Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.
Andininy fahefapolo ao amin’ny Daniela toko faha-11 dia iray amin’ireo andininy lalina indrindra ao amin’ny Tenin’Andriamanitra, tahaka an’i Daniela toko faha-8, andininy faha-14. Ny andininy faha-40 dia asehon’ny Ony Hiddekel, ary ny Ony Ulai kosa no maneho an’i Daniela toko faha-8, andininy faha-14.
Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.
Ny andininy faha-efapolo dia manomboka amin’ireto teny ireto: “ary amin’ny andro farany,” ka izany no manondro mazava tsara fa ny fiandohan’ilay andininy dia 1798. Ny teny iraika amby dimampolo ao amin’ilay andininy dia novahana ny tombo-kaseny tamin’ny 1989, rehefa fantatra fa nanondro ny firodanan’ny Firaisana Sovietika tamin’izany fotoana izany izy ireo. Ireo teny iraika amby dimampolo ao amin’ilay andininy ireo dia maneho na ny andro farany tamin’ny 1798, ary avy eo koa andro farany iray hafa tamin’ny 1989. Alpha sy Omega no nametraka ny soniany teo amin’ilay andininy ho an’izay rehetra vonona hahita sy hihaino. Ny andro farany ho an’ny fihetsik’ireo anjely voalohany sy fahatelo dia aseho ao anatin’io andininy iray io.
The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.
Ny andininy manaraka dia manondro ny fotoana handresen’ny fitondram-papa ny Etazonia, izay aseho ho tany mahafinaritra, amin’ny maha-mpanjakan’ny avaratra azy, amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela any Etazonia. Noho izany, na dia manondro ny fotoan’ny farany amin’ny taona 1798 ho fiandohana aza ny teny ao amin’ny andininy faha-efapolo, ary ny fotoan’ny farany amin’ny taona 1989 ho fiafarana, ny tena zava-misy dia tsy mifarana raha tsy amin’ny andininy faha-iraika amby efapolo ny tantara ara-paminaniana aseho ao amin’ny andininy faha-efapolo, rehefa mandresy ny tany mahafinaritra ny mpanjakan’ny avaratra. Midika izany fa ny tantara manomboka amin’ny firodanan’ny Firaisana Sovietika tamin’ny taona 1989 ka hatramin’ilay lalàn’ny Alahady ho avy tsy ho ela ao amin’ny andininy faha-iraika amby efapolo, dia maneho ny tantaran’i Etazonia hatramin’ny Filoha Ronald Reagan ka hatramin’ilay lalàn’ny Alahady ho avy tsy ho ela. Izany tantara izany dia ahitana ny 11 Septambra 2001 sy ny manaraka hatramin’ny ora isehoan’ilay horohorontany lehibe ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo.
When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.
Rehefa nosokafana tamin’ny voalohany ilay andininy, dia nisy adihevitra natsangana nanohitra ilay fahamarinana hoe: “ny filazan’i Pippenger fa ilay andininy dia maneho ny tantara manomboka amin’ny 1798 ka hatramin’ny lalàna Alahady dia filazana tsy misy antony, satria ny andininy ao amin’ny Baiboly dia tsy mba maneho vanim-potoana ara-tantara lava tahaka izany velively.” Tsy mbola nodinihinay ny foto-kevitra hoe misy fetrany ve ny halavan’ny vanim-potoana azo apetraka ao anatin’ny andininy iray, nefa dia tsaroanay avy hatrany fa ny Apokalypsy toko faha-telo ambin’ny folo, andininy faha-iraika ambin’ny folo, dia manondro izany tantara izany ihany, ary ataony ao anatin’ny andininy iray izany. Ny tantaran’ilay bibidia avy amin’ny tany dia nanomboka tamin’ny 1798, ary ny fitenenan’ilay bibidia avy amin’ny tany tahaka ny dragona dia tanteraka amin’ilay lalàna Alahady ho avy tsy ho ela.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
“Ary rehefa nesorina tamin’ny Fahefany ny herin’ny Fiketrahana Papa ka voatery nitsahatra tsy hanenjika izy, dia hitan’i Jaona ny hery vaovao iray niakatra mba hamerina ny feon’ilay dragona sy hanohy ilay asa masiaka sy miteny ratsy an’Andriamanitra ihany. Io hery io, ilay farany izay hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia naseho tamin’ny tandindona ho bibidia manana tandroka tahaka ny zanak’ondry.” Signs of the Times, November 1, 1899.
If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.
Raha nisy olona mila ho hentitra ara-teknika, ny andininy faha-efapolo dia mandrakotra ny tantaran’ny 1798, hatramin’ny andininy faha-iraika amby efapolo, ary ao amin’ny andininy faha-iraika amby efapolo no amaritana ny lalàn’ny Alahady; koa, tsy tahaka ilay andininy tokana ao amin’ny Apokalypsy toko faha-telo ambin’ny folo, ny andininy faha-efapolo dia somary fohy kokoa tokoa, satria ao amin’ny andininy manaraka no misy ny lalàn’ny Alahady, kanefa ao amin’ny Apokalypsy toko faha-telo ambin’ny folo, ny 1798 ka hatramin’ny lalàn’ny Alahady dia ao anatin’ny andininy iray ihany. Mampahafantatra antsika Rahavavy White fa ilay “tsipika faminaniana iray ihany” izay ao amin’ny bokin’i Daniela dia averina raisina ao amin’ny bokin’ny Apokalypsy, ary ny Apokalypsy toko faha-telo ambin’ny folo, andininy faha-iraika ambin’ny folo, dia mora foana no mandalo mivantana eo ambonin’ny andininy faha-efapolo, raha misafidy hampihatra ny foto-kevitry ny tsipika eo ambonin’ny tsipika ianao.
When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.
Rehefa mampihatra tokoa ny foto-kevitry ny andalana manampy andalana ianao, dia ho hitanao fa ilay fanehoana ny bibidia avy amin’ny tany ao amin’ny Apokalypsy 13 (Etazonia), izay aseho ao amin’ny andininy faha-40 amin’ny hoe “kalesy sy sambo ary mpitaingin-tsoavaly,” dia miova avy amin’ny bibidia tahaka ny zanak’ondry manana tandroka roa tamin’ny 1798 ho tonga bibidia miteny toy ny dragona amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, ary koa fa ilay bibidia tahaka ny zanak’ondry dia manana tandroka roa.
Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).
Ny andininy faha-efapolo dia maneho koa ireo fitopolo taona ara-panoharana izay anadinoana ilay vehivavy janga avy any Tyro, fa ireo fitopolo taona ara-panoharana dia tahaka ny andron’ny mpanjaka iray, ary ny mpanjaka dia fanjakana. Araka ny andininy faha-efapolo sy ny filaharan’ny Apokalypsy toko fahatelo ambin’ny folo, ny fanjakan’ny faminanian’ny Baiboly izay manjaka mandritra ireo fitopolo taona ara-panoharana ao amin’ny Isaia toko fahatelo amby roa-polo dia ilay bibidia avy amin’ny tany, izay manana tandroka roa mahery. Ilay bibidia avy amin’ny tany dia manomboka amin’ny tandroka roa mahery izay maneho ny Repoblikanisma sy ny Protestanta, nefa raha manakaiky ny fahatanterahany ao amin’ny andininy faha-iraika amby efapolo ny tantaran’ny andininy faha-efapolo, dia ireo hery roa ara-paminaniana ireo no faritana avy eo hoe “sambo” (hery ara-toekarena), sy “kalesy mbamin’ny mpitaingin-tsoavaly” (tanjaka ara-miaramila).
During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.
Nandritra ireo fito-polo taona ara-paminaniana ao amin’ny Isaia toko faha-telo amby roapolo, dia hadino ilay janga avy any Tyro, izay ao amin’ny andininy faha-efapolo no mpanjakan’ny avaratra. Kanefa amin’ny faran’ireo fito-polo taona ara-paminaniana ireo dia mbola hijangajanga indray miaraka amin’ireo mpanjakan’ny tany izy, tahaka izay nitranga teo amin’ny tantara nialoha ny firodanan’ny Firaisana Sovietika, rehefa samy manamafy ny mpahay tantara rehetra fa ny Filoha Reagan dia nahazo fiaraha-miafina tamin’ilay antikristin’ny faminanian’ny Baiboly mba hampirodana ny Firaisana Sovietika. Tao anatin’ilay vanim-potoana nialoha ny taona 1989 dia efa nanomboka fifandraisana miafina sy tsy ara-dalàna tamin’ilay lehilahin’ny ota i Reagan; koa dia nanomboka nanao fanazaran-kira ireo mpitendrin’i Nebokadnezara ho amin’ilay hira izay natombok’ilay janga efa hadino hihira. Ny asa fanompoana maneran-tany tsy mbola nisy toa azy nataon’i Jaona Paoly II, tao anatin’izany tantara izany indrindra, no fiandohan’ilay “hira sy dihy” izay nahatonga “izao tontolo rehetra izao” “hitalanjona nanaraka ny bibidia”.
Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.
Ny andininy faha-efapolo koa dia maneho ny tantaran’ny Advantisma Laodiseana, izay nanomboka tamin’ny taona 1798 ho Sardisy; avy eo ireo tao Sardisy dia nanaiky ny fahazavana izay nosokafana ny tombo-kaseny, ary avy eo ny hetsika Filadelfiana dia nivoaka avy tao Sardisy. Rehefa nandà ny fahazavan’ny taona 1856 ny hetsika Filadelfiana, dia niala avy amin’ny maha-hetsika azy ka nivadika ho fiangonana Laodiseana izy tamin’ny taona 1863. Koa izany fiangonana izany dia voatendry havoaka avy amin’ny vavan’ny Tompo ao amin’ny andininy faha-iraika amby efapolo, izay ilay lalàna alahady ho avy tsy ho ela. Ny andininy faha-efapolo dia maneho tsy ny tantaran’i Etazonia ihany, fa ny tantaran’ny Advantisma Laodiseana koa.
Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.
Ny Advantisma Laodiseana dia nomena ny fahazavana avy amin’ny Tenin’Andriamanitra ho toy ny vatofantsika sy heriny, ary ny governemantan’i Etazonia dia nomena ny fahazavana avy amin’ny Lalàm-panorenan’i Etazonia ho toy ny vatofantsika sy heriny. Samy nanomboka ara-paminaniana ho tandroka izy ireo tamin’ny taona 1798, ary amin’ny faran’ireo fitopolo taona ara-tandindona, ny tandroka Repoblikana niodivitra sy ny tandroka Protestanta niodivitra dia hiara-hivondrona ho tandroka iray ka hiteny tahaka ny dragona.
Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.
Ny tandroka roa ao amin’ny andininy faha-efapolo dia ny fitondrana sy ny fiangonana voafidy, izay maneho tsipika roa amin’ny faminaniana izay miara-mandeha, satria aseho ho tandroka roa eo amin’ny bibidia iray izy ireo. Na aiza na aiza alehan’ilay bibidia dia mandeha koa ireo tandroka roa, ary manao izany ao anatin’io tantara ara-paminaniana io ihany. Ny tandroky ny Protestantisma dia manana toetra ara-paminaniana roa sosona, izay asehon’i Laodikia sy Filadelfia. Ny tandroky ny Repoblikanisma koa dia manana toetra ara-paminaniana roa sosona, izay asehon’ny antoko politika Repoblikana sy Demokratika. Ny faharoa amin’ny toetra roa sosona an’ny tandroka tsirairay dia miakatra any aoriana ary miakatra avo kokoa, araka ny Daniela toko fahavalo.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Dia natopiko ny masoko, ka nahita aho; ary, indro, nisy ondrilahy iray nitsangana teo anoloan’ny ony, izay nanana tandroka roa; ary avo ireo tandroka roa ireo; nefa ny iray dia avo noho ny iray kosa, ary ilay avo kokoa no nipoitra tatỳ aoriana. Daniela 8:3.
The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.
Ny toetra roa sosona an’ny tandroka tsirairay dia aseho eo amin’ny tsipik’i Kristy amin’ny alalan’ny Sadoseo sy ny Fariseo, izay eo amin’ny tandroka Repoblikana dia mifanandrify amin’ny liberalisma (mpomba ny fanandevozana, demokrasia, woke-ism ary globalisma), sy ny konservatisma (manohitra ny fanandevozana, repoblika araka ny Lalàm-panorenana, mpandala nentin-drazana, MAGA). Ny toetra roa sosona an’ilay tandroka Protestanta dia mifanandrify amin’i Filadelfia sy Laodikia. Tsy misy fitoviana lavorary eo amin’ny fizaràn’ireo tandroka roa ho tandindona roa sosona, satria na ny liberalisma mandroso na ny MAGA-isme konservativa dia samy tsy mivoaka ho eo amin’ny lafiny marina amin’ny raharaha lalàn’ny Alahady, fa ny Fariseo sy ny Sadoseo dia niara-tonga teo amin’ny hazo fijaliana; kanefa amin’ilay lalàn’ny Alahady ho avy tsy ho ela, izay notandindonin’ny hazo fijaliana, dia aloan’ny vavan’ny Tompo i Laodikia, ary ny tandroka Filadelfiana dia asandratra amin’izay ho faneva. Na izany aza, ny toetra roa sosona an’ireo tandroka roa ireo dia asehon’ilay ady hevitra ara-teolojika teo amin’ny Fariseo sy ny Sadoseo, ary ilay mpitondra hafatra ho an’ny jentilisa (Paoly), teo amin’ny tantaran’i Kristy, dia Fariseon’ny Fariseo fahiny.
The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.
Ny metodôlôjian’ny orana farany, izay tsipika eo ambonin’ny tsipika, dia mamoaka fahazavana lehibe ao amin’ny andininy faha-efapolo rehefa ampiharina izany. Ny Apokalypsy toko faharoa ka hatramin’ny fahavalo ambin’ny folo dia mifanaraka tanteraka amin’io andininy faha-efapolo io avokoa. Ny fijoroana vavolombelon’ny Isaia toko fahatelo amby roa-polo momba ilay vehivavy janga any Tyro dia mifanaraka amin’ilay andininy koa. Mazava ho azy fa misy andalan-teny maro hafa izay tokony hapetraka eo ambonin’ny andininy faha-efapolo, nefa angamba ny fampiharana “tsipika eo ambonin’ny tsipika” manan-danja indrindra momba ny andininy faha-efapolo dia ny andininy faha-efapolo ihany.
In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!
Ao amin’ny andininy faha-efapolo dia samy aseho avokoa ny fotoanan’ny farany tamin’ny 1798 sy ny fotoanan’ny farany tamin’ny 1989. Izany dia mitarika ny mpianatry ny faminaniana hametraka ny fotoanan’ny farany tamin’ny 1798 ho eo ambonin’ny fotoanan’ny farany tamin’ny 1989. Rehefa atao izany, ny tantaran’ny andininy faha-efapolo dia mamoaka tsipika roa, izay samy manomboka amin’ny 1798, ary mitohy hatramin’ny lalàn’ny Alahady antomotra ao amin’ny andininy faha-iraika amby efapolo. Ny tsipika izay manomboka amin’ny 1798 dia mampahafantatra ny hafatra anatiny an’ny vahoakan’Andriamanitra amin’ny andro farany, ary ny tsipika izay manomboka amin’ny 1989 kosa dia mampahafantatra ny hafatra ivelany an’ny vahoakan’Andriamanitra amin’ny andro farany ao anatin’io tantara io ihany. Koa ny andininy faha-efapolo dia mitahiry ao anatiny ny tandindona asehon’ilay fifandraisana ara-paminaniana anatiny sy ivelany mitovy amin’ny an’ny fiangonana fito sy ny tombo-kase fito ao amin’ny bokin’ny Apokalypsy. Ary io tranga ara-paminaniana io dia aseho ao anatin’ny andininy iray monja, izay voaforona amin’ny teny iraika amby dimampolo!
The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.
Nekena’ny Millerita ny hafatra anatiny sy ivelany ao amin’ireo fiangonana fito sy tombo-kase fito, nefa fantany koa fa ireo trompetra fito dia nisolo tena andalana fahatelo amin’ny fahamarinana, izay singa iray tao anatin’ny tantara asehon’ireo fiangonana fito sy ireo tombo-kase fito. Ny trompetra dia, araka ny filazan’i Miller, “ireo fitsarana manokana” nentina namely an’i Roma. Takatr’ireo Millerita fa ny fitsaran’Andriamanitra asehon’ireo trompetra fito dia mifandray amin’ny tantaran’ireo fiangonana fito sy amin’ny tantara mifanindran-dalana asehon’ireo tombo-kase fito.
Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.
Ny andininy faha-efapolo dia ahitana ny tantaran’ny 11 Septambra 2001, ary ao amin’ny andininy faha-efapolo no ahafantarana fa ny tsipika ara-paminaniana momba ireo trompetra fito dia mifanaraka koa amin’izany. Tonga tamin’ny 1798 ny anjely voalohany mba hanambara ny fanokafana ny fitsarana tamin’ny 1844. Mizara ho fitsarana fanadihadiana sy fitsarana fanatanterahana izany fitsarana izany. Ny tantaran’ny andininy faha-efapolo dia ny tantaran’ny fitsarana fanadihadiana, ary ny tantaran’ny andininy faha-iraika amby efapolo sy manomboka eo mandra-pitsangan’i Mikaela sy ny fandatsahana ireo loza fito farany dia ny tantaran’ny fitsarana fanatanterahana.
The executive judgment begins when the United States speaks as a dragon.
Manomboka ny fitsarana fanatanterahana rehefa miteny tahaka ny dragona i Etazonia.
““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.
“Ny tandroka tahaka ny an’ny zanak’ondry sy ny feon’ny dragona ao amin’ilay tandindona dia manondro fifanoherana miharihary eo amin’ny filazana sy ny fampiharana ataon’ilay firenena aseho amin’izany. Ny ‘fitenenan’ ilay firenena dia ny asan’ny manam-pahefana mpanao lalàna sy mpitsara ao aminy. Amin’ny alalan’izany asa izany no handavany amin’ny tenany ihany ireo foto-kevitra malalaka sy milamina izay nambarany ho fototry ny politikany. Ny faminaniana milaza fa hiteny ‘tahaka ny dragona’ izy ary hampihatra ‘ny fahefana rehetra an’ilay bibidia voalohany’ dia maminany mazava ny fivoaran’ny fanahin’ny tsy fandeferana sy ny fanenjehana izay nasehon’ireo firenena asehon’ny dragona sy ilay bibidia mitovitovy amin’ny leoparda. Ary ny filazana fa ilay bibidia manan-tandroka roa dia ‘mampanaiky ny tany sy izay monina eo aminy hiankohoka amin’ilay bibidia voalohany’ dia manambara fa ny fahefan’ity firenena ity dia hampiasaina amin’ny fanerena ny fitandremana fomba iray izay ho fihetsika fanomezam-boninahitra ny papa.” Ilay Ady Lehibe, 443.
When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.
Rehefa “miteny” i Etazonia, ka mampihatra ny lalàna alahady izay ho avy tsy ho ela, dia “miteny” koa ny “feo faharoa” ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, amin’ny fiantsoana ny lehilahy sy ny vehivavy hivoaka avy ao Babylona.
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 nandre feo hafa avy any an-danitra aho nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy hiraisanareo amin’ny fahotany, ary mba tsy handraisanareo anjara amin’ny lozany. Fa ny fahotany efa tonga hatrany an-danitra, ary Andriamanitra efa nahatsiaro ny helony. Valio izy araka izay namaliany anareo, ary ampio indroa avo heny ho azy araka ny asany; ao amin’ny kapoaka izay namenoany no mamenoa ho azy indroa avo heny. Apokalypsy 18:4–6.
In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.
Ao amin’ny andininy fahiraika amby efapolo, rehefa miteny i Etazonia, ireo izay mbola ao anatin’ilay tontolo telo sosona an’i Babylona maoderina dia antsoina hivoaka rehefa miteny ilay “feo faharoa” ao amin’ny Apokalypsy toko fahavalo ambin’ny folo. Ireo izay antsoina hivoaka amin’izay dia aseho ao amin’ny andininy fahiraika amby efapolo ho “Edoma sy Moaba ary ny lohan’ny zanak’i Amona.” Ao amin’ilay andininy, ireo izay aseho amin’ilay tandindona telo sosona an’i Babylona maoderina dia afa-mandositra ny tanan’ny mpanjakan’ny avaratra (ny papa). Ny teny hebreo adika hoe “afa-mandositra” dia midika hoe mandositra amin’ny alalan’ny fitsoahana malama, ary ny heviny raiki-tampisaka ao anatiny dia hoe tanterahina ny fandosirana hiala amin-javatra iray izay, talohan’izany fandosirana izany, no nitazona ireo izay nandositra ho babo.
He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.
Ary hiditra ao amin’ny tany mahafinaritra koa izy, ary firenena maro no ho resy; nefa ireto kosa no ho afaka amin’ny tànany, dia Edoma sy Moaba ary ny lohan’ny zanak’i Amona. Ary haninjitra ny tànany amin’ny firenena koa izy; ary ny tany Egypta dia tsy ho afa-mandositra. Daniela 11:41, 42.
In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”
Ao amin’ny andininy faha-roa amby efapolo, ny fahefana papaly (ny mpanjakan’ny avaratra) dia mandresy ny sakana ara-jeografia fahatelo, rehefa azony i Egypta, izay tandindon’ny Firenena Mikambana, araka ny asehon’ny fitsingerenan’ny andro nahaterahan’i Heroda, rehefa resin’ny dihy mamitaka nataon’i Salome (Etazonia) izy, dia ilay zanakavavin’i Herodiasy (ny fahefana papaly). Izany no manondro ny fotoana izay ifanarahan’ny Firenena Mikambana (ireo “mpanjaka folo” ao amin’ny Apokalypsy fito ambin’ny folo) hanolotra ny fanjakany ho an’ilay bibidia mandritra ny adiny iray. Io adiny iray io dia ilay ora amin’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy iraika ambin’ny folo, ary ilay “ora” itsarana ilay vehivavy janga Babylona. Ao amin’ny andininy faha-roa amby efapolo, i Egypta (ny Firenena Mikambana) dia “tsy ho afa-mandositra.”
The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.
Ny teny hebreo adika hoe “handositra” ao amin’ny andininy faha-roa amby efapolo dia hafa noho ny teny hebreo ao amin’ny andininy faha-iray amby efapolo. Ao amin’ny andininy faha-roa amby efapolo, ny teny hoe “handositra” dia midika hoe “tsy mahita fanafahana”, fa ny andininy faha-iray amby efapolo kosa dia manondro fa ireo talohan’ilay lalàna Alahady izay ho avy tsy ho ela dia efa nifampitantana tamin’ny fahefana papaly, ka avy eo dia afa-miala toy ny amin’ny fitsoahana noho ny fahalefahana. Talohan’ny ora isehoan’ny krizin’ny lalàna Alahady, ireo ao amin’ny fiombonan’i Babylona maoderina dia efa nanaiky ny hevitra satanika fa ny Alahady no androm-pivavahana ho an’Andriamanitra. Rehefa ampiharina ny mariky ny bibidia, ny olona iray dia afaka na manaiky izany noho ny antony rehetra, na mino marina tokoa fa izany no izy. Ny mino izany dia ny mandray ny marika eo amin’ny handrina, ary ny manaiky izany fotsiny dia ny mandray ny marika eo amin’ny tananao.
Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.
Ireo izay afa-mandositra ny tanan’ny fahefan’ny papa amin’ny lalàna momba ny Alahady, dia mandà ilay hevi-dratsin’i Satana fa ny androm-pivavahana nomen’Andriamanitra dia ny andron’ny masoandro, indrindra amin’izay fotoana izay iarahan’i Etazonia sy ny Firenena Mikambana tanana amin’ilay vehivavy janga avy any Roma, dia ny fahefan’ny papa, mpanjakan’ny avaratra.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Ny Protestanta any Etazonia no ho lohalaharana amin’ny faninjirana ny tanany manerana ny hantsana mba handray ny tanan’ny Spiritisma; hanatsotra ny tanany hiampita ny hantsana lalina izy mba hifampitantana amin’ny fahefana romana; ary eo ambanin’ny herin’ity firaisana telo sosona ity, ity firenena ity dia hanaraka ny dian’i Roma amin’ny fanitsakitsahana ny zon’ny fieritreretana.” The Great Controversy, 588.
It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.
Zava-dehibe ny maka fotoana hametrahana mazava ny firafitry ny andininy enina farany ao amin’i Daniela toko faha-iraika ambin’ny folo, raha mbola miroso amin’ny fandinihantsika ny andininy faha-efapolo isika. Ny mpanjakan’ny avaratra, izay i Roma Maoderina, dia mandresy sakana ara-jeografia telo mba hampiorenana azy eo amin’ny seza fiandrianan’ny tany. Nandresy sakana ara-jeografia telo i Roma jentilisa, tahaka izany koa i Roma papa, ka dia toy izany no andresen’i Roma Maoderina ny mpanjakan’ny atsimo (ny Firaisana Sovietika taloha) ao amin’ny andininy faha-efapolo, ary avy eo mandresy ny tany be voninahitra (Etazonia) ao amin’ny andininy faha-iraika amby efapolo, ary avy eo i Egypta (ny Firenena Mikambana) ao amin’ny andininy faha-roa amby efapolo sy faha-telo amby efapolo.
But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.
Nefa araka izay asehon’ilay teny nindramina teo aloha nataon-dRahavavy White, dia miara-mifanome tanana amin’ny fahefan’ny papa sy ny Firenena Mikambana i Etazonia amin’io fotoana io ihany. Ny firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka dia tanteraka amin’ilay lalàna Alahady ho avy tsy ho ela, na dia ny Daniela toko fahairaika ambin’ny folo andininy fahaefatra amby efapolo ka hatramin’ny fahaefatra amby efapolo sy telo aza no manondro ny fandresena mitranga miaraka nefa misesy. Ny filaharana aseho eo dia maneho ny fandehan’ny toe-javatra, nefa izy rehetra dia tanteraka amin’ilay lalàna Alahady ho avy tsy ho ela.
At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.
Amin’izay fotoana izay no “feo faharoa” ao amin’ny Apokalypsy toko fahavalo ambin’ny folo “miteny,” eo amin’izay “itenenan’i” Etazonia. Miteny Andriamanitra eo amin’izay sy amin’ny fotoana itenenan’i Satana. Ao amin’ny andininy faha-44, ny vaovao avy any atsinanana sy avaratra dia mampitebiteby ny mpanjakan’ny avaratra ary manomboka ny fandripahan-dra papaly farany. Ny andininy faha-44, tahaka ny andininy faha-42 sy faha-43, dia manomboka ao amin’ny andininy faha-41, rehefa ilay anjely mahery ao amin’ny Apokalypsy toko fahavalo ambin’ny folo no manomboka ny antsony ho an’ireo ondry hafa Azy mba hivoaka avy ao Babylona.
The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.
Ny hafatra atolony dia ilay hafatra izay manondro ny Silamo amin’ny loza fahatelo ho fitaovam-pitsarany sy ho famaizana ny vehivavy janga avy any Babylona. Ny Silamo no aseho ho “vaovao avy any atsinanana”, ary ny fahefam-papa (ilay mpanjakan’ny avaratra sandoka) no “vaovao avy any avaratra”. Daniela toko fahiraika ambin’ny folo andininy faha-efapolo dia manondro ny fitsarana famotopotorana, ary ny andininy faha-iraika amby efapolo ka hatramin’ny faha-dimy amby efapolo kosa dia manondro ny fitsarana fanatanterahana.
We will continue our consideration of verse forty of Daniel eleven in the next article.
Hanohy ny fandinihantsika ny andininy faha-efapolo ao amin’ny Daniela iraika ambin’ny folo isika ao amin’ny lahatsoratra manaraka.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Tamin’ny fotoana iray, fony aho tany an-tanànan’i New York, dia nantsoina aho tamin’ny fahitana tamin’ny alina mba hijery trano nitsangana rihana mifanesy niakatra ho any an-danitra. Ireo trano ireo dia nohamarinina fa tsy mety mirehitra, ary naorina mba hanomezam-boninahitra ny tompony sy ny mpanao azy. Niakatra hatrany, avo kokoa hatrany, ireo trano ireo, ary tao aminy no nampiasana ny akora lafo indrindra. Ireo izay tompon’ireo trano ireo dia tsy nanontany tena hoe: ‘Ahoana no fomba tsara indrindra ahafahantsika manome voninahitra an’Andriamanitra?’ Tsy tao an-tsainy ny Tompo.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Nieritreritra aho hoe: ‘Enga anie ka ireo izay mandany ny fananany toy izao hahita ny lalany araka ny fahitan’Andriamanitra azy! Manangona trano mijoalajoala izy, nefa endrey ny hadalan’ny fandaminany sy ny fikasany eo imason’Ilay Mpanjakan’izao rehetra izao. Tsy mandinika amin’ny herin’ny fo sy ny saina rehetra izy ny amin’ny fomba hanomezany voninahitra an’Andriamanitra. Very tsy hitany intsony izao, dia ny adidy voalohan’ny olombelona.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Raha niakatra ireo trano avo sy miezinezina ireo, dia nifaly tamin’ny fireharehana feno fanirian-daza ny tompony, satria nanam-bola hampiasaina hanomezana fahafaham-po ny tenany sy hampiteraka ny fialonan’ny namany. Betsaka tamin’ny vola izay nampiasainy tahaka izany no azo tamin’ny fampahoriana, tamin’ny fanorotoroana ny mahantra. Hadinon’izy ireo fa any an-danitra dia voatahiry ny fitanana an-tsoratra momba ny raharaham-barotra rehetra; voasoratra ao ny fifanarahana tsy marina rehetra sy ny asa fitaka rehetra. Ho avy ny fotoana izay hahatongavan’ny olona, amin’ny fitaka sy ny fiavonavonany, amin’ny teboka iray izay tsy havelan’ny Tompo hihoarany, ka hianarany fa misy fetra ny fahari-pon’i Jehovah.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Ny sehatra izay nandalo teo anoloako avy eo dia fanairana noho ny afo. Nijery ireo trano avo sy heverina ho tsy mety may ny olona ka nanao hoe: ‘Azo antoka tanteraka ireo.’ Kanjo levon’ny afo ireo trano ireo toy ny hoe vita tamin’ny dity. Tsy nahavita na inona na inona hanakanana ny fandringanana ny fiara famonoana afo. Tsy nahavita nampandeha ny milina ny mpamono afo.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Nampianarina aho fa rehefa tonga ny andron’ny Tompo, raha tsy mbola misy fiovana mitranga ao am-pon’ireo olona mirehareha sy fatra-paniry laza, dia ho hitan’ny olona fa ilay tanana izay nahery hamonjy dia ho nahery koa handringana. Tsy misy hery etỳ an-tany mahavonjy ny tanan’Andriamanitra. Tsy misy akora azo ampiasaina amin’ny fanorenana trano izay haharitra hiaro azy amin’ny fandringanana rehefa tonga ny fotoana voatendrin’Andriamanitra handefasany famaizana amin’ny olona noho ny tsy firaharahiany ny lalàny sy noho ny fitiavan-tenany fatra-paniry laza.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Tsy maro, na dia eo anivon’ny mpanabe sy ny mpitondra fanjakana aza, no mahatakatra ny antony fototra iorenan’ny toetry ny fiaraha-monina ankehitriny. Ireo izay mitana ny fehin’ny fitondram-panjakana dia tsy mahavaha ny olan’ny fahalotoam-pitondrantena, ny fahantrana, ny fahantrana lalina, ary ny fitomboan’ny heloka bevava. Miezaka foana izy ireo, nefa zava-poana, ny hametraka ny raharaham-barotra eo amin’ny fototra azo antoka kokoa. Raha ny olona no hihaino bebe kokoa ny fampianaran’ny Tenin’Andriamanitra, dia hahita vahaolana ho an’ireo olana mampisafotofoto azy izy.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
Ny Soratra Masina dia manoritsoritra ny toetry ny izao tontolo izao mialoha indrindra ny fiavian’i Kristy fanindroany. Momba ireo olona izay manangona harena be amin’ny alalan’ny halatra sy ny fanararaotana dia izao no voasoratra: “Efa namory harena ho an’ny andro farany hianareo. Indro, ny karaman’ny mpiasa izay nijinja ny tanimbolinareo, izay notananareo tamin’ny fitaka, dia miantso; ary ny fitarainan’ireo mpijinja dia efa tafiditra ao an-tsofin’ny Tompon’ny maro. Efa niaina tamin’ny fahafinaretana teto an-tany sy nanaram-po hianareo; efa namahan-tena toy ny amin’ny andro famonoana hianareo. Efa nanameloka sy namono ny marina hianareo; ary tsy manohitra anareo izy.” Jakoba 5:3–6.
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Fa iza no mamaky ny fampitandremana omen’ireo famantarana ny andro izay tanteraka haingana? Inona no fahatsapana aterak’izany eo amin’ny olona araka izao tontolo izao? Fiovana inona no hita eo amin’ny toe-tsainy? Tsy mihoatra noho izay hita tamin’ny toe-tsain’ny mponina tamin’ny andron’i Noa. Rotiky ny raharahan’izao tontolo izao sy ny fahafinaretana, ireo olona talohan’ny Safodrano dia ‘tsy nahalala mandra-pahatongan’ny Safodrano ka nifaoka azy rehetra.’ Matio 24:39. Nanana fampitandremana nalefan’ny lanitra izy, nefa nandà tsy hihaino. Ary ankehitriny izao tontolo izao, izay tsy miraharaha tanteraka ny feon’ny fampitandreman’Andriamanitra, dia mihazakazaka mankany amin’ny fandringanana mandrakizay.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”
“Ny tany izao dia ahetsiky ny fanahin’ny ady. Ny faminaniana ao amin’ny toko fahiraika ambin’ny folo ao amin’i Daniela dia saika tonga amin’ny fahatanterahany tanteraka. Tsy ho ela dia hiseho ireo toe-javatra mampahory voalaza ao amin’ny faminaniana.”
Testimonies to the Church, volume NINE, page ELEVEN.
Fijoroana ho an’ny Fiangonana, boky FAHASIVY, pejy FAHIRAIRA AMBIN’NY FOLO.