The last article ended with a passage that included the paragraph that said, “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.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.
Ny lahatsoratra farany dia nifarana tamin’ny andalana iray izay nahitana ity fehintsoratra ity: “Efa saiky tonga amin’ny fetra farany ny fandikan-dalàna. Feno fisavorovoroana izao tontolo izao, ary tsy ho ela dia hisy fampihorohoroana lehibe hanjo ny olombelona. Efa tena akaiky dia akaiky ny farany. Isika izay mahalala ny fahamarinana dia tokony hiomana ho amin’izay hipoaka tsy ho ela amin’izao tontolo izao toy ny fahagagana mandrendrika tsy nampoizina.” Mahatratra ny fetrany farany ny “fandikan-dalàna” rehefa feno ny kapoakan’ny fotoam-pahasoavana fitsapana, ary io fetra io dia tratrarina ho an’i Etazonia amin’ny lalàna Alahady.
“But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.
“Saingy Kristy dia nanambara fa tsy hisy ho lany na dia litera iray na tendron-tsoratra iray amin’ny lalàna aza mandra-pahalasan’ny lanitra sy ny tany. Ny asa mihitsy izay nahatongavany dia ny hanandratra ny lalàna sy hampiseho amin’ireo tontolo nohariana sy amin’ny lanitra fa marina Andriamanitra, ary tsy misy tokony hanovana ny lalàny. Kanefa eto dia indro ilay lehilahy ankavanan’i Satana, vonona hanohy ny asa izay natombok’i Satana tany an-danitra, dia ny fikasana hanitsy ny lalàn’Andriamanitra. Ary ny tontolo kristiana dia nankato ny ezaka ataony tamin’ny fanekena ity zanaky ny fahefana papaly ity,—dia ny fanorenana ny Alahady. Novelominy izy, ary mbola hotohizany novelomina mandra-panoloran’ny Protestantisma ny tànan’ny firaisam-pihavanana amin’ny fahefana romana. Amin’izay dia hisy lalàna hanoherana ny Sabatan’ny famoronana nataon’Andriamanitra, ary amin’izay indrindra no hanaovan’Andriamanitra “asa hafahafa eo amin’ny tany.” Efa nandefitra ela tamin’ny fihodinan-tsain’ny taranak’olombelona Izy; efa niezaka hampandresy lahatra azy ireo ho eo Aminy Izy. Fa ho avy ny fotoana izay hahafenoany ny fatran’ny helony; ary amin’izay no hiasan’Andriamanitra. Saika tonga izao izany fotoana izany. Mitahiry firaketana momba ny firenena Andriamanitra: miha-mitombo manohitra azy ireo ny tarehimarika ao amin’ny bokin’ny lanitra; ary rehefa ho tonga lalàna fa ny fandikana ny andro voalohan’ny herinandro dia hovaliana sazy, dia ho feno ny kapoakany.” Review and Herald, March 9, 1886.
At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”
Amin’ny lalàna momba ny Alahady dia ho nofenoan’i Etazonia hatramin’ny farany ny kapoakany, ary ny fihemorana ara-panahin’ny firenena dia harahin’ny faharavan’ny firenena. Ilay fehintsoratra dinihintsika dia milaza hoe: “efa saika tonga amin’ny fetrany ny fandikan-dalàna,” ary “fampihorohoroana lehibe no ho avy tsy ho ela amin’ny olombelona.” Amin’ny lalàna momba ny Alahady, izay “ora nisian’ilay horohoron-tany lehibe” ao amin’ny toko fahiraika ambin’ny folo amin’ny Apokalypsy, dia “lavo ny ampahafolon’ny tanàna,” ary “indro, avy faingana ny loza fahatelo,” ary “naneno ny anjely fahafito.” Ny loza fahatelo dia ny trompetra fahafito, ary tonga amin’ny lalàna momba ny Alahady izy mitondra “fampihorohoroana lehibe.” Amin’izay fotoana izay dia “tena akaiky dia akaiky ny farany,” ary tonga izany toy ny “fahagagana mampitolagaga tanteraka.” Amin’ny lalàna momba ny Alahady dia fenoina koa ny kapoakan’ny fotoana fitsapana ho an’ny fahefana papaly, satria amin’izay ny feo faharoa ao amin’ny Apokalypsy fahavalo ambin’ny folo no manambara hoe: “Mivoaha avy ao aminy, ry oloko, mba tsy hiray ota aminy hianareo, ary mba tsy handray ny lozany. Fa ny fahotany efa tafakatra hatrany an-danitra, ary Andriamanitra nahatsiaro ny helony. Valio izy tahaka ny namaliany anareo, ary avoahy indroa heny aminy araka ny asany; ao amin’ny kapoaka izay nofenoiny dia fenoy indroa heny ho azy.”
That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.
Io tantara io dia misokatra eo amin’ny lalàn’ny Alahady, ary manamarika fe-potoana ara-panoharana izay hivoahan’ny fahefan’ny papa “amin’ny fahatezerana lehibe handringana sy handrava tanteraka ny maro,” satria “amin’ny andro farany dia hisy maritiora maro.” Izay mampahatezitra ny fahefan’ny papa dia ny “filazana avy any atsinanana sy avy any avaratra” izay “hampitebiteby azy,” nefa “ho tonga amin’ny farany izy, ka tsy hisy hamonjy azy.” Hatramin’ny lalàn’ny Alahady ka hatramin’ny faran’ny fahefan’ny papa no anombohan’ny dingana voalohany amin’ny fitsarana mpanatanterak’Andriamanitra. Arahin’ny dingana faharoa izany, dia ireo loza fito farany, ary farany dia ny fandringanana mandrakizay ny ratsy fanahy eo amin’ny famaranana ny arivo taona. Ny tantaran’ny fitsarana mpanatanterak’Andriamanitra dia apetraka ao anatin’ny tontolon’ny ady.
“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 fisehoan-javatra lehibe sy manetriketrika. Tanteraka ny faminaniana. Tantara hafahafa sy feno zava-mitranga no voarakitra ao amin’ny bokin’ny lanitra. Mihetsiketsika avokoa ny zavatra rehetra eto amin’izao tontolontsika izao. Misy ady sy siosion-dresaky ny ady. Tezitra ny firenena, ary tonga ny fotoanan’ny maty mba hotsaraina. Miova ny toe-javatra mba hampisy ny andron’Andriamanitra, izay miha-maika indrindra. Fotoana fohy dia fohy sisa no tavela, raha lazaina amin’ny teny hafa. Kanefa, na dia efa mifoha hifanandrina aza ny firenena amin’ny firenena sy ny fanjakana amin’ny fanjakana, dia mbola tsy misy ady ankapobeny amin’izao fotoana izao. Mbola voatana ihany ireo rivotra efatra mandra-pamehezana ny mpanompon’Andriamanitra eo amin’ny handriny. Amin’izany dia hanangona ny heriny ny fahefana ety an-tany ho amin’ilay ady lehibe farany.” Christian Service, 50, 51.
God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.
Andriamanitra dia manisy tombo-kase ireo iray hetsy sy efatra alina amby efatra arivo, ary avy eo miantso ny ondriny hafa hivoaka avy any Babylona, ary ireo ondriny hafa ireo koa dia mandray ny tombo-kasen’Andriamanitra, na dia aseho ho ilay “vahoaka betsaka” aza izy ireo, mifanohitra amin’ireo iray hetsy sy efatra alina amby efatra arivo. Ny hevi-dehibe tokony ho hita ao amin’ilay teny nambara teo aloha dia izao: “voatana ny rivotra efatra mandra-pamehezana ny mpanompon’Andriamanitra eo amin’ny handriny.” Amin’ny lalàn’ny Alahady dia efa voaisy tombo-kase ireo iray hetsy sy efatra alina amby efatra arivo, “ary, indro, avy faingana ny loza fahatelo”, nefa tsy raha tsy rehefa nandray ny tombo-kase ny farany amin’ireo ondrin’Andriamanitra hafa vao avoaka tanteraka ny rivotra efatra.
“The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.
“Anga ankehitriny dia tezitra, kanefa rehefa vitan’ilay Mpisoronabentsika ny asany ao amin’ny Toerana Masina, dia hitsangana Izy, hitafy ny fitafian’ny famaliana, ary amin’izay dia hararaka ny loza fito farany. Hitako fa hihazona ny rivotra efatra ireo anjely efatra mandra-pahavitan’ny asan’i Jesosy ao amin’ny Toerana Masina, ary avy eo dia ho tonga ny loza fito farany.” Review and Herald, August 1, 1849.
The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.
Ny “zava-mitranga lehibe sy manetriketrika” izay “ijoroantsika eo am-baravarany” dia aseho ho “ady sy filazan’ady.” Aseho fa mitranga izany rehefa “voahetsiketsika ny zavatra rehetra eto amin’izao tontolontsika izao,” rehefa “efa mitsangana hifanandrina amin’ny firenena ny firenena.” Panium dia maneho ny “tantara hafahafa sy feno zava-nitranga,” ao amin’ny andininy fahadimy ambin’ny folo amin’ny Daniela toko fahiraika ambin’ny folo, izay mitarika mankamin’ny, sady mampiditra, ny andininy fahenina ambin’ny folo, izay ny lalàn’ny Alahady, izay ahitana ny “fifanandrinana ankapobeny,” ka anangonan’“ny fahefan’ny tany rehetra” ny heriny ho amin’ilay ady lehibe farany. Io “ady lehibe farany” io dia ny Ady Lehibe Fahatelo, ary asehon’ny Adin’i Actium tamin’ny 31 tal. J.K.
Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.
Ny andininy voalohany sy faharoa, ary ny andininy folo ka hatramin’ny dimy ambin’ny folo, dia maneho ny tantara miafina ao amin’ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ny andininy faha-efapolo dia manondro ny tantaran’i Etazonia sy ny Advantisma hatramin’ny 1798 ka hatramin’ny 1989. Avy eo dia mangina izany mandra-pahatongan’ny faran’i Etazonia amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly sy ny fandoavana hiala ny fiangonana Advantista Mitandrina ny Andro Fahafito ao Laodikia ao amin’ny andininy faha-iraika amby efapolo, izay lalàna alahady, sady izany koa no andininy faha-enina ambin’ny folo. Ny andininy voalohany sy faharoa dia manondro ny fotoan’ny farany amin’ny 1989, sy ireo filohan’i Etazonia manomboka eo, mandra-pahatongan’ilay filoha fahenina manan-karena izay manetsika ireo globalista satanika. Ny andininy faharoa dia mitondra ny tantara hatramin’ny fifidianana an’i Donald Trump tamin’ny 2016, ary avy eo ny andininy fahatelo dia mandray ny tantaran’ireo mpanjaka folo, izay asehon’i Aleksandra Lehibe, izay fanjakana fahafito ao amin’ny faminanian’ny Baiboly, izay manolotra ny fanjakany ho an’ny papa amin’ilay krizin’ny lalàna alahady ho avy tsy ho ela.
Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.
Ny andininy faha-folo dia mifarana amin’ny fanondroana an’i 1989 ho fotoanan’ny farany, ary ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo dia mametraka ny ady any Okraina, ka manondro fa i Putin sy i Rosia no handresy amin’izany ady izany, nefa tsy hahazo tombontsoa amin’ny fandreseny izy ireo. Ny Ady Okrainiana dia nanomboka tamin’ny 2014, herintaona talohan’ny nanombohan’ny fampielezan-kevitra voalohan’i Trump. Ireo andininy ireo dia mitarika ho amin’ny fitsanganan’i Donald Trump amin’ny maty (ara-politika), rehefa manomboka ny fampielezan-keviny fahatelo izy mba ho tonga filoha fahavalo, dia ilay avy amin’ny fito. Ny andininy faha-telo ambin’ny folo dia manondro ny tolona ara-politikan’i Trump izay mialoha ny fandreseny tao Panium ao amin’ny andininy faha-dimy ambin’ny folo, ary ny andininy faha-efatra ambin’ny folo dia miresaka ny tantara izay miseho mandritra ny Adin’i Panium mandra-pahatongan’ny fandreseny ao amin’ny andininy faha-dimy ambin’ny folo, dia ny tantara rehefa manomboka miditra ampahibemaso ao amin’ny tantara ara-politika ny lehilahin’ny ota. Rehefa miditra ao amin’ny tantara ara-paminaniana ny fahefana papaly, dia manomboka mihira ny vehivavy janga avy any Tyro ary tafatoetra ny fahitana.
The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.
Ny fandresena tao Panium tamin’ny taona 200 tal. J.K. dia narahin’ilay mariky ny lalana momba ny “fikomian’ny” Makabeo tao Modein (midika hoe fanoherana) tamin’ny taona 167 tal. J.K. Tamin’ny taona 164 tal. J.K. dia nanokanana indray ny Tempoly ny Makabeo, ary maty i Antiochus Epiphanes, ka izany no nanamarika ny teboka fihodinana teo amin’ny tolona makabeana nanohitra ny fitaomana ara-pivavahana grika. Tao anatin’ny vanim-potoana nanomboka tamin’ny taona 161 tal. J.K. ka hatramin’ny taona 158 tal. J.K. dia natomboka sy nofaranana ny asa fidirana ao anatin’ny fanekena. Miverina ao amin’ny Tarana-mpanjaka Hasmoneana ireo mariky ny lalana ara-paminaniana ao anatin’ny tantaran’ny andininy faha-15 ka hatramin’ny andininy faha-23.
The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.
Ny firaisana tamin’i Roma ao amin’ny andininy faha-telo amby roapolo dia fanondroana mivantana; kanefa ao amin’ny andininy faha-dimy ambin’ny folo, ireo mari-pamantarana Makkabeana efatra tamin’ny 167 tal. J.K., 164 tal. J.K., 161 tal. J.K., ary 158 tal. J.K. dia hita ihany rehefa ampiharina amin’ilay andininy ny tantaran’ilay “firaisana”. Raha nandresy an’i Jerosalema i Pômpêy ao amin’ny andininy faha-enina ambin’ny folo, dia niatrika ady an-trano izay niseho tao anatin’ilay tanàna izy, ary samy sampana nisaraka avy amin’ny Tarana-mpanjaka Hasmoneana ireo antoko roa nifanohitra. Noho izany, ny Makkabeana dia ao anatin’ny tantaran’ny andininy faha-enina ambin’ny folo koa.
Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.
Ny andininy faha-roapolo dia manondro ny nahaterahan’i Kristy, ary ny andininy faha-iray amby roa-polo sy faha-roa amby roa-polo kosa dia manondro ny tantaran’ny fahafatesan’i Kristy; koa io tantara io dia manana ny tsipika misy ny Tarana-mpanjaka Hasmoneana izay asehon’ny Fariseo. Ny andininy faha-dimy ambin’ny folo ka hatramin’ny faha-telo amby roa-polo dia manondro ny tany be voninahitra ara-bakiteny, sy ny vahoakan’Andriamanitra mpivadi-pinoana tao Jodia, izay nilaza fa mpiaro ny fahamarinany, nefa tsy solontenany intsony mihoatra noho ny maha-solontenany ny Protestantisma mpivadi-pinoana.
Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.
I Sister White dia mampahafantatra antsika fa “betsaka amin’ny tantara izay efa niseho ho fahatanterahan’ny” “Daniela toko faha-11” “no haverina indray.” Ny tsipiky ny faminaniana asehon’ny Tarana-mpanjaka Hasmoneana dia maneho ny tsipiky ny faminaniana izay manazava ilay tandroka mpivadi-pinoan’ny Protestantisma, manomboka amin’ilay fampielezan-kevitra filoham-pirenena fahatelo izay raisin’ilay filoha fahenina manankarena indrindra. In-telo i Trump no mirotsaka hofidiana ho filoha; tamin’ny voalohany sy tamin’ny farany nandrotsahany ny tenany dia nandresy izy, fa tamin’ny fanindroany kosa ilay fikomiana asehon’ny isa telo ambin’ny folo no manondro ny fifidianana nangalarina tamin’ny 2020. Avy eo dia zaraina ho sokajy roa izao tontolo izao: ny sokajy iray mahita ny 2020, ary ny sokajy iray hafa dia jamba. Izany dia tandindon’ilay fitsapana lehibe izay mialoha ny famaranana ny fotoam-pahasoavana ho an’ny Advantista ao amin’ny fananganana ny sarin’ilay bibidia.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
“Efa mivoatra sahady ny fanomanana, ary efa misy hetsika mandeha, izay hiafara amin’ny fanaovana sary ho an’ilay bibidia. Hisy zava-mitranga hiseho eo amin’ny tantaran’ny tany izay hahatanteraka ny faminanian’ny faminaniana ho an’izao andro farany izao.” Review and Herald, 23 Aprily 1889.
The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.
Ny “fiomanana” mandroso, ireo “hetsika” izay “eo am-panatanterahana” ankehitriny, ary ireo “zava-mitranga” “izay hiafara amin’ny fanaovana sary ho an’ilay bibidia”, ary “izay hanatanteraka ny faminanian’ny faminaniana ho an’ireto andro farany ireto,” dia ahitana ireo mariky ny lalana amin’ny Tarana-mpanjaka Hasmoneana ao amin’ny andininy fahadimy ambin’ny folo ka hatramin’ny fahatelo amby roapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ny Tarana-mpanjaka Hasmoneana mpivadi-pinoana, izay misolo tena ny Protestantisma mpivadi-pinoana, dia voatenona ao anatin’ny fanambaran’i Donald Trump, filoha Repoblikana fahenina sady fahavalo, izay manetsika sy mampandray anjara ny MAGA-ism-ny hanohitra ny woke-ism an’ny filaminana vaovao maneran-tany.
The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.
Ny fijoroana vavolon’i Trump dia tonga hatramin’ny taona 2020 ao amin’ny andininy faharoa amin’ny Daniela toko faha-iraika ambin’ny folo, ary ao no ahitana ny fampielezan-keviny sy ny fe-potoam-piasany voalohany; avy eo, ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo dia manondro ny fampielezan-keviny fahatelo sady farany, ny fandreseny, ary ny fe-potoam-piasany farany. Eo anelanelan’ireo fe-potoam-piasana roa ireo, ny Apokalypsy toko faha-iraika ambin’ny folo dia manambara fa novonoina ilay tandroka Repoblikana ka nandry maty teny an-dalambe nandritra ny telo andro sy tapany. Io tsipika ara-tantaran’i Trump io no mampifamatotra ny fiandohana sy ny fiafaran’ny fitondrany filoham-pirenena ao amin’ny Daniela toko faha-iraika ambin’ny folo. Koa noho izany, ny fijoroana vavolon’i Donald Trump dia hita ao amin’ny bokin’i Daniela sy ny Apokalypsy, ary hita ao amin’izy roa tonta ao amin’ny toko faha-iraika ambin’ny folo.
The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”
Rehefa atambatra ireo tsipika ampahany telo, dia mampahafantatra ny tantara feno momba an’i Trump amin’ny maha-filoha fahenina sy fahavalo azy, ary voarafitra eo ambonin’ny sonian’ny “Fahamarinana” izy ireo. Avy amin’ny bokin’i Daniela sy ny Apokalypsy ireo, ka mamokatra tsipika ara-tantara izay mifanaraka amin’ilay “ampahany amin’ny bokin’i Daniela izay mifandray amin’ny andro farany.”
That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.
Iyo ampahany amin’i Daniela dia izay voasokafan’ny Liona avy amin’ny firenen’i Joda, mialoha indrindra ny hifaranan’ny androm-pahasoavana, ka noho izany dia singa iray amin’ny hafatry ny fanombohana tombo-kase ho an’ireo iray hetsy sy efatra alina sy efatra arivo. Kanefa dia mitaky fahitana ara-panahy mazava tsara izany mba hahitana ireo mari-panondro ara-paminaniana momba ny namonoana ireo vavolombelona roa tamin’ny 2020.
Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.
Ny andininy fahadimy ambin’ny folo ao amin’ny Daniela toko faha-11 dia maneho ny Adin’i Panium sy ny tsipiky ny Tarana-mpanjaka Hasmoneana, izay tanteraka tamin’ny alalan’ny ady ara-bakiteny; ary noho izany dia mampiseho an-tsary ara-paminaniana ny ady ara-panahy misy eo amin’ny fivavahan’ny Protestanta nihemotra tamin’ny fahamarinana sy ny fivavahan’ny vanim-potoana vaovao an’ny mpanohana ny fanatontoloana. Ny Adin’i Panium, izay nitranga tamin’ny 200 tal. J.K., dia maneho ny adin’ny tandroka Repoblikana, ary ny tolona asehon’ny fikomian’ny Makabeo dia maneho ny adin’ny tandroka Protestanta nihemotra tamin’ny fahamarinana. Na dia nitranga tamin’ny 167 tal. J.K. aza ny fikomian’ny Makabeo, dia mifanaraka ara-paminaniana amin’ny Adin’ny tandroka Repoblikana tamin’ny 200 tal. J.K. izy, satria ara-paminaniana ny tandroka dia mifanandrify amin’ny tantaran’ny tsirairay avy.
Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.
Ny andininy fahadimy ambin’ny folo dia maneho ny tantara ara-paminaniana izay mialoha avy hatrany sy mitarika mankany amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Noho izany dia maneho indrindra ilay teboka ao anatin’ny fotoanan’ny fanisiana tombo-kase ny efatra arivo sy iray hetsy sy efatra alina izy, izay amin’izany no anoratan’ny hery ao anatin’ny hafatry ny fanisiana tombo-kase mandrakizay ny tombo-kase eo amin’ny vahoakan’Andriamanitra amin’ny andro farany.
It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.
Ny Liona avy amin’ny firenen’i Joda no manokatra izany fahamarinana izany, ary izany fahamarinana izany no Fanambaran’i Jesosy Kristy. Ny iray hetsy sy efatra alina sy efatra arivo dia ireo izay “manaraka ny Zanak’ondry na aiza na aiza alehany,” ary rehefa manokatra ny andininy faha-15 Izy, ny Liona avy amin’ny firenen’i Joda dia efa nitondra ny olony amin’ny andro farany ho any Panium. Nasehon’i Jesosy tamin’ny fanoharana mazava io hevitra io indrindra tao amin’ny fizotry ny fanisiana tombo-kase, raha nitondra ny mpianany ho any Panium Izy, talohan’ny hazofijaliana.
The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.
Ang pakikidigma sa Panium ay tiyak na tinukoy ni Cristo, nang Siya ay nakatayo sa Panium kasama ng Kaniyang mga alagad at doon ay itinuro sa kanila na ang Kaniyang iglesia ay itatayo sa ibabaw ng pagpapahayag ni Pedro, at na ang “mga pintuan ng impiyerno” ay hindi mananaig laban dito. Tinukoy ni Jesus ang pakikidigma na kinakatawan ng Labanan sa Panium. Ang Labanan sa Panium ay talata labinlima, at ang talata labing-anim ay ang Labanan sa Actium. Tumayo si Cristo sa Panium, bago pa lamang ganap na maisagawa ang pangyayari ng Kaniyang kamatayan.
Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.
Ny tantara manomboka amin’i Panium ka hatramin’ny lalàn’ny Alahady dia ny tantaran’ny tolona ara-politika sy ara-pivavahana ataon’ireo tandroka roa an’ilay bibidia avy amin’ny tany, dia ny Protestantisma sy ny Repoblikanisma. Samy notafihin’ilay bibidia tsy mino an’Andriamanitra niakatra avy amin’ny lavaka tsy hita noanoa izy roa ireo tamin’ny taona 2020, ary ny adin’ireo tandroka roa amin’ireo andriamanitra ara-politika sy ara-pivavahan’ny globalisma dia aseho ao anatin’ny tantaran’ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha-enina ambin’ny folo.
From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.
Hatramin’ny ady tao Okraina izay nanomboka tamin’ny taona 2014, ka hatramin’ny fampielezan-kevitra filoham-pirenena voalohan’i Donald Trump izay nanomboka tamin’ny taona 2015, ka hatramin’ny fahafatesan’ireo tandroka roa tamin’ny taona 2020, ka hatramin’ny fitsanganana tamin’ny 2023, ka hatramin’ny fampielezan-kevitra fahatelon’i Trump izay nanomboka tamin’ny 15 Novambra 2022, dia mitarika ho amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo ny tantara. Ao amin’ireo andininy ireo, ny tantara izay ambaran’ny Tenin’Andriamanitra ara-paminaniana dia maneho ireo fahamarinana ara-paminaniana izay manisy tombo-kase ny iray hetsy sy efatra arivo amby efatra alina.
Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.
Ireo fahamarinana ireo dia naseho tamin’ny fitsidihan’i Kristy tany Kaisaria Filipy ao amin’ny Matio toko faha-enina ambin’ny folo sy faha-enina ambin’ny folo sy faha-fito ambin’ny folo. Ao amin’ireo andininy ireo, ilay lehilahin’ny ota dia miverina ao amin’ny tantara ara-paminaniana mihira ny hiran’ilay vehivavy janga avy any Tyro, ary amin’ny fanaovany izany dia mametraka ny fahitana, ka mampiditra ireo andininy ireo ao anatin’ny tontolon’ny Antso Amin’ny Misasakalina, fa izay tsy misy fahitana dia ho levona ny vahoaka.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia ringana ny olona; fa izay mitandrina ny lalàna kosa, sambatra izy. Ohabolana 29:18.
Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.
Ireo manana maso, nefa tsy mety hahita, ary manana sofina, nefa mandà tsy hihaino, dia ireo virijina adala avy any Laodikia izay tsy manana ny “solika”. Ny “solika” dia ny fitomboan’ny fahalalana vokarina rehefa voavaha ny tombo-kasen’ny Fanambaran’i Jesosy Kristy, fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana; ary araka an’i Hosea, ny olon’Andriamanitra izay mandà sy manilika ny fahalalana dia ho levona.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Ny oloko dia ringana noho ny tsy fahampian’ny fahalalana; satria nolavinao ny fahalalana, dia holaviko kosa ianao, mba tsy ho mpisorona ho Ahy intsony; noho ianao nanadino ny lalàn’Andriamanitrao, dia hanadino ny zanakao kosa Aho. Hosea 4:6.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Ary tonga tamiko koa ny tenin’i Jehovah nanao hoe: Ry zanak’olona, ianao mitoetra eo afovoan’ny taranaka mpiodina, izay manana maso hahita, nefa tsy mahita; manana sofina handre, nefa tsy mandre; fa taranaka mpiodina izy. Ezekiela 12:1, 2
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Ary hoy Izy nanao hoe: Mandehana, ka lazao amin’ity firenena ity hoe: Mihainoa tokoa ianareo, nefa aza mahatakatra; ary mijere tokoa ianareo, nefa aza mahafantatra. Ataovy matavy ny fon’ity firenena ity, ary ataovy mavesatra ny sofiny, ka akimpio ny masony; fandrao hahita amin’ny masony izy, sy handre amin’ny sofiny, ary hahatakatra amin’ny fony, ka hiverina, dia ho sitrana. Isaia 6:9, 10.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Dia nanatona Azy ny mpianatra ka nanao taminy hoe: Nahoana no itenenanao amin’izy ireo amin’ny fanoharana? Ary Izy namaly ka nanao taminy hoe: Satria ianareo no nomena hahalala ny zava-miafin’ny fanjakan’ny lanitra, fa izy ireo kosa tsy nomena izany. Fa izay manana dia homena, ka hanana be dia be izy; fa izay tsy manana kosa dia hesorina aminy na dia izay ananany aza. Koa izany no itenenako amin’izy ireo amin’ny fanoharana: satria mijery izy, nefa tsy mahita; ary mihaino izy, nefa tsy mandre, sady tsy mahatakatra. Ary tanteraka aminy ny faminanian’Isaia izay manao hoe: Amin’ny fandrenesana dia handre ianareo, nefa tsy hahatakatra; ary amin’ny fahitana dia hahita ianareo, nefa tsy hahalala akory; fa efa tonga mafy ny fon’ity firenena ity, ary ny sofiny efa donto amin’ny fandrenesana, ary ny masony efa nanakimpiny; fandrao hahita amin’ny masony izy, sy handre amin’ny sofiny, ary hahatakatra amin’ny fony, ka hiova fo, dia hositraniko. Fa sambatra ny masonareo, satria mahita; ary ny sofinareo, satria mandre. Fa lazaiko aminareo marina tokoa fa mpaminany maro sy olo-marina maro no naniry hahita izao zavatra hitanareo izao, nefa tsy nahita; ary hahare izao zavatra renareo izao, nefa tsy nandre. Matio 13:10–17.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ny hafatra rehetra nomena tamin’ny 1840–1844 dia tsy maintsy atao mahery vaika ankehitriny, satria maro ny olona no very fitarihana. Ny hafatra dia tsy maintsy alefa any amin’ny fiangonana rehetra. ”
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Hoy Kristy nanao hoe: “Sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa fa mpaminany maro sy olo-marina maro no naniry hahita izao zavatra hitanareo izao, nefa tsy nahita; ary handre izao zavatra renareo izao, nefa tsy nandre” [Matio 13:16, 17]. Sambatra ny maso izay nahita ny zavatra izay hita tamin’ny 1843 sy 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Nomena ny hafatra. Ary tsy tokony hisy hataka andro amin’ny famerenana ny hafatra, satria tanteraka ireo famantarana ny andro; tsy maintsy tanterahina ny asa famaranana. Hisy asa lehibe hotanterahina ao anatin’ny fotoana fohy. Tsy ho ela dia homena, araka ny fanendren’Andriamanitra, ny hafatra iray izay hitombo ho antso mafy. Ary amin’izany Daniela dia hitsangana eo amin’ny anjarany, mba hanome ny fanambaràny.” Manuscript Releases, volume 21, 437.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ny Fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy hampiseho amin’ny mpanompony ny zavatra izay tsy maintsy ho tonga vetivety; ary nampitondrainy tamin’ny anjeliny izany ka nampahafantariny an’i Jaona mpanompony: Izay nanambara ny tenin’Andriamanitra sy ny filazan’i Jesosy Kristy ary izay rehetra hitany. Sambatra izay mamaky, sy izay mandre ny tenin’ity faminaniana ity, ary mitandrina izay zavatra voasoratra ao anatiny; fa efa akaiky ny andro. Apokalypsy 1:1–3.