The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.
Ny fampiharana nataon’ny mpisava lalana momba ilay tantara izay nahatanteraka ny andininy faha‑folo ka hatramin’ny faha‑enina ambin’ny folo dia namaritra fa i Roma, izay nanorina ny fahitana, dia tonga tamin’ny taona 200 talohan’i Kristy, dia ilay taona ihany tamin’ny adin’i Panium, ary izaho kosa dia manolotra fa tamin’ny 2025 no nahatongavan’i Roma sy nanorenany ny fahitana tamin’ny fanokanana an’i Trump sy Papa Leo. Ny taona 2025 no maneho ny fotoana tokana nanokanana papa sy Filoha tao anatin’ny taona iray ihany. Ny bibidia sy ny sariny dia naandratra haseho amin’izay rehetra vonona hahita tamin’ny 2025. Tsy tahaka ireo mpisava lalana, izaho dia mampihatra ny filaharan’ireo andininy fa tsy ny tantara izay nahatanteraka azy ireo tany am-piandohana. Manaiky ilay tantara aho, nefa maka ny filaharana ao anatin’ireo andininy ho rafitra iorenan’ilay tantara, fa tsy mampiasa ilay tantara hamaritana ny rafitry ny andininy. Tohizako fa samy marina ireo fomba fiasa roa ireo.
The Revolution of the Maccabees
Ny Revolisionan’ny Makabeo
I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.
Ampihariko amin’ny fomba mitovitovy amin’izany ny tsipik’andrianan’ny Makabeo. Ny fikomian’ny Makabeo tamin’ny 167 tal. J.K. dia taorian’ny ady tao Panium tamin’ny 200 tal. J.K., ary talohan’ny nisamboran’i Pompey an’i Jerosalema tamin’ny 63 tal. J.K. Ny tsipika izay manomboka eo amin’ny andininy faha-enina ambin’ny folo amin’ny fandresen’i jeneraly Pompey an’i Jerosalema tamin’ny 63 tal. J.K., ary mitohy hatrany amin’i Tiberio Kaisara izay nanjaka tamin’ny fotoana nanomboana an’i Jesosy tamin’ny hazo fijaliana. Ny hazo fijaliana sy i Tiberio dia aseho ao amin’ny andininy faha-roa amby roapolo amin’ny toko fahiraika ambin’ny folo.
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.
Ary ny sandrin’ny safodrano dia ho voafafa tsy ho eo anatrehany ka ho torotoro; eny, ary koa ny andrianan’ny fanekena. Daniela 11:22.
General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.
Ny fandresen’i Jeneraly Pompey an’i Jerosalema tamin’ny 63 BC ao amin’ny andininy faha-enina ambin’ny folo, ary avy eo ny hazo fijaliana tamin’ny 31 AD ao amin’ny andininy faha-roa amby roapolo, dia maneho tsipika ara-paminaniana iray izay manomboka amin’ny tandindon’ny lalàn’ny Alahady ka mifarana amin’ny tandindon’ny lalàn’ny Alahady. Ny andininy faha-telo amby roapolo dia fiatoana ao amin’ilay andalan-teny, ka izany no manamarika ny andininy faha-roa amby roapolo ho faran’ilay tsipika ara-paminaniana izay nanomboka tao amin’ny andininy faha-enina ambin’ny folo. Miaraka amin’ny fiafarana mazava an’ilay tsipika ao amin’ny andininy faha-roa amby roapolo, dia eo koa ny zava-misy fa ny andininy faha-roa amby roapolo dia tandindon’ilay mariky ny lalana mitovy aseho ao amin’ny andininy faha-enina ambin’ny folo, ka manome vavolombelona alfa sy omega fa ny andininy faha-enina ambin’ny folo ka hatramin’ny andininy faha-roa amby roapolo dia maneho tsipika ara-paminaniana miavaka iray.
Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.
Ampio amin’izany fa ny andininy faha-dimy ambin’ny folo sy faha-enina ambin’ny folo dia manamarika ny fifindrana avy amin’ny fanjakana Seleokida ho amin’ny fahefana romana, ary hitanao fa misy fahatapahan’ny fitohizana avy amin’ny Seleokida ao amin’ny andininy faha-dimy ambin’ny folo mankany amin’ny Romana ao amin’ny andininy faha-enina ambin’ny folo, ary ny tsipika manomboka amin’ny andininy faha-enina ambin’ny folo ka hatramin’ny faha-roa amby roapolo dia voasaraka mazava ho tsipika ara-paminaniana tokana. Ny andininy faha-enina ambin’ny folo dia mampiditra ilay fahefana manaraka izay hanapaka an’i Jodia, ka izany no manamarika fifindrana eo amin’ny tantara ara-paminaniana tahaka ny amin’ny andininy faha-telo amby roapolo. Manomboka ary mifarana amin’ny tandindon’ny lalàna alahady io tsipika io, ary mifarana ao amin’ny andininy faha-roa amby roapolo amin’ny toko faha-iraika ambin’ny folo.
Smith—and Three Caesars
ස්මිත්—සීසර්වරුන් තිදෙනා
The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.
Ny zava-misy fa ny andininy fahenina ambin’ny folo dia maneho ny lalàn’ny Alahady, tahaka ny ataon’ny andininy faharoa amby roapolo koa—dia mitaky ny hampifanarahana ireo andininy roa ireo hifanojo. Uriah Smith dia maneho hevitra momba ny andininy fahatelo amby roapolo, ary manazava ny antony anehoany tantara izay nanomboka tany aloha kokoa tao amin’ny tantaran’ireo andininy teo aloha, fa tsy maneho tantara izay manaraka avy hatrany aorian’ny hazofijaliana ao amin’ny andininy faharoa amby roapolo.
“‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’
“‘ANDININY 23. Ary rehefa vita ny fanekena taminy, dia hanao fitaka izy; fa hiakatra izy ka hihatanjaka amin’ny vahoaka vitsy.’
“The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.
Ilay “izy” izay nanaovana ny fanekena resahina eto dia tsy maintsy ilay fahefana iray ihany izay efa foto-kevitry ny faminaniana hatramin’ny andininy faha-14; ary fa ny fahefana romana izany dia aseho tsy azo iadian-kevitra amin’ny fahatanterahan’ny faminaniana tao amin’olona telo, araka izay efa voamarika, izay nifandimby nanapaka ny Fanjakana Romana; dia i Jolio, Aogosto, ary Tiberio Kaisara. Ilay voalohany, raha niverina tamim-pandresena ho any amin’ny fiarovana-mafin’ny taniny, dia tafintohina sy lavo, ka tsy hita intsony. Andininy 19. Ilay faharoa kosa dia mpampandoa hetra; ary nanjaka tao amin’ny voninahitry ny fanjakana izy, ary tsy maty tamin-katezerana na tamin’ady, fa tamim-piadanana teo am-pandriany ihany. Andininy 20. Ilay fahatelo dia mpihatsaravelatsihy, ary anisan’ny ratsy indrindra teo amin’ny toetra amam-panahy. Niditra tamin’ny fanjakana tamim-piadanana izy, nefa samy nifarana tamin’ny herisetra na ny fanjakany na ny ainy. Ary tamin’ny andro nanjakany no namonoana teo amin’ny hazo fijaliana ny Andrianan’ny fanekena, dia Jesosy avy any Nazareta. Andininy 21, 22. Tsy azo torotoroina na vonoina ho faty intsony Kristy; koa amin’ny fitondram-panjakana hafa na amin’ny fotoana hafa dia tsy ahitana ny fahatanterahan’ireo toe-javatra ireo. Misy ny manandrana mampihatra ireo andininy ireo amin’i Antiokosy, ary manao ny iray amin’ireo mpisoronabe jiosy ho andrianan’ny fanekena, na dia tsy antsoina ho izany velively aza izy ireo. Izany no karazam-pandresen-dahatra iray ihany izay miezaka manao ny fanjakan’i Antiokosy ho fahatanterahan’ilay tandroka kely ao amin’ny Daniela 8; ary atolotra noho ilay tanjona iray ihany izany; dia ny hanapahana ilay rojo lehiben’ny porofo izay anehoana fa ny foto-pampianarana momba ny Fiavian’i Kristy no foto-pampianaran’ny Baiboly, ary efa eo am-baravarana ankehitriny Kristy. Kanefa tsy azo resena ireo porofo ireo; tsy azo tapahina ilay rojo.
“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—
“Rehefa nitondra antsika namakivaky ny zava-nitranga ara-panjakana teo amin’ilay fanjakana hatramin’ny faran’ny fito-polo herinandro, ny mpaminany, ao amin’ny andininy faha-23, dia mamerina antsika ho amin’ny fotoana izay nahatonga ny Romanina hifandray mivantana amin’ny olon’Andriamanitra tamin’ny alalan’ny fanekena nataon’ny Jiosy, tamin’ny taona 161 tal. J.K.; ary manomboka eo isika dia tarihina amin’ny filaharan’ny zava-nitranga mivantana mandra-pahatongan’ny fandresena farany azon’ny fiangonana sy ny fanorenana ny fanjakana mandrakizain’Andriamanitra. Noho ny famoretana mafy nataon’ireo mpanjaka Syrianina tamin’ny Jiosy, dia nandefa iraka tany Roma ny Jiosy mba hangataka ny fanampian’ny Romanina sy hampiray ny tenany amin’izy ireo amin’ny “fanekem-pihavanana sy firaisam-panekena.” 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, boky 12, toko 10, fizarana 6. Nohainoin’ny Romanina ny fangatahan’ny Jiosy ka nomeny didy izy ireo, voasoratra amin’izao teny izao:—
“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’
“‘Ny didin’ny antenimieran-doholona momba ny fanekem-pihavanana sy fifanampiana amin’ny firenen’ny Jiosy. Tsy hahazoan’izay rehetra eo ambany fanapahan’ny Romanina manao ady amin’ny firenen’ny Jiosy, na manampy izay manao izany, na amin’ny fandefasana vary, na sambo, na vola; ary raha misy fanafihana atao amin’ny Jiosy, dia hanampy azy araka izay tratran’ny heriny ny Romanina; ary koa, raha misy fanafihana atao amin’ny Romanina, dia hanampy azy ny Jiosy. Ary raha sitrapon’ny Jiosy ny hanampy na hanaisotra zavatra amin’ity fanekem-pifanampiana ity, dia hatao izany amin’ny fanekena iombonan’ny Romanina. Ary izay fanampiny rehetra hatao tahaka izany dia hanan-kery.’ ‘Io didy io,’ hoy i Josephus, ‘dia nosoratan’i Eupolemus, zanak’i Jaona, sy Jasona, zanak’i Eleazera, tamin’ny fotoana naha-mpisoronabe ny firenena an’i Jodasy, ary Simona rahalahiny no komandin’ny tafika. Ary io no fanekena voalohany nataon’ny Romanina tamin’ny Jiosy, ary izao no fomba nanatanterahana azy.’”
“At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.
“Tamin’izany andro izany dia vahoaka madinika ny Romanina, ary nanomboka nanao asa tamin-kafetsena, na tamin’ny hafetsena, araka ny hevitr’ilay teny. Ary hatramin’izany fotoana izany dia niakatra tamin’ny fiakarana maharitra sy haingana izy ireo ho amin’ilay tampon’ny fahefana izay tratrany tatỳ aoriana.” Uriah Smith, Daniel and the Revelation, 270, 271.
Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.
Tsy ny hazo fijalian’ny andininy faha-roapolo amby roa ihany no mamarana tsipika iray amin’ny marika izay eo am-piandohan’io tsipika io ihany koa, fa ny andininy manaraka dia miverina indray ao amin’ny tantara izay nialoha ny hazo fijaliana, eo ho eo amin’ny telopolo taona taorian’i Panium sy eo ho eo amin’ny zato taona talohan’ny nandresen’i Roma an’i Jerosalema. Ny mariky ny lalana momba ny firaisan’ny Jiosy izay asehon’i Smith eto ho 161 tal. J.K., dia asehon’ny mpisava lalana hafa ho 158 tal. J.K. Ny teboka ifantohako eto dia tsy dia ny daty loatra, fa ny hoe ny andininy faha-enina ambin’ny folo ka hatramin’ny faha-roapolo amby roa dia maneho tsipika iray amin’ny tantara ara-paminaniana izay ny lalàn’ny Alahady no sady alfa no omega amin’io tsipika io. Ary rehefa voapetraka ny tsipika avy amin’ny andininy faha-enina ambin’ny folo ka hatramin’ny faha-roapolo amby roa, ny andininy faha-roapolo amby telo dia mamerina sy manitatra ny tantara ao anatin’ny tsipika ao amin’ny andininy faha-enina ambin’ny folo ka hatramin’ny faha-roapolo amby roa. Ny tsipika ara-paminaniana amin’ny tantara izay asehon’ny andininy faha-roapolo amby telo dia ny tantaran’ny Makabeo, ary ny tantaran’ny Makabeo dia fitoviana lavorary amin’ny tantaran’i Etazonia.
Two Dynasties
Razana Roa lehibe Roa
The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.
Ny Makabeo dia maneho fikomiana nanohitra ny fanjakana Seleokida izay nanomboka nandritra ny fanapahan’i Antiokosy Epifana. Nanohitra ny fanjakana Seleokida any avaratra izany fikomiana izany, ary niafara tamin’ny fandresena izay nitarika ho amin’ny iray amin’ireo tarana-mpanjaka jodeana roa tao amin’ilay vanim-potoana izay niafara tamin’ny fandravana an’i Jerosalema tamin’ny taona 70 taor. J.K. Ny tarana-mpanjaka voalohany dia ny Hasmoneana ary ny faharoa dia ny Herodiana. Ny tarana-mpanjaka Herodiana no fitondrana jodeana faharoa taorian’ny fanafahana tamin’ny fanjakana Seleokida any avaratra. Nifandray mivantana tamin’ny rafitra romana izany, fa ny tarana-mpanjaka Hasmoneana teo alohany kosa dia jiosy tamin’ny ankapobeny. Nanomboka tamin’ny 141 tal. J.K. ny tarana-mpanjaka Hasmoneana, ary tamin’ny 37 tal. J.K. no nanomboka ny tarana-mpanjaka Herodiana, ka naharitra hatramin’ny taona 70 taor. J.K.
The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.
Ny dinastia dia maneho ny fitondram-panjakan’i Jodia, ilay tany be voninahitra fahiny sy ara-bakiteny. Ny fikomiana Makabeana dia nanomboka tamin’ny 167 ka hatramin’ny 160 tal. J.K. Tamin’ny 164 tal. J.K. dia nandroaka an’i Antiokosa Epifana hiala tao Jerosalema ny Makabeo ka nanadio sy nanokana indray ny tempoly, rehefa avy nandoto azy Antiokosa; nefa tamin’ny 141 tal. J.K. vao resy tanteraka ny hery Seleokida tany avaratra, ary teo no nanombohan’ny dinastia Hasmoneana.
The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.
Ny tarana-mpanjaka Herodiana dia fanalahidy amin’ity tsipika ity, satria i Heroda Lehibe no niantso mba hamonoana ireo zaza tamin’ny fotoana nahaterahan’i Jesosy, ary ny zanany lahy no nanapaka tamin’ny fotoana nahafatesan’i Jesosy. I Heroda Lehibe no rainy, ary mpanjaka nanapaka an’i Jodia izy, fa ny zanany kosa dia tetrarka ihany, izay midika fa mpanapaka tamin’ny ampahefatry ny fanjakana izy, tahaka ny governora fa tsy mpanjaka. Izany no antony tsy nananany ilay fahefana izay nitaky taminy ny hifandray amin’i Pilato mba hanomboana an’i Kristy. Ny nahaterahan’i Jesosy no “fotoan’ny farany” ara-paminaniana ao amin’ny tsipika faminaniany, ary ny fahafatesany dia maneho ny lalàna alahady. Ny Heroda voalohany dia maneho ny 1989, ary ny Heroda farany dia ny lalàna alahady. Heroda rainy mankany amin’i Heroda zanany no tsipika ara-paminanian’i Kristy.
The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.
Ny tsipika nipoiran’ny Makabeo dia manomboka amin’ny fikomiana nandresy nanohitra mpanjaka avy any avaratra, izay nanery ny Jiosy handray ny fomba amam-panaony grika sy ny kolontsainy ary koa ny fivavahana grika. Ny fiandohan’ny tarana-mpanjaka Hasmoneana dia naneho ny taona 1798. Nahoana izany, hoy angamba ianareo? Raha tarana-mpanjaka iray no manomboka amin’ny “fotoan’ny farany” ara-paminaniana, tahaka ny tamin’ny tarana-mpanjaka Herodiana tamin’ny nahaterahan’i Kristy, dia ny tarana-mpanjaka iray hafa koa dia tsy maintsy hanana izany fiandohana izany noho ny fitakiana ara-paminaniana. Samy manomboka amin’ny fotoan’ny farany ireo tarana-mpanjaka roa ireo, rehefa ampiharintsika ho “fotoan’ny farany” ny nahaterahan’i Kristy; nefa ny adala tsy mba mahita ny fahazavana voavaha mifandray amin’ny fotoan’ny farany.
“In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.
“Amintsika, tahaka ny tamin’ny andron’i Kristy, dia mety hisy famakiana diso na fandikana vilana ny Soratra Masina. Raha nandalina ny Soratra Masina tamin’ny fo mafana sy feno vavaka ny Jiosy, dia ho novalian-tsoa ny fikarohany tamin’ny fahalalana marina ny amin’ny fotoana, ary tsy ny fotoana ihany, fa koa ny fomba hisehoan’i Kristy. Tsy ho natokany ho amin’ny fihaviany voalohany ny fisehoany faharoa be voninahitra nataon’i Kristy. Nanana ny fanambaran’i Daniela izy; nanana ny fanambaran’i Isaia sy ireo mpaminany hafa izy; nanana ny fampianaran’i Mosesy izy; ary indro Kristy teo afovoany indrindra, kanefa mbola nikaroka ny Soratra Masina ihany izy ireo mba hahitana porofo ny amin’ny fihaviany. Ary nataony tamin’i Kristy indrindra ireo zavatra izay efa voalaza mialoha fa hataony. Jamba loatra izy ireo ka tsy nahalala izay nataony.”
“And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.
“Ary maro no manao izany zavatra izany ankehitriny, amin’ity taona 1897 ity, satria tsy mbola nanana fanandramana tamin’ireo hafatra fitsapana voarakitra ao amin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo izy ireo. Misy ireo izay mandinika ny Soratra Masina hitadiavana porofo fa mbola ho avy any aoriana ireo hafatra ireo. Angoniny ireo porofon’ny fahamarinan’ireo hafatra, nefa tsy omeny ny toerany sahaza eo amin’ny tantara ara-paminaniana izany. Noho izany dia tandindomin-doza izy ireny hitarika ny olona ho amin’ny fahadisoana momba ny fametrahana ireo hafatra. Tsy hitany na takany ny andro farany, na hoe amin’ny fotoana inona no hametrahana ireo hafatra. Ho avy amin’ny dian-tongotra mangina ny andron’Andriamanitra; nefa ireo lazaina ho hendry sy lehibe dia miboredika momba ny ‘Fampianarana Ambony.’ Tsy fantany ny famantarana ny fihavian’i Kristy, na ny faran’izao tontolo izao.” Paulson Collection, 423, 424.
Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.
Ny famantarana ny nahaterahan’i Kristy ho ny “fotoanan’ny farany,” ary noho izany ho fanalahidin’ny fampidirana ny tsipiky ny Makabeo ao anatin’ny tontolon’ny fahamarinana ankehitriny momba ny andro farany, dia mampanao an’i Kristy ho ivon’ilay andalan-teny mihitsy, izay porofo koa fa manan-kery io fampiharana io.
The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.
Ny firazanan’ny Makkabeo dia maneho ny tany be voninahitra ara-panahy, ary manomboka amin’ny vanim-potoana izay nisintahan’ny olom-pirenen’ny tany be voninahitra tamin’ny fanapahana ara-politika sy ara-pivavahan’ny mpanjakan’ny avaratra io fanoharana io. Ny fikomian’ny Makkabeo izay nitarika ho amin’ny tarana-mpanjaka Hasmoneana dia maneho ny taona 1776, ary ny fikomiana nanohitra ny mpanjakan’ny avaratra izay notanterahin’ny Makkabeo dia naneho ny Ady Revolisionera. Ny roa amby roapolo taona hatramin’ny 1776 ka hatramin’ny 1798 dia maneho ny fikomian’ny Makkabeo izay nitarika ho amin’ny tarana-mpanjaka Hasmoneana tamin’ny fotoanan’ny farany tamin’ny 1798, izay nitohy mandra-piandohan’ny tarana-mpanjaka Herodiana tamin’ny fotoanan’ny farany tamin’ny 1989. Ny tarana-mpanjaka Herodiana dia nitohy mandra-pandravan’i Jerosalema tamin’ny taona 70 taor. J.K.
What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.
Ny zava-dehibe tokony ho fantarina ao amin’ity tsipika ara-tantara ity dia roa sosona: fanoharana ny amin’ilay tany be voninahitra fahiny izy, izay tandindon’ilay tany be voninahitra maoderina; ary izy dia manomboka ao anatin’ny tsipika ara-tantara izay miainga amin’ny andininy faha-enina ambin’ny folo, izay andresen’i Roma ny tany be voninahitra voalohany, ka izany no mamaritra ny lohahevitra fototra amin’ilay tsipika. Ny tsipika manomboka amin’ny andininy faha-enina ambin’ny folo ka hatramin’ny andininy faha-roa amby roapolo dia maneho ny tany be voninahitra, ary ny tontolony dia ny lalàn’ny Alahady izay ho avy tsy ho ela. Ity tsipika ity koa dia maneho ireo sokajin’olona roa mpivavaka izay misy fiantraikany amin’ireo fitondram-panjakana dinastika roa tonta. Vitsy an’isa kokoa ny Sadoseo, nefa tamin’ny ankapobeny izy ireo no nifehy ny rafitra ara-pivavahana sy ara-politika jiosy tamin’ireo vanim-potoana dinastika roa ireo. Ny rafitra ara-pivavahana dia notantanan’ny fisoronana, ary io fisoronana io koa dia voataonan’ny Sadoseo sy ny Fariseo. Ny fitondram-panjakana Hasmoneana sy Herodiana dia samy voataonan’ny Fariseo sy ny Sadoseo, ary ireo dinastia roa ireo dia maneho ny fitondram-panjakan’i Etazonia hatramin’ny 1798 ka hatramin’ny lalàn’ny Alahady.
The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.
Ny Fariseo sy ny Sadoseo dia maneho antoko roa amin’ny firehana ara-politika izay samy hafa noho ny toerana ijoroany manoloana ny raharaha momba ny fanandevozana. Ny Demokraty dia manohana ny fanandevozana ary ny Repoblikana dia manohitra ny fanandevozana; ary miaraka izy ireo no mifandray amin’ny rafitra ara-politikan’ny governemanta araka ny lalàmpanorenan’i Etazonia. Izany governemanta izany no bibidia avy amin’ny tany ao amin’ny Apokalypsy toko faha-telo ambin’ny folo, ary ny tantara ivelan’ilay bibidia avy amin’ny tany dia asehon’ny tandrony repoblikana. Ny tantara anatiny kosa dia asehon’ny tandrony protestanta. Misaraka eo amin’ilay bibidia ireo tandroka, fa ilay bibidia dia ny Lalàmpanorenana izay manasaraka ny tandroka fanjakana amin’ny tandroka fiangonana, nefa miara-mamindra amin’ny tantara izy ireo. Ny tandroka repoblikana dia manana fitaomana roa, na ho amin’ny fanandevozana na hanoherana izany. Ny tandroka protestanta dia manana fitaomana roa, na ho amin’ny Sabata andro fahafito na ho amin’ny andro voalohan’ny masoandro.
Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.
Tokony ho telopolo taona eo ho eo taorian’ny ady tao Panium, ny Maccabées dia manamarika eo amin’ny tantaran’i Etazonia ho fanjakana fahenina ao amin’ny faminanian’ny Baiboly. Avy eo, tokony ho zato taona eo ho eo tatỳ aoriana, dia tanteraka ny andininy faha-enina ambin’ny folo rehefa resy i Jerosalema, ka maneho ara-tandindona ny hazo fijaliana izany. Jodia no faharoa amin’ireo sakana telo resin’i Roma teo am-pandraisany ny fifehezana izao tontolo izao. Ny Jeneraly Pompée dia nandresy an’i Syria tamin’ny 65 tal. J.K., ary avy eo an’i Joda tamin’ny 63 tal. J.K. I Aogosto Kaisara kosa dia handresy ny sakana fahatelo tamin’ny ady tao Actium tamin’ny 31 tal. J.K. Io tantara io no aseho ao amin’ny filaharan’ny andininy faha-enina ambin’ny folo ka hatramin’ny faha-roa amby roapolo.
By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.
Tamin’ny andron’ny hazo fijaliana dia efa ho roanjato taona no nizoran’ny tantaran’ny Makabeo. Uriah Smith dia manondro fa ny tantara asehon’ny fanekena natao tamin’ny Jiosy ao amin’ny andininy faha-telo amby roa-polo dia tsy maintsy ampifanarahana amin’ny teboka fanombohana iray eo amin’ny tantara izay niseho efa ho roanjato taona talohan’ny tantaran’ny hazo fijaliana ao amin’ny andininy faha-roa amby roa-polo. Ny tantaran’ny hazo fijaliana ao amin’ny andininy faha-roa amby roa-polo dia tsy maintsy ampifanarahana amin’ny andininy faha-enina ambin’ny folo, satria ny andininy faha-enina ambin’ny folo dia ny lalàna alahady koa. Midika izany fa ny tsipiky ny Makabeo, izay tantaran’ny tany be voninahitr’i Joda, dia manomboka ela mialoha ny lalàna alahady ao amin’ny andininy faha-enina ambin’ny folo.
When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.
Rehefa takatsika fa ny tantaran’ny Millerita dia maneho ny tantaran’ny iray hetsy sy efatra arivo amby efatra alina, dia azontsika ampifanarahina ny fotoanan’ny farany ho an’ny Millerita tamin’ny 1798 sy ny fotoanan’ny farany ho an’ny iray hetsy sy efatra arivo amby efatra alina tamin’ny 1989. Rehefa manao izany isika, dia mampifanindry ny tantaran’ny anjely voalohany sy faharoa amin’ny tantaran’ny anjely fahatelo. Ny 1798 sy 1989 no mariky ny lalana alpha sy omega amin’ny tantaran’ny andininy faha-efapolo ao amin’ny Daniela iraika ambin’ny folo.
Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.
Ny andininy faha-efapolo dia manomboka amin’ny “fotoanan’ny farany,” izay mora aseho fa taona 1798; ary rehefa takarina araka ny tokony ho izy, ny firodanan’ny Firaisana Sovietika tamin’ny 1989 no nahatanteraka ny andininy faha-efapolo, ary izany fahatanterahana izany koa dia “fotoanan’ny farany.” “Fotoanan’ny farany” roa, ao anatin’ny andininy iray, izay ao amin’io toko io ihany miaraka amin’ny tsipiky ny Makabeo. Ny fikomian’ny Makabeo izay nitarika ho amin’ny tarana-mpanjaka Hasmoneana dia maneho ireo roa amby roapolo taona hatramin’ny 1776 ka hatramin’ny 1798. Tamin’ny 1798 no nanombohan’ny tarana-mpanjaka Hasmoneana ary tamin’ny 1989 no nanombohan’ny tarana-mpanjaka Herodiana.
Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.
Ny andininy faha‑folo ao amin’ny Daniela 11 dia manondro ny taona 1989, ary ny andininy faha‑enina ambin’ny folo dia ny lalàn’ny Alahady. Ny tsipiky ny tantara ao anatin’ireo andininy ireo dia maneho ady telo sy ny fahalasanan’ny mpanjaka avy any atsimo ary ny fidiran’i Roma ao amin’ny tantara ara‑faminaniana. Ahitana ihany koa ny tsipiky ny tarana‑mpanjaka roa izay manondro mialoha ny fiovana miseho rehefa ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy 13, izay “nanana tandroka roa tahaka ny zanak’ondry, ary” “niteny tahaka ny dragona.” Araka ny filaharany, ny tarana‑mpanjaka jiosy voalohany no zanak’ondry ary ny tarana‑mpanjaka romana faharoa no dragona. Jiosy ny tarana‑mpanjaka voalohany, romana ny faharoa. Na jiosy na romana, ilay bibidia avy amin’ny tany dia nanana tandroka roa.
The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.
Ny tarana-mpanjaka jiosy dia maneho ny tandroka protestanta ary ny tarana-mpanjaka romana dia maneho ny tandroka repoblikana. Ireo tandroka roa ireo koa dia samy manana fizaràna ara-paminaniana roa. Ny Sadoseo sy ny Fariseo no mametraka ny rafitra iorenan’ny Demokraty mpanohana ny fanandevozana mifanohitra amin’ny Repoblikana manohitra ny fanandevozana; sady maneho koa fizaràna roa sosona amin’ireo virijina adala mifanohitra amin’ireo virijina hendry. Ny Fariseo, amin’ny maha-virijina adala azy, dia voadio amin’ny fahadisoam-panantenana voalohany, ary ny Sadoseo kosa voadio amin’ny fanadiovana faharoa ny tempoly. Ny Fariseo, tahaka ny fiangonan’i Sardisy, dia nilaza fa manana anarana ho velona, nefa maty, ka izy no voadio aloha; avy eo ny Sadoseo, izay nandà ny herin’Andriamanitra, no nandà ny hery sy ny hafatry ny Antso Amin’ny Misasakalina. Ny Sadoseo no vahoakan’ny fanekena izay ilaozana fotsiny; ny Sadoseo no ireo afa-po amin’ny fihetseham-po mamy.
“The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.
“Ny fiavian’i Kristy, araka ny nambaran’ny hafatry ny anjely voalohany, dia noheverina ho asehon’ny fiavian’ny mpampakatra. Ny fanavaozana niely patrana teo ambanin’ny fanambarana ny amin’ny fiaviany tsy ho ela, dia nifanandrify tamin’ny fivoahan’ireo virijina. Ao amin’ity fanoharana ity, tahaka ny ao amin’ilay ao amin’i Matio 24, dia sokajy roa no aseho. Samy nitondra ny jirony avokoa izy rehetra, dia ny Baiboly, ary tamin’ny fahazavany no nivoahany hitsena ny Mpampakatra. Kanefa raha “ny adala nitondra ny jirony, nefa tsy nitondra diloilo niaraka taminy,” dia “ny hendry kosa nitondra diloilo tao amin’ny fanakiny mbamin’ny jirony.” Ireo sokajy farany ireo dia nandray ny fahasoavan’Andriamanitra, dia ilay hery mamerina hiteraka indray sy manazava avy amin’ny Fanahy Masina, izay mahatonga ny teniny ho jiro ho an’ny tongotra sy fahazavana ho an’ny lalana. Tamin’ny fahatahorana an’Andriamanitra no nandalinany ny Soratra Masina mba hahalalany ny fahamarinana, ary tamin-kafanam-po no nitadiavany ny fahadiovan’ny fo sy ny fiainana. Ireo no nanana fanandramana manokana, dia finoana an’Andriamanitra sy ny teniny, izay tsy azon’ny fahadisoam-panantenana sy ny fahatarana noravàna. Ny hafa kosa “nitondra ny jirony, nefa tsy nitondra diloilo niaraka taminy.” Fihetseham-po no nanosika azy. Nampihetsi-po ny tahony ny hafatra manetriketrika, nefa niankina tamin’ny finoan’ireo rahalahiny izy, afa-po tamin’ilay hazavana mitsilopilopy avy amin’ny fihetseham-po tsara, nefa tsy nanana fahatakarana lalina ny fahamarinana na asan’ny fahasoavana marina tao am-po. Ireo dia nivoaka hitsena ny Tompo, feno fanantenana noho ny fahitana mialoha ny valisoa eo no ho eo; kanefa tsy voaomana hiatrika ny fahatarana sy ny fahadisoam-panantenana izy. Rehefa tonga ny fitsapana, dia tsy naharitra ny finoany, ary nanjombona ny jirony.” The Great Controversy, 393.
Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.
Na ara-politika na ara-pivavahana, dia samy miara-manohitra ny hendry ireo sokajy roa ireo amin’ilay fotoan-tsarotra amin’ny misasakalina. Rehefa voalaza izany, dia natombotsika ny lahatsoratra tamin’ny fampiakarana ity hevi-dehibe ity: ampihariko ny andininy faha-14 araka ny toerana misy azy ao anatin’ny fikorianan’ireo andininy, na dia mifanohitra amin’ny filaharana ara-tantara asehon’ireo andininy aza izany. Ampiasaiko izany lojika izany mifanaraka amin’ny fametrahana ny andininy faha-23. Ny fametrahana waymark iray dia tsy maintsy mifanaraka amin’ny fahatanterahany ara-tantara. Ny fanekena izay nataon’ny Jiosy tamin’i Roma nandritra ny vanim-potoanan’ny Makabeo no namaritra ny toerana hampiharana ilay andininy. Ireo “jiolahy” ao amin’ny andininy faha-14, izay mampiorina ny fahitana, dia nanao izany tamin’ny 200 BC, dia ilay taona indrindra nisian’ny ady tao Panium; nefa famantarana roa samy hafa ny ady sy ireo jiolahy.
The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.
Ny “jiolahy mpandroba” dia tonga ampahany amin’ny fitantarana, tsy mba hanorenana fifandraisana mivantana amin’ny datin’ny ady tao Panium, fa mba hamantarana ny fifandraisana izay nataon’izy ireo tamin’ilay mpanjakan’i Egypta dimy taona marefo izay saika ho resin’i Antiochus. Tsy niriny ny hisian’ny fahatapahan’ny fanafarana varin’i Egypta ho any amin’ny Empira Romanina. Ny fifandraisana ara-paminaniana misy eo amin’i Roma sy ilay mpanjaka Egyptianina dimy taona mora tohina no foto-kevitry ny andininy. Izany fanelanelanana izany dia manondro ny vokatry ny faharavana izay manaraka ny ezak’i Putin hampiditra indray ny fiankohofan’ny fiangonana Okrainiana eo ambanin’ny fiangonana Rosiana, tahaka ny teo aloha, talohan’ny 1989. Izany ezaka izany no manomboka ny firodanana miandalana amin’ny fanjakany atsimo, ary rehefa maty i Putin tahaka an’i Ptolemaiosy, na voaroaka any an-tsesitany amin’ny fomba iray tahaka an’i Ozia sy Napoléon, dia esorina ara-paminaniana izy, ary ny fanjakany dia tantanin’ny andiana mpitondra tsy dia mahay loatra avy eo. Avy eo, amin’ny andron’ilay mpanjaka dimy taona, dia miditra an-tsehatra i Roma papa mba hiaro ny tombontsoany, dia ny fiangonana Okrainiana izany.
The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.
Ny papa dia tsy mifidy lafy eo amin’ny Ortodoksa rosiana na okrainiana; fa milalao ny lafy rehetra izy mba hampiditra ny antokom-pivavahana rehetra eo ambanin’ny fahefany, araka izay aseho ao amin’ny Isaia toko faha-efatra.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.
Ary amin’izany andro izany dia vehivavy fito no hifikitra amin’ny lehilahy iray ka hanao hoe: Ny mofo hohaninay dia ho anay ihany, ary ny fitafiana hotafinay dia ho anay ihany; kanefa aoka izahay hantsoina amin’ny anaranao mba hanalana ny tondro-molotra anay. Amin’izany andro izany ny Sampan’i Jehovah dia ho tsara tarehy sy be voninahitra, ary ny vokatry ny tany dia ho mendrika sy mahate-ho tia ho an’izay afa-nandositra tamin’ny Isiraely. Ary amin’izany dia hiseho fa izay tavela ao Ziona sy izay mitoetra ao Jerosalema dia hatao hoe masina, dia izay rehetra voasoratra ho isan’ny velona ao Jerosalema. Isaia 4:1–3.
The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.
Ny fahefam-papa dia mandray ny fifehezana ny antokon-draharaha ara-pivavahana rehetra, aseho ho vehivavy fito, izany hoe ny fiangonana rehetra. Ireo fiangonana fito ireo dia maniry hantsoina hoe katolika, izay midika hoe maneran-tany, nefa mazava fa tsy vahoakan’Andriamanitra izy, satria mikasa hitafy ny fitafiany ihany. Ny fampiraisana ny antokon-draharaha ara-pivavahana rehetra izay maniry hitafy ny fitafian’olombelona azy ihany dia mitranga amin’ny fotoana izay iantsoana ireo ao “Jerosalema hoe masina,” izany hoe amin’ny fotoana anovan’ny sampan’i Jehovah ny vahoaka avy amin’ny Laodikia ho amin’ny Filadelfia, ka amin’izany no ahatongavan’ny fahefam-papa ho lohan’ny antokon-draharaha ara-pivavahana rehetra indrindra amin’ilay fotoana hanendrena azy koa ho lohan’ny antokon-draharaha ara-politika.
In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.
Tamin’ny taona 1989, ny fiangonana Okrainiana dia tandindon’ny mpanjakan’ny avaratra izay namafa ny Firaisana Sovietika; ary hiezaka i Putin hamerina ny fifandraisana taloha feno fankatoavana sy fifehezan-tena, ka handray habokana eo amin’ny handriny ary hanomboka fanenjehana hanohitra ny fivavahana izay nandà ny fitakiany. Izany fanenjehana izany dia nitranga tao amin’ny firenen’i Ptolemaiosy ihany, tao amin’ny tanànan’i Aleksandria, ka ireo fiangonana ao anatin’i Rosia izay voataonan’i Roma no ho lasibatr’i Putin, ary ho fiafarany. Raha miomana amin’ny adin’i Panium i Trump, dia aseho amin’ny 2025 ny fifandraisany miharihary amin’ilay mpiaro ny mpanjaka zaza Ejipsiana efa osa. Ny fahefana romana izay niaro ny mpanjaka zaza Ejipsiana tamin’ny taona 200 tal. J.K. dia tsy hiaro ilay mpanjaka zaza intsony amin’izany fotoana izany. Hanampy amin’ny famaranana ilay mpanjaka zaza izy. Roma, amin’ny maha-mpiaro an’i Ejipta azy tamin’ny 200 tal. J.K., dia misolo tena an’i Roma amin’ny maha-mpandrava an’i Ejipta azy eo amin’ny adin’i Panium.
Millerites
Millerita
The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.
Tsy nahita hery romana telo ny Millerita, fa roa ihany no hitany, kanefa ny fahamarinany dia fahamarinana ihany, na dia izany aza. Ny lojika ara-paminaniana momba an’i Antiochus amin’ny maha-tandindona azy dia mamela antsika hampihatra ny andininy faha-efatra ambin’ny folo ao anatin’ny tantara iray izay mialoha ny andininy faha- dimy ambin’ny folo, na dia ny tantara izay nanatanteraka ireo andininy ireo tamin’ny voalohany aza no nametraka ny andininy faha-efatra ambin’ny folo sy faha-dimy ambin’ny folo samy ho tamin’ny taona 200 talohan’i Kristy. Milaza aho fa ny andininy faha-enina ambin’ny folo dia ny lalàn’ny Alahady izay ho avy tsy ho ela, ary ny andininy faha-efatra ambin’ny folo dia 2025, ary ny andininy faha-dimy ambin’ny folo dia ny ady ao Panium izay mbola ho avy. Antiochus no manaporofo fa ireo ady telo ireo dia tsipika ara-paminaniana iray ihany, fa izy koa no manaporofo ny filazana izay ambarako, dia ny fampiharana amin’ny andro farany an’ireo andininy ireo, rehefa voazarazara tsara araka ny fomba fiasa hoe tsipika mifanindry amin’ny tsipika.
Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.
Antiokosa dia teo amin’ireo ady telo rehetra, ary amin’ny andro farany dia izy no misolo tena ny fahefana solon’ny papa tamin’ny 1989 (Reagan sy Etazonia), tamin’ny 2014 (Zelenskyy sy Okraina), ary avy eo, tamin’ny ady tao Panium, dia io ihany ilay fahefana solony tahaka ny tamin’ny 1989, fa i Jesosy mandrakariva dia maneho ny farany amin’ny fiandohana. Efa maty sy nalevina i Ronald Reagan, ka marina ny vavolombelona ara-tantara omen’i Antiokosa araka ny fahatakarana Millerita, nefa iharan’ny fitsipika izay mifehy ny fampiharana tsipika an-tsipika. Ny fahefana solon’ny papa farany ao amin’ireo andininy dia i Trump, na dia i Antiokosa aza ara-tantara no teo amin’ireo ady telo rehetra. Mba hanatanterahana ny andininy fahatelo ambin’ny folo dia tsy maintsy resy tamin’ny fifidianana faharoa i Trump, satria ao amin’ny andininy fahatelo ambin’ny folo dia “miverina” izy, mahery noho ny hatramin’izay, ampy hery ka mahazaka bala mandalo amin’ny sofiny, izay, miaraka amin’ny ankihibe ankavanana sy ny rantsan-tongotra lehibe ankavanana, no tokony hosorana rà tamin’ny fanosorana ny mpisorona.
Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.
I Reagan dia naneho mialoha an’i Trump, satria Reagan no voalohany amin’ireo filoha valo farany hatramin’ny fotoanan’ny farany tamin’ny 1989. I Lincoln dia naneho mialoha an’i Trump, satria izy no filoha Repoblikana voalohany. Novonoin’ireo Demôkraty mpomba ny fanandevozana niara-dia tamin’i Roma i Lincoln, ary samy tafavoaka velona tamin’ny fikasana hamono azy na i Ronald Reagan na ilay tandindony popika, dia i John Paul II. I Trump kosa dia novonoina ara-politika tamin’ny 2020, tamin’ny alalan’ilay fifidianana nangalarina, ho fahatanterahan’ny Apokalypsy toko fahiraika ambin’ny folo, andininy fahafito; ary avy eo tamin’ny 2024 dia natsangana tamin’ny maty izy, ho fahatanterahan’ny andininy fahiraika ambin’ny folo.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.
Ary rehefa vitany ny fijoroany ho vavolombelona, dia hiady aminy ilay bibidia izay miakatra avy any amin’ny lavaka tsy hita noanoa, ka handresy azy sy hamono azy. … Ary rehefa afaka hateloana sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nijoro tamin’ny tongony izy; ary raiki-tahotra indrindra izay nahita azy. Apokalypsy 11:7, 11.
Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.
Ang pagkabanhaw ni Trump mao ang iyang “pagbalik” sa bersikulo trese, ug naghatag usab kini ug hulagway nga kaangay sa usa ka kinaiya sa Roma, kay ang Roma mao “ang ikawalo nga gikan sa pito,” ug si Trump maoy larawan sa Roma.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Ary ilay bibidia izay teo, nefa tsy eo intsony, dia izy ihany no fahavalo, sady avy amin’ny fito, ary mandeha ho amin’ny fahaverezana. Apokalypsy 17:11.
Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”
Ny fe-potoam-piasana faharoan’i Trump no mahatonga azy ho filoha fahavalo hatramin’i Reagan, ary satria izy koa no fahenina, i Trump, mifanaraka amin’ny fahefan’ny papa, dia “ilay fahavalo, nefa avy amin’ny fito.” Ny valo dia tandindon’ny fitsanganana amin’ny maty, izay manamafy fa izy, amin’ny maha-sarin’ny fahefan’ny papa azy, dia nila naratra mahafaty izay sitrana mba hahafahany “miverina.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Ary hitako ny iray tamin’ny lohany, toy ny voavono ho faty; nefa sitrana ny feriny mahafaty; ary talanjona nanaraka ilay bibidia izao tontolo izao rehetra izao. Apokalypsy 13:3.
When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.
Rehefa sitrana ilay ratra nahafaty dia “gaga nanaraka ilay bibidia” izao tontolo izao; ary rehefa natsangana tamin’ny maty i Trump ho ilay fahavalo izay avy amin’ny fito tamin’ny 2024, dia “niverina” izy, ka gaga nanaraka azy izao tontolo izao manontolo.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ary rehefa afaka telo andro sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nijoro tamin’ny tongony izy; ary tahotra lehibe no nahazo izay nahita azy. Ary nandre feo mahery avy tany an-danitra izy nanao taminy hoe: Miakara atỳ. Dia niakatra ho any an-danitra tao anatin’ny rahona izy; ary ny fahavalony dia nahita azy. Apokalypsy 11:11, 12.
Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.
Trump dia “niverina” tamin’ny fifidianana 2024, ary avy eo tamin’ny 2025 dia samy notokanana izy sy ny papa Leo. Jesosy dia nanome fampitandremana mivantana sy marina ho an’izay rehetra naniry hahita.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.
Koa rehefa hitanareo ny fahavetavetana mahafoy, izay nampilazain’i Daniela mpaminany, mijoro eo amin’ny fitoerana masina, (izay mamaky, aoka izy hahafantatra.) Matio 24:15.
Mark says it perhaps a little clearer.
Lazain’i Marka angamba amin’ny fomba mazava kokoa izany.
But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.
Fa raha ianareo no hahita ny fahavetavetana mahatonga fandravana, izay nampilazain’i Daniela mpaminany, mijoro eo amin’izay tsy tokony hisy azy, (aoka izay mamaky hahafantatra,) dia aoka izay any Jodia handositra ho any an-tendrombohitra. Marka 13:14.
The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.
Ny fahavetavetana mahatonga fandravana dia i Roma amin’ireo dingana telo misy azy avy. Roma jentilisa, Roma papaly, ary Roma maoderina dia samy tandindim-pitandremana ho an’ny olon’Andriamanitra. Io fampitandremana io dia tokony ho fantarina rehefa i Roma no eo amin’ny “toerana masina” na eo amin’izay “tsy tokony hisy azy”. Ny tany be voninahitra dia ny tany masina ao amin’ny Soratra Masina, ary i Etazonia no tany be voninahitra ara-panahy.
And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.
Ary hotanany indray ny Joda ho anjarany ao amin’ny tany masina Jehovah, ary mbola hifidy an’i Jerosalema indray Izy. Mangìna eo anatrehan’i Jehovah, ry nofo rehetra; fa efa nitsangana avy ao amin’ny fonenany masina Izy. Zakaria 2:12, 13.
When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.
Rehefa hitanareo i Roma mitsangana eo amin’ny fitoerana masina, dia mifidy an’i Jerosalema ho vahoakan’ny fanekeny ny Tompo amin’ny fotoana farany. Rehefa nandamina firaisana miafina tamin’ilay antikristin’ny faminanian’ny Baiboly i Reagan, izay voalohany tamin’ireo filoha valo, dia naneho firaisana niharihary tamin’i Roma izany nataon’ilay filoha fahavalo sy farany hatramin’ny fotoan’ny farany tamin’ny 1989. Matetika ny tandindon’ny omega no mamadika ny toetoetran’ny tandindon’ny alpha.
The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.
Ny fanokanana an’i papa Leo sy Trump tamin’ny 2025 dia manondro fifandraisana misokatra eo amin’ilay bibidia avy any an-dranomasina sy ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko faha-telo ambin’ny folo. Ny fiovana ho amin’ny fiombonam-pikambanana misokatra eo amin’i Trump sy Leo, izay natondro mialoha tamin’ilay fiombonam-pikambanana miafina teo amin’i Reagan sy Jaona Paoly II, dia mampahafantatra antsika fa ny fanohanana an’ilay zaza-mpanjaka egyptiana izay nahatanteraka ny andininy faha-efatra ambin’ny folo tamin’ny 200 tal. J.K., dia maneho tsy fisian’ny fanohanana amin’ny andro farany.
2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.
Ny taona 2025 dia mametraka ny fahitana na faminaniana fototra ivelany, satria manandratra an’i Roma ho ilay fampitandreman’i Roma izay ampifandraisin’i Daniela amin’ny tandindon’ny “fahavetavetana mahatsanganehana.” Ny fampitandremana momba ny fahavetavetana mahatsanganehana dia miseho mialoha ny fandravana asehon’ny hoe “fahatsanganehana.” Tamin’ny fahirano an’i Jerosalema teo ambanin’i Cestius, io fampitandremana io dia nasehon’ny fananganana ny fanevan’ny fahefan’i Roma tao anatin’ny faritra masina amin’ny fitoerana masina. Ireo izay nahita, nahatakatra, nankatò ary nandao ny tanàna dia voaaro rehefa naverina natomboka indray ny fahirano. Hitan’izy ireo ilay famantarana fampitandreman’ny Romana. Ireo Kristiana izay nisaraka tamin’ny fiangonana Pergamosy efa simba, ary tatỳ aoriana tamin’ny fiangonana Tyatira, dia nandositra nankany an-efitra rehefa nahita ilay lehilahin’ota nipetraka tao amin’ny tempolin’Andriamanitra. Ireo vavolombelona ireo dia manondro fampitandremana momba ny fahavetavetana mahatsanganehana izay nolazain’i Daniela mikasika ny andro farany.
We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.
Efa nasehonay imbetsaka fa ny taona 1888 no fahirano nataon’i Cestius, ary ny famaranana ny krizin’ny lalàn’ny Alahady no fahirano nataon’i Titus. Ny volavolan-dalàn’ny Alahady Blair tamin’ny taompolo 1880, miaraka amin’ireo lalàn’ny Alahady izay nampiharina tany amin’ny fanjakana sasany tany atsimo nandritra ny taompolo 1880, no fampitandremana nataon’i Cestius, izay nanamarika ihany koa ny tsipika mampisaraka eo amin’ny torohevitr’i Rahavavy White momba ny fiainana any ambanivohitra. Talohan’ny taompolo 1880, ny toroheviny dia hoe amin’ny andro ho avy dia tsy maintsy hifindra any ambanivohitra isika; fa taorian’ny taompolo 1880, ny fiainana any ambanivohitra dia zavatra izay tokony ho efa tontosa sahady. Ny famantarana fampitandremana nentin’ireo Volavolan-dalàna Blair, izay nampandroso ny mariky ny fahefan’ny hery papaly ka noresahina tamin’ny taompolo 1880, dia tandindon’ny Patriot Act tamin’ny 9/11, satria ny anjelin’ny Apokalypsy valo ambin’ny folo dia niseho tamin’ireo tantara roa ireo.
9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.
9/11 dia fampitandremana momba an’i Cestius mametraka ny fahefany eo amin’ny fitoerana masina, izay tsy tokony hisy azy, satria tamin’ny 9/11 dia nosoloan’ny lalàna romana ny lalàna anglisy. Tamin’ny Pelosi Trials tamin’ny 2021 dia nolavina ny due process clause, ary izany dia maneho dian-tongotra iray hafa mankany amin’ny fahirano nataon’i Titus, izay mifarana amin’ilay lalàn’ny Alahady ho avy tsy ho ela any Etazonia. Ny fahirano dia vanim-potoana iray. Ny 1888 dia miresaka ny fikomian’ilay tandroka Protestanta anatiny, ary ny 9/11 dia miresaka ny fikomian’ilay tandroka Repoblikana ivelany. Ny fanokanana ny papa avy amin’ilay tany be voninahitra, tamin’io taona io ihany izay nanokanana koa ilay filoha farany, dia maneho ny fampitandremana farany momba ny fahavetavetana mahafoana mijoro eo amin’izay tsy tokony hijoroany, mialoha indrindra ny adin’i Panium. Ny adin’i Panium dia mitarika mivantana ho amin’ny lalàn’ny Alahady sy ny adin’i Actium, izay naneho ny sakana fahatelo sady farany ho an’i Roma jentilisa, ary avy eo dia nanjaka tamim-pahamboniana i Roma jentilisa nandritra ny 360 taona ho fahatanterahan’ny Daniela 11:24. Amin’ny lalàn’ny Alahady dia samy resin’i Roma avokoa ny fanjakana fahenina sy fahafito, ary avy eo i Roma maoderina dia manjaka mandritra ny ora ara-tandindona iray, na roa amby efapolo volana ara-tandindona.
In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.
Ao amin’ny andininy faha-enina ambin’ny folo dia i Pompey, izay vao avy nandresy ireo sakana voalohan’i Roma jentilisa tany Syria, no avy eo mandresy an’i Jerosalema. Nanaisotra ireo sakana roa voalohan’i Roma i Pompey, ary i Aogosto Kaisara no nandresy ny fahatelo tao Actium. I Roma maoderina dia nandresy voalohany ny mpanjakan’ny atsimo tamin’ny taona 1989 ho fahatanterahan’ny andininy faha-efapolo, sy araka ny tandindon’ny andininy faha-folo. Avy eo, amin’ny lalàna Alahady, i Roma maoderina dia mandresy ny sakana faharoa sy fahatelo amin’ny alalan’i Etazonia, ary avy eo dia manaiky avy hatrany ny Firenena Mikambana hanolotra ny fanjakany ho an’ny fahefan’ny papa. Nandresy roa tamin’ny alalan’i Pompey i Roma jentilisa, ary avy eo iray; ary i Roma papa kosa nandresy iray tamin’ny taona 1989, ary avy eo ireo roa manaraka tao amin’ny andininy faha-enina ambin’ny folo, izay anamaritana an’i Pompey amin’ny fandreseny faharoa.
Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.
Na ny sakana fahatelo tany Actium ho an’i Roma jentilisa izany, na ilay sakana fahatelo izay nasehon’ny fandroahana ny Goths hiala tao amin’ny tanànan’i Roma tamin’ny taona 538, rehefa mandresy ny sakana fahatelo i Roma dia manjaka amin’ny fahefana fara tampony izy.
Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.
Fa tsy manao na inona na inona Jehovah Tompo, raha tsy ambara amin’ny mpanompony, dia ny mpaminany, ny zava-miafina ao aminy. Amosa 3:7.
The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.
Ny Tompo dia tsy maintsy hanome ny fanehoana farany ny famantarana fampitandremana izay aseho ho fahavetavetana mahatonga fandravana ao amin’ny bokin’i Daniela, alohan’ny hahatongavan’ny fandravana. Izany famantarana fampitandremana izany dia ilay firaisana miharihary, mifanohitra amin’ilay firaisana miafin’i Reagan, izay aseho amin’ny taona 2025. Ny Tompo tsy hitondra famaizana raha tsy efa nanome fampitandremana mialoha; ary i Amosa dia tena mazava tsara ny amin’izay fanambarana miafina omeny ny mpanompony sy izay kendrena handray izany.
Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.
Henoy izao teny izay nolazain’i Jehovah hamely anareo, ry zanak’Israely, dia ny amin’ny fianakaviana rehetra izay nentiko niakatra avy tany amin’ny tany Egypta hoe: Hianareo ihany no efa fantatro tamin’ny fianakaviana rehetra ambonin’ny tany; koa noho izany dia hovaliako hianareo noho ny helokareo rehetra. Amosa 3:1, 2
Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.
Amosa dia miresaka amin’ny taranaka farany amin’ny vahoakan’Andriamanitra voafidiny ao amin’ny fanekena, izay tsy maintsy hofaizina, mifanaraka amin’ireo lehilahy dimy amby roapolo izay miankohoka amin’ny masoandro ao amin’ny Ezekiela toko faha-valo. Asehon’i Amosa ny hafatry ny Laodikia, izay hafatry ny anjely fahatelo mandritra ny famafana ny ota amin’ny fotoan’ny fitsarana ny velona. Ny fampitandreman’i Amosa dia miorina amin’ny fampiraisana antoko roa.
Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.
Moa va ny roa hiara-mandeha, raha tsy efa nifanaiky? Hieron’ny liona va any an’ala, raha tsy manana remby izy? Hikiakiaka va ny liona tanora ao an-davany, raha tsy nahazo na inona na inona izy? Mety ho latsaka ao anaty fandrika etỳ an-tany va ny vorona, raha tsy misy vela-pandrika ho azy? Haisotra ny fandrika hiala amin’ny tany va ny olona, nefa tsy nahazo na inona na inona akory? Hotsofina va ny trompetra ao an-tanàna, ka tsy hatahotra ny olona? Hisy loza va ao an-tanàna, nefa tsy nataon’i Jehovah? Amosa 3:3–6.
The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.
Ny fampitandremana momba ny olona roa miara-mandeha ho iray dia apetraka ao anatin’ny tontolon-kevitry ny fandrika misambotra vorona avy amin’ny tany. Ny vorona dia tandindon’ny vondrom-pivavahana, ary ny fahefana papaly dia tranom-borona feno ny vorona maloto sy mahatsiravina rehetra ao amin’ny Apokalypsy.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.
Ary niantso tamin-kery tamin’ny feo mahery izy ka nanao hoe: Rava, rava Babylona lehibe, ka tonga fonenan’ny devoly sy fiantonan’ny fanahy maloto rehetra ary tranom-borona fitanan’ny vorona maloto sy mampahory rehetra. Fa ny firenena rehetra dia nisotro tamin’ny divain’ny fahatezeran’ny fijangajangany, ary ny mpanjakan’ny tany dia nijangajanga taminy, ary ny mpandranto amin’ny tany dia nanan-karena noho ny haben’ny zava-manitra sy ny fahafinaretany. Apokalypsy 18:2, 3.
A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.
Ny vorona ao anaty tranom-borona dia vorona voababo; ary rehefa misy firenena mijangajanga miaraka amin’ilay vehivavy janga avy any Roma, dia tonga vorona voababo izany; ary ilay vorona izay asandratra ambonin’ny vorona ara-paminaniana hafa rehetra dia ilay fahefana izay aorina ny tranony telo sosona, dia aorina mafy amin’ny lalàna Alahady, eo amin’ny toerany, dia Sinara, dia Babylona. Izany no ilay vorona izay nahazo ratra mahafaty tamin’ny 1798, na araka ny ambaran’i Zakaria, nasiana sarom-by firaka teo ambonin’ny sobikany, kanefa tatỳ aoriana dia nasandratr’ireo voron’ny fanahy ratsy sy ny Protestanta nihemotra hiala amin’ny finoana.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Dia anghel na nakipag-usap sa akin ay lumabas, at nagsabi sa akin, Itaas mo ngayon ang iyong mga mata, at tingnan mo kung ano itong lumalabas. At aking sinabi, Ano ito? At sinabi niya, Ito ay isang efa na lumalabas. Sinabi pa niya, Ito ang kanilang anyo sa buong lupa. At, narito, may isang talentong tingga na itinaas: at ito ay isang babae na nakaupo sa gitna ng efa. At sinabi niya, Ito ang kasamaan. At inihagis niya ito sa gitna ng efa; at inihagis niya ang panimbang na tingga sa bunganga niyaon. Nang magkagayo’y itinaas ko ang aking mga mata, at tumingin, at, narito, may lumabas na dalawang babae, at ang hangin ay nasa kanilang mga pakpak; sapagka’t sila’y may mga pakpak na gaya ng mga pakpak ng isang tagak: at kanilang itinaas ang efa sa pagitan ng lupa at ng langit. Nang magkagayo’y sinabi ko sa anghel na nakipag-usap sa akin, Saan dinadala ng mga ito ang efa? At sinabi niya sa akin, Upang ipagtayo iyon ng isang bahay sa lupain ng Sinar: at iyon ay matatatag, at ilalagay roon sa sarili niyang saligan. Zacarias 5:5–11.
Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.
Ny fandrik’i Amosa no misambotra ny vorona avy amin’ny tany, satria izany dia maneho ny firaisan-kina izay mialoha ny lalàna alahady ho avy tsy ho ela, izay hisamborana ilay vorona avy amin’ny tany; ary araka an’i Amosa, izany firaisan-kina izany dia fananarana an’i Advantista Mitandrina ny Andro Fahafito Laodiseana, satria hisy trompetra fampitandremana hotsoka ao an-tanàna, nefa handà tsy hihaino izy ireo.
Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.
Hotsofina va ny anjomara ao an-tanàna, ka tsy hatahotra va ny olona? Hisy loza va ao an-tanàna, ka tsy nataon’i Jehovah? Fa tsy manao na inona na inona tokoa Jehovah Tompo, raha tsy efa naneho ny zava-miafiny tamin’ny mpanompony, dia ny mpaminany. Efa nierona ny liona, ka iza no tsy hatahotra? Efa niteny Jehovah Tompo, ka iza no tsy haminany? Amosa 3:6–8.
The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.
Ang leon nga nagangulob amo ang Leon sang banwa ni Juda, nga nagarepresentar kay Cristo kon ginatatakan Niya kag ginabuksan ang Iya profetiko nga Pulong. Ang hayag nga alyansa sang 2025 amo ang pagsalakay ni Cestius, kag ang simbolo sang mga tulisan sang katawohan sang Dios ginapahamtang sa tion nga makita ninyo ang duha nga nagalakat nga kaupod nga dapat gid indi mag-eksister nga magkaupod. Ang Roma nga nag-alyansa kag nagpasibo sa mga Protestante isa ka oxymoron, kay ang mangin Protestante nagakahulugan sang pagprotesta batok sa Roma.
We will continue these things in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.
Too Late to Escape the Snare
Tara Loatra Raha Handositra ny Fandrika
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Aoka ho tsarovana fa ny fireharehan’i Roma dia izao: tsy miova mihitsy izy. Ny foto-kevitr’i Gregory VII sy Innocent III dia mbola foto-kevitry ny Fiangonana Katolika Romana ihany. Ary raha mba nanana ny fahefana izy, dia hampihatra izany amin-kery tahaka izay nataony tamin’ireo taonjato lasa ihany izy ankehitriny. Tsy dia fantatry ny Protestanta loatra izay ataony, raha manolo-kevitra ny hanaiky ny fanampian’i Roma amin’ny asa fampisandratana ny Alahady izy. Raha mbola miezaka mafy hanatanteraka ny tanjony izy ireo, dia mikendry ny hampiorina indray ny heriny kosa i Roma, sy hamerina ny fahambonian-toerany izay very. Raha vao tafapetraka any Etazonia indray mandeha monja ilay foto-kevitra hoe azon’ny fiangonana ampiasaina na fehezina ny fahefan’ny fanjakana; fa azo terena amin’ny alalan’ny lalàna sivily ny fitandremana fivavahana; raha fintinina, fa ny fahefan’ny fiangonana sy ny fanjakana no hanapaka ny feon’ny fieritreretana, dia azo antoka ny fandresen’i Roma eto amin’ity firenena ity.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ny tenin’Andriamanitra dia efa nanome fampitandremana momba ny loza mananontanona; raha tsy raharahiana izany, dia hianatra izay tena fikasan’i Roma marina izao tontolo protestanta, raha tsy efa tara loatra vao afa-mandositra ny fandrika. Mitombo amim-pahanginana ho amin-kery izy. Mampihatra ny heriny any amin’ny efitrano fanaovan-dalàna, ao amin’ny fiangonana, ary ao am-pon’ny olona ny fampianarany. Manangona ireo rafitra avo sy goavana izy, izay ao anatin’ny fiolahana miafina no hamerenana ny fanenjehana nataony fahiny. An-tsokosoko sy tsy ahiahiana no anamafisany ny heriny mba hanatratrarany ny tanjony manokana, rehefa tonga ny fotoana hamely azy. Ny hany irin’izy dia toerana mahazo tombony, ary efa omena azy izany ankehitriny. Tsy ho ela dia ho hitantsika sady ho tsapantsika izay fikasan’ny singa romana. Na iza na iza hino sy hankatò ny tenin’Andriamanitra dia hiharan’ny fanalam-baraka sy fanenjehana amin’izany.” The Great Controversy, 581.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Misy izao tontolo izao mandry ao amin’ny faharatsiana, ao amin’ny fitaka sy ny famitahana, ao amin’ny aloky ny fahafatesana indrindra,—matory, matory. Iza no mahatsapa fanaintainan’ny fanahy mba hampifoha azy ireny? Feo inona no mahatratra azy? Entina mankany amin’ny hoavy ny saiko, amin’ny fotoana hanomezana ny famantarana hoe: ‘Indro, avy ny Mpampakatra; mivoaha hitsena Azy ianareo.’ Kanefa ny sasany dia ho tara amin’ny fahazoana ny diloilo hamenoana indray ny fanalany, ary rehefa tara loatra dia ho hitany fa ny toetra, izay asehon’ny diloilo, dia tsy azo afindra amin’ny hafa. Izany diloilo izany dia ny fahamarinan’i Kristy. Izy no maneho ny toetra, ary ny toetra dia tsy azo afindra amin’ny hafa. Tsy misy olona afaka mahazo izany ho an’ny hafa. Tsy maintsy samy mahazo ho an’ny tenany avy ny toetra voadio ho afaka amin’ny pentina rehetra avy amin’ny ota.” Bible Echo, 4 Mey 1896.
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.
“Raha nijery ireo fanahy mahantra ho faty noho ny tsy fahampian’ny fahamarinana ankehitriny aho, ary ny sasany izay nilaza fa mino ny fahamarinana kosa namela azy ireo ho faty tamin’ny fihazonana ny fitaovana ilaina hampandrosoana ny asan’Andriamanitra, dia nampahory loatra izany fahitana izany, ka niangavy ilay anjely aho mba hanaisotra izany tamiko. Hitako fa rehefa niantso ny raharahan’Andriamanitra mba hanoloran’izy ireo ny ampahan’ny fananany, tahaka ilay zatovo nanankarena izay nankao amin’i Jesosy (Matio 19:16–22), dia niala tamin’alahelo izy ireo; ary tsy ho ela dia handalo sy hamafa tanteraka ny fananany rehetra ilay loza mifofohofo mihoatra ny fetra, ka amin’izany dia ho tara loatra ny hanao sorona ny haren’ny tany sy hametraka harena any an-danitra.” Early Writings, 49.
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.
«Nahitany i Jodasy fa zava-poana ny fitalahoany, ka nitsena nivoaka avy tao amin’ilay efitra izy sady niantso hoe: Tara loatra! Tara loatra! Tsapany fa tsy ho zakany ny hiaina hahita an’i Jesosy hohomboana amin’ny hazo fijaliana, ary tamin’ny famoizam-po dia nivoaka izy ka nananton-tena.» The Desire of Ages, 722.