Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia manomboka amin’ny fotoan’ny farany tamin’ny taona 1798, rehefa azon’ny mpanjakan’ny atsimo natao tamin’ny mpanjakan’ny avaratra ny ratra mahafaty azy. Io tantara io dia naseho mialoha tamin’ny alalan’ny taona 246 tal. J.K., rehefa namaly faty tamin’ny fanjakana avaratra i Ptolemaiosy, ary koa tamin’ny fotoana nisamboran’i Frantsa Napoleoniana ny papa ho babo tamin’ny taona 1798. Rehefa miverina any Egypta ny mpanjakan’ny atsimo ao amin’ny andininy fahasivy, dia ambaran’ny andininy fahafolo avy eo fa hanao fanafihana valy atao amin’ny mpanjakan’ny atsimo ny mpanjakan’ny avaratra.

So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

Koa ny mpanjakan’ny atsimo dia hiditra ao amin’ny fanjakany ka hiverina any amin’ny taniny. Fa ny zanany kosa ho taitra, ka hanangona hery lehibe maro; ary ny iray dia ho avy tokoa ka handrava toy ny safo-drano sy handalo; dia hiverina izy ka ho taitra indray hatrany amin’ny fiarovany mafy. Daniela 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Alohan’ny handinihantsika ny fanazavan’i Uriah Smith momba ilay tantara izay nanatanteraka ny andininy faha‑folo, dia marihintsika ny fitenenana hoe “mihoatra ka mandalo.” Ilay andian-teny hebreo nadika tamin’izany fomba izany dia nadika koa ao amin’ny andininy faha‑efapolo hoe “mihoatra ka mamakivaky.” Io ihany no andian-teny ao amin’ny teny hebreo fototra. Indray mandeha monja ihany koa no ahitana azy any amin’ny Soratra Masina.

And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

Ary izy handeha hamakivaky an’i Joda; hisondrotra sy hihoatra izy, ka hahatratra hatreo amin’ny vozona; ary ny fivelaran’ny elany dia hameno ny sakan’ny taninao, ry Imanoela. Isaia 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

Ao amin’ny Daniela toko faha‑iraika ambin’ny folo, andininy faha‑folo sy andininy faha‑efapolo, ary avy eo indray ao amin’ny Isaia toko faha‑valo, andininy faha‑valo, ilay andian‑teny hebreo mitovy dia adika amin’ny fomba telo samy hafa, na dia maneho hevitra iray ihany aza izy ireo. Ny teny farany ao amin’ilay andian‑teny, dia ny teny hebreo hoe “abar,” izay aseho ho “mandalo mamaky” ao amin’ny andininy faha‑folo, “mandalo mihoatra” ao amin’ny andininy faha‑efapolo, ary avy eo ho “miampita” ao amin’ny Isaia. Ny heviny dia mitovy amin’ny ankapobeny ao amin’ireo fanononana telo ireo, kanefa ao amin’ny Isaia dia misy koa fifandraisana ara‑faminaniana hafa eo amin’ireo fanononana ireo.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Ny andininy ao amin’i Isaia dia tanteraka tamin’ny fotoana nandresen’ny mpanjakan’i Asyria an’i Joda ka tonga hatrany Jerosalema, nefa tsy naharesy ny tanàna mihitsy izy. Niakatra “hatrany amin’ny vozona” izy, nefa tsy naharesy ny “loha.” Ao anatin’io faminaniana io ihany, Isaia dia maneho tandindona ara-paminaniana momba izay asehon’ny “loha,” ary ambarany fa ny “loha” dia renivohitry ny fanjakana, ary ny mpanjakan’ny fanjakana koa dia ny “loha.” Manome vavolombelona roa izy ho fanamafisana ilay fahamarinana ara-paminaniana fa ny loha dia mpanjaka sy fanjakana, ary avy eo dia ambarany amin’ny fomba miafina fa raha tsy manaiky sy mahatakatra izany fahamarinana izany ilay mpianatry ny faminaniana dia tsy hiorina izy. Ilay andininy miafina dia ampahany amin’io faminaniana io ihany izay manondro fa ny mpanjakan’ny avaratra dia hihoatra sy handeha manafotra, nefa hatrany amin’ny “vozona” ihany.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Fa ny lohan’i Syria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary ao anatin’ny dimy amby enim-polo taona dia ho torotoro Efraima, ka tsy ho vahoaka intsony. Ary ny lohan’i Efraima dia Samaria, ary ny lohan’i Samaria dia ny zanak’i Remalia. Raha tsy mino ianareo, dia tsy haharitra tokoa ianareo. Isaia 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

Ny “loha” n’ny firenen’i Syria dia ny renivohiny, dia “Damaskosy”; ary ny “loha” n’i “Damaskosy” (renivohitra) dia “Rezina”, mpanjakan’i Syria. Ary koa, ny “loha” n’ny firenen’i Efraima dia ny renivohiny, dia “Samaria”; ary ny “loha” n’i “Samaria” (renivohitra) dia “zanak’i Remalia” (Pekaha), mpanjakan’i Samaria. Ao amin’io faminaniana io ihany, ao amin’ny toko manaraka, ao amin’ny andininy faha-valo, i Sankeriba mpanjakan’i Asyria dia nanao fahirano an’i Jerosalema, ary ao amin’ny andininy faha-valo dia ilazana fa ny fanaovany fahirano an’i Jerosalema dia tonga hatrany amin’ny vozona.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Ny andininy faha-fito sy faha-valo, izay mametraka, eo ambonin’ny vavolombelona roa, ny tandindona ara-paminaniana momba ny “loha,” izay maneho na ny mpanjaka na ny renivohitry ny firenen’ilay mpanjaka, dia ny faminaniana momba ny dimy amby enim-polo taona izay mamantatra ny fiandohan’ireo faminaniana roa samy momba ny roa arivo sy diman-jato amby roapolo taona hamelezana ny fanjakana avaratra sy atsimon’ny Isiraely. Koa andininy tena sarotra izy io, satria mifandray amin’ny andininy faha-folo sy faha-efapolo ao amin’ny toko fahiraika ambin’ny folo ao amin’i Daniela, izay samy mampahafantatra koa ny fifanandrinana iray izay anafihan’ny mpanjaka avy any avaratra ny mpanjaka avy any atsimo, tahaka an’i Sankeriba, mpanjaka avy any avaratra, izay nanafika an’i Joda, mpanjaka any atsimo, ao amin’ny andininy faha-valo ao amin’ny toko fahavalo ao amin’i Isaia.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Ny fanalahidy mampifamatotra ireo fifandonan’ny mpanjaka avy any avaratra sy avy any atsimo ireo dia ny “loha,” ary ny “mihoatra ka mandalo.” Rehefa mamaly bontana amin’ny mpanjaka avy any atsimo ny mpanjaka avy any avaratra ao amin’ny andininy faha‑folo, ao amin’ny toko faha‑iraika ambin’ny folo, dia mandresy amin’ny ady izy, nefa mamela ny “loha,” satria izy “tonga, ka mihoatra, ary mandalo” “hatrany amin’ny” “fiarovan-toerana” an’ilay mpanjaka avy any atsimo. Ny tantaran’ny andininy faha‑folo dia maneho ny fandresen’ny mpanjaka avy any avaratra ny mpanjaka avy any atsimo, nefa tsy miditra ao Egypta (ilay fiarovan-toerana), renivohitra—ny “loha.”

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Rehefa resin’ny mpanjaka atsimo teo aloha ny mpanjaka avaratra ao amin’ny andininy fahafito sy fahavalo, dia “niditra tao amin’ny fiarovan’ny mpanjakan’ny avaratra izy, ary” “naharesy sy” “nitondra babo” niverina tany “Egypta.” Tamin’ny fandresena famaliana nataon’ny mpanjakan’ny avaratra, dia tsy niditra tao Egypta izy, ka izany no tandindon’ny hoe, raha voafafa tamin’ny taona 1989 ny Firaisana Sovietika, dia navelany mbola nitsangana i Rosia, renivohiny—ny lohany. “Raha tsy hino ianareo, dia tsy ho tafatoetra tokoa.” I Rosia, izay aseho ho mpanjaka atsimo ao amin’ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo, no mandresy amin’ny adin’ny sisintany, izay Rafia tamin’ny andro fahiny, ary Okraina amin’izao andro izao.

“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

“Andininy 10. Fa ny zanany lahy kosa dia hifoha ka hanangona hery lehibe maro; ary ny anankiray amin’izy ireo dia ho avy tokoa ka handripaka sy handalo; dia hiverina izy ka hifoha indray hatrany amin’ny fiarovany mafy.”

“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

“Ny tapany voalohany amin’ity andininy ity dia miresaka momba ny zanaka lahy, amin’ny maro; ny tapany farany kosa momba ny iray, amin’ny tokana. Ny zanakalahin’i Seleucus Callinicus dia i Seleucus Ceraunus sy Antiochus Magnus. Izy roa lahy ireo dia samy niditra tamim-pahazotoana tamin’ny asa fanamarinana sy famaliana ny raharahan-drainy sy ny taniny. Ny zokiny tamin’izy ireo, dia i Seleucus, no voalohany nandray ny seza fiandrianana. Nanangona vahoaka betsaka izy mba hamerenana ny fanapahan-drainy; kanefa noho izy andriana malemy sy kanosa, na tamin’ny tenany na tamin’ny fananany, tsy nanam-bola, ary tsy nahay nitana ny tafiny ho amin’ny fankatoavana, dia nohamoizin’ny jeneraly roa taminy izy, rehefa avy nanjaka tamim-pahafaham-baraka nandritra ny roa na telo taona. Ny rahalahiny izay nahavita kokoa, dia i Antiochus Magnus, no nambara ho mpanjaka teo no ho eo; ary rehefa nandray ny fitarihana ny tafika izy, dia nahazo indray an’i Seleucia ary namerina an’i Syria, ka nanao ny tenany ho tompon’ny toerana sasany tamin’ny alalan’ny fifanarahana, ary ny hafa tamin’ny herin’ny fiadiana. Nisy fampitsaharana ady taorian’izany, izay nifampiraharahan’ny andaniny sy ny ankilany momba ny fihavanana, kanefa niomana ihany koa ho amin’ny ady; ary rehefa afaka izany, dia niverina Antiochus ka nandresy tamin’ny ady an’i Nicolas, jeneraly egyptiana, ary nikasa hanafika an’i Egypta mihitsy aza. Ity no ilay ‘iray’ izay tsy isalasalana fa handrava sy handalo.” Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Ny firodanan’ny Firaisana Sovietika tamin’ny taona 1989 no nanamarika ny “fotoan’ny farany,” ary ireo zanaka roa lahy ao amin’ilay andininy dia maneho ireo mari-pamantarana roa dia i Reagan sy Bush raini. Hatramin’ny “fotoan’ny farany,” tamin’ny taona 1798, izay niantombohan’ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo, dia efa nohadinoina ilay vehivavy janga avy any Roma; satria izy, amin’ny maha-Jezebela azy, dia mijanona any aoriana any Samaria, raha i Ahaba vadiny kosa miresaka amin’i Elia eo an-tendrombohitra Karmela. Niafina izy, nefa mangingina no nitarika ny tady rehetra, tahaka izay nataony tamin’ny Ady Lehibe Voalohany sy ny Ady Lehibe Faharoa. Ny vadiny no tafika solontenany hiady amin’ny mpanjakan’ny atsimo. Rehefa namaly faty izy tamin’ny taona 1989, dia izy, amin’ny maha-mpanjakan’ny avaratra azy, no nitondra kalesy, sambo ary mpitaingin-tsoavaly.

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

Ary amin’ny andro farany dia hifanehatra aminy ny mpanjakan’ny atsimo; ary ny mpanjakan’ny avaratra ho avy hamely azy tahaka ny tafio-drivotra, miaraka amin’ny kalesy sy ny mpitaingin-tsoavaly ary ny sambo maro; dia hiditra any amin’ny tany maro izy ka handrava sy hiampita. Daniela 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Ny solontenany ao amin’ilay famaliana valifaty dia asehon’ny hoe “sambo,” izay hery ara-toekarena, ary ny hoe “kalesy sy mpitaingin-tsoavaly,” izay hery ara-tafika. Ny hery ara-tafika sy ny hery ara-toekarena no toetra ara-paminaniana roa ananan’i Etazonia ao amin’ny faminaniana momba ny andro farany, satria i Etazonia no handrara izay tsy hiankohoka amin’i Jezebela tsy hividy na hivarotra; ary raha mbola mandà ny mariky ny fahefan’i Jezebela ihany izy ireo, dia hovonoina ho faty. Ny hery ara-toekarena sy ny tanjaka ara-tafika an’i Etazonia no nampiasaina niara-niasa tamin’ny papa ka nahatonga ny faharavan’ny Firaisana Sovietika tamin’ny 1989, na dia navelan’i Rosia hijoro aza.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Ny tantara izay nanatanteraka ny andininy faha‑folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo dia averina indray ao amin’ny tantaran’ny tapany faharoa amin’ny andininy faha‑efapolo, izay manondro ny fotoanan’ny farany amin’ny taona 1989. Ny tantaran’ny andininy faha‑enina ka hatramin’ny faha‑sivy dia maneho ny tantara izay nitarika ho amin’ny fotoanan’ny farany, izay voatondro ao amin’ny tapany voalohany amin’ny andininy faha‑efapolo. Ny andininy faha‑dimy ka hatramin’ny faha‑folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo dia maneho amin’ny fomba lavorary ny tantaran’ny andininy faha‑efapolo ao amin’ny Daniela 11; satria, araka ny nosoratan’i Sister White hoe: “ny ampahany betsaka amin’ny tantara izay efa tanteraka ao amin’ny Daniela 11 dia haverina indray.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Ny andininy voalohany ka hatramin’ny fahefatra ao amin’ny Daniela toko faha-iraika ambin’ny folo dia manondro an’i Kyrosy ho mpanjaka faharoa amin’ilay firenena manan-tandroka roa amin’ny fotoanan’ny farany amin’ny andro farany. Ny “fotoanan’ny farany” amin’ny andro farany dia ny taona 1989, ary ny filoha faharoa, izay asehon’i Kyrosy, no mametraka filaharana ara-paminaniana izay ahafahan’ny mpianatra ny faminaniana manisa hatramin’ny filoha fahenina aorian’ny 1989, izay ho ilay filoha manankarena indrindra, sady hampihetsika (hanaitra) ny herin’ilay dragona maneran-tany, na ireo globalista eran’izao tontolo izao izany, na ireo ao Etazonia. Avy eo izany tantara ara-paminaniana izany dia mitsambikina mankany amin’ny fanjakana fahafito ao amin’ny faminanian’ny Baiboly, dia ireo mpanjaka folo ao amin’ny Firenena Mikambana, ary manondro ny mpanjakany voalohany sady lehibe indrindra, araka izay asehon’i Aleksandra Lehibe (midika hoe “Ilay Mpiadin’Olona”), sy ny fandravana tanteraka farany ny fanjakany rehefa vahana tanteraka ireo rivotra efatry ny Silamo amin’ny famaranana ny fotoam-pitsarana ho an’ny olombelona.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Avy eo ny andininy dimy ka hatramin’ny sivy dia maneho an-tsary ny tantara asehon’ilay vanim-potoana izay nialoha ny fanorenana ny fahefan’ny papa teo ambonin’ny seza fiandrianana tamin’ny 538; satria voalohany, ilay hery izay ho tonga mpanjakan’ny avaratra dia tsy maintsy nandresy sakana ara-jeografika telo, tahaka an’i Seleokosy, izay avy eo dia naorina ho mpanjakan’ny avaratra. Taorian’izany, nandritra ny telo taona sy tapany, araka ny asehon’ny dimy amby telopolo taona ara-bakiteny, dia nanapaka ny mpanjakan’ny avaratra, mandra-pidiran’ny mpanjakan’ny atsimo tao amin’ny trano mimandany nisy azy ka nahababo azy, izay tatỳ aoriana dia maty tany Egypta noho ny nianjerany avy teo ambonin’ny soavaly. Koa izany, ireo andininy ireo dia manondro ny tantara izay nifarana tamin’ny fotoan’ny farany tamin’ny 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Ny andininy faha‑folo dia mamaritra ny tantaran’ny fotoanan’ny farany tamin’ny 1989, ary miaraka amin’ny andininy faha‑dimy ka hatramin’ny faha‑sivy, izy ireo dia maneho ny tantaran’ny andininy faha‑efapolo, tahaka izany koa ny tantaran’ny andininy faha‑telopolo ka hatramin’ny faha‑enina amby telopolo. Koa noho izany, manomboka amin’ny andininy voalohany ka hatramin’ny andininy faha‑folo, didy anampy didy, dia misy andalana faminaniana roa. Ny voalohany dia miresaka ny mpitarika ny fanjakana fahenina sy fahafito, na dia misy elanelana banga aza eo amin’ny fanjakana fahenina sy ny filoha manankarena indrindra ao amin’ny fanjakana fahenina ary ny fanjakana fahafito.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Ny andalana faharoa dia mandrakotra ny tantaran’ny fanesorana ireo sakana telo, ny vanim-potoana nanjakan’ny mpanjakan’ny avaratra, ary izay nesorina tamin’izany tamin’ny 1798, hatramin’ny 1989, ary ny filoha faharoa, izay nasehon’i Kyrosy tao amin’ny andalana teo aloha.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo dia maneho tsipika ara-tantara fahatelo izay miseho aorian’ilay filoha mpanankarena ao amin’ny andininy faharoa, nefa amin’ny fotoana iray aorian’ny firodanan’ny Firaisana Sovietika tamin’ny fotoanan’ny farany tamin’ny taona 1989, ary any anelanelan’izany sy alohan’ny lalàna Alahady any Etazonia araka ny aseho ao amin’ny andininy faha-enina ambin’ny folo.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Ny tantara aorian’ny fotoanan’ny farany tamin’ny 1989 dia entina mankany amin’ilay filoha fahenina sady manankarena indrindra, izay mampihetsi-po ny globalista manomboka amin’ny 2016, eo amin’ny andalana voalohany. Entina mankany amin’ny 1989 ny tantara ara-paminaniana, eo amin’ny andalana faharoa. Ny Adin’i Raphia (“Ny Sisintany”) ao amin’ny andininy fahairaika ambin’ny folo sy fahairaika ambin’ny folo ambin’ny folo, dia mialoha ny andininy faha-telo ambin’ny folo, izay anarenan’ilay mpanjakan’ny avaratra, izay vao resin’ady, indray ny tafiny, ary avy eo dia mandresy ny mpanjakan’ny atsimo, fotoana fohy mialoha ny lalàna Alahady ao amin’ny andininy faha-enina ambin’ny folo. Ny fahefana mpisolo tena an’ny mpanjakan’ny avaratra ao amin’ny andininy faha-telo ambin’ny folo dia ilay farany amin’ireo filoha valo izay manjaka hatramin’ny 1989 ka hatramin’ny lalàna Alahady. Noho izany, ny andininy faha-telo ambin’ny folo dia tsy maintsy tanteraka amin’ny na aorian’ny fifidianana ilay filoha fahavalo, izay avy amin’ny fito. Ny andininy fahairaika ambin’ny folo sy faha-roa ambin’ny folo dia manomboka fotoana fohy mialoha ilay filoha fahenina sy manankarena indrindra, ary azo inoana fa mifarana fotoana fohy mialoha ny fifidianana io filoha io ihany, izay tonga ilay fahavalo avy amin’ny fito, sady mandresy amin’ny ady fahatelo amin’ny ady ankolaka, ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Ny famalian’ny mpanjakan’ny atsimo ao amin’ny andininy faha‑iraika ambin’ny folo sy faha‑roa ambin’ny folo dia valin’ny faharesena nahazo ny mpanjakan’ny atsimo ao amin’ny andininy faha‑folo. Ny andininy faha‑folo dia manondro ny fandresen’ny mpanjakan’ny avaratra tamin’ny taona 1989, izay nateraky ny fiaraha‑miombon’antoka miafin’i Etazonia sy ny Vatikana. Ny fandresena azon’ny tafika avaratra dia ny ady voalohany tamin’ny ady atao amin’ny alalan’ny mpisolo tena. Ny ady mivantana ara-bakiteny izay tanteraka tamin’ny andro fahiny dia nanondro mialoha ny ady atao amin’ny alalan’ny mpisolo tena amin’ny andro farany, ary noho izany ny fandresena ao amin’ny andininy faha‑iraika ambin’ny folo sy faha‑roa ambin’ny folo dia ho fandresen’ny mpanjakan’ny atsimo, amin’ny ady faharoa amin’ireo ady atao amin’ny alalan’ny mpisolo tena.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Misy ady telo ao amin’ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo, ary samy tanteraka tamin’ny andro fahagola avokoa izy rehetra tamin’ny alalan’ny ady mafana ara-bakiteny; nefa maneho ady telo ao anatin’ireo ady ankolaka amin’ny andro farany ireo. Ny ady voalohany dia resin’ny firaisana miafin’ny bibidia sy ny mpaminany sandoka, namely ny dragona tamin’ny 1989. Ny ady faharoa amin’ireo ady ankolaka dia ho resin’ny fahefan’ny dragona tsy mino an’Andriamanitra, dia ny mpanjakan’ny atsimo, hanohitra ny firaisan’ny papa sy ny tafika ankolaka misolo tena azy. Ny ady fahatelo amin’ireo ady ankolaka dia ho resin’ny tafika ankolaka an’ny mpanjakan’ny avaratra, araka ny aseho ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Ara-paminaniana dia misy ady lehibe eran-tany telo mafana, ady ankolaka telo, izay ahitana ady telo, ary ny adin’ireo loza telo an’ny Islam. Misy ihany koa Ady an-trano sy Ady Revolisionera. Ny ady faharoa amin’ireo ady ankolaka dia efa miroso ankehitriny any Okraina, “Ny Sisintany”, araka ny asehon’i Rafia, izay sisintany teo anelanelan’ny mpanjakan’ny atsimo sy ny mpanjakan’ny avaratra, tamin’ny fotoana nahatanterahan’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo voalohany teo amin’ny tantara.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Amin’io fotoana io indrindra izay anatanterahana ny ady faharoa amin’ireo ady solontena any Okraina, dia mitranga koa ny fanafihana faharoa amin’ireo fanafihana telo ataon’ny silamo amin’ilay tany be voninahitra. Tonga tamin’ny 11 Septambra 2001 ny fanafihana voalohan’ny loza fahatelo, ary nanomboka ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efa-polo. Mifarana amin’ilay lalàna Alahady ho avy tsy ho ela any Etazonia ny fotoanan’ny fanisiana tombo-kase, rehefa hamely an’i Etazonia indray ny silamon’ny loza fahatelo. Mitovy ny famelezana voalohany sy farany, ary samy manamarika ny feon’ilay anjely ao amin’ny Apokalypsy valo ambin’ny folo izy roa, izay koa no feon’ny anjely fahatelo, izay koa no fanenoan’ny trompetra fahafito, izay koa no loza fahatelo.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Teo anelanelan’ireo fanafihana roa ireo, izay feo roa, izay feon’ny trompetra fahafito, dia nanafika ny tany be voninahitra ara-bakiteny fahiny i Islaman’ny loza fahatelo, fa tsy ilay tany be voninahitra ara-panahy maoderina, tamin’ny 7 Oktobra 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Ny ady izay nanomboka tamin’izany fotoana izany dia miseho ankehitriny eo amin’ilay faritra marina indrindra izay nisehoan’ny Adin’i Raphia, araka izay voalaza ao amin’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo. Ny Lemak’i Gaza no fari-tany manelanelana ny fanjakana atsimon’i Joda sy Egypta. Ny 7 Oktobra 2023 dia kodia iray ao anatin’ireo kodia hafa, izay manamarika ny fikomiana, na ny litera faha-telo ambin’ny folo ao amin’ny abidy hebreo, izay miaraka amin’ny litera voalohany sy farany no mamorona ny teny hoe “fahamarinana.”

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Ny fanafihana faharoa nataon’ny finoana silamo avy amin’ny loza fahatelo hamelezana ny tany be voninahitra dia nitranga tamin’ny 7 Oktobra 2023, ary tao amin’ilay faritra marina indrindra izay nitrangan’ny Ady fahiny tao Raphia izany, ho fahatanterahan’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo. Ny fanafihana faharoa atao amin’ny tany be voninahitra dia, amin’ny alalan’ny tandindona ara-jeografia ara-paminaniana, mifandray amin’ny ady faharoa amin’ireo ady ifandaharan’ny solontena, araka ny asehon’ny ady any Okraina.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Andalana eo ambonin’ny andalana, ny ady faharoa amin’ireo ady ifanaovana amin’ny alalan’ny solontena izay efa mandeha ankehitriny ao Okraina (Ny Sisintany), dia ahitana ny fanamarihana faharoa amin’ny trompetran’ny loza fahatelo (7 Oktobra 2023), izay tanteraka ao amin’ny vanim-potoana farany amin’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Izany fanandramana amin’ny fanisiana tombo-kase izany dia asehon’i Daniela ao amin’ny toko fahafolo, rehefa mahita ny fahitana “marah” izy aorian’ny fe-potoana fisaonana iraika amby roa-polo andro, izay ireo telo andro sy tapany naha-maty ireo mpaminany roa teny an-dalana. Nohazavaina ilay fahitana ho fanazavana ny amin’“izay hanjo ny olon’Andriamanitra amin’ny andro farany.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Ny fahamarinana izay asehon’ny fahitana ny Ony Hiddekel, dia ilay fahamarinana fanisiana tombo-kase, no tanteraka ao amin’ny tantara ara-paminaniana ao amin’ny andininy iraika ambin’ny folo ka hatramin’ny dimy ambin’ny folo. Izy io no tantaran’ny andininy faha-efapolo izay manomboka amin’ny 1989, ary mitohy hatramin’ny andininy faha-iraika amby efapolo sy ny lalàn’ny Alahady ho avy tsy ho ela. Izy io no tantaran’ilay filoha fahenina, manankarena indrindra, ao amin’ny andininy faharoa izay aseho mandra-pahatongan’ny fanjakana fahafito an’i “Aleksandra Lehibe” araka ny voamarika ao amin’ny andininy fahatelo.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Ny tantara izay nanomboka tamin’ny fiandohan’ny ady faharoa amin’ireo ady ankolaka tamin’ny taona 2014, izay narahin’ilay filoha manankarena indrindra nanomboka ny fampielezan-keviny tamin’ny taona 2015, dia ilay faritra banga ao amin’ny andininy faha-efapolo, hatramin’ny 1989 ka hatramin’ny lalàna alahady ao amin’ny andininy faha-iraika amby efapolo, ary izy koa no ilay faritra banga avy amin’ilay filoha fahenina, manankarena indrindra, ao amin’ny andininy faharoa, ka hatramin’ny fanjakana fahafito. Izy io no tantara izay nanomboka tamin’ny feo voalohan’ny Apokalypsy toko fahavalo ambin’ny folo tamin’ny 11 Septambra 2001, ary mifarana amin’ny feo faharoa amin’ny ora isehoan’ilay horohorontany lehibe ao amin’ny toko faha-iraika ambin’ny folo ao amin’ny Apokalypsy. Io tantara io koa no fe-potoana ara-tantara ambaran’i Ezekiela ao amin’ny toko faha-roa ambin’ny folo, izay ahatanterahan’ny fahitana rehetra. Izany vanim-potoana izany no fotoana fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Ny fanamasinana ny olon’Andriamanitra dia tanterahina amin’ny alalan’ny Teniny.

Sanctify them through thy truth: thy word is truth. John 17:17.

Atokàny amin’ny fahamarinanao izy; ny teninao no fahamarinana. Jaona 17:17.

We will continue this study in the next article.

Hanohy izao fianarana izao isika ao amin’ny lahatsoratra manaraka.

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

“Ity fahitana ity dia nomena an’i Ezekiela tamin’ny fotoana izay nahafeno fisaonana maizina ny sainy. Hitany fa lao ny tanin’ny razany. Ny tanàna izay fahiny feno olona dia tsy nisy mponina intsony. Ny feon’ny fifaliana sy ny hiran’ny fiderana dia tsy re intsony tao anatin’ny mandany. Ary ilay mpaminany tenany dia vahiny tany an-tany fivahinianana, izay nanjakan’ny fireharehana tsy misy fetra sy ny habibiana masiaka indrindra. Izay hitany sy reny momba ny jadon’olombelona sy ny tsy rariny dia nampahory ny fanahiny, ka nisaona mafy izy andro aman’alina. Nefa ireo tandindona mahagaga naseho teo anatrehany teo amoron’ny ony Kebara dia nanambara hery manapaka ambonin’ny zavatra rehetra, mahery lavitra noho ny an’ireo mpanapaka eto an-tany. Ambonin’ireo mpanjaka asyrianina sy babiloniana feno fiavonavonana sy habibiana dia nipetraka teo ambonin’ny seza fiandrianany Ilay Andriamanitry ny famindrampo sy ny fahamarinana.”

“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

Ny fahasarotana tahaka ny kodia, izay niseho tamin’ny mpaminany ho toy ny voafandrika tao anatin’ny fisavorovoroana lehibe toy izany, dia teo ambanin’ny fitarihan’ny tànana tsy manam-petra. Ny Fanahin’Andriamanitra, izay naseho taminy ho manetsika sy mitarika ireo kodia ireo, no namoaka firindrana avy tao amin’ny fisavorovoroana; ka izao tontolo izao manontolo dia teo ambanin’ny fifehezany. Arivorivon’ny zavaboary nomena voninahitra no vonona tamin’ny teniny hanapaka sy handresy ny hery sy ny tetik’ireo olon-dratsy, ary hitondra soa ho an’ireo mahatoky aminy.

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

“Toy izany koa, raha efa hasehon’Andriamanitra amin’i Jaona malala ny tantaran’ny fiangonana mandritra ny andro ho avy, dia nomeny toky izy ny amin’ny fitiavan’ny Mpamonjy sy ny fikarakarany ny olony, tamin’ny nanambarany taminy ‘anankiray tahaka ny Zanak’olona,’ nandehandeha teo afovoan’ny fanaovan-jiro, izay naneho ny fiangonana fito. Raha naseho an’i Jaona ny ady lehibe farany hifanaovan’ny fiangonana amin’ny fahefana eto an-tany, dia navela koa izy hahita mialoha ny fandresena farany sy ny fanafahana ny mahatoky. Nahita ny fiangonana izy voatarika ho amin’ny fifanandrinana mahafaty amin’ilay bibidia sy ny sariny, ary ny fiankohofana amin’izany bibidia izany noterena hatao eo ambanin’ny fandrahonana ho faty. Kanefa, nijery mihoatra noho ny setroka sy ny tabataban’ny ady izy, ka nahita vahoaka betsaka teo an-tendrombohitra Ziona niaraka tamin’ny Zanak’ondry, izay nanana, ho solon’ny mariky ny bibidia, ny ‘anaran’ny Rainy voasoratra teo amin’ny handriny.’ Ary mbola nahita indray koa izy ‘ireo izay efa naharesy ny bibidia sy ny sariny sy ny mariny ary ny isan’ny anarany, nitsangana teo ambonin’ny ranomasina fitaratra, nitana ny lokangan’Andriamanitra’ sady nihira ny fihiran’i Mosesy sy ny Zanak’ondry.”

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Ireo lesona ireo dia ho tombontsoantsika. Mila mampiorina ny finoantsika amin’Andriamanitra isika, fa eo anoloantsika indrindra no misy fotoana iray izay hizaha toetra ny fanahin’ny olona. Kristy, teo amin’ny Tendrombohitra Oliva, dia namerina ny fitsarana mahatahotra izay hialoha ny fiaviany fanindroany hoe: ‘Hahare ady sy tsaho ny amin’ny ady ianareo.’ ‘Fa hisy firenena hitsangana hamely firenena, ary fanjakana hamely fanjakana; ary hisy mosary sy areti-mandringana ary horohoron-tany any amin’ny tany samy hafa. Izany rehetra izany no fiandohan’ny fahoriana.’ Na dia nahazo fahatanterahana ampahany aza ireo faminaniana ireo tamin’ny fandravana an’i Jerosalema, dia mbola mihatra mivantana kokoa amin’ny andro farany izany.”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Mijoro eo an-tokonan’ny toe-javatra lehibe sy manetriketrika isika. Tanteraka haingana ny faminaniana. Eo am-baravarana ny Tompo. Tsy ho ela dia hisokatra eo anoloantsika ny vanim-potoana iray feno zava-dehibe mampitolagaga ho an’izay rehetra velona. Hovelomina indray ny adihevitra sy fifanandrinana tamin’ny lasa; hisy adihevitra sy fifanandrinana vaovao hipoitra. Ny toe-javatra haseho eto amin’izao tontolontsika izao dia mbola tsy nofinofisina akory aza. Miasa amin’ny alalan’ny olombelona i Satana. Ireo izay miezaka hanova ny Lalàm-panorenana sy hahazo lalàna manery ny fitandremana ny Alahady dia tsy dia mahatsapa firy izay ho vokatr’izany. Eo an-dohantsika indrindra ny krizy.”

“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

“Fa ny mpanompon’Andriamanitra dia tsy mahazo mitoky amin’ny tenany amin’izao fotoan-tsarotra lehibe izao. Ao amin’ireo fahitana nomena an’i Isaia sy i Ezekiela ary i Jaona no ahitantsika fa mifamatotra akaiky amin’ny zava-mitranga eto ambonin’ny tany ny lanitra, ary lehibe tokoa ny fiahian’Andriamanitra ireo izay mahatoky Azy. Tsy misy izao tontolo izao ka tsy manana Mpanapaka. Eo an-tanan’ny Tompo ny fandaharan’ny toe-javatra ho avy. Ny Fiandrianan’ny lanitra no mitana eo ambany fiandraiketany ny anjaran’ny firenena, ary koa ny momba ny fiangonany.” Testimonies, boky faha-5, 752, 753.