We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.

Amin’izao fotoana izao isika dia mandinika akaiky indrindra ireo toetra ara-paminaniana amin’ilay tantara izay iveren’ny fahefam-papaly eo amin’ny seza fiandrianan’ny tany amin’ny maha-loha fahavalo azy, dia ilay avy amin’ireo loha fito. Izany no ataontsika mba hamantarana amim-pitandremana ireo toetra ara-paminaniana amin’ilay tantara izay hanatanterahan’ny filoha fahavalo, dia ilay avy amin’ireo filoha fito, ny famoronana ny sarin’ilay bibidia papaly. Efa natombotsika tamin’ny Tendrombohitra Karmela sy ny tsingerintaonan’i Heroda ny fandinihantsika ireo fahamarinana ireo. Samy maneho ny lalàna Alahady ho avy tsy ho ela any Etazonia ireo fanoharana masina roa ireo, izay aseho koa ao amin’ny andininy fahiraika amby efapolo ao amin’ny toko fahiraika ambin’ny folo ao amin’ny bokin’i Daniela.

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. Daniel 11:41.

Hiditra koa ao amin’ny tany be voninahitra izy, ary firenena maro no ho resy; nefa ireto kosa no ho afa-miala amin’ny tànany, dia Edoma sy Moaba ary ny lohany amin’ny taranak’i Amona. Daniela 11:41.

The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.

Miditra ao amin’ny tany be voninahitra ao amin’io andininy io ny mpanjaka sandoka avy any avaratra. Ny tany be voninahitra teo amin’ny tantaran’ny Isiraely fahiny dia ny tanin’i Joda, ary naseho ho tany tondra-dronono sy tantely izany, ary noho izany antony izany, ankoatra ny hafa, dia be voninahitra izy. Be voninahitra izy satria Kristy nifidy an’i Jerosalema renivohiny ho toerana misy ny tempoliny, sy ny tanàna izay nofidiny hametrahany ny anarany.

Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.

Hatramin’ny andro namoahako ny oloko hiala avy tany amin’ny tany Egypta dia tsy nifidy tanàna iray akory teo amin’ny firenen’Israely rehetra Aho hanorenana trano, mba ho eo ny anarako; ary tsy nifidy lehilahy iray akory Aho ho mpanapaka ny oloko Israely; fa Jerosalema no nofidiko, mba ho eo ny anarako; ary Davida no nofidiko ho eo ambonin’ny oloko Israely. 2 Tantara 6:5, 6.

The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.

Ny tany ara-bakitenin’i Joda no tany be voninahitra ho an’ny Isiraely fahiny ara-bakiteny, ary i Etazonia no tany ara-panahin’i Joda, ilay tany be voninahitra ho an’ny Isiraely maoderina ara-panahy.

“When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.

“Rehefa ny tany izay nomen’ny Tompo ho fialofana ho an’ny olony, mba hahafahan’izy ireo mivavaka Aminy araka ny baikon’ny fieritreretany avy, dia ilay tany izay nandritra ny taona maro no novelarin’ny ampingan’ny Tsitoha, ilay tany izay notahian’Andriamanitra tamin’ny nanaovany azy ho fitoeran’ny fivavahana madio an’i Kristy,—rehefa io tany io no handà, amin’ny alalan’ny mpanao lalàny, ny foto-kevitry ny Protestanta, ary hanohana ny fivadiham-pinoana romana amin’ny fitsabahana amin’ny lalàn’Andriamanitra,—amin’izany no hisehoan’ny asa farany ataon’ilay lehilahin’ny ota.” Signs of the Times, 12 Jona 1893.

After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.

Rehefa resin’ny mpanjakan’ny avaratra sandoka ny mpanjakan’ny atsimo (ilay Firaisana Sovietika teo aloha), ao amin’ny andininy faha-efapolo, tamin’ny 1989, dia avy eo izy mandresy ny tany be voninahitra (Etazonia). Ao amin’ny andininy faha-iraika amby efapolo, ny teny hoe “firenena” dia teny nampidirina, ary tsy tena marina tanteraka, satria amin’ny lalàn’ny Alahady, ireo “maro” izay horavana dia sokajin’olona izay nahalala ny fanavahana misy eo amin’ny Sabata andro fahafito sy ny andron’ny masoandro talohan’ny nahatongavan’ny lalàn’ny Alahady.

“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

Ny fanovana ny Sabata no famantarana na mariky ny fahefan’ny fiangonana romana. Ireo izay, amin’ny fahatakarana ny fitakian’ny didy fahefatra, misafidy hitandrina ny Sabata sandoka ho solon’ilay Sabata marina, dia manome voninahitra amin’izany hery izany, izay avy aminy irery ihany no nandidiana izany. Ny mariky ny bibidia dia ny Sabatan’ny papa, izay neken’izao tontolo izao ho solon’ny andro izay notendren’Andriamanitra.

“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

“Kanefa mbola tsy tonga ny fotoana handraisana ny mariky ny bibidia, araka izay voatondro ao amin’ny faminaniana. Mbola tsy tonga ny fotoam-pitsapana. Misy Kristiana marina ao amin’ny fiangonana rehetra, tsy ankoatra ny fiombonana Romanina Katolika. Tsy misy voaheloka mandra-pahazoany ny fahazavana sy hahitany ny adidy takin’ny didy fahefatra. Fa rehefa hivoaka ny didy manery ny Sabata sandoka, ary rehefa ny antso mafy ataon’ny anjely fahatelo no hampitandrina ny olona ny amin’ny fiankohofana amin’ny bibidia sy ny sariny, dia hosarihina mazava ny tsipika mampisaraka ny sandoka sy ny marina. Amin’izay dia izay mbola manohy ny fandikan-dalàna no handray ny mariky ny bibidia eo amin’ny handriny na eo amin’ny tanany.”

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

“Amin’ny dingana haingana no anatonantsika izao fotoana izao. Rehefa hampiray ny heriny amin’ny fahefana sivily ny fiangonana protestanta mba hanohanana fivavahana sandoka, izay noho ny fanoheran’ny razany izany no niaretany fanenjehana faran’izay mafy indrindra, amin’izay dia hampiharina ny Sabatan’ny papa amin’ny alalan’ny fahefana mitambatry ny fiangonana sy ny fanjakana. Hisy fihemorana ara-pivavahana eo amin’ny firenena, izay hifarana amin’ny faharavan’ny firenena ihany.” Bible Training School, February 2, 1913.

The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.

Ny sokajin’ny “maro” izay ho ringana amin’ilay lalàn’ny Alahady ho avy tsy ho ela dia ireo izay hotakiana amin’ny fahazavan’ny Sabata, dia ilay fahazavana omena ho an’izany fotoana izany, izay teboka fihodinana sady krizy eo amin’ny tantaran’ny fiangonana sy ny firenena. Izany sokajy izany dia ny fiangonan’ny Advantisma Laodikiana izay efa tonga amin’ny fiafaran’ny fivahinianany tany an-efitry ny fikomiana. Any no aloan’ny Tompo avy amin’ny vavany mandrakizay izy ireo. Ny Advantisma Laodikiana dia ireo izay nantsoina ho amin’ny fahazavan’ny anjely fahatelo, na tamin’ny Kadesa voalohany teo amin’ny tantaran’ny 1844 ka hatramin’ny 1863, na tamin’ny Kadesa faharoa teo amin’ny tantaran’ny 2001 ka hatramin’ny lalàn’ny Alahady.

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

Ary hoy Izy taminy hoe: Ry sakaiza, ahoana no nidiranao teto, nefa tsy nitafy fitafiana fampakaram-bady? Dia tsy nahateny izy. Ary hoy ny mpanjaka tamin’ny mpanompo: Fatoro ny tànany sy ny tongony, dia ento izy ka ario any amin’ny maizina any ivelany; any no hisy fitomaniana sy fikitroha-nify. Fa maro no antsoina, nefa vitsy no fidina. Matio 22:12–14.

The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.

Ny feon’ilay anjely fahatelo, na tamin’ny 1844, na tamin’ny 2001, dia antso ho amin’ny fampakaram-bady. Ireo “maro” izay resy amin’ny lalàna alahady dia ireo “maro” izay nandà ny fitafiam-panambadian’ny fahamarinan’i Kristy, ka tonga kosa ho isan’ny antokon’ny fanambadian’ireo mpanjaka folo amin’ilay vehivavy janga any Roma. Ho amin’izany fanambadiana izany, dia azon’ny olona tehirizina ny fitafiany ihany, satria izay ilainy hanesorana ny fahafaham-barany dia ny iantsoana azy amin’ny anaran’ilay vehivavy janga izay manjaka amin’ireo mpanjaka folo.

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. Isaiah 4:1.

Ary amin’izany andro izany dia vehivavy fito no hihazona lehilahy iray ka hanao hoe: Hihinana ny mofonay izahay, ary hitafy ny fitafianay; kanefa aoka ihany hantsoina amin’ny anaranao izahay, mba hanesorana ny fahafaham-barakanay. Isaia 4:1

They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.

Tsy nahomby izy ireo tamin’ilay fitsapana voalohany momba ny sakafo, fa nifidy hihinana ny mofo azy izy ireo, fa tsy ny mofon’ny lanitra. Tsy nahomby izy ireo tamin’ilay fitsapana faharoa izay tokony hanomezany voninahitra an’Andriamanitra amin’ny fanehoana ny toetrany, nefa nifidy kosa izy hitafy ny fitafiany ihany. Tsy nahomby izy ireo tamin’ilay fitsapana fahatelo, fa nasehony ny anarana (toetra) an’ilay bibidia, satria nifidy handà ny anarana (toetra) an’i Kristy izy ireo. Ny tanjona nanorenan’i Nimroda tanàna (fanjakana), sy tilikambo (fiangonana), tao amin’ny filazana voalohany an’i Babylona, dia mba hahazoany laza ho an’ny tenany.

And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

Dia hoy izy nanao hoe: Avia, aoka isika hanorina tanàna sy tilikambo ho antsika, ka ny tampony hahatratra ny lanitra; ary aoka isika hanao anarana ho antsika, fandrao hiely eny ambonin’ny tany rehetra isika. Genesisy 11:4.

Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.

Ny anarana dia tandindon’ny toetra, ary ny toetra ara-paminaniana an’ilay bibidia fahavalo, izay avy amin’ny fito, dia ny toetra roa sosona amin’ny fitambaran’ny Fiangonana (tilikambo) sy ny Fanjakana (tanàna). Amin’ny fotoan-tsarotra amin’ny andro farany dia hisaraka ho sokajy roa ny olona.

“There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.

Tsy misy afa-tsy antoko roa ihany. Ny sokajy tsirairay dia voamarika mazava tsara, na amin’ny tombo-kasen’Andriamanitra velona, na amin’ny mariky ny bibidia na ny sariny. Ny zanakalahy sy zanakavavin’i Adama tsirairay dia mifidy na Kristy na Barabasy ho mpitarika azy. Ary izay rehetra mametraka ny tenany eo amin’ny lafin’ny mpivadika dia mijoro eo ambanin’ny faneva maintin’i Satana, ary ampangaina ho nandà sy nanararaotra an’i Kristy tamin-kafetsena. Izy ireo dia ampangaina ho namantsika tamin’ny niniana natao ny Tompon’ny fiainana sy ny voninahitra. Review and Herald, January 30, 1900.

One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”

Ny antokon’olona iray dia haneho ny sarin’ny bibidia, ary ny antoko iray kosa dia haneho ny sarin’i Kristy. Ny iray dia hitafy ny fitafian’ny fanambadian’i Kristy, ary ny antoko iray kosa dia hitafy ny “fitafiany ihany.” Ny antokon’olona iray dia hihinana ny sakafo avy any an-danitra, ary ny iray kosa dia hihinana ny “mofo azy ihany.” Ny antoko izay mihinana ny mofony ihany ka mitana ny fitafiany ihany dia maneho ny “maro” izay nantsoin’ny feon’ny anjely fahatelo, ary izy ireo no ilay “maro” izay ho lavon’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Ny fiezahany hanavotra ny toe-piainany very, rehefa aseho eo amin’ny krizin’ny lalàn’ny Alahady ny toetrany, dia ilay fanantenana sandoka fa raha afaka manaiky ny anaran’ilay vehivavy janga avy any Roma izy, dia ny fanaovany izany no hanaisotra ny “fahafaham-baràkany.”

At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.

Tamin’izany andro izany, ireo vitsy izay voafidy dia asandratra ho faneva an’ireo iray alina amby efatra alina sy efatra arivo; ary avy eo dia misy antokon’olona iray hafa ao amin’ny andininy faha-41 izay “tafaporitsaka” avy amin’ny tanan’ilay mpanjakan’ny avaratra sandoka. Ny teny hebreo nadika hoe “tafaporitsaka” ao amin’ny andininy faha-41 dia midika hoe tafatsoaka noho ny fisolafahana, ary ny famaritana azy dia mampita ny hevitra toy ny hoe mitana savony ao anaty rano ny olona iray ka, noho ny fisolafahan’ilay savony, dia mitsoriaka miala amin’ny tanany izany. Ny singa fototra indrindra ao amin’ny famaritana io teny io, rehefa ampiasaina ao amin’ny teny hebreo, dia izao: izay zavatra rehetra tafaporitsaka dia zavatra izay, talohan’ny nitsoahany, dia efa teo ambany fifehezan’izay nandosirany.

In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.

Ao amin’ny andininy faha-efatra amby efapolo, tanteraka ny firaisana telo sosona an’ilay dragona sy ny bibidia ary ny mpaminany sandoka.

“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 ao Etazonia no ho lohalaharana amin’ny faninjirana ny tanany hiampita ny hantsana mba hihazona ny tanan’ny Spiritisma; hanatsotra ny tanany hiampita ny lavaka mangitsokitsoka 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.

When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.

Rehefa mifampitambatra amin’ny Firenena Mikambana sy ny fahefan’ny papa i Etazonia ao amin’ny lalàn’ny Alahady, dia misy antokon’olona izay efa teo an-tanan’ny fahefan’ny papa teo aloha, ka avy eo “tafavoaka” amin’ny tanan’ilay mpanjakan’ny avaratra sandoka. Ireo olona ireo dia efa voatana teo ambanin’ny fihazonan’ny fahefan’ny papa. Ireo olona ireo dia aseho ao amin’ny lanonana tsingerintaonan’i Heroda amin’ny alalan’i Jaona Mpanao Batisa, izay tamin’izany dia tao amin’ny fatoran’ny tranomaizina romana, niandry fahafatesana na famonjena. Ilay antokon’olona izay tafavoaka avy amin’ny fahababoan’ny fahefan’ny papa amin’ny lalàn’ny Alahady dia asehon’ny foko telo, ary amin’izany dia tandindon’ny firafitra telo sosona an’i Babylona maoderina.

At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.

Amin’izany fotoana izany indrindra, ny feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia miantso ireo olona ireo handositra hiala ao Babylona, mba tsy handray anjara amin’ny fitsaràna azy izay efa hanomboka amin’izay. Io feo faharoa io dia ny feon’i Kristy, nefa izy dia maneho ny feon’ilay iray hetsy sy efatra arivo izay amin’izany fotoana izany no manambara amin’ny feo mahery ny hafatry ny anjely fahatelo. Rehefa afa-mandositra ny tànana izy ireo (mariky ny fanekena), dia afa-mandositra ny tànan’ilay mpanjakan’ny avaratra sandoka, ary avy eo dia mahita ny tànan’ilay mpanjakan’ny avaratra marina.

At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.

Teny an-tendrombohitra Karmela dia novonoina ny mpaminanin’i Bala, ary amin’ny maha-andriamanitra sandoka lahy azy dia misolo tena ny Fanjakana izy ireo, ary ny mpaminanin’i Astarta kosa misolo tena ny Fiangonana. Novonoin’i Elia ny mpaminanin’i Bala, ka izany no nanamarihana ny faran’ny fanjakana fahenina, na dia mbola nisy solontenan’ny fivavahan’ny Protestanta nihemotra aza, araka ny asehon’i Salome. Salome, dia ny Protestanta nihemotra; ary amin’ny maha-Salome azy dia mamitaka an’i Heroda izy, ary manaiky hiditra ao anatin’ny firaisan’ny Fiangonana sy ny Fanjakana miaraka amin’ilay loha fahavalo, izay avy tamin’ireo loha fito, ireo mpanjaka folo. Salome no ilay irin’i Heroda mpijangajanga amin’ny fony.

But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.

Fa Izaho kosa milaza aminareo: izay rehetra mijery vehivavy mba hitsiriritra azy dia efa nijangajanga taminy tao am-pony sahady. Matio 5:28.

Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.

Ny filan’i Heroda feno firaisana ara-nofo voararan’ny havana tao am-pony no nampiray ny nofony tao am-pony, ka noho izany dia tonga iray tamin’i Salome izy.

Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

Koa izany no handaozan’ny lehilahy ny rainy sy ny reniny ka hikambanany amin’ny vadiny; ary ho nofo iray ihany izy roroa. Genesisy 2:24.

At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.

Tamin’ny lanonana fitsingerenan’ny andro nahaterahan’i Heroda, dia tonga iray i Heroda sy Salome, ary i Heroda, izay nanehoana an’i Ahaba ara-tandindona, no lohan’ireo mpanjaka folo amin’ny fanjakana avaratra. Amin’ny lalàn’ny Alahady izay ho avy tsy ho ela, dia mifarana ny fanjakana fahenina an’ilay bibidia avy amin’ny tany rehefa vonoin’i Elia ilay tandroka izay efa tonga tandroka iray ka maneho ny fitambaran’ny tandroky ny Fiangonana sy ny Fanjakana (ny sarin’ny bibidia). Avy eo Salome mamitaka an’i Heroda, tonga iray aminy, ary mandresy lahatra azy hanome ny antsasaky ny fanjakany (ny Fanjakana maneran-tany) ho an-dreniny (ny Fiangonana maneran-tany). Amin’izay i Salome dia efa naka fahefana tamin’i Ahaba sy ny fokony folo, satria mifanaraka samy izy ireo mpanjaka folo rehetra.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.

Ary ireo tandroka folo izay hitanao dia mpanjaka folo, izay mbola tsy nandray fanjakana; fa mandray fahefana ho mpanjaka mandritra ny ora iray miaraka amin’ilay bibidia. Ireo dia miray saina, ary hanolotra ny heriny sy ny tanjany ho an’ilay bibidia. Apokalypsy 17:12, 13.

The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.

Ilay bibidia izay anolorany ny heriny sy ny fahefany dia ilay bibidia itaingenan’ilay mpijangajanga. Ny bibidia dia maneho ny toetran’ilay sary, dia ny fitambaran’ny Fiangonana sy ny Fanjakana, ka ny vehivavy (Fiangonana) no mifehy ny fifandraisana, satria fanambadiana latina izany, izay ny anaram-bositra dia ny anaran’ny vady vavy, ary izay anjakan’ny vehivavy ny lehilahy, amin’ny fikomiana amin’ny tena fifandraisan’ny fanambadiana.

Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.

Ary hoy Ilay vehivavy dia nanao hoe Izy: Hataoko be indrindra ny fahorianao sy ny fitondranao vohoka; amin’ny fahoriana no hiterahanao zanaka; ary ny fanirianao ho amin’ny vadinao, ary izy no hanapaka anao. Genesisy 3:16.

The ten kings are of one mind, and one heart.

Ireo mpanjaka folo ireo dia miray saina sy miray fo.

“Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.

“Apokalypsy 17:13–14 voatonona. ‘Ireo dia iray saina.’ Hisy fatoram-piraisana maneran-tany, firindrana lehibe iray, fiombonan-kery ataon’ny herin’i Satana. ‘Ary hanolotra ny heriny sy ny fahefany ho an’ilay bibidia.’ Toy izany no isehoan’ilay fahefana jadona sy mpampahory manohitra ny fahafahana ara-pivavahana, dia ny fahafahana mivavaka amin’Andriamanitra araka ny baikon’ny fieritreretana, tahaka ilay nasehon’ny fahefan’ny papa, fony izy tamin’ny andro lasa nanenjika ireo izay sahy nandà tsy hifanaraka tamin’ireo fombafomba sy lanonana ara-pivavahan’ny Romanisma.

“In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.

“Amin’ny ady izay hatao amin’ny andro farany dia hitambatra, hanoherana ny vahoakan’Andriamanitra, ny hery ratsy rehetra izay nihemotra niala tamin’ny fankatoavana ny lalàn’i Jehovah. Amin’io ady io dia ny Sabatan’ny didy fahefatra no ho foto-kevitra lehibe hiadian-kevitra; satria ao amin’ny didin’ny Sabata no ampahafantaran’ilay Mpanome Lalàna Lehibe ny Tenany ho Mpamorona ny lanitra sy ny tany.” The Seventh-day Adventist Bible Commentary, 983.

The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.

Ny mpanjaka folo, izay i Ahaba, na i Heroda, no mpitarika azy, dia voafitak’i Salome, zanakavavin’i Herodiasy. Ny Firenena Mikambana, izay amin’ny lalàn’ny Alahady no voafitak’i Salome, dia ny fivavahana sandoka avy amin’ny Protestanta nihemotra, ary izay teo aloha no fanjakana fahenina ao amin’ny faminanian’ny Baiboly, no mandray ny fifehezana ny fanjakan’ny mpanjaka folo, izay samy manaiky hanome ny antsasaky ny fanjakany ho an’ny fivavahana Katolika. Izao fanapahan-kevitra iraisan’izy rehetra izao no raisiny, satria ny mpanjaka rehetra dia voafitaky ny dihy mamitaka nataon’i Salome. Manaiky izy ireo hametraka ny heriny mitambatra ho amin’ny asa famonoana ireo izay asehon’i Jaona Mpanao Batisa.

The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.

Ny bibidia (ny Firenena Mikambana) dia tantanan’ny mpanjaka ambony iray (ny zanakavavin’i Jezebela). Jezebela dia efa nitarika ny zanany vavy hanomboka ny fifandraisana feno fijangajangana sy firaisana amin’ny havana amin’i Heroda sy ireo mpanjaka hafa, fa izy no renin’ny vehivavy janga. Izy no mpampijangajanga ny zanany vavy ihany. Heroda sy Ahaba ary ny Firenena Mikambana dia voafitaky ny mpaminany sandoka, izay i Etazonia. Etazonia dia mitsahatra tsy ho fanjakana fahenina rehefa novonoina ny mpaminanin’i Bala, ary ireo mpaminanin’i Astarta (Salome) dia tonga avy hatrany ho fahefana mitondra ny fanjakana fahafito, satria mamerina eto amin’izao tontolo izao izay vao avy notanterahiny tao Etazonia izy.

The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.

Ang bibyik amo ang mga hari nga may relasyon sa anak nga babayi sang bigaon, kag ang bigaon amo ang babayi nga nagagahum sa bibyik. Ginlaragway ni Jesus ang katapusan sang isa ka butang paagi sa sinugdanan sang isa ka butang. Subong nga ang ilustrasyon sang walo ka ginharian sa Pahayag kapitulo disi-syete nagbukas sang walo ka ginharian sang Daniel kapitulo dos, ang bibyik kag ang babayi nga nagsakay sa bibyik nagabukas man sang isa pa gid ka matuod nga propetiko, nga nasandig sa una nga nagarepresentar sa ulihi.

Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.

Ny Toko fahafito ambin’ny folo ao amin’ny Apokalypsy no filazana farany momba ireo fanjakana ao amin’ny faminaniana ara-Baiboly, ka noho izany dia mitaky fa ny Daniela toko faharoa, izay no filazana voalohany momba ireo fanjakana ao amin’ny faminaniana ara-Baiboly, dia tsy maintsy maneho fanjakana valo koa araka ny filàna ara-paminaniana, ka ny fanjakana fahavalo dia avy tamin’ireo fito. Toy izany koa, ny fitsarana ny vehivavy sy ny bibidia izay itaingenany ao amin’ny toko fahafito ambin’ny folo dia tsy maintsy aseho ao amin’ilay fitsarana voalohany ny fijangajangana tamin’ny taona 1798.

The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.

Nampahafantarin’ilay anjely an’i Jaona, teo am-panokafana ny toko fahafito ambin’ny folo, fa hasehony azy ny fitsaran’ilay mpijangajanga lehibe sy ny bibidia izay itaingenany. Ny fotoana voalohany nitsarana ilay mpijangajanga dia efa takatra araka ny marina ho ny taona 1798, fony ny fahefana papaly nahazo ny ratra mahafaty azy, ary tonga ny fotoanan’ny farany. Kanefa rehefa aseho ao amin’ny tantara ara-paminaniana ny “fotoanan’ny farany” dia misy hatrany mari-pamantarana roa asehon’olona. Ny nahaterahan’i Arona sy Mosesy rahalahiny no fotoanan’ny farany tao amin’izany tantara izany. Ireo mari-pamantarana roa ireo dia tandindon’ny nahaterahan’i Jaona Mpanao-batisa, ary enim-bolana tatỳ aoriana ny anadahin-dreniny Jesosy, ka izany no nanamarika ny fotoanan’ny farany ho an’izany tantara izany. Tamin’ny fiafaran’ny fahababoana fito-polo taona, izay tandindon’ny fotoanan’ny farany tamin’ny 1798, dia i Dariosa sy Kyrosy zana-drahalahiny no mari-pamantarana roa amin’ny fotoanan’ny farany. Miara-manondro mialoha an’i Reagan sy Bush zokiny izy ireo, ao amin’ny fotoanan’ny farany tamin’ny 1989.

1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.

1798, izay fotoana farany izay nanokafana ny bokin’i Daniela teo amin’ny tantara Millerita, dia nanondro ny fahafatesana ara-paminaniana tamin’ilay singa ara-politikan’ilay bibin’ny Katôlisma. Niditra mivantana tao Vatikana ny jeneralin’i Napoléon, Berthier, nisambotra ny papa ary namarana ny fahefana ara-politikan’ilay bibin’ny Katôlisma. Herintaona tatỳ aoriana, tamin’ny 1799, dia maty tany am-pahababoana ilay vehivavy izay nitaingina izany biby izany nandritra ny taonjato maro, sady nasehon’ny papa. Ny fitsarana ny janga dia ahitana koa ny fitsarana ilay biby izay nampiasainy hitondrana ireo firenena. Ny Apokalypsy toko fahafito ambin’ny folo dia manondro na ny fitsarana ilay biby, ary koa ilay janga izay manjaka eo amboniny sy mitaingina ilay biby.

“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

“Ny tany dia feno tafio-drivotra sy ady ary fifandirana. Kanefa eo ambanin’ny loha iray—dia ny fahefan’ny papa—dia hiray ny vahoaka mba hanohitra an’Andriamanitra amin’ny alalan’ny tenan’ireo vavolombelony.” Testimonies, volume 7, 182.

The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.

Ny loha fahavalo, izay avy amin’ny fito, dia ny fahefan’ny papa izay manjaka amin’ilay bibidia voaforon’ny mpanjaka folo izay tantanan’ny zanakavavin’ilay vehivavy janga mitaingina ny bibidia. Ny singa mandrafitra ny fanjakana fahavalo, izay avy amin’ny fito, dia tsy maintsy hita ao amin’ny filoha fahavalo sy farany, izay avy amin’ireo filoha fito, rehefa atsangana ao anatin’i Etazonia ny sarin’ny bibidia. Ny fitambaran’ireo tandroka nihemotra tamin’ny finoana an’ny Repoblikanisma sy ny Protestantisma dia tsy maintsy manana “loha” izay manjaka amin’ny sarin’ny bibidia, ary io mpanapaka io dia ho mpanao didy jadona miavaka indrindra.

We will continue this study in the next article.

Hohamafisintsika ao amin’ny lahatsoratra manaraka ity fandinihana ity.

A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

Hiran’i Asafa. Aza mangina Hianao, Andriamanitra ô; aza mitony, ary aza mbola mipetraka tsy mihetsika, Andriamanitra ô. Fa, indro, mitabataba ny fahavalonao; ary ireo izay mankahala Anao dia manandratra ny lohany. Efa nanao tetika feno hafetsena hamely ny vahoakanao izy; ary efa niara-nihevitra hanohitra ireo voafinao. Hoy izy: Avia, ary aoka hofongorantsika tsy ho firenena intsony izy, mba tsy hotsarovana intsony ny anaran’ny Isiraely. Fa efa niara-nisaina tamin’ny fo iray izy; efa nanao fanekena hanohitra Anao izy: ny lain’i Edoma sy ny Isimaelita; Moaba sy ny Hagarena; Gebala sy Amona ary Amaleka; ny Filistina mbamin’ny mponin’i Tyro; Asyrianina koa efa niray taminy; efa nanampy ny zanak’i Lota izy. Selah. Salamo 83:1–8.