There is a transition of both the Republican and the true Protestant horn of the earth beast that began in the year 2020. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain on November 3, 2020. According to Revelation chapter eleven, after three and a half symbolic days they will once again stand upon their feet. When they stand, the true Protestant horn will transition from Laodiceans to Philadelphians. They will have been taken out of a church, and brought into a movement. They have been taken out of the experience of the seventh church, into the experience of the sixth church. They have become the eighth, that is of the seven.

Misy fifindran-toetra tamin’ilay tandroka Repoblikana sy ilay tandroka Protestanta marina an’ilay bibidia avy amin’ny tany, izay nanomboka tamin’ny taona 2020. Novonoina tamin’ny 18 Jolay 2020 ilay tandroka Protestanta marina, ary novonoina tamin’ny 3 Novambra 2020 ilay tandroka Repoblikana. Araka ny Apokalypsy toko faha-11, rehefa afaka telo andro sy tapany ara-panoharana dia hijoro amin’ny tongony indray izy ireo. Rehefa mijoro izy ireo, ilay tandroka Protestanta marina dia hifindra avy amin’ny Laodikeana ho amin’ny Filadelfiana. Ho voaala tao amin’ny fiangonana izy ireo ka hoentina ho ao amin’ny hetsika iray. Efa navoaka avy tamin’ny fanandraman’ilay fiangonana fahafito izy ireo ho ao amin’ny fanandraman’ilay fiangonana fahenina. Efa tonga fahavalo izy, nefa avy amin’ny fito.

The movement at the beginning of Adventism was the Philadelphian movement, and the Philadelphian movement is restored at the end. The work of the three angels of Revelation chapter fourteen, began as a movement, and it will end as a movement. The Philadelphian movement, represented by the sixth church of Philadelphia died in 1856, and beginning at the end of July in 2023, it is now being resurrected as the eighth, that is of the seven.

Ny hetsika teo am-piandohan’ny Advantisma dia ny hetsika Filadelfiana, ary ny hetsika Filadelfiana dia haverina amin’ny laoniny amin’ny farany. Ny asan’ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo dia nanomboka tamin’ny maha-hetsika azy, ary hifarana amin’ny maha-hetsika azy koa izany. Ny hetsika Filadelfiana, izay asehon’ny fiangonana fahenina ao Filadelfia, dia maty tamin’ny 1856, ary nanomboka tamin’ny faran’ny volana Jolay tamin’ny 2023, dia atsangana indray ankehitriny ho ny fahavalo, dia ilay avy amin’ny fito.

In the same history, the Republican horn is experiencing a parallel death and resurrection, with the sixth president since Reagan at the time of the end in 1989 becoming the eighth president, who is of the seven. The process of transitioning for the Republican horn is represented by its merging together with the horn of apostate Protestantism, which is spiritual fornication and the image of the beast. The Republican horn becomes the eighth, that is of the seven, for it represents an image of the beast of Catholicism, that is the eighth head, that is of the seven heads, in Revelation chapter seventeen, and in Daniel chapter two.

Amin’io tantara io ihany, ny tandroka Repoblikana dia mandalo fahafatesana sy fitsanganana amin’ny maty mitovy amin’izany, ka ny filoha fahenina hatramin’i Reagan amin’ny fotoanan’ny farany amin’ny 1989 dia tonga filoha fahavalo, izay avy amin’ny fito. Ny fizotry ny fifindrana ho an’ilay tandroka Repoblikana dia asehon’ny firaisany amin’ny tandroky ny Protestanta niodina, izay fijangajangana ara-panahy sy ny sarin’ilay bibidia. Ilay tandroka Repoblikana dia tonga ilay fahavalo, dia izay avy amin’ny fito, satria izy no maneho ny sarin’ny bibidian’ny Katôlisma, dia ilay loha fahavalo, dia izay avy amin’ny loha fito, ao amin’ny Apokalypsy toko fahafito ambin’ny folo, ary ao amin’ny Daniela toko faharoa.

The political transition of the horn of Republicanism is represented in the period of preparation from 1776 unto 1798. That prophetic period is a necessary key to recognize the unsealing of the hidden secret of Nebuchadnezzar’s image of the beasts. That period of preparation is represented by the period of a thirty-year preparation for both Christ and the antichrist.

Ny tetezamita ara-politikan’ilay tandroky ny Repoblikanisma dia aseho ao anatin’ny vanim-potoanan’ny fanomanana manomboka amin’ny 1776 ka hatramin’ny 1798. Io vanim-potoana ara-paminaniana io dia lakile tsy maintsy ilaina hahafantarana ny fanokafana ny zava-miafina nafenina ao amin’ny sarin’ireo biby an’i Nebokadnezara. Izany vanim-potoanan’ny fanomanana izany dia asehon’ny fe-potoana telopolo taona ho fanomanana ho an’i Kristy sy ny antikristy.

The sealing time from September 11, 2001 unto the soon coming Sunday law is the prophetic period where the effect of every vision is accomplished. It represents the period that ends with the papacy returning to the throne of the earth as the eighth kingdom, that is of the seven, at the hour of the “great earthquake” of Revelation chapter eleven. It has therefore been typified by the period that preceded the first time the papacy was enthroned in 538. In 538 the papacy passed a Sunday law at the Council of Orleans, identifying the end of the thirty years of preparation, and typifying the soon coming Sunday law. Jesus never changes, so there must be a period that precedes the Sunday law where the deadly wound is healed, as there was the first time the papacy was enthroned.

Ny fotoana fanisiana tombo-kase hatramin’ny 11 Septambra 2001 ka mandra-pahatongan’ny lalàn’ny Alahady izay ho avy tsy ho ela dia vanim-potoana ara-paminaniana izay anatanterahana ny vokatry ny fahitana rehetra. Izy io dia maneho ny vanim-potoana izay mifarana amin’ny fiverenan’ny fahefan’ny papa eo amin’ny seza fiandrianan’ny tany amin’ny maha-fanjakana fahavalo azy, izay avy amin’ny fito, amin’ny ora isehoan’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Noho izany, io dia efa natondro mialoha tamin’ny alalan’ilay vanim-potoana nialoha ny fotoana voalohany nanandratana ny fahefan’ny papa teo amin’ny seza fiandrianana tamin’ny taona 538. Tamin’ny 538 dia namoaka lalàn’ny Alahady ny fahefan’ny papa tao amin’ny Konsily tao Orléans, ka nanamarika ny fiafaran’ireo telopolo taona fiomanana, sady naneho mialoha ilay lalàn’ny Alahady izay ho avy tsy ho ela. Tsy miova na oviana na oviana Jesosy, koa tsy maintsy misy vanim-potoana mialoha ny lalàn’ny Alahady izay anasitranana ilay ratra mahafaty, tahaka ny tamin’ilay fotoana voalohany nanandratana ny fahefan’ny papa teo amin’ny seza fiandrianana.

That period is represented by the histories associated with the waymarks of the years 508, 533 and 538. In the year 508 the period of preparation, or the setting up of the papacy began. The fourth kingdom of pagan Rome, a dragon power, had been subdued, and in 533, Justinian decreed that the papacy was the “head of the churches, and also the corrector of heretics.” All that was left in order for the papacy to take control in 538, was the removal of the Goths from the City of Rome, and that took place in the year 538. That thirty-year line of history ran parallel to the birth of Christ, that was followed by the ministry of John, that led to the empowerment of Jesus as the Messiah at His baptism.

Io vanim-potoana io dia asehon’ireo tantara mifandray amin’ireo mari-pamantaran’ny taona 508, 533, ary 538. Tamin’ny taona 508 no nanomboka ny vanim-potoanan’ny fiomanana, na ny fametrahana ny fahefan’ny papa. Ilay fanjakana fahefatra, dia Roma mpanompo sampy, hery dragona, dia efa resin-kery; ary tamin’ny taona 533, i Justinien dia namoaka didy fa ny fahefan’ny papa no “lohany amin’ny fiangonana, sady mpanitsy ny heretika koa.” Ny hany sisa nilaina mba hahafahan’ny fahefan’ny papa mandray ny fifehezana tamin’ny 538, dia ny fanesorana ny Goths hiala ao amin’ny Tanànan’i Roma; ary izany dia tanteraka tamin’ny taona 538. Io tsipika ara-tantara telopolo taona io dia nifanandrify tamin’ny nahaterahan’i Kristy, izay narahin’ny asa fanompoan’i Jaona, ka nitarika ho amin’ny fanomezam-pahefana an’i Jesosy amin’ny maha-Mesia Azy tamin’ny batisany.

The period of preparation in the history of Christ runs parallel with the sealing time, and it addresses the internal line of the Protestant horn, while the period of preparation for the antichrist addresses the external line of the Republican horn. Those two periods provide two witnesses of September 11, 2001, October 7, 2023, and the soon coming Sunday law. One period is emphasizing the external and the other the internal testimony of the sealing time of the one hundred and forty-four thousand.

Ny vanim-potoanan’ny fiomanana ao amin’ny tantaran’i Kristy dia mifanaraka amin’ny fotoana fanisiana tombo-kase, ary mikasika ny tsipika anatiny amin’ny tandroka Protestanta izany, raha ny vanim-potoanan’ny fiomanana ho an’ny antikristy kosa dia mikasika ny tsipika ivelany amin’ny tandroka Repoblikana. Ireo vanim-potoana roa ireo dia manome vavolombelona roa momba ny 11 Septambra 2001, ny 7 Oktobra 2023, ary ny lalàna Alahady ho avy tsy ho ela. Ny vanim-potoana iray dia manasongadina ny vavolombelona ivelany, ary ny iray kosa ny vavolombelona anatiny, momba ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina.

The work of John, as the voice in the wilderness who prepared the way for the Messenger of the Covenant, paralleled the decree of Justinian that prepared the way for the man of sin, who is the messenger of the covenant of death. October 7, 2023 was the warning of what is going to happen when the Sunday law is enforced, as it was in 538. October 7, 2023 parallels 533 in the period of preparation for the first time the papacy was placed on the throne of the earth. It is the warning that at the soon-coming Sunday law, as in 538, the pope will once again become both the head of the churches, and also the corrector of heretics. It is also the warning of the escalating warfare of Islam of the third woe.

Ny asan’i Jaona, amin’ny maha-feo miantso any an-efitra azy izay nanomana ny lalana ho an’Ilay Iraky ny Fanekena, dia nifanindran-dalana tamin’ny didin’i Justinien izay nanomana ny lalana ho an’ilay lehilahin’ny ota, izay iraky ny faneken’ny fahafatesana. Ny 7 Oktobra 2023 dia fampitandremana ny amin’izay hitranga rehefa hampiharina ny lalàn’ny Alahady, tahaka ny tamin’ny taona 538. Ny 7 Oktobra 2023 dia mifanandrify amin’ny taona 533 ao anatin’ny vanim-potoanan’ny fiomanana tamin’ny nametrahana voalohany ny papa teo ambonin’ny seza fiandrianan’ny tany. Izy io dia fampitandremana fa amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, tahaka ny tamin’ny 538, dia ho tonga indray ny papa ho sady lohan’ny fiangonana no mpanitsy ny heretika. Izy io koa dia fampitandremana momba ny ady miha-mitombo ataon’ny finoana silamo ao amin’ny loza fahatelo.

It is the warning identifying Islam (tidings of the east), and the warning of the restoration of the pope (tidings of the north). That warning coincides with the work of the messenger who prepares the way in the last days, for the Messenger of the Covenant, who is to then enter into covenant with the one hundred and forty-four thousand.

Io no fampitandremana manondro ny Islamo (vaovao avy any atsinanana), sy ny fampitandremana ny amin’ny famerenana amin’ny laoniny ny papa (vaovao avy any avaratra). Mifanindry amin’ny asan’ilay iraka manomana ny lalana amin’ny andro farany izany fampitandremana izany, ho an’Ilay Iraky ny Fanekena, izay hiditra ao amin’ny fanekena amin’ny efatra arivo sy efatra alina sy iray hetsy avy eo.

The three periods of preparation (the thirty years of Christ and the antichrist, and the sealing time), are also typified by the period of 1776 unto 1798. The ending of the earth beast has a specific period which precedes its ending as the sixth kingdom of Bible prophecy, therefore, the beginning of the earth beast as the sixth kingdom of Bible prophecy must have a prophetic period that precedes the beginning of that kingdom. Alpha and Omega always illustrates the end of a thing, with the beginning of a thing.

Ny vanim-potoana telo fiomanana (ny telopolo taona an’i Kristy sy ny antikristy, ary ny fotoanan’ny fanisiana tombo-kase) dia aseho mialoha ihany koa amin’ilay vanim-potoana hatramin’ny 1776 ka hatramin’ny 1798. Ny fiafaran’ilay biby avy amin’ny tany dia manana vanim-potoana voafaritra manokana izay mialoha ny fiafarany amin’ny maha-fanjakana fahenina azy ao amin’ny faminaniana ao amin’ny Baiboly; noho izany, ny fiandohan’ilay biby avy amin’ny tany amin’ny maha-fanjakana fahenina azy ao amin’ny faminaniana ao amin’ny Baiboly dia tsy maintsy manana vanim-potoana ara-paminaniana izay mialoha ny fiandohan’izany fanjakana izany. Ny Alfa sy Omega dia maneho mandrakariva ny fiafaran’ny zavatra iray miaraka amin’ny fiandohany.

1776, 1789 and 1798 represent September 11, 2001, October 7, 2023, and the soon-coming Sunday law. From 1776 unto 1798 the prophetic preparation of the setting up of the sixth kingdom was accomplished, just as the years 508, 533, and 538 represented the preparation of the setting up of the fifth kingdom. They must have these same prophetic characteristics, for the sixth kingdom is to be the image of the fifth kingdom.

1776, 1789 ary 1798 dia maneho ny 11 Septambra 2001, ny 7 Oktobra 2023, ary ny lalàn’ny Alahady izay ho avy tsy ho ela. Hatramin’ny 1776 ka hatramin’ny 1798 dia tanteraka ny fanomanana ara-paminaniana ho amin’ny fananganana ny fanjakana fahenina, tahaka ny nanehoan’ny taona 508, 533, ary 538 ny fanomanana ny fananganana ny fanjakana fahadimy. Tsy maintsy manana ireo toetra ara-paminaniana ireo ihany izy ireo, fa ny fanjakana fahenina dia ho sarin’ny fanjakana fahadimy.

The thirty years of Christ’s preparation leading to His baptism represent the same period, for when Christ came to confirm the covenant for one week, beginning at His baptism, He was setting up His kingdom of grace. In setting up His kingdom of grace in those seven years, He shed His blood to confirm that kingdom, and in so doing, He left the example of when He would set up His kingdom of glory. That kingdom of glory is the kingdom of Daniel two, that is represented as a stone that is cut out of a mountain without hands. That kingdom Sister White informs us is set up during the latter rain, and the latter rain began on September 11, 2001.

Ny telopolo taona nanomanan’i Kristy, izay nitarika ho amin’ny batisany, dia maneho io fe-potoana io ihany; fa rehefa tonga Kristy hanamafy ny fanekena mandritra ny herinandro iray, manomboka amin’ny batisany, dia nanangana ny fanjakan’ny fahasoavany Izy. Tamin’ny fananganana ny fanjakan’ny fahasoavany tao anatin’ireo fito taona ireo, dia nandatsaka ny rany Izy mba hanamafisana izany fanjakana izany, ary tamin’ny fanaovana izany, dia namela ny ohatra momba ny fotoana hananganany ny fanjakan’ny voninahiny Izy. Izany fanjakan’ny voninahitra izany dia ilay fanjakan’i Daniela roa, izay aseho ho vato voakapa avy amin’ny tendrombohitra tsy tamin-tanana. Izany fanjakana izany, hoy ny Sister White amintsika, dia hatsangana mandritra ny ranonorana farany, ary ny ranonorana farany dia nanomboka tamin’ny 11 Septambra 2001.

“The latter rain is coming on those that are pure—all then will receive it as formerly.

« Ny orana farany dia ho tonga amin’ireo izay madio—amin’izay dia handray izany avokoa izy rehetra tahaka ny taloha. »

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

“Rehefa mamela ireo anjely efatra, dia hanorina ny fanjakany Kristy. Tsy misy mahazo ny orana farany afa-tsy izay manao izay rehetra azony atao. Hanampy antsika Kristy. Ny rehetra dia mety ho mpandresy amin’ny alalan’ny fahasoavan’Andriamanitra, amin’ny alalan’ny ran’i Jesosy. Liana amin’ny asa ny lanitra manontolo. Liana ny anjely.” Spalding and Magan, 3.

On September 11, 2001 the four winds, which are represented as an angry horse (Islam) were released, and then held in check, while the one hundred and forty-four thousand are being sealed. 1776, 1789 and 1798 represent the period of the sealing of the one hundred and forty-four thousand, and the three dates represent legal enactments that led to the sixth kingdom of Bible prophecy being established. The second date of 1789 identifies the Constitution of the United States, and therefore it was the message that identified the Constitution as the twofold power that was to arrive in 1798, just as 533 was the announcement of the twofold power that would arrive in 538, and as John the Baptist announced the twofold power which would arrive at Christ’s baptism.

Tamin’ny 11 Septambra 2001 dia navotsotra ireo rivotra efatra, izay aseho ho toy ny soavaly tezitra (Islam), ary avy eo dia notanana tsy hiroso, raha mbola asiana tombo-kase kosa ireo iray hetsy efatra arivo amby efatra alina. Ny taona 1776, 1789 ary 1798 dia maneho ny vanim-potoanan’ny fanisiana tombo-kase ireo iray hetsy efatra arivo amby efatra alina, ary ireo daty telo ireo dia maneho fananganan-dalàna izay nitarika ho amin’ny fanorenana ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly. Ny daty faharoa, dia ny 1789, no manondro ny Lalàm-panorenan’i Etazonia, ary noho izany dia ilay hafatra izay nanondro ny Lalàm-panorenana ho ilay fahefana roa sosona izay ho tonga tamin’ny 1798 izany, tahaka ny naha-fanambarana ny fahefana roa sosona izay ho tonga tamin’ny 538 ny taona 533, ary tahaka ny nanambaran’i Jaona Mpanao Batisa ilay fahefana roa sosona izay ho tonga tamin’ny batisan’i Kristy.

The two powers that make up the twofold power of Christ was His example that divinity combined with humanity does not sin. The two powers that make up the twofold power of the antichrist was his enthronement as the head of the churches, and his enthronement as the corrector of heretics. The two powers of that make up the twofold power of the earth beast are the two horns of Republicanism and Protestantism.

Ny hery roa izay mandrafitra ny hery roa soson’i Kristy dia ny ohatra nasehony fa ny maha-Andriamanitra atambatra amin’ny maha-olombelona dia tsy manota. Ny hery roa izay mandrafitra ny hery roa soson’ny antikristy dia ny fanandratana azy ho lohan’ny fiangonana, sy ny fanandratana azy ho mpanitsy ny heretika. Ny hery roa izay mandrafitra ny hery roa soson’ilay bibin’ny tany dia ny tandroka roa, dia ny Repoblikanisma sy ny Protestantisma.

“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.” The Great Controversy, 441.

“‘Ary nanan-tandroka roa tahaka ny zanak’ondry izy.’ Ny tandroka tahaka ny zanak’ondry dia manambara fahatanorana, tsy fanan-tsiny, ary fahalemem-panahy, ka maneho tsara ny toetran’i Etazonia, raha naseho tamin’ny mpaminany ho ‘miakatra’ tamin’ny taona 1798. Anisan’ireo sesitany kristiana izay nandositra voalohany ho any Amerika ka nitady fialofana tamin’ny fampahoriana nataon’ny mpanjaka sy ny tsy fandeferan’ny mpisorona, dia maro no tapa-kevitra hanorina fitondram-panjakana eo ambonin’ny fototra malalaky ny fahafahana sivily sy ara-pivavahana. Nahita toerana tao amin’ny Fanambarana ny Fahaleovantena ny heviny, izay maneho ilay fahamarinana lehibe fa ‘ny olona rehetra dia nohariana mitovy’ ary nomena ny zo tsy azo esorina amin’ny ‘fiainana, fahafahana, ary fikatsahana fahasambarana.’ Ary ny Lalàm-panorenana dia miantoka ho an’ny vahoaka ny zon’ny fitondrana ny tenany, amin’ny fanomezana fa ny solontena voafidin’ny latsa-baton’ny vahoaka no hamolavola sy hitantana ny lalàna. Nomena koa ny fahalalahan’ny finoana ara-pivavahana, ka ny olona tsirairay dia navela hanompo an’Andriamanitra araka izay tarihin’ny feon’ny fieritreretany. Ny Repoblikanisma sy ny Protestantisma no tonga foto-kevitra fototry ny firenena. Ireo foto-kevitra ireo no tsiambaratelon’ny heriny sy ny fanambiniany. Ireo ampahorina sy voahitsakitsaka eran’ny tontolo kristiana dia nitodika tamin’ity tany ity tamim-pahalianana sy fanantenana. An-tapitrisany no nitady ny morontsirany, ary i Etazonia dia niakatra ho amin’ny toerana anisan’ny firenena mahery indrindra eto an-tany.” Ny Hery Mifanandrina, 441.

1776, 1789 and 1798 represent three histories that emphasize that the eighth, is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents the publication of the Constitution and the History of the Articles of Confederation. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

Ny taona 1776 sy 1789 ary 1798 dia maneho tantara telo izay manasongadina fa ilay fahavalo dia avy amin’ny fito. Ny taona 1776 dia maneho ny famoahana ny Fanambarana ny Fahaleovantena, ary ny tantaran’ny Kongresy Kontinantaly Voalohany sy Faharoa. Ny taona 1789 dia maneho ny famoahana ny Lalàm-panorenana sy ny tantaran’ny Articles of Confederation. Ny taona 1798 dia maneho ny famoahana ny Alien and Sedition Acts, ary ny fiandohan’ilay bibidia avy amin’ny tany amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy.

The First Continental Congress occurred in 1774, and was a pivotal institution in the early history of the United States, serving as a governing body during the American Revolutionary War. The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and convened in Philadelphia from September 5 to October 26, 1774. Peyton Randolph was the first president of the meeting from September 5 to October 22, and then Henry Middleton presided for the next five days until October 26, 1774.

Ny Kongresy Kaontinantaly Voalohany dia natao tamin’ny taona 1774, ary andrim-panjakana lehibe teo amin’ny tantara voalohan’i Etazonia, sady niasa ho toy ny rafitra mpitantana nandritra ny Ady Revolisionera Amerikana. Ny Kongresy Kaontinantaly dia mizara ho vanim-potoana ara-paminaniana roa, dia ny kongresy voalohany sy ny kongresy farany. Ny Kongresy Kaontinantaly Voalohany dia nanana filoha roa ary nivory tao Philadelphia nanomboka ny 5 Septambra ka hatramin’ny 26 Oktobra 1774. Peyton Randolph no filoha voalohany tamin’ilay fivoriana nanomboka ny 5 Septambra ka hatramin’ny 22 Oktobra, ary avy eo i Henry Middleton no nitarika nandritra ny dimy andro manaraka, hatramin’ny 26 Oktobra 1774.

The Second Continental Congress occurred from 1775 until 1781. The Second Continental Congress had six presidents during its existence. Peyton Randolph presided as president from May 10, 1775 until May 24, 1775. He was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses.

Nisy nanomboka tamin’ny 1775 ka hatramin’ny 1781 ny Kongresy Kaontinantaly Faharoa. Nandritra ny fisiany dia nanana filoha enina ny Kongresy Kaontinantaly Faharoa. I Peyton Randolph no nitarika tamin’ny maha-filoha azy nanomboka ny 10 Mey 1775 ka hatramin’ny 24 Mey 1775. Izy no filoha voalohany sady tamin’ny Kongresy Kaontinantaly Voalohany no tamin’ny Kongresy Kaontinantaly Faharoa koa. Tamin’ny tantaran’ny Kongresy Kaontinantaly Voalohany sy Faharoa dia nisy filoha valo raha atambatra.

The second president of the Second Continental Congress was John Hancock, and Hancock presided from May 24, 1775 until October 31, 1777. Henry Laurens presided from November 1, 1777 until December 9, 1778. John Jay presided from December 10, 1778 until September 28, 1779. Samuel Huntington presided from September 28, 1779 until July 9, 1781. Thomas McKean presided from July 10, 1781 until November 4, 1781.

Ang ikalawang pangulo ng Ikalawang Kongresong Kontinental ay si John Hancock, at si Hancock ay namuno mula Mayo 24, 1775 hanggang Oktubre 31, 1777. Si Henry Laurens ay namuno mula Nobyembre 1, 1777 hanggang Disyembre 9, 1778. Si John Jay ay namuno mula Disyembre 10, 1778 hanggang Setyembre 28, 1779. Si Samuel Huntington ay namuno mula Setyembre 28, 1779 hanggang Hulyo 9, 1781. Si Thomas McKean ay namuno mula Hulyo 10, 1781 hanggang Nobyembre 4, 1781.

Peyton Randolph was the first president of both the First and Second Continental Congresses. This identifies that during the two periods of the Continental Congresses there were eight presidents, but the president that was the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was of the seven men who were presidents, but as Randolph presided twice in that history, he also represents the eighth, that was of the seven.

Peyton Randolph no filoha voalohany tamin’ny Kongresy Kontinantaly Voalohany sy Faharoa. Izany dia manambara fa nandritra ireo vanim-potoana roa nisy an’ireo Kongresy Kontinantaly dia nisy filoha valo, nefa ilay filoha izay filoha voalohany tamin’ny tsirairay amin’ireo vanim-potoana roa ireo dia olona iray ihany. Koa na dia nisy fe-potoam-pitondrana filoham-pirenena valo aza, dia filoha fito ihany no tena nisy. Ilay filoha voalohany dia anisan’ireo lehilahy fito izay filoha, kanefa satria i Randolph no nitarika indroa tao anatin’izany tantara izany, dia izy koa no maneho ilay fahavalo, izay avy amin’ny fito.

In the history of the Continental Congresses, the Revolutionary War was managed by the Congress. For this reason, George Washington was never a president in that period, for he had been appointed as the first Commander and Chief over the military.

Ao amin’ny tantaran’ireo Kongresy Kontinantaly, ny Ady Revolisionera dia notantanan’ny Kongresy. Noho izany antony izany, i George Washington dia tsy mba filoha velively tamin’izany vanim-potoana izany, fa izy no voatendry ho Komandy Lehibe sy Lehiben’ny tafika voalohany.

Being the first president of both periods Randolph represents two witnesses typifying the first actual president, who was George Washington. Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, but also that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven.

Amin’ny maha-filoham-potoana roa tonta voalohany an’i Randolph dia misolo vavolombelona roa izy, izay mampitovy azy amin’ilay filoha tena voalohany, dia i George Washington. I Washington dia asehon’i Randolph; ary noho izany Randolph, amin’ny maha-mariky ny Washington azy, dia mampita ireo toetra ara-paminaniana an’i Randolph, filoha voalohany, kanefa koa ny hoe i Randolph no fahavalo, izay avy tamin’ny fito. Koa araka izany i George Washington, amin’ny maha-filoha voalohany azy sy Komandy Lehibe voalohany azy, dia ara-paminaniana koa no fahavalo, ary avy tamin’ny fito.

Jesus illustrates the end of a thing with the beginning, so the last president and Commander and Chief will be the eighth, that is of the seven. This prophetic fact is established in the history of the First and Second Continental Congresses which is represented by the date of the first waymark of 1776, and publication of the Declaration of Independence.

I Jesosy dia maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohany, koa ny filoha farany sy ny Lehiben’ny Mpifehy dia ho ny fahavalo, izay avy amin’ny fito. Io zava-misy ara-paminaniana io dia miorina ao amin’ny tantaran’ny Kongresy Kaontinantaly Voalohany sy Faharoa, izay asehon’ny datin’ilay mari-pamantarana voalohany, dia ny 1776, sy ny famoahana ny Fanambarana ny Fahaleovantena.

The waymark of 1776 typifies September 11, 2001, and the Patriot Act, where American independence was placed under the authority of Roman law, and no longer under English law. It marks the beginning of the prophetic period that prepares the way for the papacy to once again take the throne of the earth at the soon-coming Sunday law.

Ny mariky ny lalana tamin’ny 1776 dia manondro mialoha ny 11 Septambra 2001 sy ny Patriot Act, izay nametrahana ny fahaleovantenan’i Amerika teo ambanin’ny fahefan’ny lalàna romana, ka tsy teo ambanin’ny lalàna anglisy intsony. Izany no manamarika ny fiandohan’ny vanim-potoana ara-paminaniana izay manamboatra ny lalana ho an’ny papa mba handray indray ny seza fiandrianan’ny tany amin’ilay lalàn’ny Alahady ho avy tsy ho ela.

As with the prophetic period represented by 1776, the prophetic period represented the history from the conclusion of the Second Continental Congress in 1781 to 1789, which is the date that identifies the waymark associated with the publication of the Constitution. In that history there were also eight presidents. The history of 1781 to 1789 is the history of the Articles of Confederation. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification of the Constitution in 1789.

Tahaka ny amin’ilay vanim-potoana ara-paminaniana asehon’ny 1776, io vanim-potoana ara-paminaniana io dia maneho ny tantara nanomboka tamin’ny famaranana ny Second Continental Congress tamin’ny 1781 ka hatramin’ny 1789, izay daty manamarika ilay waymark mifandray amin’ny famoahana ny Constitution. Tao anatin’izany tantara izany dia nisy filoha valo koa. Ny tantaran’ny 1781 ka hatramin’ny 1789 dia tantaran’ny Articles of Confederation. Ny Articles of Confederation dia naneho ny Constitution voalohany, saingy ny fahalemen’ny Articles of Confederation no nitarika ny fanoloana azy, sy ny fanamafisana ara-dalàna ny Constitution tamin’ny 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the two Continental Congresses, and one who was also a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

Tamin’izany vanim-potoana izany, ireo filoha valo dia nahitana filoha fito izay tsy filoha tao amin’ny tantaran’ireo Kongresy Kaontinantaly roa, ary iray izay filoha koa tao amin’ilay vanim-potoana ara-paminaniana voalohany. John Hancock dia nanompo tao amin’ny Kongresy Kaontinantaly faharoa, ary koa tao amin’ilay vanim-potoana asehon’ny Articles of Confederation. Eo amin’ny ambaratonga ara-paminaniana, lehilahy fito monja no filoha nandritra ireo Kongresy Kaontinantaly roa; noho izany, ara-paminaniana, i John Hancock dia iray tamin’ireo valo tao amin’ny vanim-potoanan’ny Articles of Confederation, nefa izy koa dia iray tamin’ireo lehilahy fito avy amin’ilay vanim-potoana teo aloha. Koa izany no nahatonga azy ho ilay fahavalo, izay avy tamin’ny fito.

The second prophetic period, represented by 1789, also had a president (Hancock) who was the eighth, but of the seven, as was Payton Randolph in the first prophetic period represented by 1776. 1789 aligns with and represents the January 6, 2021 Pelosi trials.

Ny vanim-potoana ara-paminaniana faharoa, izay asehon’ny taona 1789, dia nanana filoha koa (Hancock) izay fahavalo, nefa isan’ny fito, tahaka an’i Payton Randolph tamin’ny vanim-potoana ara-paminaniana voalohany izay asehon’ny taona 1776. Ny 1789 dia mifandrindra amin’ny sady maneho ny fitsarana Pelosi tamin’ny 6 Janoary 2021.

“The Lord has faithful watchmen on the walls of Zion to cry aloud and spare not, to lift up their voice like a trumpet, and show His people their transgression and the house of Jacob their sins. The Lord has permitted the enemy of truth to make a determined effort against the Sabbath of the fourth commandment. He designs by this means to awaken a decided interest in that question which is a test for the last days. This will open the way for the third angel’s message to be proclaimed with power.

“Ny Tompo dia manana mpiambina mahatoky eo ambonin’ny mandan’i Ziona mba hiantso mafy ka tsy hitsitsy, hanandratra ny feony tahaka ny trompetra, ary hampiseho amin’ny olony ny fandikan-dalàny, ary amin’ny taranak’i Jakoba ny fahotany. Navelan’ny Tompo ny fahavalon’ny fahamarinana hanao ezaka hentitra hanoherana ny Sabatan’ny didy fahefatra. Kendrehiny amin’izany fomba izany ny hampifoha fahalianana lalina sy mazava momba io fanontaniana io izay fitsapana ho an’ny andro farany. Izany no hanokatra ny lalana mba hitoriana amin-kery ny hafatry ny anjely fahatelo.”

“Let not one who believes the truth, be silent now. None should be careless now; let all urge their petitions at the throne of grace, pleading the promise, ‘Whatsoever ye shall ask in my name, that will I do’ (John 14:13). It is a perilous time now. If this land of boasted liberty is preparing to sacrifice every principle which enters into her Constitution, making decrees to suppress religious freedom, and for the enforcing of papal falsehood and delusion, then the people of God need to present their petitions in faith to the Most High. There is every encouragement, in the promises of God, for those who put their trust in Him. The prospect of being brought into personal danger and distress, need not cause despondency, but should quicken the vigor and hopes of God’s people; for the time of their peril is the season for God to grant them clearer manifestations of His power.

“Aoka izay mino ny fahamarinana tsy hangina amin’izao fotoana izao. Tsy misy tokony ho tsy miraharaha ankehitriny; aoka ny rehetra hanandratra ny fangatahany eo anoloan’ny seza fiandrianan’ny fahasoavana, ka hifona amin’ny fampanantenana hoe: ‘Na inona na inona hangatahinareo amin’ny anarako dia hataoko izany’ (John 14:13). Fotoana mampidi-doza izao. Raha ity tany mirehareha amin’ny fahafahany ity no miomana hanao sorona ny foto-kevitra rehetra izay tafiditra ao amin’ny Lalàm-panorenany, ka hamoaka didy hanerena ny fanafoanana ny fahafahana ara-pivavahana sy hampiharana ny lainga sy ny fitaka papaly, dia mila manolotra ny fangatahany amin’ny finoana eo anatrehan’ny Avo Indrindra ny vahoakan’Andriamanitra. Misy fampaherezana feno ao amin’ny fampanantenan’Andriamanitra ho an’izay mametraka ny fitokiany Aminy. Ny fanantenana ny hidirana ao anatin’ny loza sy fahoriana manokana dia tsy tokony hiteraka fahakiviana, fa kosa tokony hampitombo ny herim-po sy ny fanantenan’ny vahoakan’Andriamanitra; fa ny fotoanan’ny lozany no vanim-potoana hanomezan’Andriamanitra azy ireo fanehoana mazava kokoa ny heriny.”

“We are not to sit in calm expectancy of oppression and tribulation, and fold our hands, doing nothing to avert the evil. Let our united cries be sent up to heaven. Pray and work, and work and pray. But let none act rashly. Learn as never before that you must be meek and lowly in heart. You must not bring a railing accusation against any, whether individuals or churches. Learn to deal with minds as Christ did. Sharp things must sometimes be spoken; but be sure that the Holy Spirit of God is abiding in your heart before you speak the clear-cut truth; then let it cut its way. You are not to do the cutting.” Selected Messages, book 2, 370.

“Tsy tokony hipetraka amim-piandrasana milamina ny famoretana sy ny fahoriana isika, ka hifampikopaka tanana, tsy manao na inona na inona hisorohana ny loza. Aoka hiakatra any an-danitra ny fitarainan-tsika mitambatra. Mivavaha ary miasà, ary miasà sy mivavaha. Fa aoka tsy hisy hanao zavatra amim-pahamaikana. Mianara, mihoatra noho ny taloha rehetra, fa tsy maintsy malemy fanahy sy manetry tena am-po ianareo. Tsy mahazo mitondra fiampangana masiaka amin’iza na iza ianareo, na olona tsirairay izany na fiangonana. Mianara mifampiraharaha amin’ny saina tahaka ny nataon’i Kristy. Misy teny maranitra tsy maintsy lazaina indraindray; nefa aoka ho azo antoka fa mitoetra ao am-ponareo ny Fanahy Masin’Andriamanitra, alohan’ny hitenenanareo ny fahamarinana mazava sy tsy miolikolika; dia aoka izy no hanapaka ny lalany. Ianareo tsy no tokony hanao ny fanapahana.” Selected Messages, boky 2, 370.

The second waymark in the prophetic period of preparation represented by the Constitution identifies that the Constitution is to be overturned at the next waymark. That second waymark has been typified by John the Baptist, and also by the decree of Justinian, which both identified and presented a warning in connection with the arrival of the last event represented in the period. For John it was the empowerment of Christ as He confirmed His covenant of life with His precious blood, and for Justinian it was the empowerment of the antichrist, who was to ratify his covenant of death with the blood of the martyrs.

Ny marika faharoa ao amin’ilay vanim-potoana ara-paminaniana fanomanana izay asehon’ny Lalàm-panorenana dia manondro fa ny Lalàm-panorenana dia hovàna tanteraka amin’ny marika manaraka. Io marika faharoa io dia efa nasehon’i Jaona Mpanao-batisa ho tandindona, ary koa tamin’ny didin’i Justinian, izay samy nanondro sy nanolotra fampitandremana mifandray amin’ny fahatongavan’ilay zava-nitranga farany aseho ao amin’ilay vanim-potoana. Ho an’i Jaona, izany dia ny fanomezana fahefana an’i Kristy raha nanamafy ny fanekeny momba ny fiainana tamin’ny rany sarobidy Izy; ary ho an’i Justinian, izany kosa dia ny fanomezana fahefana ilay antikristy, izay hanamafy ny fanekeny momba ny fahafatesana amin’ny ran’ny maritiora.

The Constitution in 1789 identified the empowerment of the two horns of the earth beast, and in so doing, 1789 identified the soon coming destruction of the earth beast’s two horns of power, as represented by the Alien and Sedition Acts in 1798. When the two witnesses were slain in the streets in the year 2020, they identified and warned of a sustained attack upon the Constitution that are symbolized by the January 6, 2021, Pelosi trials.

Ny Lalàmpanorenana tamin’ny taona 1789 dia nanondro ny fanomezam-pahefana ireo tandroka roa an’ilay bibin’ny tany; ary tamin’ny fanaovany izany, ny taona 1789 dia nanondro koa ny faharavana efa antomotra hanjo ireo tandroka roan’ny herin’ilay bibin’ny tany, araka ny asehon’ny Alien and Sedition Acts tamin’ny 1798. Rehefa novonoina teny an-dalambe ireo vavolombelona roa tamin’ny taona 2020, dia nanondro sy nampitandrina izany ny amin’ny fanafihana maharitra atao amin’ny Lalàmpanorenana, izay asehon’ny Pelosi trials tamin’ny 6 Janoary 2021.

January 6, 2021 is the warning about the empowerment of the papacy at the soon-coming Sunday law, as typified by the decree of Justinian in the year 533. January 6, 2021 and the year 533, both give warning of the soon coming Sunday law, as typified by the Sunday law in 538 at the Council of Orleans, and by the Alien and Sedition Acts in 1798, which typified the earth beast speaking as a dragon at the soon coming Sunday law.

Ny 6 Janoary 2021 dia fampitandremana momba ny fanomezana hery ny fahefan’ny papa amin’ilay lalàn’ny Alahady ho avy tsy ho ela, araka ny tandindon’ny didin’i Justinian tamin’ny taona 533. Ny 6 Janoary 2021 sy ny taona 533 dia samy mampitandrina ny amin’ilay lalàn’ny Alahady ho avy tsy ho ela, araka ny tandindon’ny lalàn’ny Alahady tamin’ny 538 tao amin’ny Konsilin’i Orléans, sy ny Alien and Sedition Acts tamin’ny 1798, izay nanambara mialoha ilay bibidia avy amin’ny tany miteny tahaka ny dragona amin’ilay lalàn’ny Alahady ho avy tsy ho ela.

At the Sunday law the deadly wound of the papacy will be healed, and the eighth head of Revelation chapter seventeen, that is of the seven heads, will be resurrected. The Alien and Sedition Acts of 1798, represents the earth beast speaking as a dragon, when it not only enforces the worship of the sun, but thereafter forces the entire world to accept the authority of the sea beast of Revelation chapter thirteen, as the eighth head that is of the seven heads. Therefore, in each of the three periods represented within the period of preparation by 1776, 1789 and 1798, the prophetic enigma of the eighth, being of the seven is prophetically represented.

Amin’ny lalàn’ny Alahady no hanasitranana ny ratra mahafaty nahazo ny fahefan’ny papa, ary hatsangana amin’ny maty indray ny loha fahavalo ao amin’ny Apokalypsy toko faha‑fito ambin’ny folo, izay avy amin’ireo loha fito. Ny Alien and Sedition Acts tamin’ny 1798 dia maneho ilay bibidia avy amin’ny tany miteny tahaka ny dragona, raha tsy vitan’ny hoe mampihatra ny fanompoam-pivavahana amin’ny masoandro izy, fa avy eo koa manery izao tontolo izao manontolo hanaiky ny fahefan’ilay bibidia avy amin’ny ranomasina ao amin’ny Apokalypsy toko faha‑telo ambin’ny folo, ho ilay loha fahavalo izay avy amin’ireo loha fito. Koa amin’ireo vanim-potoana telo samy hafa aseho ao anatin’ny vanim-potoanan’ny fiomanana amin’ny alalan’ny 1776, 1789 ary 1798, dia aseho ara-paminaniana ilay zava-miafina ara-paminaniana momba ny fahavalo, izay avy amin’ireo fito.

The first two waymarks (1776 and 1789), that identify the enigma, address the riddle being accomplished within the prophetic history of the earth beast, and the third waymark identifies the enigma being accomplished for the papal power.

Ny mariky ny làlana roa voalohany (1776 sy 1789), izay mamantatra ilay zava-miafina, dia manondro ilay ankamantatra tanterahina ao anatin’ny tantara ara-paminaniana momba ilay bibin’ny tany; ary ny mariky ny làlana fahatelo kosa no mamantatra ilay zava-miafina tanterahina ho an’ny fahefana papaly.

We will continue this study in the next article.

Hanohy izao fianarana izao isika ao amin’ny lahatsoratra manaraka.

“‘Saying to them that dwell on the earth, that they should make an image to the beast.’ Here is clearly presented a form of government in which the legislative power rests with the people, a most striking evidence that the United States is the nation denoted in the prophecy.

«Milaza amin’izay monina ambonin’ny tany mba hanao sarin’ilay biby.» Eto dia aseho mazava tsara ny endriky ny fitondram-panjakana iray izay iankinan’ny fahefana mpanao lalàna amin’ny vahoaka, porofo tena manaitra indrindra izany fa i Etazonia no firenena tondroina ao amin’ny faminaniana.

“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

“Fa inona no atao hoe ‘sarin’ilay bibidia’? ary ahoana no hanamboarana azy? Ilay bibidia manana tandroka roa no manao ny sary, ary sary ho an’ilay bibidia izany. Antsoina koa hoe sarin’ilay bibidia izany. Koa mba hahalalana ny toetry ny sary sy ny fomba hanamboarana azy, dia tsy maintsy dinihintsika ny toetran’ilay bibidia ihany—dia ny fitondrana papa.”

“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.

“Rehefa simba ny fiangonana voalohany noho ny fialàny tamin’ny fahatsoran’ny filazantsara sy ny fanekena fombafomba ary fomba amam-panao jentilisa, dia very taminy ny Fanahy sy ny herin’Andriamanitra; ary mba hahafahany mifehy ny feon’ny fieritreretan’ny vahoaka, dia nitady ny fanohanan’ny fahefana sivily izy. Ny vokatr’izany dia ny fahefana papaly, dia fiangonana iray izay nifehy ny fahefan’ny fanjakana sady nampiasa izany mba hampandrosoana ny tanjony manokana, indrindra ho amin’ny famaizana ny ‘fivadiham-pinoana.’ Mba hahafahan’i Etazonia mamorona sary ho an’ilay bibidia, dia tsy maintsy mifehy ny governemanta sivily toy izany ny fahefana ara-pivavahana ka hampiasain’ny fiangonana koa ny fahefan’ny fanjakana hanatanterahana ny tanjony manokana.

“Whenever the church has obtained secular power, she has employed it to punish dissent from her doctrines. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. An example of this is given in the long-continued persecution of dissenters by the Church of England. During the sixteenth and seventeenth centuries, thousands of nonconformist ministers were forced to flee from their churches, and many, both of pastors and people, were subjected to fine, imprisonment, torture, and martyrdom.

“Isaky ny nahazo fahefana ara-nofo ny fiangonana, dia nampiasainy izany mba hanasaziana izay tsy nanaiky ny foto-pampianarany. Ny fiangonana protestanta izay nanaraka ny dian’i Roma tamin’ny fanaovany firaisana tamin’ny fahefana araka izao tontolo izao dia naneho faniriana mitovy amin’izany koa, dia ny hamerana ny fahalalahan’ny feon’ny fieritreretana. Ohatra iray amin’izany no hita amin’ny fanenjehana naharitra ela nataon’ny Fiangonan’i Angletera tamin’ireo tsy nitovy hevitra taminy. Nandritra ny taonjato fahenina ambin’ny folo sy fahafito ambin’ny folo, mpitandrina tsy nanaraka ny fombam-piangonana an’arivony no noterena handositra hiala tao amin’ny fiangonany, ary maro, na tamin’ny mpitandrina na tamin’ny vahoaka, no nampandoavina onitra, nogadraina, nampijaliana, ary novonoina ho maritiora.”

“It was apostasy that led the early church to seek the aid of the civil government, and this prepared the way for the development of the papacy—the beast. Said Paul: ‘There’ shall ‘come a falling away, … and that man of sin be revealed.’ 2 Thessalonians 2:3. So apostasy in the church will prepare the way for the image to the beast.

“Fihatahana tamin’ny finoana no nitarika ny fiangonana voalohany hitady ny fanampian’ny fitondrana sivily, ary izany no nanomana ny lalana ho amin’ny fivoaran’ny fahefana papaly—dia ilay bibidia. Hoy i Paoly: ‘Fa tsy maintsy ho tonga aloha ny fihemorana, … ary haseho ilay lehilahin’ota.’ 2 Tesaloniana 2:3. Koa ny fialana amin’ny finoana ao amin’ny fiangonana no hanomana ny lalana ho an’ny sarin’ilay bibidia.

“The Bible declares that before the coming of the Lord there will exist a state of religious declension similar to that in the first centuries. ‘In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof.’ 2 Timothy 3:1–5. ‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ 1 Timothy 4:1. Satan will work ‘with all power and signs and lying wonders, and with all deceivableness of unrighteousness.’ And all that ‘received not the love of the truth, that they might be saved,’ will be left to accept ‘strong delusion, that they should believe a lie.’ 2 Thessalonians 2:9–11. When this state of ungodliness shall be reached, the same results will follow as in the first centuries.” The Great Controversy, 443, 444.

“Ny Baiboly dia manambara fa alohan’ny fihavian’ny Tompo dia hisy toetry ny fihemoran’ny fivavahana hitranga, mitovy amin’izay nisy tamin’ny taonjato voalohany. ‘Fa amin’ny andro farany dia hisy andro mahory. Fa ny olona ho tia tena, ho tia vola, mpieboebo, mpiavonavona, mpiteny ratsy, tsy mankatò ray aman-dreny, tsy mahay misaotra, tsy masina, tsy manam-pitiavana voajanahary, mpivadika fanekena, mpanendrikendrika, tsy mahafehy tena, masiaka, tsy tia ny tsara, mpamadika, kirina, miavonavona, tia fahafinaretana mihoatra noho ny fitiavana an’Andriamanitra; manana ny endriky ny toe-panahy araka an’Andriamanitra, nefa mandà ny heriny.’ 2 Timoty 3:1–5. ‘Ary ny Fanahy milaza mazava fa amin’ny andro aoriana dia hisy hiala amin’ny finoana, hanaraka fanahy mamitaka sy fampianaran’ny demonia.’ 1 Timoty 4:1. Satana dia hiasa ‘amin’ny hery rehetra sy famantarana ary fahagagana mandainga, ary amin’ny fitaka rehetra avy amin’ny tsi-fahamarinana.’ Ary izay rehetra ‘tsy nandray ny fitiavana ny fahamarinana mba hovonjena,’ dia havela hanaiky ‘fahadisoan-kevitra mahery, mba hinoany ny lainga.’ 2 Tesaloniana 2:9–11. Rehefa tonga amin’izany toetry ny tsy fahatahorana an’Andriamanitra izany izao tontolo izao, dia hitovy amin’izay tamin’ny taonjato voalohany ihany ny vokany.” Ilay Ady Lehibe, 443, 444.