Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jarius’ twelve-year-old daughter; the second was the demonstration of His glory at the mount of transfiguration; and the third was Gethsemane the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.
Peter dia tao Panium (Caesarea Philippi), enina na enina andro monja talohan’ny afovoan’ireo fotoana telo izay nandehanan’i Peter sy John ary James nitokana niaraka tamin’i Jesosy. Ny voalohany dia ny fanehoana ny heriny tamin’ny fitsanganan’ny zanakavavin’i Jarius izay roa ambin’ny folo taona; ny faharoa dia ny fanehoana ny voninahiny teo an-tendrombohitra fiovan-tarehy; ary ny fahatelo dia Getsemane, fanehoana ny fijaliany. Tao Panium ao amin’ny toko fahiraika ambin’ny folo dia apetraka eo alohan’ny hazo fijaliana ao amin’ny andininy fahenina ambin’ny folo i Peter. Ny tendrombohitra no afovoan’ireo dia manokana telo nataon’ireo mpianatra telo. Teo an-tendrombohitra koa no nitenenan’ny Ray any an-danitra fanindroany tamin’ireo in-telo; niteny tamin’ny batisa ny Ray, teo an-tendrombohitra, ary avy eo talohan’ny hazo fijaliana. Indroa i Peter no eo amin’ny afovoan’ireo zava-nitranga telo voafaritra manokana. Izy koa no afovoan’ny toko fahiraika ambin’ny folo ka hatramin’ny roa amby roapolon’i Matio.
The Ass
Asa
The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient cite of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the mount of transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of king Uzziah’s rebellion in the holy place the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.
Ang bundok ay nauna sa matagumpay na pagpasok, na nagsimula sa pagkakalag ng asno upang dalhin ang handog patungong Jerusalem, gaya ng pagdadala ng asno ni Abraham ng kahoy para sa handog sa Moriah, ang sinaunang pook ng templo sa Jerusalem. Ang kapistahan ng mga trumpeta sa hanay ng Levitico 23 ang nagmamarka sa pagkakalag ng asno, kaya ang karanasan sa bundok ng pagbabagong-anyo ay nauna sa matagumpay na pagpasok, at sa gayon ay inilalagay si Pedro sa kasaysayan ng tatlumpung araw ng Levitico 23 na nakaayon sa panahon ng Pentecostes. Sa loob ng tatlumpung araw na iyon, ang templo (ang panggitnang pagsubok) ay dinadala sa mga kandidato upang mapabilang sa walumpung magigiting na saserdote. Sa patotoo ng paghihimagsik ni haring Uzias sa banal na dako, ang walumpung saserdote ay kinikilalang magigiting, sa gayon ay ipinahihiwatig na may mga saserdoteng hindi nakibahagi.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.
Dia Azaria mpisorona dia niditra nanaraka azy, ary nisy mpisoron’i Jehovah valo-polo niaraka taminy, lehilahy mahery fo; ary izy ireo nanohitra an’i Ozia mpanjaka ka nanao taminy hoe: Tsy anjaranao, ry Ozia, no handoro ditin-kazo manitra ho an’i Jehovah, fa anjaran’ny mpisorona, dia ny taranak’i Arona, izay nohamasinina handoro ditin-kazo manitra izany; mivoaha hiala amin’ny fitoerana masina; fa efa nanota ianao; ary tsy ho voninahitra ho anao avy amin’i Jehovah Andriamanitra izany. 2 Tantara 26:17, 18.
The valiant priests are those who follow the Lamb whithersoever He goes.
Ny mpisorona mahery fo dia ireo izay manaraka ny Zanak’ondry na aiza na aiza alehany.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ireo no tsy mba voaloton’ny vehivavy; fa virjiny izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho santatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Apokalypsy 14:4.
The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant, and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023 and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.
Ny Liona avy amin’ny firenen’i Joda no mitarika ny olony ho ao amin’ny Efitra Masina Indrindra ka mampibanjina azy ireo ny fiaran’ny fanekena, sady mampandinika azy ny amin’ilay Mpisoronabe izay ao no manao fanompoana amin’ny asany farany famafana ny ota. Natsangana tamin’ny maty i Peter tamin’ny 31 Desambra 2023, ary avy eo dia niatrika ny fizahan-toetra fototra momba ny anjara asan’i Roma izy eo amin’ny fametrahana ny fahitana ivelany momba ny faminaniana. Avy eo dia tonga tamin’i Peter ny fizahan-toetra faharoan’ny tempoly, ary eo no anehoana ny fahitan’ny tsipika anatiny ao amin’ny fahitana toy ny fitaratra ao amin’ny Daniela toko faha‑folo.
Peter had denied his Lord on July 18, 2020, and he did so three times.
Nandà an’i Tompony intelo i Petera tamin’ny 18 Jolay 2020.
“Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.
“Telo no nandàvan’i Petera ampahibemaso ny Tompony, ary telo no nakàn’i Jesosy taminy ny toky momba ny fitiavany sy ny fahatokiany, ka nampiditra lalina tao am-pony ilay fanontaniana maranitra, tahaka ny zana-tsipìka misy tsilo manindrona ny fony maratra. Teo anatrehan’ny mpianatra tafangona no nanambaran’i Jesosy ny halalin’ny fibebahan’i Petera, ary nasehony ny halehiben’ny fanetren-tenan’ilay mpianatra izay mba nirehareha fahiny.” The Desire of Ages, 812.
Peter represented two classes of worshippers.
Petera no naneho sokajin’ny mpivavaka roa.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Ho an’ny sokajin’olona tsirairay asehon’ilay Fariseo sy ilay mpamory hetra dia misy lesona ao amin’ny tantaran’ny apostoly Petera. Tamin’ny fiandohan’ny maha-mpianatra azy, dia nihevitra ny tenany ho matanjaka Petera. Tahaka ilay Fariseo, araka ny fanombanany ny tenany ihany, dia ‘tsy mba tahaka ny olona sasany izy.’ Rehefa nampitandrina mialoha ny mpianany Kristy, tamin’ny alina mialoha ny namadihana Azy, hoe: ‘Hianareo rehetra ho tafintohina noho ny amiko anio alina,’ dia nanambara tamim-pahatokiana Petera hoe: ‘Na dia ho tafintohina aza izy rehetra, izaho kosa tsy mba ho tafintohina.’ Marka 14:27, 29. Tsy nahalala ny loza nananontanona azy Petera. Fitokisana tamin’ny tena no namitaka azy. Nihevitra ny tenany ho mahavita hanohitra ny fakam-panahy izy; nefa ora vitsy monja taorian’izany dia tonga ny fitsapana, ary sady nanozona no nianiana izy raha nandà ny Tompony.” Christ’s Object Lessons, 152.
The Publican went to his home justified.
Ilay poblikana dia nody tany an-tranony efa nohamarinina.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Ny Fariseo sy ilay mpamory hetra dia maneho sokajy roa lehibe izay izaràn’ireo tonga hiankohoka amin’Andriamanitra. Ny solontenany roa voalohany dia hita ao amin’ireo zaza roa voalohany izay teraka teto amin’izao tontolo izao.” Christ’s Object Lessons, 152.
Abel and the publican are a symbol of justification by faith.
Abela sy ilay poblikana dia tandindon’ny fanamarinana amin’ny finoana.
And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.
Fa ilay mpamory hetra, nijanona teny lavidavitra teny, dia tsy sahy niandrandra ny masony ho any an-danitra akory aza, fa namely ny tratrany sady nanao hoe: Andriamanitra ô, mamindrà fo amiko mpanota. Lazaiko aminareo fa ity lehilahy ity no nidina nody tany an-tranony efa nohamarinina, fa tsy tahaka ilay anankiray; fa izay rehetra manandra-tena no haetry, ary izay manetry tena no hasandratra. Lioka 18:13, 14.
The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.
Ny hafatry ny taona 1888 dia niaraka tamin’ny fidinan’ilay anjely ao amin’ny Apokalypsy toko faha-18.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Ny Tompo tamin’ny famindram-pony lehibe dia nandefa hafatra sarobidy indrindra ho an’ny olony tamin’ny alalan’ny Loholona Waggoner sy Jones. Io hafatra io dia natao hampibaribary bebe kokoa eo anatrehan’izao tontolo izao ny Mpamonjy nasandratra, dia ny fanatitra noho ny fahotan’izao tontolo izao manontolo. Nasehony ny fanamarinana amin’ny finoana ao amin’Ilay Mpiantoka; niantso ny olona izy mba handray ny fahamarinan’i Kristy, izay aseho amin’ny fankatoavana ny didin’Andriamanitra rehetra. Maro no tsy nahita an’i Jesosy intsony. Nila ny hitarika ny masony ho amin’ny tenany maha-Andriamanitra Azy izy ireo, ho amin’ny fahamendrehany, ary ho amin’ny fitiavany tsy miova ho an’ny taranak’olombelona. Efa nomena eo an-tanany ny fahefana rehetra, mba hahafahany mizara fanomezana be dia be ho an’ny olona, ka hampita amin’ilay mpiasa maha-olombelona tsy afa-manoatra ny fanomezana tsy manam-paharoa, dia ny fahamarinany manokana. Io no hafatra nandidian’Andriamanitra homena an’izao tontolo izao. Izany no hafatry ny anjely fahatelo, izay tsy maintsy hotorina amin’ny feo mahery, sady harahin’ny fandatsahana ny Fanahiny amin’ny fatra lehibe.” Testimonies to Ministers, 91.
The Laodicean Message
Ny Hafatry ny Laodikia
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Ang mensaheng ibinigay sa atin sa pamamagitan nina A. T. Jones at E. J. Waggoner ay ang mensahe ng Diyos sa iglesiang Laodicea, at sa aba ng sinumang nagpapahayag na sumasampalataya sa katotohanan, gayunma’y hindi naman nagpapaaninag sa iba ng mga sinag na bigay ng Diyos.” The 1888 Materials, 1053.
The Latter Rain Message
Ny Hafatry ny Orana Farany
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ang ulan sa huling panahon ay ibubuhos sa bayan ng Diyos. Isang makapangyarihang anghel ang bababa mula sa langit, at ang buong lupa ay liliwanagan ng kaniyang kaluwalhatian.” Review and Herald, Abril 21, 1891.
New York City and 9/11
Tanànan’i New York sy 9/11
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ankehitriny moa tonga ve ny teny nolazaiko fa hosaforan’ny onjan-drano mahery i New York? Tsy mbola nilaza izany mihitsy aho. Efa nilaza aho, raha nijery ireo trano lehibe natsangana tany aho, rihana manaraka rihana, hoe: ‘Zava-niseho mahatsiravina toy inona no hitranga rehefa hitsangana Jehovah hampihorohoro mafy ny tany! Amin’izay dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolon’ny Apokalypsy dia fampitandremana ny amin’izay ho tonga amin’ny tany. Nefa tsy manana fahazavana manokana aho momba izay ho tonga amin’i New York, afa-tsy izao ihany: fantatro fa indray andro any dia harodana ireo trano lehibe any noho ny fihodinana sy ny fanonganana ataon’ny herin’Andriamanitra. Avy amin’ny fahazavana nomena ahy dia fantatro fa misy fandringanana eto amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery iray monja, dia hirodana ireo rafitra goavana ireo. Hisy zava-niseho izay tsy azontsika saintsainina akory ny mahatahotra azy.” Review and Herald, 5 Jolay 1906.
Peter the publican, represents a soul who is justified by faith, and justification by faith is the third angel’s message, it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision, that represents the external line of prophecy, which Solomon says is life or death.
Petera mpamory hetra dia maneho fanahy iray izay nohamarinina tamin’ny finoana, ary ny fanamarinana amin’ny finoana no hafatry ny anjely fahatelo; izany no hafatry Laodikia izay tonga tamin’ny 9/11, rehefa rava ireo trano lehibe tao New York ka tanteraka ny Apokalypsy 18:1–3. Avy eo dia nanomboka niparitaka ny ranonorana fara ary nanomboka ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Tamin’ny famaranana ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia nidina ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo amin’ny maha-Mikaela arkanjely azy ka nanangana an’i Petera tamin’ny alalan’ny fizahan-toetra telo. Ny fizahan-toetra voalohany dia nanomboka tamin’ny 31 Desambra 2023, ary naneho ilay fahamarinana fototra fa i Roma no fahefana ao amin’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo izay mampiorina ny fahitana. Izany fahitana izany dia ny fahitana chazon, izay maneho ny tsipika faminaniana ivelany, izay lazain’i Solomona fa fiainana na fahafatesana.
Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Izay tsy misy [chazon] fahitana, dia levona ny olona; fa izay mitandrina ny lalàna no sambatra. Ohabolana 29:18.
Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856, that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.
Ny fitsapana faharoa niainan’i Petera dia ny fitsapana momba ny tempoly, izay mitaky ny hidirana ao amin’ny Toerana Indrindra Masina amin’ny finoana, araka ny nasehon-dRahavavy White tamin’ireo fahitany voalohany. Tao no nahitany ny didy momba ny Sabata andro fahafito namirapiratra ambonin’ireo didy sivy hafa. Io foto-pampianarana io, tamin’ny fanokafana ny fitsarana, dia maneho ny foto-pampianarana momba ny fahatongavana ho nofo, izay mamirapiratra ambonin’ireo foto-pampianarana ara-paminaniana hafa amin’ny andro farany, mandritra ny famaranana ny fitsarana. Ny fahatongavan’i Kristy, Ilay Andriamanitra, ho nofo, ka nitondrany ny nofo lavo sy mpanota teo Aminy, na dia tsy nahalala ota aza Izy, dia aseho amin’ny fanoharana maro samihafa. Ny manan-danja indrindra amin’izany dia ny foto-pampianarana momba ny fito heny. Ny foto-pampianarana momba ny fito heny no alfa tamin’ireo fahitana ara-paminaniana hitan’i Miller, ary io no foto-pampianarana tamin’ny 1856 izay naneho ny foto-pampianarana omega teo amin’ny tantaran’ny Millerita, izay niavian’ny Adventisma Millerita Filadelfiana nikomy nandritra ny fito taona ka tonga Fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana tamin’ny 1863.
The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.
Ireo tapa-kazo roa ao amin’ny Ezekiela toko faha-37 dia maneho ireo fitsarana roa maharitra 2.520 taona nentina namely ny fanjakana avaratra sy ny fanjakana atsimo. Ny fanjakana avaratra dia maneho ny nofon’olombelona, ary ny fanjakana atsimo dia maneho ny saina izay namboarina mba hiombona amin’ny sain’i Kristy; araka izany, ny Maha-Andriamanitra dia hiombona amin’ny maha-olombelona. Izany no fampianarana momba ny fahatongavana ho nofo amin’ny fanehoana voafintina. Ny fito fotoana dia ny alfa sy omega-n’ny tantara Millerita, ary satria maneho ny fahatongavana ho nofo izany, dia izy koa no omega-n’ny tantaran’ny Advantista Mitandrina ny Andro Fahafito mifandraika amin’ny foto-pampianaran’ny Sabata alfa tamin’ny 1844. Ny iray dia famantarana ny Sabata andro fahafito, ary ny iray kosa dia famantarana ny Sabata taona fahafito.
Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.
Ovaina ny anaran’i Petera tao Panium, izay dingana faharoa amin’ny fanehoan’i Abrahama ny fanekena voalohany miaraka amin’ny vahoaka voafidy; ary Petera dia tonga solontenan’ny fanekena farany miaraka amin’ny vahoaka voafidy eo amin’ny dingana faharoany. Izany no dingana faharoa ao amin’ny andian-toko manomboka amin’ny toko faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roapolo, ary izy no fanindroany amin’ireo intelo nitondrana an’i Petera sy Jakoba ary Jaona niaraka tamin’i Jesosy niala tamin’ny mpianatra hafa, ary fanindroany amin’ireo intelo nitenenan’ny Ray any an-danitra. Mifarana eo afovoany manelanelana ny ady tao Raphia sy Panium ny andalan’i Nero, satria mifanaraka amin’ireo vanim-potoana roa hafa samy 250 taona izay nanomboka tamin’ny 457 tal. J.K. sy 1776 izany. Ny 457 tal. J.K. dia nifarana tamin’ny 207 tal. J.K., ary ny 1776 dia mifarana amin’ny 2026. Petera dia eo amin’ny 207 tal. J.K., 2026, 313 ary ny fitsapana ny tempoly izay mialoha ny fitsapana fahatelo sady fitsapana faratampony momba ny famahana ny zana-boriky, izay aseho ho amin’ny fetin’ny trompetra.
Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.
Ny fitsapana an’i Petera dia ny hanaraka an’i Kristy hiditra ao amin’ny Efitra Masina Indrindra, ary ny asany dia ny hanitsy, ary avy eo hanambara, ilay hafatra voahitsy momba ireo baolina afo tao Nashville. Ny hafatr’i Petera momba ireo baolina afo tao Nashville dia ny hafatry ny Pentekosta izay natolotra voalohany tao amin’ny efi-trano ambony ary taorian’izany tao amin’ny tempoly. Manolotra ny hafany izy amin’ny famantarana ireo baolina afo tao Nashville sy ny fahatanterahan’ny adin’i Raphia, miaraka amin’ny adin’i Panium, izay tonga adin’i Actium amin’ny lalàna alahady ao amin’ny andininy fahenina ambin’ny folo. Ny lalàna alahady ao amin’ny andininy fahenina ambin’ny folo dia ilay lalàna alahady ao amin’ny andininy faha‑efapolo amby iray sy ao amin’ny andininy faha‑roa amby roapolo koa. Ireo andininy telo ireo dia mifanaraka koa amin’ny andininy faha‑iraika amby telopolo izay nandraisan’ny fahefana papaly fanaraha-maso tamin’ny 538 ary namoahany lalàna alahady tamin’ny Konsily fahatelo tao Orléans. Ireo andininy izay mitondra mankany amin’ny andininy faha‑iraika amby telopolo dia manondro ireo mariky ny lalana izay nitarika ho amin’ny lalàna alahady tamin’ny 538 ary manahaka ny tantara izay mialoha ilay lalàna alahady izay ho avy tsy ho ela.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.
Fa ny sambon’i Kitima dia ho avy hanohitra azy; koa halahelo izy ka hiverina, sady haneho fahatezerana amin’ny fanekena masina; dia toy izany no hataony; eny, hiverina izy ka hifandray hevitra amin’izay mandao ny fanekena masina. Ary hisy hery hiandany aminy, ka handoto ny fitoerana masina, dia ny fiarovana mafy, ary hanaisotra ny fanatitra isan’andro, ary hametraka ny fahavetavetana mahavery. Daniela 11:30, 31.
The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began. That date was the fall of Constantinople to the Ottoman Turks in 1453.
Ny “sambon’i Chittim” dia naneho ny Vandals, izay aseho koa ho ny trompetra faharoa ao amin’ny Apokalypsy toko faha-valo. Ny faharavan’i Roma miandalana dia nanomboka tamin’ny taona 330, rehefa nozarain’i Constantin ny fanjakana ho atsinanana sy andrefana. Taorian’izany dia mbola nozarainy tamin’ireo zanany telo lahy izany. Ny Empira Romanina, izay tsy azo noresena hatramin’ny adin’i Actium, dia nozaraina ho roa, avy eo ho telo, ary avy eo ny trompetra efatra voalohany ao amin’ny Apokalypsy 8 dia naneho ny fanafihan’ny fahavalo izay namarana an’i Roma andrefana tamin’ny 476. Roma atsinanana tao Constantinople kosa dia nitohy hatramin’ny fiafaran’ny trompetra fahadimy sy ny fiandohan’ny trompetra fahenina, izay loza voalohany sy faharoa koa. Ny faminanian’ny fotoana maharitra dimampolo amby zato taona momba ny loza voalohany dia nifarana tamin’ilay daty nanombohan’ny faminanian’ny fotoana momba ny loza faharoa. Izany daty izany dia ny fahalavoan’i Constantinople tamin’ny tanin’ny Tiorka Ottoman tamin’ny 1453.
Babylon fell in one night, maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night; whereas, the fall of Rome covered 1123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.
Babylona dia lavo tao anatin’ny alina iray; angamba ianao hiady hevitra fa i Kirosy dia tsy maintsy namily ny ony aloha, ary izany dia nitaky fe-potoana iray, nefa ny fahalavoan’i Babylona dia tao anatin’ny alina iray; fa ny fahalavoan’i Roma kosa dia naharitra 1123 taona. Ireo taona ireo dia nahitana mari-pamantarana ara-paminaniana voafaritra tsara izay manoritsoritra ny faharavan’i Roma Imperialy miandalana; ary i Roma Imperialy jentilisa dia tandindon’i Etazonia amin’ny asany fametrahana ny fahefana papaly eo ambonin’ny seza fiandrianana ho fanjakana fahadimin’ny faminanian’ny Baiboly tamin’ny 538. Ny fahefana papaly dia apetraka eo ambonin’ny seza fiandrianana amin’ny lalàn’ny Alahady ao amin’ny andininy fahenina ambin’ny folo ao amin’ny Daniela toko faha-11. Ny mari-pamantarana izay mitandrify amin’ny asan’i Etazonia dia aseho ao amin’ireo mari-pamantarana amin’ny faharavan’i Roma jentilisa miandalana.
The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.
Ny sambon’i Kitima dia naneho loza ara-bola ho an’i Roma, satria ny tafika an-dranomasin’ny Vandaly dia nitondra faharavana teo amin’ny lalan-tsambo tao amin’ny Ranomasina Mediterane. Amin’ny andro farany, ny Silamo dia aseho ho loza ara-bola ho an’ireo mpanjakan’ny tany. Ny Vandaly sy ny sambony no hery tamin’ny trompetra faharoa, ary ireo loza telo dia hery silamo amin’ny trompetra. Ny voalohany dia Arabia, ny faharoa dia Torkia, ary ny fahatelo dia maneran-tany.
Ships are a symbol of economic power, and in the Scriptures the ships of Chittim are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.
Ny sambo dia tandindon’ny hery ara-toekarena, ary ao amin’ny Soratra Masina ny sambon’i Kitima no tandindona lehibe indrindra amin’ny hery ara-toekarena. Ireo sambo ireo dia alentiky ny rivotra avy any atsinanana izay mirefodrefotra eo afovoan’ny ranomasina, ary ao amin’ny Soratra Masina ny finoana silamo no zanaky ny atsinanana. Rehefa voamarika ao amin’ny filaharan’ny fisehoan-javatra ara-paminaniana ny finoana silamo, dia miteraka krizy ara-toekarena izany. Ny finoana silamo dia aseho miaraka amin’i Balama amin’ny alalan’ny ampondra, izay ilay teny hebreo adika hoe “olona dia” tamin’ny fampidirana voalohany an’i Isimaela ao amin’ny Soratra Masina. Isimaela no rain’ny finoana silamo eo amin’ny sehatra ara-paminaniana, tsy fandavana an’i Abrahama ho rain’i Isimaela, fa ny foko roa ambin’ny folon’i Isimaela kosa no fantatra ao amin’ny Soratra Masina amin’ny anarana hoe zanaky ny atsinanana.
In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. October 7, 2023 Islam unexpectedly struck literal Israel and when Nashville, Tennessee is unexpectedly struck by Islam spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.
Amin’ny andro farany Balaama, tandindon’i Etazonia amin’ny maha-mpaminany sandoka azy, dia mamely ny ampondrany intelo, izay maneho fitokonana intelon’ny Silamo. Ny 9/11 no voalohany tamin’ireo fitokonana ireo ary nanamarika ny fahatongavan’ilay anjely mpamehy tombo-kase, izay miakatra avy any atsinanana mandritra ny rivotra mahery avy any atsinanana, dia ny rivotry ny ady. Ny fitokonana faharoan’ny Silamo dia misy lafiny roa, satria ny dingana faharoa dia manamarika fampitomboana avo roa heny. Tamin’ny 7 Oktobra 2023 dia namely tampoka an’i Isiraely ara-bakiteny ny Silamo, ary rehefa voadaroky ny Silamo tampoka i Nashville, Tennessee, dia ho voadaroka i Isiraely ara-panahy. Ao amin’ny tantaran’i Balaama, ny mari-pamantarana faharoa dia teo anelanelan’ny tanim-boaloboka roa, ary ireo tanim-boaloboka roan’ny Tompon’ny maro dia i Isiraely fahiny ara-bakiteny sy Etazonia, Isiraely ara-panahy maoderina. Ny mari-pamantarana fahatelo tamin’i Balaama dia tamin’ny nitenenan’ny ampondra; ary ny tandindon’ny fitenenana izay manamarika ny fiafaran’ny fotoana fametahana tombo-kase an’ny iray hetsy sy efatra arivo sy efatra alina, izay nanomboka tamin’ny 9/11, dia ny lalàn’ny Alahady, rehefa miteny toy ny dragona i Etazonia. Ilay horohoron-tany lehibe ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia io lalàn’ny Alahady io, izay ahatongavan’ny loza fahatelo faingana, izay itenenan’i Etazonia sy ny ampondra ary i Zakaria.
The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest, was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight, (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by His father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as was Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.
Ny rain’i Jaona Mpanao-batisa dia isan’ny antokon’ny mpisorona fahavalo amin’ireo antoko efatra amby roapolo naorin’i Davida mba hanompo ao amin’ny tempoly. Zakaria, ilay mpisorona, dia natao moana noho ny tsi-finoany mandra-pahaterahan’ny zanany lahy, dia Jaona; ary tandindon’ny isa valo izy, (izay tandindon’ny fisoronana). Amin’ny fotoanan’ny lalàna alahady, ny taranaka farany amin’ny mpisorona, izay asehon’i Jaona Mpanao-batisa, dia hiteny araka izay asehon-drainy, dia Zakaria. Nampahafantarin’i Kristy fa Elia i Jaona, ary ny hafatry Elia amin’ny andro farany dia aseho amin’ny fifandraisan-dray sy zanaka, tahaka an’i Zakaria sy Jaona. Jaona dia nanehoana mialoha tamin’i Jeremia, izay efa nolazaina fa raha miverina izy, dia ho vavan’Andriamanitra.
Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.
Nitaraina i Jeremia noho ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020, ary raha niverina izy, dia ho tonga vavan’Andriamanitra amin’ny fotoanan’ny lalàn’ny Alahady, rehefa nanolotra ny hafatra ara-paminaniana ao amin’i Habakoka izy, izay efa niandry ela, nefa “hiteny” amin’ny farany. Jeremia, ary noho izany Jaona, ary noho izany Petera, dia tsy maintsy hiteny ny hafatr’i Habakoka eo amin’ny fotoana hitenenan’ny borikin’ny finoana silamo, sy rehefa miteny tahaka ny dragona i Etazonia.
Peter at Caesarea Philippi, which is Panium is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had began at the end of the second World War, and Panium represents a cold war that ends at the third World War represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.
Petera tao Kaisaria Filipy, izay Panium, dia ao anatin’ny vanim-potoana iray izay nialoha ny mari-dalana momba ilay “tendrombohitra” izay tokony harahin’ilay fidirana amim-boninahitra izay nitarika ho amin’ny hazo fijaliana, na ny lalàn’ny Alahady. Io vanim-potoana io dia asehon’ny ady tao Panium, izay mifarana amin’ny fandresen’ny papa sy ny fahefana solontenany, dia i Etazonia. Panium no fahatelo amin’ireo ady an’olon-kafa telo, ka ny voalohany tamin’ireo dia nifarana teo amin’ny rindrin’i Berlin tamin’ny 1989, ary ny ady an’olon-kafa farany, na fahatelo, dia mifarana amin’ny fandravana ilay “rindrina” mampisaraka ny fiangonana sy ny fanjakana. Ny taona 1989 no nanamarika ny fara tampon’ny ady an’olon-kafa nantsoina hoe “ady mangatsiaka” izay nanomboka tamin’ny fiafaran’ny Ady Lehibe Faharoa, ary Panium dia maneho ady mangatsiaka iray izay mifarana amin’ny Ady Lehibe Fahatelo asehon’ny ady tao Actium. Eo afovoan’ny mari-dalana voalohany sy fahatelo amin’ireo ady an’olon-kafa telo no misy ilay ady ara-bakiteny any Okraina, izay asehon’ny ady tao Raphia ao amin’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo.
Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verse eleven and twelve and the Ukrainian War that began in 2014 and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism there were three presidents that marked alliances between the papacy and the United States.
Panium dia ady mangatsiaka iray izay mitondra ho amin’ny Ady Lehibe Fahatelo, araka ny asehon’ilay ady mangatsiaka izay nifarana tamin’ny fotoanan’ny farany tamin’ny taona 1989, sady efa nanomboka tamin’ny fiafaran’ny Ady Lehibe Faharoa. Ao amin’ireo mari-pamantarana asehon’ny andininy faha‑folo sy ny taona 1989, ny andininy faha‑iraika ambin’ny folo sy faha‑roa ambin’ny folo ary ny Ady Okrainiana izay nanomboka tamin’ny taona 2014, ary ny andininy faha‑telo ambin’ny folo ka hatramin’ny faha‑dimy ambin’ny folo sy ny ady mangatsiaka ankehitriny eo amin’ny MAGA-ism sy ny globalisma, dia nisy filoha telo izay nanamarika fifanekena teo amin’ny fitondrana papa sy i Etazonia.
Ronald Reagan was a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verse eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. The third waymark of verses thirteen to fifteen the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillment's, so Leo is the conservative John Paul II and he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.
Ronald Reagan dia nanao fiaraha-miafina tamin’i Papa Joany Paoly II, papa mpandala ny nentin-drazana araka ny faminaniana satanika ao Fatima, ary mifandray amin’ny tantara ara-paminaniana ao amin’ny andininy faha‑folo izany. Ny fitondrana filoham-pirenena nataon’i Obama dia mifanaraka amin’ny tantaran’ny ady tao Raphia ao amin’ny andininy faha‑iraika ambin’ny folo sy faha‑roa ambin’ny folo. Tamin’ny fitondrany dia nisy papa roa tandindona, satria ny waymark faharoa dia manondro fampitomboana avo roa heny. Ao amin’ny waymark fahatelo, ao amin’ny andininy faha‑telo ambin’ny folo ka hatramin’ny faha‑dimy ambin’ny folo, ny papa dia ilay papa voalohany avy any Etazonia. Tamin’ny voalohany dia nihevitra izahay fa i Papa Leo dia papa mpandala ny nentin-drazana, araka ny tandindon’i Joany Paoly II, saingy rehefa ampiharina eo ambanin’ny fampiharana ara-paminaniana misy fampiharana intelo izany, ny waymark fahatelo dia mitana ny toetran’ireo fahatanterahana roa voalohany, koa i Leo no Joany Paoly II mpandala ny nentin-drazana ary izy koa no lehiben’ny taloha tao amin’ny Biraon’ny Inquisition, i Benoà XVI, izay nametra-pialana ho an’ilay papa woke François nandritra ny fe-potoam-piasan’i Obama.
The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989, began at the end of the second World War and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars are governed by the principles associated with a triple application of prophecy. The end of the second world war began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.
Ny ady ankolaka voalohany dia asehon’ny andininy iray, ny faharoa amin’ny andininy roa, ary ny fahatelo amin’ny andininy telo. Ny ady mangatsiaka izay nifarana tamin’ny 1989 dia nanomboka tamin’ny fiafaran’ny Ady Lehibe Faharoa, ary ny Ady Lehibe Fahatelo, izay asehon’ny ady tao Actium, dia manomboka amin’ny fiafaran’ilay ady mangatsiaka izay asehon’ny ady tao Panium. Ireo ady lehibe telo eran-tany, tahaka ireo ady ankolaka telo, dia tarihin’ireo fitsipika mifamatotra amin’ny fampiharana in-telo ny faminaniana. Ny fiafaran’ny Ady Lehibe Faharoa dia nanomboka ady mangatsiaka iray izay nifarana tamin’ilay filoha fahavalo manomboka amin’i Roosevelt tamin’ny 1945, dia Reagan. Reagan, tamin’ny fotoan’ny farany tamin’ny 1989, dia nanomboka andiana filoha valo mitarika ho amin’i Trump (izay isan’ny fito). Ny ady mangatsiakan’i Trump dia nanomboka tamin’ny 2015, fony izy nanambara ny firotsahany hofidiana ho filoham-pirenena ka nampihetsi-po ny globalista, ho fahatanterahan’ny Daniela 11:2. Io ady mangatsiaka io dia mifarana amin’ny lalàna Alahady, izay ilay ady tao Actium, sakana fahatelo an’i Roma alohan’ny hanjakany amin’ny fomba fara-tampony.
Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander and Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.
Roosevelt no nanomboka filoha valo nankany amin’i Reagan, izay nanomboka filoha valo nankany amin’i Trump. Roosevelt no manamarika ny Ady Lehibe Faharoa, satria maty tamin’ny 12 Aprily 1945 izy, ary avy eo i Truman no filoha raha nifarana tamin’ny 8 Mey ny ady tany Eoropa, ary nifarana tamin’ny 2 Septambra ny ady tany Pasifika. Ny ady tany Eoropa dia ady an-tanety indrindra, ary ny ady tany Pasifika dia ady an-dranomasina, tahaka ny anomezan’i Panium sary ady an-tanety ary ny anomezan’i Actium sary ady an-dranomasina. Ny voalohany no manazava ny farany, ary ny filaharan’ny filoha valo dia miorina amin’ny fijoroana vavolombelon’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-roa sy faha-telo, ary koa amin’ilay zava-miafina momba ilay fahavalo izay avy amin’ny fito. Tamin’ireo Kongresy Kontinantaly roa voalohany, teo am-piandohan’ny tantaran’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy telo ambin’ny folo, dia nisy fe-potoam-piasana fito an’ny filoha. Tamin’izany tantara izany dia notendrena ho Commander and Chief i George Washington. Amin’ny maha-filoha ofisialy voalohany azy, ny fanendrena an’i Washington tao amin’ny Kongresy Kontinantaly Faharoa dia maneho an’i Washington eo am-piandohana indrindra ho ilay fahavalo amin’ny fito filoha.
The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eight church that is of the seven.
Ny filoha voalohany dia ilay fahavalo avy amin’ireo filoha fito voalohany, ary ny filoha farany dia ilay fahavalo izay avy amin’ny fito. Miteny ny mpisorona Zakaria amin’ny fahaterahan’i Jaona, rehefa miteny ny ampondra, ary rehefa miteny ny bibidia avy amin’ny tany. Eo ihany koa no itenenan’ny fahitan’i Habakoka. Ny fahaterahan’i Jaona, izay maneho mialoha ny fanevan’ny iray hetsy sy efatra alina amby efatra arivo amin’ny lalàn’ny Alahady, no taranaka farany an’i Zakaria mpisorona. Zakaria dia tao amin’ny sokajy fahavalo amin’ireo sokajy efatra amby roapolo nisy ny mpisorona. Amin’ny lalàn’ny Alahady dia miteny Zakaria (ny mpisorona), rehefa miteny ny Silamo (ny ampondra) ary miteny tahaka ny dragona i Etazonia. Amin’izany waymark izany dia sitrana ny ratra nahafaty ny papa, ary tonga ilay fahavalo izay avy amin’ny fito izy. Trump koa dia ilay fahavalo izay avy amin’ny fito, ary izy no mamorona ny sarin’ny bibidia izay tanterahina farany amin’ny lalàn’ny Alahady. Ny fisoronana an’ny iray hetsy sy efatra alina amby efatra arivo dia avy eo tonga vavan’Andriamanitra, ka miteny ny hafatra amin’ny antso mafin’ny anjely fahatelo. Izany fisoronana izany no fiangonana fahavalo izay avy amin’ny fito.
Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second world war ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.
I Roosevelt no nanomboka ireo filoha valo izay mitondra hatramin’ny fotoanan’ny farany amin’ny 1989, ary izy no manamarika ny fifindrana avy amin’ny Ady Lehibe Faharoa ho amin’ny ady mangatsiaka izay mifarana amin’ny 1989. Ny Filoha Truman no nanaraka an’i Roosevelt ary nanjaka tamin’ny fotoana nifaranan’ireo ady an-tanety sy an-dranomasina izay nahaforona ny Ady Lehibe Faharoa. Amin’ny maha-filoha azy, dia nanjaka i Truman tamin’ny nanombohan’ny Firenena Mikambana tamin’ny 24 Oktobra 1945. Ny fifandraisan’i Roosevelt sy Truman dia apetraka amin’ny taona 1945. Samy filoha izy roa tamin’izany taona izany, ary tamin’izany taona izany no nifaranan’ilay ady roa sosona izay Ady Lehibe Faharoa, ary niorina ny Firenena Mikambana, ary nanomboka ny ady mangatsiaka.
In 1989 there also were two presidents, as with 1945; Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first, announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”
Tamin’ny 1989 dia nisy filoha roa koa, tahaka ny tamin’ny 1945; Ronald Reagan sy George Bush zokiny. Reagan no namarana ny ady mangatsiaka, ary George Bush zokiny kosa dia nanambara fa izy dia ambonin’ny zavatra rehetra dia mpomba ny fanatontoloana, raha nanao lahateny teo anatrehan’ny Fivoriambe Faobe “faha-45” an’ny Firenena Mikambana izy tamin’ny 1 Oktobra 1990, izay nilazany ny amin’ny fanorenana “filaminam-baovao eran-tany.” Tao amin’ilay lahateny dia nambarany hoe: “Eo an-tanantsika ny hamela ireny milina maizina ireny any aoriana, any amin’ny Andro Antenatenany izay tokony hisy azy, ary handroso mba hamita hetsika ara-tantara mankany amin’ny filaminam-baovao eran-tany sy vanim-potoana lava iainan’ny fiadanana.”
In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.
Tamin’ity kabary ity, i Bush dia nampifandray io hevi-kevitra io tamin’ny fiaraha-miasa taorian’ny Ady Mangatsiaka, ny Krizin’ny Golfa (ny fanafihan’i Iràka an’i Koety), ny fanamafisana ny Firenena Mikambana, ary fiaraha-miombon’antoka vaovao eo amin’ireo firenena miorina amin’ny fanapahan’ny lalàna. I Bush no nampalaza voalohany ny andian-teny hoe “fandaminana vaovao maneran-tany” herinandro vitsivitsy talohan’izany, tao anatin’ny lahateny nataony tamin’ny 11 Septambra 1990 teo anatrehan’ny fivoriana iombonan’ny Kongresy.
Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.
Mariho fa ny lahatenin’i Bush tao amin’ny Firenena Mikambana dia napetrany tao anatin’ny toe-javatra iray izay nanondroany ny fiafaran’ilay ady mangatsiaka vao nitranga tamin’ny voambolana hoe “Andro Antenatenany Maizina.” Ny Andro Antenatenany Maizina dia nifarana tamin’ny fotoanan’ny farany tamin’ny 1798, ary Bush dia teo amin’ny fotoanan’ny farany tamin’ny 1989. Mariho fa tamin’ny namoronany voalohany ny andian-teny hoe “filaminana vaovao eran-tany,” dia nampahatezitra ny firenena ny Islamo, ary tamin’ny 9/11 no nanaovana ilay lahateny. Nanomboka tamin’i Roosevelt ka hatramin’i Carter dia filoha valo, ary nanomboka tamin’i Reagan ka hatramin’i Trump dia filoha valo. I Trump no filoha farany, ary nasehon’ny filoha voalohany ho tandindona izy, izay ilay fahavalo tamin’ireo filoha fito voalohany.
The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon, and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At the Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. September 11, 1990 when Bush the first spoke about his globalist agenda to the Congress he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.
Ny fotoanan’ny farany tamin’ny 1798 dia manondro ny ratra mahafaty nahazo ny fahefan’ny papa, ary ny fahefan’ny papa no hery nanjaka tamin’ireo mpanjakan’i Eoropa nandritra ny Vanim-potoana Maizina. Ao amin’ny Apokalypsy toko fahafito ambin’ny folo, izany fifandraisana izany dia aseho ho toy ny vehivavy janga mitaingina sy manjaka amin’ny bibidia iray. Tamin’ny 1798 dia nesorina ny fanohanan’ireo mpanjakan’i Eoropa, ka maty ilay bibidia. Tamin’ny 1799 dia maty tany an-tsesitany ny papa. Ny 1798 sy 1799 dia maneho ny fotoanan’ny farany amin’ny heviny feno indrindra, tahaka ny amaritan’ny nahaterahan’i Jaona Mpanao-batisa aloha, ary enim-bolana tatỳ aoriana ny nahaterahan’i Kristy, ny fotoanan’ny farany tamin’ny andron’i Kristy. Ny fanambaran’i Bush tamin’ny 1990 dia maneho an’i Bush ho faharoa amin’ireo filoha roa izay manamarika ny fotoanan’ny farany, ary manamarika ny firosoana mankany amin’ny fanatontoloana, izay herin’ny dragona. Ny tandindon’i Bush dia manamarika dingana iray mankany amin’ny lalàna alahady rehefa mifarana amin’ny maha-fanjakana fahenina amin’ny faminanian’ny Baiboly azy i Etazonia amin’ny fitenenany tahaka ny dragona. Amin’ny fotoanan’ny lalàna alahady dia tonga feon’ny Firenena Mikambana i Etazonia. Ao anatin’izany toe-javatra izany indrindra no mampahatezitra ny firenena ny Silamo, ary voamarika ny 9/11. Ny 11 Septambra 1990, fony i Bush voalohany niteny tamin’ny Kongresy momba ny fandaharam-potoanany fanatontoloana, dia naneho mialoha ny fotoana izay hampahatezitra indray ny firenena ny Silamo amin’ny 9/11 tamin’ny 2001, saingy amin’izany fotoana izany dia i Bush farany no ho filoha.
Roosevelt, the first of eight presidents marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents marked the end of the cold war in 1989, and was followed by the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.
Roosevelt, ilay voalohany amin’ireo filoha valo, no nanamarika ny fiafaran’ny Ady Lehibe Faharoa tamin’ny 1945, ary narahin’ilay filoha manaraka izany izay nampiditra ny Firenena Mikambana. Reagan, ilay voalohany amin’ireo filoha valo, no nanamarika ny fiafaran’ny ady mangatsiaka tamin’ny 1989, ary narahin’ilay filoha manaraka izany izay nampiroborobo ny Firenena Mikambana. Ilay filoha farany amin’ireo filoha valo no hamarana ny ady mangatsiaka izay nanomboka tamin’ny fotoana nanambarany ny fikasany hirotsaka hofidiana tamin’ny 2015, ary hanomboka ny Ady Lehibe Fahatelo. Izy no hampita ny fanjakana fahenina amin’ny faminanian’ny Baiboly ho amin’ny lohan’ny fanjakana fahafito amin’ny faminanian’ny Baiboly (ny UN), ary avy eo hanaiky hanome izany fanjakana izany ho an’ilay bibidia amin’ny lalàn’ny Alahady.
Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015, changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law, then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give their authority to the eighth kingdom.
Tahaka ny nahaforonan’ny Ady Lehibe Faharoa tamin’ny ady an-tanety sy ady an-dranomasina, ny filoha farany dia hanana ady mangatsiaka, asehon’ny ady an-tanety tao Panium izay mitondra ho amin’ny ady an-dranomasina tao Actium. Amin’ny lalàn’ny Alahady, ny ady mangatsiaka izay nanomboka tamin’i Trump nampisahotaka ny globalista tamin’ny 2015 dia miova ho Ady Lehibe Fahatelo, araka ny asehon’ny ady an-tanety sy an-dranomasina tamin’ny Ady Lehibe Faharoa. Tamin’ny fiafaran’ny Ady Lehibe Faharoa, ny dingana manaraka dia ny globalisma nentin’ny Firenena Mikambana, tahaka izay ihany koa tamin’ny fiafaran’ny ady mangatsiaka tamin’i Reagan sy Bush. Voalohany, mifarana amin’ny lalàn’ny Alahady i Etazonia, avy eo ny “fandaminana vaovao maneran-tany” an’i Bush no mampiditra ny fanjakana fahafito, izay manaiky avy hatrany hanome ny fahefany ho an’ny fanjakana fahavalo.
Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.
Bush wa pele na Bush wa mwisho wamefungamanishwa pamoja na tangazo la yule wa kwanza kwa Congress kuhusu “utaratibu mpya wa dunia” wakati wa 9/11 na Patriot Act ya mwaka 2001 ya yule wa mwisho. Alama zote mbili za njia zimewekwa ndani ya muktadha wa Uislamu kuzikasirisha mataifa.
We will continue these things in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.