Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.

I Seleucus III Ceraunus dia nanjaka vetivety tamin’ny maha-mpanjaka azy nanomboka tamin’ny 226 ka hatramin’ny 223 talohan’i JK, talohan’ny namonoana azy na nahafatesany tao anatin’ny toe-javatra manjavozavo. Seleucus III no nodimbiasan’i Antiochus III avy hatrany. Ireo rahalahy roa ireo no misolo tena ny “zanaka” ao amin’ny andininy faha‑folo, ary izy ireo no misolo tena an’i Reagan sy Bush tamin’ny 1989.

But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

Fa ny zanany kosa dia hampihetsiketsehina, ka hanangona hery lehibe maro; ary ny iray dia ho avy tokoa ka handrava sy handalo; dia hiverina izy, ka ho voahetsika indray, hatrany amin’ny fiarovany mafy aza. Daniela 11:10.

Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.

Teny fahafolo no andalana fahatelo ary maneho ny “fotoan’ny farany” tamin’ny 1989. Mifamatotra amin’ny andininy faha-40 ao amin’ny toko faha-11 sy Isaia 8:8 izany. Ny fifandraisan’ireo andininy telo ireo no mampahafantatra fa ny andininy faha-11 dia maneho ny ady any Okraina amin’izao fotoana izao, ka i Putin sy i Zelenskyy no mpifanandrina aseho ao amin’ny Adin’i Raphia voalaza ao amin’ny andininy faha-11. Ny andininy faha-12 dia manondro ny vokatr’ady aorian’ny ady any Okraina sy ny anjara hiafaran’i Putin. Ny andininy faha-13 ka hatramin’ny faha-15 dia ny adin’i Panium.

The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.

Ny lohahevitry ny andininy faha‑folo dia ny “fotoan’ny farany,” ary mifanaraka amin’ireo fitsipika mifamatotra amin’ny fanokafana ny fahamarinana amin’ny “fotoan’ny farany,” io andininy io—na dia andininy tokana aza—dia ahitana tsipika ara‑faminaniana maro voaseho ao anatiny. Ny andininy faha‑folo dia manondro ny fiandohan’ny tantara miafina ao amin’ny andininy faha‑efapolo, izay manamarika ny fiandohan’ny fihetsiketsehan’ny anjely fahatelo sy ny fanisiana tombo‑kase ny iray hetsy sy efatra alina sy efatra arivo.

The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.

Io andinin-teny io dia mampifandray ny fotoana impito ao amin’ny Levitikosy 26, araka ny voatondro ao amin’ny fahitana izay manomboka ao amin’ny Isaia toko faha-7. Izany fifandraisana izany no manamarika ny fanakambanana ny maha-Andriamanitra sy ny maha-olombelona, izay no fahatanterahan’ny zava-miafin’ny toe-panahy araka an’Andriamanitra mandritra ny fanenoan’ny trompetra fahafito, izay loza fahatelo avy amin’ny Islama.

The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.

Io andininy io dia manamarika ny taona 1989 ho fotoanan’ny farany, ary amin’ny alalan’ny fifandraisany amin’ny fito andro amin’ny Levitikosy faha-enina amby roapolo, dia mampiditra ny fahamarinana fototra nambaran’i William Miller sy ny fikomiana tamin’ny 1863. Io andininy io no manomboka ny tantara miafina ao amin’ny andininy faha-efapolo. Noho izany dia singa tena ilaina amin’ny fitomboan’ny fahalalana izay tonga amin’ny fotoanan’ny farany amin’ny 1989 izy, ary manomboka ny fanoharana ara-paminaniana momba ireo zava-mitranga ivelany izay mandrafitra ny tantara miafina ao amin’ny andininy faha-efapolo, ary amin’ny alalan’ny fifandraisany amin’ny fito andro dia mamantatra koa ireo zava-mitranga anatiny ao amin’ny tantara eo anelanelan’ny 1989 sy ny lalàn’ny Alahady.

The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.

Ny isa folo dia tandindon’ny fitsapana, ary ny fifandraisan’ireo andininy amin’ny fahitan’i Isaia toko fahafito dia manasongadina ny maha-zava-dehibe ny fahatakarana ny fahamarinana.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Fa Damaska no lohan’i Syria, ary Rezina no lohan’i Damaska; ary ao anatin’ny dimy amby enim-polo taona dia hovakivakina Efraima, ka tsy ho firenena intsony izy. Ary Samaria no lohan’i Efraima, ary ny zanak’i Remalia no lohan’i Samaria. Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 7:8, 9.

You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.

Tsy hiorina ianareo raha tsy mino fa ny “loha” dia maneho renivohitra (Samaria sy Damaskosy) ary mpanjaka (Rezina sy Peka, zanak’i Remalia). Raha tsy mahatakatra ireo tandindona telo azo ampiasaina hifandimby ireo ianareo, ao anatin’ny tontolon-kevitry ny Isaia toko fahavalo, andininy fahavalo, (izay fahitana iray ihany amin’ny toko fahafito) dia tsy ho azonareo faritana i Putin sy Rosia ho mpanjakan’ny atsimo ao amin’ny andininy iraika ambin’ny folo ka hatramin’ny dimy ambin’ny folo.

Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:7, 8.

Koa ankehitriny, indro, ny Tompo mampakatra aminy ny ranon’ny ony, mahery sy be dia be, dia ny mpanjakan’i Asyria sy ny voninahiny rehetra; ary hiakatra amin’ny lakan-drano rehetra izy ka hihoatra ny morony rehetra; Ary handalo ao Joda izy; hiafotra sy hiampita, hahatratra hatrany amin’ny vozona; ary ny fivelaran’ny elany hameno ny sakany manontolon’ny taninao, ry Imanoela. Isaia 8:7, 8.

The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.

Ny lohahevitr’ny andininy faha-folo dia dingam-pitsapana misy dingana telo, izay manomboka amin’ny fotoanan’ny farany ka mitondra mankany amin’ny fikatonan’ny fotoam-pahasoavana amin’ny lalàn’ny Alahady.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Ary hoy Izy hoe: Mandehana amin’ny lalanao, ry Daniela; fa ny teny dia mihidy sy voaisy tombo-kase mandra-pahatongan’ny andro farany. Maro no hodiovina sy hatao fotsy ary hosedraina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:9, 10.

At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.

Amin’ny “andro farany” dia “voavaha ny tombo-kase” amin’ny bokin’i Daniela ary manomboka ny fizahan-toetra misy dingana telo, araka ny asehon’ny hoe “hodiovina sy hatao fotsy ary hotsapaina.” Ny “hendry” no mahafantatra, fa ny “ratsy fanahy” kosa tsy mahafantatra. Ny tsy fahazoan’izy ireo, tahaka ny tsy fananany menaka ao amin’ny fanoharana ny amin’ny virijina folo, no mahatonga azy ireo ho levona.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

Ny oloko dia ringana noho ny tsi-fahalalana; satria nolavinao ny fahalalana, dia holaviko kosa ianao, mba tsy ho mpisorona ho Ahy intsony; satria nanadino ny lalàn’Andriamanitrao ianao, dia hanadino ny zanakao kosa Aho. Hosea 4:6.

The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.

Ny teny hoe “Oloko” dia manambara vahoakan’ny fanekena, ary ireo vahoakan’ny fanekena ireo dia holavina sy haringana noho ny “tsy fahampian’ny fahalalana.” Ny lalàna Alahady any Etazonia no marika eny an-dalana izay anadinoana na ahatsiarovana ny zavatra. “Tsarovy ny andro Sabata” no fahamarinana ankehitriny amin’izany fotoana izany. Eo no ahatsiarovana ilay vehivavy janga avy any Tyro. Eo no ahatsiarovan’Andriamanitra ny fahotan’i Babylona ao amin’ny Apokalypsy.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

Ary reko ny feo iray hafa avy any an-danitra nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy hiray ota aminy ianareo, ary mba tsy handray ny loza manjo azy. Fa ny fahotany dia efa tafakatra hatrany an-danitra, ary Andriamanitra nahatsiaro ny helony. Valio araka izay namaliany anareo izy, ary avoahy indroa heny araka ny asany; ao amin’ny kapoaka izay namenoany no fenoy ho azy indroa heny. Apokalypsy 18:4–6.

It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.

Eo no tapahina ny zanaka, na ny taranaka farany ara-paminaniana amin’ny Advantisma Laodiseana. Eo no anehoan’ireo izay antsoin’i Daniela hoe “ratsy fanahy” fa “nanadino” ny lalàn’Andriamanitra izy; ary ny ampahany amin’ny lalàn’Andriamanitra izay hadinony dia ny fitsipika na lalàna ara-paminaniana napetrak’Andriamanitra. Mazava ny hevitra ao amin’ny tontolon-kevitra fa tsy ampy azy ireo ny “fahalalana” izay mitombo rehefa esorina ny tombo-kase amin’ny bokin’i Daniela. Ampitahain’i Daniela ny “hendry” sy ny “ratsy fanahy,” ary i Jesosy kosa ny “virijina hendry” sy ny “virijina adala.” I Amosa dia manondro io sokajin’olona io ihany ho “virijina tsara tarehy,” dia ireo izay tsy mahita ny hafatra ara-paminaniana asehon’ny atsinanana sy avaratra ary ny ranomasina.

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Indro, avy ny andro, hoy ny Tompo Jehovah, izay handefasako mosary amin’ny tany, tsy mosary ny mofo, na hetaheta ny rano, fa ny fihainoana ny tenin’i Jehovah; ary hirenireny hatramin’ny ranomasina ka hatramin’ny ranomasina izy, ary hatrany avaratra ka hatrany atsinanana, hihazakazaka etsy sy eroa hitady ny tenin’i Jehovah izy, nefa tsy hahita izany. Amin’izany andro izany dia ho torana noho ny hetaheta ny virijina tsara tarehy sy ny zatovo. Izay mianiana amin’ny fahotan’i Samaria ka manao hoe: Velona ny andriamanitrao, ry Dana; ary: Velona ny fomban’i Beri-sheba; dia ho lavo ireny, ka tsy hitsangana intsony mandrakizay. Amosa 8:11–14.

The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.

Ny hafatra izay tsy hitany dia asehon’ny toerana itadiavany azy, raha “mivezivezy hatrany amin’ny ranomasina ka hatrany amin’ny ranomasina, ary avy any avaratra ka hatrany atsinanana.” Hoy Amosa fa ireo “virijina tsara tarehy” ireo dia ao anatin’ny “mosary” amin’ny fihainoana “ny Tenin’i Jehovah,” ary fa “amin’izany andro izany dia hivezivezy etsy sy eroa hitady ny tenin’i Jehovah izy, nefa tsy hahita izany.” Ny hafatra izay novahana tamin’ny bokin’i Daniela tamin’ny andro farany, tamin’ny taona 1989, ho fahatanterahan’ny andininy faha-efapolo ary koa ny andininy faha-folo amin’ny toko fahiraika ambin’ny folo, dia voafintina ao amin’ireo andininy roa farany amin’ny toko fahiraika ambin’ny folo.

But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 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 11:44, 45.

Fa hisy vaovao avy any atsinanana sy avy any avaratra hampahory azy; koa hivoaka amin’ny fahatezerana lehibe izy handrava sy handringana tanteraka ny maro. Ary hanorina ny tranolain’ny lapany eo anelanelan’ny ranomasina, ao amin’ny tendrombohitra masina be voninahitra izy; nefa ho tonga amin’ny farany izy, ka tsy hisy hanampy azy. Daniela 11:44, 45.

The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.

Ireo virijina adala, tsara tarehy ary ratsy fanahy izay tsy manana ny diloilo, dia ny hafatry ny atsinanana sy ny avaratra ary ny ranomasina, izay nandà ny fahalalana sy ny faneken’Andriamanitra ary ny Lalàny, no tsaroan’Andriamanitra amin’ny fotoanan’ny lalàn’ny Alahady. Ady telo no aseho ao amin’ny andininy folo ka hatramin’ny dimy ambin’ny folo. Sarahiko ho tantara telo ireo ady telo ireo, nefa tsipika iray ihany koa izy ireo raha heverina miaraka, satria ny andininy folo no manokatra ny “fotoan’ny farany” ka noho izany dia manomboka fizahan-toetra misy dingana telo.

Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.

Ny andininy faha‑folo dia mifandray amin’ireo fotoana fito ao amin’ny Levitikosy enina amby roapolo, ary noho izany amin’ny fototra iorenan’ny Advantisma sy ny asan’i William Miller. Ny dingana faharoa amin’ireo dingana telo dia fitsapana hita maso izay nanomboka raha vao nisokatra ny fahazavan’ny andininy faha‑iraika ambin’ny folo sy ny ady Okrainiana. Ny fitsapana faharoa dia hita maso ary maneho fitsapana momba ny fahafahantsika mamantatra ny zava‑mitranga ankehitriny eo ambanin’ny fahazavan’ny Tenin’Andriamanitra ara‑faminaniana. Ny fitsapana fahatelo dia ny Adin’i Panium ao amin’ny andininy faha‑dimy ambin’ny folo, izay nanovana ny anaran’i Simona Barjona ho Petera, ary noho izany dia nanamarika ny fanombohan-kase ny efatra amby efapolo arivo sy iray hetsy mialoha indrindra ny hifaranan’ny fotoam-pahasoavana amin’ny lalàna alahady ao amin’ny andininy faha‑enina ambin’ny folo.

When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.

Rehefa dinihintsika ny fisehoan’i Antiochus Magnus ao amin’ireo ady telo asehon’ny andininy faha‑folo, faha‑iraika ambin’ny folo ary faha‑dimy ambin’ny folo, dia hitantsika koa, ao amin’ny tantaran’ny andininy faha‑sivy ka hatramin’ny faha‑enina ambin’ny folo, ny fiakarana sy ny fianjeran’ilay mpaminany sandoka ao amin’ny faminanian’ny Baiboly.

Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.

Ny andininy voalohany ka hatramin’ny fahefatra dia mamantatra ny fiakarana sy ny fianjeran’ny herin’ny dragona. Ny andininy fahasivy sy fahafolo kosa dia mamantatra an’i 1798 sy 1989 tsirairay avy, ary amin’ny fanaovana izany, ny andininy fahasivy ka hatramin’ny fahenina ambin’ny folo dia mamantatra ny fiakarana sy ny fianjeran’ilay mpaminany sandoka. Ny andininy faha-efapolo ka hatramin’ny faha-dimy amby efapolo dia maneho ny fiakarana sy ny fianjeran’ilay bibidia. Ny andininy fahasivy sy fahafolo koa dia mifanaraka amin’ireo “fotoan’ny farany” roa ao amin’ny andininy faha-efapolo, dia ny 1798 sy 1989.

Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.

Manambara mazava amintsika i Rahavavy White fa ny tsy fahazoana araka ny tokony ho izy ny “fotoanan’ny farany” dia miteraka fisavorovoroana momba izay hampiharana ny faminaniana.

“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.

“Maro no manao toy izany koa amin’izao andro izao, amin’ny taona 1897, satria tsy mbola nanana fanandramana tamin’ilay hafatra fitsapana izay voafaoka ao anatin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo izy ireo. Misy ireo izay mikaroka ny Soratra Masina hitadiavana porofo fa mbola ho avy amin’ny hoavy ireo hafatra ireo. Angoniny miaraka ny maha-marina ireo hafatra, nefa tsy omeny ny toerany sahaza ao amin’ny tantara ara-paminaniana. Noho izany dia tandindomin-doza izy ireny amin’ny fitarihana diso ny vahoaka ny amin’ny fametrahana ireo hafatra. Tsy hitany na takany ny fotoanan’ny farany, na ny fotoana tokony hametrahana ireo hafatra. Tonga amin’ny dian-tongotra mangina ny andron’Andriamanitra, nefa ireo lehilahy heverina ho hendry sy lehibe dia miboredika momba ny ‘fampianarana ambony’ izay heveriny fa avy amin’ny olombelona voafetra. Tsy fantany ny famantarana ny fihavian’i Kristy, na ny faran’izao tontolo izao.” Sermons and Talks, volume 1, 290.

Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.

Ny lohahevitry ny andininy faha‑folo dia ny “fotoanan’ny farany,” ary misy “fotoanan’ny farany” maro voatondro ao amin’ny toko faha‑iraika ambin’ny folo. Raha “tsy mahita sy tsy mahatakatra” ny “fotoanan’ny farany” ao amin’ny toko faha‑iraika ambin’ny folo ianao, dia tsy hahafantatra izay fotoana “hametrahana ny hafatra.” Hoy izy: “misy ireo izay mandinika ny Soratra Masina,” ary tahaka ny amin’ny mpaminany rehetra dia mitodika amin’ny andro farany ny teniny; koa amin’ny andro farany, ireo izay tondroiny dia sokajin’olona izay tsy mahatakatra ny fotoanan’ny farany, ka izy ireo koa no “virijina tsara tarehy” ao amin’i Amosa, izay lavo ka tsy mitsangana intsony.

In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.

Ao amin’ny toko fahiraika ambin’ny folo andininy voalohany, Darío sy Kyrosy dia miara-miseho hanamarika ny fotoanan’ny farany amin’ny taona 1989. Rehefa nankany Babylona i Ptolemaiosy ka nitondra ny mpanjakan’ny avaratra ho babo tany Egypta tamin’ny 246 talohan’i Kristy, izay kosa manondro mialoha ny taona 1798 araka ny aseho ao amin’ny andininy fito ka hatramin’ny sivy, dia “fotoanan’ny farany” izany. Ny andininy folo no “fotoanan’ny farany” amin’ny taona 1989.

1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.

Ny taona 1798 no fiafaran’ny roa arivo sy dimy amby roapolo amby zato taona fanaparitahana namely ny fanjakan’i Isiraely avaratra, izay nanomboka tamin’ny 723 talohan’i Kristy. Roa ambin’ny enimpolo amby zato taona tatỳ aoriana, tamin’ny 538, dia nanapaka nandritra ny roa ambin’ny enimpolo amby zato taona ny fahefana papaly mandra-pahatongan’ny 1798. Ny 1798 dia “fotoan’ny farany,” satria izy no fiafaran’ireo fotoana fito, ary koa ny roa ambin’ny enimpolo amby zato taona, mbamin’ny sivifolo amby roanjato amby arivo taona ao amin’ny Daniela toko faha-roa ambin’ny folo. Ny 1798 dia “fotoan’ny farany” ary noho izany ny 538 dia “fotoan’ny farany” koa. Ny 538 no fiafaran’ny roa ambin’ny enimpolo amby zato taona nanitsakitsahan’ny fanompoan-tsampy ny fitoeran’Andriamanitra masina sy ny miaramilany, izay nialoha ny nanaovan’ny fahefana papaly io asa io ihany nandritra ny fe-potoana mitovy.

538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.

Ny taona 538 dia maneho ny fanomezana hery ny papa, ary amin’izany dia maneho indray ny fanomezana hery ny papa amin’ny lalàn’ny Alahady. Ny lalàn’ny Alahady no manondro ny “fotoanan’ny farany.” Koa ny andininy fahenina ambin’ny folo, tahaka ny andininy voalohany, ny fahafito ka hatramin’ny fahasivy, ary ny andininy fahafolo, dia samy manamarika ny “fotoanan’ny farany.” Io fahamarinana io dia tokony ho takatry ny izay mahalala ny fotoana hametrahana ireo hafatra. I Pompey no nanatanteraka ny andininy fahenina ambin’ny folo rehefa azony i Jerosalema. Nanaraka azy i Julius Caesar, Augustus Caesar ary Tiberias Caesar. Ny nahaterahan’i Jesosy dia “fotoanan’ny farany,” ary izany dia nitranga tamin’ny andron’i Augustus Caesar.

Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.

Ary amin’ny fitoerany no hitsangana izay mpampandoa hetra ao amin’ny voninahitry ny fanjakana; nefa ao anatin’ny andro vitsy dia ho ringana izy, nefa tsy amin’ny fahatezerana, na amin’ny ady. Daniela 11:20.

Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.

Ang talata beinte nagdaragdag sa talaan ng “panahon ng mga wakas” sa kabanata onse, at gayundin si Tiberio Cesar na naghari noong pagpapako sa krus ni Cristo.

And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.

Ary hisy olom-bilemy iray hitsangana eo amin’ny toerany, izay tsy homeny ny voninahitry ny fanjakana; nefa ho tonga amim-pilaminana izy ka hahazo ny fanjakana amin’ny alalan’ny fandokafana. Ary ny sandrin’ny riaka manafotra dia ho voafafa tsy ho eo anoloany ka ho torotoro; eny, ary koa ny andrianan’ny fanekena. Daniela 11:21, 22.

The cross stands at the center of the prophetic week which Christ came to confirm with many.

Ny hazo fijaliana no mijoro eo afovoan’ilay herinandro ara-paminaniana izay nankanesan’i Kristy hanamafy ny fanekena tamin’ny maro.

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

Ary hataony mafy orina amin’ny maro ny fanekena mandritra ny herinandro iray; ary eo afovoan’ny herinandro dia hampitsahatra ny fanatitra alatsa-drà sy ny fanatitra izy; ary noho ny fielezan’ny fahavetavetana dia hataony lao izany, mandra-pahatongan’ny fahatanterahana; ary izay voatendry dia haidina amin’ilay efa lao. Daniela 9:27.

In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.

Eo afovoan’ny herinandro dia misy fiandohana sy fiafarana isika, ka ny roa arivo sy enim-polo amby zato andro voalohany dia nifarana teo indrindra amin’izay nanombohan’ny roa arivo sy enim-polo amby zato andro manaraka. Mifanaraka amin’ireo fotoana fito fanaparitahana namely ny fanjakana avaratra ilay herinandro, izay naneho na ny fanompoan-tsampy na ny fahefan’ny papa samy nanitsakitsaka ny fitoerana masina sy ny tafika.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Dia reko ny olo-masina iray niteny; ary nisy olo-masina iray hafa nilaza tamin’ilay olo-masina izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mampahavao ny fandravana, ka hanolorana ny fitoerana masina sy ny maro hohitsakitsahina? Daniela 8:13.

538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”

538 dia “fotoanan’ny farany” ary mifanaraka amin’ny hazo fijaliana, izay koa no faran’ny vanim-potoana ara-paminaniana iray. Ny 538 sy ny hazo fijaliana dia manome vavolombelona roa fa na ny fiandohana na ny fiafaran’ny faminaniana iray dia samy voamarika ara-paminaniana ho “fotoanan’ny farany.”

Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.

Ny andininy iraika amby roapolo sy roa amby roapolo, ny andininy faha-roapolo, ny andininy faha-enina ambin’ny folo, ny andininy faha-folo, ny andininy faha-fito ka hatramin’ny faha-sivy ary ny andininy voalohany dia samy manamarika ny “fotoanan’ny farany.” Ny andininy faha-telo amby roapolo dia manondro ilay firaisana nataon’ny Jiosy Makabeana tamin’i Roma jentilisa tamin’ny 161 ka hatramin’ny 158 tal. J.K. Ny tantaran’ny Tarana-mpanjaka Hasmoneana hatramin’ny adiny voalohany ka hatramin’ny fiafarany tamin’ny fandravana an’i Jerosalema tamin’ny taona 70 taor. J.K. dia maneho ny Protestanta nihemotra tany Etazonia izay manomboka amin’ny 1844, dia ny fiafaran’ny faminanian’andro iray, ka noho izany dia “fotoanan’ny farany,” ary mifarana amin’ny lalàna Alahady araka izay asehon’ny taona 70 taor. J.K.

Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Andininy faha-telo amby roapolo dia manondro “fotoanan’ny farany” tamin’ny 167 tal. J.K. teo amin’ny adin’i Modein ary koa tamin’ny 70 taor. J.K., izay samy tandindon’ny 1844 sy ny lalàna Alahady avy. Andininy faha-telo amby roapolo, andininy faha-iray amby roapolo sy faha-roa amby roapolo, andininy faha-roapolo, andininy faha-enina ambin’ny folo, andininy faha-folo, andininy faha-fito ka hatramin’ny faha-sivy, ary andininy voalohany dia samy manamarika ny “fotoanan’ny farany.”

Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Ny andininy faha-efatra amby roa-polo dia manondro ny fanapahana fara tampony naharitra telonjato sy enimpolo taona an’i Roma jentilisa, ka izany no manamarika ny fiandohany tamin’ny 31 talohan’i Kristy sy ny fiafarany tamin’ny taona 330 ho “andron’ny farany.” Ny andininy faha-fito amby roa-polo sy faha-sivy amby roa-polo dia samy manondro ny fiandohana sy ny fiafaran’izany vanim-potoana izany, koa ny andininy faha-efatra amby roa-polo, ny andininy faha-fito amby roa-polo, ny andininy faha-sivy amby roa-polo, ny andininy faha-telo amby roa-polo, ny andininy faha-iray amby roa-polo sy faha-roa amby roa-polo, ny andininy faha-roapolo, ny andininy faha-enina ambin’ny folo, ny andininy faha-folo, ny andininy faha-fito ka hatramin’ny faha-sivy ary ny andininy voalohany dia samy manamarika ny “andron’ny farany.”

Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Ny andininy fahatelopolo amby iray dia manondro ny taona 538, tamin’ny nametrahana ilay fahavetavetana mahafoana, ary ny andininy fahatelopolo amby enina sy ny fahaefapolo kosa dia manondro ny taona 1798 ho “fotoanan’ny farany.” Ny taona 538 ao amin’ny andininy fahatelopolo amby iray sy ny taona 1798 ao amin’ny andininy fahatelopolo amby enina sy ny fahaefapolo, ny andininy fahafito amby roapolo sy fahasivy amby roapolo, ny andininy fahaefatra amby roapolo, ny andininy fahatelo amby roapolo, ny andininy fahiraika amby roapolo sy faharoa amby roapolo, ny andininy faha-roapolo, ny andininy fahaenina ambin’ny folo, ny andininy fahafolo, ny andininy fahafito hatramin’ny fahasivy, ary ny andininy voalohany dia samy manamarika ny “fotoanan’ny farany.”

The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.

Ny “andron’ny farany” dia asongadina in-telo ambin’ny folo alohan’ny andininy faha-iraika amby efapolo, izay lalàn’ny Alahady sady “andron’ny farany” iray hafa; toy izany koa ny andininy faha-dimy amby efapolo, rehefa tonga amin’ny farany ny papa ka tsy hisy hanampy azy. In-dimy ambin’ny folo no amaritana ny “andron’ny farany” ao amin’ny toko faha-iraika ambin’ny folo. Ny lohahevitry ny andininy faha-folo dia ny “andron’ny farany.” Izy io dia maneho ireo fahamarinana izay voavaha tombo-kase amin’ny fotoan’ny fanombohana tombo-kase ny iray hetsy sy efatra alina sy iray arivo sy efatra hetsy.

We will continue in the next article.

Hohamafisintsika ao amin’ny lahatsoratra manaraka.