We are now addressing the second battle of the proxy wars, as illustrated in Daniel chapter eleven, verses eleven and twelve. The second battle in those verses identify the war in the Ukraine, between the atheistic power of Russia, and the nation of Ukraine. In the verses, Putin is victorious, as was Ptolemy IV, but after his victory he will be lifted up in his own heart, and his narcissistic self-exaltation will become the means of his Waterloo. The historical representation of this current history is only beneficial to those who understand what the current history represents spiritually.

Isika ankehitriny dia miresaka ny ady faharoa amin’ireo ady ankolaka, araka ny aseho ao amin’ny Daniela toko faha-11, andininy faha-11 sy faha-12. Ny ady faharoa ao amin’ireo andininy ireo dia manondro ny ady any Okraina, eo amin’ny hery tsy mino an’Andriamanitra an’i Rosia sy ny firenen’i Okraina. Ao amin’ireo andininy ireo, dia mandresy i Putin, tahaka an’i Ptolemaios IV, nefa rehefa avy nandresy izy dia hasandratra ao am-pony, ary ny fanandratany tena feno fireharehana amin’ny tenany no ho tonga fitaovana hahatonga ny Waterloo-ny. Ny fanehoana ara-tantara an’ity tantara ankehitriny ity dia mahasoa ihany ho an’izay mahatakatra izay asehon’ity tantara ankehitriny ity ara-panahy.

In verse one, of chapter ten, Daniel, who represents God’s last day people, is identified as understanding both the “vision” and the “thing”. The vision and the thing are repeatedly represented together, but distinct from one another as one line of truth. They are the Ulai and Hiddekel Rivers. They are the “mareh” and “chazon” visions. They are the prophecy of the twenty-five hundred and twenty years in connection with the prophecy of the twenty-three hundred years. They are the internal and external testimony of God’s people. The Lord does not repeat things that are unimportant. The rule of first mention identifies that because the first thing we are told of Daniel, in his final vision, is that he represents God’s last-day people who understand both the “chazon,” and the “mareh”. Therefore the vision and thing are vital to see, if the prophetic history of verses eleven and twelve are to be correctly understood.

Ao amin’ny andininy voalohany amin’ny toko fahafolo, Daniela, izay misolo tena ny vahoakan’Andriamanitra amin’ny andro farany, dia aseho ho mahafantatra na ny “fahitana” na ny “zavatra”. Ny fahitana sy ny zavatra dia aseho miverimberina ho miaraka, nefa samy hafa amin’ny tsirairay, ao anatin’ny tsipika iray amin’ny fahamarinana. Izy ireo no ony Ulai sy Hiddekel. Izy ireo no fahitana “mareh” sy “chazon”. Izy ireo no faminaniana momba ny roa arivo sy diman-jato amby roapolo taona mifandray amin’ny faminaniana momba ny roa arivo sy telon-jato taona. Izy ireo no fijoroana ho vavolombelona anatiny sy ivelany an’ny vahoakan’Andriamanitra. Tsy averin’ny Tompo ny zavatra tsy manan-danja. Ny fitsipiky ny filazana voalohany dia manondro fa satria ny zavatra voalohany ambara amintsika momba an’i Daniela, ao amin’ny fahitany farany, dia izy no misolo tena ny vahoakan’Andriamanitra amin’ny andro farany izay mahafantatra na ny “chazon” na ny “mareh”. Koa noho izany, ny fahitana sy ny zavatra dia tena ilaina ho hita, raha toa ka tiana ho takarina araka ny tokony ho izy ny tantara ara-paminaniana ao amin’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo.

Daniel represents the one hundred and forty-four thousand in Revelation chapter eleven, who have perfectly repeated the parable of the ten virgins, that was fulfilled in the history of the Millerites. They, as with the Millerites, suffered a first disappointment, that in Revelation chapter eleven is represented as being slain by the atheistic “woke” beast from the bottomless pit, and who then lie dead in the street of the great city of Egypt and Sodom, where also Christ was crucified. Their death produced “rejoicing” for the followers of the dragon, but it produced mourning in Daniel.

Daniel dia maneho ilay iray hetsy sy efatra alina sy efatra arivo ao amin’ny Apokalypsy toko faha iraika ambin’ny folo, izay namerina tamin’ny fahatanterahana ny fanoharana ny amin’ireo virijina folo, izay tanteraka tao amin’ny tantaran’ny Millerita. Izy ireo, tahaka ny tamin’ny Millerita, dia niaritra fahadisoam-panantenana voalohany, izay ao amin’ny Apokalypsy toko faha iraika ambin’ny folo no anehoana azy ho novonoin’ilay bibidia tsy mino an’Andriamanitra “woke” avy amin’ny lavaka tsy hita noanoa, ary avy eo dia mandry maty eny an-dalambe ao amin’ilay tanàna lehibe, dia Egypta sy Sodoma, izay toerana nanomboana an’i Kristy koa. Ny fahafatesan’izy ireo dia niteraka “fifaliana” ho an’ireo mpanaraka ny dragona, nefa niteraka alahelo tao amin’i Daniela.

The history of the sealing of the one hundred and forty-four thousand was also represented by the resurrection of Lazarus, whose resurrection was identified as the sealing act of Christ’s work, and who, as a symbol of those whom Christ seals, led the triumphal entry into Jerusalem, which typified the movement of the Midnight Cry in the Millerite history, and also in the history of the one hundred and forty-four thousand. The resurrection of Lazarus occurred while his sisters, Mary and Martha were in mourning, as was Daniel during the twenty-one days in chapter ten. In chapter ten, Daniel’s mourning ends with the descent of Michael, the very personage whose “voice” brought Lazarus and Moses back to life. The resurrection of the two witnesses in Revelation chapter eleven is represented by Daniel being transformed by the causative vision of the “marah.”

Ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia naseho koa tamin’ny fitsanganan’i Lazarosy tamin’ny maty, izay ny fitsanganany tamin’ny maty dia voafaritra ho asa fanisiana tombo-kase amin’ny asan’i Kristy, ary izy, amin’ny maha-tandindon’ireo izay asiana tombo-kase amin’i Kristy azy, no nitarika ny fidirana amim-boninahitra tao Jerosalema, izay naneho mialoha ny hetsiky ny Antso Amin’ny Misasakalina teo amin’ny tantaran’ny Millerita, ary koa teo amin’ny tantaran’ilay iray hetsy sy efatra alina sy efatra arivo. Ny fitsanganan’i Lazarosy tamin’ny maty dia nitranga raha mbola nitomany i Maria sy Marta rahavaviny, tahaka an’i Daniela nandritra ireo iraika amby roa-polo andro ao amin’ny toko fahafolo. Ao amin’ny toko fahafolo, ny fitomanian’i Daniela dia mifarana amin’ny fidinan’i Mikaela, dia ilay tena Olona izay ny “feo”-ny no namerina an’i Lazarosy sy Mosesy ho amin’ny fiainana. Ny fitsanganan’ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia asehon’ny nanovana an’i Daniela tamin’ny alalan’ny fahitana mahatonga, dia ny “marah.”

In chapter ten, Daniel is representing the sealing of the one hundred and forty-four thousand that is also represented in chapter eleven of Revelation. In the chapter, Gabriel plainly states that he had come to Daniel to make Daniel understand what should befall God’s last-day people. The message of what will befall God’s people in the last days, is prophetically set within the context of a message that is confirmed by the methodology of laying prophetic line upon prophetic line. Within that application the rule of first mention demonstrates that the correct understanding will only be seen by those who see both the internal and external truths within the lines that are brought together. They are those who understand the “vision” and the “thing”.

Ao amin’ny toko fahafolo, i Daniela dia maneho ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, izay aseho koa ao amin’ny toko faha‑iraika ambin’ny folo ao amin’ny Apokalypsy. Ao amin’io toko io, i Gabriela dia milaza mazava fa tonga tany amin’i Daniela izy mba hampahafantatra azy izay hanjo ny vahoakan’Andriamanitra amin’ny andro farany. Ny hafatra momba izay hanjo ny vahoakan’Andriamanitra amin’ny andro farany dia apetraka ara-paminaniana ao anatin’ny tontolon-kevitry ny hafatra iray izay hamafisin’ny fomba fampitahana tsipika faminaniana amin’ny tsipika faminaniana. Ao anatin’izany fampiharana izany, ny fitsipiky ny filazana voalohany dia mampiseho fa ireo izay mahita ny fahamarinana anatiny sy ivelany ao anatin’ireo tsipika ampiraisina ihany no hahita ny fahatakarana marina. Ireo no mahafantatra ny “fahitana” sy ny “zavatra”.

The one hundred and forty-four thousand will understand the prophetic message, but they will also experience the message, for the message and the experience cannot be separated. It is the message that sanctifies, for the message is God’s Word, and Christ is the Word of God, and the Word of God is Truth. His message is confirmed as the Truth, because it is represented through the principles of prophetic application that are nothing more or less than the principles of who and what He is. He is Palmoni, the Wonderful Numberer, the Numberer of Secrets. He is the Wonderful Linguist, the beginning and the ending, the first and the last, the Alpha and Omega. It is these elements of who He is, that define the prophetic rules which establish the message of prophecy, and produce the experience of prophecy.

Ny iray hetsy sy efatra arivo amby efatra alina dia hahatakatra ny hafatra ara-paminaniana, nefa izy ireo koa dia hiaina izany hafatra izany, fa ny hafatra sy ny fanandramana dia tsy azo sarahina. Ny hafatra no manamasina, fa ny hafatra dia Tenin’Andriamanitra, ary Kristy no Tenin’Andriamanitra, ary ny Tenin’Andriamanitra dia Fahamarinana. Ny hafany dia voamarina ho Fahamarinana, satria aseho amin’ny alalan’ireo foto-kevitry ny fampiharana ara-paminaniana izay tsy inona akory na latsaka noho ny foto-kevitry ny maha-Izy Azy sy izay maha-Izy Azy. Izy no Palmoni, Ilay Mpandrefy mahagaga, Mpandrefy ny zava-miafina. Izy no Ilay Mpanampahaizana amin’ny fiteny mahagaga, ny voalohany sy ny farany, ny Alpha sy Omega. Ireo singa ireo amin’izay maha-Izy Azy ireo no mamaritra ireo fitsipika ara-paminaniana izay manorina ny hafatry ny faminaniana sy mamokatra ny fanandraman’ny faminaniana.

Before the Ulai and Hiddekel, two great rivers of Shinar, reach the Persian Gulf they form a marshy area near their confluence called the Shatt al-Arab, but they do not merge into a single river. The Shatt al-Arab is a river delta formed by the convergence of the Euphrates and Tigris rivers, as well as several smaller rivers and streams. However, even within the delta region, the Euphrates and Tigris maintain their separate identities and flow into the Persian Gulf as distinct rivers. The internal and external messages of prophecy maintain their distinct relationship, but as they reach their conclusion (in the last days), they produce a delta with several contributing rivers and streams. Jesus illustrates the spiritual with the natural, and in the last days the effect of every vision forms a delta flood land, though the two great rivers maintain their distinct roles.

Alohan’ny hahatongavan’ny Ulai sy Hiddekel, dia renirano lehibe roa ao Sinara, any amin’ny Hoala Persika, dia mamorona faritra honahona eo akaikin’ny fihaonany izy ireo, izay antsoina hoe Shatt al-Arab, nefa tsy mitambatra ho renirano tokana. Ny Shatt al-Arab dia delta-ponenan-drano noforonin’ny fihaonan’ny renirano Eofrata sy Tigra, ary koa renirano madinika sy sakeli-drano maromaro. Na izany aza, na dia ao anatin’io faritra delta io aza, ny Eofrata sy ny Tigra dia mitahiry ny maha-izy azy avy ary mikoriana mankany amin’ny Hoala Persika amin’ny maha-renirano miavaka azy avy. Ny hafatra anatiny sy ivelany ao amin’ny faminaniana dia mitahiry ny fifandraisany miavaka, nefa rehefa tonga amin’ny famaranany izy ireo (amin’ny andro farany), dia miteraka delta iray izay ananan’ny renirano sy sakeli-drano maromaro anjara. Asehon’i Jesosy amin’ny alalan’ny zavatra voajanahary ny zavatra ara-panahy, ary amin’ny andro farany ny vokatry ny fahitana rehetra dia mamorona tany tondraka delta, na dia mitana ny anjara asany miavaka aza ireo renirano lehibe roa.

The period of twenty-one days of mourning aligns with the time the two witnesses are dead in the street, and that period of time begins with the first disappointment, and the tarrying time. That period of time occurs within the larger period of time, where the sealing of the one hundred and forty-four thousand is accomplished. The sealing did not begin at the time of the end in 1989, it began when Christ, as the third angel, descended on September 11, 2001. He brought His people to their second visit at Kadesh, and this time the few who are ready will go into the promised land. The experience of God’s people from the time of the end in 1989 up until September 11, 2001, did not seal them. The sealing began when Christ descended and sounded the first note of the seventh trumpet of the third woe.

Ny fe-potoana iraika amby roapolo andro fisaonana dia mifanaraka amin’ilay fotoana izay ihafatesan’ireo vavolombelona roa eo amin’ny arabe, ary io fe-potoana io dia manomboka amin’ny fahadisoam-panantenana voalohany sy ny fotoana fiandrasana. Izany fe-potoana izany dia mitranga ao anatin’ilay fe-potoana lehibe kokoa, izay anatanterahana ny fanisiana tombo-kase ireo iray hetsy sy efatra alina amby efa-arivo. Tsy nanomboka tamin’ny fotoanan’ny farany tamin’ny 1989 ny fanisiana tombo-kase, fa nanomboka izany rehefa nidina i Kristy, amin’ny maha-anjely fahatelo Azy, tamin’ny 11 Septambra 2001. Nentiny ho amin’ny fitsidihany faharoa tao Kadesa ny olony, ary amin’ity indray mitoraka ity dia ireo vitsy izay vonona no hiditra ao amin’ny tany nampanantenaina. Ny fanandraman’ny olon’Andriamanitra hatramin’ny fotoanan’ny farany tamin’ny 1989 ka hatramin’ny 11 Septambra 2001 dia tsy nanisy tombo-kase azy ireo. Nanomboka ny fanisiana tombo-kase rehefa nidina i Kristy ka naneno ny feo voalohany tamin’ny trompetra fahafito amin’ny loza fahatelo.

The sounding of the seventh trumpet is where the mystery of God is finished, and that mystery represents the sealing of the one hundred and forty-four thousand, which takes place during the sounding of that trumpet. That trumpet hits three notes, for it is Truth. The first note was September 11, 2001, the second note was October 7, 2023, and the third of the three notes is at the soon coming Sunday law. Those three notes, are the three steps that always exist in truth. Daniel’s three touches in chapter ten connected his experience to the period of history that is represented by the three notes of the seventh trumpet.

Ny fitsofana ny trompetra fahafito no toerana izay ahatanterahan’ny zava-miafin’Andriamanitra, ary izany zava-miafina izany dia maneho ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo, izay mitranga mandritra ny fitsofana izany trompetra izany. Mamoaka feo telo izany trompetra izany, fa Fahamarinana izy. Ny feo voalohany dia ny 11 Septambra 2001, ny feo faharoa dia ny 7 Oktobra 2023, ary ny fahatelo amin’ireo feo telo dia amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Ireo feo telo ireo no dingana telo izay misy mandrakariva ao amin’ny fahamarinana. Ny fikasihan-tanana intelo natao tamin’i Daniela ao amin’ny toko fahafolo dia nampifandray ny fanandramany tamin’ilay vanim-potoana ara-tantara izay asehon’ireo feo telo amin’ny trompetra fahafito.

The prophetic message that produces the effect of being transformed into the image of Christ, which Daniel illustrates in chapter ten, is the message of what befalls God’s people in the last days, but not the last days in a general sense. It is the message that God’s people understand and experience during the sealing time of the one hundred and forty-four thousand.

Ny hafatra ara-paminaniana izay miteraka ny vokatra mahaova endrika ho amin’ny sarin’i Kristy, izay asehon’i Daniela ao amin’ny toko fahafolo, dia ny hafatry ny amin’izay manjo ny olon’Andriamanitra amin’ny andro farany, nefa tsy ny andro farany amin’ny heviny ankapobeny. Izany no hafatra izay takatry sy iainan’ny olon’Andriamanitra mandritra ny fotoan’ny fanombohan-kase ny iray hetsy sy efatra alina sy efatra arivo.

As Gabriel begins to present the prophetic history represented in chapter eleven, he presents specific lines of prophecy. The first two verses begin with Cyrus (as Bush the first), at the time of the end in 1989, and go forward until the history of Donald Trump as the forty fifth president (the sixth), and there the prophetic history ceases, until the history of the United Nations (Alexander the Great), as the seventh kingdom is addressed in verses three and four. The message of Donald Trump as the rich sixth president that stirs up the globalists, is therefore a truth that is fulfilled in the sealing time of the one hundred and forty-four thousand. It is therefore, present truth.

Rehefa manomboka mampiseho ny tantara ara-paminaniana aseho ao amin’ny toko faha‑iraika ambin’ny folo i Gabriela, dia manolotra tsipika manokana ara-paminaniana izy. Ny andininy roa voalohany dia manomboka amin’i Kyrosy (toa an’i Bush voalohany), amin’ny fotoanan’ny farany tamin’ny 1989, ary mandroso hatramin’ny tantaran’i Donald Trump amin’ny maha filoha faha‑dimy amby efapolo azy (ilay fahenina), ary eo no iatoan’ny tantara ara-paminaniana, mandra-piresahana ny tantaran’ny Firenena Mikambana (Aleksandra Lehibe), amin’ny maha fanjakana fahafito azy, ao amin’ny andininy fahatelo sy fahefatra. Koa ny hafatr’i Donald Trump amin’ny maha filoha fahenina mpanan-karena izay manaitra ny globalista azy, dia fahamarinana tanteraka amin’ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Noho izany, dia fahamarinana ankehitriny izany.

In verses five through nine, the history of the papacy being established upon the throne, in 538 through to the deadly wound and the time of the end in 1798, is set forth. It is of course essential and important truth for it upholds and confirms verse forty, but it provides no specific prophetic narrative that occurs in the period of the sealing of the one hundred and forty-four thousand. Verse ten, like verses five through nine, confirms the validity of verse forty, but does not address the prophetic history that is fulfilled during the sealing time. It does however, mark 1989, and therefore establishes by omission a silent period from 1989, unto the Sunday law in verse forty-one.

Ao amin’ny andininy faha-dimy ka hatramin’ny faha-sivy dia aseho ny tantaran’ny fanorenana ny fahefan’ny papa teo ambonin’ny seza fiandrianana, hatramin’ny taona 538 ka mandra-pahatongan’ny ratra mahafaty sy ny andro farany tamin’ny 1798. Mazava ho azy fa fahamarinana tena ilaina sy manan-danja izany, satria manohana sy manamafy ny andininy faha-efapolo, nefa tsy manolotra fitantarana ara-paminaniana manokana izay mitranga ao anatin’ny vanim-potoanan’ny fanombohan-kase ireo iray hetsy sy efatra alina sy efatra arivo. Ny andininy faha-folo, tahaka ny andininy faha-dimy ka hatramin’ny faha-sivy, dia manamafy ny maha-marina ny andininy faha-efapolo, nefa tsy miresaka ny tantara ara-paminaniana izay tanteraka mandritra ny fotoanan’ny fanombohan-kase. Kanefa izy dia manamarika ny taona 1989, ary noho izany dia mametraka, amin’ny alalan’ny tsy filazana, vanim-potoana mangina manomboka amin’ny 1989 ka hatramin’ny lalàn’ny Alahady ao amin’ny andininy faha-iraika amby efapolo.

Verses eleven through fifteen identify history that is fulfilled in the period of the sealing of the one hundred and forty-four thousand. Those verses fit within the hidden history between verses two and three, and between 1989 in verse forty unto the Sunday law in verse forty-one. Those verses are very much present truth, and must be recognized as such if we are to reap the intended benefits of understanding the verses.

Andininy faha-iraika ambin’ny folo ka hatramin’ny faha-iraika ambin’ny folo sy dimy dia manondro tantara izay tanteraka ao anatin’ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Ireo andininy ireo dia mifanaraka ao anatin’ilay tantara miafina eo anelanelan’ny andininy faha-roa sy faha-telo, ary eo anelanelan’ny taona 1989 ao amin’ny andininy faha-efapolo ka hatramin’ny lalàn’ny Alahady ao amin’ny andininy faha-iraika amby efapolo. Tena fahamarinana ankehitriny tokoa ireo andininy ireo, ary tsy maintsy ekena ho toy izany izy ireo raha tiantsika hojinjaina ny tombontsoa nokendrena avy amin’ny fahazoana ny hevitr’ireo andininy ireo.

The intended benefits are two-fold, for it represents the understanding of the prophetic history represented therein, and also the experience that is produced by the understanding of the truths of that message. The understanding of the message, a final increase of knowledge, which is being fulfilled in the period of the sealing, is what sanctifies those who are to be among the one hundred and forty-four thousand. For this reason, it is important to consider the verses from the perspective of internal and external.

Ny soa kendrena dia roa sosona, satria izany dia maneho ny fahatakarana ny tantara ara-paminaniana aseho ao anatiny, ary koa ny fanandramana ateraky ny fahatakarana ny fahamarinana ao amin’izany hafatra izany. Ny fahatakarana ilay hafatra, dia fitomboan’ny fahalalana farany, izay tanterahina mandritra ny vanim-potoanan’ny fanisiana tombo-kase, no manamasina ireo izay ho isan’ny iray hetsy sy efatra alina sy efatra arivo. Noho izany antony izany, dia zava-dehibe ny mandinika ireo andininy ireo avy amin’ny lafiny anatiny sy ivelany.

The “seven times” of Leviticus twenty-six is absolutely part of the sealing time of the one hundred and forty-four thousand, for Daniel’s two prayers, represented in chapter two and nine, represent a twofold prayer to understand the prophetic history represented by the image of the beast, and also to receive the experience that is produced by those who fulfill the Leviticus twenty-six prayer of forgiveness of their sins and the sins of their fathers. The external prayer identifies the image of the beast, and the internal prayer produces the image of Christ.

Ny “fotoana impito” ao amin’ny Levitikosy enina amby roapolo dia tena isan’ny fotoanan’ny fanombohan-kase ny iray hetsy sy efatra amby efatra alina, satria ny vavaka roa nataon’i Daniela, izay aseho ao amin’ny toko faharoa sy fahasivy, dia maneho vavaka indroa hihazonana ny tantara ara-paminaniana izay asehon’ny sarin’ny bibidia, ary koa handraisana ny fanandramana aterak’ireo izay manatanteraka ny vavaky ny Levitikosy enina amby roapolo momba ny famelan-keloka ny fahotany sy ny fahotan-drainy. Ny vavaka ivelany no manondro ny sarin’ny bibidia, ary ny vavaka anatiny no mamoaka ny sarin’i Kristy.

Understanding the history represented in the various passages in Daniel eleven, that specifically address history that is fulfilled within the sealing time, is represented by Daniel’s prayer in chapter two. He and the three worthies sought to understand the secret message of Nebuchadnezzar’s dream of the image of the metals. When the correct understanding of the prophetic history represented in Nebuchadnezzar’s hidden dream is recognized, the understanding identifies to those who understand, that they are without hope, unless they personally accomplish the experience of complete repentance represented by Daniel’s prayer in chapter nine.

Ny fahatakarana ny tantara aseho ao amin’ireo andalan-teny samihafa ao amin’ny Daniela toko fahiraika ambin’ny folo, izay miresaka manokana ny tantara tanteraka ao anatin’ny fotoan’ny fanisiana tombo-kase, dia asehon’ny vavak’i Daniela ao amin’ny toko faharoa. Izy sy ireo lehilahy telo mendrika dia nitady hahalala ny hafatra miafina ao amin’ny nofin’i Nebokadnezara momba ilay sariolona vita tamin’ny metaly samihafa. Rehefa fantatra ny fahazoana marina ny tantara ara-paminaniana aseho ao amin’ilay nofy miafina nataon’i Nebokadnezara, dia io fahatakarana io no mampahafantatra ireo izay mahatakatra fa tsy manan-kantenaina izy ireo, raha tsy hoe samy mahatanteraka manokana ny fanandraman’ny fibebahana tanteraka asehon’ny vavak’i Daniela ao amin’ny toko fahasivy.

To separate the experience represented by Daniel in chapter ten, from the prophetic narrative of end time events in chapter eleven, is to fail as a student of prophecy. In Daniel chapter eleven, verses eleven and twelve, the war of the borderline, the Battle of Raphia and the victory of the southern king, represents the second of the three proxy wars which are marked in God’s prophetic Word. The key that brings this revelation of truth into view is the Wonderful Linguist’s use of the king of the north overflowing and passing over, up to the fortress (the neck), in verse ten. He provided two other verses that address the overflowing and passing over, and in so doing He brings together the prophetic narrative of events and the experience the understanding of those events is to produce.

Ny mampisaraka ny fanandramana asehon’i Daniela ao amin’ny toko faha‑folo amin’ny fitantarana ara‑paminanian’ny zava‑nitranga amin’ny andro farany ao amin’ny toko faha‑iraika ambin’ny folo, dia tsy mahomby amin’ny maha‑mpianatry ny faminaniana azy. Ao amin’ny Daniela toko faha‑iraika ambin’ny folo, andininy faha‑iraika ambin’ny folo sy faha‑roa ambin’ny folo, ny adin’ny sisin‑tany, dia ny Adin’i Rafia sy ny fandresen’ny mpanjaka avy any atsimo, no maneho ny faharoa amin’ireo ady an‑tsolo telo izay voamarika ao amin’ny Tenin’Andriamanitra ara‑paminaniana. Ny fanalahidy izay mampiseho mazava izao fanambaran’ny fahamarinana izao dia ny fampiasan’ilay Mpandaha‑teny Mahagaga ny filazana fa ny mpanjakan’ny avaratra dia hirohotra ka handalo hatrany amin’ny fiarovana mafy (ny vozona), ao amin’ny andininy faha‑folo. Nomeny andininy roa hafa izay miresaka io firohotrana sy io fandalovana io, ary tamin’ny fanaovany izany dia nampiraisiny ny fitantarana ara‑paminanian’ny zava‑nitranga sy ny fanandramana izay tokony hateraky ny fahatakarana ireo zava‑nitranga ireo.

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. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:10–12.

Fa ny zanany kosa dia hientanentana, ka hanangona hery lehibe maro; ary ny iray dia ho avy tokoa, ka handrava sy handeha hamaky; dia hiverina izy, ka hientanentana indray hatrany amin’ny fiarovany mafy. Ary ny mpanjakan’ny atsimo dia ho voatosiky ny fahatezerana, ka hivoaka hiady aminy, dia amin’ny mpanjakan’ny avaratra; ary izy hampandroso vahoaka betsaka; nefa ny vahoaka betsaka dia hatolotra eo an-tanany. Ary rehefa nesoriny izany vahoaka betsaka izany, dia hasandratra ny fony; ary handavo olona alinalina maro izy; nefa tsy hahazo hery amin’izany izy. Daniela 11:10–12.

In 2014, Putin began a war in the Ukraine, and in order to recognize this truth as represented in verse eleven of chapter eleven, a student of prophecy must first be able to see that verse ten represents a history that illustrates the second part of verse forty of Daniel chapter eleven. When they recognize that, they then see that what verse ten adds to verse forty, is that when the Soviet Union was swept away in 1989, that the king of the north only went up to his fortress (the “neck”). But a student of prophecy would not know what that indicated, until he saw Isaiah chapter eight verse eight. Then he would have the prophetic authority to identify that all three verses are tied together by an expression that is only employed three times in the Bible.

Tamin’ny taona 2014, nanomboka ady tao Okraina i Putin, ary mba hahafantarana io fahamarinana io araka izay aseho ao amin’ny andininy faha‑iraika ambin’ny folo amin’ny toko faha‑iraika ambin’ny folo, dia tsy maintsy mahay mahita aloha ny mpianatry ny faminaniana fa ny andininy faha‑folo dia maneho tantara iray izay manazava ny tapany faharoa amin’ny andininy faha‑efapolo ao amin’ny Daniela toko faha‑iraika ambin’ny folo. Rehefa fantany izany, dia hitany avy eo fa izay ampian’ny andininy faha‑folo amin’ny andininy faha‑efapolo dia izao: rehefa voafafa ny Firaisana Sovietika tamin’ny 1989, dia niakatra hatrany amin’ny fiarovany mafy (ny “vozona”) ihany ny mpanjakan’ny avaratra. Nefa tsy ho fantatry ny mpianatry ny faminaniana izay tondroin’izany, mandra‑pahitany ny Isaia toko faha‑valo andininy faha‑valo. Amin’izay vao hanana ny fahefana ara‑faminaniana izy hamantarana fa ireo andininy telo ireo dia mifamatotra amin’ny alalan’ny fiteny iray izay ampiasaina intelo monja ao amin’ny Baiboly.

The student would then need a second witness that the three times the expression “overflow and pass over” occur in the Bible, is a purposeful repetition. The second witness to this fact is established because all three verses (witnesses), identify a king of the north attacking a southern king. Together the three witnesses, that are confirmed as the same symbolic history by two types of internal witnesses, lead the student of prophecy to then lay all three verses upon each other, in a line upon line fashion. That application expands the content of the verses, which portray the battle between a king of the north and the king of the south.

Dia avy eo dia mila vavolombelona faharoa ilay mpianatra fa ny fisehoan’ilay teny hoe “mihahohako ka mandalo” in-telo ao amin’ny Baiboly dia famerimberenana niniana natao. Ny vavolombelona faharoa manamarina izany zava-misy izany dia miorina amin’ny hoe ireo andininy telo rehetra (vavolombelona), dia samy manondro mpanjakan’ny avaratra iray manafika mpanjaka any atsimo. Ireo vavolombelona telo ireo, rehefa voamarina fa tantara ara-panoharana iray ihany amin’ny alalan’ny karazana vavolombelona anatiny roa, dia mitarika ny mpianatra ny faminaniana hametraka ireo andininy telo ireo hifanindry, amin’ny fomba andalana eo ambonin’ny andalana. Izany fampiharana izany dia manitatra ny votoatin’ireo andininy, izay mampiseho ny ady eo amin’ny mpanjakan’ny avaratra sy ny mpanjakan’ny atsimo.

Isaiah chapter seven, verses eight and nine, provide the key to solving the riddle of what the “fortress” in verse ten represents, for the Hebrew word for “fortress” is also the “fortress” that the king of the south entered into in verse seven of chapter eleven. “Fortress” is also translated as “strength” in the expression “sanctuary of strength” in verse thirty-one of Daniel eleven. Thus, the two verses (seven and thirty-one), provide two witnesses that the “fortress” is the capital of a kingdom or a king. With that fact established upon two witnesses (both in chapter eleven), then what Isaiah identifies in his cryptic passage in chapter seven, verses eight and nine, when he establishes with two internal witnesses that the fortress is the capital of a kingdom, or the king of the kingdom, establishes that prior to 1989, the Soviet Union, the capital of which was Russia, with its capital city of Moscow, had a head that was Mikal Gorbachev. It is not an accident that the visual characteristic of Gorbachev was his forehead.

Ny toko fahafiton’i Isaia, andininy faha‑valo sy faha‑sivy, no manome ny fanalahidy hamahana ny ankamantatra momba izay asehon’ny “fiarovana mafy” ao amin’ny andininy faha‑folo, satria ny teny hebreo nadika hoe “fiarovana mafy” dia io “fiarovana mafy” io ihany koa izay nidiran’ny mpanjakan’ny atsimo tao amin’ny andininy faha‑fito amin’ny toko fahiraika ambin’ny folo. Ny “fiarovana mafy” dia adika koa hoe “hery” ao amin’ilay fiteny hoe “toerana masina misy hery” ao amin’ny andininy faha‑iraika amby telopolo amin’ny Daniela 11. Koa izany, ireo andininy roa ireo (faha‑fito sy faha‑iraika amby telopolo) dia manome vavolombelona roa fa ny “fiarovana mafy” dia renivohitry ny fanjakana iray na mpanjaka iray. Rehefa efa tafapetraka amin’ny alalan’ny vavolombelona roa izany zava‑misy izany (samy ao amin’ny toko fahiraika ambin’ny folo), dia izay ambaran’i Isaia ao amin’ny andalan-teniny miafina ao amin’ny toko fahafito, andininy faha‑valo sy faha‑sivy, raha manorina amin’ny vavolombelona anatiny roa izy fa ny fiarovana mafy dia renivohitry ny fanjakana iray, na ny mpanjakan’ilay fanjakana, dia manaporofo fa talohan’ny 1989, ny Firaisana Sovietika, izay i Rosia no ivony, ary i Moskva no renivohiny, dia nanana filoha antsoina hoe Mikal Gorbachev. Tsy kisendrasendra ny nahatonga ny toetra hita maso nanavaka an’i Gorbachev ho ny handriny.

Line upon line, the conclusion of this application emphasizes its importance when it states, “If ye will not believe, surely ye shall not be established.” Jesus said, “O fools, and slow of heart to believe all that the prophets have spoken.” [See Luke 24:25] Ezra wrote, “And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” [See 2 Chronicles 20:20] Seven times in the book of Revelation the command is given to hear. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Teboka manaraka ny teboka, ny famaranana amin’ity fampiharana ity dia manasongadina ny maha-zava-dehibe azy amin’ny filazana hoe: “Raha tsy hino ianareo, dia tsy haharitra akory.” Hoy Jesosy: “Ry adala sy tara fo hino izay rehetra nolazain’ny mpaminany.” [Jereo Lioka 24:25] Ezra nanoratra hoe: “Dia nifoha maraina koa izy ireo ka nivoaka nankany an-efitr’i Tekoa; ary raha mbola nivoaka izy ireo, Josafata nitsangana ka nanao hoe: Henoy aho, ry Joda, sy ianareo mponina ao Jerosalema; minoa an’i Jehovah Andriamanitrareo, dia hampaharitra anareo Izy; minoa ny mpaminaniny, dia hambinina ianareo.” [Jereo 2 Tantara 20:20] Impito ao amin’ny bokin’ny Apokalypsy no anomezana ny didy mba hihaino. “Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana.”

To be established, is to be among the wise virgins, for fools are slow of heart to believe the prophets. The wise believe what God has spoken through His prophets, and they are established and prosper, for they hear what the Spirit saith to the churches. The identification of Russia, and the war it began in 2014 against the Ukraine, is what establishes those who are the wise students of prophecy in the period when Christ unseals that very truth.

Ny ho tafatoetra dia ny ho isan’ireo virijina hendry, fa ny adala kosa dia votsa fo amin’ny finoana izay nambaran’ny mpaminany. Ny hendry mino izay nolazain’Andriamanitra tamin’ny alalan’ny Mpaminaniny, ka dia tafatoetra sy mandroso izy, satria mihaino izay lazain’ny Fanahy amin’ny fiangonana izy. Ny famantarana an’i Rosia sy ny ady natombony tamin’i Okraina tamin’ny taona 2014 no mampitoetra ireo izay mpianatra hendry ny faminaniana, amin’ny vanim-potoana izay anesoran’i Kristy ny tombo-kasen’io fahamarinana io mihitsy.

That truth arrived in history in 2014, which is after 2001, and therefore is located within the sealing time of the one hundred and forty-four thousand. The next year, 2015, the richest president, who is the sixth president from the time of the end in 1989, began to stir up the globalists. Verse ten identifies the history of 1989, but it also establishes Russia as the “fortress,” and in the next two verses, Russia would begin the second battle of the proxy wars, and Putin will win that battle. The truth of the verses is unsealed when the history it represents is fulfilled.

Io fahamarinana io dia tonga teo amin’ny tantara tamin’ny taona 2014, izay aorian’ny 2001, ka noho izany dia ao anatin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Tamin’ny taona nanaraka, 2015, ilay filoha manankarena indrindra, izay filoha fahenina hatramin’ny fotoanan’ny farany tamin’ny 1989, dia nanomboka nampihetsika ny globalista. Ny andininy faha‑folo dia manondro ny tantaran’ny 1989, nefa mametraka koa an’i Rosia ho “toeram-piarovana mafy,” ary ao amin’ireo andininy roa manaraka dia hanomboka ny ady faharoa amin’ireo ady ankolaka i Rosia, ary handresy izany ady izany i Putin. Ny fahamarinan’ireo andininy ireo dia esorina amin’ny tombo-kase rehefa tanteraka ilay tantara izay asehony.

“Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfilment in these last days, they will explain themselves.” The Kress Collection, 105.

«Даниел өөрийн хувь ноогдолдоо, өөрийн байрандаа зогсож байна. Даниел болон Иоханы эш үзүүллэгүүд ойлгогдох ёстой. Тэд бие биеэ тайлбарладаг. Тэд хүн бүрийн ойлговол зохих үнэнийг дэлхийд өгдөг. Эдгээр эш үзүүллэгүүд дэлхийд гэрч болох ёстой. Эдгээр сүүлчийн өдрүүдэд биелэгдэхээрээ тэд өөрсдөө өөрсдийгөө тайлбарлах болно.» The Kress Collection, 105.

The prophecy of verses eleven and twelve, are unsealed through their historical fulfillment in the sealing time of the one hundred and forty-four thousand, but “line upon line,” there is another important fact connected with these verses. In order for the student of prophecy to bring the three passages of the “overflowing, and passing over” together, the student must also bring the prophecy of the sixty-five years into the prophetic line. The sixty-five year prophecy marks the beginning of the two twenty-five hundred and twenty year prophecies, and it identifies that they begin forty-six years apart from one another. In identifying the sixty-five years in the beginning, it also identifies that Alpha and Omega would produce sixty-five years at the ending.

Ny faminanian’ny andininy faha‑iraika ambin’ny folo sy faha‑roa ambin’ny folo dia voavaha amin’ny alalan’ny fahatanterahany ara‑tantara ao amin’ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, nefa “tsipika mifanindry amin’ny tsipika,” misy zava-misy manan-danja iray hafa koa mifandray amin’ireo andininy ireo. Mba hahafahan’ny mpianatry ny faminaniana mampifandray ireo andalan-teny telo momba ny “fihoaram-pefy sy ny fandalovana,” dia tsy maintsy ampidiriny ao amin’ny tsipiky ny faminaniana koa ny faminaniana momba ny dimy amby enimpolo taona. Ny faminaniana momba ny dimy amby enimpolo taona no manamarika ny fiandohan’ireo faminaniana roa samy diman-jato sy roa arivo amby zato sy roapolo taona, ary mampahafantatra fa manomboka elanelan-taona enina amby efapolo izy roa ireo. Amin’ny famantarana ny dimy amby enimpolo taona eo am-piandohana dia fantarina koa fa ny Alfa sy Omega dia hamoaka dimy amby enimpolo taona eo amin’ny fiafarana.

The sixty-five years at both the beginning and ending, each possess the signature of three waymarks. The first was 742 BC, then nineteen years later 723 BC, then forty-six years later 677 BC. Those three waymarks are represented at the end with 1798, 1844, and 1863. The period of forty-six years in the beginning (Alpha), represent the trampling down of the temple and host, and the forty-six years at the ending (Omega), represent the restoration of the sanctuary and host, when the Messenger of the Covenant (who is also Alpha and Omega), would suddenly enter into the temple He had raised up in the forty-six years from 1798 to 1844.

Ny dimy amby enimpolo taona, na eo am-piandohana na eo am-pamaranana, samy mitondra ny mariky ny teboka telo. Ny voalohany dia 742 tal. J.K., avy eo sivy ambin’ny folo taona tatỳ aoriana 723 tal. J.K., ary avy eo enina amby efapolo taona tatỳ aoriana 677 tal. J.K. Ireo teboka telo ireo dia aseho eo amin’ny farany amin’ny alalan’ny 1798, 1844, ary 1863. Ny fe-potoana enina amby efapolo taona eo am-piandohana (Alpha) dia maneho ny fanitsakitsahana ny tempoly sy ny antokony, ary ny enina amby efapolo taona eo am-pamaranana (Omega) kosa dia maneho ny famerenana amin’ny laoniny ny fitoerana masina sy ny antokony, rehefa hiditra tampoka ao amin’ny tempoly izay natsangany tao anatin’ny enina amby efapolo taona nanomboka tamin’ny 1798 ka hatramin’ny 1844 ny Iraky ny Fanekena (izay Alpha sy Omega koa).

The forty-six years that are preceded by nineteen years in the time when Isaiah set forth the prophecy in the year 742 BC, represent forty-six years at their conclusion, that are then followed by nineteen years in a chiastic pattern. The nineteen years from 1844 to 1863 provide an illustration of Christ’s intentions for the one hundred and forty-four thousand that was left unfulfilled due to the rebellion that occurred in that history. The work that is required of a student of prophecy to rightly divide the word of truth concerning verses ten through twelve of Daniel chapter eleven, not only establishes (if you believe) that Russia would initiate a war in the Ukraine in 2014, but that the war would be initiated in the sealing time of the one hundred and forty-four thousand. As important as the prophetic history represented in the verses is, the history where the truth of that very history is unsealed, is also represented by the history of the nineteen years from 1844 to 1863.

Ny enina amby efapolo taona izay ialohavan’ny sivy ambin’ny folo taona tamin’ny fotoana nanambaran’i Isaia ny faminaniana tamin’ny taona 742 talohan’i Kristy, dia maneho enina amby efapolo taona eo amin’ny fiafarany, izay arahin’ny sivy ambin’ny folo taona avy eo ao anatin’ny lamina kiastika. Ny sivy ambin’ny folo taona hatramin’ny 1844 ka hatramin’ny 1863 dia manome sary maneho ny fikasan’i Kristy ho an’ny iray hetsy sy efatra alina sy efatra arivo izay tsy tanteraka noho ny fikomiana nitranga tao anatin’izany tantara izany. Ny asa takina amin’ny mpianatry ny faminaniana mba hizarany araka ny tokony ho izy ny tenin’ny fahamarinana momba ny andininy faha-folo ka hatramin’ny faha-roa ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo, dia tsy vitan’ny hoe mampiorina (raha mino ianao) fa i Rosia no hanomboka ady ao Okraina amin’ny taona 2014, fa koa hoe io ady io dia hatomboka amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Na manan-danja toy inona aza ny tantaram-paminaniana asehon’ireo andininy ireo, ny tantara izay anesorana ny tombo-kasen’ny fahamarinan’izany tantara izany ihany koa dia asehon’ny tantaran’ireo sivy ambin’ny folo taona hatramin’ny 1844 ka hatramin’ny 1863.

1844 identifies the arrival of the third angel, and it typifies the arrival of the third angel on September 11, 2001. 1863 represents the rebellion symbolized by the rebuilding of Jericho. The waymark of 1863 also typifies the obedience of the one hundred and forty-four thousand who are used to “bring down the walls of Jericho”, at the soon coming Sunday law. In the verses we are considering, verse sixteen represents the Sunday law in the United States. Verse eleven marks from 2014 to Putin’s ultimate victory. The verses identify the beginning of the second proxy war that is followed by the third proxy war, as represented in verses thirteen to fifteen.

Ny taona 1844 dia manamarika ny fahatongavan’ilay anjely fahatelo, ary manondro mialoha ny fahatongavan’ilay anjely fahatelo tamin’ny 11 Septambra 2001. Ny taona 1863 dia maneho ny fikomiana izay asehon’ny fanorenana indray an’i Jeriko. Ny mari-dalana 1863 dia manondro mialoha koa ny fankatoavan’ireo iray hetsy sy efatra arivo sy efatra alina, izay ampiasaina mba “handrava ny mandan’i Jeriko”, amin’ilay lalàna Alahady ho avy tsy ho ela. Ao amin’ireo andininy izay dinihintsika, ny andininy faha-enina ambin’ny folo dia maneho ny lalàna Alahady any Etazonia. Ny andininy faha-iraika ambin’ny folo dia manamarika hatramin’ny 2014 ka hatramin’ny fandresena faratampon’i Putin. Ireo andininy ireo dia manondro ny fiandohan’ny ady solontena faharoa izay arahin’ny ady solontena fahatelo, araka ny asehon’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo.

Bringing verse two together with verses eleven and twelve, we identify the Ukrainian war beginning in 2014, which was then followed by the US Presidential campaign of 2015, and the subsequent election of the richest president in 2016. Verse twelve is followed by the retaliation of the last president before the Sunday law, in the third proxy war. The second proxy war, which is the battle of the borderline, began just before the election of the sixth and richest president.

Amin’ny fampifandraisana ny andininy faharoa amin’ny andininy faha‑iraika ambin’ny folo sy faha‑roa ambin’ny folo, dia ahafantarantsika ny fiandohan’ny ady Okrainiana tamin’ny 2014, izay narahin’ny fampielezan-kevitry ny filoham-pirenena tany Etazonia tamin’ny 2015, ary avy eo ny fifidianana ny filoha manankarena indrindra tamin’ny 2016. Ny andininy faha‑roa ambin’ny folo dia arahin’ny famaliana bontana ataon’ny filoha farany mialoha ny lalàn’ny Alahady, ao amin’ny ady solontenam-pahefana fahatelo. Ny ady solontenam-pahefana faharoa, izay ilay adin’ny sisin-tany, dia nanomboka taloha kelin’ny fifidianana ny filoha fahenina sy manankarena indrindra.

In the history of 1844 to 1863, the two sticks of Ezekiel were to be joined. Their joining represented the combination of divinity and humanity, which is the work of sealing the one hundred and forty-four thousand. In 1844 the third angel arrived and unsealed the light associated with the heavenly sanctuary, the law of God, the Sabbath, and the third angel. In 1849 the Lord stretched forth His hand a second time to gather the scattered flock that had suffered a scattering at the great disappointment. In 1850 He led His people to prepare Habakkuk’s second chart, to graphically illustrate the message His people were to proclaim as He led them to “bring down the walls of Jericho”. That chart included the “seven times” as did the “old chart”.

Tamin’ny tantaran’ny taona 1844 hatramin’ny 1863 dia tokony hampiraisina ireo tsorakazon’i Ezekiela roa. Ny fampiraisana azy ireo dia naneho ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona, izay asan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo. Tamin’ny 1844 dia tonga ny anjely fahatelo ka nanokatra ny fahazavana mifandray amin’ny fitoerana masina any an-danitra, ny lalàn’Andriamanitra, ny Sabata, ary ny anjely fahatelo. Tamin’ny 1849 dia naninjitra ny tànany fanindroany ny Tompo mba hanangona ny andiany niparitaka izay efa niharan’ny fiparitahana tamin’ilay fahadisoam-panantenana lehibe. Tamin’ny 1850 dia notarihiny ny olony hanomana ny tabilao faharoan’i Habakoka, mba haneho an-tsary ny hafatra izay tokony hotorin’ny olony raha nitarika azy ireo Izy mba “handrava ny mandan’i Jeriko”. Tao amin’io tabilao io dia tafiditra ny “fotoana fito”, tahaka ny tao amin’ilay “tabilao taloha”.

In 1856, He unsealed the light that was to seal His people in advance of the “Battle of Jericho”. That light was an increase of the first light that Alpha and Omega had revealed to William Miller. It was the light of the “seven times,” as repeatedly represented in the ancient Battle of Jericho. The light that was to seal His people, was also the Laodicean message that was to awaken them, and transition them back again to the experience of Philadelphia. That last light was an increase of the first light, but His people neglected the light and by default chose to wander in the wilderness of Laodicea. 1844, 1849, 1850, 1856 and 1863 represent five waymarks that are represented in the history of September 11, 2001 unto the soon coming Sunday law.

Tamin’ny taona 1856, dia nosokafany ny fahazavana izay natao hamehezana ny olony mialoha ny “Adin’i Jeriko”. Izany fahazavana izany dia fitomboan’ilay fahazavana voalohany izay efa nambaran’ny Alfa sy Omega tamin’i William Miller. Izany no fahazavan’ny “impito”, araka ny nanehoana azy imbetsaka tao amin’ilay Adin’i Jeriko fahiny. Ilay fahazavana izay natao hamehezana ny olony dia ilay hafatr’i Laodikia koa, izay natao hamoha azy ireo sy hampita azy hiverina indray ho amin’ny fanandraman’i Filadelfia. Io fahazavana farany io dia fitomboan’ilay fahazavana voalohany, kanefa tsy noraharahain’ny olony izany fahazavana izany, ary noho izany dia nifidy ho azy ny hirenireny any an-efitr’i Laodikia izy. Ny taona 1844, 1849, 1850, 1856 ary 1863 dia maneho marika dimy izay aseho ao amin’ny tantaran’ny 11 Septambra 2001 ka hatramin’ny lalàna Alahady izay ho avy tsy ho ela.

We will continue this study in the next article.

Hotohizintsika ao amin’ny lahatsoratra manaraka ity fianarana ity.

Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the ram’s horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the Lord. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.

Ary Jeriko dia nohidiana mafy noho ny amin’ny zanak’Isiraely; tsy nisy nivoaka, ary tsy nisy niditra. Ary hoy Jehovah tamin’i Josoa: Indro, efa natolotro eo an-tananao Jeriko sy ny mpanjakany ary ny lehilahy mahery fo. Ary ianareo, dia hihodidina ny tanàna, dia ny lehilahy mpiady rehetra, ka handeha manodidina ny tanàna indray mandeha. Dia toy izany no hataonao mandritra ny enina andro. Ary mpisorona fito no hitondra trompetra fito vita amin’ny tandrok’ondrilahy eo anoloan’ny fiara; ary amin’ny andro fahafito dia hihodidina ny tanàna impito ianareo, ary ny mpisorona no hitsoka ny trompetra. Ary izao no hiseho: raha mitsoka mafy sy lava amin’ny tandrok’ondrilahy izy, ka rehefa renareo ny feon’ny trompetra, dia hihoby mafy ny vahoaka rehetra; ary hirodana tanteraka ny mandan’ny tanàna, ka ny vahoaka hiakatra, samy handroso mahitsy eo anoloany avy. Ary Josoa, zanak’i Nona, niantso ny mpisorona ka nanao taminy hoe: Ento ny fiaran’ny fanekena, ary aoka ny mpisorona fito hitondra trompetra fito vita amin’ny tandrok’ondrilahy eo anoloan’ny fiaran’i Jehovah. Ary hoy izy tamin’ny vahoaka: Mandrosoa, ka hodidino ny tanàna, ary aoka izay mitam-piadiana handroso eo anoloan’ny fiaran’i Jehovah. Ary rehefa vita ny tenin’i Josoa tamin’ny vahoaka, dia nandroso teo anatrehan’i Jehovah ny mpisorona fito nitondra ny trompetra fito vita amin’ny tandrok’ondrilahy ka nitsoka ny trompetra; ary ny fiaran’ny faneken’i Jehovah nanaraka azy. Ary ny lehilahy mitam-piadiana nandeha teo alohan’ny mpisorona izay nitsoka ny trompetra, ary ny vodi-lalana nanaraka ny fiara; ny mpisorona dia nandeha sady nitsoka ny trompetra. Ary Josoa efa nandidy ny vahoaka hoe: Tsy hihoby ianareo, na hampandre ny feonareo, ary aoka tsy hisy teny hivoaka amin’ny vavanareo mandra-pahatongan’ny andro hilazako aminareo hoe: Mihobia; dia hihoby ianareo.

So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the Lord. And seven priests bearing seven trumpets of rams’ horns before the ark of the Lord went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the Lord, the priests going on, and blowing with the trumpets. And the second day they compassed the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city.

Dia nandeha nanodidina ny tanàna indray mandeha ny fiaran’i Jehovah; dia niditra tao an-toby izy ireo ka nandry tao an-toby. Ary nifoha maraina koa Josoa, dia nasandratr’ireo mpisorona ny fiaran’i Jehovah. Ary mpisorona fito nitondra trompetra fito vita amin’ny tandrok’ondrilahy teo anoloan’ny fiaran’i Jehovah no nandeha mandrakariva ka nitsoka ny trompetra; ary ny lehilahy mitam-piadiana nandeha teo alohany; fa ny vodilaharan’ny tafika kosa nanaraka ny fiaran’i Jehovah, raha nandeha ireo mpisorona ka nitsoka ny trompetra. Ary tamin’ny andro faharoa dia nanodidina ny tanàna indray mandeha izy ireo ka niverina ho ao an-toby; toy izany no nataony henemana. Ary tamin’ny andro fahafito dia nifoha maraina koa izy ireo, raha vao nazava ratsy ny andro, ka nanodidina ny tanàna impito araka izany fanao izany; tamin’izany andro izany ihany no nanodidinan’izy ireo ny tanàna impito. Ary tamin’ny fanintelony fahafito, raha nitsoka ny trompetra ireo mpisorona, dia hoy Josoa tamin’ny vahoaka: Mihobia; fa nomen’i Jehovah anareo ny tanàna.

And the city shall be accursed, even it, and all that are therein, to the Lord: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.

Ary ho voaozona ho an’i Jehovah ny tanàna, dia izy mbamin’izay rehetra ao anatiny; Rahaba, ilay vehivavy janga, ihany no hovelomina, izy sy izay rehetra eo aminy ao an-trano, satria nafeniny ny iraka izay nirahintsika. Ary ianareo kosa, tandremo tsara ny tenanareo mba tsy hanendry ny zavatra voaozona, fandrao hiharan’ny ozona ianareo, raha maka amin’ny zavatra voaozona, ka hahatonga ny tobin’ny Isiraely ho voaozona sady hampiditra loza ao aminy. Fa ny volafotsy rehetra sy ny volamena ary ny fanaka varahina sy vy dia voatokana ho an’i Jehovah; hiditra ao amin’ny rakitry Jehovah ireny. Dia nihoby ny vahoaka, raha nitsoka ny trompetra ny mpisorona; ary rehefa ren’ny vahoaka ny feon’ny trompetra ka nihoby mafy ny vahoaka, dia nirodana tanteraka ny manda, ka niakatra ho ao an-tanàna ny vahoaka, samy nizotra mahitsy teo anoloany avy, dia azony ny tanàna.

And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. But Joshua had said unto the two men that had spied out the country, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord. And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho. And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. So the Lord was with Joshua; and his fame was noised throughout all the country. Joshua 6:1–27.

Ary nopotehiny tanteraka izay rehetra tao an-tanàna izy, na lahy na vavy, na tanora na antitra, na omby na ondry na ampondra, tamin’ny lelan-tsabatra. Fa Josoa kosa niteny tamin’ireo lehilahy roa izay nisafo ny tany hoe: Midira ao an-tranon’ilay vehivavy janga, ka ento mivoaka avy ao ilay vehivavy mbamin’izay rehetra ananany, araka izay nianiananareo taminy. Dia niditra ireo zatovo mpisafo tany ka namoaka an-dRahaba sy ny rainy sy ny reniny sy ny rahalahiny mbamin’izay rehetra nananany; ary navoakany koa ny havany rehetra, ka napetrany teny ivelan’ny tobin’ny Isiraely. Ary nodorany tamin’ny afo ny tanàna mbamin’izay rehetra tao anatiny; ny volafotsy sy ny volamena ary ny fanaka varahina sy vy ihany no nataony tao amin’ny rakitry ny tranon’i Jehovah. Ary Josoa namela an-dRahaba, ilay vehivavy janga, ho velona, dia ny ankohonan-drainy sy izay rehetra nananany; ka mitoetra ao amin’ny Isiraely mandraka androany izy, satria nafeniny ireo iraka izay nirahin’i Josoa hisafo an’i Jeriko. Ary tamin’izany andro izany Josoa dia nampianiana azy hoe: Ho voaozona eo anatrehan’i Jehovah izay lehilahy mitsangana ka manarina ity tanàna Jeriko ity; amin’ny lahimatoany no hanorenany ny fanorenany, ary amin’ny zandriny indrindra no hananganany ny vavahadiny. Koa Jehovah nomba an’i Josoa; ary niely eran’ny tany rehetra ny lazany. Josoa 6:1–27.