilay Mpandalina Tenin-javatra Mahagaga tamin’ny fampiraisany ny litera voalohany, faha‑telo ambin’ny folo, ary farany amin’ny abidy hebreo mba hamoronana ny teny hoe “fahamarinana.” Ny isa telo ambin’ny folo dia tandindon’ny fikomiana, ary ny voalohany no misolo tena ny farany.

Verse thirty-one describes the end of pagan Rome as the fourth kingdom of Bible prophecy, and verse thirty-six identified the end of papal Rome as the fifth kingdom of Bible prophecy. Between the first description of the fall of Rome and the last description of the fall of Rome is the rebellion, represented by the papacy murdering millions of God’s people in the history between the beginning and ending. The application of these verses bears the signature of “truth.”

Ny andininy fahatelopolo amby iray dia mamaritra ny faran’i Roma jentilisa amin’ny maha-fanjakana fahefatra azy ao amin’ny faminanian’ny Baiboly, ary ny andininy fahatelopolo amby enina dia nanondro ny faran’i Roma papa amin’ny maha-fanjakana fahadimy azy ao amin’ny faminanian’ny Baiboly. Eo anelanelan’ny famaritana voalohany momba ny fahalavoan’i Roma sy ny famaritana farany momba ny fahalavoan’i Roma dia misy ny fikomiana, izay asehon’ny papa tamin’ny famonoany olona an-tapitrisany tamin’ny vahoakan’Andriamanitra tao anatin’ny tantara teo anelanelan’ny fiandohana sy ny fiafarana. Ny fampiharana ireo andininy ireo dia mitondra ny sonian’ny “fahamarinana.”

Verse forty to forty-five, which is illustrated by verses thirty to thirty-six, begins with the fall of the papacy, and it ends with the fall of the papacy. In the middle of the history beginning in 1798, through the close of probation is the rebellion of Modern Rome, once again murdering God’s people. The application of these verses also bear the signature of “truth,” and they align with one another to provide two witnesses which establish the “truth,” and both lines are describing Rome, which is the symbol that will “establish the vision”.

Ny andininy faha-efapolo ka hatramin’ny faha-dimy amby efapolo, izay asehon’ny andininy faha-telopolo ka hatramin’ny faha-enina amby telopolo, dia manomboka amin’ny fianjeran’ny fahefana papaly ary mifarana amin’ny fianjeran’ny fahefana papaly. Eo afovoan’ny tantara izay manomboka amin’ny 1798 ka hatramin’ny fikatonan’ny fotoam-pahasoavana dia ny fikomian’i Roma Maoderina, izay mamono indray ny olon’Andriamanitra. Ny fampiharana ireo andininy ireo koa dia mitondra ny sonian’ny “fahamarinana”, ary mifanaraka izy ireo mba hanome vavolombelona roa izay mampiorina ny “fahamarinana”, ary samy mamaritra an’i Roma ireo tsipika roa ireo, dia ilay tandindona izay “hampiorina ny fahitana”.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Ary amin’izany andro izany dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary koa ny jiolahin’ny firenenao hanandratra ny tenany mba hampiorina ny fahitana; nefa ho lavo izy. Daniela 11:14.

The prophetic phenomenon that Daniel employs in chapter eleven, is used more than in just verses thirty to thirty-six, and then in forty to forty-five. Verses fourteen through nineteen, identify how pagan Rome took control of the world, then verses twenty to twenty-four identify how pagan Rome dealt with God’s people, and from verse twenty-four to verse thirty the fall of pagan Rome is set forth.

Ny toe-javatra ara-paminaniana ampiasain’i Daniela ao amin’ny toko faha‑iraika ambin’ny folo dia tsy voafetra amin’ny andininy faha‑telopolo hatramin’ny faha‑enina amby telopolo ihany, ary avy eo amin’ny andininy faha‑efapolo hatramin’ny faha‑dimy amby efapolo. Ny andininy faha‑efatra ambin’ny folo ka hatramin’ny faha‑sivy ambin’ny folo dia manondro ny fomba nandraisan’i Roma mpanompo sampy ny fifehezana izao tontolo izao; avy eo ny andininy faha‑roapolo ka hatramin’ny faha‑efatra amby roapolo dia manondro ny fomba nitondran’i Roma mpanompo sampy ny vahoakan’Andriamanitra; ary manomboka amin’ny andininy faha‑efatra amby roapolo ka hatramin’ny andininy faha‑telopolo dia aseho ny fianjeran’i Roma mpanompo sampy.

Verse fourteen is the beginning of pagan Rome and verse thirty is the end of pagan Rome. In the history represented in the middle, pagan Rome is identified as crucifying Christ, thus the rebellion of the middle identifies these verses as “truth.” Alpha and Omega placed His signature all the way through chapter eleven, of the book of Daniel.

Ny andininy faha-efatra ambin’ny folo no fiandohan’i Roma mpanompo sampy, ary ny andininy faha-telo-polo no fiafaran’i Roma mpanompo sampy. Ao amin’ny tantara aseho eo afovoany, i Roma mpanompo sampy dia aseho ho ilay nanombo an’i Kristy tamin’ny hazo fijaliana; noho izany, ny fikomiana eo afovoany dia manondro ireo andininy ireo ho “fahamarinana.” Alfa sy Omega dia nametraka ny soniany nanerana ny toko fahiraika ambin’ny folo manontolo ao amin’ny bokin’i Daniela.

Verse forty contains the history which begins in the Ronald Reagan years, and which identifies the alliance made between the President of the United States and the man of sin. It marks a specific period that concludes with the papacy being placed upon the throne of the earth, as it had been in the year 538. It is not a coincidence that Clovis, king of the Franks, which is modern day France, is the symbol of the United States. Clovis typified Reagan. Reagan was a symbol of Protestantism, as was Clovis a symbol of paganism.

Ny andininy faha-efapolo dia mirakitra ny tantara izay manomboka tamin’ny andron’i Ronald Reagan, ary izay mampahafantatra ny firaisana natao teo amin’ny Filohan’i Etazonia sy ilay lehilahin’ny ota. Izy io dia manamarika fe-potoana iray voafaritra izay mifarana amin’ny fametrahana ny papasy eo ambonin’ny seza fiandrianan’ny tany, tahaka ny efa nisy azy tamin’ny taona 538. Tsy kisendrasendra akory fa i Clovis, mpanjakan’ny Franks, izay Frantsa ankehitriny, no tandindon’i Etazonia. I Clovis dia tandindon’i Reagan. Reagan dia tandindon’ny Protestantisma, tahaka an’i Clovis izay tandindon’ny fanompoan-tsampy.

The battle in which Clovis, King of the Franks, converted to Catholicism was the Battle of Tolbiac (also known as the Battle of Zülpich or the Battle of Cologne). This battle took place in the year 496. Clovis was a pagan at the time, but during the battle, when it seemed that his forces were in danger of defeat, he prayed to the Christian God of his Catholic wife for help and made a vow that if he emerged victorious, he would convert to Christianity. Clovis did win the battle, and as a result, he and a significant portion of his Frankish warriors converted to Catholicism, marking a significant event in the Christianization of the Franks.

Ny ady izay niovan’i Clovis, Mpanjakan’ny Franks, ho amin’ny fivavahana Katolika dia ny Adin’i Tolbiac (fantatra koa amin’ny hoe Adin’i Zülpich na Adin’i Cologne). Tamin’ny taona 496 no nitrangan’io ady io. Mpanompo sampy i Clovis tamin’izany fotoana izany, kanefa nandritra ny ady, rehefa hita fa tandindomin-doza ny tafiny ka mety ho resy, dia nivavaka tamin’Andriamanitry ny Kristiana, Izay nivavahan’ny vadiny Katolika, izy mba hangataka famonjena, ary nanao voady fa raha mivoaka ho mpandresy izy, dia hiova ho amin’ny Kristianisma. Nandresy tokoa i Clovis tamin’io ady io, ary vokatr’izany dia niova ho amin’ny fivavahana Katolika izy sy ny ampahany betsaka tamin’ireo mpiady Frankish notarihiny, ka izany no nanamarika zava-nitranga lehibe teo amin’ny fampikristianina ny Franks.

Ronald Reagan, a professed Protestant, identified that his motivation for forming a secret alliance with the pope of Rome, was that he was convicted that the Soviet Union was the antichrist of Bible prophecy. In Reagan’s battle against the former Soviet Union, without recognizing his confusion about who the antichrist is, he joined with the antichrist.

Ronald Reagan, Protestanta nambaran-tena, dia nanambara fa ny antony nanosika azy hanorina fiaraha-miafina tamin’ny papa tao Roma dia noho izy resy lahatra fa ny Firaisana Sovietika no antikristy ambaran’ny faminanian’ny Baiboly. Tamin’ny adin’i Reagan tamin’ilay Firaisana Sovietika teo aloha, nefa tsy nahafantatra ny fisafotofotoany momba izay tena antikristy, dia niombona tamin’ny antikristy izy.

“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

“Ireo izay misafotofoto amin’ny fahatakarany ny teny, ka tsy mahita ny hevitry ny antikristy, dia tsy isalasalana fa hametraka ny tenany eo amin’ny ilany antikristy.” Kress Collection, 105.

The United States is a twofold prophetic symbol, as represented by the two horns of the earth beast. France is also a twofold prophetic symbol, as represented by Sodom and Egypt in Revelation chapter eleven. France is the firstborn child of the papacy, and Reagan, representing the United States was the first of the ten kings of Revelation chapter seventeen in the last days to commit fornication with the whore of Tyre, who had been forgotten since 1798. She was forgotten at the time of the end in 1798, but begins to be remembered at the time of the end in 1989.

I Etazonia dia tandindona ara-paminaniana roa sosona, araka izay asehon’ny tandroka roa an’ilay bibidia niakatra avy tamin’ny tany. I Frantsa koa dia tandindona ara-paminaniana roa sosona, araka izay asehon’i Sodoma sy Egypta ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo. I Frantsa no zanaka lahimatoa nateraky ny fahefana papaly, ary i Reagan, izay nisolo tena an’i Etazonia, no voalohany tamin’ireo mpanjaka folo ao amin’ny Apokalypsy toko faha‑fito ambin’ny folo tamin’ny andro farany nanao fijangajangana tamin’ilay vehivavy janga avy any Tyro, izay efa nohadinoina hatramin’ny taona 1798. Nohadinoina izy tamin’ny fotoanan’ny farany tamin’ny 1798, nefa manomboka tsarovana amin’ny fotoanan’ny farany amin’ny 1989.

Clovis, the leader of France, marked the beginning of a period of time which led to the papacy being placed upon the throne in 538, where the papacy then passed a Sunday law at the Council of Orleans. Reagan, leader of the United States marked the beginning of a period of time which is leading to the papacy once again being placed upon the throne of the earth at the soon coming Sunday law.

Klovis, mpitarika tao Frantsa, no nanamarika ny fiandohan’ny vanim-potoana iray izay nitarika ho amin’ny nametrahana ny fahefana papaly teo ambonin’ny seza fiandrianana tamin’ny taona 538, ka avy eo dia namoaka lalàna momba ny Alahady ny papa tao amin’ny Konsily tao Orléans. Reagan, mpitarika an’i Etazonia, dia nanamarika ny fiandohan’ny vanim-potoana iray izay mitarika ho amin’ny fametrahana indray ny fahefana papaly eo ambonin’ny seza fiandrianan’ny tany amin’ilay lalàna momba ny Alahady izay ho avy tsy ho ela.

France is the twofold power that placed the papacy in 538, and France, through Napoleon’s General Berthier, took the papacy off the throne in 1798. The United States places the papacy on the throne in the last days, and as the premier king of the ten kings, the United States will ultimately “make her desolate and naked, and shall eat her flesh, and burn her with fire.”

I Frantsa no hery roa sosona izay nametraka ny fahefan’ny papa teo amin’ny seza fiandrianana tamin’ny taona 538, ary i Frantsa, tamin’ny alalan’ny Jeneraly Berthier an’i Napoléon, no nanala ny papa hiala teo amin’ny seza fiandrianana tamin’ny 1798. Etazonia no mametraka ny papa eo amin’ny seza fiandrianana amin’ny andro farany, ary amin’ny maha-mpanjaka lehibe indrindra azy amin’ireo mpanjaka folo, Etazonia no hiafara amin’ny “handrava azy sy hampitanjaka azy, ary hihinana ny nofony, ary handoro azy amin’ny afo.”

Verse forty contains the history of verse thirty-one, and identifies that the work of placing the papacy back upon the throne of the earth is represented by the period of time beginning with Ronald Reagan, and ending with the final president of the United States. That final president will have been typified by Reagan, for Jesus always illustrates the end with the beginning.

Andininy fahefapolo dia mirakitra ny tantaran’ny andininy fahatelopolo sy iray, ary manondro fa ny asa famerenana ny fahefan’ny papa eo ambonin’ny seza fiandrianan’ny tany dia asehon’ny fe-potoana manomboka amin’i Ronald Reagan ka miafara amin’ny filoha farany an’i Etazonia. Io filoha farany io dia ho efa nanehoana tandindona tamin’i Reagan, satria i Jesosy dia mampiseho mandrakariva ny farany amin’ny alalan’ny fiandohana.

In the first verses in Daniel eleven, that prophetic history is set forth (verse two), we find the history that preceded the history of the kingdom of Greece. Greece is a symbol of the United Nations, and the one-world government of the ten kings of Revelation seventeen. Verse three in Daniel eleven, introduces Alexander the Great, and verse two, represents the history that precedes the one-world government in the last days.

Amin’ireo andininy voalohany ao amin’ny Daniela 11, izay anolorana izany tantara ara-paminaniana izany (andininy 2), dia hitantsika ny tantara izay nialoha ny tantaran’ny fanjakan’i Gresy. Gresy dia tandindon’ny Firenena Mikambana, sy ny fitondram-panjakana iray maneran-tany an’ireo mpanjaka folo ao amin’ny Apokalypsy 17. Ny andininy 3 ao amin’ny Daniela 11 no mampiditra an’i Aleksandra Lehibe, ary ny andininy 2 kosa maneho ny tantara izay mialoha ny fitondram-panjakana iray maneran-tany amin’ny andro farany.

In verse one, Gabriel simply identifies that he had strengthened Darius at the beginning of the kingdom of the Medes and Persians, but Gabriel had come to Daniel in chapter ten, when Cyrus the Persian, not Darius the Mede was then ruling. After clearly tying the kingdom together as a prophetic twofold kingdom of the Medes and Persians (as is France and the United States), Gabriel then introduces the history that precedes the worldwide kingdom of Alexander the Great.

Ao amin’ny andininy voalohany, Gabriela dia milaza fotsiny fa izy no nampahery an’i Dariosa tamin’ny fiandohan’ny fanjakan’ny Mediana sy ny Persiana; nefa i Gabriela dia tonga tamin’i Daniela tao amin’ny toko faha‑folo, tamin’ny andro nanjakan’i Kyrosy Persiana, fa tsy i Dariosa Mediana. Rehefa avy nampifandray mazava io fanjakana io ho fanjakana ara‑faminaniana roa sosona an’ny Mediana sy ny Persiana (tahaka an’i Frantsa sy Etazonia) i Gabriela, dia ampidiriny avy eo ny tantara izay mialoha ny fanjakan’i Aleksandra Lehibe maneran-tany.

And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

Ary ankehitriny hasehoko anao ny marina. Indro, mbola hisy mpanjaka telo hitsangana any Persia; ary ny fahefatra ho manankarena lavitra noho izy rehetra; ary amin’ny heriny avy amin’ny harenany no hanetsikany ny olona rehetra hanohitra ny fanjakan’i Gresy. Daniela 11:2.

Alpha and Omega always illustrates the end of a thing, with the beginning of a thing, and verse two speaks to the history that precedes the enforcement of the one-world government, as represented by Alexander the Great’s kingdom of Greece. Verse two, is a line of prophecy concerning the United States, which, as the two-horned power of the last days as typified by the twofold power of the Medes and Persians, and by France. The verse identifies kings that would typify presidents of the United States in the last days, who would stand up in advance of the threefold one-world government of the dragon, the beast and false prophet. Clovis paralleled Reagan as the first president in the beginning of the history that leads to placing antichrist back on the throne.

Ny Alfa sy Omega dia mandrakariva maneho ny fiafaran-javatra iray miaraka amin’ny fiandohany, ary ny andininy faharoa dia miresaka ny tantara mialoha ny fampiharana ny fitondrana tokana maneran-tany, araka ny asehon’ny fanjakan’i Aleksandra Lehibe, dia i Gresy. Ny andininy faharoa dia tsipika ara-paminaniana mikasika an’i Etazonia, izay, amin’ny maha-hery manana tandroka roa azy amin’ny andro farany, araka ny tandindon’ny hery roa sosona an’ny Mediana sy ny Persiana, ary araka an’i Frantsa. Io andininy io dia manondro mpanjaka izay haneho mialoha filoham-pirenen’i Etazonia amin’ny andro farany, izay hitsangana mialoha ny fitondrana tokana maneran-tany telo sosona an’ilay dragona sy ny bibidia ary ny mpaminany sandoka. Klovisy dia nifanandrify tamin’i Reagan amin’ny maha-filoham-pirenena voalohany azy teo am-piandohan’ny tantara izay mitarika amin’ny famerenana ny antikristy eo amin’ny seza fiandrianana.

From the time of Cyrus, in Daniel eleven, there would be three presidents followed by a fourth, who was far richer than they all were. Darius was the first king of the Medo-Persian Empire, and Cyrus, who was ruling when Daniel received the history from Gabriel was the second king. Four kings would follow Cyrus, so the fourth of the following kings would be the sixth king.

Hatramin’ny andron’i Kyrosy, ao amin’ny Daniela toko faha-iraika ambin’ny folo, dia hisy mpanjaka telo, ary hanaraka izany ny fahefatra, izay ho manan-karena lavitra noho izy rehetra. Dariosa no mpanjaka voalohan’ny Fanjakana Medo-Persiana, ary Kyrosy, izay nanjaka tamin’ny fotoana nandrayan’i Daniela ny tantara avy tamin’i Gabriela, no mpanjaka faharoa. Mpanjaka efatra no hanaraka an’i Kyrosy, koa ny fahefatra amin’ireo mpanjaka manaraka dia ho mpanjaka fahenina.

The sixth king would be the richest king, and the rich president (king) would stir up all against the realm of Greece. The presidents since Reagan, were Bush the first, Clinton, Bush the second, Obama; so the sixth, and richest, king would be Trump. That king (president) would “stir up” the realm of Greece (globalists). The definition of the Hebrew phrase “stir up,” is quite informative.

Ny mpanjaka fahenina no ho mpanjaka manankarena indrindra, ary ilay filoha (mpanjaka) manankarena dia hampihetsika ny rehetra hanohitra ny fanjakan’i Gresy. Ireo filoha hatramin’i Reagan dia i Bush voalohany, Clinton, Bush faharoa, Obama; koa ilay mpanjaka fahenina, sady manankarena indrindra, dia i Trump. Izany mpanjaka izany (firenena) dia “hampihetsika” ny fanjakan’i Gresy (ireo globalista). Ny famaritana ny andian-teny hebreo hoe “hampihetsika” dia tena manazava tsara.

The Hebrew word translated as “stir up,” in the verse, is a primitive root meaning “to awaken”, or “wake up”. In the history typified by the fourth ruler after Cyrus, a president far richer than any other president would be raised up and through his strength and power an “awakening” would be brought about against Greece. Greece being a symbol of globalism, progressivism and “woke-ism,” would be brought into the spotlight of the history of the sixth, richest president. He would awaken the entire realm of planet earth to the controversy of progressive “woke-ism” and global domination.

Ny teny hebreo nadika hoe “hampifoha”, ao amin’ilay andininy, dia fototeny tsotra iray izay midika hoe “mamoha”, na “mampifoha”. Ao amin’ny tantara asehon’ilay mpanapaka fahefatra taorian’i Kyrosy, filoha iray izay manankarena lavitra noho ny filoha hafa rehetra no hatsangana, ary amin’ny alalan’ny heriny sy ny fahefany dia hisy “fifohazana” hatsangana hanohitra an’i Gresy. I Gresy, izay tandindon’ny fanatontoloana, ny fandrosoan-kevitra, ary ny “woke-ism,” dia ho entina eo amin’ny sehatra ifantohan’ny tantaran’ilay filoha fahenina sady manankarena indrindra. Izy no hampifoha ny fanjakana manontolon’ny tany hiatrika ny adihevitra momba ny “woke-ism” fandrosoan-kevitra sy ny fanjakazakana maneran-tany.

The awakening to the movement of progressive “woke-ism,” that is brought about in the presidency of the richest president, occurs with the Republican horn, at the very time that the awakening of the ten virgins occurs in the Protestant horn.

Ny fifohazana manoloana ny fihetsiky ny “woke-isme” miroso, izay miseho eo ambanin’ny fitondran’ilay filoha manankarena indrindra, dia mitranga miaraka amin’ilay tandroka Repoblikana, amin’io fotoana io indrindra ihany no isehoan’ny fifohazan’ny virijina folo ao amin’ilay tandroka Protestanta.

We will continue our study of Daniel eleven verse forty in the next article.

Hotohizantsika ao amin’ny lahatsoratra manaraka ny fandalinantsika ny Daniela 11:40.

“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

“Na dia eo aza ny fihemoran’ny finoana sy ny toe-panahy araka an’Andriamanitra izay miparitaka be, dia mbola misy mpanaraka marina an’i Kristy ao amin’ireo fiangonana ireo. Alohan’ny fitsidihan’ny fitsaran’Andriamanitra farany hihatra amin’ny tany, dia hisy fifohazam-panahy amin’ny toe-panahy araka an’Andriamanitra tany am-boalohany eo amin’ny olon’ny Tompo, izay tsy mbola hita hatramin’ny andron’ny apostoly. Ny Fanahy sy ny herin’Andriamanitra dia hararaka amin’ny zanany. Amin’izany andro izany dia maro no hisaraka amin’ireo fiangonana izay nanoloan’ny fitiavana izao tontolo izao ny fitiavana an’Andriamanitra sy ny Teniny. Maro, na mpitandrina na vahoaka, no handray amim-pifaliana ireo fahamarinana lehibe izay nataon’Andriamanitra hotorina amin’izao fotoana izao mba hanomanana vahoaka iray ho amin’ny fihavian’ny Tompo fanindroany. Ny fahavalon’ny fanahy dia maniry ny hanakana izany asa izany; ary alohan’ny hahatongavan’ny fotoana hisian’izany hetsika izany, dia hiezaka hisakana azy izy amin’ny fampidirana sandoka. Ao amin’ireo fiangonana izay azony ampidirina eo ambanin’ny heriny mamitaka dia hataony hiseho ho toy ny hoe hararaka ao ny fitahiana manokan’Andriamanitra; haseho ao izay heverina ho fahalianana lehibe amin’ny raharaham-pivavahana. Vahoaka maro no hifaly fatratra fa miasa amin’ny fomba mahagaga ho azy ireo Andriamanitra, kanefa ny asa dia an’ny fanahy hafa. Eo ambanin’ny endrika ara-pivavahana dia hikatsaka hanitatra ny fahefany amin’ny tontolo kristiana Satana.” The Great Controversy, 464.