Daniel eleven begins by introducing Donald Trump as the final president of the sixth kingdom of Bible prophecy. In the third year of Cyrus, which is where the vision began in chapter ten is complemented in the first verse of chapter eleven with the word, “also.”
Daniel toko folo sy iraika dia manomboka amin’ny fampahafantarana an’i Donald Trump ho filoha farany amin’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly. Tamin’ny taona fahatelo nanjakan’i Kyrosy, izay no toerana nanombohan’ny fahitana ao amin’ny toko folo, dia tohin’ny andininy voalohany ao amin’ny toko faha‑iraika ambin’ny folo izany amin’ny teny hoe: “koa.”
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:1.
Ary izaho koa, tamin’ny taona voalohan’i Dariosa Mediana, dia nitsangana hanamafy sy hampahery azy. Daniela 11:1.
Gabriel is careful to reach back to Darius and connect him to Cyrus as he begins his narrative of chapter eleven. Chapter ten continues as one vision through to the last verse of chapter twelve, and it begins in the third year of Cyrus.
Mitandrina i Gabriela ny hiverina hatrany amin’i Dariosa sy hampifandray azy amin’i Kyrosy rehefa manomboka ny fitantarany ny toko fahiraika ambin’ny folo izy. Ny toko fahafolo dia mitohy ho fahitana iray ihany ka mandra-pahatongan’ny andininy farany amin’ny toko faharoa ambin’ny folo, ary manomboka tamin’ny taona fahatelo nanjakan’i Kyrosy izany.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay nantsoina hoe Belsazara; ary marina izany zavatra izany, nefa lava ny fotoana voatendry; ary azony tsara izany zavatra izany sady nahazo fahalalana ny amin’ny fahitana izy. Daniela 10:1.
Darius together with Cyrus make up the symbol of the twofold nation of the Medes and the Persians, representing the twofold power of Republicanism and Protestantism in the United States; thus, representing the twofold symbol of the time of the end. The birth of Aaron and Moses marked the time of the end of Abraham’s four-hundred-year prophecy at the beginning of ancient Israel; so too, did the birth of John the Baptist and Christ represent the two waymarks of the time of the end at the end of ancient Israel. Jesus always illustrates the end with the beginning.
Dariosy miaraka amin’i Kyrosy no mandrafitra ny tandindon’ny firenena roa sosona, dia ny Mediana sy ny Persiana, izay misolo tena ny fahefana roa sosona, dia ny Repoblikanisma sy ny Protestantisma ao Etazonia; noho izany dia misolo tena ny tandindona roa soson’ny fotoanan’ny farany izy ireo. Ny nahaterahan’i Arona sy Mosesy no nanamarika ny fotoanan’ny faran’ny faminanian’i Abrahama efajato taona, teo am-piandohan’ny Isiraely fahiny; tahaka izany koa, ny nahaterahan’i Jaona Mpanao Batisa sy Kristy no naneho ireo mari-pamantarana roa amin’ny fotoanan’ny farany teo amin’ny fiafaran’ny Isiraely fahiny. Mandrakariva i Jesosy no maneho ny farany amin’ny alalan’ny fiandohana.
Darius and Cyrus together represent the waymark represented as the time of the end, when the seventy years captivity in Babylon ended.
I Dariosy sy Kyrosy miaraka dia maneho ilay famantarana izay aseho ho ny fotoanan’ny farany, tamin’izay nifaranan’ny fahababoana fitopolo taona tany Babylona.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ang simba ng Diyos sa ibabaw ng lupa ay tunay ngang nabihag sa loob ng mahabang panahong ito ng walang-awat na pag-uusig, gaya rin naman ng mga anak ni Israel na nabihag sa Babilonia noong panahon ng pagkatapon.” Prophets and Kings, 714.
Darius and Cyrus typify the years 1798 and 1799, representing the time of the end, when the parallel captivity of spiritual Israel in spiritual Babylon ended. 1798 identified the end of the political system of the papacy represented as a beast, which the whore of Rome rode upon.
Dariosy sy Kyrosy dia tandindon’ny taona 1798 sy 1799, ka maneho ny fotoan’ny farany, izay nifaranan’ny fahababoana mifanandrify nanjo an’i Isiraely ara-panahy tao Babylona ara-panahy. Ny taona 1798 no nanamarika ny fiafaran’ny rafitra pôlitikan’ny papa, izay aseho ho bibidia, ka nitaingenan’ilay vehivavy janga avy any Roma.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.
Koa nentin’ny Fanahy ho any an-efitra aho; ary nahita vehivavy iray nipetraka teo ambonin’ny bibidia mena jaky aho, feno anarana fitenenan-dratsy, manana loha fito sy tandroka folo. Apokalypsy 17:3.
Napoleon ended the life of the beast in 1798, and in 1799, the woman that rode upon the beast died in exile. In 1989, both Ronald Reagan and George Bush the greater were presidents, marking the time of the end in 1989. Darius and Cyrus represent Reagan and Bush the greater. Verse two states:
Napoléon no namarana ny fiainan’ilay bibidia tamin’ny 1798, ary tamin’ny 1799, ilay vehivavy izay nitaingina ilay bibidia dia maty tany an-tsesitany. Tamin’ny 1989, samy filoha i Ronald Reagan sy George Bush zokiny, ka nanamarika ny fotoanan’ny farany tamin’ny 1989 izany. Dariosa sy Kyrosy dia maneho an’i Reagan sy Bush zokiny. Hoy ny andininy faharoa:
And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.
Ary ankehitriny dia hasehoko anao ny fahamarinana. Indro, mbola hisy mpanjaka telo hiseho ao Persia; ary ny fahefatra dia ho manan-karena lavitra noho izy rehetra; ary amin’ny heriny avy amin’ny hareny dia hamporisihiny hanohitra ny fanjakan’i Grisia ny rehetra. Daniela 11:2.
Awakening
Fifohazana
Darius was Reagan, Cyrus was Bush the greater, and the three who followed Cyrus were Clinton, Bush the lesser, Obama the Divider and the fourth and “far richer” president, who stirred up the globalists of Grecia was Trump. The word “stir” means to awaken. When Trump announced his candidacy in 2015, the globalists, who Joel identifies as “heathen” were awakened.
I Dario dia Reagan, i Ciro dia Bush zokiny, ary ireo telo nanaraka an’i Ciro dia Clinton, Bush zandry, Obama ilay Mpampisaraka, ary ny filoha fahefatra sady “manankarena lavitra kokoa,” izay nampifoha ny mpanava-tany ao Grecia, dia Trump. Ny teny hoe “mampifoha” dia midika hoe manaitra. Rehefa nanambara ny firotsahany hofidiana i Trump tamin’ny taona 2015, dia nifoha ireo mpanava-tany, izay antsoin’i Joela hoe “jentilisa.”
Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. Joel 3:12–14.
Aoka hifoha ny jentilisa, ka hiakatra ho any amin’ny lohasahan’i Josafata; fa any no hipetrahako hitsara ny jentilisa rehetra manodidina. Alefaso ny fijinjana, fa masaka ny vokatra; avia, midina, fa feno ny famiazam-boaloboka, ary tondraka ny famorian-divay; fa lehibe ny faharatsiany. Vahoaka maro, eny, vahoaka maro ao amin’ny lohasahan’ny fanapahan-kevitra; fa akaiky ao amin’ny lohasahan’ny fanapahan-kevitra ny andron’i Jehovah. Joela 3:12–14.
When the “heathen” is awakened, “the day of the Lord is near” in the valley of Jehoshaphat. “Jehoshaphat” means judgment of Jehovah; and the valley is also called the valley of decision. From 2015 onward the “multitudes” of planet earth will begin to move into the various bundles prepared for each excuse given by men for not deciding to serve God. At 9/11 the judgment of the living began, and in 2015, Trump announced he would seek the presidency. At 9/11 the first phase of the latter rain began to fall and the latter rain is what brings to fruition the crop, and in 2015, fourteen years into the rain that produces the ripened harvest, the book of Joel sounds the warning that when Donald Trump “stirs up the realm of Grecia,” or as Joel says, when Trump “awakens the heathen in 2015,” the harvest of planet earth is beginning to ripen.
Rehefa mifoha ny “jentilisa”, dia “akaiky ny andron’i Jehovah” ao amin’ny lohasahan’i Josafata. Ny hoe “Josafata” dia midika hoe fitsaran’i Jehovah; ary ilay lohasaha dia antsoina koa hoe lohasahan’ny fanapahan-kevitra. Manomboka amin’ny 2015, ireo “vahoaka maro” etỳ ambonin’ny tany dia hanomboka hifindra ho ao amin’ireo fehezana samihafa izay voaomana ho an’ny fialan-tsiny tsirairay atolotry ny olona noho ny tsy fanapahan-keviny hanompo an’Andriamanitra. Tamin’ny 9/11 no nanombohan’ny fitsarana ny velona, ary tamin’ny 2015 dia nanambara i Trump fa hikatsaka ny ho filoham-pirenena izy. Tamin’ny 9/11 no nanomboka nilatsaka ny dingana voalohany amin’ny ranonorana farany, ary ny ranonorana farany no mampamoa ny vokatra ho amin’ny fahatanterahany; ary tamin’ny 2015, efatra ambin’ny folo taona taorian’ny niandohan’ilay ranonorana izay miteraka ny fijinjana masaka, ny bokin’i Joela dia mampaneno ny fampitandremana fa rehefa Donald Trump “mampihetsika ny fanjakan’i Gresia,” na araka ny filazan’i Joela, rehefa Trump “mampifoha ny jentilisa amin’ny 2015,” dia manomboka masaka ny fijinjan’ny tany manontolo.
It is important to recognize that the first truth mentioned in Daniel eleven, is the prophetic role of Donald Trump. The first kingdom of Bible prophecy represented in the book of Daniel is Babylon. Imagine the story of Babylon in the book of Daniel if Nebuchadnezzar was not employed by Inspiration to establish a prophetic model. The sixth kingdom of Bible prophecy is incomplete without the testimony of the final ruler of that kingdom. The rule of first mention establishes the significance of Trump as a symbol of primary importance in the vision which Daniel received on the twenty-second day after he fasted for three weeks.
Zava-dehibe ny manaiky fa ny fahamarinana voalohany voalaza ao amin’ny Daniela toko faha-11 dia ny anjara asa ara-paminanian’i Donald Trump. Ny fanjakana voalohany amin’ny faminanian’ny Baiboly izay aseho ao amin’ny bokin’i Daniela dia Babylona. Saintsaino ny tantaran’i Babylona ao amin’ny bokin’i Daniela raha toa ka tsy nampiasain’ny Tsindrimandry i Nebokadnezara mba hanorenana môdely ara-paminaniana. Ny fanjakana fahenina amin’ny faminanian’ny Baiboly dia tsy feno raha tsy misy ny fijoroana vavolombelon’ny mpanapaka farany amin’izany fanjakana izany. Ny fitsipiky ny filazana voalohany dia mampiorina ny maha-zava-dehibe an’i Trump ho tandindona manan-danja voalohany ao amin’ilay fahitana izay noraisin’i Daniela tamin’ny andro faha-roa amby roa-polo taorian’ny nifadiany hanina nandritra ny herinandro telo.
But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:13, 14.
Fa nitsangana nanohitra ahy nandritra ny iraika amby roa-polo andro ny andrianan’ny fanjakan’i Persia; nefa, indro, Mikaela, anankiray amin’ireo andriana lehibe, tonga hamonjy ahy; ary nitoetra tany amin’ny mpanjakan’i Persia aho. Ary ankehitriny dia tonga aho hampahafantatra anao izay hanjo ny firenenao any am-parany andro; fa mbola ho amin’ny andro maro ihany ny fahitana. Daniela 10:13, 14.
The vision of chapter eleven illustrates what befalls God’s people in the last days, and Trump as the leader of the United States, and thereafter of the United Nations is a truth that has eternal consequences connected to understanding or not understanding that truth. That truth was so important for Gabriel to convey to Daniel that in verse fourteen, Daniel records from the light provided by the angel Gabriel that it is “the robbers of thy people” who establish the vision. It is impossible to correctly follow the movements of Donald Trump in prophecy without using Rome as the blueprint to recognize Trump’s footsteps through the prophetic history of Daniel eleven.
Ny fahitan’ny toko faha‑iraika ambin’ny folo dia maneho izay hanjo ny olon’Andriamanitra amin’ny andro farany, ary i Trump amin’ny maha-mpitarika an’i Etazonia azy, ary avy eo an’ny Firenena Mikambana, dia fahamarinana izay misy vokatra mandrakizay mifamatotra amin’ny fahatakarana na ny tsy fahatakarana izany fahamarinana izany. Zava-dehibe tokoa izany fahamarinana izany ka tsy maintsy nampitain’i Gabriela tamin’i Daniela, hany ka ao amin’ny andininy faha‑efatra ambin’ny folo, dia voarakitr’i Daniela avy amin’ny fahazavana nomen’ny anjely Gabriela fa “ny mpandroba ny olonao” no mampiorina ny fahitana. Tsy azo atao mihitsy ny manaraka araka ny tokony ho izy ny fivezivezen’i Donald Trump ao amin’ny faminaniana raha tsy ampiasaina i Roma ho modely hahafantarana ny dian-tongotr’i Trump manerana ny tantara ara-paminaniana ao amin’ny Daniela faha‑iraika ambin’ny folo.
Trump, as a symbol of the United States during the Sunday law time period forms an image of the beast, and in so doing he is honoring the beast, so it is an image of the beast, and also an image in honor of the beast. In Revelation 17 the papacy is the eighth, that is of the seven, and Donald Trump is the eighth president since Reagan at the time of the end in 1989, but he is also the sixth, which means he is the eighth that is of the seven.
Trump, amin’ny maha-tandindon’i Etazonia azy mandritra ny vanim-potoanan’ny lalàn’ny Alahady, dia mamorona sary ho an’ilay bibidia; ary amin’ny fanaovany izany dia manome voninahitra ilay bibidia izy, ka izany dia sary ho an’ilay bibidia, sady sary koa ho fanomezam-boninahitra ilay bibidia. Ao amin’ny Apokalypsy 17 dia ny papa no fahavalo, dia ilay avy amin’ny fito; ary Donald Trump no filoha fahavalo hatramin’i Reagan tamin’ny fotoanan’ny farany tamin’ny 1989, nefa izy koa no fahenina, izay midika fa izy no fahavalo, dia ilay avy amin’ny fito.
In Revelation seventeen, John in verse three is carried into the wilderness where he sees the whore riding upon a beast. The whore has been identified by every major Protestant denomination as the Catholic church, though they all deny their foundational beliefs in the latter days. The Roman church was drunken with the blood of martyrs when John saw her, and she bore the title of mother of harlots. This identifies that John was conveyed to 1798, where the papacy had the blood of martyrdom and some former Protestant church’s were already returning to the Roman Catholic communion. At that vantage point John saw “seven kings,” five of which already fallen in 1798, and one kingdom existed in 1798, and that kingdom was the United States, but another kingdom, made up of ten kings would come after, for in 1798 where John stood the seventh kingdom had not yet came. The ten kings rule for the hour of the Sunday law crisis, and they agree to give their seventh kingdom unto the beast of the fifth kingdom, who had received a deadly wound in 1798.
Ao amin’ny Apokalypsy toko fahafito ambin’ny folo, i Jaona ao amin’ny andininy fahatelo dia nentina ho any an-efitra, izay ahitany ilay vehivavy janga mitaingina bibidia. Io vehivavy janga io dia efa nofaritan’ny antokom-pinoana protestanta lehibe rehetra ho ny fiangonana katolika, na dia lavin’izy rehetra aza amin’ny andro farany ireo foto-pinoana iorenany. Feno fahamamoana tamin’ny ran’ny martiora ny fiangonana romana fony hitan’i Jaona izy, ary nitondra ny anaram-boninahitra hoe renin’ny mpijangajanga izy. Izany no manondro fa nentina ho amin’ny taona 1798 i Jaona, izay tamin’izany no nananan’ny fahefana papaly ny ran’ny famonoana martiora ary efa nisy fiangonana protestanta sasany taloha niverina sahady ho amin’ny firaisana amin’ny Fiangonana Katolika Romana. Avy tamin’izany toeram-pandinihana izany no nahitan’i Jaona ireo “mpanjaka fito,” ka ny dimy tamin’ireo dia efa lavo tamin’ny 1798, ary nisy fanjakana iray tamin’ny 1798, ary izany fanjakana izany dia i Etazonia; kanefa fanjakana iray hafa, izay voaforon’ny mpanjaka folo, no ho avy aorian’izany, satria tamin’ny 1798, izay nijoroan’i Jaona, dia mbola tsy tonga ny fanjakana fahafito. Ireo mpanjaka folo dia manjaka mandritra ilay ora amin’ny krizin’ny lalàna alahady, ary manaiky hanolotra ny fanjakany fahafito ho an’ilay bibidia avy amin’ny fanjakana fahadimy, izay efa nahazo ratra mahafaty tamin’ny 1798.
The number “8” represents resurrection and the papacy is the eight that is of the seven when its deadly wound is healed at the threefold union of the dragon, the beast and false prophet that occurs at the soon-coming Sunday law. In 2020 the globalists stole the election from Trump and he was slain in the streets of Revelation eleven. The two witnesses of Revelation eleven represent the two horns of the earth beast who were both slain in 2020. Trump is the sixth president since Reagan at the time of the end in 1989; but as of 2024, he is also the eighth that is of the seven previous kings. In 2024, his deadly wound was healed and he simultaneously became the eighth that is of the seven in perfect alignment with the prophetic symbol that establishes the vision. If you have no Rome, you have no ability to follow the movements of the image of Rome.
Ny isa “8” dia maneho ny fitsanganana amin’ny maty, ary ny fahefana papaly no ilay fahavalo izay avy amin’ny fito, rehefa sitrana ny feriny mahafaty ao amin’ilay firaisana avo telo heny an’ny dragona sy ny bibidia ary ny mpaminany sandoka, izay hitranga amin’ilay lalàna alahady ho avy tsy ho ela. Tamin’ny 2020 dia nangalarin’ireo globalista tamin’i Trump ny fifidianana, ary novonoina teny an-dalamben’ny Apokalypsy toko faha-11 izy. Ny vavolombelona roa ao amin’ny Apokalypsy toko faha-11 dia maneho ireo tandroka roa an’ilay bibidia avy amin’ny tany, izay samy novonoina tamin’ny 2020. I Trump no filoha fahenina hatramin’i Reagan tamin’ny fotoanan’ny farany tamin’ny 1989; nefa hatramin’ny 2024 dia izy koa no fahavalo izay avy amin’ireo mpanjaka fito teo aloha. Tamin’ny 2024 dia sitrana ny feriny mahafaty, ary niaraka tamin’izay koa dia tonga ilay fahavalo izay avy amin’ny fito izy, ao anatin’ny fifanarahana lavorary amin’ilay tandindona ara-paminaniana izay mampiorina ny fahitana. Raha tsy manana an’i Roma ianao, dia tsy manana fahafahana hanaraka ny fihetsik’ilay sarin’i Roma.
MAGA
MAGA
To understand how Trump is Constantine the Great when Nero’s “250” years conclude, or how he is Antiochus the Great in 207 BC, or how he is the last president whose whole golden age movement is premised on making America “great,” requires the recognition that the chapter first mentions Trump and his prophetic role.
Mba hahatakarana ny fomba maha-Constantin Lehibe an’i Trump rehefa mifarana ny “250” taonan’i Nero, na ny fomba maha-Antiokosa Lehibe azy tamin’ny 207 talohan’i JK, na ny fomba maha-filoham-pirenena farany azy izay iorenan’ny hetsika vanim-potoana volamenany manontolo amin’ny fanaovana an’i Amerika ho “lehibe,” dia mitaky ny fanekena fa ny toko dia milaza an’i Trump sy ny anjara asany ara-paminaniana aloha.
The signature of “truth” represented by the Hebrew word “truth” that is made up of the first, thirteenth and twenty-second letter of the Hebrew alphabet identifies Reagan as the first letter, and Obama as the thirteenth letter of rebellion as represented by 2013 when the former leader of the Office of the Inquisition was followed by the first Jesuit pope. Because the leader of the inquisition retired, his ending point aligns with the Jesuit pope’s starting point. That connection between Obama’s two popes was March 13, 2013. Obama aligns with the thirteenth letter of rebellion, and the twenty-second letter is Trump.
Ny sonian’ny “fahamarinana” izay asehon’ny teny hebreo hoe “fahamarinana,” ka voaforon’ny litera voalohany, fahatelo ambin’ny folo, ary faharoa amby roapolo amin’ny abidia hebreo, dia manondro an’i Reagan ho ny litera voalohany, ary an’i Obama ho ny litera fahatelo ambin’ny folo, dia ny fikomiana, araka ny asehon’ny taona 2013, tamin’izay nanarahan’ny papa jezoita voalohany ilay mpitarika teo aloha tao amin’ny Biraon’ny Inquisition. Satria nisotro ronono ilay mpitarika ny inquisition, ny teboka fiafarany dia mifanaraka amin’ny teboka fanombohan’ilay papa jezoita. Izany fifandraisana teo amin’ireo papa roa an’i Obama izany dia ny 13 Martsa 2013. Obama dia mifanaraka amin’ny litera fahatelo ambin’ny folo, dia ny fikomiana, ary ny litera faharoa amby roapolo dia Trump.
The twenty-second amendment limits a president to two terms, and when considering two-term presidents, whose terms were NOT consecutive, there are only two. Grover Cleveland is the alpha of two-term presidents with non-consecutive terms, and Trump is the omega. Grover Cleveland was the twenty-second president, and Trump as the omega to Cleveland possesses the alpha distinction of “22.” Cleveland and Trump represent an alpha and omega that contains the symbolism of the twenty-second letter in the Hebrew alphabet. There are only two presidents that had two non-consecutive terms and Trump is the second of those two. The two of the omega times the twenty-two of the alpha equals forty-four, a symbol of 1844, which is a symbol of the closed door at the Sunday law, as typified by the closed door of 1844. Trump is the 44th distinct person to be president, and he is president when the door closes at the Sunday law.
Ny fanitsiana faha-roa amby roapolo dia mametra ny filoha iray ho amin’ny fe-potoam-piasana roa, ary raha dinihina ireo filoha nanana fe-potoam-piasana roa, izay TSY nifanesy ireo fe-potoana ireo, dia roa monja no misy. Grover Cleveland no alpha amin’ireo filoha manana fe-potoam-piasana roa tsy nifanesy, ary Trump no omega. Grover Cleveland no filoha faha-roa amby roapolo, ary Trump, amin’ny maha-omega azy manoloana an’i Cleveland, dia mitana ny fanavahana alpha hoe “22.” Cleveland sy Trump dia maneho alpha sy omega iray izay ahitana ny tandindon’ny litera faha-roa amby roapolo amin’ny abidy hebreo. Roa monja ireo filoha izay nanana fe-potoam-piasana roa tsy nifanesy, ary Trump no faharoa amin’ireo roa ireo. Ny roa an’ny omega ampitomboina amin’ny roa amby roapolon’ny alpha dia mitovy amin’ny efatra amby efapolo, tandindon’ny 1844, izay tandindon’ny varavarana mihidy amin’ny lalàn’ny Alahady, araka ny asehon’ny varavarana mihidy tamin’ny 1844 ho tandindona mialoha. Trump no olona miavaka faha-44 lasa filoha, ary izy no filoha rehefa mihidy ny varavarana amin’ny lalàn’ny Alahady.
Trump has been typified by Cyrus the Great. Cyrus the Great set forth the first decree and Artaxerxes the Great set forth the third decree. The first and third align with each other, for Jesus always illustrates the end with the beginning. Trump is there when Nero’s “250” years end represented by Constantine the Great. At the end of the “250” years from 457 BC Trump is represented by Antiochus the Great, who returned stronger than before in 2024, in fulfillment of verse thirteen.
Trump dia nanehoana an’i Kyrosy Lehibe ho tandindona. Kyrosy Lehibe no namoaka ny didy voalohany, ary Artaksersesy Lehibe no namoaka ny didy fahatelo. Mifanaraka ny voalohany sy ny fahatelo, satria Jesosy dia maneho mandrakariva ny farany amin’ny alalan’ny fiandohana. Eo i Trump rehefa mifarana ny “250” taona an’i Nérô, izay asehon’i Kônstantino Lehibe ho tandindona. Amin’ny fiafaran’ny “250” taona manomboka amin’ny 457 tal. J.K., i Trump dia asehon’i Antiokosy Lehibe, izay niverina mahery kokoa noho ny teo aloha tamin’ny 2024, ho fanatanterahana ny andininy faha-telo ambin’ny folo.
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.
Fa ny mpanjakan’ny avaratra dia hiverina ka hanangona hamaroan’olona lehibe noho ny teo aloha; ary rehefa afaka taona vitsivitsy dia ho avy tokoa izy miaraka amin’ny tafika lehibe sy fananana maro. Daniela 11:13.
When the United States is conquered by Rome at the Sunday law, every country in the world is then forced to bow to Rome.
Rehefa resin’i Rôma i Etazonia amin’ny fotoana hananganana ny lalàna alahady, dia voatery hiankohoka eo anatrehan’i Rôma ny firenena rehetra maneran-tany.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Ny firenena hafa dia hanaraka ny ohatry ny Etazonia. Na dia izy aza no mitarika mialoha, dia ho tonga amin’ny olontsika any amin’ny faritra rehetra amin’izao tontolo izao ihany koa izany krizy izany.” Testimonies, volume 6, 395.
The “foreign nations” are forced to do so by the United States who assumes leadership of the United Nations at the soon-coming Sunday law. The United Nations is the ten kings of Revelation 17 who are ruled over by Ahab, king of the ten northern tribes, who is married to Jezebel. The marriage of Jezebel to Ahab is the marriage that is consummated at the soon-coming Sunday law. At the Sunday law the United States, the glorious land of Daniel eleven, and the earth beast of Revelation thirteen ends its history as the sixth kingdom of Bible prophecy. At Mount Carmel the 850 prophets of Baal and the priests of the grove who ate at Jezebel’s table are slain by Elijah. The United States is slain at the soon-coming Sunday law, as were the false prophets at Mount Carmel. The story from then on is between Elijah, versus Ahab and Jezebel, and Ahab represents a tenfold kingdom, that is governed by the one that first committed fornication with Jezebel. Jezebel intends to commit fornication with every kingdom, but Ahab represents the first to do so, and it is the United States that dies at Mount Carmel and instantly becomes Jezebel’s first paramour. In terms of Daniel eleven, it is there at the Sunday law that Trump stands up as the mighty king of Greece, represented by Alexander the Great.
Ny “firenena hafa firenena” dia terena hanao izany amin’ny alalan’i Etazonia, izay mandray ny fitarihana ny Firenena Mikambana amin’ilay lalàna Alahady izay ho avy tsy ho ela. Ny Firenena Mikambana no mpanjaka folo ao amin’ny Apokalypsy 17, izay fehezin’i Ahaba, mpanjakan’ireo foko folo tany avaratra, izay nanambady an’i Jezebela. Ny fanambadian’i Jezebela amin’i Ahaba no fanambadiana tanterahina amin’ilay lalàna Alahady izay ho avy tsy ho ela. Amin’ny lalàna Alahady, i Etazonia, ilay tany be voninahitra ao amin’ny Daniela 11, sy ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy 13, dia mamarana ny tantarany amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly. Tany an-tendrombohitra Karmela dia novonoin’i Elia ireo mpaminanin’i Bala 850 sy ireo mpisoron’ny ala izay nihinana teo amin’ny latabatr’i Jezebela. Vonoina amin’ilay lalàna Alahady izay ho avy tsy ho ela i Etazonia, tahaka ny namonoana ireo mpaminany sandoka tany an-tendrombohitra Karmela. Manomboka eo dia eo amin’i Elia no ifaharan’ny tantara, mifanandrina amin’i Ahaba sy Jezebela, ary Ahaba dia maneho fanjakana avo folo heny, izay fehezin’ilay voalohany nijangajanga tamin’i Jezebela. Mikasa hijangajanga amin’ny fanjakana rehetra i Jezebela, nefa Ahaba no maneho ilay voalohany nanao izany, ary i Etazonia no maty tany an-tendrombohitra Karmela ka tonga avy hatrany ho sakaizan’i Jezebela voalohany. Raha ny amin’ny Daniela 11, dia eo amin’ilay lalàna Alahady no itsanganan’i Trump amin’ny maha-mpanjaka mahery an’i Grisia azy, asehon’i Aleksandra Lehibe.
And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:3, 4.
Ary hisy mpanjaka mahery hitsangana, izay hanjaka amin’ny fanapahana lehibe ka hanao araka ny sitrapony. Ary raha vao mitsangana izy, dia ho torotoro ny fanjakany ka hozaraina ho amin’ny rivotra efatra eny amin’ny lanitra; nefa tsy ho an’ny taranany izany, ary tsy araka ny fanapahana izay nanjakany; fa hongotana ny fanjakany ka homena ho an’ny hafa, afa-tsy ireo. Daniela 11:3, 4
Donald Trump stands up as the “mighty king” of the United Nations, who is represented within the verse and thereafter typified by the history of Alexander the Great. When he stands up, the United States, the sixth kingdom of Bible prophecy ends, and the seventh kingdom of ten kings in Revelation seventeen begins. The ten kings begin their seventh kingdom by agreeing there and then to give their seventh kingdom unto the papal power, who is the eighth kingdom, that is of the seven previous kingdoms. Their agreement was to fulfill God’s will, and His will is represented line upon line throughout the Scriptures of truth.
I Donald Trump dia mitsangana amin’ny maha-“mpanjaka mahery” an’ny Firenena Mikambana, izay aseho ao anatin’ilay andininy ary avy eo tandindonin’ny tantaran’i Aleksandra Lehibe. Rehefa mitsangana izy, dia mifarana i Etazonia, izay fanjakana fahenina amin’ny faminanian’ny Baiboly, ary manomboka ny fanjakana fahafiton’ny mpanjaka folo ao amin’ny Apokalypsy toko fahafito ambin’ny folo. Ireo mpanjaka folo dia manomboka ny fanjakany fahafito amin’ny fanekena eo no ho eo hanome ny fanjakany fahafito ho an’ny fahefana papa, izay fanjakana fahavalo, sady avy amin’ireo fanjakana fito teo aloha. Ny fanekeny dia natao hanatanterahana ny sitrapon’Andriamanitra, ary ny sitrapony dia aseho andalana manaraka andalana manerana ny Soratra Masina marina.
Typifying Rome
Fanoharana an’i Roma
Verses five through nine of Daniel eleven were fulfilled with a prophetic history that perfectly typified the history of the papal power as set forth in verses thirty-one through forty of the same chapter. The line of history in verses five through nine parallel the line of history in verses thirty-one through verse forty. Both lines identify a period that the power representing papal Rome first overcame three obstacles, ruled for a period until there was a broken treaty that brought a southern king upon them that delivered a deadly wound. The more closely those two lines are studied and compared to history, the more profoundly accurate they are recognized to be. Their accuracy is in regards to how closely they represent the structure within the verses and also the history which fulfilled the verses.
Ny andininy fahadimy ka hatramin’ny fahasivy ao amin’ny Daniela toko faha-iraika ambin’ny folo dia tanteraka tamin’ny tantara ara-paminaniana izay naneho tamin’ny fomba tonga lafatra ny tantaran’ny fahefan’ny papa, araka izay aseho ao amin’ny andininy faha-iraika amby telopolo ka hatramin’ny faha-efapolo ao amin’io toko io ihany. Ny zotram-piainana ara-tantara ao amin’ny andininy fahadimy ka hatramin’ny fahasivy dia mifanandrify amin’ny zotram-piainana ara-tantara ao amin’ny andininy faha-iraika amby telopolo ka hatramin’ny andininy faha-efapolo. Samy manondro vanim-potoana iray ireo zotra roa ireo, izay nandresen’ilay fahefana maneho an’i Roma papaly fanakantsakanana telo aloha, dia nanjaka nandritra ny fotoana iray mandra-pahatongan’ny fifanekena rava, izay nitondra mpanjaka avy any atsimo hamely azy ka nampisy ratra mahafaty taminy. Arakaraka ny fandinihana sy fampitahana akaiky kokoa ireo zotra roa ireo amin’ny tantara no vao mainka ahafantarana ny fahamarinan’izy ireo lalina dia lalina. Ny fahamarinan’izy ireo dia mikasika ny halehiben’ny fifanarahany akaiky amin’ny rafitra ao anatin’ireo andininy sy amin’ilay tantara koa izay nanatanteraka ireo andininy.
The history that fulfilled the five verses parallels and aligns with the history of papal Rome set forth in verses thirty-one through forty, and provide the setting for the introduction of Antiochus the Great in verses ten through fifteen.
Ang kasaysayang tumupad sa limang talata ay kaagapay at kaayon ng kasaysayan ng Roma na pamapa na inilahad sa mga talata tatlumpu’t isa hanggang apatnapu, at nagbibigay ng tagpuan para sa pagpapakilala kay Antiochus na Dakila sa mga talata sampu hanggang labinlima.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Fa ny zanany kosa dia ho voahetsika, ka hanangona hery lehibe maro; ary ny anankiray dia ho avy tokoa, ka handrava toy ny riaka sy handalo; avy eo dia hiverina izy ka ho voahetsika indray, hatrany amin’ny fiarovany mafy. Daniela 11:10.
In fulfillment of verse ten, Antiochus the Great was victorious all the way up to the fortress of Egypt, where he ended the campaign in order to regroup. That history typifies the collapse of the Soviet Union in 1989, as represented in verse forty of the same chapter.
Ho fanatanterahana ny andininy faha‑folo, dia nandresy i Antiochus Lehibe hatrany amin’ny trano mimandan’i Egypta, izay namaranany ny fampielezan-kevitra mba hiangona indray sy handamina hery. Izany tantara izany dia tandindon’ny firodanan’ny Firaisana Sovietika tamin’ny 1989, araka ny aseho ao amin’ny andininy faha‑efapolo amin’io toko io ihany.
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 hifanesika aminy ny mpanjakan’ny atsimo; ary ny mpanjakan’ny avaratra ho avy hamely azy tahaka ny tadio, miaraka amin’ny kalesy sy ny mpitaingin-tsoavaly ary ny sambo maro; ary hiditra amin’ny tany maro izy ka hanafotra sy handalo. Daniela 11:40.
Verse ten’s “shall certainly come, and overflow, and pass through” is identical in Hebrew to verse forty’s “he shall enter into the countries, and shall overflow and pass over.” Both verses are identifying when the king of the north (Antiochus in verse ten and Reagan in verse forty) defeat the king of the south (Ptolemy in verse ten and the Soviet Union in verse forty). Both attacks were retaliatory against the king of the south’s prior victory (Ptolemy in verses five through nine and Napoleon in verse forty). The southern king’s motivation for attack was a broken treaty (the marriage of Bernice in verses five through nine and the broken Treaty of Tolentino of 1797 with Napoleon). The prophetic structure represented within the verses and the verses’ subsequent fulfillment in history also aligns with Isaiah 8:8.
Ny hoe “hahatongako tokoa ka hitobaka ary handalo” ao amin’ny andininy faha-folo dia mitovy tanteraka amin’ny teny hebreo amin’ilay hoe “hiditra amin’ireo tany izy, ka hitobaka sy hiampita” ao amin’ny andininy faha-efapolo. Samy manondro ny fotoana nandresen’ny mpanjakan’ny avaratra (Antiochus ao amin’ny andininy faha-folo ary Reagan ao amin’ny andininy faha-efapolo) ny mpanjakan’ny atsimo (Ptolemy ao amin’ny andininy faha-folo ary ny Firaisana Sovietika ao amin’ny andininy faha-efapolo) ireo andininy roa ireo. Samy fanafihana famaliana izy ireo noho ny fandresena teo aloha azon’ny mpanjakan’ny atsimo (Ptolemy ao amin’ny andininy faha-dimy ka hatramin’ny faha-sivy ary Napoleon ao amin’ny andininy faha-efapolo). Ny antony nanosika ny mpanjakan’ny atsimo hanafika dia fifanekena voahitsakitsaka (ny fanambadian’i Bernice ao amin’ny andininy faha-dimy ka hatramin’ny faha-sivy ary ny Fifanekena Tolentino tamin’ny 1797 izay nohitsakitsahin’i Napoleon). Ny rafitra ara-paminaniana aseho ao anatin’ireo andininy sy ny fahatanterahany tatỳ aoriana teo amin’ny tantara dia mifanaraka koa amin’ny Isaia 8:8.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Ary hamaky an’i Joda izy; hihoatra sy handifotra izy; ho tonga hatrany amin’ny vozona izy; ary ny famelarany ny elany dia hameno ny sakan’ny taninao, ry Imanoela. Isaia 8:8.
When Isaiah predicts that Sennacherib’s army “shall overflow and go over,” it is once again the same Hebrew as in verse ten and forty. Isaiah identifies when Sennacherib, the northern kingdom conquered the southern kingdom of Judah, but he left Jerusalem standing, for he only reached “to the neck,” just as Antiochus reached to the border in verse ten. Sennacherib’s motivation was that Hezekiah had broken the treaty with Assyria, as represented by Hezekiah ceasing the agreed upon tribute. The broken treaty is the anomaly to the three parallel verses. They each involved a broken treaty, but with Ptolemy and Napoleon the northern king was charged with breaking the treaty. Sennacherib, the northern king charged Hezekiah with refusing the allotted tribute.
Rehefa milaza mialoha i Isaia fa “hihahenika ka hihoatra” ny tafik’i Sankeriba, dia io Hebreo io ihany indray no ampiasaina tahaka ny ao amin’ny andininy faha‑folo sy faha‑efapolo. Asehon’i Isaia ny fotoana izay nandresen’i Sankeriba, ilay fanjakana avaratra, ny fanjakana atsimon’i Joda, nefa navelany mbola nitsangana i Jerosalema, satria “hatreo amin’ny vozona” ihany no nahatongavany, tahaka an’i Antiokosa izay tonga hatramin’ny sisintany ao amin’ny andininy faha‑folo. Ny antony nanosika an’i Sankeriba dia ny nandravan’i Hezekia ny fanekena tamin’i Asyria, araka ny asehon’ny fijanonan’i Hezekia tsy handoa intsony ilay hetra nifanarahana. Io fanekena tapaka io no singa tsy mifanaraka amin’ireo andininy telo mifanandrify. Samy nahitana fanekena tapaka izy rehetra, saingy tamin’i Ptolemaio sy Napoleona dia ilay mpanjaka avaratra no voampanga ho nandrava ny fanekena. I Sankeriba kosa, ilay mpanjaka avaratra, no niampanga an’i Hezekia ho nandà ny handoa ny hetra voatondro.
Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king’s house. 2 Kings 18:13–15.
Ary tamin’ny taona fahefatra ambin’ny folo nanjakan’i Hezekia mpanjaka dia niakatra Sankeriba, mpanjakan’i Asyria, hamely ny tanàna mimanda rehetra tamin’ny Joda ka nahazo azy. Ary Hezekia, mpanjakan’ny Joda, dia naniraka ho any Lakisy ho amin’ny mpanjakan’i Asyria ka nanao hoe: Efa nanota aho; mialà amiko; izay hampitondrainao ahy dia hoentiko. Ary ny mpanjakan’i Asyria nampandoa an’i Hezekia, mpanjakan’ny Joda, talenta volafotsy telon-jato sy talenta volamena telo-polo. Dia nomen’i Hezekia azy ny volafotsy rehetra izay hita tao an-tranon’i Jehovah sy tao amin’ny rakitry ny tranon’ny mpanjaka. 2 Mpanjaka 18:13–15.
Sennacherib’s northern army captured forty-six Judean cities on his march to Jerusalem. It is of great prophetic significance that Isaiah 8:8 connects with verses ten and forty, thus, providing a third witness of the collapse of the southern kingdom of the Soviet Union in 1989. That collapse marks the beginning of a period of verse forty that is empty. From the fulfillment of verse forty in 1989 unto verse forty-one, which represents the soon-coming Sunday law, there is an empty period in verse forty. That period begins at 1989 and ends at the Sunday law. Verse forty has nothing to say of that period of time, but verse forty can be understood with the methodology of line upon line.
Ny tafika avaratr’i Sankeriba dia nahazo tanàna enina amby efapolo tao Joda tamin’ny diany ho any Jerosalema. Manana lanja ara-paminaniana lehibe tokoa ny fifandraisan’ny Isaia 8:8 amin’ny andininy faha-roa ambin’ny folo sy faha-efapolo, ka manome vavolombelona fahatelo momba ny firodanan’ny fanjakana atsimon’ny Firaisana Sovietika tamin’ny 1989. Izany firodanana izany no manamarika ny fiandohan’ny vanim-potoanan’ny andininy faha-efapolo izay banga. Manomboka amin’ny fahatanterahan’ny andininy faha-efapolo tamin’ny 1989 ka hatramin’ny andininy faha-iraika amby efapolo, izay maneho ny lalàn’ny Alahady ho avy tsy ho ela, dia misy vanim-potoana banga ao amin’ny andininy faha-efapolo. Izany vanim-potoana izany dia manomboka amin’ny 1989 ary mifarana amin’ny lalàn’ny Alahady. Tsy misy lazain’ny andininy faha-efapolo momba izany fe-potoana izany, nefa ny andininy faha-efapolo dia azo takarina amin’ny alalan’ny fomba fiasa hoe tsipika manampy tsipika.
A primary “key” to establish the hidden history of verse forty, is Isaiah’s witness of the victorious retaliatory war of the northern kingdom against the southern kingdom. Whether it is the rebellion of Hezekiah ceasing to honor the previous commitment to provide “tribute” to Assyria, or the setting aside of Bernice by Antiochus or Napoleon’s Treaty of Tolentino all three verses were fulfilled by histories that emphasize a broken treaty as an underlying motivation for attacking. During the Obama presidency, under the State Department of John Kerry, the assistant secretary Victoria Nuland brought about a color revolution to overthrow the government of the Ukraine. From that point on two sides of one argument exist about the Ukrainian War; Putin says it was a broken treaty, and his opponents say the treaty Putin points to never existed in the context Putin claims. Whether a treaty was actually made and then broken, or vise versa matters not, for the prophetic record simply records a broken treaty as motivation for war.
Ny “fanalahidy” lehibe iray hanorenana ny tantara miafin’ny andininy faha-efapolo dia ny fijoroan’i Isaia vavolombelona momba ilay ady famaliana nahazo fandresena nataon’ny fanjakana avaratra tamin’ny fanjakana atsimo. Na ny fikomian’i Hezekia izay nitsahatra tsy hanaja ilay fanekena teo aloha hanome “hetra” ho an’i Asyria, na ny fanilihana an’i Bernice nataon’i Antiochus, na ny Fifanarahan’i Tolentino nataon’i Napoleon, dia samy tanteraka tamin’ny alalan’ny tantara avokoa ireo andininy telo ireo, ary nanasongadina fanekena voarava ho antony fototra nanosika ny fanafihana. Nandritra ny fitondran’i Obama, teo ambanin’ny Departemantam-panjakana notarihin’i John Kerry, dia i Victoria Nuland, sekretera mpanampy, no niteraka revolisiona miloko iray hanonganana ny governemantan’i Ukraine. Nanomboka tamin’izay dia misy lafy roa amin’ny adihevitra iray momba ny Ady Okrainiana; hoy i Putin fa fanekena voarava izany, ary hoy kosa ireo mpanohitra azy fa ilay fanekena tondroin’i Putin dia tsy mba nisy velively tao anatin’ilay sehatra ambara sy takian’i Putin. Na tena nisy fanekena natao tokoa ka avy eo noravana, na ny mifanohitra amin’izany, dia tsy zava-dehibe izany, satria ny firaketana ara-paminaniana dia manoratra fotsiny fanekena voarava ho antony manosika ny ady.
Isaiah 8:8 provides the “key” to see that the northern king only conquers up to the neck, or up to the head. That “key” identifies Russia as the head that was left standing after the collapse of the body in 1989. Verse eights prophetic importance is not only found in the “key” of identifying the head, but its identification of the “neck” representing the head, or the capital city can only be established in connection with a previous passage of the same vision of Isaiah 8. That vision begins in chapter seven, and in verses seven and eight, a head is defined as a king, or his kingdom or the capital city of a kingdom. Jerusalem was the capital of Judah, whose 46 cities were conquered by Sennacherib’s army, but Sennacherib left the capital city of Jerusalem standing.
Izao 8:8 no manome ny “lakile” ahitana fa ny mpanjaka avy any avaratra dia mandresy hatreo amin’ny vozona ihany, na hatreo amin’ny loha. Io “lakile” io no mamantatra an’i Rosia ho ilay loha izay navelan-kijoro taorian’ny firodanan’ny tena tamin’ny 1989. Ny lanjan’ny faminaniana ao amin’ny andininy faha-valo dia tsy hita amin’ilay “lakile” mamantatra ny loha ihany, fa ny fanondroany ny “vozona” ho misolo tena ny loha, na ny renivohitra, dia tsy azo aorina raha tsy ampifandraisina amin’ny andalana iray teo aloha ao amin’io fahitana io ihany ao amin’ny Izao 8. Io fahitana io dia manomboka ao amin’ny toko faha-fito, ary ao amin’ny andininy faha-fito sy faha-valo, ny loha dia faritana ho mpanjaka, na ny fanjakany, na ny renivohitry ny fanjakana iray. Jerosalema no renivohitr’i Joda, izay ny tanànany 46 dia resin’ny tafik’i Sankeriba, nefa i Sankeriba dia namela ny tanàna renivohitra, dia Jerosalema, hijoro.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Fa ny lohan’i Syria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary afaka dimy amby enimpolo taona dia hovakivakina Efraima mba tsy ho firenena intsony. Ary ny lohan’i Efraima dia Samaria, ary ny lohan’i Samaria dia zanak’i Remalia. Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 7:8, 9.
When Sennacherib’s army came to the walls of Jerusalem in 701 BC, he came up to the neck, and in so doing; he left an historical witness of Russia remaining after the 1989 collapse. As Antiochus the Great began his retaliation against the southern kingdom he came in verse ten to the border of Egypt, but did not enter. What is significant in the victory of Antiochus in verse ten is that it marks the conclusion of a military campaign by Antiochus that lacked a distinct battle, but represents his work in re-establishing previously lost geography. His conquering in verse ten represents the conclusion of several victories. He ended the campaign of the fourth Syrian war at Raphia, which means “borderland,” and Raphia was the border, or “neck” of Egypt. Antiochus’s campaign of 219 BC to 217 BC represents the overflowing and passing over of the collapse of the Soviet Union in 1989 unto 1991, when the king passed over the countries.
Rehefa tonga teo amin’ny mandan’i Jerosalema ny tafik’i Sankeriba tamin’ny 701 tal. J.K., dia niakatra hatreo amin’ny vozona izy, ary tamin’izany no namelany porofo ara-tantara momba an’i Rosia izay mbola nijanona taorian’ny firodanana tamin’ny 1989. Tahaka izany koa, raha nanomboka ny famaliany tamin’ny fanjakana atsimo i Antiokosy Lehibe, dia tonga hatrany amin’ny sisin-tanin’i Egypta izy ao amin’ny andininy faha-folo, nefa tsy niditra tao. Ny manan-danja amin’ny fandresen’i Antiokosy ao amin’ny andininy faha-folo dia izao: izany no manamarika ny famaranana ny fampielezan-tafika nataon’i Antiokosy izay tsy nanana ady tokana miavaka, nefa maneho ny asany tamin’ny famerenana indray ny faritra jeografika izay very teo aloha. Ny fandreseny ao amin’ny andininy faha-folo dia maneho ny famaranana fandresena maromaro. Nofaranany tao Rafia ny fampielezan-kevitra tamin’ny ady Syrianina fahefatra, ary ny dikan’ny hoe Rafia dia “faritra sisiny,” ary i Rafia no sisin-tany, na “vozona,” an’i Egypta. Ny fampielezan-kevitr’i Antiokosy tamin’ny 219 tal. J.K. ka hatramin’ny 217 tal. J.K. dia maneho ny fihoaram-be sy ny fandalovana taorian’ny firodanan’ny Firaisana Sovietika tamin’ny 1989 ka hatramin’ny 1991, fony ny mpanjaka nandalo namakivaky ireo tany.
Prophetically Isaiah 8:8 allows Russia, as the neck in Sennacherib’s battle, or the fortress in Antiochus’s to be identified at the king of the south at the battle of Raphia, as represented by the fulfillment of verse eleven. In doing so, it directly connects the external history represented by the dragon (king of the south) the beast (the king of the north) and the false prophet (the king of the north’s proxy power) with the internal line of prophecy as represented by the sixty-five year prophecy of verse seven of chapter seven.
Amin’ny lafiny ara-paminaniana, Isaia 8:8 dia mamela an’i Rosia, amin’ny maha vozona azy ao amin’ny adin’i Sankeriba, na amin’ny maha fiarovana mafy azy ao amin’ny an’i Antiokosa, ho fantarina ho ilay mpanjakan’ny atsimo ao amin’ny adin’i Rafia, araka izay asehon’ny fahatanterahan’ny andininy faha‑iraika ambin’ny folo. Amin’ny fanaovana izany, dia ampifandraisiny mivantana ny tantara ivelany izay asehon’ilay dragona (mpanjakan’ny atsimo), ilay bibidia (mpanjakan’ny avaratra), ary ilay mpaminany sandoka (ny fahefana solontenan’ny mpanjakan’ny avaratra) amin’ilay tsipika anatiny amin’ny faminaniana araka izay asehon’ny faminaniana dimy amby enimpolo taona ao amin’ny andininy faha‑fito amin’ny toko fahafito.
Prophetically the significance of Sennacherib coming up to Jerusalem provides one of the most powerful prophetic testimonies of God’s power in the Scriptures, as God there destroyed Sennacherib’s army of 185,000 men in one night. The day before, on the wall of Jerusalem was both Eliakim and Shebna, the symbols of Laodicean and Philadelphian Adventism who are marked at the closed door of 1844 and the closed door of the Sunday law.
Ara-paminaniana, ny lanjan’ny fiakaran’i Sankeriba ho any Jerosalema dia manome ny iray amin’ireo vavolombelona ara-paminaniana mahery indrindra momba ny herin’Andriamanitra ao amin’ny Soratra Masina, satria teo Andriamanitra no nandringana ny tafik’i Sankeriba, lehilahy 185.000, tao anatin’ny indray alina. Ny andro mialoha izany, teo ambonin’ny mandan’i Jerosalema dia samy nisy an’i Eliakima sy Sebna, izay tandindon’ny Advantisma Laodiseana sy Filadelfiana, izay voaisy marika eo amin’ny varavarana mihidy tamin’ny 1844 sy ny varavarana mihidin’ny lalàn’ny Alahady.
Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder. Isaiah 36:1–3.
Ary tamin’ny taona fahefatra ambin’ny folo nanjakan’i Hezekia mpanjaka dia niakatra Sankeriba, mpanjakan’i Asyria, namely ny tanàna mimanda rehetra any Joda ka nahafaka azy. Ary ny mpanjakan’i Asyria naniraka an-dRabshake avy tany Lakisy ho any Jerosalema ho any amin’i Hezekia mpanjaka mbamin’ny miaramila be. Ary nijanona teo anilan’ny lakandranon’ny kamory ambony teo amin’ny lalambe mankany amin’ny sahan’ny mpanasa lamba izy. Dia nivoaka nankeo aminy Elyakima, zanak’i Hilkia, izay niadidy ny tao an-trano, sy Sebna mpanoratra ary Joa, zanak’i Asafa, mpitahiry ny tantara. Isaia 36:1–3.
In Isaiah chapter seven, Isaiah is sent with a message to wicked Ahaz, the king of Judah, the southern kingdom. It is that kingdom who Sennacherib is attacking in chapter eight, verse eight. When Isaiah meets wicked king Ahaz, he meets him “by the conduit of the upper pool in the highway of the fuller’s field,” which is right where Rabshakeh blasphemes the name of the Lord. Isaiah taught that he and his children were signs.
Ao amin’ny toko fahafiton’i Isaia, Isaia dia nirahina hitondra hafatra ho any amin’i Ahaza ratsy fanahy, mpanjakan’ny Joda, ilay fanjakana atsimo. Izany fanjakana izany no notafihin’i Sankeriba ao amin’ny toko fahavalo, andininy faha-valo. Rehefa nihaona tamin’i Ahaza mpanjaka ratsy fanahy Isaia, dia nihaona taminy “teo amin’ny lakandranon’ny farihy ambony, amin’ny lalambe mankany amin’ny sahan’ny mpamotsy lamba,” izay indrindra no anevatevan’i Rabsake ny anaran’i Jehovah. Nampianatra Isaia fa izy sy ny zanany dia famantarana.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Indro, izaho sy ireo zanaka izay nomen’i Jehovah ahy dia famantarana sy fahagagana eo amin’ny Isiraely avy amin’i Jehovah, Tompon’ny maro, izay mitoetra eo an-tendrombohitra Ziona. Isaia 8:18.
When Isaiah met wicked king Ahaz “by the conduit of the upper pool in the highway of the fuller’s field,” Isaiah had brought his son Shearjashub, which means, “a remnant shall return.”
Rehefa nihaona tamin’i Ahaza mpanjaka ratsy fanahy i Isaia, “teo amin’ny fantson-drano avy amin’ny dobo ambony, eo amin’ny lalambe mankany amin’ny sahan’ny mpanadio lamba,” dia nentiny niaraka taminy ny zanany lahy, dia Seara-Jasoba, izay midika hoe: “Ny sisa tavela dia hiverina.”
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Dia hoy ny Tompo tamin’i Isaia hoe: Mandehana hivoaka hihaona amin’i Ahaza ianao sy Seara-Jasoba zanakao, eo amin’ny faran’ny lakandranon’ny kamory ambony, eo amin’ny lalambe mankany amin’ny sahan’ny mpanadio lamba. Isaia 7:3.
Shearjashub identifies that the message proclaimed by Isaiah at “the end of the conduit of the upper pool in the highway of the fuller’s field” is a message identifying the remnant who return. That remnant is those in the book of Malachi who are called to test the Lord by returning unto him, and by returning the tithes into the storehouse. Those who return are also represented by Jeremiah as those who return after the first disappointment. In chapter seven “the end of the conduit of the upper pool in the highway of the fuller’s field” portrays Isaiah giving a message to a wicked southern king, and in Isaiah thirty-six Eliakim, Shebna and Joah the recorder interacted for Hezekiah, while Rabshakeh represented Sennacherib.
Shearjashub dia manondro fa ny hafatra notorìn’i Isaia tao amin’ny “faran’ny lakandrano avy amin’ny dobo ambony, eo amin’ny lalambe mankany amin’ny sahan’ny mpanasa lamba,” dia hafatra manondro ny sisa izay miverina. Izany sisa izany dia ireo ao amin’ny bokin’i Malakia izay antsoina hizaha toetra an’i Jehovah amin’ny fiverenana aminy, sy amin’ny famerenana ny fahafolon-karena ao amin’ny trano firaketana. Ireo izay miverina dia asehon’i Jeremia koa ho ireo izay miverina aorian’ny fahadisoam-panantenana voalohany. Ao amin’ny toko fahafito, “ny faran’ny lakandrano avy amin’ny dobo ambony, eo amin’ny lalambe mankany amin’ny sahan’ny mpanasa lamba,” dia mampiseho an’i Isaia manome hafatra amin’ny mpanjaka ratsy fanahy tany atsimo, ary ao amin’ny Isaia enina amby telopolo, Elyakima sy Sebna ary Joa, ilay mpitahiry tantara, no nifandray tamin’i Hezekia, raha Rabshake no nisolo tena an’i Sankeriba.
The first message of “the end of the conduit of the upper pool in the highway of the fuller’s field” is proclaimed by Isaiah and his son, the last message of “the end of the conduit of the upper pool in the highway of the fuller’s field” was proclaimed by three persons. The first message was to an internal king and the second was to an external king. The dividing line is the wall, which is a symbol of God’s law, and the Sunday law that represents the removal of the wall of separation of church and state. At the Sunday law, or at the wall there are three symbols; Eliakim is Philadelphia, Shebna is Laodicea and Joab the recorder is Sardis.
Ny hafatra voalohany momba ny “faran’ny lakandranon’ny dobo ambony eo amin’ny lalambe mankany amin’ny sahan’ny mpanasa lamba” dia nambaran’i Isaia sy ny zanany lahy; ny hafatra farany momba ny “faran’ny lakandranon’ny dobo ambony eo amin’ny lalambe mankany amin’ny sahan’ny mpanasa lamba” kosa dia nambaran’olona telo. Ny hafatra voalohany dia natao ho an’ny mpanjaka anatiny, ary ny faharoa dia ho an’ny mpanjaka ivelany. Ny tsipika mampisaraka dia ny manda, izay tandindon’ny lalàn’Andriamanitra, sy ny lalàn’ny Alahady izay maneho ny fanesorana ny manda mampisaraka ny fiangonana sy ny fanjakana. Eo amin’ny lalàn’ny Alahady, na eo amin’ny manda, dia misy tandindona telo: Elyakima dia Filadelfia, Sebna dia Laodikia, ary Joaba mpitahiry firaketana dia Sardisy.
At the Sunday law, many are overthrown according to Daniel eleven forty-one and those persons are those who are held accountable for the light upon the seventh-day Sabbath. Those who are overthrown in verse forty-one are Laodicean Seventh-day Adventists, and Eliakim represents Philadelphia.
Amin’ny lalàn’ny Alahady, maro no ho resy araka ny Daniela 11:41, ary ireo olona ireo dia ireo izay tompon’andraikitra noho ny fahazavana momba ny Sabata andro fahafito. Ireo izay resy ao amin’ny andininy faha-41 dia Advantista Mitandrina ny Andro Fahafito Laodiseana, ary i Eliakima dia maneho an’i Filadelfia.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Ary amin’izany andro izany dia hantsoiko Eliakima mpanompoko, zanak’i Hilkia; ary hotafiako ny akanjonao izy, ary hampaherezin’ny fehikibonao; ary hatolotro eo an-tànany ny fahefanao; ka ho ray ho an’ny mponina ao Jerosalema sy ho an’ny taranak’i Joda izy. Ary ny fanalahidin’ny tranon’i Davida dia hapetrako eo an-tsorony; ka hanokatra izy, ary tsy hisy hanidy; ary hanidy izy, ary tsy hisy hanokatra. Isaia 22:20–22.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:7–9.
Ary soraty ho an’ny anjelin’ny fiangonana any Filadelfia: Izao no lazain’Ilay masina, Ilay marina, Ilay manana ny fanalahidin’i Davida, Ilay mamoha ka tsy misy olona mahahidy; ary manidy ka tsy misy olona mahavaha; Fantatro ny asanao: indro, efa nametraka varavarana misokatra eo anoloanao Aho, ka tsy misy mahahidy izany; fa manana hery kely ianao, nefa nitandrina ny teniko, ary tsy nandà ny anarako. Indro, hataoko ireo avy amin’ny synagogan’i Satana, izay milaza ny tenany ho Jiosy, nefa tsy izy, fa mandainga; indro, hataoko avy izy ka hiankohoka eo anoloan’ny tongotrao, ary hahalala fa Izaho efa tia anao. Apokalypsy 3:7–9.
Shebna is replaced by Eliakim, and Shebna on the wall represents Laodicean Seventh-day Adventists who refuse to be benefitted by the message of the early or latter rain. The early rain with the church was represented by Isaiah and the remnant who returned, and the message was directed at an apostate church, represented by wicked king Ahaz. The message from the wall was given to a wicked king of the north that was seeking to defeat Jerusalem, and it represents the latter rain in relation to the early rain. While God’s church is judged the early or former rains sprinkles, but at the Sunday law the rain is poured out without measure. The message to Ahaz was the internal message, the message to Sennacherib was external. The first voice of Revelation 18:1–3 is a repetition of the second angel’s message and it is internal. The second voice of Revelation eighteen verse four is external and is the third message. Isaiah and his son brought the internal second angels message, and on the wall with an external message there are three souls.
Soloina i Sebna ka Eliakima, ary i Sebna eo ambonin’ny manda dia maneho ny Advantista Mitandrina ny Andro Fahafito Laodiseana izay mandà tsy handray ny soa avy amin’ny hafatry ny ranonorana voalohany na ny ranonorana aoriana. Ny ranonorana voalohany niaraka tamin’ny fiangonana dia nasehon’i Isaia sy ny sisa izay niverina, ary ny hafatra dia natodika tamin’ny fiangonana nihemotra, izay nasehon’i Ahaza mpanjaka ratsy fanahy. Ny hafatra avy teo ambonin’ny manda dia nomena mpanjaka ratsy fanahy avy any avaratra izay nitady handresy an’i Jerosalema, ary izany dia maneho ny ranonorana aoriana eo amin’ny fifandraisany amin’ny ranonorana voalohany. Raha tsaraina ny fiangonan’Andriamanitra dia manopy rano tsikelikely ny ranonorana voalohany na ny ranonorana taloha, fa amin’ny lalàn’ny Alahady kosa dia arotsaka tsy misy fetra ny ranonorana. Ny hafatra ho an’i Ahaza dia ny hafatra anatiny; ny hafatra ho an’i Sankeriba dia ivelany. Ny feo voalohany ao amin’ny Apokalypsy 18:1–3 dia famerimberenana ny hafatry ny anjely faharoa ary hafatra anatiny izany. Ny feo faharoa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo andininy faha-efatra dia ivelany ary izany no hafatra fahatelo. I Isaia sy ny zanany no nitondra ny hafatry ny anjely faharoa anatiny, ary teo ambonin’ny manda, miaraka amin’ny hafatra ivelany, dia misy fanahy telo.
Eliakim is the one hundred and forty-four thousand, Shebna is Laodicean Seventh-day Adventism that is spewed out of the mouth of the Lord at that time. Joab the recorder represents God’s other flock who record the history leading up to the wall, in order to recognize the ensign of Eliakim, when it is lifted up.
I Eliakima no iray alina sy efatra arivo sy efatra alina sy iray hetsy sy efatra arivo; i Sebna kosa dia ny Advantisma Andro Fahafito Laodikiana izay aloan’ny vavan’ny Tompo amin’izany andro izany. Joaba, ilay mpitan-tsoratra, dia maneho ny ondry hafa an’Andriamanitra izay mirakitra ny tantara mitondra hatrany amin’ny manda, mba hahafantarany ny fanevan’i Eliakima rehefa atsangana izany.
Isaiah 8:8 brings the messages of Isaiah six through twelve into Daniel eleven, verse ten. In doing so it provides a second witness that the head of the kingdom is left standing after the attack. It identifies an argument of a broken treaty that is used to precipitate a battle.
Isaia 8:8 dia mampiditra ny hafatry ny Isaia toko fahaenina ka hatramin’ny faha-roambinifolo ao amin’ny Daniela 11:10. Amin’izany no anomezany vavolombelona faharoa fa avela mbola mijoro ny lohan’ilay fanjakana aorian’ny fanafihana. Izy io dia manondro ny filazana momba ny fanekena iray voarava izay ampiasaina hampipoirana ady.
From the collapse of the Soviet Union in 1989, in verse forty until the soon-coming Sunday law represented in the next verse there is thirty-seven years of prophetic history that verse forty says nothing. Verses ten through fifteen of Daniel eleven represents the prophetic history that is not addressed in verse forty. It can only be seen when employing the methodology of line upon line. If ye will not believe, surely ye shall not be established, is the prophetic warning that is attached to the three verses that describe 1989, and the historical fulfillment of verse eight of Isaiah eight portrays a test for Eliakim and Shebna. Can you see, or are you blind?
Hatramin’ny firodanan’ny Firaisana Sovietika tamin’ny 1989, ao amin’ny andininy faha-efapolo, ka hatramin’ilay lalàn’ny Alahady ho avy tsy ho ela izay aseho ao amin’ny andininy manaraka, dia misy fito amby telopolo taona amin’ny tantara ara-paminaniana izay tsy lazain’ny andininy faha-efapolo na inona na inona. Ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’ny Daniela 11 no maneho ilay tantara ara-paminaniana izay tsy resahina ao amin’ny andininy faha-efapolo. Tsy hita izany raha tsy ampiasaina ny fomba fandalinana hoe tsipika anampy tsipika. Raha tsy hino ianareo, dia tsy hampaharitra mafy anareo tokoa, no fampitandremana ara-paminaniana ampiarahina amin’ireo andininy telo izay mamaritra ny 1989, ary ny fahatanterahana ara-tantara ny andininy faha-valon’ny Isaia 8 dia mampiseho fizahan-toetra ho an’i Eliakima sy Sebna. Mahita va ianareo, sa jamba?
Verse forty-one of Daniel eleven is the soon-coming Sunday law in the United States that is typified by the history that fulfilled verse sixteen.
Ny andininy faha-41 ao amin’i Daniela 11 dia ny lalàna Alahady izay ho avy tsy ho ela any Etazonia, izay tandindomin’ny tantara izay nahatanteraka ny andininy faha-16.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Fa izay ho avy hanohitra azy kosa dia hanao araka ny sitrapony ihany, ary tsy hisy hahajanona eo anatrehany; ary hijanona eo amin’ny tany mahafinaritra izy, izay holevonin’ny tanany. Daniela 11:16.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Hiditra koa ao amin’ny tany mahafinaritra izy, ary firenena maro no ho voaongana; fa ireto kosa no ho afa-mandositra amin’ny tanany, dia Edoma sy Moaba ary ny lohan’ny taranak’i Amona. Daniela 11:41.
The historical fulfillment of verse sixteen on through to verse thirty in Daniel eleven is the history of pagan Rome. Every prophetic line in Daniel chapter eleven either typifies the history of pagan, papal or modern Rome. Every line either directly identifies a Roman history, or typifies a future Roman history. Every line. The verses that directly refer to the history fulfilled by pagan Rome, typify papal Rome. Together pagan Rome and papal Rome testify of modern Rome. Rome establishes the vision, for from the beginning of the chapter unto the end the vision is about Rome.
Ny fanatanterahana ara-tantara ny andininy fahenina ambin’ny folo ka hatramin’ny andininy faha-telopolo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia ny tantaran’i Roma mpanompo sampy. Ny andalana ara-paminaniana rehetra ao amin’ny Daniela toko faha-iraika ambin’ny folo dia na maneho mialoha ny tantaran’i Roma mpanompo sampy, na i Roma papaly, na i Roma maoderina. Ny andalana rehetra dia na mamaritra mivantana tantara romana iray, na maneho mialoha tantara romana ho avy. Ny andalana rehetra. Ireo andininy izay manondro mivantana ny tantara izay tanteraka tamin’i Roma mpanompo sampy dia maneho mialoha an’i Roma papaly. Miaraka, i Roma mpanompo sampy sy i Roma papaly dia mijoro ho vavolombelon’i Roma maoderina. Roma no manorina ny fahitana, fa hatramin’ny fiandohan’ny toko ka hatramin’ny farany dia momba an’i Roma ny fahitana.
Jesus identified that there was a traitor for the purpose of helping His disciples believe when the betrayal of Judas was made manifest.
I Jesosy dia nanondro fa nisy mpamadika mba hanampiana ny mpianany hino rehefa naseho miharihary ny famadihan’i Jodasy.
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 655.
“Tamin’ny fanononana ny loza tamin’i Jodasy, Kristy dia nanana koa fikasana famindrampo ho an’ny mpianany. Tamin’izany no nanomezany azy ireo ny porofo faratampony momba ny maha-Mesia Azy. ‘Lazaiko aminareo dieny tsy mbola tonga izany,’ hoy Izy, ‘mba hinoanareo, rehefa tanteraka izany, fa IZAHO NO IZY.’ Raha nangina Jesosy, toy ny tsy nahalala izay hanjo Azy, dia mety ho nihevitra ny mpianatra fa ny Tompony tsy nanana fahalalana mialoha avy amin’Andriamanitra, ka voataitra sy voafitaka ho eo an-tanan’ny vahoaka mpamono olona. Herintaona talohan’izany, Jesosy dia efa nilaza tamin’ny mpianatra fa efa nifidy roa ambin’ny folo Izy, ary ny anankiray tamin’ireo dia devoly. Ankehitriny ny teniny tamin’i Jodasy, izay naneho fa fantatry ny Tompony tanteraka ny famadihany, dia hampahery ny finoan’ireo tena mpanaraka an’i Kristy mandritra ny fanetren-tena hihatra Aminy. Ary rehefa tonga tamin’ny fiafarany mahatsiravina Jodasy, dia ho tsaroan’izy ireo ny loza izay nambaran’i Jesosy tamin’ilay mpamadika.” Ilay Fitiavan’Andriamanitra, 655.
December 31, 2023 the Lion of the tribe of Judah began to unseal the revelation of Himself, and the foundational test began. The test was over whether Rome was still the symbol that established the vision in verse fourteen, or had things changed? When the first antichrist from the United States began to reign on May 8, 2025, verse fourteen had been fulfilled. It could then be seen that the relationship between Trump and pope Leo had been typified by Reagan and John Paul II. The Ukrainian War which began in 2014, when the State Department of the United States brought about a color revolution in the Ukraine occurred in the presidency of Obama, who reigned during two popes. Reagan and John Paul II in verse ten, and then in 2014, the Ukrainian War began as represented by verse eleven’s battle of the borderland, or the battle of Raphia. Raphia means “borderland,” and so does the word, “Ukraine.” In that history Obama and two popes mark the second battle of the three battles of verses ten through fifteen. Then in 2024, Trump returned in fulfillment of verse thirteen. Then in verse fourteen the vision is established by the arrival of Trump’s popish counterpart.
Tamin’ny 31 Desambra 2023 dia nanomboka nanokatra ny fanambarana momba ny Tenany ny Liona avy amin’ny fokon’i Joda, ary nanomboka ny fizahan-toetra fototra. Ny fizahan-toetra dia ny amin’izay hoe mbola i Roma ihany ve no tandindona nampiorina ny fahitana ao amin’ny andininy faha-efatra ambin’ny folo, sa efa niova ny toe-javatra? Rehefa nanomboka nanjaka ny antikristy voalohany avy any Etazonia tamin’ny 8 Mey 2025, dia efa tanteraka ny andininy faha-efatra ambin’ny folo. Tamin’izay dia hita fa ny fifandraisana misy eo amin’i Trump sy ny papa Leo dia efa naseho mialoha tamin’ny alalan’i Reagan sy Jaona Paoly II. Ny Ady Okrainiana izay nanomboka tamin’ny 2014, rehefa nahatonga revolisiona miloko tany Okraina ny Departemantam-panjakan’i Etazonia, dia nitranga nandritra ny fitondran’i Obama, izay nanjaka tamin’ny andron’ny papa roa. Reagan sy Jaona Paoly II ao amin’ny andininy faha-folo, ary avy eo tamin’ny 2014 dia nanomboka ny Ady Okrainiana, izay asehon’ny adin’ny sisintany ao amin’ny andininy faha-iraika ambin’ny folo, na ny adin’i Rafia. Ny dikan’ny hoe Rafia dia “sisintany,” ary toy izany koa ny teny hoe “Okraina.” Ao amin’izany tantara izany, Obama sy papa roa no manamarika ny ady faharoa amin’ireo ady telo ao amin’ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo. Avy eo tamin’ny 2024 dia niverina i Trump ho fahatanterahan’ny andininy faha-telo ambin’ny folo. Ary ao amin’ny andininy faha-efatra ambin’ny folo dia aorina ny fahitana amin’ny fahatongavan’ilay mifanandrify aminy amin’ny maha-papista an’i Trump.
What was established is that the three battles of verses ten through fifteen represent three waymarks that each identify the relationship between Jezebel and Ahab leading to Mount Carmel at the Sunday law. With Reagan Jezebel was in Samaria, hidden by a secret alliance. Then the priests of Baal and the prophets of the grove lifted up the spiritualism of woke liberal Catholicism, combined with Obama’s schizophrenic symbolism of both the false prophet of apostate Protestantism and the false prophet of Islam, the worship of mother earth, the licentiousness and anarchy of the French Revolution. Then Trump returned in 2024, and the open relationship between the beast and its image was made manifest in 2025. Its 2026, and the external vision test of the foundation has passed, and we are now in the vision of the temple test.
Ny naorina dia izao: ireo ady telo ao amin’ny andininy folo ka hatramin’ny dimy ambin’ny folo dia maneho mari-dalana telo izay samy mampahafantatra ny fifandraisana misy eo amin’i Jezebela sy Ahaba, mitarika ho any amin’ny Tendrombohitra Karmela amin’ny lalàn’ny Alahady. Tamin’ny andron’i Reagan, Jezebela dia tao Samaria, nafenin’ny firaisana miafina. Avy eo ireo mpisoron’i Bala sy ireo mpaminanin’ny ala dia nanandratra ny spiritisma an’ilay Katolisisma liberaly “woke”, natambatra tamin’ny tandindona skizofrenikan’i Obama izay samy naneho ny mpaminany sandoka an’ny Protestanta nihemotra sy ny mpaminany sandoka an’ny Islamo, dia ny fanompoam-pivavahana amin’ny reny tany, ny fahalotoam-pitondran-tena sy ny tsy fanarahan-dalàna tamin’ny Revolisiona Frantsay. Avy eo Trump dia niverina tamin’ny 2024, ary ny fifandraisana misokatra teo amin’ilay bibidia sy ny sariny dia naseho miharihary tamin’ny 2025. 2026 izao, ary efa lany ny fizahan-toetra amin’ny fahitana ivelany momba ny fanorenana, ary ankehitriny isika dia ao amin’ny fahitan’ny fizahan-toetran’ny tempoly.
Verse eleven was fulfilled at the battle of Raphia in 217 BC, and typifies the Ukrainian War that began in 2014, which escalated in 2022, and is now on the verge of concluding. Putin will prevail, but the victory simply introduces the beginning of his demise. The prophetic structure of verse eleven and its historical fulfillment at Ptolemy’s victory at the battle of Raphia in 217 BC in fulfillment of verse eleven of chapter eleven aligns with the prophetic history of king Uzziah. Both Ptolemy and Uzziah were southern kings, whose hearts were lifted up because of military successes, but their lifted-up hearts brought both of them down, and the demise of both is associated with mutual attempts to make an offering in the sanctuary in Jerusalem.
Nanteraka tamin’ny ady tao Raphia tamin’ny taona 217 talohan’i Kristy ny andininy fahiraika ambin’ny folo, ary maneho mialoha ny Ady Okrainiana izay nanomboka tamin’ny 2014, nitombo tamin’ny 2022, ary ankehitriny dia eo an-tokonam-pamaranana. Handresy i Putin, saingy io fandresena io dia mampiditra fotsiny ny fiandohan’ny faharavany. Ny firafitra ara-paminaniana ao amin’ny andininy fahiraika ambin’ny folo sy ny fahatanterahany ara-tantara tamin’ny fandresen’i Ptolemaios tao amin’ny ady tao Raphia tamin’ny taona 217 talohan’i Kristy, ho fahatanterahan’ny andininy fahiraika ambin’ny folo ao amin’ny toko fahiraika ambin’ny folo, dia mifanaraka amin’ny tantara ara-paminaniana momba an’i mpanjaka Ozia. Samy mpanjaka avy any atsimo i Ptolemaios sy Ozia, ka niavonavona ny fony noho ny fahombiazana ara-miaramila; nefa izany fony niavonavona izany no nampietry azy roa tonta, ary ny faharavan’izy roa dia samy mifandray amin’ny fiezahana hifanindran-dalana hanatitra fanatitra ao amin’ny fitoerana masina any Jerosalema.
We will continue to consider the demise of Putin that leads into the battle of Panium in verse fifteen in the next article.
Hodinihintsika hatrany ao amin’ny lahatsoratra manaraka ny faharavan’i Putin, izay mitarika ho amin’ny adin’i Panium ao amin’ny andininy fahadimy ambin’ny folo.