We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.
Apetratsika ao anatin’ny tantara miafina ao amin’ny andininy faha-40 amin’ny Daniela toko faha-11 ny tsipik’ny fitondrana papaly, ny tsipik’ny Repoblikanisma nihemotra tamin’ny finoana, ny tsipik’ny Protestantisma nihemotra tamin’ny finoana, ary ny tsipik’ireo iray hetsy sy efatra amby efatra alina. Amin’izao fotoana izao dia dinihintsika fa manangona ny olony indroa i Kristy, ary ny sary rehetra maneho ny fanangonany ny olony fanindroany dia misolo tena ny fizotry ny fanisiana tombo-kase farany ho an’ireo iray hetsy sy efatra amby efatra alina.
When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.
Rehefa midina eo amin’ny tsipika fanavaozana ny tandindona masina, dia angonin’ny Tompo ny vahoaka voafidy, izay sedraina aorian’izany. Amin’ny famaranana ny fizotry ny fizahan-toetra dia misy fanaparitahana, ka arahin’ny fanangonany fanindroany ireo vahoaka voafidy ireo, na dia maro aza no avela any aoriana noho ny tsy fahatafavoahany tamin’ny fizotry ny fizahan-toetra. Nanomboka nanangona ny mpianany Kristy tamin’ny batisany, ary teo amin’ny hazo fijaliana dia niparitaka ny mpianatra. Taorian’ny nitsanganany tamin’ny maty dia nangoniny fanindroany ny mpianany mialoha ny Pentekosta. Ity tsipika ity dia mampiseho fa tanterahina amin’ireo efatra arivo amby efatra alina sy iray hetsy ny fanangonana fanindroany, mialoha indrindra ny lalàn’ny Alahady, izay tandindonin’ny Pentekosta. Ny hazo fijaliana dia manondro fahadisoam-panantenana, arahin’ny fanangonana fanindroany.
The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.
Ny fanangonana faharoa taorian’ny hazo fijaliana dia nanomboka rehefa nidina i Kristy avy nihaona tamin’ny Rainy taorian’ny nitsanganany tamin’ny maty. Rehefa midina ny tandindona avy amin’Andriamanitra dia tokony hihinana ny hafatra ny olon’Andriamanitra, ary rehefa nidina i Kristy dia niara-nihinana tamin’ny mpianatra Izy.
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.
Ary raha, raha niara-nihinana tamin’izy ireo Izy, dia nandray mofo, ka nisaotra sy namaky izany, ary nanome azy. Dia nisokatra ny masony, ka nahafantatra Azy izy; ary Izy nanjavona tsy hitan’ny masony. Lioka 24:30, 31.
At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.
Tamin’ilay fihaonana faharoa taorian’ny hazo fijaliana dia “nitsoka” ny Fanahy Masina tamin’ny mpianany Kristy.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Ny asa nataon’i Kristy tamin’ny nitsokafany ny Fanahy Masina tamin’ny mpianany sy tamin’ny nampitondrany ny fiadanany taminy dia tahaka ny ranonorana mitete vitsivitsy mialoha ny ranon’orana be hotolorana amin’ny andro Pentekosta.” Spirit of Prophecy, boky faha-3, 243.
In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.
Tamin’ny fivoriana faharoa taorian’ny fahadisoam-panantenana tamin’ny 19 Aprily 1844, dia nesorin’i Kristy ny tanany tamin’ilay fahadisoana tamin’ny 1843.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Ireo mahatoky nefa diso fanantenana, izay tsy nahazo hoe nahoana no tsy tonga ny Tompony, dia tsy navela tao amin’ny haizina. Naverina indray izy ireo ho amin’ny Baiboliny mba handinika ny fotoana ara-paminaniana. Nesorina tamin’ireo tarehimarika ny tanan’ny Tompo, ary nohazavaina ny fahadisoana. Hitan’izy ireo fa tonga hatramin’ny 1844 ireo fotoana ara-paminaniana, ary fa ilay porofo ihany izay nasehon’izy ireo mba hanaporofoana fa nifarana tamin’ny 1843 ireo fotoana ara-paminaniana, dia nanaporofo fa hifarana amin’ny 1844 izany.” Early Writings, 237.
At the disappointment the second angel descended with a “writing in his hand.”
Tamin’ny fotoana nahadiso fanantenana no nidinan’ilay anjely faharoa nitondra “soratra teny an-tànany.”
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.
“Anjely mahery iray hafa dia nirahina hidina etỳ an-tany. Napetrak’i Jesosy teo an-tànany ny soratra iray, ary raha nidina etỳ an-tany izy, dia niantso mafy hoe: ‘Rava Babylona, rava izy.’” Early Writings, 247.
The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.
Ny fizahan-toetra izay nanomboka tamin’ny fahatongavan’ny anjely faharoa dia nifarana tamin’ny fivoriambe tany Exeter, rehefa naidina ny Fanahy Masina ary nandeha toy ny onjan-dranomasina misondrotra ny hafatra. Io fizahan-toetra io dia nofaritana mazava tsara taorian’ny hazo fijaliana, raha ny vanim-potoana hatramin’ny fidinan’ny Fanahy Masina tamin’ny Pentekosta dia nialohavan’ny fe-potoana dimampolo andro, izay indray dia voaforon’ny fe-potoana efapolo andro, narahin’ny fe-potoana folo andro izay nifarana tamin’ny Pentekosta.
“God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.
“Ny olon’Andriamanitra dia tokony hanandratra tsy tapaka ny fony ho any aminy amin’ny vavaka. Rehefa afaka folo andro nivavaka sy nifona ny mpianatra voalohany, rehefa efa nesorina ny tsy fitovian-kevitra rehetra, ary niray saina izy ireo tamin’ny fandinihana lalina ny tao am-po, sy tamin’ny fiaiken-keloka ary ny fanesorana ny ota, ary tamin’ny fifanatonana tao anatin’ny firaisana masina, dia tamin’izay no nilatsahan’ny Fanahy Masina taminy, ary tanteraka ny fampanantenan’i Kristy. Nisy firotsahan’ny Fanahy Masina mahagaga tokoa. Tampoka teo dia nisy feo avy tany an-danitra, tahaka ny rivotra mahery mifofofofo, ary nameno ny trano manontolo izay nipetrahan’izy ireo izany. ‘Ary tamin’izany andro izany dia nisy nanampy ho isan’izy ireo tokony ho telo arivo.’” Review and Herald, 11 Martsa 1909.
During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.
Nandritra ny efapolo andro, Kristy dia teo nanatrika sy nampianatra ny mpianatra, ary avy eo dia niakatra. Ny folo andro izay nanaraka izany dia vanim-potoam-panomanana mialoha ny firotsahan’ny Fanahy Masina tamin’ny Pentekosta. Ny efapolo andro fampianarana izay nanaraka ny hazo fijaliana dia mifanaraka amin’ny 19 Aprily 1844 ka hatramin’ny fiandohan’ny fivorian’ny lasy tao Exeter tamin’ny 12 Aogositra 1844. Ny folo andro izay nialoha ny Pentekosta dia naneho ny 12 ka hatramin’ny 17 Aogositra 1844, tamin’izay nivondronan’ny Millerita teo amin’ny hafatry ny Antso Amin’ny Misasakalina izay nentin’i Samuel Snow. Tamin’izany fivorian’ny lasy izany dia niseho ny sokajy roa, ary sokajy iray ihany no nandray ny firotsahan’ny Pentekosta tamin’ny famaranana ny fivoriana. Tao anatin’izany vanim-potoana izay asehon’ny efapolo andro izany dia sokajy iray no nandray ny fampianarana, fa ny sokajy iray kosa nandà ny fampianarana. Rehefa tonga ny Antso Amin’ny Misasakalina dia nanana ny diloilo ny sokajy iray, fa ny iray kosa tsy nanana.
“‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.
“‘Raha niandry ela ny mpampakatra, dia samy rendrehana izy rehetra ka natory.’ Ny fiandrasana ela nataon’ny mpampakatra dia maneho ny fandalovan’ny fotoana izay niandrasana ny Tompo, ny fahadisoam-panantenana, ary ny fahatarana izay toa nisy. Tao anatin’izany fotoan’ny tsy fahazoana antoka izany, dia nanomboka nihozongozona vetivety ny fahalianan’ireo olona ivelambelany sy tsy tena nanolo-tena tamin’ny fo manontolo, ary nihamalemy ny ezaka nataony; fa ireo izay niorina tamin’ny fahalalana manokana ny Baiboly ny finoany kosa dia nanana vatolampy teo ambanin’ny tongony, izay tsy hain’ny onjan’ny fahadisoam-panantenana nosasan-ko levona. ‘Samy rendrehana izy rehetra ka natory;’ ny antoky ny iray dia tao amin’ny tsy firaharahiana sy ny fandaozana ny finoany, fa ny antoky ny iray kosa niandry tamim-paharetana mandra-panomezana mazava kokoa. Nefa tamin’ny alin’ny fitsapana dia toa very, tamin’ny ampahany, ny hafanam-pony sy ny fanoloran-tenany ireto farany. Ireo tsy tena nanolo-tena sy ivelambelany dia tsy afaka niantehitra intsony tamin’ny finoan’ny rahalahiny. Tsy maintsy mijoro na lavo ho an’ny tenany avy ny tsirairay.” The Great Controversy, 395.
During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.
Nandritra ireo folo andro nialoha ny Pentekosta, sy ny vanim-potoanan’ny fivorian’ny toby tao Exeter, dia nanangona ny vahoakany fanindroany Kristy mialoha ny hitondran’izany vahoaka izany ny hafany ho amin’izao tontolo izao. Rehefa nidina ny anjely fahatelo tamin’ny 22 Oktobra 1844, dia diso fanantenana indray sy niparitaka ny andiany kely; nefa nanomboka tamin’ny 22 Oktobra 1844 ny fotoana fanabeazana, raha nitarika ny vahoakany ho ao amin’ny Efitra Masina Indrindra Kristy. Tamin’ny 1849, dia naninjitra ny tanany fanindroany ny Tompo mba hanangona indray ireo izay efa nangoniny hiala tamin’ireo fahadisoam-panantenana tamin’ny 19 Aprily sy 22 Oktobra 1844.
In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.
Tamin’ny taona 1844, ny toromarika dia mikasika ny hafatra izay teny an-tanan’ilay anjely fahatelo tamin’ny fotoana nidinany; nefa tao anatin’ilay “fotoanan’ny fisalasalana sy tsy fahazoana antoka” izay nanaraka ny fahadisoam-panantenana lehibe, dia maro no very lalana. Tamin’ny 1849 dia natomboka ny asa fanangonana ilay ondry vitsy niparitaka, nefa izay nasehon’izany tantara izany dia ny faharesena tamin’ny 1863 sy ilay Kadesy voalohany ho an’ny Isiraely maoderina. Nahemotra ny fandresena ho avy an’ireo iray hetsy sy efatra arivo amby efatra alina sy ny asan’izy ireo tao amin’ny Kadesy faharoa.
When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.
Rehefa nidina tamin’ny 11 Septambra 2001 ny Tompo, dia namory ny olony amin’ny andro farany Izy, nomeny azy ny sakafony ara-panahy hohaniny, nofofoniny taminy ny Fanahiny raha nanomboka namafy ny ranonorana farany Izy, ary natombony koa ny fizahan-toetra izay nitarika ho amin’ny 18 Jolay 2020, fotoana izay nahadiso fanantenana sy nampiparitaka ny olony amin’ny andro farany. Nandritra ny telo andro sy tapany dia maty teo amin’ny arabe izy ireo. Na ny telo andro sy tapany, na ny fe-potoana efapolo andro tamin’ny andron’i Kristy, dia samy maneho efitra. Izany koa dia asehon’ny fe-potoana hatramin’ny 19 Aprily 1844 ka hatramin’ny 12 Aogositra 1844, ary koa ny fe-potoana hatramin’ny 22 Oktobra 1844 ka hatramin’ny 1849.
From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.
Nanomboka tamin’ny Jolay 2023 ka hatramin’ny lalàna alahady, izay ireo folo andro nialoha ny Pentekosta, ny fivoriana an-toby tao Exeter nanomboka ny 12 Aogositra ka hatramin’ny 17 Aogositra, ary ny vanim-potoana nanomboka tamin’ny 1849 ka hatramin’ny 1863, dia mifanaraka samy izy rehetra. Ireo dia maneho ny vanim-potoanan’ny fanangonana faharoa ny vahoakan’Andriamanitra amin’ny andro farany. Ny vanim-potoana manomboka amin’ny fahadisoam-panantenana ka hatramin’ny firotsahan’ny Fanahy Masina dia mizara ho vanim-potoana roa miavaka.
Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).
Ao anatin’ny tantara miafina ao amin’ny andininy faha-efapolo amin’ny Daniela toko faha-iraika ambin’ny folo, dia aseho ao avokoa ny tsipika misy ny Protestanta niodina tamin’ny finoana (ny fiangonana ara-anarana), ny tsipika misy ny Advantista Mitandrina ny Andro Fahafito Laodikia (Advantisma ara-anarana), ny tsipika misy ny Katôlika, ary ny tsipika misy ny Protestanta marina. Ireo tsipika efatra ireo dia maneho ny Protestanta marina ao anatin’ny ady hevitra amin’ny firaisana telo sosona misy ny dragona (Jodasy), ny bibidia (Katôlika), ary ny mpaminany sandoka (Protestanta niodina tamin’ny finoana).
Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.
Ao anatin’io tantara miafina io ihany dia aseho koa ny tsipika momba ny Repoblikanisma nihemotra tamin’ny finoana. Ao anatin’izany tsipika izany dia aseho ny fifanolanana eo amin’ny antoko Demôkraty (ilay dragona) sy ny antoko Repoblikana (ilay sarin’ny bibidia). Ny antoko Repoblikana no hitarika amin’ny fananganana ny sarin’ilay bibidia, ary amin’ny fanaovana izany dia maneho ny toetra ara-paminaniana an’ilay bibidia izy (ny fahefana papaly). Ao amin’ny Tenin’Andriamanitra, ny fahefana papaly, izay mpanjakan’ny avaratra sady ilay bibidia koa, dia omena an’i Egypta, (ilay dragona) ho tambin’ny fanompoana nataony, satria nampiasain’Andriamanitra ho fitaovam-pitsarana izy.
Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.
Ry zanak’olona, Nebokadrezara, mpanjakan’i Babylona, dia nampanompo ny miaramilany tamin’ny fanompoana lehibe hanohitra an’i Tyro; sola ny loha rehetra, ary voahodi-koditra ny soroka rehetra; nefa tsy nahazo karama ho azy na ho an’ny miaramilany avy tamin’i Tyro izy noho ny fanompoana izay nataony nanohitra azy. Koa izao no lazain’i Jehovah Tompo: Indro, homeko an’i Nebokadrezara, mpanjakan’i Babylona, ny tany Egypta; ary halainy ny hamaroany, ary halainy ny babo aminy, ary halainy ny rembiny; ary izany no ho karaman’ny miaramilany. Nomeko azy ny tany Egypta ho valin’ny fisasarany izay nanompoany nanohitra azy, satria niasa ho Ahy izy, hoy Jehovah Tompo. Amin’izany andro izany no hampaniry ny tandrokon’ny taranak’Isiraely Aho, ary homeko anao ny fisokafan’ny vava eo afovoan’izy ireo; ary ho fantatr’izy ireo fa Izaho no Jehovah. Ezekiela 29:18–21.
Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.
Nebukadnezara, izay mpanjakan’ny avaratra ao amin’ilay andalan-teny, dia omena ny tany Egypta ho tambin’asany, ka izany no tandindona fa amin’ny andro farany dia homena ny papasia i Egypta, izay ilay dragona, izay ireo mpanjaka folo, dia ny Firenena Mikambana, izay manaiky hanolotra ny fanjakany fahafito ho an’ilay bibidia mandritra ny fotoana fohy.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
Ary ny tandroka folo izay hitanao teo amin’ilay biby dia hankahala ilay vehivavy janga ka hahatonga azy ho lao sy mitanjaka, ary hihinana ny nofony izy ary handoro azy amin’ny afo. Fa Andriamanitra no nametraka tao am-pony ny hanatanteraka ny sitrapony sy hifanaraka, ary hanolotra ny fanjakany ho an’ilay biby, mandra-pahatanteraky ny tenin’Andriamanitra. Apokalypsy 17:16, 17.
This prophetic payment is represented also in Daniel chapter eleven verse forty-two.
Io fandoavam-paminaniana io dia aseho koa ao amin’i Daniela toko faha-11 andininy faha-42.
He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.
Ary haninjitra ny tanany hamely ny tany samy hafa koa izy; ary ny tanin’i Egypta tsy ho afa-mandositra. Daniela 11:42.
The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.
Ny fahefana papaly dia mandresy ny herin’ny dragona amin’ny fotoanan’ny ranonorana farany, satria io fandoavana io dia tanterahina “amin’ny” “andro” izay “ampanirian’Andriamanitra ny tandrok’ny taranak’Isiraely.” Ny ranonorana no mampaniry ny Isiraelin’Andriamanitra, ary io andro io dia nanomboka tamin’ny 11 Septambra 2001, izay andro nisy ny rivotra avy any atsinanana.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.
Izay hivoaka avy amin’i Jakoba dia hampaka faka; Israely hamony sy hitsimoka ary hameno voa ny tavin’izao tontolo izao. Efa namely azy va Izy tahaka ny namelany an’ireo namely azy? Sa novonoina araka ny famonoana an’ireo novonoiny va izy? Amin’ny fatra no itsaranao azy, raha vao mitsimoka izy; ampitsahariny ny rivotra mahery avy aminy amin’ny andro isefoan’ny rivotra avy any atsinanana. Koa amin’izany no hanadiovana ny helok’i Jakoba; ary izao no vokatra rehetra amin’ny fanesorana ny fahotany: raha ataony ho tahaka ny vato sokay voatoto sy vakivaky ny vaton’ny alitara rehetra, dia tsy haharitra intsony ny ala masina sy ny sarin-javatra voasokitra. Isaia 27:6–9.
Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.
I Ejipta dia omena ho an’ilay bibidia papaly amin’ny fotoana handrotsahana ny ranonorana farany. Nanomboka nitete ny ranonorana farany tamin’ny fotoana “najanona”, na noferana, ny rivotra avy any atsinanana, izay misolo tena ny silamo amin’ny loza fahatelo, tamin’ny 11 Septambra 2001. Avy eo dia nanomboka nofrefesina, (nafafy) teo amin’ny Isiraely ny ranonorana, raha nanomboka nitsimoka izy. Amin’ny lalàn’ny Alahady, rehefa tonga indray ny loza fahatelo, dia arotsaka tsy amin’antony ny ranonorana farany. Eo anelanelan’ny 11 Septambra 2001 sy ilay lalàn’ny Alahady izay ho avy tsy ho ela dia voadio ny “helok’i Jakoba”, ary ny teny hebreo adika hoe “voadio” dia midika hoe “voavela tamin’ny fanavotana”. Amin’ny lalàn’ny Alahady dia omena an’ilay bibidia papaly i Ejipta (ny dragona), raha ireo mpanjaka folo ireo mijangajanga amin’ny fahefana papaly amin’ny fananganana sarin’ilay bibidia maneran-tany.
Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.
Alohan’ny lalàn’ny Alahady, mandritra ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efa-polo sy efatra arivo, ny tandroka Repoblikana nihemotra dia manangana sary ho an’ilay bibidia miaraka amin’ny tandroka Protestanta nihemotra; ary amin’izany tsipika ara-paminaniana izany dia mandresy ny antoko Demokraty ny antoko Repoblikana, satria ny antoko Demokraty dia fahefan’ny dragona ary ny antoko Repoblikana no fahefana izay manangana ny sarin’ny fahefan’ny papa.
Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.
Ao anatin’ny tantara ara-paminaniana momba ny bibidia avy amin’ny tany dia voafaritra ny fiafaran’ny antoko Demokraty sy ny fiafaran’ny antoko Repoblikana. Ireo antoko roa ireo no mandrafitra ny tandrokan’ny Repoblikanisma, nefa kosa maneho ady anatiny izay mandalo manerana ny tantara manontolon’ilay bibidia avy amin’ny tany. Io tandroka io (Repoblikana) dia mitahiry ao anatiny mikrôkôzima anatiny iray amin’ireo tandroka roa an’ilay bibidia avy amin’ny tany.
In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.
Ao amin’ny fijoroana vavolombelon’ny fanjakan’ny Mediana sy ny Persiana, dia ilay tandroka farany no niakatra ka nanjary avo kokoa; ary ny antoko Demaokraty no nanomboka voalohany teo amin’ny tantaran’i Amerika, nefa amin’ny farany dia ny antoko Repoblikana no miakatra ka manjary avo kokoa ary mandresy ny Demaokraty. Ao amin’ny tantaran’ny ranonorana aoriana, izay nanomboka tamin’ny 11 Septambra 2001, dia niakatra avy tao amin’ny lavaka tsy hita noanoa ao amin’ny Apokalypsy toko faha-11 ireo Demaokraty globalista, nentin’ny aingam-panahin’ny dragona, ka namono ny Repoblikana tamin’ny fangalarana ny fifidianana tamin’ny 2020. Ny adin’izy ireo tamin’i Trump (sy ny Repoblikana) dia nanomboka fony izy nanambara ny firotsahany hofidiana tamin’ny 2015, ary vao mainka nitombo hery hatrany izany nanomboka teo.
When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.
Rehefa nangalarin’ny Demokraty ny fifidianana tamin’ny taona 2020, dia nanorina ny Fitsarana Pelosi izy ireo avy eo; kanefa, raha nanambara ny fampielezan-keviny fahatelo i Trump tamin’ny 2022, dia tonga tamin’ny Demokraty ny tahotra, ary vao mainka nitombo ihany ny fahatezerany; ka dia nitsangana hanohitra an’i Trump sy ireo mpomba azy tamin’ny fahavinirana lehibe izy ireo, satria fantany fa fohy ny androny. Nankalaza ny fahafatesany izy ireo; nefa rehefa nitsangana izy, dia latsaka taminy ny tahotra lehibe.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.
Ary rehefa vitany ny fanambaràny, dia ilay bibidia izay miakatra avy ao amin’ny lavaka tsy hita noanoa no hiady aminy, ka handresy azy sy hamono azy. Ary ny fatiny handry eo amin’ny arabe amin’ilay tanàna lehibe, izay atao hoe Sodoma sy Egypta ara-panahy, sady teo koa no nanomboana ny Tompontsika tamin’ny hazo fijaliana. Ary ny olona avy amin’ny firenena sy ny fokom-pirenena sy ny samy hafa fiteny ary ny jentilisa dia hijery ny fatiny hateloana sy tapany, nefa tsy hamela ny fatiny halevina ao am-pasana. Ary izay monina ambonin’ny tany dia hifaly noho ny aminy sy hifampiravoravo ary hifanolotra fanomezana; satria nampijaly izay monina ambonin’ny tany ireo mpaminany roa ireo. Ary rehefa afaka hateloana sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nitsangana tamin’ny tongony izy; ary raiki-tahotra indrindra izay nahita azy. Apokalypsy 11:7–11.
The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.
Ny vanim-potoana izay manamarika ny faran’ny antoko Demokraty dia hatramin’ny fanokanana an’i Biden tamin’ny taona 2021 ka hatramin’ny fanokanana an’i Trump tamin’ny taona 2025. Nanomboka tamin’ny Pelosi Trials izany vanim-potoana izany, izay tsy nifanaraka tamin’ny lalàm-panorenana velively ary ara-politika tanteraka ny toetrany. Io tantara io, izay maneho ny fahafatesan’ny filoha fahenina hatramin’ny fotoanan’ny farany tamin’ny 1989 ka hatramin’ilay filoha fahavalo izay avy amin’ny fito, dia nanomboka tamin’ny fitsarana ara-politika (ny Pelosi Trials), ary mifarana amin’ny fahafatesan’ny antoko Demokraty sy andiany faharoa amin’ny Pelosi Trials, rehefa avadika mifanohitra kosa ireo kendrena ara-politika.
The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.
Ny fanoharana ny tantara dia hita ao amin’ny toko faha-iraika ambin’ny folo ao amin’ny Apokalypsy, izay nahita ny fahatanterahany voalohany tamin’ny Revolisiona Frantsay. Ny Revolisiona Frantsay no ohatra ara-tantara mahazatra indrindra momba ilay karazana ady politika amin’ny guillotine, izay manamarika antoko mpitondra iray mamono antoko mpitondra iray hafa, ary avy eo io fahefana mpitondra io ihany indray no naongana sy nenjehina.
The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.
Ang yugto mula sa panunumpa ni Biden at ng mga Paglilitis kay Pelosi, hanggang sa ikalawang panunumpa ni Trump at sa pagbabaligtad ng mga Paglilitis kay Pelosi ay tumutukoy sa wakas ng Partido Demokratiko, at tinutukoy nito kung kailan uulitin ni Trump ang pagpapatupad ng isang kalipunan ng mga atas ehekutibo na itinulad ng mga Alien and Sedition Acts. Ang pagpapatupad ng mga atas ehekutibong iyon ang magsisimula ng ikalawang mga Paglilitis kay Pelosi at tutukoy sa pasimula ng yugto kung kailan ang larawan ng hayop ay sisimulan nang buong kasigasigan. Ang yugtong iyon ay nagtatapos sa pagpapatupad ng batas ng Linggo, kaya ang yugto ay nagsisimula sa mga atas ehekutibong kaagapay ng Alien and Sedition Acts, at nagtatapos sa batas ng Linggo. Doon nagwawakas ang Partido Republikano.
Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.
Samy mifandray ara-paminaniana ireo fe-potoana roa ireo, izay maneho ny fiafaran’ny antoko Demokraty ary avy eo ny antoko Repoblikana, ary asehon’ilay fe-potoana roa amby roapolo taona hatramin’ny 1776 ka hatramin’ny 1798. Manana mari-dalana telo io fe-potoana io: ny Fanambarana ny Fahaleovantena tamin’ny 1776, telo ambin’ny folo taona tatỳ aoriana ny Lalàm-panorenana, ary narahin’ny Alien and Sedition Acts tamin’ny 1798. Ireo mari-dalana telo ireo dia mahita ny fahatanterahany eo amin’ny tsipiky ny antoko Demokraty sy Repoblikana, na dia eo amin’ny teboka hafa aza ao amin’ny tsipika tsirairay ny fampiharana ny mari-dalana faharoa sy fahatelo.
We will explain these waymarks and their fulfillments in the next article.
Hazavainay ato amin’ny lahatsoratra manaraka ireo mari-pamantarana ireo sy ny fahatanterahany.
“There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.
“Tsy misy afa-tsy antoko roa ihany. Satana miasa amin’ny heriny miolakolaka sy mamitaka; ary amin’ny alalan’ny fitaka mahery vaika no isamborany izay rehetra tsy mitoetra amin’ny fahamarinana, izay nanodina ny sofiny tsy hihaino ny fahamarinana ka nitodika ho amin’ny anganongano. Satana tenany aza tsy nitoetra tamin’ny fahamarinana; izy no zava-miafin’ny heloka. Amin’ny hafetseny no anomezany ny fahadisoany, izay mandringana fanahy, ny endriky ny fahamarinana. Izany no ahazoany hery hamitaka. Satria sandokan’ny fahamarinana izy ireny no mahatonga ny Spiritisma sy ny Teôzôfia ary ny fitaka mitovy aminy hahazo hery lehibe eo amin’ny sain’ny olona. Eto no isehoan’ny fiasan’i Satana feno fahaizana. Mody miseho ho Mpamonjy ny olona izy, ho mpanao soa ny taranak’olombelona, ka amin’izany no andrebirebeny mora kokoa ny iharany ho amin’ny fandringanana.
“We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.
“Ampitandremana isika ao amin’ny tenin’Andriamanitra fa ny fiambenana tsy misy torimaso no saran’ny fiarovana. Ao amin’ny lala-mahitsin’ny fahamarinana sy ny rariny ihany no ahafahantsika mandositra ny herin’ilay mpaka fanahy. Nefa voafandrik’izao tontolo izao. Ny fahaizan’i Satana dia ampiasaina amin’ny famolavolana tetika sy fomba tsy tambo isaina mba hanatanterahany ny fikasany. Ny fihatsarambelatsihy dia efa tonga zavakanto kanto eo aminy, ary miasa amin’ny fiendriky ny anjelin’ny mazava izy. Ny mason’Andriamanitra ihany no mahatsinjo ny teti-dratsiny handoto izao tontolo izao amin’ny foto-kevitra sandoka sy mampahavery, izay mitondra eo amin’ny tavany ny fisehoan’ny tena hatsarana marina. Miasa izy mba hamerana ny fahafahana ara-pivavahana sy hampiditra ao amin’ny tontolo ara-pivavahana karazam-panandevozana iray. Ny fikambanana sy ny andrim-panjakana, raha tsy voatahirin’ny herin’Andriamanitra, dia hiasa eo ambanin’ny baikon’i Satana mba hampiditra ny olona eo ambanin’ny fifehezan’ny olona; ary ny hosoka sy ny fitaka dia hitondra ny endriky ny zotom-po ho an’ny fahamarinana sy ho amin’ny fampandrosoana ny fanjakan’Andriamanitra. Izay rehetra ao amin’ny fanaontsika ka tsy mazava tahaka ny antoandro dia anisan’ny fomba fiasan’ny andrianan’ny ratsy. Ny fombany dia ampiharina na dia eo amin’ireo Advantista Mitandrina ny Andro Fahafito aza, izay milaza fa manana fahamarinana mandroso.”
“If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.
“Raha manohitra ny fampitandremana alefan’ny Tompo ho azy ny olona, dia tonga hatramin’ny ho mpitarika amin’ny fanaovana ratsy aza izy; ny olona toy izany dia mihevitra fa mahazo mampihatra ny zo manokana an’Andriamanitra—sahy manao izay tsy hataon’Andriamanitra mihitsy izy amin’ny fikatsahana hifehy ny sain’ny olona. Ampidiriny ny fomba fanaony sy ny drafiny manokana, ary amin’ny alalan’ny fiheverany diso an’Andriamanitra dia mampahalemy ny finoan’ny hafa amin’ny fahamarinana izy, sady mampiditra foto-kevitra sandoka izay hiasa tahaka ny masirasira hanimba sy handoto ny andrim-panjakantsika sy ny fiangonantsika. Izay rehetra mampihena ny fiheveran’ny olona ny fahamarinana sy ny hitsiny ary ny fitsarana tsy mitanila, na izay tetika na fitsipika rehetra izay mametraka ireo mpanompon’Andriamanitra olombelona eo ambanin’ny fifehezan’ny sain’olombelona, dia manimba ny finoany an’Andriamanitra; mampisaraka ny fanahy amin’Andriamanitra izany, satria mitarika azy hiala amin’ny lalan’ny fahitsiana hentitra sy ny fahamarinana.”
“God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.
“Tsy hankatoavin’Andriamanitra na oviana na oviana izay tetika rehetra ahafahan’ny olona manjaka na mampahory ny namany na dia amin’ny ambaratonga faran’izay kely indrindra aza. Ny hany fanantenan’ny olona lavo dia ny hibanjina an’i Jesosy sy handray Azy ho Mpamonjy tokana. Raha vantany vao manomboka mametraka fitsipika vy ho an’ny olon-kafa ny olona, raha vantany vao manomboka mamehy sy mitondra olona araka ny heviny manokana izy, dia manala baraka an’Andriamanitra izy sady mampidi-doza ny fanahiny ihany sy ny fanahin’ireo rahalahiny. Ny olona mpanota dia tsy mahita fanantenana sy fahamarinana afa-tsy ao amin’Andriamanitra ihany; ary tsy misy olombelona marina afa-tsy raha manana finoana an’Andriamanitra izy ka mitana ny fifandraisana velona Aminy. Ny voninkazon’ny saha dia tsy maintsy manana ny fakany ao amin’ny tany; tsy maintsy manana rivotra sy ando sy ranonorana ary tara-masoandro izy. Tsy haniry tsara izy raha tsy mandray izany tombontsoa izany, ary avy amin’Andriamanitra avokoa izany rehetra izany. Toy izany koa ny amin’ny olona. Isika dia mandray avy amin’Andriamanitra izay manompo ny ain’ny fanahy. Nampitandremana isika mba tsy hatoky olona, na hanao ny nofo ho sandrintsika. Voatonona ny ozona ho an’izay rehetra manao izany.” The 1888 Materials, 1432–1434.