The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.
Ny fanalahidy hahafahana mizara marina ny andininy folo ka hatramin’ny enina ambin’ny folo ao amin’i Daniela iraika ambin’ny folo dia hita ao amin’ireo fampiharana fototra ara-paminaniana izay nampiasaina telopolo taona mahery lasa izay, tamin’ny 1996, rehefa navoaka ny gazetiboky The Time of the End. Telopolo taona tatỳ aoriana, dia nambaran’ny Tompo fa misy hafatra ara-paminaniana iray hafa izay tsy maintsy haorina amin’ny endrika voafaritra, tahaka ny nanaovana ny hafatra Millerita ho voarafitra tamin’ny 1831. Ao amin’ny tantara omega amin’ireo telopolo taona ireo, ny hafatra izay haorina amin’ny endrika voafaritra dia aseho ho fanitsiana ny hafatra teo aloha momba ny Silamo, araka ny nisoloan’i Josiah Litch tena azy, ary koa hafatra voahitsy momba ny varavarana mihidy, araka ny nisoloan’i Samuel Snow tena azy, izay tandindon’ny fanoharana ny amin’ny virijina folo. Hafatra momba ny Silamo, miaraka amin’ny fampitandremana ny amin’ny fihidianan’ny varavaran’ny fotoam-pahasoavana miandalana raha mamita ny asany amin’ny fitsarana Kristy, no hambara. Avo roa sosona ilay hafatra, manana tsipika anatiny sy tsipika ivelany, izay samy maneho kosa ny dingana roa voalohany amin’ilay fizotry ny fitsapana dingana telo izay miseho mandrakariva rehefa voavaha ny tombo-kasen’ny faminaniana iray, tahaka ny tamin’ny fanambaran’i Jesosy Kristy tamin’ny 31 Desambra 2023.
The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.
Ny gazetiboky The Time of the End dia mirakitra ny topy maso fototra momba ny hoavin’i Amerika araka izay aseho ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo, izay novahana tombo-kase tamin’ny fotoanan’ny farany tamin’ny taona 1989. Efa voatahiry ao amin’ny firaketana ampahibemaso nandritra ny telopolo taona ilay gazetiboky, nefa tsy nisy nahita fa anisan’ny lohahevitra lehibe ao aminy ny tolona ara-pivavahana teo amin’ny kominisma sy ireo fiangonana teo ambanin’ny fitaoman’ny Katolisisma, indrindra tany Okraina. Io ady ara-pivavahana tamin’ny vanim-potoana nanomboka tamin’ny 1989 io no manazava ny tontolon-kevitry ny faharavana ara-pivavahan’i Putin, araka izay asehon’i Ptolemaiosy sy Ozia tamin’ny fikomiana nasehon’izy roa tonta tao amin’ny tempoly tany Jerosalema. Ny tempoly tany Jerosalema dia tempolin’i Ozia, fa tsy tempolin’i Ptolemaiosy. Samy mandoto io tempoly iray io amin’ny fomba roa samy hafa i Putin sy i Zelenskyy; ny iray amin’ny maha-Ejipsiana azy, ary ny iray amin’ny maha-Jiosy azy.
The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.
Ny fiangonana izay niady mafy nanohitra ny mpanjakan’ny atsimo tamin’ny 1989 dia ny fiangonana Katolika. Ary nahoana no tsy izany? Ny tsy finoana an’Andriamanitra tany Frantsa no namely ratra mahafaty ny mpanjakan’ny avaratra tamin’ny 1798, koa nahoana ny papa no tsy hamaly faty ny fanenjehana naharitra nataon’ny tsy finoana an’Andriamanitra tamin’ny fiangonana Katolika, indrindra tany Okraina? Ny tena manan-danja kokoa dia izao: avy tamin’ny boky navoaka tamin’ny 1996 no nihavian’ity fijoroana vavolombelona mazava momba an’i Okraina ity, izay nanonona ireo mpahay tantara tsy ara-pivavahana momba ny tantaran’ny 1989. Ankehitriny, raha mbola manaisotra ny tombo-kase amin’ny tantara miafina ao amin’ny andininy fahaefapolo ny Tompo, dia notondroiny ny fifandonana teo amin’ny fiangonana roa samy ortodoksa mba hanome ny sehatra ara-paminaniana sy ara-tantara momba ny adin’i Raphia sy ny vokany taorian’izany, ary efa nampidiriny rahateo ireo fahitana ilaina tao amin’ny gazetiboky The Time of the End izay navoaka telopolo taona lasa izay.
The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.
Ny fahalasanan’i Napoléon dia mifanaraka amin’ny fahalasanana miandalana nanjo an’i Lenin sy Staline ary ny rafitry ny Firaisana Sovietika. Raha namindra ny renivohiny ho any Rosia ny fanjakana atsimo ara-paminaniana, dia nisy revolisiona lehibe roa tamin’ny 1917. Ny voalohany dia ilay antsoina hoe Revolisiona Rosiana, izay nanonganana ny Tsar; ary avy eo, tamin’io taona io ihany, dia nanaraka ny Revolisiona Bolshevika, izay nitarika ho amin’ny ady an-trano nanomboka tamin’ny 1917 ka hatramin’ny 1922. Tamin’ny 1922 no niforonan’ny Firaisana Sovietika.
The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.
Ny fiandohan’i Rosia amin’ny maha-mpanjaka ara-panahin’ny atsimo azy dia naneho revolisiona an-dingana roa izay nitarika ho amin’ny ady an-trano, ary avy eo ho amin’ny fananganana fiombonamben’ny firenena maro. Ny firodanan’ny Firaisana Sovietika koa dia nisy dingana roa, nanomboka tamin’ny fandravana ny Rindrin’i Berlin tamin’ny 9 Novambra 1989, izay avy eo nitarika ho amin’ny fandravana ny Firaisana Sovietika tamin’ny 31 Desambra 1991. Amin’ny maha-mpitondra farany an’i Rosia, ilay mpanjakan’ny atsimo, dia notandindonin’i Vladimir Lenin, ilay mpitondra rosiana voalohany, i Vladimir Putin.
Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”
Vladimir dia midika hoe “mpitarika lehibe” ary Putin dia midika hoe “ny lalana.” Lenin dia midika hoe “renirano lehibe,” nefa i Vladimir Lenin dia nifidy ny anarana hoe Lenin mba hanafenana ny tena anarany, izay i Vladimir Ilyich Ulyanov. Ilyich dia midika hoe “zanak’i Elia,” ary Ulyanov dia midika hoe “zanak’i Elia mbola tanora.”
The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.
Ny mpitondra rosiana lehibe teo amin’ny lalana, ao amin’ny tantara asehon’ny adin’i Raphia tamin’ny 217 tal. J.K., dia nalaina tandindona tamin’ilay mpitarika voalohany an’i Rosia, izay tamin’ny maha Vladimir Lenin azy no mpitarika lehibe avy amin’ilay renirano mahery, nefa nanafina ny anarany. Ny anarana dia tandindon’ny toetra, ary ny nanafihan’i Vladimir ny anarany roa dia maneho toetra iray izay nifidy renirano lehibe iray amin’ny fisainana ara-politika, mihoatra noho ny toetra asehon’i Elia, izay midika hoe “Andriamanitra dia Jehovah.” Ny fototry ny tsy finoana an’Andriamanitra dia ny fandavana an’Andriamanitra, ary ny tsy finoana an’Andriamanitra dia toetra lehibe iray ananan’ny mpanjakan’ny atsimo. Ny anarana faharoa sy fahatelo nomena an’i Lenin dia manasongadina an’i Elia sy ny zanany, ary ny fiafaran’i Rosia amin’ny maha mpanjakan’ny atsimo azy dia asehon’i Ptolemaios IV, izay nandresy tamin’ny adin’i Raphia, nefa rehefa niverina i Antiokosy tamin’ny 200 tal. J.K. tamin’ny adin’i Panium dia ny zanak’i Ptolemaios dimy taona tamin’izany no nanjaka. Ny anarana roa tany am-boalohany an’i Lenin dia manondro an’i Elia sy ny zanany, ary mampifanaraka azy amin’i Ptolemaios sy ny zanany. Elia sy ny hafatra ho an’ny zanany dia miseho amin’ny andro farany, mialoha indrindra ny “andro lehibe sy mahatahotra an’i Jehovah;” izay eo ihany koa no misy ny adin’i Raphia sy Panium.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Indro, Izaho haniraka an’i Elia mpaminany ho aminareo, dieny tsy mbola tonga ny andron’i Jehovah, ilay andro lehibe sy mahatahotra; ary hampiverina ny fon’ny ray ho amin’ny zanaka izy, ary ny fon’ny zanaka ho amin’ny rainy, fandrao avy Aho ka hamely ny tany amin’ny ozona. Malakia 4:5, 6.
The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.
Ny fanambaran’i Ozia sy i Ptolemaiosy dia mifandrindra ao amin’ny andininy fahiraika ambin’ny folo ao amin’ny Daniela faha‑iraika ambin’ny folo, ary Ozia dia mbola velona iraika ambin’ny folo taona taorian’ny fikomiany sy ny habokany; fa i Ptolemaiosy kosa nanjaka fito ambin’ny folo taona manontolo, izay mitovy amin’ny isan’ny taona eo anelanelan’ny ady ao amin’ny andininy faha‑iraika ambin’ny folo sy ny andininy faha‑dimy ambin’ny folo. Ny faminaniana 250 taona izay nanomboka tamin’ny 457 tal. J.K. dia nifarana tamin’ny 207 tal. J.K. teo afovoan’ireo ady roa ireo; folo taona taorian’i Raphia ary fito taona talohan’i Panium. Ny fanjakan’i Ptolemaiosy IV dia nanomboka tamin’ny 221 tal. J.K., ary maty izy tamin’ny 204 tal. J.K., ka noho izany ny fito ambin’ny folo taonan’i Ptolemaiosy dia tsy mitovy tsipika amin’ny fito ambin’ny folo taona avy amin’i Raphia ka hatrany Panium. Ary tsy ireo fito ambin’ny folo taona ireo koa no asehon’ny famaranana ny faminaniana 250 taona izay manomboka amin’i Nero amin’ny 64 ka mifarana amin’ny 313. Hatramin’ny 313 ka hatramin’ny lalàn’ny Alahady voalohany tamin’ny 321 dia valo taona, ary sivy taona tatỳ aoriana, tamin’ny 330, dia nozarain’i Constantin ny fanjakana ho atsinanana sy andrefana.
In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.
Amin’ny hoavy tena akaiky dia handresy an’i Okraina i Putin sy Rosia, ary hanomboka hiverimberina eo amin’ny tantara asehon’ny andininy faha-roa ambin’ny folo ny dian-tongotr’i Ptolemaiosy sy Ozia. Ireo vavolombelona ara-Baiboly roa ireo dia mametraka ny krizy farany ho an’i Putin ao anatin’ny krizin’ny fiangonana sy ny fanjakana. Tao amin’ny tempoly tany Jerosalema no nanehoana ny fikomian’izy ireo, ka izany no mampahafantatra ny tempolin’i Ozia sy ny fivavahany ho teboka entin’ny faminaniana iresahana.
Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.
Zelenskyy, izay midika hoe “maitso”, dia saribakolin’ireo mpitantan-draharaha manerantanin’ny Vondrona Eoropeana sy ny Firenena Mikambana, izay ny fandaharan’asany manerantany dia asehon’ny hetsika politika maitso izay mivavaka amin’i reny tany amin’ny fomba tena mifanaraka tsara. Mety tsara raha mpilalao tantara an-tsehatra i Zelenskyy, satria mazava fa solontenam-pahefan-kafa izy, ary ny hevitr’ilay anarany hoe “maitso” dia manondro ny filozofia politika izay mitari-dalana ny fivezivezeny eo amin’ny tabilao filalaovana echec amin’ny tantaran’ny olombelona. Eo an-dalam-pahatongavana tsy ho ela ny “échec et mat” ho an’i Zelenskyy.
In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.
Amin’ity tantara farany ity dia haverina indray aseho ny fikomian’i Ozia sy i Ptolemaiosy; kanefa i Ptolemaiosy (Putin) dia maty efa-taona talohan’ny ady tao Paniona, ary ny mpanapaka farany amin’ny mpanjakan’ny atsimo dia asehon’ny zaza dimy taona izay tantanan’andiana mpitantana mpisolo toerana mpanao kolikoly sy tsy mahay.
Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.
Ptolemy V dia mbola teo amin’ny 5–6 taona teo ho eo monja raha niakatra teo amin’ny seza fiandrianana izy tamin’ny 204 tal. J.K. (taorian’ny fahafatesana miafin-drainy), ary ny fanjakan’ny Ptolemaios dia nalemy tanteraka noho ny andian’ny fitondrana mpisolo toerana tsy nahay na mpanao kolikoly nandritra ny fanjakany. Ny fitondrana mpisolo toerana voalohany dia nanomboka tamin’ny 204–202 tal. J.K., rehefa nafenina ny fahafatesan’i Ptolemy IV ary novonoina i Arsinoe III reniny. I Sosibius, olon-tian’ny tao an-dapa sady minisitra efa ela teo ambany fitondran’i Ptolemy IV, sy i Agathocles rahalahin’i Agathoclea, vehivavy tian’i Ptolemy IV, dia nanambara ny tenany ho mpisolo toerana. Nanao hosoka, na namoaka didim-pananana, izy ireo ka nilaza fa izy no mpiambina, nametraka ny mpanjaka mbola zaza teo ambany fiahian’i Agathoclea sy ny ankohonany, ary nandripaka izay mety ho mpifaninana aminy. I Sosibius no nikarakara ny ankamaroan’ny raharaham-panjakana tany am-piandohana.
A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.
Nisy fiovana iray teo amin’ny manodidina ny 202 tal. J.K., rehefa tonga regenta nanjaka i Agathocles, nefa nankahalain’ny maro noho ny fijejojejoana sy ny fitondrana ratsiny. Fikomiana nataon’ny vahoaka tany Aleksandria no nitarika ho amin’ny famonoana azy tamin-kabibiana nataon’ny vahoaka romotra, sady toa nankatoavin’ilay mpanjaka mbola zaza izany. Ny regenta nandimby azy dia i Tlepolemus, governoran’i Pelusium, ary avy eo i Aristomenes. Tamin’ny fotoana nisian’ny ady tao Panium tamin’ny 200 tal. J.K., dia teo ambany fitondran’ity fifandimbiasan’ny regenta sy ireo mpanolo-tsaina tao an-dapa ity ny fanjakana.
At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.
Tamin’ny ady tao Panium, ny tafika Ptolemaika dia notarihin’ny jeneraly Skopas avy any Aetolia teny an-kianja, izay komandy mpikarama notendrena teo ambanin’ny fitondrana mpiandry fanjakana, fa tsy i Ptolemaiosy V tenany. Tsy nanana fahefana tena izy akory ilay mpanjaka tanora—ny fanapahan-kevitra, ny paik’ady ara-miaramila, ary ny fahalemen’ny fanjakana amin’ny ankapobeny dia vokatry ny tsy fahaizan’ireo mpiandry fanjakana mihetsika, ny fikomiana tao anatiny (toy ny fikomian’ny Ejipsiana tompon-tany), ary ny teti-dratsin’ny tao an-dapa. Izany tsy fahamarinan-toerana izany no namela an’i Antiochosy III Lehibe handresy tanteraka an’i Skopas tao Panium, ka haka an’i Koile-Syria, anisan’izany i Jodia, hiala mandrakizay eo ambanin’ny fifehezan’ny Ptolemaika.
Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.
Ny mpahay tantara dia miresaka ny amin’ny mety ho namonoana an’i Ptolemy IV tamin’ny poizina, izay ao anatin’ny tombatombana ara-tantara koa momba an’i Vladimir Lenin, Joseph Stalin, ary ny mpanjakavavin’ny atsimo, Cleopatra. Mandresy amin’ny Ady Okrainiana i Putin, kanefa manomboka amin’ny faniriany hampihatra ilay fifandraisana fanaraha-maso izay nananan’ny Firaisana Sovietika taloha tamin’ny fiangonana Okrainiana ny fahalavoany; ary nony nesorina izany tamin’ny 1989, dia mariky ny fandresen’ny mpanjakan’ny avaratra tamin’ny mpanjakan’ny atsimo izany.
The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.
I Okraina no fototry ny Ortodoksia Slavy Tatsinanana. Ny batisan’i Vladimir Lehibe dia nitranga tamin’ny taona 988 tao Kyiv. Tatỳ aoriana, i Moskva dia nitaky ny anaram-boninahitra hoe “Roma Fahatelo” rehefa lavo i Konstantinopla, ka nametraka ny tenany ho mpandova ara-drariny sy mpiambina ara-panahy ny tany Rosiana rehetra, anisan’izany i Okraina ho “faritaniny kanônika”.
The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.
Ny Patriarkàn’i Moskoa dia nihevitra mandrakariva an’i Okraina ho tsy azo sarahina ara-panahy amin’i Rosia, eo ambanin’ilay teny filamatra hoe: “Vahoaka iray, finoana iray,” izay fehezanteny naverimberin’i Putin tenany imbetsaka. I Okraina kosa, indrindra nanomboka tamin’ny 2014/2022, dia miha-mahita hatrany ny fanarahamason’i Moskoa ho fanjakazakana fanjanahantany sy imperialy, fa tsy ho tena reny ara-panahy. Hatramin’ny Febroary 2026, dia misy rafitra Ortodoksa roa mifaninana. Ny iray dia ny Fiangonana Ortodoksa ao Okraina, izay nanomboka tamin’ny 2019 dia mahaleo tena avy amin’ny Patriarka Ôekomenika Bartholomew ao Konstantinopla. Ao Kyiv, ny Fiangonana Ortodoksa ao Okraina dia heverina ho ny fiangonana tena nasionaly.
Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.
Ry mpamaky, mitandrema: ny Fiangonana Ortodoksa ao Okraina dia fiangonana hafa noho ny Fiangonana Ortodoksa Okrainiana. Ny Fiangonana Ortodoksa Okrainiana dia mifandray amin’ny Fiangonana Ortodoksa rosiana, ary noho izany antony izany no ianjeran’ny fanafihan’i Zelenskyy aminy. Ny Vatikana dia manohitra ny fanafihan’i Zelenskyy izay efa manomboka sahady, kanefa ny fikomian’i Putin ao amin’ny andininy faha-roa ambin’ny folo dia manaraka ny fandreseny tao Rafia, ary mbola ho avy.
The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.
Ny Fiangonana Ortodoksa Okrainiana dia nifamatotra ara-tantara tamin’ny rafitra ao Moskoa. Taorian’ny fanafihana tamin’ny taona 2022, ny Fiangonana Ortodoksa Okrainiana dia nanambara fizakan-tena feno tamin’ny Mey 2022, kanefa ny fanadihadian’ny fanjakana okrainiana (DESS) dia nandroso imbetsaka ny hevitra fa mbola mifandray amin’i Moskoa hatrany izy, na ara-kanônika na ara-dalàna. Nandany lalàna i Okraina tamin’ny Aogositra 2024 (nosoniavin’i Zelenskyy) mandrara izay fikambanana ara-pivavahana rehetra mifamatotra amin’ny Fiangonana Ortodoksa Rosiana (ilay “fanjakana mpanao herisetra”). Nomena baiko ny Fiangonana Ortodoksa Okrainiana hanapaka tanteraka ny fifandraisany, raha tsy izany dia hiatrika fandravana ara-pitsarana ny Metropoliny ao Kyiv. Hatramin’ny faramparan’ny taona 2025 sy ny fiandohan’ny taona 2026, dia mbola mitohy ny fisavana ifotony, ny famindrana paroasy ho ao amin’ny Fiangonana Ortodoksa Okrainiana (mihoatra ny 1.300 hatramin’ny 2022), ny raharaha eny amin’ny fitsarana, ary ny fampitandreman’ireo manam-pahaizana ao amin’ny Firenena Mikambana momba ny ahiahy mikasika ny fahalalahana ara-pivavahana manoloana ny Fiangonana Ortodoksa Okrainiana.
The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.
Ny Vatikana dia naneho ampahibemaso ny fanoherany ny fandravana an-tery ny Fiangonana Ortodoksa Okrainiana amin’izay endriny rehetra. Rosia sy i Putin dia maneho izany ho toy ny fanenjehana mivantana ny Ortodoksia kanônika, ary nataony ho fitakiana mazava ao anatin’ny fifampiraharahana momba ny fandriampahalemana rehetra ny fiarovana ireo “fiangonana Ortodoksa Rosiana”. Ny propagandy rosiana dia mampifandray tsy tapaka ny Fiangonana Ortodoksa Okrainiana sy ny fanafihan’ny fanjakana okrainiana atao aminy ho “Nazisma”, ary ho anisan’ny fanamarinany ny “fanafoanana ny Nazisma”.
Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.
Putin dia hiditra amim-piavonavonana “ao amin’ny tempoly” ka hitaky fa manana fanapahana ara-panahy feno amin’ny Ortodoksia Okrainiana izy, amin’ny fikasana hampandamina indray ny rafitra manontolon’ny Fiangonana Okrainiana ho eo ambanin’i Moskoa, sady mitaky ny fanekena azy ho loha ara-panahy ara-drariny amin’ny tontolo ortodoksa rosiana.
This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.
Ity no fitoviana marina amin’ny nidiran’i Ptolemaios tao amin’ny Efitra Masina Indrindra, raha i Ozia kosa dia i Zelenskyy mitady handoro ditin-kazo manitra. Ny fikomian’i Ptolemaios dia tao amin’ny Efitra Masina Indrindra, ary ny an’i Ozia kosa tao amin’ny efitra masina. Mpanjaka avy any atsimo, safotra noho ny fandresen’ny “sisintany”, namarana ny fahefana solontenan’ny Nazisma, ary avy eo nihoatra niditra tao amin’ny toerana izay an’ny sehatry ny fivavahana irery ihany. Ary amin’izay dia hisy fanetren-tena tampoka avy amin’ny fitondran’Andriamanitra, ary i Putin dia hanjavona tsy ho eo amin’ny sehatra (tahaka ny nahafatesan’i Ptolemaios IV tamin’ny 204 tal. J.K.). Rehefa afaka ny banga ara-pahefana amin’ny “dingan’ireo mpandimby malemy”, dia hiverina amin-kery lehibe kokoa ny mpanjaka avy any avaratra ka handresy amin’ny ady Panium maoderina ao amin’ny andininy faha-15.
Seventeen
Fito ambin’ny folo
Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.
Ny fito ambin’ny folo taona dia miseho in-telo ao amin’ny tantara, eo amin’izay itambaran’ny adin’i Raphia sy Panium, andalana ambonin’ny andalana. Ny fito ambin’ny folo taona nanomboka tamin’ny didin’i Milan, izay nampiraisana tamin’ny alalan’ny fanambadiana ny seza fiandrianana tatsinanana sy tandrefana tao amin’ny empira, ka hatramin’ny nizàrana sy nisarahany tamin’ny taona 330. Ny fiandohana sy ny fiafaran’io fito ambin’ny folo taona io dia mari-dalana amin’ny fe-potoana ara-paminaniana roa hafa mifandray aminy. Manomboka amin’i Nero tamin’ny taona 64 dia voamarika ny fotoana iray fanenjehana izay nifarana tao amin’ny tantaran’i Constantin Lehibe. Ny fifindrana avy amin’ny fotoana fanenjehana tamin’i Nero ho amin’ilay marimaritra iraisana asehon’i Constantin dia mampahafantatra ny fifindrana avy amin’ny fiangonan’i Smyrna ho amin’ny fiangonan’i Pergamosy. Ny taona 313 sy ny didin’i Milan dia manamarika ny fiafaran’ny fiangonan’i Smyrna, ary ny fiafaran’ilay fe-potoana fito ambin’ny folo taona dia ny taona 330, izay fanatanterahana ny faminaniana telonjato sy enimpolo taona ao amin’ny Daniela 11:24.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Hiditra amim-piadanana izy, dia hatrany amin’ny faritra lonaka indrindra amin’ny faritany aza; ary hanao izay tsy nataon’ny rainy na ny razambeny izy; hizarazara amin’ireo ny babo sy ny zavatra nobaboina ary ny harena izy; eny, hamolavola ny tetiny hanohitra ny fiarovana mafy aza izy, mandritra ny fotoana ihany. Daniela 11:24.
The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.
Ny fito ambin’ny folo taona nanomboka tamin’ny 313 sy ny didin’i Milan dia manomboka amin’ny fahatanterahan’ny faminaniana iray ary mifarana amin’ny fahatanterahan’ny faminaniana iray hafa. Ilay fahatanterahan’ny faminaniana voalohany izay manamarika ny fiandohana dia manondro ny fifindrana avy amin’ny fiangonan’i Smyrna ho amin’ny fiangonan’i Pergamos, ary ilay faminaniana izay manamarika ny fiafaran’ireo fito ambin’ny folo taona ireo dia manondro ny fizarazarana an’i Roma ho Roma atsinanana sy Roma andrefana. Ireo fito ambin’ny folo taona ireo dia fantatra amin’ny alalan’ny tantara ara-paminaniana, fa tsy amin’ny alalan’ny fanambarana manokana iray momba ny fito ambin’ny folo taona. Ny alfa amin’ny fizarazarana ny fiangonana faharoa amin’ny fiangonana fahatelo dia nifanaraka tamin’ny fizarazarana ny fanjakana ho atsinanana sy andrefana tamin’ny fahatanterahan’ny faminaniana ara-potoana 360 taona. Ireo faminaniana roa ireo no mametraka fe-potoana fito ambin’ny folo taona, ary tsy maintsy aorina ho fe-potoana ara-paminaniana ara-dalàna izany araka ny fanambaran’ny vavolombelona roa na telo, raha toa ka tandindona ara-paminaniana manan-kery ny fito ambin’ny folo.
Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.
Ireo vavolombelona ireo dia misy ao anatin’ny vanim-potoana 250 taona hafa izay nanomboka tamin’ny 457 tal. J.K. Tamin’io daty io no nanombohan’ny faminaniana 2 300 taona ao amin’ny Daniela 8:14. Ny 457 tal. J.K. dia teboka fanombohana ara-paminaniana, sady marika efa miorina amin’ny lalan’ny faminaniana. Rehefa ampitomboina 250 taona mankany amin’ny hoavy izany dia tonga amin’ny 207 tal. J.K., izay tantara eo anelanelan’ny adin’i Rafia sy Paniona. Tsy azo sarahina ny adin’i Rafia sy Paniona, fa samy niadian’i Antiokosa Lehibe izy roa. Hatramin’ny adin’i Rafia tamin’ny 217 tal. J.K. ka hatramin’ny adin’i Paniona tamin’ny 200 tal. J.K. dia fito ambin’ny folo taona. Ny faminaniana 2 300 taona dia manondro fiovan’ny fitantanan’andro eo am-piandohana, rehefa namerina ny fiandrianam-pirenena an’i Joda ny didy fahatelo, ary eo am-pamaranana koa dia nisy fiovan’ny fitantanan’andro rehefa nifindra avy tao amin’ny fitoerana masina ho ao amin’ny Masina Indrindra Kristy. Ny 207 tal. J.K. dia maneho ny fiovan’ny fitantanan’andro, avy amin’ny fanapahan’i Egypta an’i Jodia ho amin’ny fitantanan’ny Seleokida ny tany be voninahitra. Ny fitantanan’ny Seleokida ny tany be voninahitra no niteraka ny fikomian’ny Makabeo tamin’ny 167 tal. J.K.
The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.
Ny vanim-potoana Neroniana naharitra 250 taona dia mifarana amin’ny tantaran’i Konstantino LEHIBE, ary ny 250 taona izay mifarana eo anelanelan’ireo ady roa ireo dia ny tantaran’i Antiokosy LEHIBE. Tamin’ny adin’i Rafia, i Ptolemaiosy IV dia nandresy an’i Antiokosy Lehibe, ary i Ptolemaiosy dia nanjaka nandritra ny fito ambin’ny folo taona. Samy ahitana vanim-potoana miavaka naharitra fito ambin’ny folo taona ireo fe-potoana roa samy 250 taona ireo. Samy mifarana amin’ny tantaran’ny mpanapaka iray izay fantatra amin’ny anarana hoe LEHIBE izy roa. Samy manomboka amin’ny mari-pamantarana ara-paminaniana efa naorina ireo fe-potoana roa samy 250 taona ireo, ary samy mifarana amin’ny mari-pamantarana ara-paminaniana efa naorina koa izy roa.
The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.
Etazonia dia nanomboka tamin’ny 4 Jolay 1776, ary 250 taona tatỳ aoriana dia mitondra anao ho amin’ny 4 Jolay 2026, izay hankalazan’i Donald Trump, ilay fantatra ho ilay mikatsaka ny hanao an’i Amerika ho “lehibe”, ireo 250 taona ireo. Ny taona 2026, tahaka ny 250 taona manomboka amin’ny 457 talohan’i Kristy, dia mifarana eo afovoan’ny tantaran’ny ady maoderina ao Raphia sy Panium, izay fantatra amin’ny hoe ny Ady Okrainiana sy ny Ady Lehibe Fahatelo. Ny fanapahan’ny mpanjaka avy any atsimo, ny vanim-potoanan’ny lalàna alahady voalohany, ary ny vanim-potoana manomboka amin’ny adin’i Raphia ka hatramin’i Panium, dia manome fe-potoana telo samy fito ambin’ny folo taona izay mifamatotra avokoa amin’ilay tantara ara-paminaniana iray ihany. Fe-potoana telo samy 250 taona no tonga miaraka ao anatin’ireo tantara ara-paminaniana ireo ihany. Ireo fe-potoana telo samy 250 taona ireo dia manorina tsipika telo momba ny fahamarinana ara-paminaniana miaraka amin’ny tantara mifandray amin’i Donald Trump, izay aseho ho na Constantin Lehibe, na Antiochus Lehibe.
The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.
Ny andalana telo misy taona 250 avy dia manome fanoharana telo samy hafa, nefa mifameno, momba ny andro farany. Ny andalan’i Nero dia manondro ny tantara fito ambin’ny folo taona momba ny fandeferana amin’ny marimaritra iraisana, izay miteny amin’ny fomba lavorary ny amin’ireo toetra ara-paminaniana momba ny fiforonan’ny sarin’ilay bibidia.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Nasehon’ny Tompo tamiko mazava tsara fa hatsangana ny sarin’ilay bibidia alohan’ny hifaranan’ny fotoam-pitsapana; fa io no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjarany mandrakizay. Ny toerana raisinao dia fifangaroana mikorontana feno tsy fitovian-kevitra, ka vitsy ihany no ho voafitakao.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Ao amin’ny Apokalypsy 13 dia aseho mazava ity lohahevitra ity; [Apokalypsy 13:11–17, notononina].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ity no fitsapana izay tsy maintsy hozakain’ny vahoakan’Andriamanitra alohan’ny hamehezana tombo-kase azy. Izay rehetra nanaporofo ny fahatokiany tamin’Andriamanitra tamin’ny fitandremana ny lalàny sy tamin’ny fandavana tsy handray sabata sandoka, dia hijoro eo ambanin’ny sainan’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay manaiky handao ny fahamarinana avy any an-danitra ka mandray ny sabatan’ny Alahady, dia handray ny mariky ny bibidia.” Manuscript Releases, volume 15, 15.
The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.
Ny sarin’ilay bibidia dia ny fitambaran’ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany. Ny marimaritra iraisan’i Constantin, tamin’ny fiezahany hampitambatra ny fanompoan-tsampy sy ny Kristianisma, no ohatra mahazatra indrindra amin’ny marimaritra iraisana amin’ny andro farany.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.
“Amin’ny hetsika izay androso ankehitriny any Etazonia mba hahazoana ho an’ny andrim-panjakana sy ny fanao ao amin’ny fiangonana ny fanohanan’ny fanjakana, ny Protestanta dia manaraka ny dian’ny papista. Eny, mihoatra noho izany aza, manokatra varavarana ho an’ny fahefam-papa izy ireo mba hahazoany indray ao amin’ny Amerika protestanta ilay fahefana fara tampony izay efa very taminy tany amin’ny Tontolo Taloha. Ary izay manome lanja lehibe kokoa ity hetsika ity dia ny zava-misy fa ny tanjona lehibe kendrena dia ny fampiharana an-tery ny fitandremana ny Alahady—fanao iray izay niandoha tamin’i Roma, ary izay lazainy ho famantarana ny fahefany. Ny fanahin’ny fahefam-papa—dia ny fanahin’ny fanarahana ny fanaon’izao tontolo izao, ny fanomezam-boninahitra ny lovan-tsofin’olombelona mihoatra noho ny didin’Andriamanitra—no manenika ny fiangonana protestanta ka mitarika azy hanao ilay asa fanandratana ny Alahady izay efa nataon’ny fahefam-papa talohany.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Raha tian’ny mpamaky ho takany ireo fitaovana hampiasaina amin’ilay fifanandrinana ho avy tsy ho ela, dia ampy ny hanarahana ny tantaran’ireo fomba nampiasain’i Roma mba hahatrarana izany tanjona izany tamin’ny taonjato lasa. Raha tiany ho fantatra ny fomba hitondran’ny papista sy ny Protestanta miray hina amin’ireo izay mandà ny foto-pampianarany, dia aoka izy hijery ny toe-panahy nasehon’i Roma tamin’ny Sabata sy tamin’ireo mpiaro azy.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Ny didim-panjakana navoakan’ny mpanjaka, ny konsily ankapobeny, ary ny fitsipika ara-piangonana notohanan’ny fahefana sivily no dingana nahatonga ilay fety jentilisa hahazo ny toeram-boninahiny teo amin’ny tontolo kristiana. Ny fepetra ampahibemaso voalohany nampanankery ny fitandremana ny Alahady dia ilay lalàna nolanian’i Constantin. (A.D. 321) Io didy io dia nitaky ny mponina an-tanàn-dehibe hiala sasatra amin’ny ‘andro mendri-kaja natokan’ny masoandro,’ nefa namela ny mponina ambanivohitra hanohy ny asa famboleny. Na dia lalàna jentilisa aza izany raha ny tena izy, dia nampiharina tamin-kery tamin’ny emperora izany taorian’ny fanekeny anarana fotsiny ny Kristianisma.” The Great Controversy, 574.
The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.
Ny fivoaran’ny fifanarahana nampandefitra izay nitarika, ary mbola hitarika indray, ho amin’ny lalàn’ny Alahady dia aseho amin’ilay fe-potoana fito ambin’ny folo taona nanomboka tamin’ny 313 ka hatramin’ny 330, ary ny lalàn’ny Alahady voalohany tamin’ny 321 no teboka afovoan’io tantara io. Tany am-piandohana dia nisy fanambadian’ny atsinanana sy ny andrefana, ary tany amin’ny farany dia nisy fisaraham-panambadian’ny atsinanana sy ny andrefana. Ny lalàn’ny Alahady voalohany no marika afovoany maneho fikomiana, tahaka ny litera fahatelo ambin’ny folo amin’ny abidy hebreo, izay, raha ialohavan’ny litera voalohany ary arahin’ny litera faharoa amby roapolo sy farany amin’ny abidy, dia mamorona ny teny hebreo hoe fahamarinana. Ny fanambadiana eo am-piandohana sy ny fisaraham-panambadiana eo amin’ny farany dia manondro ny litera alfa mifanaraka amin’ny litera omega. Ilay fe-potoana 250 taona izay nanomboka tamin’i Nero dia mitondra ny mari-panondroan’i Kristy, ary miresaka lohahevitra iray momba ny fahamarinana ankehitriny amin’ny andro farany.
The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.
Ny vanim-potoana 250 taona izay manomboka amin’ny 457 tal. J.K. dia manasongadina ny fitondran-draharaham-panjakana asehon’i Antiokosy Lehibe eo am-pijoroany ao anatin’ilay vanim-potoana fito ambin’ny folo taona manomboka eo Rafia ka hatreo Panio. Takatsika ho fitondran-draharaham-panjakana izany, satria tamin’ny 457 tal. J.K. dia nanomboka koa ny faminaniana iray momba ny 2 300 taona. Ny 2 300 taona dia ilay andalana anatiny amin’ny faminaniana izay miresaka ny asan’Andriamanitra momba ny fanavotana, ka mifanaraka amin’ny tandindon’ny fitondran-draharaham-piangonana. Tsy tahaka ilay vanim-potoana 250 taona izay nanomboka tamin’i Nerona, ny vanim-potoana izay manomboka amin’ny 457 tal. J.K. dia miresaka ny anjara asa ara-politikan’ilay filoha amerikanina farany izay mitady hanao an’i Amerika ho lehibe ary avy eo izao tontolo izao koa, amin’ny fampiroboroboany ilay hevi-diso katolika momba ny vanim-potoana volamena misy fiadanana arivo taona.
The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.
Ny taona 250 an’i Etazonia, izay ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, no manamarika ny famaranana ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly, izay mifarana eo amin’izay niandohany, eo afovoan’ny ady. Ireo mpandresy eo amin’ny tantara no mamaritra ny fitantarana ny tantara izay voatahiry. Ny Demôkraty, izay ampiasain’ilay dragona maneran-tany ny heriny, dia mihevitra ity korontana ankehitriny ity ho revolisiona, ary ny Repoblikana, izay be teny nefa tsy misy asa, dia mihevitra ity tantara ankehitriny ity ho ady an-trano. Ny Demôkraty dia solontenan’ilay dragona ao amin’ny faminanian’ny Baiboly, ary ny Repoblikana kosa dia aseho ho Protestanta nihemotra tamin’ny finoana, na amin’ny voambolan’i Jaona ao amin’ny Apokalypsy toko fahenina ambin’ny folo, izy ireo no mpaminany sandoka. Etazonia dia nanomboka tamin’ny adin’ny revolisiona ary mifarana amin’ny adin’ny revolisiona. Ny antoko Repoblikana dia nanomboka tamin’ny ady an-trano ary mifarana amin’ny ady an-trano. Ny Repoblikana dia mahita ny ady an-trano izay antsoin’ny Demôkraty hoe revolisiona.
Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.
Trump, amin’ny maha-filoha Repoblikana farany azy, dia mitondra ireo toetra ara-paminaniana ananan’ilay filoha Repoblikana voalohany, izay niseho tao amin’ny tantara ivelan’ny Ady An-trano. Ny Ady An-trano ivelan’i Lincoln dia tantara anatiny ihany koa momba ny faminanian’i Isaia ao amin’ny toko fahafito, andininy fahavalo, izay nifarana tamin’ny 1863, dia ilay taona indrindra namoahana ny Fanambarana momba ny Fanafahana. Ny fanavahana ireo antoko roa dia foto-kevitra ara-paminaniana lehibe sady fototra. Izany dia nanomboka tamin’i Kaina sy Abela, izay tamin’ny andron’i Kristy dia nasehon’ny Sadoseo sy ny Fariseo, sokajin’i Kaina roa izay hamono an’i Abela iray.
The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.
Ny Fariseo sy ny Sadoseo dia maneho ireo izay nanaiky ny hanombo ny Mesiany tamin’ny hazo fijaliana, noho ny antony samihafa, kanefa fifanarahana ihany—na izany aza. Ny Fariseo dia nilaza fa manohana ny lalàna, nefa tsy nanao izany, tahaka ny Repoblikana. Ny Fariseo dia nilaza fa manohana ny lalàna masina tany am-boalohany, nefa nandika ny lalàna tamin’ny alalan’ny lojikany mitanila sy feno fitsarana an-tendrony. Ny Lalàna tany am-boalohany ho an’ny Fariseo dia ny Lalàm-panorenana ho an’ny Repoblikana, dia ilay Lalàm-panorenana izay lazainy fa tohanany, nefa tsy tohanany akory. Ny Sadoseo dia nandà ny herin’Andriamanitra, ary na dia antoko madinika kokoa noho ny Fariseo aza izy, dia ny Sadoseo no nifehy ny sehatra ara-pivavahana sy ara-politikan’i Jodia tamin’ny andron’i Kristy. Ny Demôkraty dia antoko madinika kokoa noho ny Repoblikana, kely dia kely ka tsy maintsy misoloky mba hijanonana eo amin’ny fahefana, nefa mijanona eo amin’ny fahefana tokoa izy, satria ireo mpanohitra azy izay milaza fa manohana ny rariny mitovy ho an’ny rehetra, dia tsy manao na inona na inona hampiharana ireo foto-kevitry ny lalàna izay lazainy fa tohanany.
There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.
Tsy misy zava-baovao etỳ ambanin’ny masoandro, ary ireo antoko politika roa any Etazonia dia anisan’ny sehatra ara-paminaniana tahaka ny naha-izy ny Fariseo sy ny Sadoseo. Maro koa, mazava ho azy, ireo fitoviana hafa manaraka ity tsipika ara-paminaniana ity; nefa raha tsy rehefa hitanao ny fifandraisana ara-paminaniana misy eo amin’ireo hery roa tsy masina ireo, izay na dia mpifanandrina aza, dia miray hina hanohitra ny fahamasinana, dia amin’izay vao hitanao amin’ny tena fahazavana marina i Ptolemaiosy sy Ozia. Samy nanandrana nanatitra fanatitra tao amin’ny tempoly iray ihany ireo mpanjaka roa avy any atsimo; kanefa i Ptolemaiosy, avy any Egypta, dia maneho hery dragona—ny Demokraty. Ary i Ozia, amin’ny maha-mpanjakan’i Jodia azy, dia mpitarika ny tany be voninahitra, izay protestantisma nihemotra, na ilay mpaminany sandoka—ny Repoblikana.
The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.
Ny fifandraisan’ilay dragona sy ny mpaminany sandoka dia aseho amin’ny endrika mahazatra eo an-tendrombohitra Karmela. Teo amin’io tendrombohitra io, Ahaba no nisolo tena ilay dragona, ary ny mpaminanin’i Bala sy Astarta an’i Jezebela no nisolo tena ireo mpaminany sandoka izay nijoro nanohitra an’i Elia. Ilay bibidia, dia i Jezebela, dia mbola tao ambadiky ny sehatra ihany tany Samaria. Ilay dragona niray tamin’ilay mpaminany sandoka koa dia nasehon’ny firaisan’i Roma jentilisa sy ny Jiosy teo amin’ny hazo fijaliana, tahaka ny hisian’ny firaisan’ny Demôkraty sy ny Repoblikana eo amin’ny lalàn’ny Alahady. Ny singa mandrafitra hery iray tafaray dia asehon’ny Demôkraty sy ny Repoblikana ao anatin’ilay tandroka Repoblikana an’ilay bibidia avy amin’ny tany. Ireo hery ara-politika roa tsy masina ireo dia asehon’i Kaina, ary ny taranak’i Abela koa dia manana fizaràna roa sosona.
Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.
Ny razan’i Abela, izay amin’ny fifandraisany amin’ny razana ivelan’i Kaina no razana anatiny, dia asehon’ny sokajin-virijina roa. Ny fivoaran’ny tandroka protestanta an’ilay bibidia avy amin’ny tany, dia i Etazonia, dia asehon’ny andian-fanadiovana ara-pivavahana manomboka amin’ny fiangonan’i Sardisy tamin’ny 1798, tamin’izay nahatonga an’i Etazonia ho fanjakana fahenina ao amin’ny faminanian’ny Baiboly. Sardisy dia fiangonana nanana anarana nilaza fa velona izy, nefa maty. Tamin’ny 1798 dia efa niverina tany Roma sahady ireo antokom-pinoana protestanta izay nisaraka tamin’ny fiangonana papaly. Tany Antiokia no niantsoana voalohany ny Kristiana hoe Kristiana.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“Tao Antiokia no voalohany niantsoana ny mpianatra hoe Kristiana. Nomena azy ireo izany anarana izany satria i Kristy no lohahevitra lehibe tamin’ny fitoriany sy ny fampianarany ary ny resadresany. Nitantara hatrany ireo toe-javatra nitranga nandritra ny andron’ny asa fanompoany teto an-tany izy ireo, fony ny mpianany notahina tamin’ny fanatrehany manokana. Tsy nitsahatra izy ireo nandinika ny fampianarany sy ny fahagagana fanasitranana nataony. Tamin’ny molotra nangovitra sy ny maso feno ranomaso no nilazany ny fijaliany tao an-jaridaina, ny namadihana Azy, ny fitsarana Azy, ary ny famonoana Azy, ny fahari-po sy ny fanetren-tena izay niaretany ny fanalam-baraka sy ny fampijaliana nataon’ny fahavalony taminy, ary ny famindram-po tahaka an’Andriamanitra izay nivavahany ho an’ireo nanenjika Azy. Ny fitsanganany tamin’ny maty sy ny niakarany ho any an-danitra, ary ny asany any an-danitra amin’ny maha-Mpanelanelana ho an’ny olombelona lavo Azy, dia lohahevitra izay nankafiziny noresahina. Marina tokoa fa nantsoin’ny jentilisa hoe Kristiana izy ireo, satria nitory an’i Kristy sy nanolotra ny vavak’izy ireo tamin’Andriamanitra tamin’ny alalany.”
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Andriamanitra no nanome azy ireo ny anarana hoe Kristiana. Anarana mpanjaka izany, nomena ho an’izay rehetra mampiraikitra ny tenany amin’i Kristy. Io anarana io no nosoratan’i Jakoba tatỳ aoriana hoe: ‘Tsy ny mpanankarena va no mampahory anareo ka mitarika anareo ho eo anatrehan’ny fitsarana? Tsy izy va no miteny ratsy ny anarana tsara izay niantsoana anareo?’ Jakoba 2:6, 7. Ary Petera nanambara hoe: ‘Fa raha misy mijaly amin’ny maha-Kristiana azy, aoka tsy ho menatra izy; fa aoka hanome voninahitra an’Andriamanitra noho izany izy.’ ‘Raha tevatevaina noho ny anaran’i Kristy ianareo, dia sambatra ianareo; fa ny Fanahin’ny voninahitra sy ny Fanahin’Andriamanitra dia mitoetra eo aminareo.’ 1 Petera 4:16, 14.” Asan’ny Apostoly, 157.
The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.
Ny fiangonan’i Efesosy no nomena ny anarana hoe Kristiana, izay nitarika ho amin’ilay fiangonana nenjehina tao Smyrna; izany kosa dia narahin’ny fiangonan’ny marimaritra iraisana teo amin’ny tantaran’i Pergamosy. Rehefa nandray ny seza fiandrianana ny fahefana papaly, dia nisy fisarahana iray izay nanondro ny fiangonana marina an’Andriamanitra ho ilay fiangonana tany an-efitra. Ny fiangonana romana dia Tiatira. Tamin’ny fiafaran’ilay fotoana an-tany efitra naharitra roa ambin’ny folo zato sy enimpolo taona, dia nitsangana ny fiangonan’ny Protestanta, ary hatramin’izay fotoana izay no anehoana ilay tandroka protestanta amin’ny alalan’ny andiana fitsapana sy fanadiovana avy amin’Andriamanitra.
Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…
Ny Protestantisma dia nanomboka rehefa nofantsihan’i Martin Luther teo amin’ny varavarana ny tezy 95 nataony tamin’ny 1517, ary “23” taona tatỳ aoriana, tamin’ny 1540, dia niforona ny fikambanan’ny Zezoita. Tamin’ny 2013 dia nofantsihana teo amin’ny varavarana ny famelabelarana faha-95 sady farany momba ny Tabilao ao amin’i Habakoka, ary tamin’ny 13 Martsa 2013 no notokanana ny papa Zezoita voalohany. Voaroaka tsy ho isan’ny Fiangonana i Martin Luther tao anatin’izany tantara izany noho ny didin’i Papa Leo. Eritrereto ange izany…
In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.
Tamin’ny 1798, ny fiangonan’i Sardisy dia nilaza ho mihazona ny anarana hoe “Protestanta”, nefa tamin’ny fiverenany tany Roma dia efa tsy nahatana intsony ny anarany izy. Rehefa nandray ny fanilo protestanta ny Advantisma Millerita tamin’ny 1844, dia naneho fananarana nanohitra an’i Jeroboama, mpanjaka voalohany teo amin’ny Isiraely, firenena izay havan-drà tamin’ilay fokon’i Joda, izay nametrahan’Andriamanitra ny Tempoliny. Jeroboama dia nanangana hosoka, nifototra tamin’ny fivavahana izay naneho ny fanandevozana teo aloha nahazo ny fireneny. Naveriny indray ny fikomiana fototra nataon’i Arona tamin’ny nananganany sarin’ny bibidia iray miaraka amin’ny hevitra ara-paminaniana rehetra mifandray amin’izany tantara izany. Kanefa tamin’ny fotoam-panokanana azy, ny Advantisma Millerita dia nananatra ny tsy fahavononany hanohy hitarika ny fanompoam-pivavahana marina ho any amin’ny fitoerana masina izay onenan’Andriamanitra. Jeroboama dia naniry ny hampifantoka ny fanompoam-pivavahana tao Betela sy Dana, maneho ireo avy ao Sardisy tamin’ny 1844 izay nandà tsy hanaraka an’i Kristy ho any amin’ny Efitra Masina Indrindra.
Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.
Ny Advantisma Millerita dia nifidy ny hiverina amin’ny fivavahan’i Roma, ka nandray mihitsy ireo adihevitra ara-pampianarana notanan’ireo izay vao avy naseho ho mpaminany sandoka tamin’ny fandavany ny hafatr’i Miller, ho tompo mpampianatra ara-teolojiany mba hanamarinany ny fandavany ny hafatra ara-paminaniana momba ny fito andro. Ny Advantisma Millerita, tahaka ilay mpaminany tsy nankatò, dia nifidy ny làlany manokana fa tsy nanaraka ny fitarihan’Andriamanitra. Ny làlana izay fidin’ny adala amin’ny fitsapana sy fanadiovana rehetra ny virijina hendry sy ny virijina adala hatramin’ny Fanavaozana protestanta no mankaty amin’ny làlana miverina amin’ny fanompoam-pivavahana amin’ilay tany izay efa namonjena anao hiala; ary araka ny fiteniny hoe: “ny làlana rehetra dia mankany Roma.” Ny làlana rehetra afa-tsy ireo làlana fahiny an’i Jeremia.
The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.
Ny Fanavaozana Protestanta dia efa nosarihina mialoha tamin’ny fiverenan’i Mosesy tany Egypta mba hitondra ny olon’Andriamanitra ho any amin’ny Tany Nampanantenaina. Rehefa tafavoaka avy tamin’ny tany fanandevozana izy ireo, dia nikasa Andriamanitra hanome ny olom-boafidiny ny lalàny. Tao amin’ny tsipik’i Mosesy sy ny Fanavaozana Protestanta dia naseho avy hatrany ny fikomiana taorian’ny fanafahana. Notsapain’Andriamanitra i Sardisy, vahoaka izay nilaza fa manana anarana velona, nefa efa maty tamin’ny fotoana nisian’ny hafatr’i William Miller. Nisy fanadiovana roa nitranga tamin’ny 1844; ny voalohany dia ny fanadiovana ny fiangonan’i Sardisy, izay nilaza ho Protestanta, nefa voaporofo fa maty; ary avy eo dia nodiovina koa ny Millerita tamin’io taona io ihany, ho fanatanterahana ny fanoharana momba ny virijiny folo.
The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.
Ny Demokraty sy ny Repoblikana dia maneho sokajin’olona ara-politika roa izay miaraka no mandrafitra ny tandroka repoblikana eo amin’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Ny virijina hendry sy ny virijina adala dia sokajin’olona ara-pivavahana roa izay miaraka no mandrafitra ny tandroka protestanta eo amin’ilay bibidia avy amin’ny tany. Ny virijina hendry dia manana ny anarana voalohany nomena tany Antiokia. Ny virijina hendry dia Kristiana, nefa Filadelfiana koa izy, izay manana ny teny fikasana handray anarana iray.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Izay maharesy no hataoko andry ao amin’ny tempolin’Andriamanitro, ary tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema Vaovao, izay midina avy any an-danitra avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Apokalypsy 3:12.
The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.
Ny fotoana voalohany nanomezan’Andriamanitra anarana ny olony hoe Kristiana dia tao Antiokia, ary ny tantara izay iovan’ny hetsika Laodikean’ny iray hetsy sy efatra arivo amby efatra alina ho amin’ny hetsika Filadelfian’ny iray hetsy sy efatra arivo amby efatra alina dia tantaran’i Antiokosy Lehibe koa, izay anaran’io tanàna Antiokia io no nalaina avy aminy, ary izay aseho eo amin’ny faran’ny fe-potoana 250 taona eo anelanelan’ny adin’i Rafia sy Panio.
We will continue these things in the next article.
Hohizantsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.