The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.
Ny teny fikasana farany ao amin’ny Testamenta Taloha dia izao: alohan’ny hahatongavan’ny andro lehibe sy mahatahotra an’i Jehovah, dia ho avy Elia.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.
Tsarovy ny lalàn’i Mosesy mpanompoko, izay nandidiako azy tany Horeba ho an’ny Isiraely rehetra, dia ny fitsipika sy ny didim-pitsarana. Indro, Izaho haniraka anareo Elia mpaminany alohan’ny hahatongavan’ny andro lehibe sady mahatahotra an’i Jehovah; ary hampody ny fon’ny ray ho amin’ny zanaka izy, ary ny fon’ny zanaka ho amin’ny rainy, fandrao ho avy Aho ka hamely ny tany amin’ny ozona. Malakia 4:4–5.
The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.
Ny Elia izay tonga mialoha ny “andro lehibe sy mahatahotra an’i Jehovah” dia iraka tokana, ary koa ny hetsika mifamatotra amin’ny hafatra ambaran’izany iraka izany. Koa ny Elia izay irahina dia ireo iray hetsy sy efatra alina sy efatra arivo izay tsy mba hanandrana fahafatesana, araka izay asehon’i Enoka sy Elia. Izy ireo no asandratra ho faneva amin’ny lalàn’ny Alahady izay ho avy tsy ho ela.
The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.
I Elia amin’ny andro farany dia nisolo tena koa tamin’i Jaona Mpanao-batisa, nefa i Jaona dia tsy nisolo tena ireo efatra arivo amby efatra alina sy iray hetsy. Izy no nisolo tena ireo izay miara-manatevin-daharana ny hetsika sy manaiky ny hafatry ny iraka amin’ny andro farany, ka avy eo dia hovonoin’ny fahefana papaly amin’ny ora maha-krizy ny lalàn’ny Alahady izay manomboka amin’ilay lalàn’ny Alahady ho avy tsy ho ela ary mifarana rehefa hitsangana Mikaela ka hifarana ny fahefana papaly, tsy misy hanampy azy.
Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.
I Elia dia aseho eo amin’ny Tendrombohitra Karmela, ary i Jaona dia aseho ao amin’ny efitrano fanasambe nataon’i Heroda. Ireo vavolombelona ara-tantara roa ireo dia manondro ireo antokon’olona roa amin’ny vahoakan’Andriamanitra amin’ny andro farany, araka ny aseho ao amin’ny Apokalypsy toko faha-7. Ny iray hetsy sy efatra amby efatra alina ary ny vahoaka betsaka tsy tambo isaina dia mifanaraka amin’ny Tendrombohitra Karmela sy ny fanasambe fitsingerenan’ny andro nahaterahan’i Heroda. Ireo tsipika ara-paminaniana roa ireo dia manome fototra azo antoka entina mamantatra amim-pitandremana ireo singa momba ny loha fahavalo, dia ilay avy amin’ireo loha fito ao amin’ny Apokalypsy fahafito ambin’ny folo, miaraka amin’ny antsipiriany ara-paminaniana ampy hanazavana ny fomba sy ny antony nahatonga ilay filoha farany, izay ilay filoha fahavalo avy amin’ny fito, ho lasa mpanao didy jadona lehibe ao Etazonia amin’ireo fihetsiketsehana farany amin’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly.
At the Sunday law the threefold union is accomplished.
Amin’ny lalàn’ny Alahady no tanteraka ny firaisana telo sosona.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Amin’ny alalan’ny didy izay mampanankery ny fanorenana ny fahefan’ny Papa ka mandika ny lalàn’Andriamanitra, dia hanapaka tanteraka ny fifandraisany amin’ny fahamarinana ny firenentsika. Rehefa haninjitra ny tanany hiampita ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romana, rehefa hanatsotra ny tanany hiampita ny lavaka mangitsokitsoka izy mba hifampitantana amin’ny Spiritualisma, rehefa, eo ambanin’ny herin’izany firaisana telo sosona izany, ny firenentsika handà ny foto-kevitra rehetra ao amin’ny Lalàmpanorenany amin’ny maha-fitondram-panjakana protestanta sy repoblikana azy, ary hanao fepetra hampielezana ny lainga sy ny fitaka papaly, dia ho fantatsika amin’izay fa tonga ny fotoana hisehoan’ny fiasan’i Satana mahagaga, ary efa akaiky ny farany.” Testimonies, boky faha-5, 451.
Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.
Kanefa ao anatin’ity fanoharana ity dia misy filaharana, ary izany filaharana izany dia lohahevitra resahin’ny teny voatsindrimandry. Tranga iray mitranga amin’ny didy izany, izay amin’ny heviny iray dia tranga tokana, nefa raha ny marina dia filaharan-javatra voalamina tsara indrindra. Amin’ilay “didy” dia mitsahatra tsy ho fanjakana fahenina amin’ny faminanian’ny Baiboly intsony i Etazonia, izay midika fa eo no iandohan’ny fanjakana fahafito; nefa ny fanjakana fahafito dia manaiky hanome ny fanjakany ho an’ilay bibidia. Rehefa resy ilay mpaminany sandoka, dia mandray ny toerany ilay dragona, ary avy hatrany dia manome ny antsasaky ny fanjakany ho an’ilay bibidia.
At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.
Tao amin’ny Tendrombohitra Karmela dia nisy mpaminanin’i Bala efajato sy dimampolo, ary teo koa nisy mpaminanin’ny ala masina efajato, izay tany Samaria nihinana teo amin’ny latabatr’i Jezebela.
Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.
Koa amin’izany ankehitriny, mandefasa ka angòny ho aty amiko ny Isiraely rehetra ho any an-tendrombohitra Karmela, ary ny mpaminanin’i Bala efajato sy dimam-polo, ary ny mpaminanin’ny ala masina efajato, izay mihinana eo amin’ny latabatr’i Jezebela. 1 Mpanjaka 18:19.
Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.
Elias dia mampahafantatra fa ny fifandonana teo an-tendrombohitra Karmela dia ady hevitra, tsy ny fanontaniana momba izay Andriamanitra marina ihany, fa koa ady hevitra momba izay mpaminany marina.
Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.
Dia hoy Elia tamin’ny vahoaka: Izaho, dia izaho irery ihany no sisa mpaminanin’i Jehovah; fa ny mpaminanin’i Bala kosa dia efa-jato sy dimampolo lahy. 1 Mpanjaka 18:22.
When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.
Rehefa levon’ny afo nidina avy tany an-danitra ny fanatitry Elia, dia novonoiny tamin’ny tànany ny mpaminanin’i Bala efajato sy dimampolo.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Ary hoy Elia taminy hoe: Sambory ny mpaminanin’i Bala; aza avela hisy afa-mandositra na dia iray aza aminy. Dia nosamboriny izy; ary nentin’i Elia nidina ho any amin’ny lohasahan-driaka Kisona izy, ka novonoiny teo. 1 Mpanjaka 18:40.
Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.
I Bala dia andriamanitra sandoka lahy, ary ireo mpaminany efajato tao amin’ny ala masina, izay mbola niaraka tamin’i Jezebela ka nihinana teo amin’ny latabany tao an-tanànan’i Samaria, dia mpaminanin’ilay andriamanitra vavy, Astarta. Ilay andriamanitra vavy dia tafavoaka velona tamin’ny famonoan’i Elia ireo mpaminany teo an-tendrombohitra Karmela.
“The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.
“Ny olona teo ambonin’ny tendrombohitra dia niankohoka tamin’ny horohoro sy ny tahotra masina teo anatrehan’Andriamanitra tsy hita maso. Tsy hainy ny mijery ny afo mamirapiratra sy mandevona izay nalefa avy tany an-danitra. Natahotra izy ireo sao ho levona noho ny fivadihany sy ny fahotany. Niantso tamin’ny feo iray izy rehetra, izay nanakoako teny ambonin’ny tendrombohitra sady niverimberina hatrany amin’ny lemaka teo ambaniny tamin’ny fahazavana mahatahotra hoe: ‘Jehovah no Andriamanitra; Jehovah no Andriamanitra.’ Farany dia nofohazina Isiraely ka tsy voafitaka intsony. Hitany ny fahotany sy ny halehiben’ny fanalam-baràka nataony tamin’Andriamanitra. Nirehitra ny fahatezerany tamin’ny mpaminanin’i Bala. Tamin-korontan-tsaina mahatahotra no nijeren’i Ahaba sy ny mpisoron’i Bala ny fanehoana mahagagan’ny herin’i Jehovah. Ary re indray, tamin’ny teny manaitra sy feno fahefana, ny feon’i Elia nandidy ny vahoaka hoe: ‘Sambory ny mpaminanin’i Bala; aza avela hisy na dia iray aminy aza ho afa-mandositra.’ Ary vonona ny hankatò ny tenin’i Elia ny vahoaka. Nosamboriny ireo mpaminany sandoka izay efa namitaka azy, dia nentiny ho eo amin’ny renirano Kisona, ary teo Elia, tamin’ny tanany ihany, no namono ireo mpisorona mpanompo sampy ireo.” Review and Herald, October 7, 1873.
Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.
Ny Tendrombohitra Karmela dia tandindon’ny lalàna Alahady ho avy tsy ho ela any Etazonia. Amin’izany no ananganana ny fanevan’ny iray hetsy sy efatra arivo amby efatra alina (izay asehon’i Elia). Eo no isehoan’ny tandroka Protestanta marina amin’ny fomba mazava, mifanohitra amin’ilay tandroka Protestanta sandoka, izay any Samaria, mihinana ny sakafon’i Jezebela. Eo no ihavian’ny tandroka Repoblikana, izay efa tonga tandroky ny fiangonana sy ny fanjakana samy izy teo am-piakarana ho any amin’ny Tendrombohitra Karmela, amin’ny fiafarany amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy. Izay sisa tavela amin’izany dia Ahaba sy ny fireneny avo folo heny, ary Jezebela, izay niafina tany Samaria, raha mbola miara-misakafo amin’ny Protestanta mpiodina izy. Tapitra ny fanjakana fahenina, ary avy eo dia tonga tsy misy fetra ny ranonorana.
At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.
Tamin’ny fankalazana ny tsingerintaonan’i Heroda, i Elia, izay asehon’i Jaona Mpanao Batisa, dia tao amin’ny fonja romana niandry fanafahana na fahafatesana. Tsy nisy mpaminanin’i Bala hanatanteraka ny dihin’ny fitaka, fa i Salome ihany, zanakavavin’i Jezebela. I Heroda sy ireo sakaizany mpanjaka dia mamo tamin’ny divain’i Babylona, satria ny tsingerintaonany koa dia maneho ny lalàn’ny Alahady, ary ny firenena rehetra dia nanomboka nisotro ny divain’i Babylona tamin’ny 11 Septambra 2001, ela mialoha ny lalàn’ny Alahady izay ho avy tsy ho ela.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary nohazavain’ny voninahiny ny tany. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava i Babylona lehibe, rava tokoa, ary tonga fonenan’ny demonia sy fieren’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy mahatsiravina rehetra. Fa ny firenena rehetra dia nisotro ny divain’ny fahatezeran’ny fijangajangany, ary ny mpanjakan’ny tany dia nijangajanga taminy, ary ny mpivarotra amin’ny tany dia nanankarena tamin’ny habetsahan’ny zava-manitra sy fahafinaretany. Apokalypsy 18:1–3.
These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.
Ireo andininy telo ireo dia tanteraka tamin’ny fotoana nandravana ireo trano lehibe tao New York, dia ny tilikambo kambana, noho ny fikasihan’Andriamanitra.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ankehitriny ve dia mivoaka ny teny nolazaiko fa i New York dia hofafan’ny onjan-dranomasina mahery vaika? Tsy mbola nilaza izany mihitsy aho. Efa nilaza aho, raha nijery ireo trano lehibe natsangana tany aho, rihana ambonin’ny rihana, hoe: ‘Endrey ny zava-miseho mahatahotra izay hitranga rehefa hitsangana ny Tompo hampihorohoro mafy ny tany! Amin’izany dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana ny amin’izay ho tonga amin’ny tany. Kanefa tsy manana fahazavana manokana aho momba izay ho tonga amin’i New York, afa-tsy izao fantatro izao: indray andro any dia harodana ireo trano goavana any noho ny fihodinana sy fifandimbiasan’ny herin’Andriamanitra. Araka ny fahazavana nomena ahy dia fantatro fa misy fandringanana eto amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery iray monja, dia hianjera ireo rafitra goavana ireo. Hisy zava-miseho hitranga, izay tsy hainay saintsainina ny halehiben’ny fahatahorana entiny.” Review and Herald, July 5, 1906.
The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.
Ny lalànan’ny Alahady izay ho avy tsy ho ela dia asehon’ny feo faharoa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, ary maneho ny Tendrombohitra Karmela tamin’i Ahaba sy ny fanasan’ny tsingerintaonan’i Heroda izany. Herodiasy, izay Jezebela koa, dia tsy eo amin’ny fanasan’i Heroda feno fahamamoana, tahaka ny tsy naha-teo an’i Jezebela teo amin’ny Tendrombohitra Karmela. Mandra-pahatongan’ny lalànan’ny Alahady dia efa hadino izy nandritra ireo fito-polo taona ara-panoharana tamin’ny fanapahan’ilay bibidia avy amin’ny tany, dia ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly. Rehefa nahazo ny ratra mahafaty azy Jezebela tamin’ny taona 1798 sy 1799, dia nanomboka ny fotoam-piasany ho fanjakana fahenina ao amin’ny faminanian’ny Baiboly ny fanjakana fahenina (Etazonia). Rehefa mifarana ny fanjakana fahenina, dia miverina izy ka manomboka mihira ny hirany ary mijangajanga amin’ny firenena rehetra ambonin’ny tany.
Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.
Ny hiran’ny fijangajangany sy ny divainy dia natomboka ara-paminaniana tamin’ny 11 Septambra 2001, kanefa vanim-potoanan’ny fiomanana fotsiny izany, araka izay nasehon’ireo telopolo taona hatramin’ny 508 ka hatramin’ny 538, tamin’ny fotoana voalohany nandraisany ny seza fiandrianana. Mandra-pahatongan’ny lalàna alahady, rehefa vonoin’ny tanan’i Elia ny fanjakana fahenina, dia nafenina tao Samaria izy. Amin’izany fotoana izany dia tazonina ao an-tranomaiziny Jaona Mpanao-batisa, miandry na fanafahana na fahafatesana.
Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.
I Heroda sy ireo sakaizany ambony dia mamo tamin’ny divain’i Babylona, raha i Salome, zanakavavin’i Herodiasy (Jezebela), nanao ny dihy feno fanangolena sy fandrebirebena lalina; ary i Heroda nampiseho ny filany feno fahavetavetana sy firaisana amin’ny havana akaiky. Voasariky ny fihetsika ara-nofo nataon’ny zanakavavin’ny vadiny izy ka resin’izany tanteraka, ary nanolotra azy hatramin’ny antsasaky ny fanjakany.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.
Ary rehefa tonga ny andro nety, dia nanao fanasana i Heroda tamin’ny tsingerintaona nahaterahany ho an’ireo manam-pahefana teo aminy sy ireo lehiben’ny tafika ary ireo ambony tao Galilia; ary nony niditra ny zanakavavin’i Herodias ka nandihy, dia nahafaly an’i Heroda sy izay niara-nihinana taminy izany, ka hoy ny mpanjaka tamin-drazazavavy: Angataho amiko izay tianao, dia homeko anao izany. Ary nianiana taminy izy hoe: Na inona na inona hangatahinao amiko dia homeko anao, hatramin’ny antsasaky ny fanjakako aza. Dia nivoaka ravehivavy ka niteny tamin-dreniny hoe: Inona no hangatahiko? Ary hoy izy: Ny lohan’i Jaona Mpanao Batisa. Dia niditra niaraka tamin’izay tamim-pahamaikana tany amin’ny mpanjaka izy ka nangataka hoe: Tiako homenao ahy ankehitriny eo ambonin’ny lovia ny lohan’i Jaona Mpanao Batisa. Dia nalahelo indrindra ny mpanjaka; nefa noho ny fianianany sy noho izay niara-nihinana taminy, dia tsy nety nandà azy izy. Ary niaraka tamin’izay dia naniraka mpamono olona ny mpanjaka ka nandidy mba hoentina ny lohany; dia lasa izy ka nanapaka ny lohany tao am-ponja, ary nitondra ny lohany teo ambonin’ny lovia ka nanome azy an-drazazavavy; ary nentin-drazazavavy nomeny an-dreniny izany. Marka 6:21–28.
The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.
Ny feo voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia naneno tamin’ny 11 Septambra 2001, ary ny feo faharoa dia haneno amin’ilay lalàna momba ny Alahady izay ho avy tsy ho ela. Ao amin’ny tantara aseho ao amin’ny Jaona toko fahenina, ny feo voalohany tamin’ny 2001 dia ny feon’i Kristy nampahafantatra ny mpianany fa tsy maintsy mihinana ny nofony sy misotro ny ràny izy ireo, satria Izy no Mofo marina avy any an-Danitra. Izany vanim-potoana izany dia nanomboka tao Galilia ary nifarana tamin’ny fanadiovana ny mpianany izay niala Taminy ao amin’ny Jaona toko FAHENINA, andininy FAHENINA AMBY ENIM-PITOPOLO. Io tantara io dia nanomboka tao Galilia tamin’ny fitsapana momba ny sakafo, ary nifarana tamin’ny fampiharana an-tery ny mariky ny bibidia, araka ny tandindonin’ny isan’ny anaran’ny papa, izay ENINA, ENINA, ENINA. Galilia dia midika hoe “toeram-pihodinana,” ary ny 11 Septambra 2001 dia “toeram-pihodinana” ara-paminaniana (Galilia), ary ny fitsingerenan’ny andro nahaterahan’i Heroda dia nifandray tamin’ny fitarihan’i Galilia. Ny feo fanombohan’ny Apokalypsy toko fahavalo ambin’ny folo, sy ny feo famaranan’ny Apokalypsy toko fahavalo ambin’ny folo, dia samy asehon’i Galilia, izay toeram-pihodinana.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Misy lesona tokony hianarana avy amin’ny tantaran’ny lasa; ary antsoina ny saina ho amin’izany, mba hahafahan’ny rehetra mahatakatra fa miasa amin’ny làlana iray ihany Andriamanitra ankehitriny tahaka izay nataony mandrakariva. Hita eo amin’ny asany sy eo amin’ny firenena ny tanany ankehitriny, tahaka izany ihany koa izay efa nisy hatrizay, hatramin’ny fotoana nanambarana voalohany ny filazantsara tamin’i Adama tao Edena.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Misy vanim-potoana izay teboka fihodinana eo amin’ny tantaran’ny firenena sy ny fiangonana. Ao amin’ny fitondran’Andriamanitra, rehefa tonga ireo krizy samihafa ireo, dia omena ny fahazavana ho an’izany fotoana izany. Raha raisina izany, dia misy fandrosoana ara-panahy; raha lavina kosa, dia manaraka ny fitotonganana ara-panahy sy ny faharavan-tsambo. Ny Tompo ao amin’ny Teniny dia nanambara ny asa fanafihana ataon’ny filazantsara araka izay nanatanterahana azy tamin’ny lasa, ary mbola hatao amin’ny ho avy, hatramin’ny ady famaranana, rehefa hanao ny hetsika mahagaga farany ataony ny herin’i Satana.” Bible Echo, 26 Aogositra 1895.
Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.
Galilia tamin’ny 2001, ary Galilia amin’ilay lalàn’ny alahady izay ho avy tsy ho ela, dia manondro ny fotoana androtsahana ny fahazavan’ny ranonorana farany. Tamin’ny 2001 dia fandrarahana voafetra izany, fa amin’ny feo faharoa kosa dia araraka tsy misy fetra izany, araka ny asehon’ilay fandrarahana lehibe tokoa taorian’ny namonoan’i Elia ny mpaminanin’i Bala, izay nitranga tamin’ny lanonan’ny tsingerintaonan’i Heroda. Ny tsingerintaonan’i Heroda dia manondro ny fahaterahan’ny fanjakana fahafito ao amin’ny faminanian’ny Baiboly, izay manaraka avy hatrany ny fahafatesan’ilay fanjakana teo alohany. Nanomboka nanjaka tamin’ny 1798 i Etazonia, tamin’ny fahafatesan’ny fanjakana fahadimy, ary tamin’ny fahafatesan’ny mpaminanin’i Bala dia tonga ny tsingerintaonan’ny fanjakana fahafito. Io fanjakana fahafito io dia asehon’ny fanjakan’i Ahaba any avaratra izay avo folo heny, ary i Heroda no tandindony, dia solontenan’ilay fanjakana avaratra avo folo heny an’i Roma jentilisa.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Ary ireo tandroka folo izay hitanao teo amin’ilay bibidia, dia hankahala an’ilay vehivavy janga; ary hanao azy ho lao sy mitanjaka izy, ary hihinana ny nofony, sady handoro azy amin’ny afo. Fa Andriamanitra no nametraka tao am-pony ny hanatanterahany ny sitrapony, sy hifanaraka, ary hanolotra ny fanjakany ho an’ilay bibidia, mandra-pahatanteraky ny tenin’Andriamanitra. Ary ilay vehivavy izay hitanao dia ilay tanàna lehibe, izay manjaka amin’ny mpanjakan’ny tany. Apokalypsy 17:16–18.
Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.
Heroda dia manaiky hanatanteraka ny fianianana nataony tamin’i Salome ka hanome azy ny lohan’i Jaona; ary ny fianianany dia naseho ho mahatratra hatramin’ny antsasaky ny fanjakany. Ireo mpanjaka folo ao amin’ny Firenena Mikambana, na dia mankahala ilay vehivavy janga aza, dia manaiky hanome ny fanjakany fahafito ho an’ilay loha fahavalo, izay avy amin’ireo loha fito teo aloha. Manaiky fanjakana iray izay miorina amin’ny fampiraisana ny Fanjakana maneran-tany sy ny Fiangonany maneran-tany izy ireo. Kanefa fanambadiana latina izany, fa tsy fanambadiana anglisy, satria ny fanambadian’izy ireo dia aseho amin’ny alalan’ilay “vehivavy” manjaka “amin’ny mpanjaka.” Ao amin’ny fanambadiana latina dia mitahiry ny anaram-pianakavian’ilay vehivavy ny fianakaviana, fa tsy ny an-dralehilahy; ary ny anaran’io fanambadiana roa sosona io dia singa manan-danja amin’ny fitantarana ara-paminaniana.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Ny mpanjaka sy ny mpanapaka ary ny governora dia nametraka tamin’ny tenany ny mariky ny antikristy, ka aseho ho ilay dragona izay mandeha hiady amin’ny olomasina—dia amin’ireo izay mitandrina ny didin’Andriamanitra sy manana ny finoan’i Jesosy.” Testimonies to Ministers, 38.
We will continue this study in the next article.
Hohizantsika ao amin’ny lahatsoratra manaraka ity fandinihana ity.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.
Ny teny izay hitan’i Isaia, zanak’i Amoza, momba an’i Joda sy Jerosalema. Ary amin’ny andro farany dia hiorina eo an-tampon’ny tendrombohitra ny tendrombohitry ny tranon’i Jehovah, ary hasandratra ho ambonin’ny havoana; ary ny firenena rehetra hirohotra ho ao aminy. Ary hisy vahoaka maro handeha ka hanao hoe: Avia ianareo, ary aoka isika hiakatra ho any an-tendrombohitr’i Jehovah, ho any an-tranon’Andriamanitr’i Jakoba; dia hampianatra antsika ny amin’ny lalany Izy, ary handeha amin’ny alehany isika; fa avy ao Ziona no hivoahan’ny lalàna, ary ny tenin’i Jehovah avy ao Jerosalema.... Ary amin’izany andro izany dia vehivavy fito no hihazona lehilahy iray ka hanao hoe: Ny mofontsika ihany no hohaninay, ary ny fitafianay ihany no hotafinay; ny hany mba aoka hantsoina amin’ny anaranao izahay, mba hanesorana ny fahafaham-barakanay. Amin’izany andro izany dia ho tsara tarehy sady be voninahitra ny Sampan’i Jehovah, ary ny vokatry ny tany dia ho tena soa sy mahafinaritra ho an’izay afa-nandositra amin’ny Isiraely. Ary izao no hiseho: izay sisa ao Ziona sy izay tavela ao Jerosalema dia hantsoina hoe masina, dia izay rehetra voasoratra ho isan’ny velona ao Jerosalema; rehefa hosasan’i Jehovah hiala ny fahalotoan’ny zanakavavin’i Ziona, ary hodioviny tsy ho eo afovoany ny ran’i Jerosalema amin’ny fanahin’ny fitsarana sy amin’ny fanahin’ny fandoroana. Isaia 2:1–3, 4:1–4.