In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

Ao amin’ny hoavy tsy ho ela, i Rosia dia hampitsahatra ny ady any Okraina amin’ny alalan’ny fandresena, ary izany fandresena izany no hiseho ho fiandohan’ny farany ho an’i Poutine sy Rosia. Tahaka ny nandaminan’i Gorbachev indray (perestroika) ny fanjakany ka avy eo nitsoaka nankany amin’ny Firenena Mikambana, dia hatao eo ambanin’ny fahefan’ny Firenena Mikambana i Rosia ara-politika, raha i Rosia ara-pivavahana kosa dia hapetraka eo ambanin’ny fifehezan’ny fitondram-papa. Hofidiana i Trump amin’ny 2024, ary handresy ireo Demokraty manerantany sy ireo Repoblikana manerantany milaza ho izy, ary hanangana fiaraha-miasa amin’ireo manerantany ao amin’ny Firenena Mikambana izy, mba hamahana ny vokatry ny faharavan’i Poutine sy Rosia. Avy eo dia hifona ho an’i Rosia ilay mpijangajanga avy any Tyro.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.

Ao amin’ny Ady tao Panium dia averina indray ny tantaran’ilay voalohany amin’ireo ady telo ao amin’ny andininy faha‑efapolo. Tamin’ilay ady voalohany, izay asehon’ny firodanan’ny Firaisana Sovietika tamin’ny 1989, dia ny voalohany amin’ireo filoha valo farany no nanompo ho tafika solon-tenan’ny fahefana papaly. Repoblikana io filoha voalohany io, maneho fa Repoblikana koa ny filoha farany. Ilay filoha voalohany dia fantatra tamin’ny lahateniny momba ilay rindrin’ny ridao vy, izay, amin’ny maha-marika ara-paminaniana azy, dia nirodana tamin’ny nianjeran’ny Rindrin’i Berlin ny 9 Novambra 1989. Ilay filoha Repoblikana farany dia ho fantatra amin’ny lahateniny momba ny rindrina eo amin’ny sisintany atsimon’i Etazonia, ary ny marika izay hanamarika ny fijoroana ho vavolombelon’i Trump momba ny fananganana ilay rindrina dia ny lalàna alahady, izay anesorana ilay “rindrin’ny fisarahana eo amin’ny fiangonana sy ny fanjakana” ara-panoharana.

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Io filoha io dia kintan’ny fampitam-baovao taloha, fantatra noho ny fahaizany miteny maranitra sy ny fahatsapany vazivazy. Ny filoha farany dia kintan’ny fampitam-baovao taloha, fantatra noho ny fahaizany miteny maranitra sy ny fahatsapany vazivazy. Ny taona 1989 no nanamarika ny firodanan’ilay fanjakam-be fantatra amin’ny anarana hoe Firaisana Sôvietika, ary ny ady farany amin’ireo ady telo ao amin’ny andininy faha-efapolo dia maneho ny firodanan’ilay fanjakam-be fantatra amin’ny anarana hoe Rosia.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

Ny Adin’i Panium no ady fahatelo sady farany ao amin’ny andininy fahefapolo, ary naneho aloka mialoha azy ny ady voalohany. Rehefa tapitra ny ady voalohany, dia neken’izao tontolo izao manontolo fa i Etazonia no hany hery lehibe indrindra eto amin’izao tontolo izao. Haverina indray izany fanapahana izao tontolo izao izany amin’ny famaranana ny ady farany, satria eo no, na dia eo aza ny firaisana natao teo amin’i Antiochus III sy Filipo avy any Makedonia, (i Etazonia sy ny Firenena Mikambana), dia hatsangana i Etazonia (ilay mpaminany sandoka) ho mpanjaka voalohany amin’ireo mpanjaka folo (ilay dragona—ny Firenena Mikambana.)

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Ny ady telo ao amin’ny andininy faha-efapolo dia mitondra ny mari-pamantarana hoe “Fahamarinana,” satria ny voalohany dia maneho ny farany, ary ny ady eo afovoany dia maneho fikomiana. Ny tafika mpisolo tena voalohany sy farany izay mandresy (Etazonia) no mahery, fa ny tafika mpisolo tena faharoa kosa resy, ary Nazisma io tafika mpisolo tena faharoa io, dia tandindon’izao tontolo izao momba ny fikomiana.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”

Ireo fampielezan-kevitra ara-politika telo nataon’i Donald Trump dia mitondra ny mari-pamantarana hoe “Fahamarinana,” satria mandresy amin’ny fifidianana izy amin’ny fampielezan-keviny voalohany sy farany, fa amin’ny fampielezan-kevitra eo afovoany kosa dia resy amin’ny alalan’ilay bibin’ny tsy finoana an’Andriamanitra izy, izay ilay herin’ny dragona, indray ny tandindon’ilay fikomiana asehon’ny litera fahatelo ambin’ny folo amin’ny abidy hebreo, izay rehefa atambatra amin’ny litera voalohany sy farany dia mamorona ny teny hebreo hoe “Fahamarinana.”

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.

Ny andininy faha‑folo ao amin’i Daniela toko faha‑iraika ambin’ny folo dia manondro ny fotoanan’ny farany amin’ny taona 1989, ary ny andininy faha‑enina ambin’ny folo dia manondro ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny andininy faha‑folo ka hatramin’ny faha‑dimy ambin’ny folo dia maneho ny tantara miafina ao amin’ny andininy faha‑efapolo, izay ampahany amin’ny bokin’i Daniela izay voaisy tombo‑kase mandra‑pahatongan’ny andro farany. Rehefa ampidirina (andininy mifanindran-dàlana amin’ny andininy) ao amin’ny tantara miafina ao amin’ny andininy faha‑efapolo ny andininy faha‑folo ka hatramin’ny faha‑dimy ambin’ny folo, dia esorina ny tombo‑kase amin’ilay ampahany amin’i Daniela izay mifandray amin’ny andro farany. Esorina izany tombo‑kase izany mialoha indrindra ny hifaranan’ny fotoam‑pahasoavana ho an’ireo mpitandrina ny Sabata amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Koa izany no maneho ny tombo‑kase farany, na ny fahafito.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

Ary rehefa nosokafany ny tombo-kase fahafito, dia nangina ny lanitra tokony ho antsasak’adiny. Ary nahita anjely fito aho, izay nitsangana teo anatrehan’Andriamanitra; ary nomena trompetra fito izy ireo. Ary nisy anjely iray koa tonga ka nitsangana teo amin’ny alitara, nitana lovia fandoroana emboka manitra volamena; ary nomena emboka manitra be dia be izy, mba hanaterany izany miaraka amin’ny vavaky ny olo-masina rehetra eo ambonin’ny alitara volamena izay teo anoloan’ny seza fiandrianana. Ary ny setroky ny emboka manitra, izay niaraka tamin’ny vavaky ny olo-masina, dia niakatra teo anatrehan’Andriamanitra avy tamin’ny tanan’ilay anjely. Ary nalain’ilay anjely ny lovia fandoroana emboka manitra ka nofenoiny afo avy teo amin’ny alitara, dia natsipiny tamin’ny tany izany; ary nisy feo sy kotrokorana sy helatra ary horohoron-tany. Ary ireo anjely fito izay nanana ny trompetra fito dia niomana hitsoka izany. Apokalypsy 8:1–6.

The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.

Ireo anjely fito mitondra ny trompetra fito dia maneho ny fitsarana mpanatanteraka izay manomboka amin’ny lalàn’ny Alahady any Etazonia, ary maneho koa ny fitsarana mpanatanteraka izay manomboka rehefa mitsangana Mikaela ka mifarana ny fotoam-pahasoavan’ny olombelona. Ao amin’ny fe-potoana voalohany, hatramin’ny lalàn’ny Alahady ka mandra-pitsangan’i Mikaela, ny fitsaran’Andriamanitra dia mifangaro amin’ny famindram-po; fa avy eo, ny loza fito farany dia fitsaran’Andriamanitra izay tsy mifangaro amin’ny famindram-po. Ny fanokafana ny tombo-kase fahafito dia rehefa omanina ny fitsarana mpanatanteraka, araka izay asehon’ireo anjely fito.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Ny toko faharoa sy fahasivy ao amin’ny Daniela dia manondro fa ny “vavaky ny olo-masina” dia vavaka mba hahazoana fahatakarana ny amin’ireo zava-mitranga mifandray amin’ny nofy miafina hitan’i Nebokadnezara momba ilay sariolona sy ny bibidia, ary ny fibebahana sy ny fiaiken-keloka mifandray amin’ny “impito,” ao amin’ny toko faha-enina amby roapolo ao amin’ny Levitikosy. Ny vavaka izay afangaro amin’ny ditin-kazo manitra ao amin’ilay “fitondrana volamena fandoroana ditin-kazo manitra” ka niakatra teo anatrehan’Andriamanitra, dia ataon’ireo izay antsoina ho isan’ny efatra arivo amby efatra alina amby iray hetsy sy iray hetsy, izay amin’izany andro izany no mandray ny tombo-kasen’Andriamanitra velona, raha araraka etỳ an-tany ny afo avy eo ambonin’ny alitara.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

Ao amin’ny toko fahasivy ao amin’i Ezekiela, ireo olo-masina ireo ihany dia misento sy mitaraina noho ny fahavetavetana atao eo amin’ny tany sy ao amin’ny fiangonana; ary raha maneho ny alahelony lalina noho ny ota izy, dia asain’ilay anjely mpamehy tombo-kase marika eo amin’ny handriny. Tahaka ny ao amin’ny toko fahavalo ao amin’ny Apokalypsy, ireo fitsarana asehon’ny anjely mpandringana dia eo aoriana miandry ny didy fa efa vita ny famehezana.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

“Amin’ny fahamarinan-toetra tsy mety diso no mbola itanan’Ilay Tsy Manam-Petra kaonty amin’ny firenena rehetra. Raha mbola atolotra miaraka amin’ny antso ho amin’ny fibebahana ny famindram-pony, dia hitoetra misokatra io kaonty io; fa rehefa tonga amin’ny fetra iray izay efa voatendrin’Andriamanitra ireo tarehimarika, dia manomboka ny fanompoan’ny fahatezerany. Mihidy ny kaonty. Mitsahatra ny fahari-pon’Andriamanitra. Tsy misy intsony ny fifonana amin’ny famindram-po ho azy ireo.”

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

“Ny mpaminany, raha nibanjina ireo taona mifandimby ho avy, dia nahita ity fotoana ity niseho teo anoloan’ny fahitany. Ny firenena amin’izao andro izao dia efa nandray famindram-po tsy mbola nisy toa azy. Ny tsara indrindra amin’ny fitahian’ny lanitra dia nomena azy; kanefa fiavonavonana mitombo, fitiavam-bola, fanompoan-tsampy, fanamavoana an’Andriamanitra, ary tsy fankasitrahana mahamenatra no voasoratra hiampangana azy. Faingan-dia mamarana ny kaontiny amin’Andriamanitra izy.”

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

“Kanefa izay mampangovitra ahy dia izao: ireo izay nanana ny fahazavana sy ny tombontsoa lehibe indrindra dia voapentin’ny faharatsiana manjaka. Voataonan’ireo tsy marina manodidina azy, maro, eny, na dia amin’ireo izay milaza ho manana ny fahamarinana aza, no efa nangatsiaka ka entin’ny onjan-dratsy mahery. Ny fanamavoana manerana izao rehetra izao atao amin’ny toe-panahy araka an’Andriamanitra marina sy ny fahamasinana dia mitarika ireo izay tsy miraikitra akaiky amin’Andriamanitra ho very ny fanajany ny lalàny. Raha nanaraka ny fahazavana sy nankatò ny fahamarinana tamin’ny fo izy ireo, dia vao mainka ho sarobidy aminy izany lalàna masina izany, raha toy izao no anaovana tsinontsinona sy fanilihana azy. Arakaraka ny aharihary kokoa ny tsy fanajana ny lalàn’Andriamanitra no vao mainka miharihary kokoa ny tsipika manasaraka ireo mpitandrina azy sy izao tontolo izao. Ny fitiavana ny didy masina dia mitombo amin’ny antokon’olona iray, arakaraka ny itomboan’ny fanamavoana azy amin’ny antokon’olona iray hafa.

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

“Tsy ho ela dia ho tonga ny krizy. Ny tarehimarika izay mitombo haingana dia mampiseho fa efa saika tonga ny fotoana hamangian’Andriamanitra. Na dia tsy te-hanasazy aza Izy, dia hanasazy ihany, ary haingana izany. Izay mandeha eo amin’ny mazava dia hahita famantarana ny loza manatona; nefa tsy tokony hipetraka mangina izy, tsy miraharaha, miandry ny fandringanana, ka mampionona ny tenany amin’ny finoana fa Andriamanitra hiaro ny olony amin’ny andro famangiana. Tsy izany velively. Tokony ho tsapany fa adidiny ny miasa amim-pahazotoana hamonjy ny hafa, ka mibanjina an’Andriamanitra amin’ny finoana mafy mba hahazoana fanampiana. ‘Ny fivavaky ny marina izay mazoto sy mafana dia mahery indrindra.’”

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

Ny masirasiran’ny toe-panahy araka an’Andriamanitra dia tsy very tanteraka ny heriny. Amin’ny fotoana izay tena lehibe indrindra ny loza sy ny fahakivian’ny fiangonana, dia hisento sy hitomany noho ny fahavetavetana atao amin’ny tany ilay antokon’olona vitsy izay mijoro eo amin’ny mazava. Nefa indrindra kokoa no hiakaran’ny vavak’izy ireo ho an’ny fiangonana, satria ny mambrany dia manao araka ny fanaon’izao tontolo izao.

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

Ny vavaka mafana ataon’ity vitsy mahatoky ity dia tsy ho zava-poana. Rehefa mivoaka ny Tompo ho mpamaly faty, dia ho tonga koa Izy ho mpiaro ny rehetra izay nitahiry ny finoana tamin’ny fahadiovany sy niaro ny tenany tsy ho voaloton’izao tontolo izao. Amin’izany fotoana izany no nampanantenain’Andriamanitra hamaly ny olom-boafidiny, izay mitaraina Aminy andro aman’alina, na dia mahari-po aminy ela aza Izy.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

Ny didy dia izao: “Mandehana mamaky ny afovoan’ny tanàna, dia mamaky ny afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ireo lehilahy izay misento sy mitaraina noho ny fahavetavetana rehetra atao eo afovoany.” Ireo olona nisento sy nitomany ireo dia efa nitory ny tenin’ny fiainana; nananatra sy nanolo-tsaina ary nifona tamin-kafanam-po izy. Ny sasany izay efa nanala baraka an’Andriamanitra dia nibebaka ka nanetry ny fony teo anatrehany. Kanefa ny voninahitry ny Tompo dia efa niala tamin’ny Isiraely; na dia mbola maro aza no nanohy ny endriky ny fivavahana, dia tsy teo ny heriny sy ny fanatrehany.” Testimonies, volume 5, 208–210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

Ny andininy folo ka hatramin’ny dimy ambin’ny folo dia manokatra ny tantara miafina ao amin’ny andininy faha-efapolo; ary amin’ny fanaovana izany dia mampahafantatra miaraka amin’izay koa fa ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia tanterahina ankehitriny amin’ireo izay efa nahafeno ny fepetra takin’ny vavaka asehon’i Daniela sy ireo lehilahy mendrika telo ao amin’ny toko faharoa, ary i Daniela ao amin’ny toko fahasivy. Ny maha-samihafa ireo vavaka roa ireo dia azo fantarina ho toy ny vavaka iray hahazoana fahatakarana ny zava-miseho ivelany amin’ny faminaniana (Daniela 2), sy vavaka iray hahatanteraka ny fanandramana anatiny amin’ny faminaniana (Daniela 9). Ny fahasamihafana hafa koa dia izao: ny olomasina amin’ny maha-vondrona azy dia mikatsaka hahatakatra ny hafatry ny fizahan-toetra momba ny sarin’ilay bibidia (Daniela 2), nefa tsy maintsy tanterahiny tsirairay avy ny asan’ny fibebahana feno sy tanteraka (Daniela 9). Ny vavak’izy ireo dia tsy maintsy ao anatin’ny tontolon-kevitry ny Ezekiela 9, satria tsy maintsy malahelo mafy noho ny ota eo amin’ny tany sy ao amin’ny fiangonana izy ireo.

“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

“Ámin’ny andro hivoahan’ny fahatezerany amin’ny fitsarana, dia hisongadina amin’ny sisa amin’izao tontolo izao ireo mpanaraka an’i Kristy ireo, manetry tena sy mahafoy tena, noho ny fijalian’ny fanahiny, izay aseho amin’ny fitomaniana sy fisaonana, amin’ny fananarana sy fampitandremana. Raha ny hafa kosa miezaka manarona ny faharatsiana misy, sy manamarina ny faharatsiana lehibe miparitaka eny rehetra eny, ireo izay manana fahasaro-piaro ny voninahitr’Andriamanitra sy fitiavana fanahy dia tsy hangina mba hahazo sitraka amin’iza na iza. Ny fanahiny marina dia ampahorina isan’andro isan’andro noho ny asa tsy masina sy ny resaky ny tsy marina. Tsy manan-kery hampitsahatra ny riaka mandriaka mafy ataon’ny heloka izy ireo, ka noho izany dia feno alahelo sy horohoro. Misaona eo anatrehan’Andriamanitra izy ireo mahita ny fanamavoana ny fivavahana ao amin’ireo tokantrano mihitsy izay efa nahazo fahazavana lehibe. Mitomany sy mampahory ny fanahiny izy ireo satria ny fireharehana, ny fitiavam-bola, ny fitiavan-tena, ary ny fitaka saiky isan-karazany dia ao amin’ny fiangonana. Ny Fanahin’Andriamanitra, izay manosika ho amin’ny fananarana, dia voahitsakitsaka, raha ny mpanompon’i Satana kosa mifaly fandresena. Obarana baràka Andriamanitra, ary atao tsy manan-kery ny fahamarinana.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Ny antokon’olona izay tsy mahatsiaro alahelo noho ny fihemoran’ny fiainany ara-panahy, na tsy mitomany noho ny fahotan’ny hafa, dia havela tsy hanana ny tombo-kasen’Andriamanitra. Ny Tompo dia maniraka ny irany, dia ireo lehilahy mitondra fiadiana famonoana eny an-tànany hoe: ‘Mandehana manaraka azy mamaky ny tanàna, ka mamonoa; aoka ny masonareo tsy hitsitsy, ary aza miantra; vonoy tanteraka ny antitra sy ny tanora, na ny zazavavy sy ny ankizy madinika ary ny vehivavy; fa aza manakaiky na dia olona iray aza izay misy ny marika eo aminy; ary atomboy eo amin’ny fitoerako masina. Dia ny anti-panahy izay teo anoloan’ny trano no natombony.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

“Eto no hitantsika fa ny fiangonana—ny fitoeran‑masin’ny Tompo—no voalohany nahatsapa ny kapoky ny fahatezeran’Andriamanitra. Ireo loholona, dia ireo izay nomen’Andriamanitra fahazavana lehibe sady nijoro ho mpiambina ny tombontsoa ara-panahin’ny vahoaka, dia namadika ny fitokisana napetraka taminy. Noraisiny ny toerana hoe tsy tokony hanantena fahagagana isika na ny fanehoana miavaka ny herin’Andriamanitra tahaka ny tamin’ny andro taloha. Niova ny andro. Ireo teny ireo no manamafy ny tsy finoany, ka hoy izy: Tsy hanao soa ny Tompo, ary tsy hanao ratsy Izy. Feno famindram-po loatra Izy ka tsy hamangy ny vahoakany amin’ny fitsarana. Koa ‘Fiadanana sy filaminana’ no antsoantso avy amin’ireo lehilahy izay tsy hanandratra ny feony intsony tahaka ny trompetra mba hampiseho amin’ny vahoakan’Andriamanitra ny fandikan-dalàny sy amin’ny taranak’i Jakoba ny fahotany. Ireo amboa moana izay tsy nety nivovo no ireo mahatsapa ny famalian-dia marina ataon’Andriamanitra voaheloka. Lehilahy, tovovavy ary zaza madinika dia samy ringana miaraka avokoa.” Testimonies, boky faha-5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

Ny andininy voalohany sy faharoa ao amin’ny Daniela toko faha-11 dia manomboka amin’ny fotoan’ny farany tamin’ny 1989, tahaka izany koa ny andininy faha-10. Ny andininy faha-2 dia mitondra ny tantara hatramin’ny fe-potoam-piasana voalohan’i Donald Trump, ary avy eo mamela tantara miafina manomboka amin’io filoha fahenina manankarena indrindra io ka hatramin’ny fanjakana fahafito (ny Firenena Mikambana), izay asehon’i Aleksandra Lehibe. Teo anelanelan’i Ksersesy, ilay mpanjaka manankarena ao amin’ny andininy faha-2, sy Aleksandra Lehibe, dia nisy mpanjaka persiana valo. Ny tantara miafina ao amin’ny andininy faha-2 mandra-pahatongan’ny andininy faha-3 dia maneho mpanjaka valo. Koa araka izany, manomboka amin’ny fiafaran’ny fe-potoam-piasana voalohan’i Trump ka hatramin’ny fanjakana fahafito ao amin’ny faminanian’ny Baiboly dia misy mpanjaka folo amin’ny fitambarany, izay mandrakotra ny tantara miafina ao amin’ny andininy faha-2 ka hatramin’ny faha-3 ao amin’ny Daniela toko faha-11.

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.

Ny isa folo dia tandindon’ny fitsapana, ary ny fitsapana miseho ao anatin’izany tantara izany dia ny fananganana ny sarin’ilay bibidia. Ilay filoha fahenina manankarena indrindra no mampihetsi-po ny globalista, manomboka amin’ny fampielezan-keviny voalohany tamin’ny taona 2015, ary amin’izany no amaritany ny fiandohan’ny tolona eo amin’ireo vavolombelona roa ao amin’ny Apokalypsy toko faha iraika ambin’ny folo sy ilay bibidia dragona, dia ny tsy finoana an’Andriamanitra, izay tsy mitsahatra mandra-pahatongan’ny lalàn’ny Alahady ao amin’ny andininy faha enina ambin’ny folo sy faha iraika amby efapolo. Ao anatin’izany ady izany, i Donald Trump no filoha voalohany nampihetsi-po ilay dragona ary izy koa no farany. Trump no filoha farany an’ilay bibidia avy amin’ny tany, ary Trump no ho tonga mpitarika voalohany an’ilay fanjakana fahafito. Amin’ny fanaovany izany, Trump dia misolo tena ny voalohany sy ny farany amin’ireo mpanjaka folo, ary ny folo dia maneho fitsapana.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776 sy 1789 ary 1798 dia maneho tantara telo izay manaporofo fa ilay filoha fahavalo dia avy amin’ny fito. Ny taona 1776 dia maneho ny famoahana ny Fanambaràna ny Fahaleovantena, sy ny tantaran’ny Kaongresy Kontinantaly Voalohany sy Faharoa. Ny taona 1789 dia maneho vanim-potoanan’ny tantara izay namoahana ny Articles of Confederation. Nanomboka tamin’ny 1781 izany vanim-potoana izany, ary nifarana tamin’ny famoahana ny Lalàm-panorenana tamin’ny 1789. Ny taona 1798 dia maneho ny famoahana ny Alien and Sedition Acts, sy ny fiandohan’ilay bibin’ny tany amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

Ny Kongresy Kontinantaly dia mizara ho vanim-potoana ara-paminaniana roa: ny kongresy voalohany sy ny kongresy farany. Ny Kongresy Kontinantaly Voalohany dia nanana filoha roa, ary Peyton Randolph no filoha voalohany. Ny Kongresy Kontinantaly Faharoa kosa dia nanana filoha enina. Peyton Randolph no filoha voalohany tamin’ny Kongresy Kontinantaly Voalohany, ary koa tamin’ny Kongresy Kontinantaly Faharoa. Tamin’ny fitambaran’ny tantaran’ny Kongresy Kontinantaly Voalohany sy Faharoa dia nisy filoha valo. Peyton Randolph no filoha voalohany tamin’ny Kongresy Kontinantaly Voalohany sy Faharoa, tao anatin’ny vanim-potoana ara-paminaniana iray izay nisy filoha valo, nefa ny filoha voalohany tamin’ireo vanim-potoana roa ireo dia olona iray ihany. Koa, na dia nisy fe-potoam-piasan’ny filoha valo aza, dia filoha fito ihany no tena nisy. Ilay filoha voalohany dia indroa no filoha voalohany tamin’ireo olona fito izay filoha, ary noho izany i Randolph dia maneho ilay fahavalo, izay avy amin’ny fito, ary amin’ny vavolombelona roa dia tandindony ilay filoha tena voalohany, dia i George Washington.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

Washington dia asehon’i Randolph, ka noho izany Randolph, amin’ny maha-tandindon’i Washington azy, dia mampita sady ny toetra ara-paminaniana an’i Randolph filoha voalohany, no koa fa i Randolph dia ilay fahavalo, izay avy amin’ny fito. Koa araka izany, George Washington, amin’ny maha-filoha voalohany azy sy Komandy Lehibe voalohany azy, dia ara-paminaniana koa ilay fahavalo, ary avy amin’ny fito; ary Trump kosa, amin’ny maha-filoha farany azy, dia ho ilay fahavalo koa, dia ilay avy amin’ny fito.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

Ny filoha faharoa tamin’ny Kongresy Kaontinantaly Faharoa dia i John Hancock. Nifarana tamin’ny taona 1781 ny Kongresy Kaontinantaly Faharoa. Nanomboka tamin’ny 1781 ka hatramin’ny 1789 no amaritana ny tantaran’ny Articles of Confederation. Izany vanim-potoana izany dia tandindonin’ny taona 1789, tamin’ny namoahana ny Lalàm-panorenana. Nandritra izany fotoana izany dia nisy filoha valo koa. Ny Articles of Confederation no nisolo tena ny Lalàm-panorenana voalohany, kanefa ny fahalemen’ny Articles of Confederation no nitarika ny fanoloana azy, sy ny fankatoavan’ireo zanatany telo ambin’ny folo ny Lalàm-panorenana tamin’ny 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

Tamin’izany vanim-potoana izany, ireo filoha valo dia nahitana filoha fito izay tsy filoha tao amin’ny tantaran’ilay vanim-potoana nasehon’ireo Kongresy Kontinantaly roa teo aloha, ary iray izay efa filoha tao amin’io vanim-potoana ara-paminaniana voalohany io. John Hancock dia nanompo tao amin’ny Kongresy Kontinantaly faharoa, ary koa tao amin’ilay vanim-potoana nasehon’ny Articles of Confederation. Eo amin’ny sehatra ara-paminaniana, dia fito monja ireo lehilahy izay filoha nandritra ireo Kongresy Kontinantaly roa, koa ara-paminaniana i John Hancock dia anisan’ireo valo tao amin’ny vanim-potoanan’ny Articles of Confederation, nefa anisan’ireo lehilahy fito tamin’ilay vanim-potoana teo aloha koa izy. Noho izany dia izy no fahavalo, izay avy tamin’ny fito.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

Ny vanim-potoana ara-paminaniana faharoa, izay asehon’ny taona 1781 ka hatramin’ny 1789, tahaka ny vanim-potoana voalohany, dia nanana filoha iray (Hancock) izay fahavalo, sady isan’ny fito, tahaka an’i Randolph tao amin’ny vanim-potoana ara-paminaniana voalohany izay asehon’ny taona 1776.

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

Amin’ireo fe-potoana roa ahitana filoha valo ireo, dia aseho ny zava-miafina ara-paminaniana momba ilay fahavalo izay isan’ny fito. Ireo fe-potoana roa ireo dia manome porofo fa ny filoha voalohany tena izy (Washington) dia nanana ihany koa ilay zava-miafina ara-paminaniana miraikitra amin’ny tandindony, ka tamin’ny alalan’ny fanoharana mialoha nasehon’i Randolph no nanehoana izany. Ireo vavolombelona telo ireo dia miresaka an’i Trump. I Trump, araka ny aseho ao amin’ny andininy voalohany sy faharoa ao amin’ny toko fahiraika ambin’ny folo, dia aseho amin’ny alalan’ny fotoam-piasany voalohany ihany, izay nifarana rehefa nangalarin’ilay bibidia niakatra avy tamin’ny lavaka tsy hita noanoa ny fifidianana faharoa.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

Ny tantara izay nahatanteraka ireo andininy ireo dia ahitana tantara miafina eo anelanelan’ilay mpanjaka manankarena indrindra (Xerxes) sy ny fisehoan’i Aleksandra Lehibe, izay maneho ny lalàna alahady, rehefa vetivety ireo mpanjaka folo no tonga fanjakana fahafito. Eo anelanelan’ilay mpanjaka manankarena sy ireo mpanjaka folo izay manaiky hanolotra ny fanjakany fahafito ho an’ny fahefana papaly, dia nisy mpanjaka valo. Ireo mpanjaka valo izay mandrafitra ny tantara miafina manomboka amin’ny andininy faharoa ka hatramin’ny andininy fahatelo dia mahita vavolombelona roa, dia filoha valo, ao amin’ny tantaran’ny taona 1776, 1789 ary 1798.

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Io tantara io dia mitondra ny tandindona ara-paminaniana momba ny roa amby roapolo taona, izay manondro azy ho tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, rehefa ampiraisina amin’ny maha-olombelona ny maha-Andriamanitra. Mitondra ny fanambaran’ny “Fahamarinana” koa izany, fa ny fiandohana dia manamarika ny fahaleovantena ary ny fiafarana dia manamarika ny fanesorana ny fahaleovantena, raha telo ambin’ny folo taona taorian’ny 1776 kosa, zanatany telo ambin’ny folo no nankato ny Lalàm-panorenana. Manondro koa izany vanim-potoana roa misy mpanjaka valo (filoha), izay samy ahitana ilay zava-miafina fa ny fahavalo dia avy amin’ny fito.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

Trump tamin’ny maha-filoham-pirenena fahenina azy tamin’ny 2016, ary tamin’ny maha-mpitarika farany ny fanjakana fahenina koa, dia maneho ny voalohany sy ny farany amin’ireo mpanjaka folo mifandimby. Ny isa folo no manondro ny fizotry ny fitsapana amin’izany tantara izany, ary ny fitsapana izay mialoha sy mifarana amin’ny lalàn’ny Alahady dia ny fananganana ny sarin’ny bibidia. Ny sarin’ny nofin’ny bibidian’i Nebokadnezara dia maneho fanjakana valo, ary amin’izany dia manome ny vavolombelona fa ny fitsapana ny sarin’ny bibidia dia asehon’ny isa “valo”.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

Ao amin’ny tantaram-pitsapana ny taranak’i Makabeo, izay maneho ny taranaky ny tandrok’i Protestantisma nihemotra sy ny taranaky ny tandrok’i Repoblikanisma nihemotra izay asehon’i Antiokosa III, dia mivondrona ho tandroka iray ihany ireo taranaka sy tandroka ireo, dia sary an’ohatra ny amin’ny fahefana papaly. Ao anatin’io tantara io ihany, ny endrik’Andriamanitra dia averina amin’ny fahafenoany sy mandrakizay ao amin’ireo izay aseho ho ny iray hetsy sy efatra amby efatra alina.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

Ny tantara miafina ao amin’ny andininy faha-efapolo dia voasokatra ao anatin’ny tantara miafina ao amin’ny andininy faha-roa ka hatramin’ny andininy faha-telo, sy ny tantaran’ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo. Rehefa lasa filoha fahavalo, izay avy amin’ny fito, i Trump amin’ny fanokanana azy amin’ny 20 Janoary 2025, ireo mpanjaka valo eo anelanelan’i Xerxes sy Aleksandra Lehibe dia manamarika ny fahatongavan’ny fananganana ny sarin’ny bibidia, ary i Trump no misolo tena ny voalohany sy ny farany amin’ireo mpanjaka folo mifandimby.

We will continue this study in the next article.

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

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

Ary hitako teo an-tanana ankavanan’Ilay nipetraka teo ambonin’ny seza fiandrianana ny boky iray, voasoratra tao anatiny sy teo ivohony, ary voaisy tombo-kase fito. Ary hitako ny anjely mahery iray nitory tamin’ny feo mahery hoe: Iza no mendrika hanokatra ny boky sy hamaha ny tombo-kaseny? Ary tsy nisy olona tany an-danitra, na etỳ an-tany, na tao ambanin’ny tany, nahay nanokatra ny boky, na nijery azy akory aza. Dia nitomany mafy aho, satria tsy nisy hita mendrika hanokatra sy hamaky ny boky, na hijery azy akory aza. Ary hoy ny iray tamin’ireo loholona tamiko: Aza mitomany; indro, ny Liona avy amin’ny firenen’i Joda, dia ny Solofon’i Davida, no naharesy mba hanokatra ny boky sy hamaha ny tombo-kaseny fito. Ary nijery aho, ka, indro, teo afovoan’ny seza fiandrianana sy ny zava-manan’aina efatra, ary teo afovoan’ny loholona, dia nisy Zanak’ondry nitsangana toy ny efa novonoina, nanana tandroka fito sy maso fito, izay Fanahin’Andriamanitra fito nirahina ho any amin’ny tany rehetra. Ary tonga Izy ka nandray ny boky teo an-tanana ankavanan’Ilay nipetraka teo ambonin’ny seza fiandrianana. Ary rehefa nandray ny boky Izy, dia niankohoka teo anatrehan’ny Zanak’ondry ny zava-manan’aina efatra sy ny loholona efatra amby roa-polo, samy nanana harpa sy lovia volamena feno ditin-kazo manitra, izay vavaky ny olona masina. Ary nihira fihirana vaovao izy ireo ka nanao hoe: Mendrika Hianao handray ny boky sy hanokatra ny tombo-kaseny; fa novonoina Hianao, ary tamin’ny ranao no nanavotanao anay ho an’Andriamanitra, avy tamin’ny firenena rehetra sy ny samy hafa fiteny sy ny vahoaka ary ny jentilisa rehetra; ary nataonao mpanjaka sy mpisorona ho an’Andriamanitsika izahay; ary hanjaka ambonin’ny tany izahay. Apokalypsy 5:1–10.