Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia maneho ny iray amin’ireo andininy lalina indrindra ao amin’ny Tenin’Andriamanitra. Ny tantara ara-paminaniana aseho ao anatiny no ihaonan’ireo kodia ao anatin’ny kodia ao amin’ny fahitan’i Ezekiela. Miaraka amin’ny fotoanan’ny farany tamin’ny hetsika Millerita tamin’ny 1798, ary koa ny fotoanan’ny farany tamin’ny hetsiky ny anjely fahatelo tamin’ny 1989, dia aseho ny tantara anatiny sy ivelany momba ny vahoakan’Andriamanitra amin’ny andro farany. Ao anatin’io andininy io no misy ny fanambarana ny fitsarana manakaiky izay tonga niaraka tamin’ny anjely voalohany tamin’ny 1798, ka hatramin’ny lalàn’ny Alahady ao amin’ny andininy faha-efapolo amby iray. Noho izany, io andininy io dia maneho ny fitsarana famotopotorana ny fiangonan’Andriamanitra manomboka amin’ny maty, ka hatramin’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, ary ny fandroraon’Andriamanitra ny Advantisma Laodiseana hiala amin’ny vavany.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Ny tantara izay nahazoan’ny fahefam-papa ny ratra mahafaty tamin’ny taona 1798, mandra-pahasitranan’ilay ratra mahafaty ao amin’ny andininy faha-iraika amby efapolo, dia aseho ao amin’ny tantaran’ilay andininy. Ny andininy faha-iraika amby efapolo sy ny manaraka dia apetraka ao anatin’ny tontolon-kevitry ny fitsarana mpanatanteraka mihamafy avy amin’Andriamanitra, izay manomboka ao amin’io andininy io. Amin’io hevitra ara-paminaniana io, ny andininy faha-efapolo no faran’ny Daniela toko faha-iraika ambin’ny folo, ary ny andininy voalohany sy faharoa amin’ny toko dia ny fiandohany. Ny toko faha-iraika ambin’ny folo dia maneho ny fikomian’ny antikristy, ary ny toko faha-folo dia maneho ny fiandohan’ny fahitan’ny Reniranon’i Hiddekel, ary ny toko faha-roa ambin’ny folo dia maneho ny farany. Ny toko faha-folo sy faha-roa ambin’ny folo dia maneho ny voalohany sy ny farany, ary ny toko faha-iraika ambin’ny folo kosa dia ny fikomiana eo afovoany.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Ny toko fahafolo sy faharoa ambin’ny folo dia iray ihany, satria, tsy tahaka ny toko fahiraika ambin’ny folo, ireo dia maneho ny fanandraman’i Daniela mifandraika amin’ny fahitana, ary ny toko fahiraika ambin’ny folo no fahitana. Ny toko fahafolo no litera voalohany amin’ny abidy hebreo, ny toko fahiraika ambin’ny folo no litera fahatelo ambin’ny folo mpikomy amin’ny abidy hebreo, ary ny toko faharoa ambin’ny folo no litera farany amin’ny abidy. Ny fahitana teo amoron’ny Ony Hiddekel dia ny “Fahamarinana.”

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

Ao amin’ny toko fahiraika ambin’ny folo, ny fiandohana dia mampiseho mialoha ny farany, fa Kristy tsy miova na oviana na oviana. Ny tantara farany, izay aseho ao amin’ny andininy faha-efapolo, dia ny fotoam-pitsapana momba ny sarin’ny bibidia. Io fotoam-pitsapana io dia mifarana amin’ny mariky ny bibidia, izay aseho ao amin’ny andininy faha-iraika amby efapolo. Koa ny andininy voalohany sy faharoa dia tsy maintsy miresaka ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, satria io vanim-potoana io ihany koa no vanim-potoanan’ny fananganana ny sarin’ny bibidia.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

“Nasehon’ny Tompo tamiko mazava tsara fa ny sarin’ilay bibidia dia hiorina alohan’ny hifaranan’ny andron’ny fahasoavana; satria izany no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjarany mandrakizay....”

“This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

“Ity no fitsapana izay tsy maintsy hahazoan’ny vahoakan’Andriamanitra alohan’ny hanisiana tombo-kase azy.” Manuscript Releases, boky faha-15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Misy famantarana roa mandrakariva izay manondro ny fotoanan’ny farany. Tao amin’ny hetsika fanavaozana nataon’i Mosesy, dia ny nahaterahan’i Arona, narahin’ny nahaterahan’i Mosesy telo taona tatỳ aoriana. Tao amin’ny hetsika fanavaozana hivoahana avy any Babylona sy hanorenana indray ny tempoly, dia i Dariosa mpanjaka, narahin’i Kyrosy mpanjaka. Tao amin’ny hetsika fanavaozan’i Kristy, dia ny nahaterahan’i Jaona Mpanao Batisa, narahin’ny nahaterahan’i Kristy enim-bolana tatỳ aoriana. Tao amin’ny hetsika fanavaozan’ny Millerita, dia ny fahafatesan’ny rafitra papaly tamin’ny 1798, narahin’ny fahafatesan’ny papa tamin’ny 1799. Tao amin’ny hetsika fanavaozan’ny anjely fahatelo, dia ny filoha Reagan sy ny filoha Bush voalohany, izay samy nisolo tena ny taona 1989. Ao amin’ny Daniela toko faha-folo, andininy voalohany, no ahitantsika an’i Kyrosy mpanjaka voatondro.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra naseho tamin’i Daniela, izay nantsoina hoe Beltesazara; ary marina izany zavatra izany, nefa ny fotoana voatondro dia lava; ary azony tsara izany zavatra izany, sady nahazo fahalalana ny amin’ny fahitana izy. Daniela 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

Ao amin’ireo andininy manaraka ao amin’ny toko fahafolo, dia hitantsika ny fanandraman’i Daniela aseho mialoha ny hanoloran’i Gabriela ny fahitana momba ny tantara ara-paminaniana ao amin’ny toko fahiraika ambin’ny folo. Kyrosy no manamarika ny fotoanan’ny farany, satria teo aloha i Kyrosy, zana-drahalahin’i Dariosa, dia jeneralin’i Dariosa izay namono an’i Belsazara, ka izany no nanamarihana ny fiafaran’ny fitopolo taona nanaovana fahababoana, izay tandindon’ny fahababoana nandritra ny arivo roa amby enimpolo taona niainan’ny Isiraely ara-panahy tao Babylona ara-panahy hatramin’ny 538 ka hatramin’ny 1798.

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Nogadran’Andriamanitra teto an-tany dia tena tokoa tao amin’ny fahababoana nandritra io vanim-potoana lava nisian’ny fanenjehana tsy nitsahatra io, tahaka ny naha-babo ny zanak’Isiraely tany Babylona nandritra ny fotoana naha-sesitany azy.” Prophets and Kings, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Ny fiafaran’ireo arivo sy enin-jato amby enim-polo taona tamin’ny 1798 no nanamarika ny fotoanan’ny farany; koa ny fiafaran’ireo fitopolo taona dia nanamarika ny “fotoanan’ny farany” ho an’izany tantara izany. Samy aseho eo amin’ny fahafatesan’i Belsazara sy ny fiafaran’ny fanjakan’i Babylona na Dariosa na Kyrosy; satria i Kyrosy, amin’ny maha-jeneraly an’i Dariosa izay nahavita ny asa azy, dia nisolo tena an’i Dariosa. Rehefa notokanana ho eo amin’ny fitondrana i George Bush voalohany tamin’ny 20 Janoary 1989, dia i Reagan no efa filoha nandritra ireo sivy ambin’ny folo andro voalohany tamin’ny 1989.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Ny fahitan’ny Hiddekel dia nanomboka tamin’ny andro farany, tamin’ny taona fahatelon’i Kyrosy. Rehefa nanomboka nanambara tamin’i Daniela ny tantara ara-paminaniana ao amin’ny toko fahiraika ambin’ny folo i Gabriela, dia noresahiny aloha ny taona voalohan’i Dariosa, mba hampiorina mazava fa ny fahitana momba ny tantara ara-paminaniana izay efa hasehony amin’i Daniela dia manomboka amin’ny fotoana faran’ny andro farany, amin’ny taona 1989, satria ny mpaminany rehetra dia miresaka bebe kokoa momba ny andro farany noho ny andro izay niainany.

But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

Fa hasehoko anao izay voasoratra ao amin’ny Soratry ny fahamarinana aho; ary tsy misy miara-mifikitra amiko amin’ireo zavatra ireo afa-tsy Mikaela andrianareo. Ary izaho koa, tamin’ny taona voalohany nanjakan’i Dariosa Mediana, dia nitsangana hampahery sy hanamafy azy. Daniela 10:21, 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

Tamin’ny taona voalohan’i Dariosa, izay maneho ny fotoanan’ny farany tamin’ny 1989, dia “nitsangana” Gabriela, ka izany no manamarika fa amin’ny “fotoanan’ny farany” dia tonga ny anjely iray. Tamin’ny 1798 dia tonga ny anjely voalohany, ary tamin’ny 1989 dia tonga ny anjely fahatelo. Tsy raha tsy tamin’ny 2001, rehefa nomena hery ny hafatry ny anjely fahatelo, no nanomboka ny fanombohana tombo-kase nataon’ny anjely fahatelo; kanefa ny fihetsiky ny fahatongavan’ny anjely fahatelo tamin’ny 1989 dia asehon’ny fijoroan’i Gabriela amin’ny fotoanan’ny farany. Hasehon’i Gabriela amin’i Daniela “izay voasoratra ao amin’ny soratry ny fahamarinana,” ary ny fahitan’ny Hiddekel dia mitondra ny mariky ny “Fahamarinana,” izay efa hatolotr’i Gabriela.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

Ao amin’ny andininy fahefatra ambin’ny folo amin’ny toko faha‑folo, efa nampahafantarin’i Gabriela an’i Daniela fa izay noresahiny tao amin’ny fahitana teo amoron’i Hiddekel dia “izay hanjo ny olon’Andriamanitra amin’ny andro farany.”

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 aho tonga hampahafantatra anao izay hanjo ny firenenao amin’ny andro farany; fa mbola ho amin’ny andro maro ny fahitana. Daniela 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Ny andininy faharoa ao amin’ny Daniela toko faha-iraika ambin’ny folo dia maneho ny fahalalana izay novahana tamin’ny fotoan’ny farany tamin’ny 1989, ary izay manondro izay “hanjo” ny vahoakan’Andriamanitra “amin’ny andro farany”.

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 ao Persia; ary ny fahefatra ho manankarena lavitra noho izy rehetra; ary amin’ny heriny, amin’ny alalan’ny harenany, no hampihetsehany ny rehetra hanohitra ny fanjakan’i Grisia. Daniela 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Kyrosy dia tandindon’ny mpanjaka faharoa hatramin’ny taona 1989. Izy no mpanjakan’ny Fanjakana Medo-Persiana, izay maneho ilay fanjakana ao amin’ny faminanian’ny Baiboly amin’ny andro farany, izay misy tandroka roa, asehon’ny Mediana sy ny Persiana. Rehefa tonga ny mpanjaka faharoa ao amin’ilay fanjakan’ilay bibidia amin’ny tany manana tandroka roa amin’ny fotoan’ny farany tamin’ny taona 1989, dia mbola hisy mpanjaka telo indray (Clinton, Bush farany, Obama), ary avy eo dia hisy mpanjaka iray izay manan-karena lavitra noho izy rehetra. Ireo mpanjaka telo izay nanaraka an’i Bush voalohany dia nanankarena taorian’ny naha-filoham-pirenena azy, ary noho izy ireo tonga filoham-pirenena ihany no antony. Trump, ilay fahefatra izay nanan-karena lavitra kokoa, sady izy no filoham-pirenena nanan-karena indrindra hatramin’izay, dia tsy nahazo ny hareny noho izy efa filoham-pirenena, fa indrindra tamin’ny asany momba ny fampiasam-bola amin’ny fananan-tany, ela be talohan’ny nihazakazahany hofidiana ho filoham-pirenena.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Taloha ny filoha nanankarena indrindra teo amin’ny tantaran’i Amerika, raha atao amin’ny lafiny fampitahana, dia ny filoha voalohanyn’i Etazonia. Talohan’i Donald Trump, i George Washington no filoha nanankarena indrindra teo amin’ny tantaran’i Amerika, ary tahaka an’i Donald Trump dia tamin’ny alalan’ny fampiasam-bola amin’ny fananan-tany no nahazoany ny harenany. Samy tonga teo amin’ny filoham-pirenena avy amin’ny fiaviana ara-politika tsy nentin-drazana i Washington sy i Trump. I Washington dia mpitarika ara-miaramila indrindra talohan’ny nahatongavany ho filoha, ary i Trump kosa dia mpandraharaha sady olo-malaza tamin’ny fahitalavitra, izay tahaka an’i Washington dia tsy nanana traikefa ara-politika mialoha mihitsy.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Samy fantatra tamin’ny toetra matanjaka sy ny fomba fitarihana nananany izy roa lahy, na dia niseho tamin’ny endrika tena samihafa aza ireo toetra ireo. I Washington dia fantatra tamin’ny fitarihana tony, tsy mihozongozona ary feno fahatokiana, sy tamin’ny fanatrehany mampiray nandritra ny Ady Revolisionera sy ny taona voalohan’ny Repoblika, raha i Trump kosa dia fantatra tamin’ny fomba fandraisany fitarihana sy fitondrana amin’ny endrika manamafy tena. Samy olona niteraka adihevitra lehibe i Washington sy Trump, na dia noho ny antony tena samihafa aza. I Washington, na dia nohajaina fatratra aza, dia notsikeraina tamin’ny androny noho ny raharaha samihafa, anisan’izany ny fomba fijeriny momba ny fanandevozana. Ny fitondrana filoham-pirenen’i Trump dia voamariky ny adihevitra maro, anisan’izany ny fampiasany “sioka masiaka” tao amin’ny tambajotra sosialy, ny fanapahan-keviny ara-politika nametraka an’i Amerika ho laharam-pahamehana, ary ny fahatsapany tena momba ny tenany manokana.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Ny filoha fahenina sady manan-karena indrindra no tokony hampihetsika ny herin’ilay dragona mpanohana ny fanatontoloana. Rehefa ampiharintsika amin’ny tantaran’ny vanim-potoanan’ny 1776 sy 1789 ary 1798 ny tantaran’ny andininy faharoa ao amin’ny toko faha-iraika ambin’ny folo, dia mahita fanazavana fanampiny isika momba ilay filoha farany an’ilay bibidia avy amin’ny tany; fa Jesosy maneho ny farany amin’ny alalan’ny fiandohana. Ireo vanim-potoana roa voalohany, izay asehon’ny 1776 sy 1789, dia manome vavolombelona roa fa ilay filoha farany dia ho filoha fahavalo, izay avy tamin’ny fito. I Trump no filoha fahenina taorian’i Reagan, ary amin’ny maha filoha fahavalo azy dia ho “avy tamin’ny fito” izy. Ilay filoha farany sady fahavalo no hanjaka amin’ny fotoana hananganan’i Etazonia ny sary “ho an’ny sy an’ilay” bibidia.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Ny filoha izay manjaka amin’ny fotoana anamboaran’i Etazonia ny sarin’ilay bibidia dia tsy maintsy ilay fahavalo, dia ilay avy amin’ny fito, araka ny ambaran’i Peyton Randolph sy John Hancock. Ny fahefana papaly no loha fahavalo izay avy tamin’ny fito, ary nahazo ratra mahafaty ara-paminaniana izy. Mba ho sarin’ny fahefana papaly, ilay filoha fahavalo izay avy amin’ny fito dia tsy maintsy manana famantarana ara-paminaniana koa amin’ny maha “voaratra” na “novonoina” azy ara-paminaniana.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Ny fahefana maha-papa dia nandray ny ratra mahafaty azy avy tamin’ny fahefana dragona iray (Frantsa), dia fahefana dragona izay efa niadian’ny fahefana maha-papa hatramin’ny fotoana nanamarihan’i Paoly fa ny zava-miafin’ny heloka (ilay lehilahin’ny ota) dia efa niasa sahady tamin’izany andro izany. Ny dragona mpanompo sampy no nanakana ny fahefana maha-papa tsy handray ny seza fiandrianana, izay noraisiny tamin’ny taona 538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Hatramin’ny fiandohan’ny fahefan’ny papa ka hatramin’ny fahalavoany farany dia miady amin’ny herin’ny dragona izy. Ny sarin’ny papa dia mitaky ny hiadian’ilay sary amin’ny herin’ny dragona. Ao amin’ny Apokalypsy fahafito ambin’ny folo, ny papa, izay loha fahavalo sady avy amin’ireo loha fito, dia dorana amin’ny afo amin’ny farany ary lanin’ny mpanjaka folo ny nofony. Amin’ireo fahafatesana roa tonta (1798 sy ny andro farany), ny bibidia papaly dia vonoin’ny herin’ny dragona. Mba hahafahan’i Etazonia mamorona sarin’ny bibidia, ny filoha fahavalo koa dia tsy maintsy hovonoin’ny herin’ny dragona izay niadiany, ary ny mpanjaka fahenina taorian’ny fotoanan’ny farany tamin’ny 1989 no mpanjaka izay nampihetsika ny herin’ny dragona rehetra.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

Ronald Reagan dia Protestanta mpivadi-pinoana, fa i George Bush zokiny kosa dia globalista tena niavaka amin’ny endriny mahazatra. Iray amin’ireo teny nalaza nambarany ny fotoana izay nandisoany tamin’ny filazana, tamin’ny 18 Aogositra 1988 hoe: “Ary izaho no ilay tsy hampiakatra hetra. Ny mpifanandrina amiko izao milaza fa hampiakatra izany ho vahaolana farany izy, na ho vahaolana fahatelo. Fa rehefa miteny toy izany ny mpanao politika iray, dia fantatrareo fa io no vahaolana iray izay hidirany. Ny mpifanandrina amiko tsy manafoana ny mety hampiakarany hetra. Fa izaho kosa hanao izany. Ary ny Kongresy hanery ahy hampiakatra hetra, dia hiteny aho hoe tsia. Ary hanery izy ireo, dia hiteny aho hoe tsia, ary hanery indray izy ireo, ary izay hany azoko lazaina aminy dia izao: vakio ny molotro: tsy misy hetra vaovao.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Ankoatra an’io lainga ampahibemaso io, izay toetran’ny solontenan’ny herin’ny dragona, ny teny nambarany malaza indrindra dia ilay nataony teo anatrehan’ny fivoriana iarahan’ny antenimiera ao amin’ny Kongresy tamin’ny 11 Septambra 1990, izay nilazany hoe: “Ankehitriny, hitantsika fa misy tontolo vaovao iray miseho eo imasontsika. Tontolo iray izay ahitana fanantenana tena misy ny amin’ny filaminam-baovao eran-tany. Araka ny tenin’i Winston Churchill, ‘filaminan-tany’ iray izay ahafahan’ ‘ireo foto-kevitry ny rariny sy ny lalao ara-drariny … miaro ny malemy manoloana ny mahery …’ Tontolo iray izay iorenan’ny Firenena Mikambana, rehefa voafahana amin’ny fitohanana nateraky ny ady mangatsiaka, hanatanteraka ny fahitana ara-tantara nananan’ireo mpanorina azy.” Bush zokiny dia mpomba ny fanatontoloana, na dia nilaza tena ho Repoblikana aza izy.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

I Bill Clinton no filoha voalohany nanao ny lanonam-pianianany tao amin’ny Lincoln Memorial, izay midika fa nanome lamosina an’i Lincoln izy ka nitodika nankany amin’ny obeliska amin’ny tsangambaton’i Washington, obeliska iray izay feno ao anatiny amin’ny mariky ny Freemasonry. Na ilay obeliska na ireo mariky ny Freemasonry izay nofidiny hotrehina tamin’ny nianianany lainga ny tsy fivadihany tamin’ny Lalàm-panorenana, dia samy naneho tsy izany ihany fa nanome lamosina ny mariky ny fanoherana ny fanandevozana ao amin’ny Lincoln Memorial izy, fa ny toerana ara-tantara nofidin’i Clinton koa dia mifanaraka amin’ny lahateniny fankatoavana, izay niderany profesora iray izay nianarany teo ambany fitarihany tao amin’ilay Oniversite Zezoita izay natrehiny.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Io profesora io, i Carroll Quigley, no nanoratra ny boky hoe: *Tragedy and Hope: A History of the World in Our Time*, izay navoaka tamin’ny 1966, ary heverina araka ny tokony ho izy sy amin’ny ankapobeny ho misolo tena ny “Baibolin’ny foto-kevitra manerantany”. Tahaka ny maha-zava-dehibe ny Kôran ho an’ny Silamo, ary tahaka ny *Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry*, nosoratan’i Albert Pike ary navoaka tamin’ny 1871, izay heverina ho fanazavana feno indrindra momba ny fampianarana esoterikan’ny Freemasonry; na tahaka ny maha-zava-dehibe ny *The Book of Mormon* ho an’ny Olomasin’ny Andro Farany, dia ny bokin’i Quigley no Baibolin’ny filozofia manerantany. Maro no ho nahafantatra raha nidera an’i Mohammed ao amin’ny Kôran i Clinton, na raha nidera an’i Joseph Smith ao amin’ny *The Book of Mormon* izy, ary ny sasany dia ho nahafantatra hoe iza i Albert Pike; saingy vitsy no nahafantatra fa ny fideran’i Clinton an’i Quigley dia nifanaraka tamin’ny fandaharan’asany manerantany manokana sy tamin’ny fandavany ireo foto-kevitra nasehon’i Abraham Lincoln.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

Tamin’ilay lahateny, hoy i Clinton: “Fony aho zatovo, dia reko ny antson’i John Kennedy ho amin’ny maha-olom-pirenena. Ary avy eo, raha mbola mpianatra tao Georgetown aho, dia reko fa nohazavain’ny profesora iray antsoina hoe Carroll Quigley izany antso izany, izay nilaza taminay fa i Amerika no firenena lehibe indrindra teo amin’ny tantara satria ny vahoakantsika dia nino mandrakariva zavatra roa: fa ny rahampitso dia mety ho tsara kokoa noho ny anio, ary fa isika tsirairay avy dia manana andraikitra ara-moraly manokana hanatanteraka izany.” Ny hevitry Carroll Quigley momba ny fomba “hamerenana an’i Amerika ho lehibe indray” dia ny hanoloran’i Etazonia ny fiandrianam-pireneny ho eo ambany fahefan’ny Firenena Mikambana. I Clinton dia Demokraty, mpomba ny fanatontoloana, solontenan’ilay dragona.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

“Tahaka ny ray, tahaka ny zanaka”, George Bush farany dia mpanohana ny fanatontoloana, ary tahaka ny rainy ihany, mpanohana ny fanatontoloana izay nilaza tena ho Repoblikana izy. Tsy lavitra ny hazo niaviany no ialan’ny paoma. Mametraka izao fanontaniana enti-mandresy lahatra izao ny Baiboly: “Moa mahazo miara-mandeha va ny roa, raha tsy mifanaiky?” Ilaina fotsiny ny manaraka ireo asa sy tetikasa maro izay notanterahin’i Bush farany niaraka tamin’i Bill sy Hillary Clinton mba hahitana izay niombonan-kevitra tamin’i Bush farany.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barack Hussein Obama dia nanao fanambarana momba ny fanovana ifotony an’i Etazonia nandritra ny famoriam-bahoaka fampielezan-kevitra iray, fotoana fohy talohan’ny nifidianana azy ho Filoha. Tamin’ny 30 Oktobra 2008, tao Columbia, Missouri, dia hoy Obama: “Dimy andro sisa isika tsy hahatongavana amin’ny fanovana ifotony an’i Etazonia.” Anisan’ny hafatra mivelatra kokoa nentin’i Obama momba ny “fanantenana sy fiovana” izany fanambarana izany, izay lohahevitra fototra tao amin’ny fampielezan-keviny ho filoham-pirenena tamin’ny taona 2008, sady nanasongadina ny fanoloran-tenany hanao fanavaozana lehibe eo amin’ny politika sy hitondra làlana hafa ho an’ny firenena. Ny làlana nitondrany ny firenena dia ho amin’ny politikam-bibilava-drakon’ny globalisma, manohitra ny fotsy hoditra, manohana ny fanalan-jaza, manohitra ny solika karbonina, manohitra an’i Amerika nefa manohana ny globalisma, ny Diversity, Equity, Inclusion, ny tantara sandoka ao amin’ny Critical Race Theory, sy ny sisa tsy hita isa. Obama dia tsy mpikarakara fiarahamonina fotsiny akory; izy dia sady mbola solontenan’ny fandaharan’asa globalistan’ny herin’ny dragona.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Na izany aza, i Trump, tsy tahaka ny mpanao politika maoderina mahazatra, dia nahatanteraka fampanantenana betsaka kokoa noho ny fitambaran’ny filoha fito hafa rehetra tao anatin’ilay vanim-potoana nanomboka tamin’ny 1989. Nanolo-tena hanao an’i Amerika ho lehibe indray izy, ary teo am-piezahana hanao izany dia nampihetsi-po ireo hery maneran-tany mitana fahefana, tsy tany Etazonia ihany, fa eran’izao tontolo izao manontolo koa.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Joe Biden dia tsy manana porofo na dia kely akory aza fa izy dia zavatra hafa ankoatra ny globalista iray hafa.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Ilay bibin’ny Katolisisma dia niady ady naharitra tamin’ny herin’ny dragona, ary ny filoha izay manjaka amin’ny fotoana hamoronan’i Etazonia endriky ny fahefan’ny papa dia, araka ny tsy maintsy ho izy amin’ny faminaniana, ho ao anatin’ny tolona amin’ny herin’ny dragona. Tsy misy amin’ireo filoha mbola velona, afa-tsy Donald Trump, no hiady amin’ny herin’ny dragona, satria ny Demôkraty dia miharihary ho maneran-tany (dragona), ary i George Bush farany dia, tahaka ny rainy ihany koa, (Repoblikana lazaina ampahibemaso, nefa raha ny marina dia dragona maneran-tany), satria i Jesosy mandrakariva no manohatra ny farany amin’ny voalohany.

We will continue this study in the next article.

Hohizorantsika amin’ny lahatsoratra manaraka ity fandalinana ity.

“A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

“Krizy lehibe no miandry ny vahoakan’Andriamanitra. Krizy no miandry izao tontolo izao. Ilay ady manan-danja indrindra amin’ny vanim-potoana rehetra dia efa eo anoloantsika indrindra izao. Ireo zava-mitranga izay nandritra ny efapolo taona mahery no nambaranay, tamin’ny fahefan’ny tenin’ny faminaniana, fa efa hananontanona, dia efa tanteraka eo imasontsika ankehitriny. Efa nentina teo anatrehan’ny mpanao lalàn’ny firenena sahady ny raharaha momba ny fanitsiana ny Lalàmpanorenana izay mametra ny fahalalahan’ny fieritreretana. Ny raharaha fampiharana ny fitandremana ny Alahady dia efa tonga raharaham-pirenena sady manana lanjany lehibe. Fantatsika tsara izay ho vokatr’izao hetsika izao. Fa moa va isika vonona hiatrika izay hiseho? Efa nahatanteraka tamim-pahamarinana ny adidy napetrak’Andriamanitra tamintsika va isika, dia ny hanome fampitandremana ny olona ny amin’ny loza eo anoloany?”

“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

“Maro, eny, na dia amin’ireo aza izay mirotsaka anatin’ity hetsika fampiharana ny alahady ity, no jamba amin’ny vokatra izay hanaraka izao fepetra izao. Tsy hitany fa mamely mivantana ny fahafahana ara-pivavahana izy ireo. Maro no tsy mbola nahatakatra na oviana na oviana ny fitakian’ny Sabatan’ny Baiboly sy ny fototra diso iorenan’ny andrim-panjakana momba ny alahady. Izay hetsika rehetra manohana ny fanaovana lalàna ara-pivavahana dia tena asa fanekena ny fahefan’ny papa, izay nandritra ny taona maro dia niady tsy an-kijanona tamin’ny fahafahan’ny feon’ny fieritreretana. Ny fitandremana ny alahady dia manana ny fisiany amin’ny maha-andrim-panjakana antsoina hoe kristianina azy avy amin’ ‘ilay zava-miafin’ny faharatsiana;’ ary ny fampiharana azy dia ho fanekena mivaingana ireo foto-kevitra izay tena vato fehizoron’ny Fivavahana Romanina. Rehefa handà toy izany ny firenentsika ny foto-kevitry ny fitondram-panjakany ka hamoaka lalàna momba ny alahady, dia hifandray tanana amin’ny fivavahana protestanta sy ny papa amin’izany asa izany; tsy ho inona izany fa fanomezana aina ho an’ilay jadona izay efa hatry ny ela no niandry fatratra ny fotoana hahafahany mipoitra indray ho amin’ny fanjakazakana tsy refesi-mandidy miasa.”

“The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

“Ny hetsika National Reform, amin’ny fampiasana ny fahefan’ny lalàna ara-pivavahana, dia haneho, rehefa tafapetraka tanteraka, ilay tsy fandeferana sy fampahoriana mitovy amin’izay nanjaka tamin’ny andro lasa. Tamin’izany, ny filankevitry ny olombelona dia naka ho azy ny zo ananan’Andriamanitra irery, ka nanorotoro teo ambanin’ny fahefany jadona ny fahalalahan’ny fieritreretana; ary fanagadrana, sesitany, ary fahafatesana no nanaraka ho an’izay nanohitra ny didiny. Raha ny fivavahana papaly na ny foto-keviny no haverina homena fahefana amin’ny alalan’ny lalàna, dia hirehitra indray ny afon’ny fanenjehana hamelezana ireo izay tsy hanaiky hanao sorona ny fieritreretana sy ny fahamarinana mba hanajana ny fahadisoan-kevitry ny maro an’isa. Eo an-dalam-pahatongavana ho tanteraka izany faharatsiana izany.”

“When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

“Rehefa nomen’Andriamanitra antsika ny fahazavana izay mampiseho ny loza manoloana antsika, ahoana no hahafahantsika hiseho ho tsy manan-tsiny eo imasony, raha ataontsika tsirambina ny tsy hampiasana ny ezaka rehetra eo am-pelatanantsika mba hitondrana izany eo anatrehan’ny olona? Azontsika ekena va ny hamela azy ireo hiatrika izany raharaha lehibe dia lehibe izany nefa tsy mbola nampitandremana?” Testimonies, volume 5, 711, 712.