We are considering the “hidden history” of verse forty of Daniel chapter eleven, when it ceases its written testimony at the time of the end in 1989, unto the Sunday law of verse forty-one. The hidden history represents the structure to align all the prophetic lines of the last days upon, for the sealing of the one hundred and forty-four thousand takes place within that hidden history. That history is where the test associated with the formation of the image of the beast occurs. It is therefore the history where Nebuchadnezzar’s hidden dream of the image of the beasts is unsealed. That hidden history is where the hidden history from Donald Trump’s first term concludes in verse two of Daniel eleven unto verse three. That hidden history is the portion of the prophecy of Daniel that relates to the last days, and it is the Revelation of Jesus Christ which is unsealed just before probation closes at the Sunday law. All of these lines of truth are represented as the removal of the seventh and final seal.

Isika dia mandinika ny “tantara miafina” ao amin’ny andininy faha-efapolo amin’ny Daniela toko faha iraika ambin’ny folo, rehefa mitsahatra ny fijoroany ho vavolombelona voasoratra eo amin’ny fotoanan’ny farany tamin’ny 1989, ka hatramin’ny lalàn’ny Alahady ao amin’ny andininy faha-iraika amby efapolo. Io tantara miafina io no maneho ny rafitra ialam-pandrindrana ny andalana faminaniana rehetra momba ny andro farany, satria ao anatin’izany tantara miafina izany no anatanterahana ny fanombohan-kase ny iray hetsy sy efatra arivo sy efatra alina. Io tantara io no isehoan’ny fitsapana mifandraika amin’ny fananganana ny sarin’ny bibidia. Koa izany no tantara anesorana tombo-kase ny nofy miafina nananan’i Nebokadnezara momba ny sarin’ny bibidia. Io tantara miafina io no toerana amarana ny tantara miafina avy amin’ny fe-potoana voalohan’i Donald Trump ao amin’ny Daniela 11 andininy faha-roa, ka mitohy ho amin’ny andininy faha-telo. Io tantara miafina io no ampahan’ny faminanian’i Daniela izay mifandray amin’ny andro farany, ary izany no Fanambaran’i Jesosy Kristy izay esorina tombo-kase mialoha kelin’ny hifaranan’ny fotoam-pahasoavana amin’ny lalàn’ny Alahady. Ireo andalana rehetra momba ny fahamarinana ireo dia aseho ho fanesorana ny tombo-kase fahafito sady farany.

Verses ten through fifteen of Daniel eleven are to be aligned with that hidden history, and the last three of those verses present three prophetic lines. They identify when the papacy intrudes back into history, as it did in the year 200 BC, when pagan Rome first entered the prophetic history represented in Daniel chapter eleven, verse fourteen. That verse, and the fulfillment of that verse in the history of pagan Rome, established the vision, for pagan Rome was the symbol of the power that exalted itself, robbed God’s people and then fell. Apostate Protestantism applied the verse to Antiochus Epiphanes, but the Millerites applied it to pagan Rome, identifying the verse as a testing truth in Millerite history. Today modern Laodicean Adventism’s theologians again teach that it is Antiochus Epiphanes, so it is again a testing truth.

Ny andininy folo ka hatramin’ny dimy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia tsy maintsy ampifanarahana amin’izany tantara miafina izany, ary ny telo farany amin’ireo andininy ireo dia maneho tsipika ara-paminaniana telo. Ireo no manondro ny fotoana idiràn’ny fahefan’ny papasy indray an-tsehatra ao amin’ny tantara, tahaka ny nataony tamin’ny taona 200 talohan’i Kristy, fony Roma jentilisa niditra voalohany tao amin’ny tantara ara-paminaniana aseho ao amin’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-efatra ambin’ny folo. Io andininy io, sy ny fahatanterahan’izany andininy izany teo amin’ny tantaran’i Roma jentilisa, no nanorina ny fahitana, satria Roma jentilisa no tandindon’ilay hery izay nanandra-tena, nandroba ny vahoakan’Andriamanitra, ary avy eo dia lavo. Ny Protestanta nihemotra dia nampihatra io andininy io tamin’i Antiochus Epiphanes, fa ny Millerita kosa nampihatra azy tamin’i Roma jentilisa, ka nanondro io andininy io ho fahamarinana fizahan-toetra teo amin’ny tantaran’ny Millerita. Ankehitriny, ny teolojian’ny Advantisma Laodiseana maoderina dia mampianatra indray fa i Antiochus Epiphanes izany, ka noho izany dia fahamarinana fizahan-toetra indray izy io.

Not only is it a testing truth, but the verse and its fulfillment in 200 BC, identifies when the whore of Tyre (modern Rome), begins to sing her satanic songs, and points to the papacy entering into last-day history, and therefore represents the primary testing truth of the last days, that aligns with testing truth represented by the debate of Millerite history.

Tsy fahamarinana mizaha toetra fotsiny izany, fa ny andininy sy ny fahatanterahany tamin’ny 200 BC dia manondro koa ny fotoana anombohan’ilay mpijangajanga avy any Tyro (Roma ankehitriny) mihira ny hirany satanika, ary manondro ny fidiran’ny fahefana papaly ao amin’ny tantaran’ny andro farany, ka noho izany dia maneho ny fahamarinana fototra indrindra mizaha toetra amin’ny andro farany, izay mifanaraka amin’ilay fahamarinana mizaha toetra asehon’ny adihevitra teo amin’ny tantaran’ny Millerita.

The three verses also represent the line of the Republican horn of the earth beast, and identify the prophetic steps of Donald Trump as he enters into his second term as the eighth president that is of the seven presidents, in a line of presidents that began with Ronald Reagan at the time of the end in 1989. After the Battle of Raphia of verse twelve, “Antiochus” first suppresses a rebellion within the United States, then prepares for a war against globalism, represented by Egypt in the Battle of Panium. Trump wins that war, but the war initiates World War Three (Actium). These activities were typified by Antiochus III Magnus, who had been defeated by Egypt at the Battle of Raphia, but would victoriously retaliate at the Battle of Panium.

Ireo andininy telo ireto dia maneho koa ny tsipiky ny tandroka Repoblikana amin’ilay bibidia avy amin’ny tany, ary manondro ireo dingana ara-paminaniana an’i Donald Trump raha miditra amin’ny fotoam-piasany faharoa izy amin’ny maha-filoham-pirenena fahavalo azy, izay avy amin’ireo filoham-pirenena fito, ao amin’ny tsipiky ny filoham-pirenena izay nanomboka tamin’i Ronald Reagan tamin’ny fotoan’ny farany tamin’ny 1989. Aorian’ny Adin’i Raphia ao amin’ny andininy faharoa ambin’ny folo, “Antiochus” dia manindry voalohany fikomiana iray ao anatin’i Etazonia, avy eo miomana ho amin’ny ady hamelezana ny globalisma, izay asehon’i Egypta ao amin’ny Adin’i Panium. Mandresy amin’izany ady izany i Trump, nefa ilay ady no manomboka ny Ady Lehibe Fahatelo (Actium). Ireo asa ireo dia nasehon’i Antiochus III Magnus mialoha, izay efa resin’i Egypta tamin’ny Adin’i Raphia, nefa hamaly amim-pandresena kosa tamin’ny Adin’i Panium.

In verse thirteen, “after a number of years,” Antiochus Magnus, as Uriah Smith states, “Antiochus, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army greater than the former”. Trump will first suppress a rebellion in his kingdom, and then prepare a larger army than he had when he was previously defeated. Trump was defeated in 2020, in fulfillment of Revelation chapter eleven, when the beast of atheism, representing worldwide globalism, and the globalists of both the Democratic and the Republican parties stole the election, and as a the primary proxy army of the whore of Tyre it will be also a defeat when Putin will be victorious over the Ukraine.

Ao amin’ny andininy faha-telo ambin’ny folo, “rehefa afaka taona maromaro,” Antiochus Magnus, araka ny ambaran’i Uriah Smith, dia “Antiochus, rehefa avy nampitsahatra ny fikomiana tao amin’ny fanjakany, sy nampandefitra ary nampiorina ny faritra atsinanana ho eo ambanin’ny fankatoavany, dia nanam-potoana malalaka hanaovana izay fandraharahana rehetra, tamin’ny fotoana niakaran’i Epiphanes tanora teo amin’ny seza fiandrianan’i Egypta; ary nihevitra izy fa fotoana tsara loatra izany hanitarana ny fanapahany ka tsy tokony havela handalo, dia nanangana tafika goavana, lehibe kokoa noho ilay teo aloha”. Hampangina fikomiana iray ao amin’ny fanjakany aloha i Trump, ary avy eo hanomana tafika lehibe kokoa noho izay nananany fony izy resin-dahy teo aloha. Resy i Trump tamin’ny taona 2020, ho fahatanterahan’ny Apokalypsy toko faha-iraika ambin’ny folo, tamin’ny fotoana nangalaran’ilay bibidia an’ny tsy finoana an’Andriamanitra, izay misolo tena ny fivondronambe maneran-tany eran’izao tontolo izao, sy ireo globalista ao amin’ny antoko Demokraty sy Repoblikana samy izy, ny fifidianana; ary, amin’ny maha-tafika mpisolo tena voalohany an’ilay vehivavy janga avy any Tyro azy, dia ho faharesena koa izany rehefa handresy an’i Okraina i Putin.

The third prophetic line in the three verses we are considering is the line of apostate Protestantism, as represented by the line of the Maccabees, and their revolt against Antiochus Epiphanes’ attempts to force the religion of Greece upon the Jews. The line of Trump and the line of apostate Protestantism represent the two powers that will ultimately merge into the horn represented as the image of the beast. Verses thirteen through fifteen represent the history that leads to the Sunday law, and the two lines of apostate Protestantism and apostate Republicanism illustrate the interplay of the two powers as they come together and merge Church and State in advance of the Sunday law.

Ny laharana fahatelo ara-paminaniana ao amin’ireo andininy telo izay dinihintsika dia ny laharan’ny Protestantisma nihemotra tamin’ny finoana, araka ny asehon’ny laharan’ny Makabeo, sy ny fikomian’izy ireo nanohitra ny ezaka nataon’i Antiochus Epiphanes hanery ny fivavahan’i Gresy hiorina amin’ny Jiosy. Ny laharan’i Trump sy ny laharan’ny Protestantisma nihemotra tamin’ny finoana dia maneho ireo fahefana roa izay hifangaro amin’ny farany ho amin’ilay tandroka aseho ho sarin’ilay bibidia. Ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo dia maneho ny tantara izay mitarika ho amin’ny lalàn’ny Alahady, ary ny laharana roan’ny Protestantisma nihemotra tamin’ny finoana sy ny Repoblikanisma nihemotra tamin’ny finoana dia mampiseho ny fifamenoan’asan’ireo fahefana roa rehefa miara-manatona sy mampiray ny Fiangonana sy ny Fanjakana mialoha ny lalàn’ny Alahady.

In past articles we have identified that the three events represented by the dates of 1776, 1789 and 1798, which represent the Declaration of Independence, the Constitution and the Alien and Sedition Acts, identifying a period that led to the beginning of the earth beast as the sixth kingdom of Bible prophecy. For this reason those three waymarks represent three waymarks that lead to the ending of the sixth kingdom of Bible prophecy. We have identified that the twenty-two years that span 1776 unto 1798, symbolize the sealing time of the one hundred and forty-four thousand, for the number twenty-two is a symbol of the combination of Divinity with humanity.

Tao amin’ireo lahatsoratra teo aloha dia efa nofaritantsika fa ireo zava-nitranga telo asehon’ny daty 1776, 1789 ary 1798—izay maneho ny Fanambaràna ny Fahaleovantena, ny Lalàm-panorenana, ary ny Alien and Sedition Acts—dia manondro vanim-potoana iray izay nitarika ho amin’ny fiandohan’ilay bibidia avy amin’ny tany amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy. Noho izany antony izany, ireo mari-pamantarana telo ireo dia maneho mari-pamantarana telo izay mitondra ho amin’ny fiafaran’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly. Efa nofaritantsika fa ireo roa amby roapolo taona manomboka amin’ny 1776 ka hatramin’ny 1798 dia tandindon’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra arivo, fa ny isa roa amby roapolo dia tandindon’ny firaisan’ny maha-Andriamanitra amin’ny maha-olombelona.

We have identified the history as bearing the signature of “Truth,” for the first and last waymarks represent independence established and independence removed. All three waymarks represent the primary symbol of the earth beast, for they all represent the speaking of the United States, for the “speaking of a nation is an action of the legislative and judicial authorities.” The middle waymark of 1789 and the Constitution was ratified by thirteen colonies, and the middle letter in the Hebrew word “Truth,” is the thirteenth. The twenty-two years from 1776 unto 1798 also align with the twenty-two letters that make up the Hebrew alphabet.

Voamaritsika fa mitondra ny sonian’ny “Fahamarinana” ity tantara ity, satria ny marika voalohany sy farany dia samy maneho ny fahaleovantena naorina sy ny fahaleovantena nesorina. Ireo marika telo rehetra dia samy maneho ny tandindona fototra momba ilay bibidia avy amin’ny tany, satria samy maneho ny fitenenan’i Etazonia avokoa izy rehetra, fa ny “fitenenan’ny firenena dia asan’ny manam-pahefana mpanao lalàna sy mpitsara.” Ny marika afovoany, dia ny 1789 sy ny Lalàm-panorenana izay nohamafisin’ny zanatany telo ambin’ny folo, ary ny litera afovoany ao amin’ny teny hebreo hoe “Fahamarinana” dia ny fahatelo ambin’ny folo. Ireo roa amby roapolo taona manomboka amin’ny 1776 ka hatramin’ny 1798 koa dia mifanaraka amin’ireo litera roa amby roapolo mandrafitra ny abidia hebreo.

We have also identified that the Alien and Sedition Acts of 1798 represent the point where the United States speaks as a dragon. The history of the league of the Jews with Rome, that is part of the line of apostate Protestantism in verses thirteen to fifteen of Daniel eleven, represents a period when the image of the beast is formed, and the formation of that image is the final test for the one hundred and forty-four thousand. It is the test they must pass before they are sealed. The league of the Jews from 161 BC to 158 BC is therefore a serious element of the test where those called to be among the one hundred and forty-four thousand is accomplished.

Hitantsika koa fa ny Alien and Sedition Acts tamin’ny taona 1798 no maneho ilay teboka izay itenenan’i Etazonia toy ny dragona. Ny tantaran’ny fikambanan’ny Jiosy tamin’i Roma, izay isan’ny tsipika momba ny Protestanta mpivadi-pinoana ao amin’ny andininy telo ambin’ny folo ka hatramin’ny dimy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo, dia maneho vanim-potoana izay amolavolana ny sarin’ilay bibidia; ary ny fananganana izany sary izany no fitsapana farany ho an’ireo efatra arivo amby efatra alina sy iray hetsy. Izany no fitsapana tsy maintsy lalovany alohan’ny hanisiana tombo-kase azy. Koa ny fikambanan’ny Jiosy nanomboka tamin’ny 161 BC ka hatramin’ny 158 BC dia singa lehibe sy matotra amin’ilay fitsapana izay anatanterahana ireo voaantso ho isan’ny efatra arivo amby efatra alina sy iray hetsy.

To accept that 161 BC to 158 BC represents a period of time being symbolized by the league of the Jews, opposes the teaching of history, for the historians teach the league was 161 BC while the Millerites taught it was 158 BC, and their conviction of that fact is represented upon both sacred charts.

Ny fanekena fa ny 161 tal. J.K. ka hatramin’ny 158 tal. J.K. dia maneho fe-potoana iray voasary amin’ny alalan’ny fanekem-piraisan’ny Jiosy dia mifanohitra amin’ny fampianaran’ny tantara; satria ny mpahay tantara dia mampianatra fa tamin’ny 161 tal. J.K. no nisy io fanekem-piraisana io, kanefa ny Millerita kosa nampianatra fa tamin’ny 158 tal. J.K. izany, ary ny fahatokian’izy ireo momba izany zava-misy izany dia aseho eo amin’ireo tabilao masina roa tonta.

The question is not alone whether the historians are correct in dating 161 BC for the league of the Jews, or if the Millerites were correct in identifying 158 BC. In either of those two choices, there is a group which would agree with your choice. The question is whether both the historians and the Millerites are correct, and that the truth concerning the league with the Jews actually represents a period of time, as opposed to one of two possible singular points in history.

Ny fanontaniana dia tsy hoe fotsiny raha marina ny mpahay tantara amin’ny fametrahana ny taona 161 tal. J.K. ho an’ny fanekena nataon’ny Jiosy, na raha marina ny Millerita tamin’ny famantarana ny taona 158 tal. J.K. Amin’ireo safidy roa ireo, dia misy antokon’olona izay hifanaraka amin’ny safidinao. Ny fanontaniana dia hoe samy marina ve na ny mpahay tantara na ny Millerita, ka ny fahamarinana mikasika ilay fanekena tamin’ny Jiosy dia tena maneho fe-potoana iray, fa tsy iray amin’ireo teboka tokana roa mety ho eo amin’ny tantara.

In previous articles we have provided what we believe to be valid sanctified logic that the league with Rome and the Jews represents a period from 161 BC unto 158 BC, and that the period typifies the formation of the image of the beast. This being the case, even the determination to accept that the league of the Jews with Rome is a period of time, becomes a test, and in that prophetic sense it agrees with the fact that the formation of the image of the beast is the “great test for the people of God.”

Tamin’ireo lahatsoratra teo aloha dia efa nasehonay izay inoanay fa lojika nohamasinina sy manan-kery, fa ny fanekena natao tamin’i Roma sy ny Jiosy dia maneho fe-potoana manomboka amin’ny 161 tal. J.K. ka hatramin’ny 158 tal. J.K., ary io fe-potoana io dia tandindon’ny fananganana ny sarin’ilay bibidia. Koa raha izany no izy, dia na dia ny fanapahan-kevitra hanaiky aza fa ny fanekem-pihavanan’ny Jiosy tamin’i Roma dia fe-potoana iray, dia tonga fitsapana; ary amin’izany heviny ara-paminaniana izany dia mifanaraka amin’ny zava-misy fa ny fananganana ny sarin’ilay bibidia no “fitsapana lehibe ho an’ny vahoakan’Andriamanitra.”

That being said, 158 BC identifies when the league between the apostate Jews known as the Maccabees was firmly established with Rome, and thus typifies the Sunday law, for the Bible asks the rhetorical question, “Can two walk together, except they be agreed?” 158 BC identifies where and when apostate Protestantism joins hands with the papal power, and the period which began in 161 BC that led to 158 BC identifies the period of time that is representing the formation of the image of the beast. It is essential to recognize that the period is identifying when apostate Protestantism will join with apostate Republicanism. Both of those apostate powers are represented in verses thirteen through fifteen, so they share some common waymarks.

Izany voalaza izany, ny taona 158 tal. J.K. no manondro ny fotoana izay nanorenana mafy ny firaisana teo amin’ireo Jiosy mpiodina fantatra amin’ny anarana hoe Makkabeo sy Roma, ka noho izany dia tandindon’ny lalàna alahady izany; fa ny Baiboly dia mametraka ity fanontaniana retorika ity hoe: “Moa va misy roa miara-mandeha, raha tsy efa nifanaiky?” Ny taona 158 tal. J.K. no manondro ny toerana sy ny fotoana izay iombonan’ny Protestantisma mpiodina tanana amin’ny fahefana papaly, ary ny fe-potoana izay nanomboka tamin’ny 161 tal. J.K. ka nitarika ho amin’ny 158 tal. J.K. no manondro ny fe-potoana izay misolo tena ny fiforonan’ny sarin’ilay bibidia. Zava-dehibe ny mahafantatra fa io fe-potoana io dia manondro ny fotoana izay hiarahan’ny Protestantisma mpiodina amin’ny Repoblikanisma mpiodina. Ireo hery mpiodina roa ireo dia samy aseho ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo, koa mizara marika iombonana sasany izy ireo.

It is correct to apply 1776, 1789 and 1798 as typifying September 11, 2001, followed by the Pelosi Trials of the false flag movement associated with January 6, 2021, and the inaugural period of Biden’s stolen election, that leads to the Sunday law. In the application the Patriot Act of 2001, aligning with the Declaration of Independence, presents a waymark identifying the beginning of the removal of independence. Then the second waymark of the kangaroo court of Pelosi and Schiff aligning with the ratification of the Constitution, thus typifying the beginning of the overturning of the Constitution, followed by the third waymark of the Alien and Sedition Acts representing the United States speaking as a dragon. To apply these waymarks in this fashion is to identify the waymarks of apostate Protestantism as represented by the Maccabees.

Marina ny mampihatra ny taona 1776 sy 1789 ary 1798 ho tandindona an’i Septambra 11, 2001, arahin’ny Fitsarana Pelosi momba ny hetsika false flag mifandray amin’ny Janoary 6, 2021, sy ny vanim-potoana fanokanana an’i Biden tamin’ny fifidianana nangalarina, izay mitarika ho amin’ny lalàn’ny Alahady. Ao amin’izany fampiharana izany, ny Patriot Act tamin’ny 2001, izay mifanaraka amin’ny Fanambarana ny Fahaleovantena, dia manolotra famantarana iray izay manondro ny fiandohan’ny fanesorana ny fahaleovantena. Avy eo ny famantarana faharoa, dia ny kangaroo court an’i Pelosi sy Schiff, izay mifanaraka amin’ny fankatoavana ny Lalàm-panorenana, ka izany dia tandindon’ny fiandohan’ny fanonganana ny Lalàm-panorenana, arahin’ny famantarana fahatelo, dia ny Alien and Sedition Acts, izay maneho an’i Etazonia miteny tahaka ny dragona. Ny mampihatra ireo famantarana ireo amin’izao fomba izao dia ny mamantatra ireo famantarana an’ny Protestantisma niodina, araka ny anehoan’ny Makkabeo azy.

At another level, to identify the three waymarks in association with apostate Republicanism produces a slightly different application. September 11, 2001 aligns with 1776, but 1789, for apostate Republicanism, aligns with the Alien and Sedition Acts, and establishes a distinction between those “acts” and the speaking of the dragon, that is represented by Sunday enforcement. When the two lines are placed together in the context of the image of the beast test, they form the prophetic structure of the setting up of the image of the beast, and the great test for the people of God is the formation of the image of the beast. For the people of God, the formation of the image of the beast, must first be recognized as it is represented (formed) in God’s Word, in order for those last-day people to recognize that formation in the political and religious world.

Amin’ny sehatra iray hafa, ny famantarana ireo waymarks telo amin’ny fifandraisany amin’ny Repoblikanisma niodina dia mamoaka fampiharana somary hafa kely. Ny 11 Septambra 2001 dia mifanaraka amin’ny 1776, fa ny 1789 kosa, ho an’ny Repoblikanisma niodina, dia mifanaraka amin’ny Alien and Sedition Acts, ary mametraka fanavahana eo amin’ireo “acts” ireo sy ny fitenenan’ilay dragona, dia izay asehon’ny fampiharana ny lalàn’ny Alahady. Rehefa atambatra ireo tsipika roa ireo ao anatin’ny tontolon-kevitry ny fitsapana momba ny sarin’ny bibidia, dia mamorona ny firafitra ara-paminaniana momba ny fananganana ny sarin’ny bibidia izy ireo, ary ny fitsapana lehibe ho an’ny vahoakan’Andriamanitra dia ny fiforonan’ny sarin’ny bibidia. Ho an’ny vahoakan’Andriamanitra, ny fiforonan’ny sarin’ny bibidia dia tsy maintsy fantarina aloha araka izay anehoana azy (amoronana azy) ao amin’ny Tenin’Andriamanitra, mba hahafahan’ireo vahoaka amin’ny andro farany ireo mamantatra izany fiforonana izany eo amin’ny tontolo politika sy ara-pivavahana.

So how could the Pelosi Trials of January 6, 2021 align with the Alien and Sedition Acts? The Pelosi Trials mark the celebration by the beast of the bottomless pit who had just slain the rich president who had stirred up globalism. That history of celebration began with the period of Biden’s inauguration and it represents a period that ends with Trump’s second inauguration. It should be noted that Trump campaigns for president three times, and in the first and last he wins, but in the middle his victory was stolen by the power that the Scripture identifies as the father of lies. The Pelosi Trials that began with the stolen election identify a second set of revenge Pelosi Trials that begin when Trump is inaugurated January 20, 2025.

Koa ahoana no ahafahan’ireo Pelosi Trials tamin’ny 6 Janoary 2021 mifanaraka amin’ny Alien and Sedition Acts? Ny Pelosi Trials dia manamarika ny fankalazan’ilay bibidia avy ao amin’ny lavaka tsy hita noanoa, izay vao avy namono ilay filoha mpanankarena izay nampihetsika ny globalisma. Izany tantaran’ny fankalazana izany dia nanomboka tamin’ny vanim-potoanan’ny fanokanana an’i Biden, ary maneho fe-potoana iray izay mifarana amin’ny fanokanana fanindroany an’i Trump. Tokony homarihina fa nirotsaka hofidiana ho filoha intelo i Trump, ary tamin’ny voalohany sy ny farany dia nandresy izy, fa teo afovoany kosa ny fandreseny dia nangalarin’ilay fahefana izay ambaran’ny Soratra Masina ho rain’ny lainga. Ny Pelosi Trials izay nanomboka tamin’ilay fifidianana nangalarina dia manondro andiana Pelosi Trials faharoa, feno valifaty, izay manomboka rehefa voatokana ho filoha i Trump amin’ny 20 Janoary 2025.

The period of the term of Joe Biden’s presidency begins with a series of Pelosi Trials and it ends with a series of Pelosi Trials. Both are political trials, but those prosecuted in the second set of trials are those who led out in the first trials. At Trump’s second inauguration the year 164 BC is marked. Trump’s second inauguration is typified by 164 BC, and the rededicating the Jewish temple represents the rededication of the political temple for a second time.

Ny vanim-potoanan’ny fe-potoam-piasan’ny filoham-pirenena Joe Biden dia manomboka amin’ny andiana Pelosi Trials ary mifarana amin’ny andiana Pelosi Trials. Samy fitsarana ara-politika izy roa tonta, nefa ireo voampanga ao amin’ny andiana fitsarana faharoa dia ireo izay nitarika ny fitsarana voalohany. Amin’ny fanokanana fanindroany an’i Trump dia voamarika ny taona 164 tal. JK. Ny fanokanana fanindroany an’i Trump dia asehon’ny tandindon’ny taona 164 tal. JK, ary ny fanokanana indray ny tempoly jiosy dia maneho ny fanokanana indray ny tempoly ara-politika fanindroany.

That was the very year that Antiochus Epiphanes died, and he was the power who pushed the religious practices of Greece upon the Jews, thus causing the Maccabean revolt of 167 BC. At Trump’s second inauguration in 2025, the religion of Greece (globalism) will be fully subdued in the United States, and satanic miracles will begin to empower the work of bringing church and state together. At that point Trump will sign executive orders that parallel the Alien and Sedition Acts, thus marking the beginning of the formation of the image of the beast (161 BC), and he will begin the second series of Pelosi Trials. The Alien and Sedition Acts mark the beginning of the period of the formation of the image of the beast, and that period ends at the Sunday law, as typified by 158 BC.

Izany no tena taona nahafatesan’i Antiochus Epiphanes, ary izy no fahefana izay nanery ny fomba ara-pivavahan’i Gresy tamin’ny Jiosy, ka nahatonga ny fikomian’ny Makabeo tamin’ny 167 BC. Amin’ny fanokanana fanindroany an’i Trump amin’ny taona 2025, ny fivavahan’i Gresy (globalisma) dia ho voafehy tanteraka ao Etazonia, ary ny fahagagana satanika dia hanomboka hanome hery ny asa fampiraisana ny fiangonana sy ny fanjakana. Amin’izay fotoana izay dia hanao sonia didy mpanatanteraka izay mifanandrify amin’ny Alien and Sedition Acts i Trump, ka izany no hanamarika ny fiandohan’ny famoronana ny sarin’ny bibidia (161 BC), ary hanomboka ny andiany faharoa amin’ny Pelosi Trials izy. Ny Alien and Sedition Acts no manamarika ny fiandohan’ny vanim-potoanan’ny famoronana ny sarin’ny bibidia, ary izany vanim-potoana izany dia mifarana amin’ny lalàna Alahady, araka ny asehon’ny tandindona ao amin’ny 158 BC.

Thus, the period that is the formation of the image of the beast begins with the “acts” that allow Trump to shut down the mainstream media, expel illegal aliens and arrest and bring to trial those who are involved with the conspiracy of the Democratic party. The beginning of the period marks the political persecution brought by Trump and it ends with religious persecution.

Noho izany, ny vanim-potoana izay maha-fananganana ny sarin’ilay bibidia dia manomboka amin’ireo “asa” izay mamela an’i Trump hanakatona ny fampitam-baovao mahazatra, handroaka ireo vahiny tsy ara-dalàna, ary hisambotra sy hitondra fitsarana ireo izay voarohirohy amin’ny tsikombakomba ataon’ny antoko Demokraty. Ny fiandohan’io vanim-potoana io dia manamarika ny fanenjehana ara-politika entin’i Trump, ary mifarana amin’ny fanenjehana ara-pivavahana izany.

In this sense the middle waymark of 1789 and the Constitution, is the Pelosi trials of 2021, which represent a period that ends with the same history as at the beginning, but the last set of Pelosi trials is a political reversal of those who are currently being prosecuted and imprisoned. The second waymark in the line of apostate Protestantism is the Pelosi trials that encompass the presidency of Joe Biden, and the period ends in January 2025, when the waymark of 1789, in the line of apostate Republicanism, arrives on January 20, 2025, with the executive orders that immediately follow Trump’s second inauguration. That begins a period with the nation speaking as a dragon (Alien and Sedition Acts), that leads to the Sunday law where the nation speaks as a dragon. In that period the Constitution, represented by 1789, is progressively overturned.

Amin’io hevitra io, ny tsangambato afovoany amin’ny 1789 sy ny Lalàm-panorenana dia ny fitsarana Pelosi tamin’ny 2021, izay maneho vanim-potoana iray mifarana amin’ilay tantara mitovy amin’ny teo am-piandohana; nefa ny andiana fitsarana Pelosi farany dia fihodinana ara-politika manohitra ireo izay enjehina sy ampidirina am-ponja amin’izao fotoana izao. Ny tsangambato faharoa eo amin’ny tsipiky ny Protestantisma nihemotra dia ny fitsarana Pelosi izay mandrakotra ny fotoam-piasan’i Joe Biden amin’ny maha-filoha azy, ary mifarana amin’ny Janoary 2025 izany vanim-potoana izany, rehefa tonga amin’ny 20 Janoary 2025 ny tsangambaton’ny 1789 eo amin’ny tsipiky ny Repoblikanisma nihemotra, miaraka amin’ireo didy mpanatanteraka tonga avy hatrany aorian’ny fanokanana fanindroany an’i Trump. Izany no manomboka vanim-potoana iray izay itenenan’ny firenena tahaka ny dragona (Alien and Sedition Acts), ka mitarika ho amin’ny lalàna alahady izay itenenan’ny firenena tahaka ny dragona. Ao anatin’izany vanim-potoana izany, ny Lalàm-panorenana, izay asehon’ny 1789, dia ravana miandalana.

At Trump’s second inauguration he becomes the eighth president that is of the seven, and the formation of the image of the beast identifies how the apostate horns of Protestantism and Republicanism come together as one horn, with the Protestants in control of the relationship. In the very same history those who have been called to be the one hundred and forty-four thousand are sealed in advance of being lifted up as the horn of true Protestantism at the soon coming Sunday law.

Amin’ny fanokanana faharoa an’i Trump dia tonga ilay filoha fahavalo, izay avy amin’ny fito izy; ary ny fananganana ny sarin’ny bibidia no mampahafantatra ny fomba hiarahan’ireo tandroka nihemotra amin’ny finoana, dia ny Protestantisma sy ny Repoblikanisma, ho tonga tandroka iray, ka ny Protestanta no mifehy izany fifandraisana izany. Ao amin’io tantara io ihany indrindra, ireo izay efa nantsoina ho isan’ny iray hetsy sy efatra amby efapolo arivo dia voaisy tombo-kase mialoha, alohan’ny hanandratana azy ho tandroky ny Protestantisma marina amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela.

The sealing message that is the Revelation of Jesus Christ, which is unsealed just before probation closes, is that portion of Daniel that relates to the last days. That portion which is unsealed is the hidden history of Daniel eleven verse forty, and verses thirteen to fifteen align with that hidden history. Therefore, the message that is unsealed just before probation closes, that has been typified by the hidden prophetic message of Nebuchadnezzar’s image of the beasts, is the very message of the joining of the two sticks of the apostate horns of Protestantism and Republicanism represented by the Maccabees and Antiochus III in verse thirteen through fifteen.

Ny hafatry ny fanisiana tombo-kase, izay dia ny Fanambaran’i Jesosy Kristy, ka voavaha tsy hikatona intsony mialoha indrindra ny hifaranan’ny fotoam-pitsarana, dia ilay ampahany ao amin’ny Daniela izay mifandray amin’ny andro farany. Ilay ampahany izay voavaha tsy hikatona intsony dia ny tantara miafina ao amin’ny Daniela 11 andininy faha-40, ary ny andininy faha-13 ka hatramin’ny faha-15 dia mifanaraka amin’izany tantara miafina izany. Koa noho izany, ilay hafatra voavaha tsy hikatona intsony mialoha indrindra ny hifaranan’ny fotoam-pitsarana, izay naseho mialoha tamin’ny hafatra ara-paminaniana miafina momba ny sarin’ny bibidia an’i Nebokadnezara, dia io hafatra io indrindra momba ny fanakambanan’ireo hazo roa, dia ny tandroka mpivadi-pinoana an’ny Protestantisma sy ny Repoblikanisma, izay asehon’ny Makabeo sy Antiokosy III ao amin’ny andininy faha-13 ka hatramin’ny faha-15.

The message identifying the formation of the image of the beast, is the message that conveys the sanctification that seals the true Protestant horn.

Ny hafatra izay manondro ny fananganana ny sarin’ilay bibidia dia ny hafatra izay mampita ny fanamasinana izay manisy tombo-kase ny tandroka protestanta marina.

In verse fourteen, in the year 200 BC, pagan Rome is first introduced into the prophetic narrative, as it rose up to protect the new infant king of Egypt, from an alliance against Egypt that had been formed by Antiochus III and Philip of Macedon. That year the Battle of Panium was carried out by Antiochus III against Ptolemy V. The introduction of the robbers of thy people, who establish the vision, an alliance between Antiochus and Philip, and the Battle of Panium all took place that year. Therefore, the waymark identifies an alliance between Antiochus, who typifies the Republican horn of the earth beast, and Philip of Macedon, the ancient name for Greece, typifying the United Nations.

Ao amin’ny andininy faha-efatra ambin’ny folo, tamin’ny taona 200 talohan’i Kristy, i Roma jentilisa dia ampidirina voalohany ao amin’ny fitantarana ara-paminaniana, raha nitsangana hiaro ilay mpanjaka zaza vao teraka tao Egypta izy, amin’ny fikambanana nanohitra an’i Egypta izay noforonin’i Antiochus III sy Filipo avy any Masedonia. Tamin’izany taona izany no nanaovan’i Antiochus III ny Adin’i Panium hanohitra an’i Ptolemaios V. Ny fampidirana ireo mpandroba ny firenenao, izay mampiorina ny fahitana, ny firaisan-kina teo amin’i Antiochus sy Filipo, ary ny Adin’i Panium dia samy nitranga tamin’izany taona izany. Koa izany, io marika famantarana io dia manondro firaisan-kina eo amin’i Antiochus, izay tandindon’ilay tandroka repoblikana an’ilay bibidia avy amin’ny tany, sy Filipo avy any Masedonia, ilay anarana fahiny iantsoana an’i Gresy, izay tandindon’ny Firenena Mikambana.

At the prophetic level, at the Battle of Panium an alliance between the dragon (Macedon) and the false prophet (USA) takes place. The underlying motivation for the alliance was to divide up the domain of Egypt, which would represent a collapsing Russia.

Amin’ny sehatra ara-paminaniana, tamin’ny Adin’i Panium dia nisy fifanekena teo amin’ilay dragona (Makedonia) sy ilay mpaminany sandoka (Etazonia). Ny antony nanosika fototra an’io fifanekena io dia ny hizarazara ny fanapahan’i Egypta, izay haneho an’i Rosia iray eo am-pirodanana.

When Jesus took His disciples to Panium, it was then named Caesarea Philippi. Herod the Great’s grandson, Herod Philippi had accomplished the restoration of the city and named it after Caesar Augustus and himself, thus Caesarea Philippi. Their relationship represents Rome with Rome, but Philippi is a lesser Rome in relation to Caesar, and at the prophetic level Herod Philippi represents Salome, the daughter of Herodias. Therefore, with the name Caesarea Philippi we find Herod Philippi representing the false prophet, and Caesar representing the papacy.

Rehefa nentin’i Jesosy tany Panium ny mpianany, dia nantsoina hoe Kaisaria Filipy izany tamin’izany andro izany. Heroda Lehibe zafikeliny, dia i Heroda Filipy, no nahavita ny fanarenana ilay tanàna ka nomeny anarana araka an’i Kaisara Aogosto sy ny tenany izany, ka tonga hoe Kaisaria Filipy. Ny fifandraisan’izy ireo dia maneho an’i Roma amin’i Roma; nefa Filipy dia Roma madinika kokoa eo amin’ny fifandraisany amin’i Kaisara, ary eo amin’ny sehatra ara-paminaniana dia i Heroda Filipy no misolo tena an’i Salome, zanakavavin’i Herodiasy. Koa amin’ny anarana hoe Kaisaria Filipy dia hitantsika fa i Heroda Filipy no misolo tena ny mpaminany sandoka, ary i Kaisara kosa no misolo tena ny fahefana papaly.

Panium’s prophetic history therefore sets forth two alliances, one where the false prophet (Trump) joins hands with the dragon (the United Nations), and the other where the false prophet (Trump) joins hands with the papacy (Caesar). In verse sixteen the Sunday law is represented, and it is there where the threefold union is implemented, but the arrangement was actually put in place prior to the Sunday law, in verse fifteen and the Battle of Panium.

Koa ny tantara ara-paminaniana ao Panium dia mampiseho fiombonana roa: ny iray izay iombonan’ny mpaminany sandoka (Trump) tanana amin’ilay dragona (ny Firenena Mikambana), ary ny iray hafa izay iombonan’ny mpaminany sandoka (Trump) tanana amin’ny fahefana papaly (Kaisara). Ao amin’ny andininy faha-enina ambin’ny folo no anehoana ny lalàna alahady, ary eo no ampiharana ilay firaisana telo sosona; nefa ny fandaminana dia efa napetraka mialoha ny lalàna alahady, ao amin’ny andininy faha-dimy ambin’ny folo sy ny Adin’i Panium.

“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’ilay didy mampihatra ny fanorenana ny Fahefana papaly ka mandika ny lalàn’Andriamanitra, ny firenentsika dia hanapaka tanteraka ny fifandraisany amin’ny fahamarinana. Rehefa haninjitra ny tanany hiampita ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romana, rehefa hihoatra ny lavaka mangitsokitsoka izy mba hifandray tanana amin’ny Spiritisma, rehefa, eo ambanin’ny herin’ity firaisana telo sosona ity, ny tanintsika dia handà ny foto-kevitra rehetra ao amin’ny Lalàm-panorenany amin’ny maha-fitondrana protestanta sy repoblikana azy, ary hametraka fepetra ho amin’ny fampielezana ny lainga sy ny fitaka papaly, dia amin’izay no ahafahantsika mahalala fa tonga ny fotoana hiasan’i Satana amin’ny fomba mahagaga, ary efa akaiky ny farany.” Testimonies, boky faha-5, 451.

We will continue this study in our next article.

Hohizontsika amin’ny lahatsoratra manaraka izao fandalinana izao.

“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

“Ny fanambarana dia tsy famoronana na fitadiavana zava-baovao, fa fisehoan’izay efa nisy nefa, mandra-paharihary azy, tsy fantatry ny olombelona. Ireo fahamarinana lehibe sy mandrakizay voarakitra ao amin’ny filazantsara dia aseho amin’ny alalan’ny fikarohana mazoto sy ny fanetren-tenantsika eo anatrehan’Andriamanitra. Ilay Mpampianatra masina no mitarika ny sain’ny mpitady fahamarinana manetry tena; ary amin’ny fitarihan’ny Fanahy Masina no ampahafantarana azy ny fahamarinan’ny Teny. Ary tsy misy lalana azo antoka kokoa sy mahomby kokoa hahazoana fahalalana noho ny fitarihana toy izany. Ny teny fikasan’ny Mpamonjy dia hoe: ‘Fa raha tonga Izy, dia ny Fanahin’ny fahamarinana, no hitari-dalana anareo ho amin’ny marina rehetra.’ Amin’ny alalan’ny fanomezana ny Fanahy Masina no ampahazoina antsika ny fahazoana ny Tenin’Andriamanitra.”

“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

Hoy ny mpanao Salamo hoe: “Ahoana no hanadiovan’ny zatovo ny lalany? Amin’ny fitandremana izany araka ny teninao. Tamin’ny foko rehetra no nitadiavako Anao; aza avela hivaona hiala amin’ny didinao aho.... Sokafy ny masoko, mba hahitako zava-mahagaga ao amin’ny lalànao.”

“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.

“Ampitandremana isika mba hitady ny fahamarinana tahaka ny fitadiavana harena miafina. Sokafan’ny Tompo ny fahatakaran’izay tena mitady ny fahamarinana; ary ny Fanahy Masina no mampahafantatra azy hahatakatra ny fahamarinan’ny fanambarana. Izany no tian’ny mpanao salamo holazaina raha mangataka izy mba hovelarina ny masony hahitany zava-mahagaga ao amin’ny lalàna. Raha misento maniry ny hatsaran-toetra ambony ao amin’i Jesosy Kristy ny fanahy, dia omena hery ny saina hahatakatra ny voninahitr’ilay tontolo tsara kokoa. Amin’ny fanampian’ilay Mpampianatra avy amin’Andriamanitra irery ihany no ahafahantsika mahatakatra ny fahamarinan’ny Tenin’Andriamanitra. Ao amin’ny sekolin’i Kristy no ianarantsika ho malemy fanahy sy manetry tena, satria omena antsika ny fahatakarana ny zava-miafin’ny toe-panahy araka an’Andriamanitra.”

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Ilay nanome aingam-panahy ny Teny no tena Mpanazava marina ny Teny. Naneho an-tsary ny fampianarany Kristy tamin’ny fampitodihana ny sain’ny mpihaino Azy ho amin’ny lalàna tsotra eo amin’ny zavaboary sy ho amin’ireo zavatra mahazatra izay hitany sy notanany isan’andro. Toy izany no nitondrany ny sainy hiala amin’ny zavatra ara-nofo ho amin’ny zavatra ara-panahy. Maro no tsy nahatakatra avy hatrany ny hevitry ny fanoharany; kanefa, raha nifandray isan’andro tamin’ireo zavatra izay nampifandraisin’ilay Mpampianatra Lehibe tamin’ny fahamarinana ara-panahy izy, dia nisy tamin’izy ireo nahita ny leson’ny fahamarinana avy amin’Andriamanitra izay nokatsahiny hampiorina tao am-pony, ary ireo no resy lahatra ny amin’ny fahamarinan’ny iraka nampanaovina Azy ka niova ho amin’ny filazantsara.” Sabbath School Worker, 1 Desambra 1909.