In verse sixteen of Daniel eleven, the conquering of Judah and Jerusalem by Pompey in 63 BC is set forth. It represents the soon coming Sunday law in the United States in fulfillment of verse forty-one of the same chapter. The history associated with the verse identifies a civil war that is taking place when the city is captured, thus identifying the repetition of the US Civil War that is now taking place in the United States. Whether shots have been fired or not, two classes are now in a struggle for the control of the United States. When Pompey conquered Jerusalem, it identified that Jerusalem would remain under Roman authority until it was destroyed in the year 70 AD. Thus, it typified the soon coming Sunday law which marks the end of the sixth kingdom of Bible prophecy.

Ao amin’ny andininy fahenina ambin’ny folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo dia aseho ny nandresen’i Pompée an’i Joda sy Jerosalema tamin’ny taona 63 talohan’i Kristy. Izy io dia maneho mialoha ny lalàna momba ny Alahady izay ho avy tsy ho ela any Etazonia, ho fahatanterahan’ny andininy faha‑iraika amby efapolo ao amin’io toko io ihany. Ny tantara mifandray amin’io andininy io dia manondro ady an-trano iray izay mitranga amin’ny fotoana ahazoana ny tanàna, ka amin’izany dia mamantatra ny fiverenan’ny Ady An-trano tany Etazonia izay mitranga ankehitriny ao Etazonia. Na efa nisy tifitra natao na tsia, dia misy antokon’olona roa ankehitriny mifaninana ao anatin’ny tolona iray ho amin’ny fanaraha-maso an’i Etazonia. Rehefa resin’i Pompée i Jerosalema, dia nanambara izany fa hitoetra eo ambanin’ny fahefan’i Roma i Jerosalema mandra-paharingany tamin’ny taona 70 taorian’i Kristy. Koa izany dia tandindon’ilay lalàna momba ny Alahady izay ho avy tsy ho ela, izay manamarika ny faran’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly.

Pompey is the first of four Roman powers that are identified in the passage. Marc Antony, who was a Roman, is also identified, but of the four powers that are represented as Roman leaders, Antony represents Roman leadership that has rebelled and formed an alliance with Egypt against Rome. Pompey, Julius Caesar, Augustus Caesar and Tiberius Caesar are the four Romans that are prophetically employed to represent the four generations of the earth beast’s Republican horn.

I Pompée no voalohany amin’ireo hery romana efatra izay voafaritra ao amin’ilay andalan-teny. I Marka Antonio, izay Romana, dia voafaritra koa; kanefa, amin’ireo hery efatra aseho ho mpitondra romana, i Antonio no maneho fitarihana romana izay nikomy ka nanao fanekena tamin’i Egypta hanohitra an’i Roma. I Pompée, i Julius Caesar, i Augustus Caesar ary i Tiberius Caesar no Romana efatra ampiasaina ara-paminaniana hanehoana ireo taranaka efatra amin’ny tandroka repoblikan’ilay bibidia avy amin’ny tany.

Pompey, representing the rebellion of the US Civil War in the generation of 1863, also illustrates the last generation and the current “civil war” that is now under way. Julius Caesar represents the second generation, when the United States was firmly established as the premier nation among nations, but was assassinated in 1913, when the sovereignty of the financial system was given unto the globalist banking system, and the work for a one world government began. Caesar Augustus represents the glory years of the first two world wars, when in spite of the bloodshed, the United States became the envy of the world. Then in the last generation Tiberius Caesar, known for his drunkenness and the crucifixion of Christ, represents the period that essentially began with the election of John F. Kennedy, the first Catholic president, thus identifying the generation that would bow to Rome.

Pompey, izay maneho ny fikomiana tamin’ny Ady an-trano Amerikana teo amin’ny taranak’i 1863, dia mampiseho ihany koa ny taranaka farany sy ny “ady an-trano” ankehitriny izay efa miroso. Julius Caesar dia maneho ny taranaka faharoa, fony i Etazonia naorina mafy ho firenena lohalaharana teo amin’ny firenena rehetra, nefa novonoina tamin’ny 1913, rehefa natolotra ho an’ny rafitra banky maneran-tany ny fiandrianan’ny rafitra ara-bola, ary nanomboka ny asa ho amin’ny fitondram-panjakana iray maneran-tany. Caesar Augustus dia maneho ireo taona be voninahitra nandritra ireo ady lehibe roa eran-tany, raha toa ka na dia teo aza ny fandatsahan-dra, dia tonga saro-piaroan’izao tontolo izao i Etazonia. Ary avy eo, amin’ny taranaka farany, Tiberius Caesar, izay fantatra noho ny fahamamoany sy ny fanomboana an’i Kristy tamin’ny hazo fijaliana, dia maneho ny vanim-potoana izay nanomboka indrindra tamin’ny fifidianana an’i John F. Kennedy, filoha katolika voalohany, ka izany no manamarika ilay taranaka izay hiankohoka amin’i Roma.

These prophetic issues connected with Pompey are important, but we are currently focusing on the prophetic history that precedes Pompey and verse sixteen, a history that begins in the first two verses of the chapter identifying 1989, as the time of the end, and then pointing out the rich sixth President since Reagan, who stirs up the globalists, as Trump has most certainly accomplished.

Ireo raharaha ara-paminaniana mifandray amin’i Pompey ireto dia manan-danja, nefa amin’izao fotoana izao dia mifantoka amin’ny tantara ara-paminaniana izay mialoha an’i Pompey sy ny andininy faha-enina ambin’ny folo isika, dia tantara iray izay manomboka ao amin’ireo andininy roa voalohan’ny toko ka manondro ny taona 1989 ho fotoan’ny farany, ary avy eo manasongadina ny Filoha fahenina manankarena hatramin’i Reagan, izay manetsika ny globalista, araka izay efa tena notanterahin’i Trump tokoa.

Trump is typified by the fourth ruler following Cyrus, named Xerxes, the rich Persian king, who is also known as Ahasuerus in the story of Esther. In the verses, the next king to follow Xerxes is Alexander the Great in verse three. Historically there were eight rulers between Xerxes and Alexander the Great. From Trump, to the one world government represented by Alexander the Great, ten kings are represented; Trump being the first and Alexander being the last.

I Trump dia asehon’ilay mpanjaka fahefatra manaraka an’i Kyrosy, dia i Xerxes, ilay mpanjaka persiana manankarena, izay fantatra koa amin’ny anarana hoe Ahasoerosy ao amin’ny tantaran’i Estera. Ao amin’ireo andininy, ny mpanjaka manaraka an’i Xerxes dia i Aleksandra Lehibe ao amin’ny andininy fahatelo. Ara-tantara, dia nisy mpanjaka valo teo anelanelan’i Xerxes sy Aleksandra Lehibe. Hatramin’i Trump ka hatramin’ilay fitondram-panjakana iray maneran-tany asehon’i Aleksandra Lehibe, dia mpanjaka folo no aseho; i Trump no voalohany ary i Aleksandra no farany.

The prophetic lines identify that all the kings of the earth will commit fornication with the papacy at the end of the world, and those kings are represented as “ten kings”. Ahab, who was the head of a tenfold kingdom, and who was married to Jezebel represents the fact that even though all ten kings commit fornication with the papacy, there is one primary king that is the first to do so. The first time the papacy was given the throne of the earth the primary king was Clovis, king of the Franks (France) in 496 AD. This agrees with the papacy giving France the title of firstborn of the Catholic church, and eldest daughter of the Catholic church.

Ny tsipika ara-paminaniana dia manondro fa ireo mpanjaka rehetra amin’ny tany dia hijangajanga amin’ny fahefan’ny papa amin’ny faran’izao tontolo izao, ary aseho ho “mpanjaka folo” ireo mpanjaka ireo. Ahaba, izay lohan’ny fanjakana mizara folo, sady nanambady an’i Jezebela, dia maneho ny zava-misy fa na dia mijangajanga amin’ny fahefan’ny papa aza ireo mpanjaka folo rehetra, dia misy mpanjaka iray lehibe indrindra izay voalohany manao izany. Tamin’ny fotoana voalohany nanomezana ny fahefan’ny seza fiandrianan’ny tany ho an’ny papa, dia i Clovis, mpanjakan’ny Franks (Frantsa) tamin’ny taona 496 taor. J.K., no ilay mpanjaka lehibe indrindra. Mifanaraka amin’ny nanomezan’ny papa an’i Frantsa ny anaram-boninahitry ny lahimatoa amin’ny fiangonana Katolika sy ny zanakavavy zokiny indrindra amin’ny fiangonana Katolika izany.

The prophetic work accomplished by France in placing Rome on the throne of the civilized world, typifies the prophetic work of the United States. The Sunday law of Bible prophecy begins in the United States, and then every nation on earth follows that example. Line after prophetic line, identify that the premier king of the ten kings, that first and foremost commits fornication with the man of sin in the last days, is the United States. Though no kings are represented between Xerxes the first rich king and Alexander the Great the last king in verses two and three, history identifies ten kings. The number ten represents a test, and it also represents a confederacy.

Ny asa ara-paminaniana izay notanterahin’i Frantsa tamin’ny fametrahana an’i Roma eo ambonin’ny seza fiandrianan’izao tontolo sivilizé izao dia tandindon’ny asa ara-paminaniana ataon’i Etazonia. Ny lalàna alahady ao amin’ny faminanian’ny Baiboly dia manomboka ao Etazonia, ary avy eo ny firenena rehetra ambonin’ny tany dia manaraka izany ohatra izany. Andalana ara-paminaniana misesy no manondro fa ilay mpanjaka lohalaharana amin’ireo mpanjaka folo, dia ilay voalohany sy lehibe indrindra izay mijangajanga amin’ilay lehilahin’ny ota amin’ny andro farany, dia i Etazonia. Na dia tsy misy mpanjaka aseho eo anelanelan’i Kserksesy, ilay mpanjaka manankarena voalohany, sy Aleksandra Lehibe, ilay mpanjaka farany, ao amin’ny andininy faharoa sy fahatelo aza, dia mpanjaka folo no asehon’ny tantara. Ny isa folo dia maneho fizahan-toetra, ary maneho koa fiombonambe.

The test that the world is confronted with is the setting up of a worldwide system, represented as the image of the beast. That test begins in the United States at the soon coming Sunday law and ends when every nation on the globe follows that example. Jesus always illustrates the end of a thing with the beginning, so even though no kings are listed between the rich king and Alexander in verses two and three, history identifies a testing process which begins with the richest president, who was rich from his business endeavors not because he produced wealth by participating in a corrupted political system.

Ny fitsapana atrehin’izao tontolo izao dia ny fananganana rafitra maneran-tany, izay aseho ho sarin’ny bibidia. Manomboka any Etazonia izany fitsapana izany amin’ilay lalàn’ny Alahady ho avy tsy ho ela, ary mifarana rehefa manaraka izany ohatra izany ny firenena rehetra ambonin’ny tany. Mandrakariva i Jesosy no maneho ny fiafaran’ny zavatra iray amin’ny alalan’ny fiandohany; koa na dia tsy misy mpanjaka voatanisa eo anelanelan’ilay mpanjaka manankarena sy Aleksandra ao amin’ny andininy faharoa sy fahatelo aza, ny tantara dia mamantatra fizotran’ny fitsapana iray izay manomboka amin’ilay filoha manankarena indrindra, izay nanan-karena avy tamin’ny ezaka nataony teo amin’ny raharaham-barotra, fa tsy noho izy namokatra harena tamin’ny fandraisana anjara tao amin’ny rafitra politika simba.

The name America is derived from the Latin version of the name “Amerigo,” which comes from the Italian explorer Amerigo Vespucci, who was an explorer and navigator who made several voyages to the New World in the late 15th and early 16th centuries. Overall, Vespucci’s explorations were made possible through the financial backing, capital investments, of sponsors and patrons who saw potential opportunities for profit, expansion, and prestige in the exploration of the New World. The name “America” is a symbol of the endeavor to produce profits.

Ny anarana hoe America dia nalaina avy amin’ny endrika latina amin’ny anarana hoe “Amerigo,” izay avy amin’ilay mpikaroka italiana Amerigo Vespucci, izay mpikaroka sy mpanamory sambo nanao dia maromaro ho any amin’ny Tontolo Vaovao tamin’ny faramparan’ny taonjato faha-15 sy ny fiandohan’ny taonjato faha-16. Amin’ny ankapobeny, ny fikarohan’i Vespucci dia notanterahina noho ny fanohanana ara-bola sy ny fampiasam-bolan’ny mpanohana sy ny mpiaro izay nahita fahafahana mety hahazoana tombombarotra, fanitarana, ary laza tamin’ny fikarohana ny Tontolo Vaovao. Ny anarana hoe “America” dia tandindon’ny ezaka hamokatra tombombarotra.

Jesus always illustrates the end of a thing, with the beginning, and the beginning of the ten kings that represent the bridge from the two-horned kingdom of Medo-Persia to the one world government represented by Alexander the Great, begins with the rich king, who is president of the kingdom typified by France and Ahab, who will also become the head represented by Alexander the Great, when the entire world is confronted with the economics associated with the power of the United States, as it forces the entire world to bow to the Catholic church, if they wish to be able to buy and sell.

I Jesosy mandrakariva no maneho ny fiafaran’ny zavatra iray amin’ny fiandohany, ary ny fiandohan’ireo mpanjaka folo izay maneho ny tetezana avy amin’ilay fanjakana manan-tandroka roa dia Medo-Persia mankany amin’ilay fitondram-panjakana iray maneran-tany asehon’i Aleksandra Lehibe, dia manomboka amin’ilay mpanjaka manankarena, izay filohan’ilay fanjakana tandindonin’i Frantsa sy Ahaba, izay ho tonga loha koa asehon’i Aleksandra Lehibe, rehefa miatrika ny toekarena mifandray amin’ny herin’i Etazonia izao tontolo izao manontolo, raha manery izao tontolo izao manontolo hiankohoka eo anatrehan’ny fiangonana Katolika izy, raha maniry ny ho afaka hividy sy hivarotra izy ireo.

The seventh kingdom in Revelation chapter seventeen, is the ten kings, and one of the ten king’s prophetic characteristics, is that they only continue a “short space,” before they agree to give their seventh kingdom unto the whore of Babylon, that only holds together for “one hour”. The prophetic reason they accept that agreement is because they are drunk with the wine of Babylon. Historically Alexander the Great only ruled for a short space, for his life ended as quickly as his kingdom was established, for he drank himself to death, thus symbolizing the short space and drunkenness of the ten kings of the United Nations. As soon as Alexander the Great stood up he was broken, and his kingdom was given to the four winds, identifying the following struggle to re-establish his former kingdom.

Ny fanjakana fahafito ao amin’ny Apokalypsy toko fahafito ambin’ny folo dia ireo mpanjaka folo, ary iray amin’ireo toetra ara-paminaniana ananan’ilay mpanjaka folo dia ny hoe maharitra “fotoana fohy” ihany izy ireo, alohan’ny hanaiky hanolotra ny fanjakany fahafito ho an’ilay vehivavy janga any Babylona, izay tsy maharitra afa-tsy “ora iray”. Ny antony ara-paminaniana anekeny izany fifanarahana izany dia satria mamo noho ny divain’i Babylona izy ireo. Ara-tantara, Aleksandra Lehibe dia nanjaka nandritra ny fotoana fohy ihany, fa tapitra haingana tahaka ny nametrahana ny fanjakany ny ainy, satria nisotro mandra-pahafatiny izy; koa izany no anehoany an’ohatra ny fotoana fohy sy ny fahamamoan’ireo mpanjaka folo ao amin’ny Firenena Mikambana. Raha vantany vao nitsangana Aleksandra Lehibe dia torotoro izy, ary nomena ny rivotra efatra ny fanjakany, ka manondro ny tolona nanaraka mba hampiorina indray ny fanjakany teo aloha.

Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. 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. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

Ary izaho kosa, tamin’ny taona voalohany nanjakan’i Dariosa Mediana, dia nitsangana hanamafy sy hampahery azy. Ary ankehitriny dia 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 hareny dia hampihetsika ny rehetra hanohitra ny fanjakan’i Grecia izy. Ary hisy mpanjaka mahery hitsangana, izay hanjaka amin’ny fanapahana lehibe ka hanao araka ny sitrapony. Ary rehefa mitsangana izy, dia ho torotoro ny fanjakany, ka hozaraina ho amin’ny rivotra efatra any an-danitra; nefa tsy ho an’ny taranany izany, na araka ny fanapahana izay nanjakany; fa hongotana ny fanjakany, dia ho an’ny hafa ankoatra ireo. Daniela 11:1–4.

Alexander’s kingdom fell apart as quickly as it came together, for it represents the last days, in which prophecy is identified as happening rapidly.

Ny fanjakan’i Aleksandra dia rava vetivety tahaka ny nahamaika ny niangonany, satria izy no misolo tena ny andro farany, izay amaritana ny faminaniana ho tanteraka haingana.

“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.

“Ang mga kasangkapan ng kasamaan ay pinag-iisa ang kanilang mga puwersa at pinagtitibay ang kanilang pagkakabuklod. Sila’y nagpapalakas para sa huling dakilang krisis. Malalaking pagbabago ang malapit nang maganap sa ating sanlibutan, at ang mga pangwakas na pagkilos ay magiging mabilis.” Testimonies, tomo 9, 11.

The third woe of Islam is established upon the prophetic characteristics of the first and second woes. In the first woe there was a period which began with the arrival of Mohammed and continued until the next period, which is identified as “five months” or one hundred and fifty years, in which Islam would “hurt” the armies of Rome. The end of the one-hundred and fifty year time prophecy simultaneously marks the beginning of the three hundred and ninety-one year and fifteen-day prophecy, in which Islam of the second Woe, would then “kill” the armies of Rome.

Ny loza fahatelo nateraky ny finoana silamo dia miorina eo ambonin’ireo toetra ara-paminaniana mampiavaka ny loza voalohany sy faharoa. Tamin’ny loza voalohany dia nisy fe-potoana iray izay nanomboka tamin’ny fahatongavan’i Mohammed ka nitohy mandra-pahatongan’ny fe-potoana manaraka, izay aseho ho “dimy volana” na dimampolo amby zato taona, izay handratraran’ny finoana silamo ny tafik’i Roma. Ny fiafaran’ilay faminaniana momba ny fotoana dimampolo amby zato taona dia manamarika miaraka ihany koa ny fiandohan’ilay faminaniana momba ny telon-jato iraika amby sivifolo taona sy dimy ambin’ny folo andro, izay amin’izany ny finoana silamo amin’ilay Loza faharoa dia hamono ny tafik’i Roma.

September 11, 2001 marked the arrival of the period represented by Mohammed of the first woe, which includes October 7, 2023 as marking the beginning of the period when Islam would “hurt” the “armies of Rome” in the ancient literal “Glorious Land” which is a proxy for the United States, and since October 7, 2023 the attacks by Islam against the army of Rome, is approaching two hundred at the writing of this article on February 17, 2024.

Ny 11 Septambra 2001 no nanamarika ny fiavian’ilay vanim-potoana asehon’i Mohammed ao amin’ny loza voalohany, izay ahitana ny 7 Oktobra 2023 ho manamarika ny fiandohan’ilay vanim-potoana izay hanimbàn’ny Islam ny “tafik’i Roma” ao amin’ilay “Tany Be Voninahitra” ara-bakiteny fahiny, izay misolo tena an’i Etazonia, ary hatramin’ny 7 Oktobra 2023 ny fanafihan’ny Islam amin’ny tafik’i Roma dia manakaiky ny roanjato amin’ny fotoana anoratana ity lahatsoratra ity, ny 17 Febroary 2024.

At the soon-coming Sunday law the United States is “killed” as the sixth kingdom of Bible prophecy, which parallels the three hundred and ninety-one years and fifteen days of Islamic attacks that killed the former armies of Rome, as the warfare of their third great jihad intensifies. When Michael stands up, human probation closes, and the four winds are fully released during the seven last plagues.

Amin’ny lalàna alahady ho avy tsy ho ela dia “vonoina” i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, izay mifanandrify amin’ny telo zato sy iraika amby sivifolo taona ary dimy ambin’ny folo andro nisian’ny fanafihan’ny silamo izay namono ny tafiky Roma fahiny, raha mihamafy ny adin’ny jihad lehibe fahatelon’izy ireo. Rehefa mitsangana Mikaela, dia mifarana ny fotoam-pahasoavana ho an’ny olombelona, ary avoaka tanteraka ny rivotra efatra mandritra ny loza fito farany.

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

“Hitako fa ny fahatezeran’ny firenena, ny fahatezeran’Andriamanitra, ary ny fotoana hitsarana ny maty dia samy miavaka sy misaraka, ka ny iray manaraka ny iray; ary hitako koa fa Mikaela dia mbola tsy nitsangana, ary ny andron’ny fahoriana, izay tsy mbola nisy toa azy, dia mbola tsy nanomboka. Efa tezitra izao ny firenena; fa rehefa vitan’ny Mpisoronabentsika ny asany ao amin’ny fitoerana masina, dia hitsangana Izy, hitafy ny fitafian’ny famaliana, ary amin’izay dia harotsaka ny loza fito farany.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Hitako fa ny anjely efatra no hitana ny rivotra efatra mandra-pahavitan’ny asan’i Jesosy ao amin’ny fitoerana masina, ary avy eo dia ho avy ny loza fito farany.” Early Writings, 36.

The “four winds” are represented as “an angry horse, seeking to break loose and bring death and destruction in its path,” by Sister White and they are fully released when probation closes. They were portrayed as being released in the second woe as “four angels”, not four winds.

Ny “rivotra efatra” dia asehon’i Sister White ho “soavaly tezitra, mitady hiala amin’ny fatorany ka hitondra fahafatesana sy fandringanana amin’izay lalany,” ary avoaka tanteraka izy ireo rehefa mifarana ny fotoam-pahasoavana. Naseho ho navotsotra tamin’ny loza faharoa izy ireo amin’ny maha-“anjely efatra” azy, fa tsy rivotra efatra.

Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

Niteny tamin’ilay anjely fahenina izay nanana ny trompetra hoe: Vahao ireo anjely efatra izay voafatotra eo amin’ilay ony lehibe Eofrata. Dia navahana ireo anjely efatra, izay efa voaomana ho amin’ny ora iray sy andro iray sy volana iray ary taona iray, mba hamono ny ampahatelon’ny olona. Apokalypsy 9:14, 15.

The “four winds”, or the “four angels”, are both symbols of Islam as determined by the context where the symbol is employed. When Alexander the Great stood up, his kingdom, which represents the seventh kingdom, that is one third of the threefold kingdom of the dragon, the beast and the false prophet; “when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven.” When human probation closes the four winds, or the four angels are released, and they break his kingdom, for his kingdom “shall be broken.” Those ten kings and their partners, the globalist merchants, will then stand afar off and lament and cry.

Ny “rivotra efatra”, na ny “anjely efatra”, dia samy tandindon’ny Islam araka izay faritan’ny tontolon-kevitra ampiasana ilay tandindona. Raha nitsangana i Aleksandra Lehibe, ny fanjakany, izay misolo tena ny fanjakana fahafito, dia ampahatelon’ilay fanjakana telo sosona an’ny dragona sy ny bibidia ary ny mpaminany sandoka; “rahefa hitsangana izy, dia ho torotoro ny fanjakany, ka ho zarazaraina ho amin’ny rivotra efatry ny lanitra.” Rehefa mifarana ny fotoam-pahasoavana ho an’ny olombelona, dia vahana ny rivotra efatra, na ny anjely efatra, ka torotoroiny ny fanjakany, satria ny fanjakany “dia ho torotoro.” Ary ireo mpanjaka folo ireo mbamin’ireo mpiara-dia aminy, dia ny mpivarotra maneran-tany, no hijoro lavitra, ka hitomany sy hidradradradra.

For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

Fa, indro, niangona ny mpanjaka; niara-nandalo izy. Nahita izy, ka dia gaga; raiki-tahotra izy, ka nandositra faingana. Tany no nihazona azy ny horohoro, sy ny fanaintainana, tahaka ny an’ny vehivavy miteraka. Ianao mamaky ny sambon’i Tarsisy amin’ny rivotra avy any atsinanana. Salamo 48:4–7.

The economic structure of the ten kings is broken by the “east wind” of Islam.

Ny rafitra ara-toekarenan’ireo mpanjaka folo dia potehin’ilay “rivotra avy any atsinanana” dia ny finoana silamo.

Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27: 26, 27.

Ny mpivoy anao no nitondra anao ho any amin’ny rano lalina; ny rivotra avy any atsinanana no nandrava anao teo afovoan’ny ranomasina. Ny harenanao sy ny tsenanao, ny varotrao, ny tantsambonao sy ny mpanamory anao, ny mpanamaitra ny sambonao sy ny mpandraharaha amin’ny varotrao, ary ny lehilahinao rehetra mpiady izay ao anatinao, mbamin’ny olona rehetra ao amin’ny antokonao izay eo afovoanao, dia hianjera ho eo afovoan’ny ranomasina amin’ny andro haharavanao. Ezekiela 27:26, 27.

The “east wind” of Islam breaks the ten kings’ kingdom in “the day of their ruin,” as represented by Alexander the Great’s kingdom being “broken” and given to the four winds. Much of the history that has taken place in the eleventh of Daniel will be repeated as chapter eleven reaches its final fulfillment. Determining where to rightly divide those histories is the prophetic work of those who are called to be students of prophecy. The last six verses of Daniel eleven conclude at the close of human probation, when Michael stands up. When Alexander the Great’s kingdom is divided to the four winds, it represents the close of probation, and identifies that the following prophetic history from verse five onward is to be considered as a new prophetic line.

Ny “rivotra avy any atsinanana” an’ny Islamo no manorotoro ny fanjakan’ireo mpanjaka folo “amin’ny andro haharavany azy”, araka ny anoharana ny amin’ny fanjakan’i Aleksandra Lehibe izay “torotoro” ka nomena ho an’ny rivotra efatra. Maro amin’ny tantara izay efa nitranga ao amin’ny Daniela toko faha-11 no haverina indray rehefa tonga amin’ny fahatanterahany farany io toko faha-11 io. Ny famaritana izay toerana tokony hanasarahana ara-drariny ireo tantara ireo no asan’ny faminaniana iantsoana ireo izay nantsoina ho mpianatry ny faminaniana. Ny andininy enina farany ao amin’ny Daniela toko faha-11 dia mifarana amin’ny famaranana ny fotoam-pitsarana ho an’ny olombelona, rehefa mitsangana Mikaela. Rehefa zaraina ho amin’ny rivotra efatra ny fanjakan’i Aleksandra Lehibe, dia maneho ny famaranana ny fotoam-pitsarana izany, ary mampahafantatra fa ny tantaram-paminaniana manaraka, manomboka amin’ny andininy faha-5 sy mankaty, dia tokony hoheverina ho tsipika faminaniana vaovao.

Verse five unto verse sixteen identifies the history of 538 unto the soon coming Sunday law. Verses five through nine, represent the history of the twelve hundred and sixty years of papal rule that began in the year 538 and concluded at the time of the end in 1798. Verse ten identifies the history that typifies verse forty, when the papacy swept away the Soviet Union at the time of the end in 1989. Verses eleven and twelve identify the current proxy war in the Ukraine, which Putin and Russia are going to win, but the aftermath of Putin’s victory will parallel “the battle of Nineveh,” and “the fall of Chosroes,” which was the “key that opened the bottomless pit” which released Islam in the history of the first woe.

Ny andininy faha-dimy ka hatramin’ny andininy faha-enina ambin’ny folo dia manondro ny tantara nanomboka tamin’ny 538 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny andininy faha-dimy ka hatramin’ny faha-sivy dia maneho ny tantaran’ireo arivo roanjato sy enimpolo taona nanjakan’ny fahefana papaly, izay nanomboka tamin’ny taona 538 ary nifarana tamin’ny fotoanan’ny farany tamin’ny 1798. Ny andininy faha-folo dia manondro ny tantara izay tandindon’ny andininy faha-efapolo, rehefa nifaoka ny Firaisana Sovietika ny fahefana papaly tamin’ny fotoanan’ny farany tamin’ny 1989. Ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo dia manondro ny ady an-kolaka mitranga ankehitriny ao Okraina, izay handresen’i Putin sy Rosia; nefa ny vokatr’izany fandresen’i Putin izany dia hifanaraka amin’“ny adin’i Ninive,” sy “ny fianjeran’i Chosroes,” izay “lakile nanokatra ny lavaka tsy hita noanoa” ka namoaka ny Islamo teo amin’ny tantaran’ny loza voalohany.

In the aftermath of Putin’s short-lived triumph, the United States, in verses thirteen to fifteen, will win the proxy war, that is the conclusion of the proxy war that had been engaged in from World War Two. The passage identifies three battles, the first battle concluded in 1989, in fulfillment of verses ten and forty, the second being the current war in the Ukraine, represents verses eleven and twelve, and the third proxy war, representing the final victory of the United States, is represented in verse thirteen through fifteen.

Taorian’ny fandresena vetivety azon’i Putin, i Etazonia, ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo, no handresy amin’ilay ady ankolaka; izany no famaranana ny ady ankolaka izay efa niroso hatramin’ny Ady Lehibe Faharoa. Mamaritra ady telo ilay andalana: ny ady voalohany dia nifarana tamin’ny taona 1989, ho fahatanterahan’ny andininy faha-folo sy faha-efapolo; ny ady faharoa, izay ilay ady ankehitriny any Okraina, no maneho ny andininy faha-iray ambin’ny folo sy faha-roa ambin’ny folo; ary ny ady ankolaka fahatelo, izay maneho ny fandresena farany azon’i Etazonia, dia aseho ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo.

What needs to be recognized with these four periods represented from verse five to verse fifteen, is that the last two periods, which represent the current war in the Ukraine, and then the retaliation of the United States, occur in the time of the sealing. Verse sixteen identifies the soon coming Sunday law in the United States. Verses five through ten represent the history of 538 through to both the time of the end in 1798, and then on to the time of the end in 1989. The two battles of the final proxy war, represented in verses eleven to fifteen, are therefore fulfilled in the period where Ezekiel chapter twelve identifies that the effect of every vision is fulfilled.

Ny tsy maintsy ho fantatra momba ireo vanim-potoana efatra aseho hatramin’ny andininy faha-dimy ka hatramin’ny andininy faha-dimy ambin’ny folo dia izao: ireo vanim-potoana roa farany, izay maneho ny ady ankehitriny ao Okraina, ary avy eo ny famalian-kafatr’i Etazonia, dia miseho amin’ny fotoanan’ny famehezana. Ny andininy faha-enina ambin’ny folo dia manondro ny lalàn’ny Alahady izay ho avy tsy ho ela ao Etazonia. Ny andininy faha-dimy ka hatramin’ny faha-folo dia maneho ny tantara nanomboka tamin’ny 538 ka hatramin’ny fotoanan’ny farany tamin’ny 1798, ary avy eo hatrany amin’ny fotoanan’ny farany tamin’ny 1989. Koa ireo ady roa amin’ilay ady farany amin’ny alalan’ny solontena, izay aseho ao amin’ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo, dia tanteraka ao anatin’ilay fe-potoana izay ambaran’ny Ezekiela toko faha-roa ambin’ny folo fa tanteraka ny vokatry ny fahitana rehetra.

Those visions were represented to Ezekiel as “wheels within wheels”, which Sister White identifies as the “complicated interplay of human events.” The history of the war in the Ukraine, Putin’s victory, and then his demise, followed by the victory of the United States, is one of the most complex revelations of line upon line in God’s Word.

Ireo fahitana ireo dia naseho tamin’i Ezekiela ho toy ny “kodia ao anatin’ny kodia”, izay ambaran’i Sister White fa ny “fifamenoana sarotra eo amin’ny zava-mitranga eo amin’ny olombelona.” Ny tantaran’ny ady tany Okraina, ny fandresen’i Putin, ary avy eo ny fahalavoany, izay narahin’ny fandresen’i Etazonia, dia iray amin’ireo fanambarana tena sarotra indrindra momba ny fitsipika “andalana eo ambonin’ny andalana” ao amin’ny Tenin’Andriamanitra.

Commenting upon Ezekiel’s “wheels within wheels,” Sister White says that when Ezekiel first saw those wheels it appeared as confusion, but Ezekiel ultimately recognized perfect order in the wheels, which are the “complicated interplay of human events”. In order to rightly divide the history represented in verses eleven to fifteen, the relationship between the Catholic church and Nazi Germany must be understood, for the Nazi leaders in the Ukraine are the proxies for that relationship.

Raha naneho hevitra momba ireo “kodia ao anatin’ny kodia” hitan’i Ezekiela, dia milaza i Sister White fa raha vao nahita ireo kodia ireo i Ezekiela tamin’ny voalohany dia toa fifanjevoana izany; nefa nony farany dia tsapan’i Ezekiela fa nisy filaminana lavorary tao amin’ireo kodia ireo, izay “fifampikasohan-javatra sarotra misy eo amin’ny zava-mitranga eo amin’ny olombelona”. Mba hizarana araka ny tokony ho izy ny tantara aseho ao amin’ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo, dia tsy maintsy takarina ny fifandraisana misy eo amin’ny fiangonana Katolika sy Alemaina Nazi, satria ireo mpitondra Nazi ao Okraina no solontena misolo tena izany fifandraisana izany.

It is also necessary to understand the role of the apparition of the so-called virgin Mary at Fatima, Portugal in 1918, including the three secrets that the so-called virgin Mary left with the three children from that history. The premise of those three messages, which describe a struggle between the Catholic church and atheistic Russia, and the Second World War, is part of the Fatima message that is represented in the war in the Ukraine.

Zava-dehibe koa ny mahatakatra ny anjara asan’ilay fisehoan’ilay antsoina hoe virjiny Maria tao Fatima, Portiogaly, tamin’ny 1918, anisan’izany ireo tsiambaratelo telo izay navelan’ilay antsoina hoe virjiny Maria tamin’ireo zaza telo ao amin’izany tantara izany. Ny fototra iorenan’ireo hafatra telo ireo, izay mamaritra tolona eo amin’ny fiangonana Katolika sy i Rosia tsy mino an’Andriamanitra, ary ny Ady Lehibe Faharoa, dia ampahany amin’ny hafatr’i Fatima izay aseho ao amin’ny ady any Okraina.

The French Revolution, and its prophetic relationship to the Catholic church, and ultimately Napoleon Bonaparte, who represents Putin, is also one of the “wheels” that are represented in the war in the Ukraine. The French Revolution’s prophetic relationship to the United States is also represented in the history, for just as Putin is represented by Napoleon as France was going down, the former actor Ronald Reagan, as the head of the armies of Catholicism in the battle of 1989, typifies the former actor Zelenskyy as Ukraine is going down. In the wheels that intersect and connect in these verses, the final straw for the Democrat politicians in the United States, that have been and are promoting Zelenskyy, will be exposed by Putin when he prevails.

Ny Revolisiona Frantsay, sy ny fifandraisany ara-paminaniana amin’ny fiangonana Katolika, ary amin’ny farany Napoléon Bonaparte, izay misolo tena an’i Putin, dia iray ihany koa amin’ireo “kodia” izay aseho ao amin’ny ady any Okraina. Ny fifandraisana ara-paminanian’ny Revolisiona Frantsay amin’i Etazonia dia aseho ao amin’ny tantara ihany koa; fa tahaka ny isoloan’i Napoléon tena an’i Putin teo am-pilatsahan’i Frantsa, dia ny mpilalao sarimihetsika taloha Ronald Reagan, amin’ny maha-lohan’ny tafiky ny Katolisisma azy tao amin’ny ady tamin’ny 1989, no tandindon’ny mpilalao sarimihetsika taloha Zelenskyy eo am-pilatsahan’i Okraina. Ao amin’ireo kodia izay mifampita sy mifamatotra ao amin’ireo andininy ireo, ny mololo farany ho an’ireo mpanao politika Demaokraty ao Etazonia, izay efa nampiroborobo sy mbola mampiroborobo an’i Zelenskyy, dia haharihary amin’ny alalan’i Putin rehefa mandresy izy.

We will continue this study in the next article.

Hotohizantsika ao amin’ny lahatsoratra manaraka ity fianarana ity.

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

Teo amoron’ny ony Kebara no nahitan’i Ezekiela tadio tahaka ny avy any avaratra, “rahona lehibe, sy afo mifono ny tenany, ary famirapiratana no nanodidina azy, ary avy teo afovoany dia toy ny lokon’ny ambra.” Kodiarana maro, mifampiditra ny iray amin’ny iray, no nahetsiky ny zava-manana aina efatra. Ambony lavitra noho ireo rehetra ireo “dia nisy toy ny endriky ny seza fiandrianana, tahaka ny fijery vato safira; ary teo ambonin’ny endriky ny seza fiandrianana dia nisy toy ny endrika, tahaka ny fijery olona eo amboniny.” “Ary niseho teo amin’ny kerobima ny endriky ny tanan’olona teo ambanin’ny elany.” Ezekiela 1:4, 26; 10:8. Sarotra loatra ny firafitry ny kodiarana ka raha vao jerena dia toy ny misy fisafotofotoana; nefa nandeha tamin’ny firindrana tanteraka izy. Zavaboary any an-danitra, tohanan’ny sady tarihina amin’ilay tanana eo ambanin’ny elatry ny kerobima, no nanosika ireo kodiarana ireo; teo amboniny, teo ambonin’ny seza fiandrianana safira, no nisy Ilay Mandrakizay; ary manodidina ny seza fiandrianana ny avana, tandindon’ny famindram-po avy amin’Andriamanitra.

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Tahaka ireo fihodinana mitovitovy amin’ny kodia izay teo ambanin’ny fitarihan’ny tànana teo ambanin’ny elatry ny kerobima, dia eo ambanin’ny fifehezan’Andriamanitra koa ny fifamoivoizana sarotra amin’ny zava-miseho eo amin’ny olombelona. Ao anatin’ny ady sy ny tabataban’ny firenena, Ilay mipetraka eo ambonin’ny kerobima dia mbola mitarika ny raharahan’ny tany.”

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

Ny tantaran’ireo firenena izay nifandimby nibodo ny fotoana sy ny toerana voatendry ho azy, sady tsy nahy nijoro ho vavolombelon’ny fahamarinana izay tsy fantany akory ny heviny, dia miteny amintsika. Ho an’ny firenena rehetra sy ny olona tsirairay ankehitriny dia efa nanendry toerana iray Andriamanitra ao amin’ny drafitra lehibe ananany. Ankehitriny ny olona sy ny firenena dia refesina amin’ny firaka eny an-tanan’Ilay tsy mba manao hadisoana. Samy manapa-kevitra ny anjarany avy amin’ny safidiny avy ny rehetra, ary Andriamanitra no mifehy ny zavatra rehetra mba hahatanteraka ny fikasany.

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.

“Ny tantara izay nasian’ilay IZAHO IZAY MISY marika ao amin’ny Teniny, mampifamatotra rojo isanisany ao amin’ny rojom-paminaniana, hatramin’ny mandrakizay tany aloha ka hatramin’ny mandrakizay ho avy, no milaza amintsika izay toerana misy antsika ankehitriny eo amin’ny fizotry ny vanim-potoana, sy izay azo antenaina amin’ny andro ho avy. Izay rehetra nambaran’ny faminaniana mialoha fa ho tanteraka, mandra-pahatongan’izao fotoana izao, dia efa voasoritra teo amin’ny pejin’ny tantara, ary azontsika antoka fa izay rehetra mbola ho avy dia hotanterahina araka ny filaharany.” Education, 178.