It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.
Dingana naharitra tamiko ny nahatongavana tamin’izao teboka izao ao amin’ny fandalinana ny Panium, ary ny lohateny hoe “Iray ambin’ny folo, Iraika ambin’ny folo” dia natao hanamafisana fa ny Liona avy amin’ny firenen’i Joda no nandrindra ny bokin’i Daniela sy ny bokin’ny Apokalypsy mba hanehoana ny tsipika anatiny sy ivelany amin’ny tantaran’ny fanisiana tombo-kasen’ny vahoakan’Andriamanitra ao amin’ny toko fahiraika ambin’ny folo sy andininy fahiraika ambin’ny folo. Talohan’ny hifaranan’ny fotoam-pitsarana dia misy baiko hanesorana ny tombo-kase amin’ilay faminaniana ao amin’ny Apokalypsy izay nofehezina tamin’ny tombo-kase mandra-pahatongan’ny fotoana izay naha-fahamarinana ankehitriny ny tantara ara-paminaniana anatiny sy ivelany asehon’ireo tsipika roa amin’ny iraika ambin’ny folo—iraika ambin’ny folo, hita ao amin’ny bokin’i Daniela sy ny Apokalypsy.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ary hoy izy tamiko hoe: Aza asiana tombo-kase ny tenin’ny faminaniana amin’ity boky ity; fa efa antomotra ny andro. Izay tsy marina, aoka mbola tsy marina ihany izy; ary izay maloto, aoka mbola ho maloto ihany izy; ary izay marina, aoka mbola ho marina ihany izy; ary izay masina, aoka mbola ho masina ihany izy. Apokalypsy 22:10, 11.
The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.
Ny “fotoana efa antomotra” dia ilay fotoana mialoha indrindra ny fifaranan’ny fotoam-pahasoavana, ary ny “fotoana efa antomotra” dia ilay fotoana anesorana ny tombo-kase amin’ny “Fanambaran’i Jesosy Kristy.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ny Fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy, hanehoany amin’ny mpanompony ny zavatra izay tsy maintsy ho tanteraka vetivety; ary naniraka ny anjeliny Izy ka nampahafantariny tamin’ny famantarana izany tamin’i Jaona mpanompony; izay nanambara ny tenin’Andriamanitra sy ny filazan’i Jesosy Kristy ary ny zavatra rehetra izay hitany. Sambatra izay mamaky sy izay mihaino ny tenin’ity faminaniana ity ary mitandrina izay voasoratra ao anatiny; fa efa antomotra ny andro. Apokalypsy 1:1–3.
When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.
Rehefa mamoha-kase ny “Fanambaran’i Jesosy Kristy” ny Liona avy amin’ny fokon’i Joda, araka ny efa nataony hatramin’ny nahatongavan’ny hafatry ny Antso Mamatonalina tamin’ny Jolay 2023, dia tafiditra ao anatin’izany famohana-kase izany ny fanambarana fa Izy no “Palmoni,” ilay Mpanisa Mahagaga, na ilay Mpanisa ny Zava-miafina. Ny tsy fandraisana izany fahamarinana izany dia tsy fahombiazana amin’ny fizahan-toetra izay manisy tombo-kase ny iray hetsy sy efatra alina sy efatra arivo.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Izaho dia manao batisa anareo amin’ny rano ho amin’ny fibebahana tokoa; fa Ilay avy ao aoriako dia mahery noho izaho, ka tsy mendrika hitondra ny kapany akory aho; Izy no hanao batisa anareo amin’ny Fanahy Masina sy amin’ny afo; eny an-tanany ny fikororohana, ary hodioviny tanteraka ny famoloany, ka hangoniny ao an-tsompitra ny variny; fa ny akofa kosa hodorany amin’ny afo tsy mety maty. Matio 3:11, 12.
“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.
“Tsy azoko ambara mazava hoe rahoviana indrindra no hanombohan’ity fizotry ny fanadiovana amin’ny afo ity, kanefa tsy ho ela no hanemoran-javatra izany. Izay mitana ny sivany eo an-tànany no hanadio ny tempoliny hiala amin’ny fahalotoana ara-pitondrantena. Hodioviny tanteraka ny famoloany.” Testimonies to Ministers, 372, 373.
The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.
Ny andalana ara-paminaniana izay manondro ny fotoana anisy tombo-kase ho dingana fitsapana ara-paminaniana dia mihoatra noho ny ampy. Mazava fa io dingana fitsapana io dia miorina amin’ny fahaizan’ny mpianatra sy ny fahaizany mampihatra ny fomba fiasa marina na diso amin’ny fandalinana ny Tenin’Andriamanitra ara-paminaniana. Izany fahamarinana izany koa dia aseho amin’ny fomba mivaingana tokoa ao anatin’ny firaketana voatsindrimandry.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Ary ny amin’ireto zatovo efatra ireto, dia nomen’Andriamanitra fahalalana sy fahaizana tamin’ny fianarana rehetra mbamin’ny fahendrena izy; ary Daniela dia nanan-tsaina tamin’ny fahitana sy nofy rehetra. Ary rehefa tapitra ny andro izay nolazain’ny mpanjaka fa hampidirana azy ireo, dia nentin’ny lehiben’ny tandapa ho eo anatrehan’i Nebokadnezara izy. Ary ny mpanjaka dia niresaka taminy; ary tamin’izy rehetra dia tsy nisy hita tahaka an’i Daniela sy Hanania sy Misaela ary Azaria; koa dia nijoro teo anatrehan’ny mpanjaka izy. Ary tamin’ny raharaha rehetra momba ny fahendrena sy ny fahalalana izay nanontanian’ny mpanjaka azy, dia hitany fa avo folo heny noho ny mpanao ody sy ny mpanandro rehetra izay teo amin’ny fanjakany manontolo izy ireo. Daniela 1:17–20.
A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.
Fitsipika lehibe iray eo amin’ny fandikana ny faminaniana ny hoe ny fahamarinana dia aorina amin’ny fijoroana vavolombelon’ny roa, ary izay tsy manana fahatokiana amin’izany fitsipika izany dia mametraka ny tenany ho amin’ny tsy fahombiazana. Ny lafiny iray amin’ny fizotry ny fitsapana mandritra ny fotoan’ny fanisiana tombo-kase dia mahakasika ny fanekena ny fifandraisan’ny tantara anatiny sy ivelany, izay asehon’i Daniela sy Jaona ao amin’ny toko fahiraika ambin’ny folo sy andininy fahairaika ambin’ny folo.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Ny Apokalypsy dia boky voaisy tombo-kase, nefa koa boky voasokatra. Mirakitra zava-mitranga mahagaga izay mbola hitranga amin’ny andro farany amin’ny tantaran’ity tany ity izy. Mazava sy voafaritra ny fampianaran’ity boky ity, fa tsy saro-pantarina sy tsy takatry ny saina. Ao anatiny no andraisana indray ilay tsipika iray amin’ny faminaniana tahaka izay ao amin’i Daniela. Ny faminaniana sasany dia naverin’Andriamanitra, ka amin’izany no anehoany fa tsy maintsy omena lanja ireny. Tsy mamerina zavatra izay tsy misy vokany lehibe ny Tompo.” Manuscript Releases, volume 9, 8.
The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.
Ny bokin’i Daniela sy ny Apokalypsy dia misolo tena vavolombelona roa, ary ireo iray hetsy sy efatra arivo amby efatra alina dia aseho ho vavolombelona roa ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo. Ao amin’ny andininy faha‑iraika ambin’ny folo amin’io toko io dia hatsangana amin’ny maty ireo vavolombelona roa, izay asehon’i Elia sy Mosesy, araka ny nanehoana an’izany mialoha tamin’i Jaona tao anatin’ny menaka mangotraka sy tamin’i Daniela tao an-davaky ny liona. Ireo iray hetsy sy efatra arivo amby efatra alina dia asehon’i Daniela sy Jaona, ary koa i Elia sy Mosesy. Mba hahombiazana amin’ny fizahan-toetra izay mamoaka ireo iray hetsy sy efatra arivo amby efatra alina, dia tsy maintsy takatry ny mpianatra fa miorina amin’ny vavolombelona roa ny fahamarinana, ary fa ny bokin’i Daniela sy ny Apokalypsy dia misolo tena vavolombelona roa, ary fa ireo iray hetsy sy efatra arivo amby efatra alina dia efa nanehoana mialoha tamin’i Elia sy Mosesy ary koa tamin’i Daniela sy Jaona.
These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.
Ireo fahamarinana ireo dia santionany fohy ihany amin’ireo fahamarinana ara-paminaniana mifandray amin’ny tantara anatiny sy ivelany izay asehon’ny “iraika ambin’ny folo, iraika ambin’ny folo” ao amin’i Daniela sy ny Apokalypsy. Amin’ny maha-Palmoni Azy, i Kristy no nitarika tamin’ny fampifanarahana ireo andalan-teny roa ireo, ary koa fa ny iraika ambin’ny folo, ampiana iraika ambin’ny folo, dia mitovy amin’ny roa amby roapolo, izay kosa ampahafolon’ny roanjato sy roapolo, izay tandindon’ny fampiraisana ny maha-Andriamanitra sy ny maha-olombelona. Palmoni dia nametraka, teo ambonin’ny vavolombelona mihoatra ny roa, fa ny “roanjato sy roapolo” dia maneho ny fampiraisana ny maha-Andriamanitra sy ny maha-olombelona, izay famaritana ny nahatongavan’i Kristy ho nofo, fony Izy nitondra teo Aminy ny nofo lavo. Tamin’ny fanaovany izany dia nametraka ny ohatra ho an’ny olombelona Izy fa raha manaiky hanatratra ny fitakian’ny filazantsara izy ireo, dia vonona i Kristy hampiray ny maha-Andriamanitra Azy amin’ny maha-olombelona antsika. Koa ny maha-Andriamanitra sy ny maha-olombelona dia vavolombelona roa.
The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.
Ny “Fanambaran’i Jesosy Kristy” izay nisokatra teo anoloan’ny hifaranan’ny fotoam-pahasoavana dia ahitana koa fa i Jesosy no “Teny” avy amin’Andriamanitra.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Tamin’ny voalohany ny Teny; ary ny Teny tao amin’Andriamanitra, ary ny Teny dia Andriamanitra. Izy dia tao amin’ny voalohany tao amin’Andriamanitra. Izy no nahariana ny zavatra rehetra; ary raha tsy Izy dia tsy nisy zavatra ary na dia iray akory aza izay ary. Tao aminy ny fiainana; ary ny fiainana no fahazavan’ny olona. Ary ny mazava mamirapiratra ao amin’ny maizina; ary ny maizina tsy nahafantatra azy. Jaona 1:1–5.
The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.
Ny Baiboly no “Tenin’Andriamanitra” izay, tahaka an’i Kristy, maneho ny firaisan’ny maha-Andriamanitra sy ny maha-olona. Ny Baiboly dia maneho ireo vavolombelona roa ao amin’ny Testamenta Taloha sy Testamenta Vaovao, izay i Mosesy sy Elia koa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Momba ireo vavolombelona roa dia mbola ambaran’ny mpaminany hoe: ‘Ireo no hazo oliva roa sy fanaovan-jiro roa, izay mitsangana eo anatrehan’Andriamanitry ny tany.’ ‘Ny teninao,’ hoy ny mpanao salamo, ‘dia fanilon’ny tongotro sy fahazavana ho an’ny lalako.’ Apokalypsy 11:4; Salamo 119:105. Ireo vavolombelona roa ireo dia maneho ny Soratra Masina ao amin’ny Testamenta Taloha sy ny Testamenta Vaovao.” Ilay Ady Lehibe, 267.
The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.
Ny vavolombelona roa dia ireo hazo oliva roa, ireo fanaovan-jiro roa, ary ny Testamenta Taloha sy ny Testamenta Vaovao, izay aseho ao amin’ilay andininy hoe “Ny teninao.” Ny “Fanambaran’i Jesosy Kristy” izay vahana tombo-kase amin’ny alalan’ny Liona avy amin’ny fokon’i Joda, mialoha indrindra ny hifaranan’ny fotoam-pahasoavana, dia “ny fitomboan’ny fahalalana farany,” izay mizaha toetra ireo izay mpilatsaka hofidiana ho anisan’ny iray hetsy sy efatra alina amby efatra arivo. Ny “fitomboan’ny fahalalana farany” dia koa ny hafatry ny Antso amin’ny Mamatonalina ao amin’ny fanoharana ny amin’ireo virijina folo.
“‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
“Dia namaly aho ka nanao taminy hoe: Inona ireto hazo oliva roa eo ankavanan’ny fanaovan-jiro sy eo ankaviany? Dia namaly indray aho ka nanao taminy hoe: Inona ireto rantsan-kazo oliva roa ireto, izay amin’ny alalan’ny fantsona volamena roa no amoahany ny diloilo volamena avy amin’ny tenany? Ary namaly ahy izy ka nanao hoe: Tsy fantatrao va izay hevitr’ireto? Dia hoy aho: Tsia, tompoko. Ary hoy izy: Ireto no ilay voahosotra roa, izay mitsangana eo anilan’ny Tompon’ny tany rehetra. Zakaria 4:11–14. Ireo dia mandrotsaka ny tenany ao amin’ireo lovia volamena, izay maneho ny fon’ireo iraka velon’Andriamanitra, izay mitondra ny Tenin’ny Tompo ho amin’ny vahoaka amin’ny alalan’ny fampitandremana sy ny fitalahoana. Ny Teny mihitsy no tsy maintsy ho araka izay aseho, dia ilay diloilo volamena, izay arotsaka avy amin’ireo hazo oliva roa izay mitsangana eo anilan’ny Tompon’ny tany rehetra. Izany no batisan’ny Fanahy Masina amin’ny afo. Izany no hanokatra ny fanahin’ny tsy mino ho amin’ny faharesen-dahatra. Ny filàn’ny fanahy dia tsy misy mahafeno azy afa-tsy ny asan’ny Fanahy Masin’Andriamanitra. Tsy misy azon’ny olona atao samirery mba hanomezana fahafaham-po ny faniriana lalina sy hanatanterahana ny hetahetan’ny fo.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.
Ny Tenin’Andriamanitra dia sady ny Baiboly no Kristy, ary ny Baiboly sy Kristy dia maneho vavolombelona roa, tahaka izany koa ny iray hetsy sy efatra arivo amby efa-polo sy efa-jato. Ireo vavolombelona roa kosa dia maneho fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Izy ireo koa dia maneho tantara ara-paminaniana anatiny sy ivelany. Amin’ny maha-vavolombelona azy, dia nanome porofo izy ireo fa ny maha-Andriamanitra tafaray amin’ny maha-olombelona dia tsy manota. Izy ireo koa dia maneho ny fifandraisana eo amin’ny maha-Andriamanitra sy ny maha-olombelona. Na tohatra, na fantsona, na fantsom-pitaterana, na anjely, na iray amin’ireo tandindona hafa momba ny rohy ifandraisana eo amin’Andriamanitra sy ny olombelona, dia aina na fahafatesana mandrakariva no hafatra ampitaina amin’ny olombelona.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Ireo voahosotra izay mitsangana eo anilan’ny Tompon’ny tany rehetra dia manana ny toerana izay nomena an’i Satana fahiny ho keroba manarona. Amin’ny alalan’ireo zavaboary masina manodidina ny seza fiandrianany no itohizan’ny Tompo ny fifandraisana tsy tapaka amin’ny mponin’ny tany. Ny diloilo volamena dia maneho ny fahasoavana izay amenoan’Andriamanitra hatrany ny fanilon’ny mino, mba tsy hitsilopilopy ka ho faty. Raha tsy nalatsaka avy any an-danitra tamin’ny alalan’ny hafatry ny Fanahin’Andriamanitra io diloilo masina io, dia ho azon’ny herin’ny ratsy fehezina tanteraka ny olona.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Jehovah dia tsy omem-boninahitra rehefa tsy mandray ny hafatra ampitainy amintsika isika. Amin’izany no andavantsika ny diloilo volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’ireo izay ao amin’ny maizina. Rehefa ho tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy,’ ireo izay tsy nandray ny diloilo masina, izay tsy nikolokolo ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hitsena ny Tompony izy. Tsy manana ao amin’ny tenany ny hery hahazoana ny diloilo izy, ary potika ny fiainany. Fa raha angatahana kosa ny Fanahy Masin’Andriamanitra, raha mifona isika, tahaka izay nataon’i Mosesy hoe: ‘Asehoy ahy ny voninahitrao,’ dia harotsaka ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitaina amintsika ny diloilo volamena. ‘Tsy amin-kery, na amin’ny hery, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.’ Amin’ny fandraisana ireo taratra mamirapiratry ny Masoandron’ny Fahamarinana dia mamirapiratra toy ny fanazavana eo amin’izao tontolo izao ny zanak’Andriamanitra.” Review and Herald, 20 Jolay 1897.
The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.
Ny firotsahan’ny Fanahy Masina dia mitranga mandritra ireo tantara anatiny sy ivelany voamariky ny Daniela sy ny Apokalypsy 11:11. Misy toetra ara-paminaniana “farafahakeliny” efatra aseho ao amin’ny andininy fahairaika ambin’ny folo sy faharoa ambin’ny folo amin’ny Daniela toko fahairaika ambin’ny folo izay ilaina ho fantarina. Misy efatra koa ilaina ho fantarina ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo, ary efatra ao amin’ny andininy fahenina ambin’ny folo. Isika ankehitriny dia miaina ao anatin’izany tantara izany indrindra, koa mendrika antsika, amin’ny maha-mpianatry ny faminaniana antsika, ny handamina sy hamantatra hoe iza avy ireo toetra tandindona ao amin’ny andininy fahairaika ambin’ny folo ka hatramin’ny fahenina ambin’ny folo, satria izy ireo dia maneho tsipika ara-paminaniana iray izay mandrakotra ny tantara miafina ao amin’ny andininy fahaefapolo amin’io toko io ihany.
It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.
Toa manan-danja koa ny mamantatra ireo olona aseho ao amin’ny tantaran’ny andininy faha-efapolo, izay efa nisokatra hatramin’ny taona 1989.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ary hoy Izy nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa mihidy sy voaisy tombo-kase ny teny mandra-pihavin’ny andro farany. Maro no hodiovina sy ho fotsiana ary hosedraina; fa ny ratsy fanahy hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:9, 10.
Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.
Ny andininy faha-efapolo dia manomboka amin’ny fotoanan’ny farany tamin’ny 1798, rehefa nalain’i Napoléon avy any Frantsa ho babo ny papa. Ny fanamarinana nataon’i Napoléon dia nifototra tamin’ny Fifanarahana tao Tolentino, izay noheverina ho voahitsakitsaka tamin’ny 1797. Ny ady teo amin’i Napoléon sy ny papa dia efa notandindonina mialoha tao amin’ilay tantara izay nahatanteraka ny andininy faha-enina sy faha-fito ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ny fifanarahana fanambadiana izay rava sy ny faharesen’ny mpanjakan’ny avaratra teo anatrehan’ny mpanjakan’ny atsimo, ho fanatanterahana ny andininy faha-enina sy faha-fito, dia naverina tao amin’ny tantaran’ny 1798; ary tamin’izany no anehoany ny faminanian’ny Tenin’Andriamanitra ao amin’ny andininy faha-enina sy faha-fito, sy ny fahatanterahan’ireo andininy ireo teo am-piandohan’ny ady teo amin’i Ptolemaios Philadelphos, ilay mpanjaka faharoa sady mpanjakan’i Egypta, sy Antiochos Theos, mpanjaka fahatelo tao Syria. Ptolemaios no nisolo tena ny mpanjakan’ny atsimo ary Antiochos no nisolo tena ny mpanjakan’ny avaratra.
The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.
Ny faminanian’ireo andininy ireo, raha atambatra amin’ny fahatanterahan’izany faminaniana izany ao amin’ny tantaran’i Ptolémée sy Antiochus—izay kosa naneho mialoha ary ny tantaran’i Napoléon sy ny papa tamin’ny 1798 dia manome tsipika telo izay maneho mialoha ny tantaran’i Putin sy Zelenskyy ao amin’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo. Koa ny fahatakarana fa ny fotoanan’ny farany tamin’ny 1798 dia maneho ny tantaran’i Napoléon sy ny papa dia tsy ampy raha mifarana eo izany. Tokony ho takatsika izay ambaran’ny andininy faha-enina sy faha-fito mialoha momba an’i Napoléon sy ny papa, ary koa izay ampianarin’ny tantaran’i Ptolémée sy Antiochus momba izany vanim-potoana izany ihany. Rehefa takatsika ireo tsipiky ny fahamarinana ireo, dia afaka mahafantatra isika fa ireo fahatanterahana ara-tantara teo aloha ireo dia manondro ny tantara fiandohan’ny andininy faha-efapolo, ary amin’ny fanaovana izany dia manondro koa ny fiafaran’ny andininy faha-efapolo izy ireo rehefa i Putin, izay efa naseho mialoha tamin’i Napoléon sy Ptolémée—i Putin izay efa nambara mialoha ao amin’ny andininy faha-enina sy faha-fito—no manatanteraka ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo.
An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.
Ny fandinihana lehibe iray momba ny fifandraisana ara-paminaniana misy eo amin’ny dragona sy ny bibidia, araka ny hamantaràn’i Jaona azy ireo, na araka ny hanehoan’i Daniela azy ireo hoe “ny fanatitra isan’andro sy ny fahavetavetana mampahavery”, dia izao: tena mitovy be ara-paminaniana izy ireo. Izao no ilazan’i Jaona izany.
And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.
Ary niankohoka ilay dragona, izay nanome hery ho an’ilay bibidia; ary niankohoka tamin’ilay bibidia koa izy, ka nanao hoe: Iza no tahaka ilay bibidia? iza no mahay hiady aminy? Apokalypsy 13:4.
To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.
Ny manompo ny dragona dia manompo ny bibidia, satria samy maneho ny fivavahan’ny fanompoan-tsampy izy roa tonta. Tahaka an’i Jaona, i Daniela dia mampiasa “ny tandroka kely” ao amin’ny Daniela toko faha-valo andininy faha-sivy ka hatramin’ny faha-roa ambin’ny folo mba hanehoana an’i Roma mpanompo sampy sy i Roma papa, na dia avahany mazava aza ireo roa ireo amin’ny famantarany ny tandroka kelin’i Roma mpanompo sampy amin’ny hevitra lahy, ary ny tandroka kelin’i Roma papa amin’ny hevitra vavy. Ao amin’ny toko faha-fito dia amantarin’i Daniela fa i Roma mpanompo sampy dia “tsy mitovy” amin’ireo fanjakana talohany, ary ambaran’i Daniela koa fa i Roma papa dia “tsy mitovy” ihany koa. I Roma, na mpanompo sampy na papa, dia tsy mitovy. Ny tandindona lahy an’i Roma, izay maneho an’i Roma mpanompo sampy, dia tohanan’i Ahaba sy Heroda. Samy nanambady tandindon’ny papa izy roa tonta. Ny vehivavy dia fanaovan’ny fiangonana politika, ary ny lehilahy dia fanaovan’ny fanjakana politika; koa eo amin’ny sehatra ara-paminaniana, rehefa miteny ny Tenin’Andriamanitra momba ny lehilahy sy ny vehivavy ho tonga nofo iray, dia manamafy ny zava-misy izany fa i Roma mpanompo sampy sy i Roma papa dia tena mitovy amin’ny hevitra ara-paminaniana, satria nofo iray izy.
France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.
Ny fifandraisan’i Frantsa tamin’ny papa tamin’ny taona 1798 dia tandindon’ny fifandraisan’i Etazonia amin’ny papa amin’ilay fotoana handoroan’ireo mpanjaka folo an’i Roma amin’ny afo sy hihinanany ny nofony.
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. Revelation 17:16.
Ary ny tandroka folo izay hitanao teo amin’ilay bibidia, ireo no hankahala ilay janga ka hahatonga azy ho lao sy mitanjaka, ary hihinana ny nofony, ka handoro azy amin’ny afo. Apokalypsy 17:16.
France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.
Ny fifandraisan’i Frantsa tamin’ny fahefana papaly, fony izy nametraka ny fahefana papaly teo amin’ny fitondrana tamin’ny taona 538, dia tandindon’ny asa hataon’i Etazonia amin’ny fanasitranana ny ratra nahafaty ny fahefana papaly amin’ilay lalàna alahady ho avy tsy ho ela.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Ary hitako nisy bibidia hafa koa niakatra avy tamin’ny tany; ary nanan-tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona. Ary ampiasainy eo anatrehan’io ny fahefana rehetra an’ilay bibidia voalohany, ka ataony miankohoka amin’ilay bibidia voalohany ny tany sy izay monina eo aminy, dia ilay naratra hahafaty kanefa sitrana. Ary manao fahagagana lehibe izy, ka mampidina afo avy any an-danitra ho amin’ny tany eo imason’ny olona; ary mamitaka izay monina ambonin’ny tany amin’ny alalan’ny fahagagana izay nomena fahefana azy hatao eo anatrehan’ny bibidia, ka milaza amin’izay monina ambonin’ny tany mba hanao sarin’ilay bibidia izay voan’ny ratra tamin’ny sabatra nefa velona ihany. Apokalypsy 13:11–14.
The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.
Ny “fotoanan’ny farany” tamin’ny 1798, ho fahatanterahan’ny andininy faha-efapolo, dia manondro fa ny mpanjakan’ny avaratra ara-panahy dia nesorin’ny mpanjakan’ny atsimo ara-panahy. Izany tantara ara-paminaniana izany no tantara famaranana ny enimpolo amby roanjato sy arivo taona nanapahan’ny papa, ary noho izany ny toetra ara-paminaniana tamin’ny fiandohan’izany tantara ara-paminaniana izany dia aseho eo amin’ny fiafarany. Tamin’ny 538, ny fanjakana fahefatra ao amin’ny faminanian’ny Baiboly dia nanome lalana ho an’ny fanjakana fahadimy ao amin’ny faminanian’ny Baiboly, ary tamin’ny 1798, ny fanjakana fahadimy ao amin’ny faminanian’ny Baiboly dia nanome lalana ho an’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly.
538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”
538 dia mariky ny làlana afovoan’ny ozona amin’ny “impito” ao amin’ny Levitikosy toko faha-26 koa, izay namely ny fanjakana avaratr’i Isiraely ka nanomboka tamin’ny 723 talohan’i Kristy, raha nitondra an’i Efraima ho babo i Asyria. Koa ny 1798 dia tsy manana ny toetra ara-paminaniana an’ny 538 ihany, fa an’ny 723 talohan’i Kristy koa. Tamin’ny 723 talohan’i Kristy dia niongana teo ambanin’i Asyria ny foko folon’i Isiraely, ary roanjato amby enim-polo sy arivo taona tatỳ aoriana, tamin’ny 538, dia niongana teo ambanin’i Roma papa i Roma jentilisa, ary avy eo dia noresen’i Frantsa izy tamin’ny 1798 teo amin’ny fiafaran’ny “impito.”
In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.
Tamin’ny 1798, i Frantsa, ilay mpanjakan’ny atsimo, no nanongotra ny fahefan’ny papa teo amin’ny seza fiandrianany. Tamin’ny 538, i Frantsa, izay tandindona lehibe indrindra amin’ny firodanan’i Roma jentilisa ho fanjakana folo, no nametraka ny fahefan’ny papa teo amin’ny seza fiandrianany. Amin’ny lalàn’ny Alahady dia mamerina ny anjara asan’i Frantsa tamin’ny 538 i Etazonia; ary rehefa ireo mpanjaka folo handoro ny papa amin’ny afo sy hihinana ny nofony, dia mamerina ny anjara asan’i Frantsa tamin’ny 1798 i Etazonia.
The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.
Ny fitsarana “impito” tamin’ny fanjakana avaratra sy atsimon’i Isiraely dia notanterahin’ireo fanjakana izay nivoaka avy any avaratra.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Isiraely dia ondry niely patrana; ny liona no nandroaka azy; voalohany, ny mpanjakan’i Asyria no nandrapaka azy; ary farany, i Nebokadrezara, mpanjakan’i Babylona, no nanorotoro ny taolany. Jeremia 50:17.
Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.
Asyria dia nivoaka avy tany avaratra ka nandresy ny foko folo tamin’ny 723 tal. J.K., ary Babylona kosa nitondra an’i Joda ho babo tamin’ny 677 tal. J.K. Na dia i Isiraely aza no fanjakana avaratra raha oharina amin’i Joda, dia samy resin’ny fahavalo avy any avaratra ihany ireo fanjakana roa ireo, ka izany no mahatonga an’i Isiraely sy i Joda ho fanjakana atsimo raha oharina amin’ilay fahavalo izay nitondra azy ho amin’ny fahababoana. Ny 723 tal. J.K. dia maneho ny mpanjakan’ny avaratra mandresy fanjakana atsimo misy lafy folo. Ny 538 dia maneho fifindrana avy amin’ny fanompoan-tsampy ho amin’ny fahefana papaly ary koa fanjakana avaratra mandresy fanjakana misy lafy folo. Ny 1798 dia maneho mpanjakan’ny avaratra iray resen’ny mpanjakan’ny atsimo izay maneho fanjakana misy lafy folo.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Ary tamin’izany ora izany ihany dia nisy horohoron-tany lehibe; ary lavo ny ampahafolon’ny tanàna; ary tamin’ilay horohoron-tany dia maty olona fito arivo; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Apokalypsy 11:13.
The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.
Ny vanim-potoanan’ny fifindrana mifamatotra amin’ny taona 538, fony i Roma niova avy amin’ny fanompoan-tsampy ho amin’ny fahefana papa, dia koa ilay fiovana ao amin’ny Daniela toko fahavalo avy amin’ny lahy ho amin’ny vavy, izay ara-panoharana dia avy amin’ny fitondrana fanjakana ho amin’ny fitondrana ara-piangonana. Ny faminanian’ny “impito” dia mitondra ny mariky ny “fahamarinana,” fa ny litera voalohany (723 tal. J.K.) dia maneho ny litera faharoa amby roapolo sady farany amin’ny abidy hebreo (1798), raha ny litera fahatelo ambin’ny folo sady eo afovoany kosa no maneho fikomiana (538). Ambaran’i Daniela fa ilay “fandikan-dalàna” izay asehon’ilay fiteny hoe “ny fandikan-dalàn’ny fandravana” dia ny fampiraisana ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany. Izany “fandikan-dalàna” izany dia maneho ny taona 538, izay eo afovoany sady ara-panoharana no litera fahatelo ambin’ny folo amin’ireo mari-pamantaranandro telo lehibe ao amin’ny vanim-potoanan’ny impito manohitra ireo foko folo avaratr’i Isiraely.
In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.
Tamin’ny taona 1798, tao amin’ny “fotoanan’ny farany” araka izay aseho ao amin’ny andininy faha-efapolo amin’ny toko faha-iraika ambin’ny folo ao amin’ny Daniela, i Frantsa tsy mino an’Andriamanitra, ilay mpanjakan’ny atsimo, no namely tamin’ilay ratra mahafaty ny fahefana papaly, ilay mpanjakan’ny avaratra. Tamin’ny 1989 kosa, ny fahefana papaly dia namaly an’ilay mpanjakan’ny atsimo tsy mino an’Andriamanitra, izay tamin’izany dia efa nanjary Firaisana Sôvietika. Tafiditra tao anatin’izany famaliana izany ny firaisana miafina teo amin’i Etazonia sy ny Vatikana. Ny fanesorana tanteraka ny Firaisana Sôvietika tamin’ny 1989 no mamarana ny hafatra ara-paminaniana voasoratra ao amin’ny andininy faha-efapolo, ary ny andininy manaraka, dia ny andininy faha-iraika amby efapolo, no maneho ny lalàna Alahady any Etazonia. Koa hatramin’ny firodanan’ny Firaisana Sôvietika tamin’ny 1989 ka hatramin’ny lalàna Alahady ao amin’ny andininy manaraka dia niaina tao amin’ny tantara miafina ao amin’ny andininy faha-efapolo isika.
Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.
Ny andininy faha-efapolo dia manomboka amin’ny famantarana ny mpanjakan’ny atsimo sy ny avaratra tamin’ny 1798, ary avy eo tamin’ny 1989 dia mpanjakan’ny atsimo sy ny avaratra koa, ary hery fahatelo iray izay asehon’ny kalesy sy ny sambo ary ny mpitaingin-tsoavaly.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Ary amin’ny andro farany dia hifanandrina aminy ny mpanjakan’ny atsimo; ary ny mpanjakan’ny avaratra ho avy hamely azy tahaka ny tadio, amin’ny kalesy sy amin’ny mpitaingin-tsoavaly ary amin’ny sambo maro; ary hiditra amin’ireo tany izy ka handripaka sy handalo. Daniela 11:40.
At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.
Tamin’ny “fotoan’ny farany” tamin’ny 1798 dia niditra tao amin’ny Vatikana ara-bakiteny ny jeneraly iray tena izy avy amin’i Napoléon, ka nalainy ara-bakiteny ny papa ary nogadrainy. Tamin’ny 1989 no nitranga ny famaliana faty noho ny 1798. Nisy fiovàna ara-paminaniana nitranga teo amin’ny tantara anelanelan’ny 1798 sy 1989, izay zava-dehibe homarihina. Frantsa tsy mino an’Andriamanitra, ilay mpanjakan’ny atsimo tamin’ny vanim-potoanan’ny 1798, no mpanjakan’ny atsimo ara-panahy voalohany, ary i Rosia tarihin’i Putin no voatendry ho farany. Frantsa dia aseho ao amin’ny Apokalypsy toko faha-11, izay ambaran’i Rahavavy White mivantana ho Frantsa tsy mino an’Andriamanitra. Ny iray amin’ireo tandindona roa izay manondro an’i Frantsa ao amin’ny toko faha-11 dia Egypta, izay ambaran’i Rahavavy White ho tandindon’ny tsy finoana an’Andriamanitra. Ao amin’io toko io, ilay bibidia miakatra avy ao amin’ny lavaka tsy hita noanoa dia ny tsy finoana an’Andriamanitra izay niditra teo amin’ny tantara nandritra io vanim-potoana io.
Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.
Ny tsy finoana an’Andriamanitra dia niditra teo amin’ny tantara nanomboka tamin’i Frantsa tamin’ny vanim-potoana 1798, ary tamin’ny 1989 dia ny Firaisana Sôvietika no efa tonga mpanjaka ara-panahin’ny tsy finoana an’Andriamanitra. Ny fanesorana tanteraka ny Firaisana Sôvietika tamin’ny 1989, ho fanatanterahana ny firaisana miafina teo amin’i Papa Joany Paoly II sy Ronald Reagan, dia efa naseho mialoha tao amin’ny andininy faha-folo ao amin’ny Daniela toko faha-iraika ambin’ny folo; ary ny vavolombelona faharoa manamarina ny andininy faha-folo dia hita ao amin’ny andalan-tenin’i Isaia momba ireo ozona roa naharitra roa arivo sy diman-jato amby roapolo taona tamin’ny fanjakana avaratra sy atsimon’ny Isiraely, araka ny aseho ao amin’ny toko faha-fito ka hatramin’ny faha-iraika ambin’ny folo.
1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.
Noho izany, ny taona 1989 dia tonga teboka iankinana amin’ny famahana ny ankamantatra ara-paminaniana momba ny andro farany. Tamin’izany no nanokafana ny andininy faha-40. Ankehitriny dia azo fantarina fa ny andininy faha-40 dia manomboka amin’ny 1798 ary mifarana amin’ny lalàna Alahady ao amin’ny andininy faha-41.
At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.
Amin’ny lalàn’ny Alahady no hitenenan’i Etazonia tahaka ny dragona ka hamaranany ny fitondrany amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy. Nanomboka ny fotoan’androny hanjakana izy tamin’ny taona 1798, raha nahazo ratra mahafaty ny fanjakana fahadimy. Tamin’ny taona 1798 no namoahan’i Etazonia ny Alien and Sedition Acts, ka izany no nampiseho mialoha ny fiafaran’ny fanjakana fahenina hatramin’ny fiandohany indrindra. Noho izany, ny andininy faha-efapolo dia tantaran’i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy.
1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”
1798 dia litera voalohan’ny abidy hebreo, ny lalàn’ny Alahady no litera faharoa amby roapolo sady farany amin’ny abidy hebreo, ary ny 1989 no marika eo afovoany izay maneho ny fikomiana asehon’ny isa telo ambin’ny folo sy ny litera fahatelo ambin’ny folo amin’ny abidy hebreo. Ny 1989 dia maneho ny fikomian’ny fiaraha-miafina nataon’i Reagan tamin’ilay antikristy amin’ny faminanian’ny Baiboly. Ny 1989 no mampiditra ny voalohany amin’ireo filoha valo farany izay manjaka mandritra ny vanim-potoanan’ny fikomiana miha-mitombo manohitra ny Lalàm-panorenana. Tamin’ny 1989 no nanomboka ny fizahan-toetra teo anivon’ny Advantista Mitandrina ny Andro Fahafito izay nokendrena hamoaka sokajin’olona mpivavaka roa. Vitsy ny mahatoky; maro ny tsy mahatoky. Ny 1989 dia maneho ny marika afovoan’ny andininy faha-efapolo, ary maneho ny fikomiana asehon’ny litera fahatelo ambin’ny folo izany. Ny andininy faha-efapolo dia mitondra ny sonian’ny “fahamarinana.”
Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.
Ny andininy faha-efapolo dia mampiseho mpanjakan’ny avaratra sy ny atsimo izay tsy mitovy amin’ny tantara eo amin’ny faran’ilay andininy. Ahitana an’i Etazonia koa izany, izay, araka an’i Jaona, no mpaminany sandoka izay miara-miasa amin’ny dragona sy ny bibidia mba hitarihana izao tontolo izao ho any Hara-magedona. Ny mpanjakan’ny atsimo ao amin’ny andininy faha-efapolo dia ny dragona, ny mpanjakan’ny avaratra dia ny bibidia; ny kalesy sy ny sambo ary ny mpitaingin-tsoavaly kosa dia ny mpaminany sandoka. Ny fahatanterahan’ny andininy faha-efapolo tamin’ny 1989 dia lasa toetra ara-paminaniana manan-danja amin’ny fahazoana ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo. Raha tsy marina ny amin’ny 1989, dia tsy afaka ny ho marina ara-lojika momba ny tantara iainantsika ankehitriny.
From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.
Manomboka amin’ny 1989 ka hatramin’ny lalàna alahady dia ady ankolaka telo ho an’ny fahefan’ny papa no aseho ao amin’ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo. Ireo andininy ireo dia tsy maintsy heverina ho tantara iray mitohy, satria ilay “Antiochus Magnus” iray ihany no hita ao amin’ireo ady telo aseho ao amin’ny fahatanterahana ara-tantara ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo.
All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.
Ireo ady telo rehetra ireo dia tsipika ara-paminaniana iray ihany, satria Antiokosa Magnus dia tao anatin’ireo ady telo ireo avy. Ny andininy fahafolo, sy Isaia 8:8, dia manome vavolombelona roa momba ny fahatanterahan’ny andininy faha-efapolo tamin’ny taona 1989. Ny andininy faha-efapolo no teboka iorenan’ny firesahana ao amin’ny andininy fahafolo sy ao amin’ny Isaia 8:8. Ny “kalesy, sambo ary mpitaingin-tsoavaly” dia maneho ireo tandroka roa an’ilay bibidia avy amin’ny tany ao amin’ny toko fahatelo ambin’ny folo ao amin’ny Apokalypsy. Amin’ny farany, rehefa i Etazonia “miteny tahaka ny dragona”, dia tsy Repoblikanisma sy Protestantisma intsony ireo tandroka roa ireo. Amin’izany fotoana izany dia hiray amin’ny Katôlika ireo antsoina hoe Protestanta, ary hovaina ho jadona ny Repoblika miorina amin’ny Lalàmpanorenana. Amin’izany vanim-potoana izany, ireo tandroka roa an’ilay bibidia avy amin’ny tany dia ho hery ara-toekarena sy hery ara-tafika. Ao amin’ny toko fahatelo ambin’ny folo ao amin’ny Apokalypsy, i Etazonia dia manery izao tontolo izao handray ny mariky ny bibidia mba hahafahany mividy sy mivarotra, ary koa eo ambanin’ny fandrahonana ho faty. Ireo tandroka roa ireo no “sambo” ao amin’i Daniela izay maneho hery ara-toekarena, ary ny “mpitaingin-tsoavaly sy kalesy” ao aminy kosa maneho hery ara-tafika.
1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.
1989 dia manamafy fa rehefa ampiharina amin’ny andininy iraika ambin’ny folo ka hatramin’ny folo ambin’ny folo ny fahatanterahana ara-tantara ny adin’i Raphia sy Panium, dia tsy maintsy ampiasaina ilay fomba faminaniana mitovy izay nampiasaina mba hahatakarana ny taona 1989 sy ny firodanan’ny Firaisana Sovietika; fa i Antiochus Magnus dia naseho tao amin’ireo ady telo rehetra voalaza ao amin’ny andininy folo ka hatramin’ny folo ambin’ny folo. Antiochus dia misolo tena ny herin’ny kalesy, ny sambo ary ny mpitaingin-tsoavaly, izay tamin’ny 1989 dia i Ronald Reagan, ilay voalohany tamin’ireo filoha valo, izay ny farany koa no fahenina sady ankehitriny no fahavalo izay avy amin’ny fito.
According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.
Araka ny Isaia toko faha-roa amby roapolo sy telo, ny fahefan’ny papa, (ilay vehivavy janga izay mijangajanga amin’ny mpanjakan’ny tany) dia hafenina mandritra ny fanjakan’i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy. Tamin’ny taona 1989, i Etazonia, izay efa nanehoana tandindon’i Antiokosa Lehibe, no hery mpisolo tena ny papa tamin’ny adiny tamin’ilay bibidia tsy finoana an’Andriamanitra, izay namely azy tamin’ny ratra mahafaty tamin’ny taona 1798.
The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.
Ny ady telo ao amin’ny andininy faha‑folo ka hatramin’ny faha‑dimy ambin’ny folo dia maneho ady ifanaovan’ny mpanjakan’ny avaratra, izay amin’ny maha‑mpijangajanga miafin’i Tyro azy, mampiasa hery solontenany eo am-pirosoany mankany amin’ny famerenana ny heriny sy ny fandresena ny mpanjakan’ny tsy finoana an’Andriamanitra—dia ny mpanjakan’ny atsimo. Ny fahatanterahana ara‑tantara ny ady telo ao amin’ny andininy faha‑folo ka hatramin’ny faha‑dimy ambin’ny folo dia mampianatra antsika fa tamin’ny ady voalohany sy farany dia nandresy i Antiochus Magnus, fa ny ady teo afovoany kosa dia resin’izy ireo izy. Ny toetra ara‑faminaniana tamin’ny taona 1989, andron’i Ronald Reagan miaraka amin’i Papa Joany Paoly II sy ny firodanan’ny Firaisana Sovietika, dia hanana tandrify ao amin’ilay ady farany amin’ireo ady telo, fa ireo andininy ireo no voavaha tombo‑kase mialoha indrindra ny hifaranan’ny fotoam‑pahasoavana. Tahaka ny nanesorana ny tombo‑kase tamin’ny andininy faha‑efapolo tamin’ny 1798 ary avy eo indray tamin’ny 1989, dia nesorina ny tombo‑kase tamin’io andininy io tamin’ny farany, nanomboka tamin’ny Jolay 2023.
The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.
Ny fanambaran’i Jesosy Kristy dia voavaha tombo-kase vetivety mialoha ny hifaranan’ny fotoam-pahasoavana, ary ao anatiny no ahitana ilay fahamarinana ambony indrindra fa Jesosy no voalohany sy farany, ary noho izany dia asehony mandrakariva amin’ny fiafarana ny fiandohana. Ny fotoam-pahasoavana dia mifarana ho an’ny Advantisma amin’ny lalàn’ny Alahady, ary vetivety mialoha ny hifaranan’ny fotoam-pahasoavana dia voavaha tombo-kase ny Fanambaran’i Jesosy Kristy. Ny hafatra izay miafara eo amin’ny varavarana mihidy amin’ny lalàn’ny Alahady dia ny hafatry ny Antso Amin’ny Misasak’alina, izay nitarika ho amin’ny varavarana mihidy tamin’ny 22 Oktobra 1844 tao amin’ny tantaran’ny Millerita. Ny famahana ny tombo-kase tamin’ny 1798, eo am-piandohan’ny andininy faha-efapolo, izay fiandohan’i Etazonia koa amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, dia tandindon’ny famahana ny tombo-kase tamin’ny 1989 eo afovoan’ny andininy faha-efapolo sy ny fiandohan’ny fiafaran’i Etazonia miandalana. Ny famahana ny tombo-kase tamin’ny 1798, izay tandindon’ny 1989, dia maneho vavolombelona roa ho amin’ny famahana ny tombo-kasen’ny hafatry ny Antso Amin’ny Misasak’alina tamin’ny 2023. Ilay tsipika, miaraka amin’ireo mari-dalana telo ao aminy, dia ny 1798, 1989 ary 2023, no manondro ny asa anatiny fanadiovana ireo virijina folo sy ny tsipika ivelan’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly.
The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?
Ny ady aseho ao amin’ny andininy faha‑iraika ambin’ny folo, izay tanteraka tamin’ny Adin’i Raphia rehefa resin’i Ptolemy i Antiochus, dia maneho ny fandresena ny herim-pahefana mpisolo tena an’ny papa, izay amin’ity ady ankehitriny ity dia ny Nazin’i Ukraine, miray amin’ireo firenena globalista eoropeana tandrefana izay mandrafitra ny Vondrona Eoropeana (EU), ny OTAN (NATO), ary miara-mamindra amin’ireo globalista ara-politika sy ara-toekarena ao amin’ny Firenena Mikambana. Raha i Antiochus Magnus dia teo amin’ireo ady telo rehetra ary maneho ny herim-pahefana mpisolo tena an’ny papa manohitra ny mpanjakan’ny atsimo, ahoana no hahafahany ho i Etazonia tamin’ny 1989, avy eo ny Okrainiana araka ny tandindon’ny Adin’i Raphia, ary avy eo i Etazonia indray tamin’ny Adin’i Panium? Ny andininy faha‑folo no fanalahidin’ny andininy faha‑iraika ambin’ny folo ka hatramin’ny faha‑dimy ambin’ny folo, satria ny fahatanterahany tamin’ny 1989 dia manome fanoharana ny toetra ara-paminaniana an’ilay voalohany amin’ireo ady mpisolo tena telo. Inona no fanamarinana ara-paminaniana amin’ny famantarana an’i Antiochus ho herim-pahefana mpisolo tena an’ny papa, nefa tsy mampihatra an’i Etazonia amin’ireo ady telo tsirairay avy?
In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.
Ao amin’ny tantaran’ny ady tao Okraina, izay voatondro mialoha tamin’ny alalan’ny adin’i Rafia, dia nampiasain’i Etazonia ho hery mpisolo tena ho azy ireo Nazi tao Okraina, tao anatin’ilay tantara mihitsy izay ananganany sary mitovy amin’ny fahefan’ny papa, dia ilay fahefana izay mandrakariva sy amin’ny fotoana rehetra no mampiasa hery mpisolo tena hanao ny asa malotony.
To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.
Ny famaliana ny fanontaniana momba ny fahefana mpisolo tena ao amin’ny andininy faha‑folo ka hatramin’ny faha‑dimy ambin’ny folo dia mitaky fandinihana ara‑faminaniana ny toetran’i Antiokosy amin’ny maha‑tandindona azy. Ny Adin’ny Diadoky dia andiana fifandonana nitranga tamin’ny 323–281 tal. J.K., teo amin’ireo Diadoky (teny grika midika hoe “mpandimby”), dia ireo jeneraly sy mpandimby an’i Aleksandra Lehibe izay nifamaly mba hahazoana mifehy ny fanjakany midadasika taorian’ny nahafatesany tamin’ny 323 tal. J.K. Antiokosy voalohany dia i Antiokosy I Sotera, zanak’i Seleokosy I Nikatora, iray tamin’ireo Diadoky (mpandimby) an’i Aleksandra, izay nanorina ny Fanjakana Seleokida.
The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.
Ny anarana hoe Antiokôsy dia azo takarina ho midika hoe iray izay mijoro eo amin’ny toeran’ny hafa mba hanohana. Antiokôsy dia tandindon’i Roma, ary Roma papaly no antikristy, izay manana tandindona mitovitovy amin’izay ananan’i Antiokôsy. Antiokôsy, amin’ny maha-anarana azy, dia naneho ny zanaky ny mpanorina ny Fanjakana Seleokida, ary amin’izany heviny izany, Antiokôsy dia nijoro teo amin’ny toeran-drainy, nijoro ho solontenany izy. Sister White dia manondro an’i Satana sy ny papa ho antikristy, ary milaza fa ny papa no solontenan’i Satana etỳ an-tany. Nanjary anarana dinastika nisongadina tao amin’ny Fanjakana Seleokida izany, ampahany noho ny fifandraisany amin’i Antiokôsy I Sôtera sy ny tanànan’i Antiokia, izay nomena anarana araka ny rainy na ny zanak’i Seleokosy I. Ny papa no solon-tenan’i Satana, ary araka ny tandindona, ny anarana hoe Antiokôsy dia maneho solon-tena ho an-drainy, ilay mpanorina ny fanjakana avaratra izay nametraka ny renivohiny tao Babylona.
After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.
Taorian’ny nahafatesan’i Aleksandra Lehibe tamin’ny 323 tal. J.K., dia nivakivaky teo anivon’ny Diadochi (mpandimby) ny fanjakany. Tamin’ny Fizaràna tao Babylona (323 tal. J.K.), dia voatendry voalohany ho komandin’ny miaramila an-tsoavaly mpiara-dia i Seleokosy (andraikitra ambony sy manan-kaja eo amin’ny tafika), teo ambany fahefan’i Perdikkas, izay mpitondra mpisolo toerana ny fanjakan’i Aleksandra. Tamin’ny 321 tal. J.K., dia voatendry ho satrapa (goverinora) tao Babylonia i Seleokosy nandritra ny Fizaràna tao Triparadisosy, taorian’ny nahafatesan’i Perdikkas sy ny fifampiraharahana fanampiny teo amin’ny Diadochi. Tamin’ny 316 tal. J.K., dia nanery an’i Seleokosy handositra an’i Babylona i Antigonosy I Monophthalmosy, Diadoch hafa, noho ny fitomboan’ny herin’i Antigonosy. Nitsoaka nitady fialofana tany amin’i Ptolemaiosy I Sotera tany Egypta i Seleokosy. Tamin’ny 312 tal. J.K., dia niverina tany Babylona i Seleokosy niaraka tamin’ny hery kely nomen’i Ptolemaiosy azy. Resiny ny tafik’i Antigonosy ka azony indray i Babylona, izay nanamarika ny fanorenana ny fototry ny fahefany. Matetika io zava-nitranga io no heverina ho nanorenana ny Fanjakana Seleokida, ary ny taona 312 tal. J.K. no fiandohan’ny Vanim-potoana Seleokida eo amin’ny fanisam-potoana ara-tantara.
The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.
Ny anarana hoe Seluecus dia avy amin’ny teny grika ary miorina amin’ny fototeny hoe selas (σέλας), izay midika hoe “hazavana”, “famirapiratana”, na “lelafo.” Io anarana io dia manondro famirapiratana na fanazavana, izay mifanaraka amin’ny olona ambony toa an’i Seleucus I Nicator, mpanorina ny Fanjakana Seleucide sady maneho tandindona ny ray izay mpitondra hazavana tany an-danitra.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Mba hahazoana tombontsoa sy voninahitra araka izao tontolo izao, dia notarihina ny fiangonana hitady ny fitia sy ny fanohanan’ireo olo-manan-kaja eto an-tany; ary rehefa nandà an’i Kristy tamin’izany izy, dia voatarika hanaiky ny fanekem-pankatoavana amin’ilay solontenan’i Satana—ny evekan’i Roma.” Ny Hery Mifaninana, 50.
Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.
Антиох Магнус нь папын эрх мэдлийн төлөөлөгчийг бэлгэддэг бөгөөд пап өөрөө Сатаны төлөөлөгчийг илэрхийлдэг. Антиохын бэлгэдэл нь, папууд олон байсанчлан, өөр өөр төлөөлөгч эрх мэдлүүд байх боломжийг зөвшөөрдөг. Рейган 1989 оны төлөөлөгч байсан, 2014 онд Украин нь Америкийн Нэгдсэн Улсын төлөөлөгч болсон, харин Трамп нь Паниумын тулалдаан дахь төлөөлөгч мөн. Рейган нь эхнийх, Трамп нь сүүлчийнх, Зеленський нь тэдний дундах бослого мөн.