The Battle of Panium was essentially spiritual warfare. Just before the Sunday law the eighth president, who is the sixth since Ronald Reagan at the time of the end in 1989, who is also the last Republican president, and who is the richest president, and who also stirs up all the realm of globalism, will lead apostate Protestantism in defeating the Greek religion of Pan, which is the “woke-ism” of globalism. In verses eleven and twelve, the history that begins at the Ukraine War in 2014 concludes at the Sunday law in verse sixteen. Verse fifteen is the Battle of Panium, and the Battle of Panium leads to the battle of Actium, which is the third World War.

Ny Adin’i Panium dia ady ara-panahy indrindra. Mialoha kelin’ny lalàna Alahady, ny filoha fahavalo, izay ilay fahenina hatramin’i Ronald Reagan tamin’ny fotoanan’ny farany tamin’ny 1989, izay koa no filoha Repoblikana farany, ary izay no filoha manankarena indrindra, sady koa manetsika ny fanjakana manontolon’ny fanatontoloana, no hitarika ny Protestantisma nivadi-pinoana handresy ny fivavahana grika an’i Pan, izay ilay “woke-ism”-n’ny fanatontoloana. Ao amin’ny andininy faha-11 sy faha-12, ny tantara izay manomboka amin’ny Adin’i Okraina tamin’ny 2014 dia mifarana amin’ny lalàna Alahady ao amin’ny andininy faha-16. Ny andininy faha-15 dia ny Adin’i Panium, ary ny Adin’i Panium no mitondra mankany amin’ny adin’i Actium, izay ny Ady Lehibe Fahatelo.

At the hour of “the great earthquake”, which is the Sunday law of verse sixteen, Islam of the third woe attacks the United States, angering the nations, and producing national ruin. It is the Battle of Panium that precedes that attack. At the Sunday law the threefold union of the dragon, the beast and false prophet is established.

Amin’ny ora an’ilay “horohoron-tany lehibe”, izay lalàn’ny Alahady ao amin’ny andininy fahenina ambin’ny folo, ny finoana silamo amin’ilay loza fahatelo dia manafika an’i Etazonia, ka mampahatezitra ny firenena sy miteraka faharavana nasionaly. Ny Adin’i Panium no mialoha izany fanafihana izany. Amin’ny lalàn’ny Alahady dia miorina ilay firaisana telo sosona an’ny dragona sy ny bibidia ary ny mpaminany sandoka.

“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

“Amin’ny alalan’ny didy manery ny fametrahana ny Fanjakana papaly, ka mandika ny lalàn’Andriamanitra, dia hisaraka tanteraka amin’ny fahamarinana ny firenentsika. Rehefa haninjitra ny tànany hiampita ny hantsana ny Protestantisma mba hihazona ny tànan’ny fahefana romana; rehefa hihoatra ny hantsana lalina izy mba hifampitantana amin’ny Fanaovan-javatra ara-panahy; rehefa, eo ambanin’ny herin’io firaisana telo sosona io, ny firenentsika handà ny foto-kevitra rehetra ao amin’ny Lalàm-panorenany amin’ny maha-fitondrana protestanta sy repoblikana azy, ary hanomana lalana ho amin’ny fampielezana ny lainga sy ny fitaka papaly, dia amin’izany no ahafantarantsika fa tonga ny fotoana hiasan’i Satana amin’ny fomba mahagaga ary efa akaiky ny farany.” Testimonies, volume 5, 451.

At that point, the papacy’s deadly wound is fully healed, and she rules supremely until she finally comes to her end with none to help. It is when Rome conquers the third obstacle that she rules, as represented by pagan Rome in Daniel chapter eight, verse nine, and in chapter eleven, verses sixteen through nineteen. When papal Rome removed the three horns, she ruled supremely for twelve hundred and sixty years, as did pagan Rome rule supremely for three hundred and sixty years once it conquered Egypt, the third obstacle at the Battle of Actium in 31 BC.

Amin’izay fotoana izay, dia sitrana tanteraka ny ratra nahafaty ny fahefana papaly, ary manjaka fara tampony izy mandra-pahatongany amin’ny farany ka tsy misy hanampy azy. Rehefa mandresy ny sakana fahatelo i Roma no manjaka izy, araka ny asehon’i Roma mpanompo sampy ao amin’ny Daniela toko faha-valo, andininy fahasivy, sy ao amin’ny toko faha-iraika ambin’ny folo, andininy enina ambin’ny folo ka hatramin’ny sivy ambin’ny folo. Rehefa nesorin’i Roma papaly ireo tandroka telo, dia nanjaka fara tampony nandritra ny roa ambin’ny folo amby enimpolo amby roanjato taona izy, tahaka ny nanjakan’i Roma mpanompo sampy fara tampony nandritra ny telon-jato amby enimpolo taona, rehefa avy nandresy an’i Egypta, ilay sakana fahatelo, tamin’ny Adin’i Actium tamin’ny taona 31 talohan’i Kristy.

In grammar, the suffix “ium” is added to the end of a word to form a noun that denotes a place, a state, or a collection of something. It is commonly used in the formation of technical and scientific terms, particularly in chemistry and biology. For example: “stadium” refers to a place for athletic competitions or other events, “aquarium” refers to a place where aquatic organisms or plants are kept for display and “gymnasium” refers to a place for physical exercise or training. In scientific terminology, “ium” is often used to indicate a chemical element or compound, particularly when the element or compound has been isolated or discovered. For example: “sodium” refers to a chemical element with the symbol Na, “calcium” refers to a chemical element with the symbol Ca.

Amin’ny fitsipi-pitenenana, ny tovana “ium” dia ampiana eo amin’ny faran’ny teny iray mba hamoronana anarana izay manondro toerana, fanjakana, na fitambaran-javatra iray. Izy io dia fampiasa mahazatra amin’ny fananganana voambolana ara-teknika sy ara-tsiansa, indrindra eo amin’ny simia sy ny biôlôjia. Ohatra: ny hoe “stadium” dia manondro toerana anaovana fifaninanana ara-panatanjahantena na hetsika hafa, ny hoe “aquarium” dia manondro toerana itehirizana zavamananaina na zavamaniry anaty rano ho fampirantiana, ary ny hoe “gymnasium” dia manondro toerana fanaovana fanatanjahan-tena na fanazarantena ara-batana. Ao amin’ny voambolana ara-tsiansa, ny “ium” dia matetika ampiasaina hanondroana singa simika na fitambarana simika iray, indrindra rehefa voasaraka na vao hita ilay singa na fitambarana. Ohatra: ny hoe “sodium” dia manondro singa simika manana ny mari-pamantarana Na, ary ny hoe “calcium” dia manondro singa simika manana ny mari-pamantarana Ca.

The beginning of pagan Rome ruling supremely was accomplished at the Battle of Actium, and the Battle of Panium opened the door to the war represented by Actium, for “line upon line” Actium represents the Sunday law when the papacy again rules the world supremely.

Ny fiandohan’ny fanapahan’i Roma jentilisa tamin’ny fahefana fara tampony dia tanteraka tamin’ny Adin’i Actium, ary ny Adin’i Panium no nanokatra ny varavarana ho amin’ilay ady asehon’i Actium, satria “didy mifanindry amin’ny didy” i Actium no maneho ny lalàn’ny Alahady rehefa manjaka indray amin’izao tontolo izao amin’ny fahefana fara tampony ny papa.

Actium was a sea battle, and Panium was a ground battle, thus the connection of the two battles represents a battle that is worldwide encompassing land and sea. Actium, the most famous sea battle of ancient history, also represents a worldwide war, for the “waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.” Panium represents a spiritual war that is combined with a political war at the soon coming Sunday law.

Adin’i an-dranomasina i Actium, ary adin-tanety i Panium; noho izany, ny fifamatoran’ireo ady roa ireo dia maneho ady maneran-tany izay mahafaoka ny tany sy ny ranomasina. Actium, ilay adin-dranomasina malaza indrindra tamin’ny tantara fahiny, dia maneho ady maneran-tany koa, fa ny “rano izay hitanao, izay ipetrahan’ilay vehivavy janga, dia firenena sy vahoaka betsaka ary jentilisa sy samy hafa fiteny.” Panium kosa dia maneho ady ara-panahy izay mitambatra amin’ny ady ara-politika amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela.

The word “pan” as a noun, has multiple meanings depending on the context, but in Greek mythology, Pan is the god of shepherds, flocks, rustic music, and wilderness. He is often depicted as a half-man, half-goat figure, known for his love of music and nature.

Ny teny hoe “pan”, amin’ny maha anarana iombonana azy, dia manana heviny maro arakaraka ny tontolon-kevitra ampiasana azy; kanefa ao amin’ny angano grika, Pan dia andriamanitry ny mpiandry ondry, ny andian-biby fiompy, ny mozika ambanivohitra, ary ny tany efitra. Matetika izy no aseho ho endrika antsasaka olona, antsasaka osilahy, ary fantatra amin’ny fitiavany mozika sy ny zavaboary.

“As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13–15.” The Great Controversy, 624.

“Amin’ny maha-famaranana faratampony amin’ilay tantara lehibe momba ny fitaka, i Satana tenany no hisandoka ho Kristy. Efa hatry ny ela no nilazan’ny fiangonana fa miandrandra ny fihavian’ny Mpamonjy ho fahatanterahan’ny fanantenany. Ankehitriny kosa, ilay mpamitaka lehibe dia hampiseho hoatra ny hoe tonga Kristy. Any amin’ny faritra samihafa amin’ny tany, i Satana dia hiseho eo anivon’ny olona amin’ny maha-zavaboary manan-kaja sy mamirapiratra mahataitra, mitovy amin’ilay famaritana ny Zanak’Andriamanitra nomen’i Jaona ao amin’ny Apokalypsy. Apokalypsy 1:13–15.” Ilay Ady Lehibe, 624.

Pan is the shepherd-god, and will personate the true Shepherd. Satan’s impersonation of Christ begins at the Sunday law for at “the decree” “we may” then “know that the time has come for the marvelous working of Satan and that the end is near”.

Pan dia andriamanitry ny mpiandry ondry, ary hisandoka ny tena Mpiandry marina izy. Ny fisandohan’i Satana an’i Kristy dia manomboka amin’ny lalàna alahady, fa amin’“ny didy” dia “afaka” isika “mahafantatra fa tonga ny fotoana hanaovan’i Satana asa mahagaga, ary efa akaiky ny farany”.

The word “pan” can also refer to a shallow, wide-rimmed cooking vessel used for frying, baking, or cooking food. The final war is centered upon spiritual Jerusalem, the holy mountain that is lifted up as an ensign, and the mountain that God’s other flock that are still in Babylon flee unto. At that time all nations will come against spiritual Jerusalem, which is identified as a “cup” (pan).

Ny teny hoe “pan” dia mety hanondro ihany koa fitaovana fandrahoan-tsakafo marivo sy malalaka vava ampiasaina hanendasana, hanamboarana amin’ny lafaoro, na handrahoana sakafo. Ny ady farany dia mifantoka amin’i Jerosalema ara-panahy, ilay tendrombohitra masina izay atsangana ho famantarana, ary ilay tendrombohitra izay andosiran’ny ondrin’Andriamanitra hafa, izay mbola any Babylona, hankany aminy. Amin’izany fotoana izany dia hiakatra hamely an’i Jerosalema ara-panahy ny firenena rehetra, izay faritana ho “kapoaka” (pan).

The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zechariah 12:1-3.

Ny Tenin’i Jehovah momba ny Isiraely izao, hoy Jehovah, Ilay mamelatra ny lanitra sy manorina ny fanorenan’ny tany ary mamorona ny fanahin’ny olona ao anatiny. Indro, hataoko kapoaky ny fampihorohoroana ho an’ny firenena rehetra manodidina i Jerosalema, raha hanafika an’i Joda sy an’i Jerosalema amin’ny fahirano izy ireo. Ary amin’izany andro izany dia hataoko vato mavesatra ho an’ny firenena rehetra i Jerosalema; izay rehetra miezaka hitondra azy dia ho potipotika, na dia hiara-mivory hamely azy aza ny firenena rehetra ambonin’ny tany. Zakaria 12:1-3.

Jerusalem is also the caldron, for it is the pan where the drama is carried out. A “caldron” is a cooking pan.

Jerosalema koa dia vilany lehibe, fa izy no lapoaly anatanterahana io tantara mampahonena io. Ny “vilany lehibe” dia lapoaly fandrahoan-tsakafo.

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. Ezekiel 11:2–12.

Dia hoy Izy tamiko hoe: Ry zanak’olona, ireto no lehilahy izay mamorona ratsy sy manome saina ratsy amin’ity tanàna ity; dia ireo izay manao hoe: Tsy antomotra izany; aoka isika hanao trano; ity tanàna ity no vilany, ary isika no nofo. Koa maminania hamely azy; maminania, ry zanak’olona. Ary nilatsaka tamiko ny Fanahin’i Jehovah ka nanao tamiko hoe: Mitenena; izao no lazain’i Jehovah: Izany no nolazainareo, ry taranak’Isiraely; fa Izaho mahalala ny zavatra miakatra ao an-tsainareo, dia ny tsirairay avy. Nohamaroanareo ny voavonoinareo amin’ity tanàna ity, ary nofenoinareo ny lalambeny tamin’ny voavono. Koa izao no lazain’i Jehovah Tompo: Ny voavononareo izay napetrakareo teo afovoany, izy no nofo, ary ity tanàna ity no vilany; fa ianareo kosa havoakako hiala eo afovoany. Natahoranareo ny sabatra; ary sabatra no hoentiko aminareo, hoy Jehovah Tompo. Dia havoakako hiala eo afovoany ianareo ka hatolotro eo an-tànan’ny vahiny, ary hamoaka fitsarana aminareo Aho. Ho lavon’ny sabatra ianareo; eo amin’ny sisin-tanin’ny Isiraely no hitsarako anareo; ary dia ho fantatrareo fa Izaho no Jehovah. Ity tanàna ity tsy ho vilaninareo, ary ianareo tsy ho nofo eo afovoany; fa eo amin’ny sisin-tanin’ny Isiraely no hitsarako anareo; ary dia ho fantatrareo fa Izaho no Jehovah; satria tsy nandeha tamin’ny didiko ianareo, na nanatanteraka ny fitsipiko, fa nanao araka ny fanaon’ny jentilisa izay manodidina anareo. Ezekiela 11:2–12.

In English, “pan” as a prefix means “universal,” “all” or “across”. For example, “panorama” refers to a wide or comprehensive view of an area, “pantheism” refers to the belief that the universe is divine, and “Pan-American” refers to something involving all the countries of the Americas. Thus “pan” identifies a worldwide war.

Amin’ny teny anglisy, ny hoe “pan” amin’ny maha-tovona azy dia midika hoe “maneran-tany,” “rehetra,” na “manerana”. Ohatra, ny hoe “panorama” dia manondro fijery malalaka na feno momba ny faritra iray, ny hoe “pantheism” dia manondro ny finoana fa masina ny izao rehetra izao, ary ny hoe “Pan-American” dia manondro zavatra mahakasika ny firenena rehetra any Amerika. Koa ny hoe “pan” dia manondro ady maneran-tany.

“Satan is diverting minds with unimportant questions, in order that they shall not with clear and distinct vision see matters of vast importance. The enemy is planning to ensnare the world.

“Mampivily ny sain’ny olona amin’ny fanontaniana tsy manan-danja i Satana, mba tsy hahafahany mahita amin’ny fahitana mazava sy tsy manjavozavo ireo raharaha manan-danja lehibe indrindra. Mikasa hamandrika izao tontolo izao ny fahavalo.

“The so-called Christian world is to be the theater of great and decisive actions. Men in authority will enact laws controlling the conscience, after the example of the Papacy. Babylon will make all nations drink of the wine of the wrath of her fornication. Every nation will be involved.” Selected Messages, book 3, 392.

“Ilay antsoina hoe tontolo kristiana no ho sehatry ny asa lehibe sy manapa-kevitra. Ny olona eo amin’ny fitondrana dia hamoaka lalàna hifehy ny feon’ny fieritreretana, araka ny ohatry ny Fahefana Papaly. Babylona hampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany. Ho tafiditra amin’izany ny firenena rehetra.” Selected Messages, boky 3, 392.

The word “act” as a noun means “a formal written decision or statute enacted by a legislative body.”

Ny teny hoe “act” amin’ny maha-anarana azy dia midika hoe “fanapahan-kevitra na lalàna voasoratra ara-pomba ofisialy izay nolanian’ny rafi-panao lalàna.”

“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery.” Testimonies, volume 5, 712.

“Rehefa handà ny foto-kevitry ny fitondram-panjakantsika toy izany ny firenentsika ka hampanao lalàna Alahady, dia hifanome tanana amin’ny fahefana papaly ny Protestantisma amin’izany asa izany.” Testimonies, boky faha-5, 712.

The so-called Christian world is a theater of great actions, or acts, and every nation (pan) will be involved. The word “act” can also refer to a division or segment of a play, movie, or other performance, typically characterized by a particular set of events or actions. The word “act” as a verb, means to perform a specific action or behave in a certain way. It can also refer to pretending or playing a role, as in acting in a play or film.

Ny antsoina hoe tontolo kristiana dia sehatry ny asa lehibe, na fihetsika, ary ny firenena rehetra (pan) dia ho tafiditra amin’izany. Ny teny hoe “fihetsika” dia mety hanondro koa fizarana na ampahan-tantara amin’ny tantara an-tsehatra, sarimihetsika, na fampisehoana hafa, izay mazàna voamariky ny fitambaran-javatra na asa manokana. Ny teny hoe “mihetsika” kosa, amin’ny maha-matoanteny azy, dia midika hoe manatanteraka asa voafaritra na mitondra tena amin’ny fomba iray. Azo ampiasaina koa izy io hilazana ny mody na ny filalaovana anjara, tahaka ny filalaovana anjara ao amin’ny tantara an-tsehatra na sarimihetsika.

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Ity izao tontolo izao dia sehatra filalaovana. Ireo mpilalao, dia ny mponina ao aminy, no miomana hanao ny anjara asany ao amin’ilay tantara an-tsehatra lehibe farany. Very tsy hitan’ny mason’olombelona intsony Andriamanitra. Eo amin’ireo vahoaka betsaka amin’ny olombelona dia tsy misy firaisana, afa-tsy raha miara-mikambana ny olona mba hanatanteraka ny tanjony feno fitiavan-tena. Andriamanitra dia mijery. Hotanterahina ny fikasan’Andriamanitra momba ireo olom-peheziny mpiodina. Tsy natolotra eo an-tanan’ny olona izao tontolo izao, na dia avelan’Andriamanitra hanjaka mandritra ny fotoana voafetra aza ireo singan’ny fisafotofotoana sy ny filaminana very. Hery avy any ambany no miasa mba hampisy ireo sehatra lehibe farany amin’ilay tantara an-tsehatra,—dia Satana miseho tahaka an’i Kristy, sady miasa amin’ny fitaka rehetra avy amin’ny tsi-fahamarinana eo amin’ireo izay mamatotra ny tenany hiaraka ao amin’ny fikambanana miafina. Ireo izay manaiky ho resin’ny firehetam-po hifandray amim-pikambanana dia manatanteraka ny drafitry ny fahavalo. Ny antony dia harahin’ny vokany.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Ny fandikan-dalàna dia efa saiky tonga amin’ny fara-fetrany. Fisavorovoroana no mameno izao tontolo izao, ary fahatahorana lehibe no tsy ho ela dia hihatra amin’ny olombelona. Efa tena akaiky ny farany. Isika izay mahalala ny fahamarinana dia tokony hiomana amin’izay tsy ho ela dia hihatra amin’izao tontolo izao tahaka ny zava-mahagaga mandrava saina.” Review and Herald, 10 Septambra 1903.

Panium and Actium represent the third World War. In that war there will be supernatural manifestations as represented by the Greek goat-god Pan. The war will be associated with the enforcement of the Sunday law as an “act.” And the war is identified as “the last scenes in the great drama”, for it is not only the legal act of enforcing Sunday legislation, it is also the climax of the gospel drama in the closing hours of human probation. In advance of the battle where Panium and Actium prophetically join, in verse sixteen of Daniel chapter eleven, God’s last-day army will already be raised up, and their banner, which is an ensign, will then be lifted up. The primary meaning of “ensign” is the banner of an army.

Panium sy Actium dia maneho ny Ady Lehibe Fahatelo eran-tany. Ao amin’izany ady izany dia hisy fisehoana mihoatra ny voajanahary araka izay asehon’i Pan, andriamanitry ny osilahy amin’ny Grika. Hifandray amin’ny fampiharana ny lalàn’ny Alahady amin’ny maha-“asa” azy ilay ady. Ary io ady io no amantarana ny “seho farany ao amin’ilay tantara lehibe”, satria tsy ny asa ara-dalàna amin’ny fampiharana ny lalàna momba ny Alahady ihany izy, fa izy koa no tampon’ilay tantaran’ny filazantsara amin’ireo ora famaranana ny fotoam-pitsapana ho an’ny olombelona. Mialoha ny ady izay ihaonan’i Panium sy Actium ara-paminaniana, ao amin’ny andininy faha-enina ambin’ny folo amin’ny Daniela toko faha iraika ambin’ny folo, dia efa hatsangana ny tafika faran’ny andro an’Andriamanitra, ary ny sainany, izay famantarana, dia hasandratra amin’izay. Ny hevitra fototra voalohan’ny hoe “famantarana” dia ny sainan’ny tafika.

Act and Pan are Actium and Panium, and the Wonderful Linguist controlled the geography, the names, and the history of both battles, for it is the history immediately before the soon coming Sunday law. The Battle of Panium took place in 200 BC, and verse sixteen identifies Rome conquering Jerusalem in 63 BC.

Act sy Pan dia Actium sy Panium, ary ny Mpanan-talenta Mahagaga amin’ny Fiteny no nifehy ny jeografia, ny anarana, ary ny tantaran’ireo ady roa tonta, satria izany no tantara mialoha indrindra ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny Adin’i Panium dia nitranga tamin’ny 200 talohan’i Kristy, ary ny andininy fahenina ambin’ny folo dia manondro an’i Roma handresy an’i Jerosalema tamin’ny 63 talohan’i Kristy.

Between the history in the last days that is represented by the period from 200 BC to 63 BC, the formation of the image of the beast in the United States will be accomplished, as represented by the history of 161 BC to 158 BC. Before the period where the final movements of erecting an image of the beast in the United States, there will be an event represented by the revolt of Modein in 167 BC. The revolt is typified by the revolt against the forced religion of Greece, and the revolt will lead to a waymark represented by the rededication of the temple in 164 BC.

Eo anelanelan’ny tantara amin’ny andro farany izay asehon’ny vanim-potoana manomboka amin’ny 200 tal. J.K. ka hatramin’ny 63 tal. J.K., dia ho tanterahina any Etazonia ny fananganana ny sarin’ny bibidia, araka izay asehon’ny tantara tamin’ny 161 tal. J.K. ka hatramin’ny 158 tal. J.K. Alohan’ilay vanim-potoana izay hisy ny hetsika farany amin’ny fanorenana sarin’ny bibidia any Etazonia, dia hisy tranga iray asehon’ny fikomiana tao Modein tamin’ny 167 tal. J.K. Io fikomiana io dia tandindon’ny fikomiana nanohitra ny fivavahana nampanery nataon’i Grisia, ary io fikomiana io dia hitarika ho amin’ny mari-dalana iray izay asehon’ny fanokanana indray ny tempoly tamin’ny 164 tal. J.K.

164 BC is commemorated by Judaism because of the miracle of a day’s worth of holy oil lasting for eight days. Thus 164 BC, which precedes 161 BC, identifies a satanic miracle that was accomplished for the apostate people of God. The miracle is represented as one day producing eight days, and that first day’s oil was what supplied the entire eight days. The miracle was brought upon the one part that was of the seven, and this waymark is set within the very history where the enigma of the eighth that is of the seven is being accomplished upon both the apostate Republican horn and the apostate Protestant horn.

Tsaroan’ny Jodaisma ny taona 164 tal. J.K. noho ny fahagagana naharetan’ny diloilo masina ampy ho an’ny indray andro nandritra ny valo andro. Koa ny 164 tal. J.K., izay mialoha ny 161 tal. J.K., dia manondro fahagagana satanika izay notanterahina ho an’ny vahoakan’Andriamanitra niodina. Aseho ho toy ny andro iray miteraka valo andro izany fahagagana izany, ary ny diloilon’io andro voalohany io no namatsy ny valo andro manontolo. Nentina tamin’ilay ampahany iray izay anisan’ny fito ny fahagagana, ary io mariky ny fotoana io dia apetraka ao anatin’ilay tantara mihitsy izay anatanterahana ny zava-miafin’ilay fahavalo izay avy amin’ny fito amin’ny tandroka Repoblikana niodina sy ny tandroka Protestanta niodina.

The manifestation of satanic miracles before the soon coming Sunday law is associated with the Greek god Pan. When the Battle of Panium is waged and won by Trump and apostate Protestantism, “Pandora’s box” will have been opened, and there will be no way to solve the problems that are then released upon mankind for, “a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.”

Ny fisehoan’ny fahagagana satana alohan’ny lalàna Alahady izay ho avy tsy ho ela dia mifandray amin’ilay andriamanitra grika Pan. Rehefa miadiana sy resen’i Trump sy ny Protestanta nihemotra ny Adin’i Panium, dia ho voasokatra ny “boatin’i Pandora”, ary tsy hisy fomba hamahana ireo olana izay havoaka amin’izay amin’ny taranak’olombelona, fa, “fampihorohoroana lehibe no ho avy tsy ho ela amin’ny olombelona. Tena akaiky ny farany. Isika izay mahalala ny fahamarinana dia tokony hiomana ho amin’izay tsy ho ela dia hirotsaka amin’izao tontolo izao toy ny fahagagana mampitolagaga.”

The one hundred and forty-four thousand are those that have been sealed by the sanctifying power of God’s Word which was provided through the unsealing of the Revelation of Jesus Christ. That Revelation includes several specific lines of truth, and it provides sanctified instruction of who Jesus is. As the Word of God, He is the Wonderful Linguist who has controlled all human language, since through His power He brought about the various languages when He rained down confusion at the tower of Babel. He is the Wonderful Numberer that has hidden secrets with the numbers set forth in His Word, and within His entire creation. He is the controller of history, for history is “His”-story. He created the earth and He controlled the geographical form of planet earth after the Flood, and therefore the various prophetic geographies that make up the “truths” found in His Word. The one hundred and forty-four thousand represent among other things, those who manifest faith that He created all things.

Ny iray hetsy sy efatra alina sy efatra arivo dia ireo izay voaisy tombo-kase tamin’ny herin’ny fanamasinan’ny Tenin’Andriamanitra, izay nomena tamin’ny alalan’ny fanesorana ny tombo-kasen’ny Apokalypsin’i Jesosy Kristy. Io Apokalypsy io dia ahitana andalana manokana maro momba ny fahamarinana, ary manome fampianarana voahamasina ny amin’izay maha-izy an’i Jesosy. Amin’ny maha-Tenin’Andriamanitra Azy, Izy no Mpahay fiteny Mahagaga izay nifehy ny fitenin’olombelona rehetra, satria tamin’ny heriny no nampisy ireo fiteny samihafa, raha nandatsaka fifangaroana Izy teo amin’ny tilikambon’i Babela. Izy no Mpanisa Mahagaga izay nanafina zava-miafina tamin’ny isa napetraka ao amin’ny Teniny sy tao anatin’ny zava-boariny manontolo. Izy no mpifehy ny tantara, fa ny tantara dia “tantara”-ny. Izy no namorona ny tany ary Izy no nifehy ny endrika ara-jeografikan’ny planeta tany taorian’ny Safodrano, ary noho izany koa ireo jeografia ara-paminaniana samihafa izay mandrafitra ny “fahamarinana” hita ao amin’ny Teniny. Ny iray hetsy sy efatra alina sy efatra arivo dia maneho, ankoatra ny zavatra hafa, ireo izay maneho finoana fa Izy no namorona ny zavatra rehetra.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. John 1:1–3.

Tamin’ny voalohany ny Teny, ary ny Teny tao amin’Andriamanitra, ary ny Teny dia Andriamanitra. Izy dia tao amin’Andriamanitra tamin’ny voalohany. Izy no nahariana ny zavatra rehetra; ary raha tsy Izy dia tsy nisy zavatra ary na dia iray akory aza noforonina. Jaona 1:1–3.

The story of Pandora’s box is a myth from ancient Greek mythology. It is primarily recounted in “Works and Days” by the Greek poet Hesiod and in various other classical sources. It is obviously a paraphrase of the experience of Eve in the Garden of Eden. The name “Pandora” comes from ancient Greek mythology. It is derived from the Greek words’ “pan” meaning “all,” “dora’ meaning “gifts.” Pandora means “all-gifted.” Eve is the symbol of the church, and all gifts are found within God’s church.

Ny tantaran’ny boatin’i Pandora dia angano avy amin’ny anganongano grika fahiny. Izy io dia tantaraina indrindra ao amin’ny “Works and Days” nosoratan’ilay poeta grika Hesiod, ary koa ao amin’ny loharano klasika isan-karazany hafa. Miharihary fa fanononana amin’ny teny hafa ny amin’ny zavatra niainan’i Eva tao amin’ny Sahan’i Edena izany. Ny anarana hoe “Pandora” dia avy amin’ny anganongano grika fahiny. Avy amin’ny teny grika hoe “pan” izay midika hoe “rehetra” sy “dora” izay midika hoe “fanomezana” izy io. Ny hoe Pandora dia midika hoe “voaofana amin’ny fanomezana rehetra.” Eva dia tandindon’ny fiangonana, ary ny fanomezana rehetra dia hita ao anatin’ny fiangonan’Andriamanitra.

In Greek mythology, Pandora was the first mortal woman created by the gods. According to the myth, she was crafted by Hephaestus at the command of Zeus, the king of the gods, as part of a plan to punish humanity. Each of the gods contributed gifts to Pandora, including beauty, grace, intelligence, and charm. Zeus gave her a jar (in later retellings, it became a box) and instructed her never to open it under any circumstances. Eve was told she could eat of every tree except of “the tree in the midst of the Garden.”

Ao amin’ny anganom-panjakan’ny Grika, i Pandora no vehivavy mety maty voalohany noforonin’ireo andriamanitra. Araka ny angano, i Hephaestus no namolavola azy araka ny baikon’i Zeus, mpanjakan’ireo andriamanitra, ho ampahany amin’ny tetika hanasaziana ny olombelona. Samy nanolotra fanomezana ho an’i Pandora ny andriamanitra tsirairay, ka isan’izany ny hatsaran-tarehy, ny fahasoavana, ny faharanitan-tsaina, ary ny hasambarana manintona. Nomen’i Zeus siny izy (tamin’ireo fitantarana tatỳ aoriana dia nanjary vata izany) ary nodidiany tsy hosokafany velively izany na inona na inona toe-javatra. I Eva kosa dia nolazaina fa mahazo mihinana amin’ny hazo rehetra afa-tsy amin’“ilay hazo eo afovoan’ny Saha.”

Pandora, overcome by curiosity, eventually succumbed to temptation and opened the jar. Upon doing so, all the evils, pains, and diseases that had previously been kept inside were released into the world, spreading suffering and misery among humanity. However, one thing remained in the jar: hope. In some versions of the myth, Pandora quickly closed the jar, preventing hope from escaping, while in others, hope also emerged, providing humanity with a glimmer of optimism and resilience in the face of adversity.

Pandora, resin’ny fahalianana loatra, dia resin’ny fakam-panahy nony farany ka nanokatra ny siny. Raha vao nataony izany, dia navotsotra ho amin’izao tontolo izao ny ratsy rehetra sy ny fanaintainana ary ny aretina izay efa notazonina tao anatiny teo aloha, ka nampiely fahoriana sy fijaliana teo amin’ny olombelona. Kanefa, zavatra iray no mbola nijanona tao anatin’ilay siny: ny fanantenana. Ao amin’ny dika sasany amin’io angano io, Pandora dia nanidy haingana ilay siny ka nanakana ny fanantenana tsy ho afa-nandositra; fa amin’ny dika hafa kosa, ny fanantenana dia nivoaka koa, ka nanome taratra kely momba ny fanantenana sy ny faharetana ho an’ny olombelona manoloana ny fahoriana.

The Battle of Panium joins the Battle of Actium at the soon coming Sunday law, and the soon coming Sunday law was typified by the test in the Garden of Eden. In the garden the test was simply for Adam and Eve, but in the last days the test needed to confront all mankind around the entire world. The first test of believing or disbelieving God’s Word in the garden typifies the last test of the Sunday law. Eve failed that first test and opened the floodgates of woe upon mankind, as represented in the myth of Pandora.

Ny Adin’i Panium dia miara-mitambatra amin’ny Adin’i Actium eo amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, ary io lalàn’ny Alahady izay ho avy tsy ho ela io dia nasehon’ny fitsapana tao amin’ny Sahan’i Edena mialoha. Tao amin’ny saha dia ho an’i Adama sy Eva ihany no tena fitsapana, fa amin’ny andro farany kosa dia tsy maintsy hihatra amin’ny olombelona rehetra manerana izao tontolo izao ny fitsapana. Ilay fitsapana voalohany, dia ny hino na tsy hino ny Tenin’Andriamanitra tao amin’ny saha, no tandindon’ilay fitsapana farany momba ny lalàn’ny Alahady. Tsy nahomby tamin’izany fitsapana voalohany izany Eva ka namoha ny vavahadin-drano nidiran’ny fahoriana tamin’ny taranak’olombelona, araka ny asehon’ny anganon’i Pandora.

When the Battle of Panium joins the Battle of Actium, the test represented in the Garden of Eden will open upon all mankind. The hope that is then provided for the world is the ensign that is lifted up for all the world (panorama) to see.

Rehefa manatevina amin’ny Adin’i Actium ny Adin’i Panium, dia hivelatra eo anatrehan’ny taranak’olombelona rehetra ny fitsapana izay aseho ao amin’ny Sahan’i Edena. Ny fanantenana izay omena izao tontolo izao amin’izany fotoana izany dia ilay faneva asandratra mba ho hitan’izao tontolo rehetra izao (panorama).

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Ianareo mponina rehetra amin’izao tontolo izao sy izay monina ambonin’ny tany, dia jereo, raha manandratra faneva eny an-tendrombohitra Izy; ary raha mitsoka trompetra Izy, dia mihainoa. Isaia 18:3.

We will continue this study in the next article.

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

“The world is a theater; the actors, its inhabitants, are preparing to act their part in the last great drama. With the great masses of mankind, there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to His rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

Ny tany dia teatra; ireo mpilalao, dia ny mponina ao aminy, no miomana hilalao ny anjara asany ao amin’ilay tantara lehibe farany. Eo amin’ny vahoaka betsaka amin’ny taranak’olombelona dia tsy misy firaisan-kina, afa-tsy raha miara-mikambana ny olona mba hanatanteraka ny fikasany feno fitiavan-tena. Mijery Andriamanitra. Ny fikasan’Andriamanitra momba ireo olom-peheziny mpikomy dia ho tanteraka. Tsy natolotra eo an-tanan’ny olona izao tontolo izao, na dia avelan’Andriamanitra hanjaka vetivety aza ny singan’ny fisafotofotoana sy ny korontana. Misy hery avy any ambany miasa hampisy ireo toe-javatra lehibe farany ao amin’ilay tantara,—dia i Satana miseho ho Kristy sady miasa amin’ny fitaka rehetra avy amin’ny tsi-fahamarinana ao amin’ireo izay mamatotra ny tenany hifandray ao anatin’ny fikambanana miafina. Ireo izay manaiky ho resin’ny filan-kikambana dia manatanteraka ny tetik’ilay fahavalo. Ny antony dia harahin’ny vokany.

“Never did this message apply with greater force than it applies today. More and more the world is setting at naught the claims of God. Men have become bold in transgression. The wickedness of the inhabitants of the world has almost filled up the measure of their iniquity. This earth has almost reached the place where God will permit the destroyer to work his will upon it. The substitution of the laws of men for the law of God, the exaltation, by merely human authority, of Sunday in place of the Bible Sabbath, is the last act in the drama. When this substitution becomes universal, God will reveal Himself. He will arise in His majesty to shake terribly the earth. He will come out of His place to punish the inhabitants of the world for their iniquity, and the earth shall disclose her blood, and shall no more cover her slain.

“Tsy mbola nisy fotoana nampiharana ity hafatra ity tamin-kery lehibe tahaka ny amin’izao andro izao. Mihamaro hatrany izao tontolo izao no manao tsinontsinona ny fitakian’Andriamanitra. Efa sahy manao fandikan-dalàna ny olona. Ny faharatsian’ny mponina ambonin’izao tontolo izao dia saiky nameno ny famaran’ny helony. Ity tany ity dia saiky tonga eo amin’ny toerana izay hamelan’Andriamanitra ny mpandringana hanao izay sitrapony aminy. Ny fanoloana ny lalàn’olombelona ho solon’ny lalàn’Andriamanitra, ny fanandratana, amin’ny fahefan’olombelona fotsiny ihany, ny Alahady ho solon’ny Sabatan’ny Baiboly, no asa farany amin’ilay tantara an-tsehatra. Rehefa manjary maneran-tany izany fanoloana izany, dia haneho ny Tenany Andriamanitra. Hitsangana amin’ny fiandrianany Izy hampihorohoro mafy ny tany. Hivoaka avy ao amin’ny fitoerany Izy hamaly ny mponina ambonin’izao tontolo izao noho ny helony, ary hampiseho ny rà nalatsany ny tany ka tsy hanafina intsony ireo novonoina teo aminy.”

“We are standing on the threshold of the crisis of the ages. In quick succession the judgments of God will follow one another,—fire, and flood, and earthquake, with war and bloodshed. We are not to be surprised at this time by events both great and decisive; for the angel of mercy cannot remain much longer to shelter the impenitent.

“Mijoro eo an-tokonam-baravaran’ny krizin’ny vanim-potoana rehetra isika. Hifanesy haingana ny fitsaran’Andriamanitra,—afo, sy safo-drano, sy horohoron-tany, miaraka amin’ny ady sy ny fandatsahan-dra. Tsy tokony ho gaga isika amin’izao fotoana izao noho ny zava-mitranga izay sady lehibe no manapaka; fa ny anjelin’ny famindram-po dia tsy haharitra ela intsony hialoka ny tsy mibebaka.

“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied, and entranced until the day of probation shall be ended, and the door of mercy forever shut.

“Ny krizy dia mananontanona antsika miadana tsikelikely. Mamirapiratra eny amin’ny lanitra ny masoandro, mamita hatrany ny fihodinany mahazatra, ary mbola manambara ny voninahitr’Andriamanitra ny lanitra. Mbola mihinana sy misotro ihany ny olona, mbola mamboly sy manorina, mbola mampaka-bady sy ampakarina. Mbola mividy sy mivarotra ihany ny mpivarotra. Mbola mifanositosika ny olona, samy miady hahazo ny toerana ambony indrindra. Mbola mirohotra mankany amin’ny teatra sy ny hazakaza-tsoavaly ary ny trano filokana ny tia fahafinaretana. Mbola manjaka ny fientanentanana faratampony, kanefa mihidy haingana ny ora famindram-po, ary efa antomotra ny hanapahana mandrakizay ny amin’ny toe-javatra rehetra avy. Hitan’i Satana fa fohy ny androny. Efa nampiasainy hiasa ny fitaovana rehetra eo am-pelatanany mba hahatonga ny olona ho voafitaka, ho voambaka, ho variana, ary ho voasarika tanteraka mandra-pahatapitry ny androm-pamindram-po, ka hihidy mandrakizay ny varavaran’ny famindram-po.

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.

“Efa saika tonga amin’ny farany indrindra ny fandikan-dalàna. Mameno izao tontolo izao ny fisafotofotoana, ary fahatahorana lehibe no tsy ho ela dia hihatra amin’ny zanak’olombelona. Tena akaiky dia akaiky ny farany. Isika izay mahalala ny fahamarinana dia tokony hiomana ho amin’izay tsy ho ela dia hidona amin’izao tontolo izao tahaka ny fahagagana mahery vaika.”

“In this time of prevailing iniquity we may know that the last great crisis is at hand. When the defiance of God’s law is almost universal, when His people are oppressed and afflicted by their fellow men, the Lord will interpose.

“Amin’izao fotoanan’ny fahabetsahan’ny heloka izao dia azontsika fantarina fa efa antomotra ny krizy lehibe farany. Rehefa saika maneran-tany ny fandikan-dalàna ny lalàn’Andriamanitra, rehefa ampahorina sy ampijalina amin’ny olombelona namany ny vahoakany, dia hiditra an-tsehatra Jehovah.

“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

“Isika dia mijoro eo ambonin’ny tokonam-baravaran’ny zava-mitranga lehibe sy manetriketrika. Tanteraka ny faminaniana. Tantara hafahafa sady feno zava-mitranga no voarakitra ao amin’ny bokin’ny lanitra. Mihorohoro avokoa ny zavatra rehetra eto amin’izao tontolontsika izao. Misy ady sy filazana ady. Tezitra ny firenena, ary tonga ny fotoanan’ny maty mba hotsaraina. Miova ny toe-javatra mba hampisy ny andron’Andriamanitra izay tena maika tokoa. Fotoana fohy dia fohy, toy ny indray mipi-maso ihany, sisa no tavela. Kanefa, na dia efa miakatra aza ny firenena hanohitra firenena, ary ny fanjakana hanohitra fanjakana, dia mbola tsy misy amin’izao ankehitriny izao ny fifandonana ankapobeny. Mbola voatana ihany ny rivotra efatra mandra-pahavoaisy tombo-kase eo amin’ny handrin’ny mpanompon’Andriamanitra. Amin’izay dia hampirafitra ny heriny ny fahefana ety an-tany ho amin’ilay ady lehibe farany.” Christian Service, 50, 51.