We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.
Miasa amin’ny fampivondronana ny andalana rehetra ao amin’ny Daniela toko fahairaika ambin’ny folo izahay, mifandraika amin’ny tantara miafina ao amin’ny andininy fahaefapolo, izay maneho ny taona 1989 ka hatramin’ny lalàna alahady any Etazonia. Ny fiantsoana antsika amin’ny maha-mpianatry ny faminaniana antsika dia ny hizara tsara ny tenin’ny fahamarinana.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Mianara mba hanehoanao ny tenanao ho eken’Andriamanitra, dia mpiasa tsy manan-kenatra, mizara araka ny hitsiny ny tenin’ny fahamarinana. 2 Timoty 2:15.
Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.
Ny toko faha-iraika ambin’ny folo ao amin’ny Daniela dia azo zaraina ho andalana faminaniana folo. Ny andininy voalohany ka hatramin’ny fahefatra dia maneho andalana faminaniana iray. Ny andininy faha-dimy ka hatramin’ny fahasivy dia maneho andalana faharoa. Ny andininy faha-folo dia maneho andalana fahatelo. Ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo dia maneho ny andalana fahefatra. Ny andalana fahadimy dia ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo. Ny andalana fahenina dia ny andininy faha-enina ambin’ny folo ka hatramin’ny faha-roa amby roa-polo. Ny andalana fahafito dia ny andininy faha-telo amby roa-polo sy faha-efatra amby roa-polo. Ny andininy faha-efatra amby roa-polo ka hatramin’ny andininy faha-iraika amby telopolo no andalana fahavalo. Ny andininy faha-iraika amby telopolo ka hatramin’ny efapolo no andalana fahasivy, ary ny andalana fahafolo sady farany dia ny andininy efapolo ka hatramin’ny dimy amby efapolo. Ireo andalana folo ireo dia tsy maintsy ampiarahina, andalana eo ambonin’ny andalana.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
Iza no hampianariny fahalalana? ary iza no hampahafantariny tsara ny fampianarana? Ireo izay voasara-dronono ka nesorina tsy hihinana amin’ny nono intsony.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Fa tsy maintsy didy ambonin’ny didy, didy ambonin’ny didy; andalana ambonin’ny andalana, andalana ambonin’ny andalana; kely etỳ, ary kely erỳ:
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Fa amin’ny molotra miambakambaka sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity; dia ilay nilazany hoe: Ity no fitsaharana izay hampitsaharanareo ny reraka; ary ity no famelombelomana; nefa tsy nety nihaino izy ireo.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Fa ny tenin’i Jehovah taminy dia didy mifehy didy, didy mifehy didy; andalana manaraka andalana, andalana manaraka andalana; kely eto, ary kely eroa; mba handehanany ka hihemotra, dia ho torotoro, ho voafandrika, ary ho tratra. Isaia 28:9–13.
Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.
Ny andalana folo ara-paminaniana tsirairay avy dia, mazava ho azy, mifamatotra samy izy, nefa ao anatin’ny andalana tsirairay dia azo fantarina ny lohahevitra manokana iray. Na dia manana lohahevitra fototra aza ny andalana tsirairay, dia mitondra mihoatra noho ny fijoroana vavolombelona tokana ireo andalana ireo. Kasaina hamantatra ny lohahevitra tsirairay ao amin’ireo andalana folo aho.
First Line
Andalana Voalohany
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Ary izaho koa, tamin’ny taona voalohan’i Dariosa Mediana, dia nitsangana hanamafy sy hanohana azy. Ary ankehitriny dia hasehoko anao ny marina. Indro, mbola hisy mpanjaka telo hitsangana ao Persia; ary ny fahefatra dia ho lavitra manankarena noho izy rehetra; ary amin’ny heriny avy amin’ny harenany no hanetsika ny rehetra hanohitra ny fanjakan’i Gresy. Ary hisy mpanjaka mahery hitsangana, izay hanapaka amin’ny fanapahana lehibe ka hanao araka izay sitrapony. Ary rehefa mitsangana izy, dia ho torotoro ny fanjakany, ka hozaraina ho amin’ny rivotra efatra eny amin’ny lanitra; nefa tsy ho an’ny taranany izany, ary tsy araka ny fanapahana izay nanjakany; fa hongotana ny fanjakany, dia ho an’ny hafa koa ankoatra ireo. Daniela 11:1–4.
The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.
Ang unang taon ni Dario ay nagmamarka sa pagtatapos ng pitumpung taon, kaya’t tinutukoy nito ang isang makahulang panahon ng wakas. Pagsapit ng talata 3, itinatatag ni Alejandro na Dakila ang kaniyang pandaigdig na kaharian, at sa talata 4 ang kaniyang kaharian ay bubunutin at hahatiin sa apat na hangin. Ang paggamit kay Dario bilang panahon ng wakas noong 1989 ay nagbibigay-daan upang mabilang natin ang mga hari na kinakatawan sa talata 2. Nang sabihin ni Gabriel sa talata 1, “Gayundin naman, sa unang taon ni Dario” ay ipinagpapatuloy niya ang ipinaalam niya kay Daniel sa pasimula ng pangitain, na nagsimula sa kabanata 10.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay atao koa hoe Beltesazara; ary marina izany zavatra izany, nefa lava ny fotoana voatendry; ary azony ny hevitr’izany zavatra izany, sady azony tsara ny fahitana. Daniela 10:1.
The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.
Ny tsangambato famantarana izay maneho ny “fotoanan’ny farany” dia ahitana tandindona roa. Ny “fotoanan’ny farany” eo amin’ny tsipika ara-paminaniana an’i Mosesy dia ny nahaterahan’i Arona, narahin’ny nahaterahan’i Mosesy, telo taona tatỳ aoriana. Arona sy Mosesy no tandindona roa sosona an’ilay “fotoanan’ny farany” ao amin’ny tantarany, ary maneho mialoha ny nahaterahan’i Jaona Mpanao Batisa sy Jesosy enim-bolana tatỳ aoriana. Ny “fotoanan’ny farany” tamin’ny 1798 dia nanamarika ny fisamborana ny papa tao Roma, izay nony afaka izany dia maty tany am-pigadrana tamin’ny 1799. Hatramin’ny “taona voalohany nanjakan’i Dariosa Mediana” ka hatramin’ny “taona fahatelo nanjakan’i Kyrosy mpanjakan’i Persia”; Dariosa sy Kyrosy no maneho ny “fotoanan’ny farany” amin’ny 1989, fa ny mpaminany rehetra dia miresaka bebe kokoa momba ny andro farany noho ny andro izay niainany.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Ary izao zavatra rehetra izao dia nanjo azy ireo ho fianarana; ary voasoratra ho fananarana antsika izy ireny, dia antsika izay tratrin’ny faran’izao tontolo izao. 1 Korintiana 10:11.
Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.
Dariousy sy Kyrosy dia maneho an’i Ronald Reagan sy George Bush rainy tamin’ny 1989. Samy filoha izy ireo tamin’izany taona izany. Ny andininy voalohany ao amin’ny toko fahiraika ambin’ny folo dia mametraka ny fahitana tamin’ny taona fahatelon’i Kyrosy, izay haneho an’i George Bush rainy, izay nanaraka an’i Reagan tahaka ny nanarahan’i Kyrosy an’i Dariousy. Ny andininy faharoa dia milaza fa mbola hisy mpanjaka telo hitsangana, ary ny fahefatra dia hanan-karena lavitra noho izy rehetra. Ny “fotoan’ny farany” farany ao amin’ny toko fahiraika ambin’ny folo dia manomboka amin’ny 1989 ary manondro fa aorian’i George Bush rainy dia mbola hisy mpanjaka telo hitsangana, ka izany no amantarana ireo filoha telo izay nanaraka an’i Bush rainy. Ireo mpanjaka telo ireo dia i Bill Clinton, George Bush zanaka, Barak Obama, ary avy eo ilay filoha manankarena indrindra, Donald Trump, dia “amin’ny heriny” sy “amin’ny hareny no hampihetsikany ny rehetra hanohitra ny fanjakan’i Grecia”.
Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.
Ary ny andininy fahatelo dia mampiditra an’i Aleksandra Lehibe, ka noho izany dia tandindon’ny mpitarika farany ao amin’ny Firenena Mikambana izay hiray amin’ny fahefana papaly amin’ny andro farany, nefa izay, tahaka ny amin’ny fahefana papaly, dia ho tonga amin’ny farany. Ny Firenena Mikambana no fanjakana fahafito aseho ho mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo, ary ny firaisan’ireo mpanjaka folo ireo dia manaiky hanolotra ny fanjakany fahafito ho an’ilay bibidia papaly mandritra ny ora iray an’ohatra.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Ary ireo tandroka folo izay hitanao dia mpanjaka folo, izay mbola tsy nandray fanjakana; nefa mandray fahefana tahaka ny mpanjaka mandritra ny ora iray miaraka amin’ilay bibidia. Ireo dia iray saina, ary hanolotra ny heriny sy ny fahefany ho an’ilay bibidia. Ireo dia hiady amin’ny Zanak’ondry, ary ny Zanak’ondry handresy azy; fa Izy no Tompon’ny tompo sy Mpanjakan’ny mpanjaka; ary izay miaraka aminy dia voantso sy voafidy ary mahatoky. Apokalypsy 17:12–14.
Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.
Ireo mpanjaka folo ireo dia asehon’ny andininy fahatelo sy fahefatra ary koa ny tantaran’ny fiakaran’i Aleksandra Lehibe sy ny fahalavoany, izay nahatanteraka ireo andininy ireo tamin’ny taonjato fahefatra. Gresy no fanjakana fahatelo ao amin’ny faminanian’ny Baiboly ary tandindon’ny dragona, dia ny ampahatelon’ilay firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka. Teo amin’ny hazo fijaliana dia voasoratra tamin’ny teny Hebreo sy Latina ary Grika ny hafatra hoe: “Mpanjakan’ny Jiosy”; maneho ny Jiosy sy ny Romana ary ny sisa tamin’ny vahoaka maro avy amin’ny firenena hafa izay ho tao Jerosalema tamin’ny Paska. Ny Grika dia maneho ny dragona, ny Romana maneho ny bibidia, ary ny Jiosy no mpaminany sandoka.
The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.
Ny andininy efatra voalohany ao amin’ny toko fahiraika ambin’ny folo dia manondro ny fiafaran’ilay hery dragona eto an-tany izay mijangajanga amin’ny fahefana papaly rehefa hifarana ny fotoam-pahasoavan’ny olombelona. Ny andininy fahatelo sy fahefatra dia manondro ny fisandratana farany sy ny fianjerana farany amin’ny fisehoana farany indrindra amin’ny hery dragona eto an-tany. Ireo andininy ireo dia mifameno amin’ireo andininy enina farany izay manondro ny fiafaran’ilay bibidia izay mijangajanga amin’ny mpanjakan’ny tany. Ny fiandohana sy ny fiafaran’ny toko fahiraika ambin’ny folo dia manondro ny tantara izay hahatongavan’ny fahavalon’Andriamanitra amin’ny farany, ka tsy hisy hanampy azy. Ireo andininy efatra voalohany, ampifanarahana amin’ireo andininy enina farany, ary amin’izany dia mitondra ny tandindon’ny Didy Folo, amin’ny takelaka iray misy ireo didy efatra voalohany sy takelaka iray misy ireo didy enina farany, sady manambara fitsapana iray amin’ny isa folo koa.
The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.
Ny andininy efatra voalohany dia maneho fiandohana iray izay mampiseho mialoha ny farany, sady mametraka mafy ny hafatra ho toy ny manomboka amin’ny “fotoan’ny farany” tamin’ny 1989. Ireo andininy ireo dia maneho ny vanim-potoana manomboka amin’ny 1989 ka hatramin’ny fikatonan’ny fotoam-pahasoavan’ny olombelona, ka noho izany dia mamintina ny hafatry ny andininy enina farany, izay ilay fitomboan’ny fahalalana izay nofafàna ny tombo-kaseny tamin’ny 1989, ka ireo no manondro ireo toe-javatra mifandray amin’ny fikatonan’ny fotoam-pahasoavana.
The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.
Ireo andininy ireo no manome ny vatofantsika ara-paminaniana hahafantarana fa manomboka amin’ny 1989 dia hisy filoha valo manontolo, ary ny fahavalo dia avy amin’ireo filoha fito teo aloha, ka izany no mampifamatotra io andalan-teny io amin’ilay zava-miafina momba ny fahavalo izay avy amin’ny fito, dia toetra ara-paminaniana izay fahamarinana ankehitriny amin’ny andro farany.
The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.
Ny lohahevitra izay azo takarina amin’ireo andininy ireo dia ny fandringanana farany ny herin’ny dragona izay mijangajanga miaraka amin’ilay vehivavy janga avy any Tyro. Ilay vehivavy janga dia mijangajanga amin’ny mpanjaka rehetra amin’ny tany, nefa tahaka ny nahatonga an’i Frantsa fahiny ho lahimatoa-n’ny fiangonana Katolika rehefa natokan’i Clovis ho an’ny fahefana papaly ny seza fiandrianany tamin’ny taona 496, dia toy izany koa ny bibidia avy amin’ny tany, dia i Etazonia, no ho voalohany amin’ireo mpanjaka hijangajanga miaraka amin’ilay vehivavy janga amin’ny lalàna Alahady. Tahaka ny amin’ireo andininy enina famaranana, dia ireo andininy efatra fanombohana no mamantatra sy manasongadina ireo hery telo izay mitarika izao tontolo izao ho any Hara-magedona, kanefa ny lohahevitra ao amin’ireo andininy efatra voalohany dia ny herin’ny dragona asehon’i Grisia sy Aleksandra Lehibe.
Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.
Nanomboka ny fizotry ny filoha valo i Reagan, izay nitarika ankehitriny ho amin’ilay farany amin’ireo filoha valo. Ilay filoha fahavalo no hanangana ny sarin’ilay bibidia sy hampihatra lalàna Alahady any Etazonia, sady koa handrindra fifanarahana iray izay hahatonga azy ho lohan’ny Firenena Mikambana, izay amin’io fotoana io indrindra dia hiditra ao anatin’ny fifandraisana maneran-tany eo amin’ny fiangonana sy ny fanjakana eo ambanin’ny fisehoana ho famahana ny ady mitombo ateraky ny Silamo radikaly.
The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.
Ny fiovan’i Etazonia, izay ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, avy amin’ny naha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly ho amin’ny maha-lohan’ny fanjakana fahafito azy ao amin’ny faminanian’ny Baiboly, sady mamita ny fifandraisana tsy ara-dalàna amin’ny fanjakana fahavalo ao amin’ny faminanian’ny Baiboly, dia aseho manomboka amin’ny andininy voalohany izay manondro ny taona 1989, amin’ny alalan’ireo filoha izay mitarika ho amin’ny lalàna Alahady any Etazonia, ary avy hatrany dia manondro ilay mpanjaka mahery mitsangana. Io mpanjaka mahery io dia i Trump mandray fifehezana ny Firenena Mikambana, izay eo am-panapotehany ankehitriny mialoha ny fitakiany.
Second Line
Andalana Faharoa
Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.
Ny andininy dimy ka hatramin’ny sivy no maneho ny filazana voalohany sy ny fanoharana tsikelikely momba ny ady eo amin’ny mpanjakan’ny avaratra sy ny atsimo, izay ampiasain’ny toko manontolo ho sehatra fototra ara-paminaniana. Ny andininy fahadimy no mametraka ny lohahevitr’ity andalana ity.
And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.
Ary ny mpanjakan’ny atsimo dia hahery; ary ny anankiray amin’ireo andrianany kosa dia hahery mihoatra noho izy ka hanjaka; ary ho fanjakana lehibe ny fanapahany. Daniela 11:5.
Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.
Ptolémée I Sôter sy Séleucos I Nicator no asehon’ilay andininy. Samy anisan’ny ampahefatr’ilay “Diadochi” (midika hoe mpandimby) tamin’ny fanjakan’i Aleksandra izy roa tonta. I Séleucos no “mpanjakan’ny avaratra” voalohany ao amin’ny toko fahiraika ambin’ny folo, ary mifanaraka amin’i Roma jentilisa sy i Roma papaly ary i Roma ankehitriny—Séleucos dia natsangana ho mpanjakan’ny avaratra ara-paminaniana ihany taorian’ny fandresena lehibe telo na zava-nitranga manan-danja telo: ny nahazoany indray an’i Babylona tamin’ny 312 tal. J.K., ny Adin’i Ipsus tamin’ny 301 tal. J.K., ary ny Adin’i Corupedium tamin’ny 281 tal. J.K. Ireo fihetsiketsehana ireo no nandreseny ireo mpifanandrina lehibe taminy, nanitarany ny fanjakany, ary nanamafisany ny fanapahany teo amin’ilay faritra.
The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.
Ny andalana faharoa dia manomboka amin’ny famantarana ireo mpanjakan’ny avaratra sy ny atsimo ho miavaka amin’izay mety ho hafa rehetra amin’ireo mpandimby (Diadochi) ny fanjakan’i Aleksandra izay nozarazaraina. Manomboka izany amin’ny famantarana fa ny mpanjakan’ny avaratra dia tsy mahazo fahefana raha tsy aorian’ny fandresena intelo. Avy eo, ao amin’ny tantaran’ny tolona hahazoana fanapahana izay niseho taorian’ny nahafatesan’i Aleksandra, ao amin’ny andininy enina ka hatramin’ny sivy, dia mariho ny vanim-potoana iray izay mifarana amin’ny fandravana ny mpanjakan’ny avaratra ataon’ny mpanjakan’ny atsimo. Izany no voalohany amin’ireo fotoana telo ao amin’ny toko fahiraika ambin’ny folo izay anjakan’ny mpanjakan’ny atsimo ny mpanjakan’ny avaratra. Ireo no manome vavolombelona anatiny telo ao anatin’ilay toko izay mampiorina mazava tsara ireo marika famantarana eo amin’ny tantara izay mitarika ho amin’ny fandresen’ny mpanjakan’ny atsimo ny mpanjakan’ny avaratra.
And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.
Ary ny mpanjakan’ny atsimo dia hahery; ary ny anankiray amin’ireo andrianany kosa dia hahery noho izy ka hanjaka; ary ny fanjakany dia ho fanjakana lehibe. Ary rehefa tapitra ny taona maro, dia hifandray izy ireo; fa ny zanakavavin’ny mpanjakan’ny atsimo dia ho tonga any amin’ny mpanjakan’ny avaratra hanao fifanarahana; nefa tsy hahatana ny herin’ny sandry izy; ary tsy haharitra izy, na ny sandriny aza; fa hatolotra izy sy ireo izay nitondra azy, ary izay niteraka azy, ary izay nampahery azy tamin’izany andro izany. Fa avy amin’ny sampan’ny fakany dia hisy iray hitsangana eo amin’ny toerany, izay ho avy miaraka amin’ny tafika ka hiditra ao amin’ny fiarovan’ny mpanjakan’ny avaratra, ary hanao ady aminy ireny ka handresy. Ary mbola hitondra babo ho any Egypta koa ny andriamaniny mbamin’ny andrianany sy ny fanaka sarobidiny volafotsy sy volamena; ary haharitra taona maro mihoatra noho ny mpanjakan’ny avaratra izy. Koa ny mpanjakan’ny atsimo dia hiditra ao amin’ny fanjakany, dia hiverina ho any amin’ny taniny ihany. Daniela 11:5–9.
The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.
Ny fahatanterahan’ireo andininy eo amin’ny tantara dia manome ny modely ho an’ny fahatanterahan’ny faminaniana momba ireo arivo sy roan-jato ary enimpolo taona nanjakan’ny fahefan’ny papa voatondro ao amin’ny andininy iraika amby telopolo ka hatramin’ny efapolo, ary ny modelim-paminaniana ho an’ny fahatanterahan’ny andininy faha-iraika ambin’ny folo, izay tanteraka voalohany tamin’ny taona 217 talohan’i Kristy tao amin’ny Adin’i Raphia. Ireo vavolombelona telo ireo no mampahafantatra ny toetran’ny Ady ao Okraina, izay handresen’i Putin, ilay mpanjakan’ny atsimo farany, ny tafika solontenan’ilay mpanjakan’ny avaratra papaly.
The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.
Ny lohahevitry ny andalana faharoa amin’ny tantara ara-paminaniana dia ny fomba nanomezana ny ratra mahafaty ny fahefana papaly tamin’ny 1798, araka ny asehon’ny andininy dimy ka hatramin’ny sivy sy ny ady tao Raphia ao amin’ny andininy faha-iraika ambin’ny folo. Ny mpanjakan’ny atsimo, izay Ejipta, dia ny herin’ny dragona.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Ry zanak’olona, atodiho hiatrika an’i Farao mpanjakan’i Egypta ny tavanao, ka maminania hamely azy sy hamely an’i Egypta rehetra; mitenena ka lazao hoe: Izao no lazain’i Jehovah Tompo: Indro, Izaho dia manohitra anao, ry Farao mpanjakan’i Egypta, ilay dragona lehibe izay mandry eo afovoan’ny onin-drano ao aminy, dia ilay manao hoe: Ahy ny ony, ary izaho no nanao izany ho an’ny tenako. Ezekiela 29:2, 3.
The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.
Ireo fanoharana telo momba ny fandresen’ny mpanjakan’ny atsimo ny mpanjakan’ny avaratra ao amin’ny toko fahairaika ambin’ny folo dia mitambatra mba hamantarana ny fahalavoana faran’ny mpanjakan’ny avaratra ao amin’ny andininy faha-dimy amby efapolo.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.
Ary hamboleny eo anelanelan’ny ranomasina sy ny tendrombohitra masina be voninahitra ny tranolain’ny lapany; kanefa ho tonga amin’ny farany izy, ary tsy hisy hanampy azy. Daniela 11:45.
There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.
Misy andalana telo ao amin’ny toko fahiraika ambin’ny folo izay maneho mpanjakan’ny atsimo mandresy mpanjakan’ny avaratra, kanefa rehefa tonga amin’ny farany ilay mpanjakan’ny avaratra ka tsy misy hanampy azy, dia tsy dia miharihary loatra izany. Nefa ny bokin’ny Apokalypsy no manondro fa ny herin’ny dragona no mampianjera azy amin’ny fihinanana ny nofony sy fandoroana azy amin’ny afo. Raha vao fantatra avy amin’ny bokin’ny Apokalypsy io herin’ny dragona io, dia hitantsika ireo mpanjaka, izay sady ilay dragona koa no sady mpanjakan’ny atsimo koa, izay hampianjera ny mpanjakan’ny avaratra ao amin’ny andininy faha-dimy amby efapolo. Vavolombelona mivantana telo ao amin’ny toko, izay samy manambara ny fahatanterahany tanteraka araka izay aseho amin’ny alalan’ny fifandraisan’ny bokin’i Daniela sy ny Apokalypsy.
The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.
Ny mpanjakan’ny avaratra papa maoderina dia tonga amin’ny fiafarany ka tsy misy hanampy azy ao amin’ny andininy faha-dimy amby efapolo, ary ny bokin’ny Apokalypsy dia mampahafantatra ny fomba iavian’ny fahefan’ny papa amin’izany fiafarany izany eo an-tanan’ny herin’ny dragona.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
Ary ireo tandroka folo izay hitanao teo amin’ilay bibidia, dia hankahala ilay vehivavy janga ireo, ka hampahory sy hampitanjaka azy, ary hihinana ny nofony, sady handoro azy amin’ny afo. Fa Andriamanitra no nametraka tao am-pony ny hahatanteraka ny sitrapony sy hifanaraka, ary hanolotra ny fanjakany ho an’ilay bibidia, mandra-pahatanteraky ny tenin’Andriamanitra. Apokalypsy 17:16, 17.
The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.
Ny mpanjaka folo dia handoro amin’ny afo ilay mpanjaka papaly avy any avaratra ary hihinana ny nofony. Ny mpanjaka amin’ny andro farany dia ny fahefan’ilay dragona.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.
“Ny mpanjaka sy ny mpanapaka ary ny governora dia nametraka teo amin’ny tenany ny mariky ny antikristy, ary aseho ho ilay dragona izay mandeha hiady amin’ny olona masina—dia amin’ireo izay mitandrina ny didin’Andriamanitra sy manana ny finoan’i Jesosy. Ao amin’ny fankahalany ny vahoakan’Andriamanitra dia mampiseho ny tenany ho meloka koa amin’ny fisafidianana an’i Barabasy ho solon’i Kristy.” Testimonies to Ministers, 38.
The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”
Ny mpanjaka folo dia ny herin’ilay dragona, izay aseho koa amin’ny fanjakan’i Gresy sy Aleksandra. Ireo mpanjaka ireo dia mpanjaka avy any atsimo, satria izy ireo no asehon’i Farao, mpanjakan’i Egypta. Hohaniny ny nofony, fa izy ireo koa no “alika” ara-paminaniana izay antsoin’ny mpanao Salamo hoe “fiangonan’ny ratsy fanahy.”
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Fa ny alika no manodidina ahy; ny fiangonan’ny ratsy fanahy no manodidina ahy mafy; nandavaka ny tanako sy ny tongotro izy. Mahisa ny taolako rehetra aho; mijery ahy sy mibanjina ahy izy. Mizara ny fitafiako eo aminy izy, ary ny akanjoko no ilokàny. Salamo 22:16–18.
The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.
Ny fahefana papaly no mpanjakan’ny avaratra ao amin’ny andininy faha-dimy amby efapolo, ary ny fahefana papaly dia asehon’i Jezebela ao amin’ny fiangonan’i Tyatira.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Kanefa manan-javatra vitsivitsy hananako teny aminao Aho, satria avelanao io vehivavy Jezebela io, izay milaza ny tenany ho mpaminanivavy, hampianatra sy hamitaka ny mpanompoko hanao fijangajangana sy hihinana zavatra natao fanatitra ho an’ny sampy. Ary nomeko andro hibebahany amin’ny fijangajangany izy; nefa tsy nibebaka izy. Indro, hatsipiko eo am-pandriana izy, ary izay mijangajanga aminy dia hatsipiko ao amin’ny fahoriana lehibe, raha tsy mibebaka amin’ny asany izy. Apokalypsy 2:20–22.
Jezebel’s judgment is accomplished when she is eaten by dogs.
Ny fitsarana an’i Jezebela dia tanteraka rehefa lanin’ny alika izy.
And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.
Ary ny amin’i Jezebela koa no nitenenan’i Jehovah hoe: Ny alika no hihinana an’i Jezebela eo anilan’ny mandan’i Jezirela. 1 Mpanjaka 21:23.
The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.
Ny alika dia Roma mpanompo sampy, ilay herin’ilay dragona, satria i Roma mpanompo sampy no nanombo an’i Kristy tamin’ny hazo fijaliana.
“In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.
“Tao anatin’ny fijalian’i Kristy teo ambonin’ny hazo fijaliana no nahatanterahan’ny faminaniana. Taonjato maro talohan’ny nanomboana Azy tamin’ny hazo fijaliana, dia efa nialoha nilaza ny fomba hitondrana ny Mpamonjy Azy Izy. Hoy Izy: ‘Alika no manodidina Ahy; ny fiangonan’ny ratsy fanahy manenika Ahy; mandefona ny tanako sy ny tongotro izy. Mahisa ny taolako rehetra Aho; mibanjina Ahy sy mitazana Ahy izy. Mizara ny fitafiako eo aminy izy; ary ny lambako anaovany filokana.’ Salamo 22:16–18. Ny faminaniana momba ny fitafiany dia tanteraka, nefa tsy nisy fifampidinihana na fanelingelenana avy tamin’ny sakaizan’ilay Voahombo tamin’ny hazo fijaliana, na avy tamin’ny fahavalony. Nomena ny miaramila izay nametraka Azy teo ambonin’ny hazo fijaliana ny fitafiany. Ren’i Kristy ny fifandiran’ireo lehilahy raha nizara ny fitafiany teo aminy izy. Ny akanjony lava dia voatenona manontolo, tsy nisy zaitra, ary hoy izy ireo: ‘Aoka tsy horefantsika izy ity, fa andeha hanao filokana aminy isika, mba hahalalana izay ho tompony.’” Ilay Fitiavan’Andriamanitra, 746.
The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.
Ireo mpanjaka folo, izay alika, izay fiangonan’ny ratsy fanahy, izay Gresy sy Egypta, dia handoro ilay vehivavy janga amin’ny afo koa.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Ary raha misy zanakavavin’ny mpisorona maloto tena amin’ny fivarotantena izy, dia manamavo ny rainy; hodorana amin’ny afo izy. Levitikosy 21:9.
The ten kings burn the whore with fire for she professes to be a priestess but is a whore.
Ny mpanjaka folo dia handoro ilay vehivavy janga amin’ny afo, fa milaza ny tenany ho mpisoronabe vavy izy, nefa vehivavy janga.
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 Tyro, araka ny andron’ny mpanjaka iray; rehefa tapitra ny fitopolo taona dia hihira tahaka ny vehivavy janga Tyro. Raiso ny lokanga, mandehandehàna manodidina ny tanàna, ry janga izay efa nohadinoina; ataovy mamy ny feonao, mihirà hira maro, mba hotsarovana ianao. Ary rehefa tapitra ny fitopolo taona, dia hotsidihin’i Jehovah Tyro, ka hiverina amin’ny karamany izy, ary hijangajanga amin’ny fanjakana rehetra amin’izao tontolo izao ambonin’ny tany. Isaia 23:15–17.
In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.
Ao amin’ny andininy fahadimy ka hatramin’ny fahasivy, ary ny andininy iraika amby telopolo ka hatramin’ny efapolo, dia hitantsika ny fanambarana fa ny fahefan’ny papa dia ho tonga amin’ny farany eo an-tanan’ny herin’ny dragona. Io foto-kevitra io koa dia tanterahina ankehitriny ao amin’ny Ady Okrainiana. Ireo vavolombelona telo ireo dia mampahafantatra antsika fa rehefa tonga amin’ny farany ny mpanjakan’ny avaratra ka tsy misy hanampy azy ao amin’ny andininy fahadimy amby efapolo, dia hohanin’ny dragona ny nofony ary hodorany amin’ny afo izy. Araka ny tenin’ny vavolombelona telo, ny antony manosika ny asan’ny dragona dia hahitana fanekena rava.
In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.
Ao amin’ny andininy dimy ka hatramin’ny sivy, dia nifarana tamin’ny fifanekem-pihavanana tamin’ny 253 tal. J.K. ny ady Siria faharoa. Tamin’ny 260 tal. J.K. no nanombohan’io ady io, ary rehefa fito taona no lasa tao anatin’ny ady Siria faharoa dia nisy fifanekem-pihavanana natao tamin’ny nanomezan’ny mpanjakan’ny atsimo zanakavavy ho an’ny mpanjakan’ny avaratra mba hanambadiany ny zanakavavin’ny mpanjakan’ny atsimo, ka hampisy fihavanana amin’ny alalan’ny fifamatoram-panambadiana. Fito taona taorian’izany fanambadiana izany, tamin’ny 246 tal. J.K., dia nanilika ilay ampakarina avy any atsimo ny mpanjakan’ny avaratra ka namerina ny vadiny voalohany, izay efa noroahiny fony izy nanambady ilay andriambavy egyptiana. Ny antony nanosika ny mpanjakan’ny atsimo hanafika ny fanjakan’ny avaratra sy hisambotra ny mpanjakan’ny avaratra dia ny fanekena voahitsakitsaka.
The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.
Ny fanekena voarava dia tandindon’ny Faneken’i Tolentino voarava tamin’ny 1797, izay nanome an’i Napoléon ny antony nanosika azy haka ny papa ho babo tamin’ny 1798, tahaka ny nataon’i Ptolémée tamin’i Séleucos tamin’ny 246 tal. J.K. Rehefa niverina tany Egypta i Ptolémée III avy tamin’ny fandreseny ny fanjakana seleokida avaratra an’i Séleucos II, dia nitondra harena be dia be niverina tany Egypta izy, ka nomen’ny Egyptianina ny anaram-boninahitra hoe “Euergetes” (midika hoe Mpanasoava) i Ptolémée III noho ny namerenany ny “andriamaniny babo” taorian’ny taona maro.
But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.
Fa avy amin’ny sampana iray avy amin’ny fakany no hisy hitsangana eo amin’ny toerany, ka ho tonga miaraka amin’ny tafika, ary hiditra ao amin’ny trano mimandan’ny mpanjakan’ny avaratra, ka hiasa hamely azy ireo, ary haharesy; Ary mbola hitondra babo ho any Egypta koa ny andriamaniny, mbamin’ny andriana aminy sy ny fanaka sarobidiny volafotsy sy volamena; ary haharitra taona maro noho ny mpanjakan’ny avaratra izy. Daniela 11:7, 8.
When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).
Rehefa nosamborin’i Napoléon ho babo ny papa tamin’ny 1798, dia norobainy ny haren’ny Vatikana ka nentiny niverina tany Frantsa izany, araka ny tandindon’i Ptolémée III, izay naka harena sady nitondra an’i Séleucos II niverina tany Egypta koa, izay nahafatesan’i Séleucos II rehefa nianjera avy teny ambonin’ny soavaly. Izany dia tandindon’i Napoléon nanala ny papa tamin’ilay bibidia tamin’ny 1798, sy ny fahafatesan’ny papa tamin’ny 1799. Ny fahefana maha-papa ao amin’ny Apokalypsy toko fahafito ambin’ny folo no ilay vehivavy mitaingina eo ambonin’ilay bibidia, ary ny faharesen’i Séleucos, ny fahababoany, ary ny fahafatesany tatỳ aoriana noho ny fianjerany avy teny ambonin’ny soavaly, dia tandindon’i Napoléon nanaisotra ny fahefana sivily ananan’ny fahefana maha-papa (aseho ho bibidia ao amin’ny Apokalypsy toko fahafito ambin’ny folo).
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.
Dia nitondra ahy tamin’ny Fanahy ho any an-efitra; ary nahita vehivavy nipetraka teo ambonin’ny biby mena jaky aho, feno anarana fitenenan-dratsy, sady nanana loha fito sy tandroka folo. … Ary hoy ilay anjely tamiko: Nahoana no gaga ianao? Holazaiko aminao ny zava-miafina momba ilay vehivavy sy momba ilay biby mitondra azy, izay manana ireo loha fito sy tandroka folo. … Ary ilay vehivavy izay hitanao dia ilay tanàna lehibe, izay manjaka amin’ny mpanjakan’ny tany. Apokalypsy 17:3, 7, 18.
Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.
Andininy dimy ka hatramin’ny sivy no mampiditra ny ady eo amin’ny mpanjakan’ny avaratra sy ny atsimo ao amin’ny toko fahiraika ambin’ny folo. Andininy dimy no manome ny vatofantsika mampifandray amin’i Roma ho mpanjakan’ny avaratra, satria ambarany fa handresy faritra ara-jeografia telo ny mpanjakan’ny avaratra alohan’ny hanjakany amin’ny fomba fara tampony. Ireo andininy ireo dia manolotra ny rafitra ara-paminaniana izay mampiseho vanim-potoana iray izay anjakan’ny mpanjakan’ny avaratra, nefa avy eo dia tonga amin’ny fiafarany izy. Izany indrindra no fototra iorenana sy fampanantenan’ny toko fahiraika ambin’ny folo. Ny lohahevitry ny tsipika dia ny ratra mahafaty an’ilay mpanjaka papaly, mpanjakan’ny avaratra, na araka ny ambaran’ny andininy dimy amby efapolo hoe: “dia ho tonga amin’ny fiafarany izy, ka tsy hisy hanampy azy.” Izany fahamarinana izany no fahamarinana ankehitriny amin’ny andro farany.
We will continue in the next article.
Hanohy hatrany amin’ny lahatsoratra manaraka isika.