We are considering verse forty of Daniel eleven, and are addressing the prophetic line of verse forty, that is associated with the horn of Republicanism. We are basing the application upon the time of the end which arrived in 1989. That line represents the history of 1989 unto the soon-coming Sunday law, and is typified by the prophetic period from 508 to 538, when the papacy was first empowered and enforced a Sunday law at the Council of Orleans. It is also typified by the line from Christ’s birth unto His baptism.

Mandinika ny andininy faha-efapolo ao amin’i Daniela 11 isika, ary miresaka ny tsipika faminanian’ny andininy faha-efapolo, izay mifandray amin’ilay tandroky ny Repoblikanisma. Miorina amin’ny fotoanan’ny farany izay tonga tamin’ny 1989 isika amin’ny fampiharana izany. Io tsipika io dia maneho ny tantara hatramin’ny 1989 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela, ary aloky ny vanim-potoana ara-paminaniana nanomboka tamin’ny 508 ka hatramin’ny 538 izany, fony ny fahefana papaly vao nampaherezina voalohany sady nampihatra lalàn’ny Alahady tamin’ny Konsilin’i Orléans. Aloky ny tsipika manomboka amin’ny nahaterahan’i Kristy ka hatramin’ny batisany koa izany.

We are also adding to those lines the line of prophetic history found in verse two of Daniel eleven. There we find that the sixth president of the United States after the time of the end in 1989 is Donald Trump, who according to the verse “stirs up” (awakens), all the realm of Grecia (globalism), in the election of 2016.

Ampianay koa amin’ireo tsipika ireo ny tsipiky ny tantara ara-paminaniana hita ao amin’ny andininy faharoa ao amin’ny Daniela 11. Ao no ahitantsika fa ny filoha fahenina an’i Etazonia taorian’ny fotoanan’ny farany tamin’ny 1989 dia i Donald Trump, izay, araka ny ambaran’ilay andininy, “mampifoha” (manaitra) ny fanjakan’i Gresia manontolo (fanatontoloana), tamin’ny fifidianana tamin’ny 2016.

We then began to consider the prophetic characteristics associated with the three powers which make up the threefold union of the dragon, the beast and the false prophet which together are, since 1989, leading the world to the close of probation, at the battle of the great day of God which is Armageddon. We are considering these prophetic characteristics in order to identify the political attributes of the Republican horn of the earth beast of Revelation thirteen. The two horns of Republicanism and Protestantism were represented with the two horns upon the ram of Medo-Persia, in Daniel chapter eight.

Avy eo dia nanomboka nandinika ireo toetra ara-paminaniana mifandraika amin’ireo fahefana telo izay mandrafitra ilay firaisana telo sosona an’ny dragona sy ny bibidia ary ny mpaminany sandoka isika, izay miaraka, hatramin’ny taona 1989, no mitarika izao tontolo izao ho amin’ny fifaranan’ny fotoam-pahasoavana, eo amin’ny adin’ilay andro lehiben’Andriamanitra, izay Armagedona. Dinihintsika ireo toetra ara-paminaniana ireo mba hamantarana ireo toetra ara-politikan’ilay tandroka Repoblikana an’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko faha-telo ambin’ny folo. Ireo tandroka roa, dia ny Repoblikanisma sy ny Protestantisma, dia naseho tamin’ireo tandroka roa teo amin’ilay ondrilahy an’i Medo-Persia, ao amin’ny Daniela toko fahavalo.

Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

Dia nangangkat ny masoko aho ka nahita; ary, indro, nisy ondrilahy iray nijoro teo anoloan’ny renirano, sady nanana tandroka roa izy; ary avo ireo tandroka roa ireo, nefa ny iray avo noho ny iray, ary ilay avo kokoa no nipoitra tatỳ aoriana. Daniela 8:3.

Medo-Persia was a twofold power, as was France in the French Revolution, and is the United States. The two horns of the United States are Republicanism and Protestantism, but the earth beast with the two horns changes from a lamb-like beast in its beginning, unto a beast which speaks as a dragon at its ending. The horn’s two prophetic lines run parallel to one another in Daniel chapter eleven verse forty, and when considered together they both begin at the time of the end in 1798. When the horns are investigated individually, the horn of Protestantism is prophetically associated with the time of the end in 1798, and the horn of Republicanism is associated with the time of the end in 1989.

Ny Medo-Persia dia hery roa sosona, tahaka an’i Frantsa tamin’ny Revolisiona Frantsay, ary tahaka izany koa i Etazonia. Ireo tandroka roa an’i Etazonia dia ny Repoblikanisma sy ny Protestantisma, nefa ilay biby avy amin’ny tany manana tandroka roa dia miova avy amin’ny biby tahaka ny zanak’ondry tany am-piandohany ho amin’ny biby miteny tahaka ny dragona any amin’ny fiafarany. Ireo tsipika ara-paminaniana roa amin’ilay tandroka dia mandeha mifanitsy amin’ny iray sy ny iray ao amin’ny Daniela toko faha-11 andininy faha-40, ary rehefa dinihina miaraka izy roa dia samy manomboka amin’ny andron’ny farany tamin’ny 1798. Rehefa dinihina tsirairay anefa ireo tandroka, ny tandroky ny Protestantisma dia ampifandraisina ara-paminaniana amin’ny andron’ny farany tamin’ny 1798, ary ny tandroky ny Repoblikanisma kosa dia ampifandraisina amin’ny andron’ny farany tamin’ny 1989.

Both horns have a twofold nature as typified by the Sanhedrin in the time of Christ that was made up of Sadducees and Pharisees. Sadducees were liberals and Pharisees were conservatives, and though they were avowed enemies, they came together against Christ at the cross. At the soon-coming Sunday law both horns of apostate Protestantism and apostate Republicanism will form a church-state relationship against Christ’s faithful seventh-day Sabbath-keepers, but as the two horns proceed through the history of the earth beast, each of the horns have an internal controversy portrayed with the liberalism of the Sadducees and conservatism of the Pharisees.

Samy manana toetra roa ireo tandroka roa ireo, araka ny tandindon’ny Synedriona tamin’ny andron’i Kristy, izay nahitana Sadoseo sy Fariseo. Ny Sadoseo dia liberaly ary ny Fariseo dia mpandala ny nentin-drazana; ary na dia fahavalo nifanenjika aza izy ireo, dia niray hina hanohitra an’i Kristy teo amin’ny hazo fijaliana. Amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, ireo tandroka roa amin’ny Protestantisma nihemotra sy ny Repoblikanisma nihemotra dia hanorina fifandraisan’ny fiangonana sy ny fanjakana hiady amin’ireo mpitandrina mahatoky ny Sabata andro fahafito an’i Kristy; kanefa raha mandroso manerana ny tantaran’ilay bibidia avy amin’ny tany ireo tandroka roa ireo, dia samy manana adihevitra anatiny aseho amin’ny liberalisman’ny Sadoseo sy ny firaiketana amin’ny nentin-drazan’ny Fariseo ny tandroka tsirairay.

We are now considering the horn of Republicanism, and now take note that the Democratic party traces its origins back to the very beginnings of the history of the United States. It was formed in 1828 but had its political origins with Thomas Jefferson and James Madison. According to the testimony of the two horns of Medo-Persia, the Republican party was established in 1854, in opposition to the pro-slavery position of the Democratic party. It therefore was the “higher” horn in Daniel chapter eight, for it was the horn that came up last.

Amin’izao isika dia mandinika ny tandroky ny Repoblikanisma, ary ankehitriny dia mariho fa ny antoko Demaokraty dia manara-dia ny fiandohany hatrany amin’ny tena fiantombohan’ny tantaran’i Etazonia. Niorina tamin’ny 1828 izy, nefa ny fiandohany ara-politika dia tao amin’i Thomas Jefferson sy James Madison. Araka ny fijoroana vavolombelon’ireo tandroka roa ao amin’ny Medo-Persia, ny antoko Repoblikana dia naorina tamin’ny 1854, ho fanoherana ny toeran’ny antoko Demaokraty mpomba ny fanandevozana. Koa izany no nahatonga azy ho ilay tandroka “ambony kokoa” ao amin’ny Daniela toko faha-valo, satria izy no tandroka izay niakatra tatỳ aoriana.

Of the twofold nature of the Republican horn, the Democratic party came up at the first and the Republican party came up last. The issue which produced the Republican party was its anti-slavery position in opposition to the Democratic party’s pro-slavery position. A theme with both horns is either political or spiritual slavery. That is why 1863 became a turning point for both horns. In 1863 the Republican horn pronounced freedom for the slaves, and the Democratic party’s resistance to that freedom produced not only the official Republican party, but also the US Civil War. In 1776 the United States spoke, and rejected the slavery of both the European kings (Statecraft) and the pope (Churchcraft). Then in 1789 the United States spoke as the Constitution went into effect. The earth beast had effectively “swallowed up the flood” of papal and kingly European persecution.

Momba ny toetra roa sosona an’ilay tandroka Repoblikana, ny antoko Demokraty no nipoitra voalohany ary ny antoko Repoblikana no nipoitra farany. Ny olana niteraka ny antoko Repoblikana dia ny fijoroany manohitra ny fanandevozana, ho fanoherana ny fijoroan’ny antoko Demokraty manohana ny fanandevozana. Lohahevitra iombonan’ireo tandroka roa ireo ny fanandevozana ara-politika na ara-panahy. Izany no nahatonga ny taona 1863 ho teboka fihodinana ho an’ireo tandroka roa tonta. Tamin’ny 1863 ilay tandroka Repoblikana dia nanambara fahafahana ho an’ny andevo, ary ny fanoheran’ny antoko Demokraty izany fahafahana izany no niteraka tsy ny antoko Repoblikana ofisialy ihany, fa koa ny Ady an-trano tany Etazonia. Tamin’ny 1776 dia niteny i Etazonia ka nandà ny fanandevozan’ireo mpanjaka eoropeana (Statecraft) sy ny papa (Churchcraft). Avy eo tamin’ny 1789 dia niteny i Etazonia raha vao nanan-kery ny Lalàm-panorenana. Ilay bibidia avy amin’ny tany dia tamin’ny fomba mahomby “nitelina ny safo-drano” fanenjehana eoropeana avy amin’ny fahefana papaly sy ny fanjakana tarihin’ny mpanjaka.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:15–17.

Ary ny menarana namoaka rano avy tamin’ny vavany tahaka ny riaka hanenjika ilay vehivavy, mba hahatonga azy hoentin’ny riaka. Fa ny tany nanampy ilay vehivavy, ary ny tany nanokatra ny vavany ka nitelina ilay riaka izay navoakan’ilay dragona avy tamin’ny vavany. Dia tezitra tamin’ilay vehivavy ny dragona ka lasa nandeha hiady tamin’ny sisa amin’ny taranany, dia ireo izay mitandrina ny didin’Andriamanitra sy manana ny fijoroana ho vavolombelon’i Jesosy Kristy. Apokalypsy 12:15–17

Then at the birth of the United States as the sixth kingdom of Bible prophecy in 1798, the United States again spoke, and in so doing it placed into the record what the United States will speak at the end, for Jesus always illustrates the end with the beginning. The earth beast is to speak as a dragon at the soon-coming Sunday law, and when it does so, it ceases to be the sixth kingdom of Bible prophecy. What it spoke in its beginning as a kingdom of Bible prophecy in 1798 represents what it will speak again, when it speaks as a dragon.

Ary tamin’ny nahaterahan’i Etazonia amin’ny maha-fanjakana fahenina amin’ny faminanian’ny Baiboly azy tamin’ny 1798, dia niteny indray i Etazonia; ary tamin’ny nanaovany izany dia napetrany ao anaty firaketana izay holazain’i Etazonia amin’ny farany, satria i Jesosy mandrakariva mampiseho ny farany amin’ny alalan’ny fiandohana. Ilay bibidia avy amin’ny tany dia hiteny tahaka ny dragona amin’ilay lalàn’ny Alahady ho avy tsy ho ela, ary rehefa manao izany izy dia mitsahatra tsy ho ilay fanjakana fahenina amin’ny faminanian’ny Baiboly intsony. Izay nolazainy tamin’ny fiandohany, amin’ny maha-fanjakana amin’ny faminanian’ny Baiboly azy tamin’ny 1798, no maneho izay mbola holazainy indray, rehefa miteny tahaka ny dragona izy.

The immigration laws of 1798, are referred to as the Alien and Sedition Acts, and were a series of four laws passed by the United States Congress and signed into law by President John Adams in 1798. The laws primarily dealt with issues related to aliens (foreigners) residing in the United States, and they had a significant impact on immigration during that period. The four laws were thus:

Ny lalànan’ny fifindra-monina tamin’ny taona 1798 dia nantsoina hoe **Alien and Sedition Acts**, ary andiana lalàna efatra nolanian’ny Kongresin’i Etazonia sady nosoniavin’ny Filoha John Adams ho lalàna tamin’ny taona 1798. Ireo lalàna ireo dia nifantoka indrindra tamin’ny raharaha mikasika ireo vahiny (olona avy any ivelany) monina tao Etazonia, ary nisy fiantraikany lehibe teo amin’ny fifindra-monina nandritra izany vanim-potoana izany. Ireto avy àry ireo lalàna efatra:

The Naturalization Act of 1798: This law extended the residency requirement for immigrants to become U.S. citizens from five years to fourteen years. It made it more difficult for immigrants to become citizens and participate in the political process.

Ny Lalàna momba ny Fanomezana ny Zom-pirenena tamin’ny 1798: Ity lalàna ity dia nanalava ny fepetra takiana amin’ny faharetan’ny fonenan’ny mpifindra monina mba hahazoany ho olom-pirenen’i Etazonia, avy amin’ny dimy taona ho efatra ambin’ny folo taona. Nahatonga ny fahazoan’ny mpifindra monina ho olom-pirenena sy ny fandraisany anjara amin’ny dingana ara-politika ho sarotra kokoa izany.

The Alien Friends Act: This law allowed the President to deport any non-citizen considered “dangerous to the peace and safety of the United States” during peacetime. It gave the President significant discretion in deporting foreigners.

Ny Lalàna momba ny Vahiny Sakaiza: Io lalàna io dia nanome alalana ny Filoha handroaka izay vahiny tsy olom-pirenena rehetra heverina ho “mampidi-doza ny fiadanana sy ny filaminan’i Etazonia” amin’ny fotoanan’ny fandriampahalemana. Nomeny fahefana malalaka ny Filoha amin’ny fandroahana vahiny.

The Alien Enemies Act: This law granted the President the authority to apprehend, detain, and deport any male citizen of a hostile nation during wartime. It was primarily aimed at potential spies or saboteurs from enemy countries.

Ny Lalànan’ny Fahavalon‑tsy Firenena (Alien Enemies Act): Ity lalàna ity dia nanome fahefana ny Filoha hisambotra, hitàna am-ponja, ary handroaka hiala amin’ny firenena izay lehilahy olom-pirenen’ny firenena fahavalo rehetra mandritra ny fotoanan’ny ady. Natao indrindra izy io hanatrarana ireo mety ho mpitsikilo na mpanakorontana avy amin’ireo firenena fahavalo.

The Sedition Act: While not directly related to immigration, the Sedition Act made it a crime to publish false, scandalous, or malicious statements against the U.S. government, Congress, or the President with the intent to defame them or bring them into disrepute. It was used to suppress political dissent and criticism.

Ny Lalànan’ny Fikomiana (Sedition Act): Na dia tsy mifandray mivantana amin’ny fifindra-monina aza izy, dia nataon’ity lalàna ity ho heloka bevava ny famoahana fanambarana tsy marina, manala baràka, na feno fankahalana manohitra ny governemanta Amerikana, ny Kongresy, na ny Filoha, amin’ny fikasana hanaratsy azy ireo na hampitondra azy ireo amin’ny fanaratsiana sy ny tsy fitokisana imasom-bahoaka. Nampiasaina izy io mba hanerena sy hanakanana ny tsy fitovian-kevitra ara-politika sy ny tsikera.

The essence of the Alien and Sedition Acts at the beginning of the United States as the sixth kingdom in 1798, identify plainly the intent of Donald Trump and his MAGA supporters. The act was the “first” speaking and when the earth beast speaks as a dragon at its “last,” the laws will be very similar. The fact that the environment of the current history perfectly reflects the logic for these acts to be repeated is Christ’s signature as Alpha and Omega. In the middle of the “speaking” of the earth beast in 1863, was the first Republican president’s Emancipation Proclamation.

Ny votoatin’ny Lalànan’ny Vahiny sy ny Fampirisihana Hikomy, teo am-piandohan’i Etazonia amin’ny maha-fanjakana fahenina azy tamin’ny 1798, dia mampiseho mazava ny fikasan’i Donald Trump sy ireo mpanohana azy ao amin’ny MAGA. Io lalàna io no “fitenenana” voalohany, ary rehefa miteny tahaka ny dragona ilay biby avy amin’ny tany amin’ny “farany,” dia hitovy indrindra amin’izany ireo lalàna. Ny zava-misy fa ny tontolon’ny tantara ankehitriny dia maneho tanteraka ny lojika mahatonga ireny lalàna ireny haverina indray no sonian’i Kristy amin’ny maha-Alfa sy Omega Azy. Teo afovoan’ny “fitenenan” ilay biby avy amin’ny tany tamin’ny 1863 no nisy ny Fanambaràna Fanafahana nataon’ny filoha Repoblikana voalohany.

The Emancipation Proclamation marked the dead center of the Civil War, and thus the definition of the Hebrew word “truth,” is found in the three waymarks of the earth beast’s speaking. The first letter of the Hebrew alphabet is the same as the last letter, and the thirteenth letter is the symbol of rebellion.

Ny Fanambaràna Fanafahana dia nanamarika ny ivon’ny Ady an-trano indrindra, ka noho izany, ny famaritana ny teny hebreo hoe “fahamarinana” dia hita ao amin’ireo mari-pamantarana telo amin’ny fitenenan’ilay bibidia avy amin’ny tany. Ny litera voalohany amin’ny abidy hebreo dia mitovy amin’ny litera farany, ary ny litera fahatelo ambin’ny folo no tandindon’ny fikomiana.

It needs to be considered at this point that 1863, and the rebellion identified there, was also fulfilled in the Laodicean Adventist church represented by the Protestant horn at the same time the Republican horn was manifesting a political rebellion. The twofold nature of the Protestant horn was identified by the transition of the Philadelphian Adventist movement into the Laodicean Adventist church, and the twofold nature of the Republican horn was identified in the controversy between the Democratic party’s pro-slavery position that produced the Republican anti-slavery party and the first Republican president.

Tokony hodinihina eto fa ny taona 1863, sy ny fikomiana voatondro ao, dia tanteraka koa tao amin’ny fiangonana Advantista Laodikiana izay asehon’ilay tandroka Protestanta, tamin’izay fotoana izay ihany koa no nanehoan’ilay tandroka Repoblikana fikomiana ara-politika. Ny toetra roa sosona an’ilay tandroka Protestanta dia naseho tamin’ny fifindran’ny hetsika Advantista Filadelfiana ho amin’ny fiangonana Advantista Laodikiana, ary ny toetra roa sosona an’ilay tandroka Repoblikana dia naseho tamin’ny adihevitra teo amin’ny fijoroan’ny antoko Demokraty manohana ny fanandevozana, izay niteraka ny antoko Repoblikana manohitra ny fanandevozana sy ny filoha Repoblikana voalohany.

The first Republican president is placed in the middle of the three-step prophetic signature of “truth.” He is therefore the ending of the first period and the beginning of the second period, just as was the cross the ending of the three and a half years of Christ’s personal ministry, and also the beginning of His three and a half years ministry in the person of His disciples. The beginning of His personal ministry was at His baptism, which symbolically represented His death, and that period ended with His death. His death began the ministry of His disciples that ended with the death of His disciple, Stephen.

Ny filoha Repoblikana voalohany dia apetraka eo afovoan’ilay sonia ara-paminaniana misy dingana telo momba ny “fahamarinana.” Noho izany dia izy no fiafaran’ny vanim-potoana voalohany sy fiandohan’ny vanim-potoana faharoa, tahaka ny nahatonga ny hazo fijaliana ho fiafaran’ny telo taona sy tapany nanaovan’i Kristy ny asa fanompoany manokana, ary koa fiandohan’ny telo taona sy tapany nanaovany ny asa fanompoany tao amin’ny maha-olona ireo mpianany. Ny fiandohan’ny asa fanompoany manokana dia tamin’ny batisany, izay naneho ara-panamantarana ny fahafatesany, ary io vanim-potoana io dia nifarana tamin’ny fahafatesany. Ny fahafatesany no nanomboka ny asa fanompoan’ny mpianany, izay nifarana tamin’ny fahafatesan’i Stefana mpianany.

The “speaking” of the Alien and Sedition Acts in 1798 was the beginning of a period that ended with the “speaking” of the Emancipation Proclamation. The Emancipation Proclamation marked the beginning of a second period that ends when the United States “speaks” as a dragon. The president that “spoke” in 1863, was the first Republican president, therefore the last president will also be a Republican.

Ny “fitenenana” nateraky ny Alien and Sedition Acts tamin’ny 1798 no fiandohan’ny vanim-potoana iray izay nifarana tamin’ny “fitenenana” nateraky ny Emancipation Proclamation. Ny Emancipation Proclamation no nanamarika ny fiandohan’ny vanim-potoana faharoa izay hifarana rehefa “miteny” tahaka ny dragona i Etazonia. Ny filoha izay “niteny” tamin’ny 1863 dia ilay filoha Repoblikana voalohany; noho izany, ny filoha farany dia ho Repoblikana koa.

There are two movements that are produced by the three angels of Revelation chapter fourteen. The first and second angels’ messages were presented by the Millerite movement, which rebelled and became an official Church in 1863. Jesus always illustrates the end of a thing with the beginning of the thing. The movement of the third angel, which is also the mighty angel of Revelation chapter eighteen, is the last of the two movements of the three angels. What began in 1798 as a movement of the true Protestant horn, transitioned into a Church in the rebellion of 1863, and when the history of the earth beast concludes at the soon coming Sunday law, the rebellious Church of 1863 will transition back into an unofficial movement, for what began as a movement ends as a movement.

Misy fihetsiketsehana roa vokarin’ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo. Ny hafatry ny anjely voalohany sy faharoa dia nasehon’ny fihetsiketsehana Millerita, izay nikomy ka tonga Fiangonana ofisialy tamin’ny taona 1863. Mandrakariva i Jesosy no maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’izany zavatra izany. Ny fihetsiketsehan’ny anjely fahatelo, izay ilay anjely mahery koa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, no farany amin’ireo fihetsiketsehana roa an’ireo anjely telo. Izay nanomboka tamin’ny 1798 ho fihetsiketsehan’ny tandroka protestanta marina, dia nivadika ho Fiangonana tao amin’ny fikomiana tamin’ny 1863, ary rehefa mifarana amin’ny lalàna alahady ho avy tsy ho ela ny tantaran’ilay bibidia avy amin’ny tany, dia hiverina ho fihetsiketsehana tsy ofisialy indray ilay Fiangonana mpikomy tamin’ny 1863; fa izay nanomboka ho fihetsiketsehana dia mifarana ho fihetsiketsehana.

In the transitions of the Protestant horn in the beginning and the ending, a movement changes to a Church, and then back into a movement at the end. In the first transition point, at the beginning, Philadelphia changed to Laodicea, and at the transition point at the ending, Laodicea changes back to Philadelphia.

Amin’ny fifandimbiasan’ilay tandroka Protestanta eo am-piandohana sy eo amin’ny fiafarana, dia miova ho Fiangonana ny hetsika iray, ary avy eo miverina ho hetsika indray amin’ny farany. Tamin’ny teboka fifindrana voalohany, teo am-piandohana, dia niova ho Laodikia i Filadelfia; ary tamin’ny teboka fifindrana teo amin’ny fiafarana, dia miova miverina ho Filadelfia i Laodikia.

For the Republican horn the transition point was the history leading up to the Civil War, which produced the Republican party. For the Protestant horn the transition point was 1856 to 1863, which was the identical history of transition for the Republican horn. Founded in 1854, the first national convention of the Republican anti-slavery party was in 1856. For the Protestant horn the symbol of rebellion was the legal organization of a Church. For the Republican horn the pro-slavery Democratic party is the symbol of rebellion.

Ho an’ny tandroka Repoblikana, ny teboka fifindrana dia ny tantara nitarika ho amin’ny Ady an-trano, izay namokatra ny antoko Repoblikana. Ho an’ny tandroka Protestanta, ny teboka fifindrana dia ny taona 1856 hatramin’ny 1863, izay tantara fifindrana mitovy tanteraka amin’ny an’ny tandroka Repoblikana. Niorina tamin’ny 1854, ny fivoriambe nasionaly voalohan’ny antoko Repoblikana manohitra ny fanandevozana dia tamin’ny 1856. Ho an’ny tandroka Protestanta, ny tandindon’ny fikomiana dia ny fandaminana ara-dalàna ny Fiangonana iray. Ho an’ny tandroka Repoblikana, ny antoko Demaokraty mpomba ny fanandevozana no tandindon’ny fikomiana.

The third angel returned to Kadesh a second time on September 11, 2001 and the transition from Church to movement began in the prophetic structure of the parable of the ten virgins. The first disappointment occurred on July 18, 2020 in the final and perfect fulfillment of the parable of the ten virgins, and in the same year the sixth president since the time of the end in 1989, the president who was to “stir up” the realm of Grecia, received a “deadly wound” politically, as did the first Republican president receive a literal deadly wound.

Ny anjely fahatelo dia niverina tany Kadesy fanindroany tamin’ny 11 Septambra 2001, ary ny tetezamita avy amin’ny Fiangonana ho amin’ny hetsika dia nanomboka tao anatin’ny rafitra ara-paminaniana an’ilay fanoharana momba ireo virijina folo. Ny fahadisoam-panantenana voalohany dia nitranga tamin’ny 18 Jolay 2020 tao amin’ny fahatanterahana farany sy lavorary an’ilay fanoharana momba ireo virijina folo, ary tamin’io taona io ihany dia nahazo “ratra mahafaty” ara-politika ny filoha fahenina hatramin’ny fotoan’ny farany tamin’ny 1989, ilay filoha izay tokony “hanaitra” ny fanjakan’i Grecia, tahaka ny nahazoan’ilay filoha Repoblikana voalohany ratra mahafaty ara-bakiteny.

The measured outpouring of the latter rain began on September 11, 2001, and it continues to the soon coming Sunday law, where the latter rain then is poured out without measure. The latter rain is the power from above, and Sister White repeatedly identifies that during the time when a power is descending from above, a satanic power will be ascending from beneath. There are three satanic powers in the book of Revelation that ascend from Satan’s bottomless pit. Islam ascended out of the bottomless pit on September 11, 2001, in agreement with the smoke that came from the bottomless pit of the first Woe, in chapter nine.

Ny fandatsahana voafetra amin’ny ranonorana farany dia nanomboka tamin’ny 11 Septambra 2001, ary mitohy izany mandra-pahatongan’ilay lalàna alahady izay ho avy tsy ho ela, ka amin’izany fotoana izany ny ranonorana farany dia harotsaka tsy misy fetra. Ny ranonorana farany dia hery avy any ambony, ary i Rahavavy White dia mamaritra imbetsaka fa mandritra ny fotoana ihoaran’ny hery iray avy any ambony, dia hisy hery satanika hiakatra avy any ambany. Misy hery satanika telo ao amin’ny bokin’ny Apokalypsy izay miakatra avy amin’ny lavaka tsy hita noanoa an’i Satana. Ny finoana silamo dia niakatra avy tao amin’ny lavaka tsy hita noanoa tamin’ny 11 Septambra 2001, mifanaraka amin’ilay setroka izay niakatra avy tao amin’ny lavaka tsy hita noanoa tamin’ny Loza voalohany, ao amin’ny toko fahasivy.

And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.

Ary ny anjely fahadimy nitsofoka ny trompetra, ka nahita kintana iray latsaka avy tany an-danitra ho amin’ny tany aho; ary nomena azy ny fanalahidin’ny lavaka tsy hita noanoa. Dia nosokafany ny lavaka tsy hita noanoa; ary nisy setroka niakatra avy tamin’ilay lavaka, tahaka ny setroky ny lafaoro lehibe; ary nohamainin’ny setroky ny lavaka ny masoandro sy ny rivotra. Ary nisy valala nivoaka avy tamin’ny setroka ho amin’ny tany; ary nomena hery izy, tahaka ny ananan’ny maingoka amin’ny tany hery. Ary nasaina izy mba tsy hanimba ny ahitra amin’ny tany, na zava-maitso akory, na hazo akory aza; fa ny olona izay tsy manana ny tombo-kasen’Andriamanitra eo amin’ny handriny ihany. Apokalypsy 9:1–4.

When Islam of the third woe arrived on September 11, 2001, as typified by the first woe, it could not hurt those who had the seal of God, thus identifying the beginning of the sealing of the one hundred and forty-four thousand. The conclusion of the sealing is at the soon coming Sunday law in the United States, which is where the sea beast who had received a deadly wound, and had been forgotten, ascends out of the bottomless pit to become the eighth kingdom which is of the seven.

Rehefa tonga tamin’ny 11 Septambra 2001 ny silamo an’ilay loza fahatelo, araka izay nanehoan’ny loza voalohany azy mialoha, dia tsy nahazo nandratra ireo izay nanana ny tombo-kasen’Andriamanitra izany, ka tamin’izany no ahafantarana ny fiandohan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efa-polo arivo. Ny famaranana ny fanisiana tombo-kase dia amin’ilay lalàna alahady izay ho avy tsy ho ela any Etazonia, izay toerana iakaran’ilay bibidia avy any an-dranomasina, izay efa nahazo ratra mahafaty ka efa hadino, avy ao amin’ny lavaka tsy hita noanoa mba ho tonga fanjakana fahavalo izay avy amin’ny fito.

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

Ilay bibidia izay hitanao dia teo taloha, nefa tsy eo ankehitriny; ary hiakatra avy ao amin’ny lavaka tsy hita noanoa izy ka ho any amin’ny fandringanana; ary ho gaga izay monina ambonin’ny tany, dia izay tsy voasoratra ao amin’ny bokin’ny fiainana hatramin’ny fanorenan’izao tontolo izao ny anarany, raha mahita ilay bibidia izay teo taloha, nefa tsy eo ankehitriny, kanefa mbola ho eo indray. Apokalypsy 17:8

The prophetic period of the sealing of the one hundred and forty-four thousand began with a power ascending out of the bottomless pit, and it will end with a power that ascends from the bottomless pit. In the middle of that history the beast of atheism, the “woke” dragon power, also ascends out of the bottomless pit to kill the two witnesses. Alpha and Omega placed His signature upon this history.

Ny vanim-potoana ara-paminanian’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina dia nanomboka tamin’ny hery iray niakatra avy tao amin’ny lavaka tsy hita noanoa, ary hifarana amin’ny hery iray izay hiakatra avy amin’ny lavaka tsy hita noanoa izy. Eo afovoan’izany tantara izany, dia miakatra avy ao amin’ny lavaka tsy hita noanoa koa ilay bibidia mpandà an’Andriamanitra, dia ilay herin’ilay dragona “woke”, mba hamono ny vavolombelona roa. Alfa sy Omega no nametraka ny soniany teo amin’izany tantara izany.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

Ary rehefa vitany ny fijoroany ho vavolombelona, dia hiady aminy ilay bibidia miakatra avy ao amin’ny lavaka tsy hita noanoa, ka handresy azy sy hamono azy. Ary ny fatiny dia handry eny amin’ny lalambe ao amin’ilay tanàna lehibe, izay ara-panahy no iantsoana azy hoe Sodoma sy Egypta, dia ilay toerana izay nanomboana ny Tompontsika koa. Ary ny olona avy amin’ny firenena sy ny fokom-pirenena ary ny fiteny sy ny jentilisa dia hijery ny fatiny mandritra ny telo andro sy tapany, ary tsy havelany halevina ao am-pasana ny fatiny. Ary izay monina ambonin’ny tany dia hifaly noho ny aminy, ka hiravoravo sy hifanome fanomezana; satria ireo mpaminany roa ireo dia nampijaly izay nonina ambonin’ny tany. Ary rehefa afaka telo andro sy tapany, dia niditra tao aminy ny Fanahin’aina avy tamin’Andriamanitra, ka nitsangana teo amin’ny tongony izy; ary tahotra lehibe no nahazo izay nahita azy. Apokalypsy 11:7–11.

In the year 2020, the Republican and the true Protestant horns were murdered. One by the political dragon power of atheism, and the other by the spiritual dragon power of atheism. They then were dead for a period of time represented as three and a half days, after which they stood upon their feet, and great fear fell upon those represented as the dragon power. The fear that is currently being expressed by the progressive Democrats over the reemergence of the political might of Donald Trump is a fulfillment of prophecy. The “fear” that is being expressed by those who have followed the ministry of Future for America, represents a different type of fear.

Tamin’ny taona 2020, novonoina ireo tandroka Repoblikana sy Protestanta marina. Ny iray dia tamin’ny alalan’ny fahefan’ilay dragona ara-politikan’ny tsy finoana an’Andriamanitra, ary ny iray kosa tamin’ny alalan’ny fahefan’ilay dragona ara-panahin’ny tsy finoana an’Andriamanitra. Avy eo dia maty nandritra ny fe-potoana iray izay aseho ho telo andro sy tapany izy ireo, ary rehefa afaka izany dia nitsangana tamin’ny tongony, ka raiki-tahotra lehibe ireo izay aseho ho ny fahefan’ilay dragona. Ny tahotra izay asehon’ny Demokraty mandroso amin’izao fotoana izao noho ny fiverenan’ny herin’i Donald Trump eo amin’ny sehatra ara-politika dia fahatanterahan’ny faminaniana. Ny “tahotra” izay asehon’ireo izay nanaraka ny asa fanompoan’ny Future for America kosa dia maneho karazana tahotra hafa.

Those who should fear the message of Future for America, are Laodicean Adventists, who were all called to be among the one hundred and forty-four thousand. But as certified Laodiceans, living in the fourth generation, which is the generations of vipers and adulterers, they possess no fear. The fear they need to take hold of is the everlasting gospel which commands men to “fear God, and give Him glory, for the hour of His judgment is come.”

Ireo tokony hatahotra ny hafatry ny Future for America dia ny Advantista Laodikeana, izay samy voaantso ho isan’ireo iray hetsy sy efatra alina sy efatra arivo avokoa. Kanefa amin’ny maha-Laodikeana voamarina azy, miaina ao amin’ny taranaka fahefatra, izay taranak’ny menarana sy ny mpanitsakitsa-bady, dia tsy manana tahotra izy ireo. Ny tahotra izay ilainy horaisina dia ny filazantsara mandrakizay, izay mandidy ny olona mba “hatahotra an’Andriamanitra ka hanome voninahitra Azy; fa tonga ny andro fitsarany.”

That hour is the hour of the great earthquake, that occurs when the two witnesses of the one hundred and forty-four thousand are lifted up as an ensign, at the very time the Laodicean Church is spewed out of the mouth of the Lord.

Izany ora izany no oran’ilay horohoron-tany lehibe, izay mitranga rehefa atsangana ho faneva ireo vavolombelona roa avy amin’ny efatra arivo sy iray alina sy iray hetsy, amin’izay fotoana indrindra anesorana ny Fiangonana Laodiseana hiala amin’ny vavan’ny Tompo.

We will continue this study in the next article.

Hotohizintsika ao amin’ny lahatsoratra manaraka ity fianarana ity.

“‘And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.’ [Revelation 11:7, 8.]

“‘Ary rehefa mahavita ny fanambaràny izy, ilay bibidia miakatra avy any amin’ny lavaka tsy hita noanoa dia hiady aminy, ka handresy azy sy hamono azy. Ary ny fatiny dia handry eny amin’ny làlan’ny tanàna lehibe, izay antsoina ara-panahy hoe Sodoma sy Egypta, izay koa no nanomboana ny Tompontsika tamin’ny hazo fijaliana.’ [Apokalypsy 11:7, 8.]”

“These events were to take place near the close of the period in which the witnesses testified in sackcloth. Through the medium of the papacy, Satan had long controlled the powers that ruled in Church and State. The fearful results were especially apparent in those countries that rejected the light of the Reformation. There was a state of moral debasement and corruption similar to the condition of Sodom just prior to its destruction, and to the idolatry and spiritual darkness that prevailed in Egypt in the days of Moses.” Spirit of Prophecy, volume 4, 190.

“Ireo zava-nitranga ireo dia tsy maintsy hitranga teo akaikin’ny famaranana ny fotoana izay nijoroan’ny vavolombelona nanao fijoroana tamin’ny lamba fisaonana. Tamin’ny alalan’ny fahefan’ny papa dia efa ela Satana no nifehy ny fahefana izay nanapaka tao amin’ny Fiangonana sy ny Fanjakana. Ny vokatra mahatahotra dia hita manokana indrindra tao amin’ireo firenena izay nandà ny fahazavan’ny Fanavaozana. Nisy toe-pahavoazana ara-pitondran-tena sy fahalotoana nitovy tamin’ny toetry Sodoma talohan’ny nandringanana azy, ary tamin’ny fanompoan-tsampy sy ny haizina ara-panahy izay nanjaka tany Egypta tamin’ny andron’i Mosesy.” Spirit of Prophecy, volume 4, 190.