The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.
Ny tantara manomboka amin’ny andininy fahenina ambin’ny folo ka hatramin’ny faharoa amby roapolo ao amin’ny Daniela toko faha‑iraika ambin’ny folo dia manomboka sy mifarana amin’ny tandindona momba ny lalàn’ny Alahady. Ny fitovian’ny fiandohana sy ny fiafaran’ilay tsipika dia manondro ny sonian’i Kristy, amin’ny maha Alfa sy Omega Azy. Ara‑faminaniana dia mitaky izany mba hampifanarahana ny andininy faha‑16 amin’ny andininy faha‑22. Rehefa atao izany, dia afindra ao amin’ny tantaran’ny andininy faha‑10 ka hatramin’ny faha‑15 ny tantaran’ny tany be voninahitra, araka ny anehoan’ny tsipikan’ny Makabeo azy.
The Maccabees
Ny Makabeana
The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.
Ny fikomian’ny Makabeo dia maneho ireo roa amby roa-polo taona izay nanomboka tamin’ny 1776 ka nifarana tamin’ny naha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly an’i Etazonia tamin’ny 1798. Izany dia mampahafantatra ny isa roa amby roa-polo ho tantara mifamatotra mivantana amin’ny fotoanan’ny farany amin’ny 1798, izay no fiandohan’ny andininy faha-efapolo ao amin’ny Daniela toko fahiraika ambin’ny folo.
The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.
Ny fifandraisan’ny isa roa amby roapolo amin’ny 1798 dia zava-dehibe tokony ho fantatra. Ny fikomian’ny Makabeo, amin’ny maha-tandindon’ny revolisiona Amerikana azy, dia mampifanaraka ireo revolisiona roa tao amin’ny tany mahafinaritra (ara-bakiteny sy ara-panahy) ho revolisiona izay nandà ny fitondram-panjakan’ny Seleokida sy ny mpanjaka eoropeana, ary koa ny fitondram-piangonan’i Gresy sy Roma. Ao amin’ireo fijoroana vavolombelona ara-tantara roa ireo, i Gresy sy Roma no nisolo tena ny mpanjakan’ny avaratra.
The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”
Ny tsipiky ny Makkabeo dia aseho ao amin’ny andininy faha-roa amby roapolo sy telo, nefa izy io dia maneho tantara iray izay nanomboka 33 taona taorian’i Panium ao amin’ny andininy faha-dimy ambin’ny folo, ary zato taona mahery kely talohan’i Pompée ao amin’ny andininy faha-enina ambin’ny folo. Mifarana amin’ny fitsaran’ny hazo fijaliana io tsipika io, dia fitsarana izay nitohy hatramin’ny taona 70 taor. J.K., na dia io vanim-potoan’ny fitsarana io aza dia ny hazo fijaliana fotsiny no amantarana azy ao amin’ny andininy faha-roa amby roapolo. Ara-paminaniana, ny tsipiky ny Makkabeo, izay maneho ny tany be voninahitra manomboka amin’ny 1776, avy eo 1798 miaraka amin’ny tarana-mpanjaka Hasmoneana ary avy eo ny tarana-mpanjaka Herodiana hatramin’ny hazo fijaliana sy ny taona 70 taor. J.K., dia mifarana ao amin’ny andininy faha-roa amby roapolo ary manomboka amin’ny roa amby roapolo taona manomboka amin’ny 1776 ka hatramin’ny 1798. Ny roa amby roapolo taona manomboka amin’ny 1776 ka hatramin’ny 1798 dia tandindon’ny roa amby roapolo taona manomboka amin’ny 9/11 ka hatramin’ny 2023 koa, izay nanehoana tandindona ho roa amby roapolo andro ao amin’ny Daniela folo. Ny tsipiky ny Makkabeo dia manomboka sy mifarana amin’ny “roa amby roapolo.”
Four Roman Rulers
Mpanao Fanjakana Romanina Efatra
Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.
Ny andininy faha-enina ambin’ny folo ka hatramin’ny faha-roa amby roapolo dia manondro mivantana mpitondra romana efatra ary maneho tsipika iray hafa ao anatin’ireo andininy. Ny tsipika Makabeana dia ampifanarahana araka ny foto-kevitry ny “miverina sady manitatra,” ary ny tsipika romana kosa dia aseho mivantana ao amin’ireo andininy. Nandresy ny roa voalohany tamin’ireo sakana telo i Pompée, raha niakatra teo amin’ny seza fiandrianana i Roma ho fanjakana fahefatra ao amin’ny faminanian’ny Baiboly tamin’ny adin’i Actium tamin’ny 31 tal. J.K. Nanaraka azy i Julius Caesar, Augustus Caesar ary Tiberias Caesar. Jeneraly i Pompée, ary ireo tandindona telo farany dia mifamatotra amin’ny maha-emperora azy ireo.
The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.
Ny farany amin’ireo mpanapaka efatra dia maty ao amin’ny andininy faha-roa amby roapolo, teo amin’izay nanomboana an’i Kristy tamin’ny hazo fijaliana; koa tsy maintsy averintsika amin’ny lalàn’ny Alahady ao amin’ny andininy faha-enina ambin’ny folo ny farany amin’ireo mpanapaka efatra tao Roma. Rehefa atao izany, i Pompey dia haneho ny voalohany amin’ireo marika efatra, ka ny marika fahefatra sy farany kosa mifanaraka amin’ny lalàn’ny Alahady ao amin’ny andininy faha-enina ambin’ny folo. Ny andininy faha-enina ambin’ny folo dia hasehon’i Tiberiasy Kaisara, ary ny adin’i Panium ao amin’ny andininy faha-dimy ambin’ny folo dia hasehon’i Aogosto Kaisara; ny adin’i Raphia ao amin’ny andininy faha-iraika ambin’ny folo dia i Jolio Kaisara; araka izany dia i Jeneraly Pompey no mariky ny andininy faha-folo sy ny taona 1989.
This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.
Izao no manondro fa ny “tantara miafina” ao amin’ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo, dia ilay tantara hatramin’ny firodanan’ny Firaisana Sovietika tamin’ny 1989 ka hatramin’ny lalàn’ny Alahady ao amin’ny andininy faha-iraika amby efapolo, dia asehon’ny tsipika faminaniana telo izay hita ao amin’ny tantara asehon’ny andininy faha-folo ka hatramin’ny faha-telo amby roapolo. Ny Makabeo, ireo mpanapaka romanina, ary ireo ady telo nataon’ireo fahefana mpisolo tena an’i Roma.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Ity no fanintelony hankanesako atỳ aminareo. “Amin’ny vavan’ny vavolombelona roa na telo no hampiorenana ny teny rehetra.” 2 Korintiana 13:1.
Three Proxy Wars
Ady Ankolaka Telo
Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.
Ny andininy faha-folo no manamarika ny fiafaran’ilay ady Syriana fahefatra izay nitranga nanomboka tamin’ny 219 ka hatramin’ny 217 tal. J.K., rehefa nivondrona indray Antiochus III Magnus (Lehibe) ho fiomanana mialoha ny ady resahin’ny andininy faha-iraika ambin’ny folo, dia ny adin’i Raphia, izay hasehon’i Julius Caesar. Ny andininy faha-folo dia mampahafantatra ny firodanan’ny Firaisana Sovietika tamin’ny 1989 araka ny aseho ao amin’ny andininy faha-efapolo, ary Pompey dia mifandrindra amin’izany tantara izany. Ny andininy faha-enina ambin’ny folo dia maneho ny fandresena ny tany be voninahitr’i Joda, izay tandindon’ny lalàna Alahady any Etazonia, kanefa i Pompey koa dia mifandrindra amin’ny 1989, ary tamin’ny 1989 dia nandresy ny sakana voalohany nanoloana azy i Roma maoderina, nefa tamin’ny fanaovana izany dia nandresy ara-panahy an’i Amerika Protestanta niaraka tamin’izay koa izy, rehefa namitaka an’i Ronald Reagan mba hanorina firaisana miafina amin’ilay tany be voninahitra. Ny firaisan’ny mpanjaka amin’ilay vehivavy janga avy any Roma dia maneho fijangajangana ara-panahy.
1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.
Tamin’ny 1989 no nanombohan’ilay vehivavy janga avy any Roma nivoaka avy ao anatin’ny fitopolo taonany mba hijangajanga amin’ny mpanjaka rehetra amin’ny tany. Ny mpanjaka voalohany dia i Etazonia tamin’ny 1989, fa i Etazonia dia asehon’i Ahaba koa, izay nanambady an’i Jezebela, izay ilay vehivavy janga avy any Tyro ao amin’ny Isaia toko faha-roa-polo amby telo.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Ary amin’izany andro izany dia hohadinoina fitopolo taona i Tyro, araka ny andron’ny mpanjaka iray; rehefa tapitra ny fitopolo taona dia hihira tahaka ny vehivavy janga i Tyro. Mandraisa harpa, mandehandehana manodidina ny tanàna, ry ilay janga izay efa hadino; ampirimo ny feony, mihirà hira maro, mba hotsarovana ianao. Ary rehefa tapitra ny fitopolo taona, dia hamangy an’i Tyro Jehovah, ka hiverina amin’ny karamany izy, ary hijangajanga amin’ny fanjakana rehetra amin’izao tontolo izao eny ambonin’ny tany. Isaia 23:15–17.
The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.
Ilay vehivavy janga dia hadinoina tamin’ny “fotoan’ny farany” tamin’ny 1798, rehefa nandray ny feriny mahafaty izy, araka ny aseho ao amin’ny andininy faha-efapolo ao amin’ny Daniela 11. Tamin’ny “fotoan’ny farany” tamin’ny 1989 dia manomboka ny vanim-potoanan’ny fanasitranana ny feriny mahafaty izy amin’ny fijangajangana amin’ilay fanjakana izay ho voalohany hampihatra an-tery ny mariky ny fahefany. Izany fanjakana izany dia nasehon’i Ahaba, sy Frantsa, izay nametraka ny fahefan’ny papa teo ambonin’ny seza fiandrianan’ny tany tamin’ny 538 ary izy no fanjakana lehibe indrindra voalohany nanohana ny fiakaran’ny fahefana papaly. Noho izany antony izany dia antsoina hoe “lahimatoan’ny fiangonana katolika” izy ireo, ary koa hoe “zanakavavy lahimatoan’ny fiangonana katolika.” Frantsa sy Ahaba dia samy manambara ny anjara asan’i Etazonia manomboka amin’ny 1989 ka hatramin’ny lalàn’ny Alahady.
In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.
Ao amin’ny Isaia telo amby roapolo, ilay vehivavy janga avy any Tyro, izay ilay vehivavy janga ao amin’ny Apokalypsy fito ambin’ny folo koa, dia ilay manana eo amin’ny handriny voasoratra hoe: Babylona Lehibe. “Hadinona” izy ho an’ny tantaran’i Etazonia, manomboka amin’ny 1798, rehefa nitsahatra tsy ho fanjakana fahadimy amin’ny faminanian’ny Baiboly intsony ny fahefana papaly, dia ilay bibidia avy amin’ny ranomasina ao amin’ny Apokalypsy telo ambin’ny folo. Tamin’izany no nanombohan’i Etazonia ny anjara toerany ho fanjakana fahenina amin’ny faminanian’ny Baiboly, dia ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy telo ambin’ny folo. Farany, i Etazonia dia tonga mpanjaka lehibe indrindra amin’ireo mpanjaka folo ao amin’ny Apokalypsy fito ambin’ny folo. Ny tantara ara-tandindona amin’ny vanim-potoana “fitopolo taona,” dia ny “andron’ny mpanjaka iray,” izay maneho ireo fitopolo taona nanjakan’i Babylona ho fanjakana voalohany amin’ny faminanian’ny Baiboly. Izany dia tandindon’ny tantaran’i Etazonia hatramin’ny 1798 ka hatramin’ny lalàn’ny Alahady, izay anehoana ny tsipika ivelany amin’ny tantara amerikana amin’ny tandroka Repoblikana, ary ny tsipika anatiny kosa amin’ny tandroka Protestanta. Ireo tandroka roa ireo, izay maneho ny fon’ny Lalàm-panorenana manome fisarahana eo amin’ny fitondram-panjakana sy ny raharahan’ny fiangonana, no lohahevitra momba ny hoavin’i Amerika.
Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.
Fitopolo taona no voatondro hahadinoana an’ilay vehivavy janga avy any Tyro, ary avy eo, manomboka amin’ny fotoan’ny farany tamin’ny 1989 ka hatramin’ny lalàna alahady, dia manomboka mihira izy. Nanomboka tamin’ny firaisana miafina izany, raha azony teo ambany fahefany ny fivavahan’i Amerika Protestanta, ary nampidininy ny rafitra ara-politikan’ny mpanjakan’ny atsimo tamin’ny firodanan’ny Firaisana Sovietika. Vanim-potoana fitopolo taona izay mifarana ao anatin’ny tantara iray izay i Antiochus Lehibe no mijoro eo afovoan’ny fe-potoana fito ambin’ny folo taona, voazarazara ho folo sy fito, ka rehefa ampitomboina dia mitovy amin’ny “fitopolo.” Tamin’ny fiandohan’ny roa-jato sy dimampolo taona ivelany izay nifarana teo anelanelan’i Raphia sy Panium, dia manomboka ny faminaniana ara-potoana anatiny momba ny telo amby roan-jato taona miaraka amin’ny herinandro “fitopolo” voatendry ho an’ny olon’i Daniela. Tamin’ny faran’ireo herinandro fitopolo ireo, tamin’ny taona 34 taor. J.K., dia nisaraka tamin’Andriamanitra mandrakizay i Israely fahiny amin’ny maha-vahoaka voafidiny ao amin’ny fanekena azy, ary tamin’izany Andriamanitra dia efa niditra tao amin’ny fanambadiana tamin’ny ampakarina Kristiana Azy sady naninjitra ny tànany ho amin’ny Jentilisa.
207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.
Tamin’ny 207 BC, Antiochus dia mijoro eo afovoan’ny “fito-polo,” ka manondro ny fiafaran’ny satan’ny fireneny izay nankasitrahana ho ilay “tany be voninahitra,” toerana izay nofidiny hananganana an’i Isiraely maoderina. Ny fiafaran’i Etazonia amin’ny maha-fanjakana fahenina azy eo amin’ny lalàna alahady no fiafaran’ny “fito-polo taona” ao amin’i Isaia. Ny tsipika roa-jato sy dimam-polo taona momba an’i Antiochus dia manondro ny fifaranan’ny fotoam-pahasoavana ho an’ny tandroka Repoblikana ao Etazonia, mialoha indrindra ny lalàna alahady ao amin’ny andininy fahenina ambin’ny folo. Ny roa arivo sy telon-jato taona izay nifarana tamin’ny nanombohan’ny fitsarana tamin’ny 22 Oktobra 1844 dia tandindon’ny fotoana hifaranan’ny fitsarana eo amin’ny lalàna alahady. Ny roa arivo sy telon-jato taona dia manomboka amin’ny fito-polo herinandro izay manondro ny fiafaran’i Isiraely ara-bakiteny amin’ny maha-vahoaka nofidin’Andriamanitra azy. Ny fiafaran’ny vanim-potoana manontolo roa arivo sy telon-jato taona dia mifarana amin’ny fihetsiketsehana protestanta, ka ny fihetsiketsehana adventa no mitondra izany mandra-pahatongan’ny lalàna alahady. Rehefa averina ny varavarana mihidy tamin’ny 1844, dia hihidy amin’ny tandroka Repoblikana sy ny tandroka protestanta ary ny bibidia ara-panjakana ny varavarana.
For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.
Ho an’i Antiochus, ny fijoroany eo anelanelan’ny fe-potoana folo sy fito dia midika fijoroana eo amin’ny faran’ny fotoam-pitsapana nomena azy. Mifarana amin’ny lalàna Alahady ny fotoam-pitsapana ho an’ny fitondram-panjakan’i Etazonia, izay ilay bibidia avy amin’ny tany; nefa ny fotoam-pitsapan’ny tandroka Repoblikana dia mifarana alohan’ny lalàna Alahady.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Hoy Jesosy taminy hoe: Tsy lazaiko aminao hoe hatramin’ny impito ihany, fa hatramin’ny impitopolo fito heny. Matio 18:22.
The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.
Ny fiteny hoe “fitopolo heny fito” no hany toerana ao amin’ny Baiboly anehoana isa amin’ny endrika fampitomboana tahaka izao. Ny hoe “fitopolo heny fito” dia ireo efajato sy sivifolo taona izay “voatendry” ho an’ny firenen’i Daniela. Izany no fitopolo herinandro izay manomboka ny telo arivo sy roanjato, ary amin’ny faran’ny dimampolo amby roanjato taona avy amin’io teboka fanombohana io ihany dia tonga eo afovoan’ny folo sy fito i Antiokosa. Eo i Antiokosa Lehibe no mijoro amin’ny asa farany amin’ny tantarany ao amin’ny tantara masina an-tsehatry ny fifanandrinana lehibe.
The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.
Ny varavarana mihidy tamin’ny 1844 dia maneho ny varavarana mihidy amin’ny lalàn’ny Alahady, ary alohan’ny lalàn’ny Alahady ao amin’ny andininy faha-enina ambin’ny folo dia manomboka ny fe-potoana fito taona miaraka amin’i Antiochus izay manamarika ny faran’ny fanjakany, ary avy eo dia mifarana ny fanjakany amin’ny famaranana ireo fito taona. Ny fe-potoana fito taona dia maneho ny fotoam-pitsapana amin’ny sarin’ilay bibidia, ary manomboka amin’ny lalàn’ny Alahady voalohany tamin’ny 321 izany fe-potoana izany. Alohan’ny lalàn’ny Alahady voalohany, izay tandindon’ny lalàn’ny Alahady farany, dia misy fe-potoana folo taona izay manomboka amin’ny didy. Tamin’ilay “didy” tamin’ny 313 no nanombohan’ny fitsapana asehon’ny folo taona, avy eo dia nandany ny lalàn’ny Alahady voalohany i Antiochus ary nifarana ny fotoam-pahasoavan’ilay tandroka Repoblikana. Amin’ny faran’ireo fito taona dia tonga i Panium sy ny lalàn’ny Alahady, ka miteraka ny fizarazarana atsinanana sy andrefana tamin’ny taona 330.
Pompey
Pompey
Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.
Nandresy ny tany be voninahitra i Pompée ao amin’ny andininy faha-enina ambin’ny folo, nefa tao anatin’ilay fe-potoana roa taona, hatramin’ny 65 ka hatramin’ny 63 talohan’i Kristy, i Pompée, ho fahatanterahan’ny Daniela toko faha-valo sy andininy faha-sivy, dia tena nandresy tokoa ny “atsinanana” sy ny “[tany] be voninahitra,” ka naneho mialoha ilay fandresena indroa ao amin’ny andininy faha-efapolo sy ny taona 1989.
The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.
Ny sakana fahatelo ho an’i Roma jentilisa dia ho tanterahin’i Aogosto Kaisara, izay fantatra amin’ny nananganany ny Triumvirate romana ofisialy voalohany, maneho ny firaisana ara-telozoro ofisialy voalohany tao Roma. Eo amin’ny famantarana fahatelo amin’ny mpitondra romana no asiana marika amin’ny fomba ofisialy ao amin’ny tantaran’i Roma ny firaisana ara-telozoro. Ao amin’ny lalàn’ny Alahady ao amin’ny andininy faha-enina ambin’ny folo no anorenana ny firaisana ara-telozoro misy ny dragona sy ny bibidia ary ny mpaminany sandoka, ary avy eo dia averina apetraka eo amin’ny toerany any Sinara ilay voron’ny faharatsiana, araka izay asehon’i Zakaria.
Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.
Augustus Kaisara no namorona ny Triumvirat romanina ofisialy voalohany, nefa antsoin’ny mpahay tantara hoe Triumvirat faharoa izany, satria Julius Kaisara koa dia namorona Triumvirat, saingy tsy Triumvirat ofisialin’ny fitondram-panjakana romanina izany. Ny fifandraisan’i Julius sy Augustus Kaisara amin’ny maha-tandindon’ny firaisana in-teloan’ny dragona sy ny bibidia ary ny mpaminany sandoka amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, dia aseho amin’ny alalan’i Julius eo am-piandohan’ny hetsika hampiharana ny lalàna momba ny Alahady sy i Augustus eo amin’ny farany. Io fifandraisana ara-paminaniana io koa dia asehon’ny fahirano nataon’i Cestius tamin’ny taona 67, izay narahin’ny fahirano nataon’i Titus taorian’izany. Julius dia Cestius ary Augustus dia Titus. Julius sy Augustus dia maneho ilay firaisana in-telo, ary Cestius sy Titus kosa dia maneho fahirano.
The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.
Ny vanim-potoana izay anombohan’ny hetsika ho amin’ny lalàna Alahady ara-paminaniana tamin’ny taona 313 dia tamin’ny Didy tao Milan. Avy eo, tamin’ny 321, teo afovoan’ilay fe-potoana fito ambin’ny folo taona, dia tonga ny lalàna Alahady voalohany. Ny dingana fahatelo amin’ny fizaràna ny fanjakana ho atsinanana sy andrefana, izay maneho ny fizaràna ao Etazonia ho amin’ireo izay mandray sy ireo izay tsy mandray ny mariky ny bibidia na ny tombo-kasen’Andriamanitra, dia ny taona 330. Misy andiana lalàna Alahady izay mitondra mankamin’ny lalàna Alahady iray, ary ny 321 no maneho ny lalàna Alahady voalohany, izay mitondra mankany amin’ny lalàna Alahady farany amin’ny 330.
Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.
Tsy tahaka ny roa-polo amby dimampolo sy roanjato taonan’i Antiochus, ny roa-polo amby dimampolo sy roanjato taonan’i Nero dia manondro fe-potoana valo taona, dia ny afovoan’ilay lalàna alahady voalohany, ary avy eo sivy taona. Fitsipika mifanindran-dàlana, Antiochus sy Nero dia manondro fe-potoana roa izay asehon’ny mari-pamantarana telo. Amin’ireo tsipika roa ireo, ny mari-pamantarana voalohany sy farany dia mitovy: didy iray tany am-piandohana izay nomarihin’ny fanambadiana iray izay nifarana tamin’ny fisaraham-panambadiana, ary ady teo amin’ny mpanjakan’ny avaratra sy ny mpanjakan’ny atsimo tany am-piandohana sy tany amin’ny fiafarana. Ny lalàna alahady voalohany tamin’ny 321 eo afovoany dia tsy maintsy eo no ijoroan’i Antiochus. Izy dia mijoro eo amin’ny famaranana fizahan-toetra iray asehon’ny folo taona, ary ilay fizahan-toetra dia maneho an’i Antiochus ho ilay fahavalo izay avy amin’ny fito, raha manangana sarin’ilay bibidia izay ilay fahavalo avy amin’ny fito izy. Mandritra izany fotoana izany, ireo efatra arivo amby efatra alina amby iray hetsy dia mandalo fizahan-toetra iray ka miova avy amin’ny fiangonan’i Laodikia fahafito ho amin’ny fiangonana fahavalo sy Filadelfia.
At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.
Amin’ny lalàna alahady voalohany no anombohan’ny fananganana ny sary, ary mifarana amin’ilay lalàna alahady ao amin’ny Apokalypsy toko faha-telo ambin’ny folo, andininy faha-iraika ambin’ny folo izany, dia andininy iray izay mampifanohitra ny fiandohan’i Etazonia amin’ny maha-zanak’ondry azy sy ny fiafarany amin’ny maha-dragona azy. Ny telo ambin’ny folo dia tandindon’ny fikomiana, ary ny tandindon’ny fikomiana ao anatin’ny hevitr’andininy faha-iraika ambin’ny folo, sy i Etazonia miteny tahaka ny dragona, dia ny mariky ny bibidia; fa ny tandindon’ireo manana ny tombokasen’Andriamanitra kosa dia ny isa iraika ambin’ny folo. Ny Apokalypsy 13:11 dia manondro ny fisarahana eo amin’ireo izay mandray ny mariky ny bibidia sy ireo izay mandray ny tombokasen’Andriamanitra amin’ny lalàna alahady, rehefa miteny tahaka ny dragona i Etazonia.
The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.
Ny sarin’ny biby amin’ny fotoam-pitsapana dia manana famantarana manokana izay manondro ny fahatongavany, sady mampiseho mialoha koa ny fiafarany. Hatramin’i Noa ka hatramin’ny fetin’ny trompetra dia tsy miova mandrakizay Andriamanitra; mandrakariva Izy no manambara mialoha ny fotoam-pitsapana alohan’ny hahatongavany. Ao amin’ny teniny ara-paminaniana no ahitana ireo fanambarany. Ny ankamaroan’ny Advantista (heveriko) dia tsy mahalala fa nisy fahirano roa tamin’ny fandravana an’i Jerosalema, na koa fa ny andro nitrangan’ny fandravana farany dia io andro io ihany tamin’ny taona izay nandravan’i Nebokadnezara an’i Jerosalema sy ny tempoly tamin’ny voalohany—fotoan’ny alfa. Mety tsy ho fantany koa fa tamin’ny fotoana nisy ireo fety masina no nanombohan’ireo fahirano ary tamin’ny fety masina no nifarany, na koa fa telo taona sy tapany ny faharetan’ny fahirano. Raha tsy fantany ireo zava-misy ireo, dia toa tsy azo inoana loatra fa ho hitany fa i Julius Caesar no manamarika ny fiandohan’ny fotoam-pitsapana momba ny sarin’ny biby amin’ny fanehoana lavorary indrindra azy. Ny tiako holazaina amin’ny hoe “fanehoana lavorary” dia ny fahatanterahany farany.
The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.
Ireo vanim-potoana io ihany no aseho manomboka amin’ny 1888 ka hatramin’ny lalàn’ny Alahady, ary avy eo indray manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady; nefa ny fahatanterahana lavorary ny vanim-potoana ara-paminaniana momba ny fananganana ny sarin’ilay bibidia, araka ny anehoana izany tamin’i Constantin Lehibe tao anatin’ny vanim-potoana 313 ka hatramin’ny 330, dia manomboka amin’ny fitondran’ny filoha fahavalo hatramin’ny fotoan’ny farany tamin’ny 1989.
From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.
Avy amin’ny lalàna Alahady voalohany no hivelaran’ny vanim-potoam-pitsapana momba ny Sabata sy ny Alahady, ao anatin’ny fe-potoana asehon’ny fito taona an’i Antiochos. Ny fito taona amin’ny tsipik’i Antiochos ampitomboina amin’ny sivy taona amin’ny tsipik’i Nero dia mitovy amin’ny telo amby enimpolo, ary tamin’ny 63 talohan’i Kristy i Pompée no nandresy ny tany be voninahitra ho fahatanterahan’ny andininy faha-enina ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Amin’ny lalàna Alahady dia mpanjaka sivy no hanaiky an’i Etazonia ho ilay mpanjaka lohany indrindra amin’ny mpanjaka folo izay manaiky hanolotra ny fanjakany ho an’ilay mpijangajanga avy any Tyro, izay amin’izany dia hijangajanga amin’ny mpanjaka rehetra amin’ny tany.
In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.
Mifanaraka amin’ny rafitra ara-paminaniana ao amin’ny fanoharana ny amin’ireo virijiny folo, dia tanteraka tamin’ny 1989 ny fanambadian’ilay bibidia sy ilay mpaminany sandoka, nefa amin’ny lalàn’ny Alahady no anamasinana tanteraka izany fanambadiana izany. Ny endriny mitovy amin’izany tantara izany amin’ny ambaratonga fractal dia ny vanim-potoanan’ny fitsarana ny velona, izay nanomboka tamin’ny 2001, tamin’ny 9/11. Hatramin’izay teboka izay ka hatramin’ny lalàn’ny Alahady, dia tanterahina amin’ny vahoakan’Andriamanitra ao amin’ny fanekena ny fitsarana, ary koa amin’ny tany izay nonenan’izy ireo ho fahatanterahan’ny faminanian’ny faneken’i Abrahama, dia ny fotoam-pitsapana ny sarin’ny bibidia, izay sady fotoam-pamehezana ny iray hetsy sy efatra amby efapolo arivo koa. Amin’izany vanim-potoana izany no itsarana ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana, ary avy eo dia itsarana ireo izay milaza tena ho virijiny. Noho izany dia itsarana ilay tandroka Protestanta, ary itsarana izany mandritra ilay vanim-potoana izay nanombohana tamin’ny fitsarana ny antoko Demokraty an’ilay tandroka Repoblikana mandra-pahatongan’ny 2024, izay anaovana ankehitriny ny fitsarana ny Repoblikana amin’ilay tandroka repoblikana. Ny governemanta ara-panorenana no ilay bibidia mitondra ireo tandroka roa, ary amin’ny lalàn’ny Alahady no itsarana azy.
From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.
Hatramin’ny taona 1989 ka hatramin’ny lalàn’ny Alahady dia aseho ao anatin’ny fraktaly iray manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady izany; nefa ny fahatanterahana tonga lafatra amin’ny fananganana ny sarin’ny bibidia dia hita ao amin’ilay filoha fahavalo, izay avy amin’ny fito. Ny fito ambin’ny folo taonan’i Néron dia fraktaly iray amin’ny tantara manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady. Toy izany koa ny fito ambin’ny folo taonan’i Antiochus. Ny fanambadian’i Reagan sy ilay firaisana miafina dia tanteraka amin’ny alalan’ny firaisana miharihary ao anatin’ny fe-potoam-piasan’ilay filoha fahavalo. Ny voalohany amin’ireo fanambadiana alfa sy omega dia nosoloan-teny tamin’ny alalan’ny Patriot Act tamin’ny taona 2001, raha novàna ho lalàna romana ny lalàna anglisy. Ny fanambadian’ny didin’i Milan no manamarika ny fiandohan’ny fahatanterahana tonga lafatra amin’ny fananganana ny sarin’ny bibidia. Ny rafiny dia miorina amin’ny rafitry ny fanambadian’ny virjiny folo, ary maneho ny fanambadiana sandoka izay mitranga mandritra ny fanambadiana marina.
The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.
Ny sarin’ny bibidia amin’ny fotoam-pitsapana dia maneho ny “fitsapana” izay tsy maintsy lalovantsika alohan’ny “hanisiana tombo-kase” antsika. Ny tranon’Andriamanitra no tsaraina aloha, ary avy eo amin’ny lalàn’ny Alahady dia tsaraina ireo izay any ivelan’ny tranon’Andriamanitra. Ny vanim-potoanan’ny fitsarana farany, na ao amin’ny tranon’Andriamanitra izany na avy eo amin’ilay vahoaka betsaka, dia manomboka amin’ilay lalàn’ny Alahady voalohany. Hisy lalàn’ny Alahady voalohany any Etazonia izay hanamarika ny fiandohan’ny fahatanterahana lavorary sy farany ny vanim-potoanan’ny fitsapana momba ny sarin’ny bibidia, izay avy eo mifarana amin’ilay lalàn’ny Alahady izay manatanteraka ny Apokalypsy 13:11. Izany lalàn’ny Alahady izany no lalàn’ny Alahady farany ao amin’ny tany be voninahitra. Ny lalàn’ny Alahady farany ao amin’ny tany be voninahitra no lalàn’ny Alahady voalohany eto amin’izao tontolo izao, ka manamarika ny fotoam-pitsapana momba ny sarin’ny bibidia ho an’izao tontolo izao. Ny fotoam-pitsapana ho an’izao tontolo izao dia manomboka amin’ilay lalàn’ny Alahady any Etazonia ao amin’ny andininy faha-iraika ambin’ny folo amin’ny toko fahatelo ambin’ny folo. Rehefa “miteny” tahaka ny dragona i Etazonia amin’ilay lalàn’ny Alahady ho avy tsy ho ela, ny andininy faha-12 sy ny manaraka ao amin’io toko io dia maneho ny fotoam-pitsapana eran-tany momba ny sarin’ny bibidia.
For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.
Noho izany, zava-dehibe ny mahita ilay faminaniana roanjato sy dimampolo taona momba an’i Nero, izay mifarana amin’ireo fito ambin’ny folo taona manomboka amin’ilay didy tamin’ny 313, arahin’ny lalàn’ny Alahady voalohany tamin’ny 321, avy eo ny fizaràn’ny atsinanana sy andrefana tamin’ny 330. Ny dingana telo amin’ny tsipik’i Nero dia momba ny fanenjehana, i Nero no mariky ny fanenjehana ary ilay fe-potoana 250 taona dia maneho ny fiangonan’i Smyrna izay nifarana tamin’ny 313 rehefa tonga ilay fiangonana nanao marimaritra iraisana. Ny dingana fahatelo dia manamarika ny faran’ny fanjakana iray, koa rehefa ampiharina amin’i Etazonia izany dia maneho ny lalàn’ny Alahady sy ny fifindrana avy amin’ny fanjakana fahenina ho amin’ny fanjakana fahafito sy fahavalo. Rehefa ampiharina amin’izao tontolo izao, ilay mari-pamantarana fahatelo dia ny fifaranan’ny fotoam-pitsarana ho an’ny olombelona, izay nasehon’ny tandindona tamin’ny fifaranan’ny fotoam-pitsarana ho an’i Etazonia teo am-piandohan’ny vanim-potoan’ny fizahan-toetra ho an’izao tontolo izao momba ny sarin’ny bibidia.
This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.
Izany no antony ahafahan’i Aogosto Kaisara, ilay fahatelo amin’ireo mpanapaka romana efatra izay mitondra mankany amin’ny lalàn’ny Alahady, sary asehon’ny hazo fijaliana, araka izay ambara ao amin’ny andininy faha-roa amby roapolo, misolo tena ny hazo fijaliana, na dia tsy maintsy harahin’i Tiberias aza izy, izay misolo tena ny hazo fijaliana koa. Ny fotoam-pitsapana momba ny sarin’ny bibidia dia fitsapana roa sosona, izay mitsapa ny tany aloha, ary avy eo ny ranomasina. Ny tany dia i Etazonia, ary ny ranomasina dia izao tontolo izao.
The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.
Ny fitsapana momba ny sarin’ilay bibidia dia miteraka fitomboan-droa eo amin’ireo famantarana; izay ny alfa amin’ny vanim-potoana faharoa dia sady ny omega amin’ny vanim-potoana voalohany koa. Ny taona 321 no lalàna alahady voalohany teo amin’ny tantara ara-paminaniana, ary ao anatin’ireo fito ambin’ny folo taona izay manondro ny fotoana fitsapana momba ny sarin’ilay bibidia, ny 321 no lalàna alahady voalohany tany Etazonia izay mitarika ho amin’ilay lalàna alahady omega amin’ny fotoana fitsapana momba ny sarin’ilay bibidia ao amin’ny tany be voninahitra. Kanefa ny 321 dia sady lalàna alahady voalohany ho an’izao tontolo izao koa, koa ny taona 321 no manamarika ny afovoan’ny fiandohana sy ny fiafaran’ny fotoana fitsapana momba ny sarin’ilay bibidia. Ny 313 no fiandohana, ary didy ny fiandohana, izay tandindon’ny lalàna alahady. Ireo fito ambin’ny folo taona an’i Néron dia manondro vanim-potoanan’ny fitomboan-kery misesy eo amin’ireo lalàna alahady mandra-pahatongan’ny famaranana ny androm-pitsapana ho an’ny olombelona.
The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.
Ny didy dia tandindon’ny lalàna alahady voalohany izay mitondra ho amin’ny fifaranan’ny fotoam-pahasoavana. Noraisin’i Pompey i Joda ao amin’ny andininy faha-enina ambin’ny folo, ka tandindon’ny lalàna alahady izany; ary i Julius Caesar no namorona ny Triumvirate voalohany, na dia firaisana an-telo tsy ofisialy aza izany, dia mbola marihin’ny mpahay tantara ho ny voalohany ihany. Ny tandindon’i Julius Caesar ny firaisana an-telo ao amin’ny lalàna alahady dia naneho mialoha ny Triumvirate ofisialin’i Augustus Caesar, izay narahin’i Tiberias teo amin’ny hazo fijaliana. Ireo mpitondra romanina efatra ireo dia samy tandindon’ny lalàna alahady avokoa, tahaka izany koa ireo dingana telo rehetra tao anatin’ny fito ambin’ny folo taona nanjakan’i Nero.
Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.
Pompey dia mifanandrify amin’ny 1989; Julius dia mifanandrify amin’ny andininy faha‑iraika ambin’ny folo; Augustus dia mifanandrify amin’ny andininy faha‑dimy ambin’ny folo, ary Tiberias amin’ny andininy faha‑enina ambin’ny folo. Ny tantaran’i Julius ao amin’ireo andininy ireo dia ahitana ny fidirany tany Egypta sy i Cleopatra. Averin’i Marc Antony indray io tantara io. Marc Antony no jeneralin’i Julius Caesar lehibe indrindra tamin’ny fotoana namonoana an’i Julius tamin’ny tsatoka antsy telo amby roapolo. Ny isa telo amby roapolo dia maneho ny lalàn’ny Alahady, ary ny fahafatesan’i Julius tamin’ny ratra telo amby roapolo dia fanjakana iray mifarana amin’ny lalàn’ny Alahady. Avy eo dia namorona ny Triumvirate ofisialy voalohany i Marc Antony sy Augustus Caesar ary Marcus Lepidas mba hamaly faty ny fahafatesany. Ny iray tamin’ireo fahefana telo miray ireo, dia i Marc Antony, izay hamerina ny fihaonan’i Julius tamin’i Egypta sy i Cleopatra.
Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.
Na i Julius na i Marc Antony dia samy tandindon’i Roma, ary i Cleopatra kosa dia tandindon’i Egypta sy Gresy. Izy no nisolo tena ny fitondrana grika tao Egypta, samy tandindon’ilay dragona izy ireo, fa i Julius sy i Marc Antony kosa dia tandindon’ilay bibidia. Amin’ny maha-vehivavy ao anatin’ilay fifandraisana azy, i Cleopatra no fiangonana, ka i Julius sy i Marc Antony no fanjakana. I Cleopatra dia maneho vehivavy iray izay indroa nisaraka tamin’ireo mpanjaka romana mpifankatia taminy; voalohany tamin’ny 1798 ary faharoa amin’ny famaranana ny fotoam-pahasoavana, rehefa tonga amin’ny farany izy ka tsy misy hanampy azy. Ny faharavany farany dia tamin’ny adin’i Actium tamin’ny 31 tal. J.K. I Augustus Caesar no mpandresy tamin’ny adin’i Actium, koa hitantsika fa maty tany Egypta i Pompey, i Julius dia nifandray tamin’i Cleopatra tany Egypta, izay nohamafisina fanindroany tao amin’ny tantaran’i Marc Antony, ary avy eo i Augustus Caesar no namarana izany fifandraisana izany tao Actium. I Actium dia manondro ny lalàn’ny Alahady, satria tamin’ny adin’i Actium no nesorina ny sakana fahatelo ho an’i Roma, ary nanomboka nanapaka nandritra ny enimpolo sy telonjato taona i Roma mpanompo sampy imperialy, ho fanatanterahana ny Daniela 11:24.
Pompey took the first two obstacles and Augustus the third.
Nalain’i Pompey ny sakana roa voalohany ary i Aogosto ny fahatelo.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Ary tamin’ny iray tamin’ireny no nivoahan’ny tandroka kely anankiray, izay nitombo indrindra, nankany atsimo sy nankany atsinanana ary nankany amin’ilay tany mahafinaritra. Daniela 8:9.
Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.
Pompey dia 1989, ilay marika voalohany amin’ireo fahefana politika telo izay tsy maintsy horesen’i Roma maoderina eo am-panarenana ny feriny mahafaty. Ny Firaisana Sovietika, arahin’i Etazonia ary koa ny Firenena Mikambana ao amin’ny andininy faha-iraika amby efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Politika sy ara-pivavahana ny adin’ny fahefana papaly, ary ara-paminaniana dia resy ny fahefana ara-pivavahana ao Etazonia rehefa tanteraka ilay firaisana miafina nataon’i Reagan sy ny papa Jaona Paoly II. Ny kendren’ny fitondrana papaly dia ahitana sakana politika telo sy fahefana ara-pivavahana telo. Tamin’ny 1989 dia voafafa ny iray tamin’ireo fahefana politika telo; ny Protestantisma, amin’ny maha-teny tena izy azy izay midika hoe manohitra an’i Roma, dia voafafa koa tamin’ny alalan’ny filohan’i Etazonia tao amin’io tantara io ihany. Ny fahefana politika telo dia ny Firaisana Sovietika, Etazonia ary ny Firenena Mikambana; ary ny kendrena ara-pivavahana dia ny Protestantisma, miaraka amin’ireo fivavahana samihafa an’ilay dragona, izay heverina ho spiritisma avokoa. Ny fivavahana telo izay mitarika izao tontolo izao ho amin’i Hara-magedona dia ny Protestantisma nihemotra, ny Katolisisma ary ny spiritisma; ary ny ady anatiny ao amin’ny fahefana papaly eo amin’ny foto-pisainana mpandala ny nentin-drazana sy ny liberaly ao anatin’ny fiangonany, miaraka amin’ireo fisarahana ao amin’ny Katolisisma ortodoksa, dia sakana ara-pivavahana iray; ary ny sakana ara-pivavahana roa hafa tsy maintsy resin’ny Katolisisma dia ny Protestantisma nihemotra sy ny spiritisma. Voafafa ny Protestantisma tamin’ny 1989.
If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.
Raha sarahina amin’ny ezaka ataony handresena ireo hery ara-pivavahana ivelan’ny fivavahany manokana ny tolona anatiny ao amin’ny Katolisisma, araka ny anehoana izany ao amin’ireo faminaniana katolika samihafa izay avy amin’ny hafatr’i Fatima, dia ny fandreseny alpha tamin’ny Protestantisma no fiaraha-miombon’antoka miafin’i Reagan, ary ny fandreseny omega dia ilay fiaraha-miombon’antoka ampahibemaso tamin’ny 2025. Ny tolony tamin’ireo fiangonana ortodoksa koa dia aseho ho nanomboka tamin’ny fandresena voalohany tamin’ny 1989 ka hatramin’ny fandresena farany tao Panium.
Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.
Pompeia dia mifanaraka amin’ny 1989, ary ireo fandresena roa azony tamin’ny “atsinanana sy ny tany mahafinaritra,” araka ny amantaràn’i Daniela azy ao amin’ny toko faha-valo sy andininy faha-sivy, dia maneho ny fandresena ara-panahy sy ara-politikan’ny papa teo ambonin’ilay Firaisana Sovietika taloha, ary ny fandresena ara-panahy niaraka taminy teo ambonin’ilay tany be voninahitra, dia ny Protestantisma milaza tena. Julius Caesar dia ho resy ao Raphia, tahaka an’i Antiochus III, ary tahaka an’i Zelenskyy koa. Julius no lohahevitry ny andininy faha-fito ambin’ny folo ka hatramin’ny faha-sivy ambin’ny folo, ary avy eo dia mitsangana i Augustus Caesar amin’ny maha-mpanangona hetra azy. Tiberias Caesar no manjaka tamin’ny fotoanan’ny hazo fijaliana, koa i Tiberias no lalàna Alahady ao amin’ny andininy faha-enina ambin’ny folo.
This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.
Izany no mampifanaraka an’i Augustus amin’i Panium ao amin’ny andininy faha-dimy ambin’ny folo, ary ny adin’i Raphia ao amin’ny andininy faha-iraika ambin’ny folo amin’i Julius. Ny adin’i Panium no ady lehibe fahatelo maneran-tany izay manomboka kely mialoha ny lalàna alahady ao amin’ny andininy faha-enina ambin’ny folo, nefa avy eo miova ho adin’i Actium. Panium no ady an-tanety (Etazonia) ary Actium no ady an-dranomasina (izao tontolo izao). Augustus dia aseho ao Panium ao amin’ny firafitry ny mpanapaka romana efatra, ary izy no tena mpitarika tao Actium. Tao Panium, Antiokosa dia niady tamin’i Egypta, izay niray dina tamin’i Roma, ary tao Actium, Augustus dia niady tamin’i Egypta (Kleopatra) izay niray dina tamin’i Roma (Marka Antony). Midika izany fa i Pompey no misolo tena ny andininy faha-efapolo hatramin’ny 1989 ary i Tiberias no misolo tena ny lalàna alahady ao amin’ny andininy faha-iraika amby efapolo. Tonga tamin’ny 2014 i Julius Caesar, rehefa nanomboka ny Ady Okrainiana izay naseho mialoha tamin’ny alalan’ny adin’i Raphia tamin’ny 217 tal. J.K.
This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.
Izany dia manondro fa ny andininy faha-17 ka hatramin’ny faha-22 dia manomboka amin’ny 1989 ary mifarana amin’ny lalàn’ny Alahady, ka noho izany dia ilay tantara mifanaraka amin’ilay “tantara miafina” ao amin’ny andininy faha-40. Ny tsipika ara-paminanian’ny Makabeo dia mifanaraka koa amin’io “tantara miafina” io indrindra. Ny tsipiky ny mpitondra romanina dia manondro an’i Roma maoderina, ilay bibidia ao amin’ny Apokalypsy 16, ary ny tsipiky ny Makabeo kosa dia mamaritra ny tany be voninahitra, dia ilay mpaminany sandoka ao amin’ny Apokalypsy 16. Ny tsipiky ny ady telo dia manondro ny fandresena ny mpanjakan’ny atsimo, dia ilay dragona ao amin’ny Apokalypsy 16.
Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.
Ireo andalana telo ireo dia maneho ireo hery telo izay mitarika izao tontolo izao ho any Armagedona, ary aseho ao amin’ny andininy faha-efapolo izy ireo ho ny mpanjakan’ny atsimo, ny dragona, ny mpanjakan’ny avaratra, ny bibidia, ary ny kalesy sy ny mpitaingin-tsoavaly ary ny sambo dia ilay mpaminany sandoka. Ireo andalana telo manomboka amin’ny andininy faha-folo ka hatramin’ny faha-telo amby roapolo dia maneho ireo hery telo ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo, izay tsy inona na tsy latsaka noho ny fanoharana mitohy momba ireo foto-kevitra telo aseho ao amin’ny tantara miseho ampahibemaso ao amin’ny andininy faha-efapolo.
Verse One
Andininy Voalohany
Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.
Ny andininy voalohany ka hatramin’ny fahefatra dia manondro ny “fotoan’ny farany” tamin’ny 1989, ary koa ireo filoha valo-n’i Etazonia nanomboka tamin’io teboka fanombohana io, ka mifarana amin’ilay filoha fahavalo farany sady lavitra noho ny hafa amin’ny harena. Ao amin’ny andininy fahefatra, izany mpanjaka izany dia tonga mpanjakan’izao tontolo izao, araka ny asehon’i Aleksandra Lehibe, i Ahaba mpanjaka, ireo mpanjaka folo ao amin’ny Apokalypsy toko faha-17, ireo foko folo ao amin’ny Salamo faha-83, ary ireo firenena folo aseho ho tandindon’izao tontolo izao ao amin’ilay dingana voalohany indrindra amin’ny faneken’Andriamanitra tamin’i Abrama ao amin’ny Genesisy 15:18–21.
Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.
Ny andininy voalohany ka hatramin’ny fahefatra dia maneho ny tantara nanomboka tamin’ny taona 1989 ka hatramin’ilay firaisana in-telo sosona eo amin’ny lalàna alahady ao amin’ny andininy faha-efatra amby efapolo, ary noho izany dia mifandrindra amin’ireo mpanapaka romana efatra ireo, amin’ny tsipiky ny Makabeo, ary amin’ireo ady telo ao amin’ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo, izay miara-mamorona ny tantara miafina ao amin’ny andininy faha-efapolo.
Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.
Ny andininy dimy ka hatramin’ny sivy dia mametraka tsipika ara-paminaniana izay maneho tanteraka ny tantara nanomboka tamin’ny 538 ka hatramin’ny 1798, ary manome ny lojika ara-tantara sy ara-paminaniana hahatakarana ny lanjan’ny fotoan’ny farany ao amin’ny andininy faha-efapolo. Izany lojika izany no manazava ny andininy faha-folo ho valifaty noho ny tantaran’ny andininy dimy ka hatramin’ny sivy, ary amin’ny fanaovana izany dia faritany ny lojikan’ny 1989. Midika izany fa ny andininy iray ka hatramin’ny telo amby roapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia maneho tsipika ara-paminaniana dimy izay mifandrindra amin’ny tantara miafina ao amin’ny andininy faha-efapolo. Ny andininy efatra voalohany dia momba an’i Trump, ilay filoha fahavalo izay avy amin’ny fito, izay voatendry ho mpanjakan’ny mpanjaka folo ao amin’ny fanjakana fahafito ao amin’ny Apokalypsy toko faha-17.
Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.
Ny andininy fahadimy ka hatramin’ny fahafolo dia manondro ny tantara mitondra hatrany amin’ny 1798 sy mandroso hatrany amin’ny 1989, izay tantaran’ny andininy faha-efapolo. Ny andininy faha-folo ka hatramin’ny faha- dimy ambin’ny folo kosa dia manondro tantaran’ny ady ankolaka telo izay nanomboka tamin’ny 1989, ny faharoa nanomboka tamin’ny 2014, avy eo nitsangana tamin’ny 2015 ilay filoha manankarena indrindra. Novonoina tamin’ny 2020 io filoha manankarena indrindra io, ary tamin’ny 2022 dia niitatra ny adin’i Raphia, ary avy eo niverina tamin’ny 2024 ilay filoha manankarena indrindra, ary tamin’ny 2025 dia samy notokanana na ny lohan’ilay bibidia na ny lohan’ny sarin’ilay bibidia.
We will continue these things in the next article.
Hohazavaina ao amin’ny lahatsoratra manaraka ireo zavatra ireo.