The collapse of the Democratic party in the United States is a specific subject of biblical prophecy. It is one of the prophetic characteristics associated with the eighth and last president of the United States. It is associated with the prophetic dynamics of making the eighth president, who is of the seven, the head of the image of the beast. The image of the beast in the world is twofold, yet threefold. It is twofold in that it represents a combination of Church and State, but its threefold, for it is made up of ten kings (statecraft), that is directed by the premier king (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, that is of the seven.
Ny firodanan’ny antoko Demokraty any Etazonia dia foto-kevitra manokana ao amin’ny faminanian’ny Baiboly. Anankiray amin’ireo toetra faminaniana mifandray amin’ny filoha fahavalo sy farany ao Etazonia izany. Mifandray amin’ny dinamika ara-paminaniana amin’ny fanandratana ny filoha fahavalo, izay avy amin’ny fito, ho lohan’ny sarin’ilay bibidia izany. Ny sarin’ilay bibidia eo amin’izao tontolo izao dia lafy roa, nefa koa lafy telo. Lafy roa izy amin’ny maha-fanehoana firaisan’ny Fiangonana sy ny Fanjakana azy, kanefa lafy telo izy, satria voaforon’ny mpanjaka folo (fitondram-panjakana), izay tarihin’ilay mpanjaka voalohany indrindra (fitondram-piangonana). Io bibidia io dia entina sy anapahan-doha iray, dia ilay loha fahavalo, izay avy amin’ny fito.
The image of the beast in the United States is twofold, yet threefold. It is twofold in that it represents a combination of church and state, but its threefold, for it is made up with an apostate Republican horn (statecraft), that is directed by an apostate Protestant horn (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, which is of the seven.
Ny sarin’ilay bibidia any Etazonia dia roa sosona, nefa koa telo sosona. Roa sosona izy amin’ny maha-fanehoana fitambaran’ny fiangonana sy ny fanjakana azy; nefa telo sosona kosa izy, satria voaforon’ny tandroka Repoblikana niodivitra (fahaizan’ny fanjakana) izay tarihina sy fehezin’ny tandroka Protestanta niodivitra (fahaizan’ny fiangonana). Io bibidia io dia itaingenan’ny loha iray sady anjakazakan’io loha io, dia ilay loha fahavalo, izay avy amin’ny fito.
The head, in either case, is a full-blown dictator. The environment where his dictatorship is clearly illustrated is the line of the history when the earth beast speaks as a dragon, for “speaking” is the primary characteristic of the earth beast. It spoke in 1776, 1789, 1798, 1863, 2001, 2021 and it is about to speak again when the image is fully formed at the soon-coming Sunday law.
Amin’ny lafiny roa tonta, ny loha dia mpanao didy jadona tonga amin’ny fahafenoany. Ny tontolo iainana izay anehoana mazava ny jadonany dia eo amin’ny tsipiky ny tantara rehefa miteny tahaka ny dragona ilay bibidia avy amin’ny tany, satria ny “miteny” no toetra fototra indrindra an’ilay bibidia avy amin’ny tany. Niteny izy tamin’ny 1776, 1789, 1798, 1863, 2001, 2021, ary efa hiteny indray izy rehefa voaforona tanteraka ny sary amin’ilay lalàna Alahady ho avy tsy ho ela.
In the days of Paul, the mystery of iniquity, which was the papal power, was already at work, but it was being restrained by the dragon of pagan Rome. In 1798 and 1799, the dragon removed the man of sin from power, but in 1989, the pope of Rome defeated the dragon of the Soviet Union. The entire prophetic history, all the way to the end, portrays the papacy as in a warfare with the dragon. The pope of Rome is the despot who is to be lifted up as the head of the evil confederacy of the threefold union of the dragon, the beast and the false prophet in the last days. Sister White said “under one head, the papal power,” and the Psalmist also identifies the ten kings lifting up the eighth head, that is of the seven.
Tamin’ny andron’i Paoly, dia efa niasa sahady ny zava-miafin’ny faharatsiana, izay ilay fahefana papaly, saingy nofefen’ny dragona tamin’i Roma jentilisa izany. Tamin’ny 1798 sy 1799, dia nesorin’ilay dragona tamin’ny fahefana ny lehilahin’ny ota; fa tamin’ny 1989 kosa, ny papa tao Roma no nandresy ny dragona tamin’ny Firaisana Sovietika. Ny tantara ara-paminaniana manontolo, hatramin’ny farany indrindra, dia mampiseho ny fahefana papaly ho toy ny miady amin’ilay dragona. Ny papa ao Roma no mpanao didy jadona izay hasandratra ho lohan’ilay fikambanan-dratsy eo amin’ilay firaisana in-telo misy ny dragona sy ny bibidia ary ny mpaminany sandoka amin’ny andro farany. Hoy Rahavavy White: “eo ambanin’ny loha iray, dia ny fahefana papaly,” ary ny mpanao Salamo koa dia manondro ireo mpanjaka folo ho manandratra ny loha fahavalo, izay avy amin’ny fito.
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. Psalms 83:2–4.
Fa, indro, mitabataba ny fahavalonao; ary izay mankahala anao dia manandratra ny loha. Efa nanao tetika feno hafetsena hanohitra ny olonao izy, ary nifampidiniha hanohitra ireo voafinao. Izao no lazainy: Avia, ary aoka hofongorantsika tsy ho firenena intsony izy, mba tsy hotsarovana intsony ny anaran’i Isiraely. Salamo 83:2–4.
When the United States forms an image of the beast, it will be threefold in nature, and also twofold. It will be a twofold combination of churchcraft and statecraft, but that political system will be reigned over by one head. The eighth president will reign over and ride the image of the beast. The eighth president, who is of the seven previous presidents, is the last president of “the sixth” kingdom of Bible prophecy, and he received his deadly wound as “the sixth” president.
Rehefa hamorona sarin’ilay bibidia i Etazonia, dia hanana toetra telo sosona izy, ary koa roa sosona. Ho fitambaran-droa misy ny asam-piangonana sy ny fitantanan-draharaham-panjakana izy, kanefa io rafitra ara-politika io dia hotapahin’ny loha iray. Ny filoha fahavalo no hanapaka sy hitaingina ny sarin’ilay bibidia. Ilay filoha fahavalo, izay avy amin’ireo filoha fito teo alohany, no filoha farany amin’“ilay fanjakana fahenina” ao amin’ny faminanian’ny Baiboly, ary izy no nandray ny feriny mahafaty fony izy “ilay filoha fahenina.”
The prophetic man of sin has been in a war with the dragon for his entire history. Donald Trump is the rich king that stirred up the dragon of globalism, and he has been in a political, social and philosophical war with the dragon powers ever since he first announced his intent to run for president on June 16, 2015, at the Trump Tower in New York City, the very city where the Twin Towers came down on September 11, 2001, and the city where the Freedom Tower, that replaced the Twin Towers was dedicated on November 3, 2014.
Ny olona ara-paminaniana tandindonin-doza amin’ny ota dia niady tamin’ilay dragona nandritra ny tantarany manontolo. Donald Trump no mpanjaka manan-karena izay nampihetsika ilay dragona antsoina hoe fanatontoloana, ary efa tao anatin’ny ady ara-politika, ara-tsosialy ary ara-filôzôfia tamin’ny herin’ilay dragona izy hatramin’ny nanambarany voalohany ny fikasany hirotsaka hofidiana ho filoham-pirenena tamin’ny 16 Jona 2015, tao amin’ny Trump Tower any New York City, dia ilay tanàna mihitsy izay nianjeran’ny Twin Towers tamin’ny 11 Septambra 2001, ary ilay tanàna izay nanokanana ny Freedom Tower, izay nisolo ny Twin Towers, tamin’ny 3 Novambra 2014.
At the soon coming Sunday law, the marriage between Christ and the one hundred and forty-four thousand is consummated, and the fornication between the whore of Rome and the kings of the earth is consummated in a counterfeit marriage. At that Sunday law the twins from the garden of Eden are both lifted up, and also simultaneously attacked by a counterfeit. Those twin institutions are marriage and the seventh-day Sabbath.
Amin’ny lalàna Alahady izay ho avy tsy ho ela, dia tanteraka ny fanambadiana eo amin’i Kristy sy ny iray hetsy sy efatra alina sy efatra arivo; ary tanteraka koa, amin’ny fanambadiana sandoka, ny fijangajangana eo amin’ilay vehivavy janga avy any Roma sy ny mpanjakan’ny tany. Amin’io lalàna Alahady io dia samy asandratra ireo kambana avy amin’ny saha Edena, sady samy iharan’ny fanafihan’ny sandoka koa amin’izany fotoana izany. Ireo andrim-panjakana kambana ireo dia ny fanambadiana sy ny Sabata andro fahafito.
“When the Pharisees afterward questioned Him concerning the lawfulness of divorce, Jesus pointed His hearers back to the marriage institution as ordained at creation. ‘Because of the hardness of your hearts,’ He said, Moses ‘suffered you to put away your wives: but from the beginning it was not so.’ Matthew 19:8. He referred them to the blessed days of Eden, when God pronounced all things ‘very good.’ Then marriage and the Sabbath had their origin, twin institutions for the glory of God in the benefit of humanity. Then, as the Creator joined the hands of the holy pair in wedlock, saying, A man shall ‘leave his father and his mother, and shall cleave unto his wife: and they shall be one’ (Genesis 2:24), He enunciated the law of marriage for all the children of Adam to the close of time. That which the Eternal Father Himself had pronounced good was the law of highest blessing and development for man.” Thoughts From the Mount of Blessings, 63.
“Raha nanontanian’ny Fariseo Azy tatỳ aoriana momba ny maha-ara-dalàna ny fisaraham-panambadiana, dia naverin’i Jesosy tamin’ireo mpihaino Azy ho amin’ny fanorenana ny fanambadiana araka izay natsangana tamin’ny famoronana. ‘Noho ny hamafin’ny fonareo,’ hoy Izy, dia ‘namelan’i Mosesy anareo hisaotra ny vadinareo; nefa hatramin’ny voalohany dia tsy mba toy izany.’ Matio 19:8. Nampahatsiahy azy ireo ny amin’ireo andro voatahy tany Edena Izy, fony Andriamanitra nanambara fa ‘tsara indrindra’ ny zavatra rehetra. Tamin’izany no niavian’ny fanambadiana sy ny Sabata, dia andrim-panjakana kambana ho an’ny voninahitr’Andriamanitra sy ho tombontsoan’ny olombelona. Tamin’izany koa, raha nampifandray ny tanan’ilay mpivady masina tamin’ny fanambadiana ny Mpamorona ka nanao hoe: Ny lehilahy dia ‘handao ny rainy sy ny reniny ka hifikitra amin’ny vadiny; ary ho nofo iray ihany izy roroa’ (Genesisy 2:24), dia nambarany ny lalàn’ny fanambadiana ho an’ny taranak’i Adama rehetra mandra-pahatapitry ny andro. Izay nambaran’ny Ray Mandrakizay mihitsy fa tsara dia ilay lalàn’ny fitahiana ambony indrindra sy ny fandrosoana ho an’ny olombelona.” Thoughts From the Mount of Blessings, 63.
The threefold union where apostate Protestantism, spiritualism and Catholicism join hands at the Sunday law is a counterfeit of the marriage in Eden where “the Creator joined the hands of the holy pair in wedlock.” At the Sunday law the twin institutions of Marriage and the Sabbath, are lifted up, and simultaneously desecrated. The history of the sealing began when the Twin Towers came down, and that history ends when the twin institutions of Marriage and the Sabbath are lifted up. In the midst of that history the Freedom Tower was dedicated in 2014, and Trump’s stirring up of globalism began at the Trump Tower in 2015.
Ny firaisana telo sosona, izay iombonan-tànan’ny Protestanta nihemotra, ny spiritisma ary ny Katôlika eo amin’ny lalàn’ny Alahady, dia sandoka manahaka ny fanambadiana tany Edena izay “nampifandraisan’ny Mpamorona ny tanan’ilay mpivady masina tamin’ny fanambadiana.” Eo amin’ny lalàn’ny Alahady, ny andrim-panjakana kambana, dia ny Fanambadiana sy ny Sabata, no asandratra, sady miaraka amin’izay koa voaloto. Nanomboka tamin’ny nidinan’ny Tilikambo Kambana ny tantaran’ny fanisiana tombo-kase, ary mifarana izany tantara izany rehefa asandratra ny andrim-panjakana kambana, dia ny Fanambadiana sy ny Sabata. Teo afovoan’izany tantara izany no nanokanana ny Freedom Tower tamin’ny taona 2014, ary ny fampihetsiketsehan’i Trump ny fanatontoloana dia nanomboka tao amin’ny Trump Tower tamin’ny taona 2015.
The Twin Towers were brought down as a rebuke of the globalists’ love of money, and the Freedom Tower is a representation of Nimrod’s rebellion against the God of Heaven and the judgment He had brought with the flood, just as the Freedom Tower is a symbol against God’s judgment of September 11, 2001.
Ny Tilikambo Kambana dia naongana ho famaizana ny fitiavan’ny mpaneran-tany vola, ary ny Tilikambon’ny Fahafahana dia fanehoana ny fikomian’i Nimroda tamin’Andriamanitry ny lanitra sy ny fitsarana nentiny tamin’ny safodrano, tahaka ny maha-marika ny Tilikambon’ny Fahafahana manohitra ny fitsaran’Andriamanitra tamin’ny 11 Septambra 2001.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Tamina indray, fony tany New York City aho, dia nantsoina aho tamin’ny andro alina hahita trano mitsangana, rihana miampy rihana, miakatra mankany an-danitra. Ireo trano ireo dia nohamarinina fa tsy mety levon’ny afo, ary naorina mba hanomezam-boninahitra ny tompony sy ny mpanorina azy. Niakatra ambony hatrany ireo trano ireo, ary tao aminy dia ny akora lafo indrindra no nampiasaina. Ireo izay tompon’ireo trano ireo dia tsy nanontany tena hoe: ‘Ahoana no hahafahantsika manome voninahitra an’Andriamanitra amin’ny tsara indrindra?’ Tsy tao an-tsainy ny Tompo.
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Nieritreritra aho hoe: ‘Indrisy, enga anie ka ireo izay mampiasa ny fananany toy izao hahita ny lalany araka ny fahitan’Andriamanitra azy! Manangona trano lehibe sy kanto izy ireo, kanjo fahadalana toy inona eo imason’Ilay Mpanjakan’izao rehetra izao ny fikasan’izy ireo sy ny famolavolana ataony. Tsy dinihiny amin’ny herin’ny fo sy ny saina rehetra akory ny amin’izay hahafahany manome voninahitra an’Andriamanitra. Efa very tsy ho hitany intsony izao, dia ny adidy voalohany indrindra amin’ny olombelona.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.” Testimonies, volume 9, 12.
“Rehefa naorina ireo trano avo sy mijoalajoala ireo, dia nifaly tamin’ny fireharehana feno fanirian-daza ny tompony, satria nanam-bola hampiasaina hanomezana fahafaham-po ny tena sy hampiteraka ny fialonan’ny namany izy. Ny ampahany betsaka tamin’ny vola izay nampiasainy toy izany dia azo tamin’ny alalan’ny fampahoriana, tamin’ny fanerena sy fanitsakitsahana ny mahantra. Nohadinoany fa any an-danitra dia voatahiry ny kaontin’ny raharaham-barotra rehetra; ny fifanarahana tsy marina rehetra, ny asa fitaka rehetra, dia voarakitra ao. Ho avy ny fotoana izay hahatongavan’ny olona, amin’ny fitakiany sy ny fireharehany maniratsira, amin’ny teboka iray izay tsy havelan’ny Tompo hihoarany, ary hianarany fa misy fetra ny fahari-pon’i Jehovah.” Testimonies, boky faha-9, 12.
The rebellion represented by Nimrod’s tower was against God’s recent judgment of the Flood, and it typified the rebellion of the globalist bankers against the recent judgment of God. Freedom as defined in the globalist dictionary is quite contrary to biblical freedom. Freedom in the dictionary of the dragon is licentiousness, symbolized by the immorality of the French Revolution.
Ny fikomiana nasehon’ny tilikambon’i Nimroda dia nanoherana ny fitsaran’Andriamanitra vao haingana tamin’ny Safodrano, ary izany dia tandindon’ny fikomian’ireo banky maneran-tany manohitra ny fitsaran’Andriamanitra vao haingana. Ny fahafahana araka ny famaritan’ny rakibolan’ny mpaneran-tany azy dia mifanohitra tanteraka amin’ny fahafahana araka ny Baiboly. Ny fahafahana ao amin’ny rakibolan’ilay dragona dia fijejojejoana, izay asehon’ny fahalotoam-pitondran-tena tamin’ny Revolisiona Frantsay.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
“Ilay ‘tanàna lehibe’ izay amonoana ireo vavolombelona eny an-dalany, sady iandanian’ny fatin’izy ireo, dia Ejipta ‘ara-panahy’. Amin’ireo firenena rehetra aseho eo amin’ny tantaran’ny Baiboly, Ejipta no nandà tamin-kasahiana indrindra ny fisian’Andriamanitra velona sy nanohitra ny didiny. Tsy nisy mpanjaka sahy nikomy tamin-karihary sy tamim-pireharehana tamin’ny fahefan’ny Lanitra mihoatra noho ny nataon’ny mpanjakan’i Ejipta. Rehefa nentin’i Mosesy taminy tamin’ny anaran’i Jehovah ny hafatra, dia namaly tamim-pieboeboana Farao hoe: ‘Iza moa Jehovah, no hekenaiko ny feony handefasako ny Isiraely? Tsy mahalala an’i Jehovah aho, ary tsy handefa ny Isiraely koa aho.’ Eksodosy 5:2, A.R.V. Tsy finoana an’Andriamanitra izany, ary ilay firenena asehon’i Ejipta dia haneho fandavana mitovy amin’izany ny fitakian’Andriamanitra velona ary hampiseho fanahy mitovy amin’ny tsy finoana sy ny fihantsiana. Ampitahaina koa, ‘ara-panahy,’ amin’i Sodoma ilay ‘tanàna lehibe’. Ny fahalòvan’i Sodoma tamin’ny fandikana ny lalàn’Andriamanitra dia niseho indrindra tamin’ny fijangajangana. Ary io fahotana io koa no ho toetra miavaka indrindra amin’ilay firenena izay hanatanteraka ny famariparitan’ity Soratra Masina ity.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Araka ny tenin’ny mpaminany, àry, fotoana fohy talohan’ny taona 1798 dia hisy hery iray, avy amin’i Satana ny fiaviany sy ny toetrany, hitsangana hiady amin’ny Baiboly. Ary ao amin’ilay tany izay hampanginina toy izany ny fijoroana vavolombelon’ireo vavolombelona roa an’Andriamanitra, dia hiseho ny tsy finoan’Andriamanitra tahaka an’i Farao sy ny fahalotoam-pitondran-tena tahaka an’i Sodoma.
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. . ..
“Ity faminaniana ity dia nahazo fahatanterahana tena marina sy mahatalanjona indrindra teo amin’ny tantaran’i Frantsa. Nandritra ny Revolisiona, tamin’ny 1793, ‘ny izao tontolo izao, sambany, dia nandre fivorian’olona, teraka sy notezaina teo anivon’ny sivilizasiona, ary nilaza ho manan-jo hitondra ny iray amin’ireo firenena tsara indrindra any Eoropa, nanandratra ny feony niombonana handà ny fahamarinana masina indrindra raisin’ny fanahin’olombelona, ary nandà tamin’ny firaisan-kevitra ny finoana sy ny fanompoam-pivavahana amin’Andriamanitra iray.’”—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17....
“France presented also the characteristics which especially distinguished Sodom. During the Revolution there was manifest a state of moral debasement and corruption similar to that which brought destruction upon the cities of the plain. And the historian presents together the atheism and the licentiousness of France, as given in the prophecy: ‘Intimately connected with these laws affecting religion, was that which reduced the union of marriage—the most sacred engagement which human beings can form, and the permanence of which leads most strongly to the consolidation of society—to the state of a mere civil contract of a transitory character, which any two persons might engage in and cast loose at pleasure…. If fiends had set themselves to work to discover a mode of most effectually destroying whatever is venerable, graceful, or permanent in domestic life, and of obtaining at the same time an assurance that the mischief which it was their object to create should be perpetuated from one generation to another, they could not have invented a more effectual plan that the degradation of marriage…. Sophie Arnoult, an actress famous for the witty things she said, described the republican marriage as ‘the sacrament of adultery.’”—Scott, vol. 1, ch. 17.” The Great Controversy, 269, 270.
“Naneho koa ireo toetra izay nampiavaka manokana an’i Sodoma i Frantsa. Nandritra ny Revolisiona dia niharihary ny toe-piainana feno fahalotoam-pitondrantena sy fahasimbana, mitovy amin’izay nitondra fandringanana tamin’ireo tanànan’ny lemaka. Ary asehon’ilay mpahay tantara miaraka ny tsy finoana an’Andriamanitra sy ny fijejojejoana tao Frantsa, araka ny voalaza ao amin’ny faminaniana hoe: ‘Nifamatotra akaiky tamin’ireo lalàna mikasika ny fivavahana ireo ny lalàna iray izay nampidina ny firaisam-panambadiana—dia ilay fanekena masina indrindra azon’ny olombelona atao, ary ny faharetany no mitondra amin’ny fomba mahery indrindra ho amin’ny fanamafisana orina ny fiaraha-monina—ho amin’ny sata fotsiny amin’ny fifanarahana sivily mandalo, izay azon’olona roa idirana sy ravana araka izay itiavany azy…. Raha nirotsaka hiasa ireo demonia mba hitady fomba handravana amin’ny fomba mahomby indrindra izay rehetra mendri-kaja, tsara endrika, na maharitra eo amin’ny fiainam-pianakaviana, sady hahazoana antoka koa fa ny faharatsiana izay nokendreny hoforonina dia haharitra hatramin’ny taranaka iray ka hatramin’ny taranaka manaraka, dia tsy ho nahita drafitra mahomby kokoa noho ny fanambaniana ny fanambadiana izy ireo…. Sophie Arnoult, mpilalao an-tsehatra nalaza noho ireo teny feno havanana nambarany, dia nilaza ny fanambadiana repoblikana ho ‘sakramentan’ny fijangajangana.’”—Scott, b. 1, toko 17.” The Great Controversy, 269, 270.
The Freedom Tower in New York City that was dedicated in 2014, represents not only the rebellion of Nimrod’s tower, but it is also the symbol of the globalists definition of freedom, as manifested in the promotion of the licentious LGBTQ+ movement, that represents rebellion against God’s law. True freedom is just the opposite of what that tower represents, but a classic work of deception employed by the followers of the dragon, is to redefine words and phrases to produce incorrect conclusions. The dragon is the classic attorney, and he is the word-smith that twists language to produce wicked outcomes. But the true meaning of the word “freedom”, is not the freedom that is represented by the anarchy of Antifa, or the licentiousness symbolized by the revolution in France.
Ny Freedom Tower ao New York City, izay notokanana tamin’ny taona 2014, dia tsy maneho fotsiny ny fikomian’ny tilikambon’i Nimroda, fa famantarana koa ny famaritana ny fahafahana araka ny hevitry ny globalista, araka izay miseho amin’ny fampiroboroboana ny hetsika LGBTQ+ feno fijejojejoana, izay maneho fikomiana manohitra ny lalàn’Andriamanitra. Ny tena fahafahana dia mifanohitra tanteraka amin’izay asehon’io tilikambo io; nefa ny iray amin’ireo tetika famitahana mahazatra ampiasain’ireo mpanaraka ny dragona dia ny mamerina mamaritra indray ny teny sy ny andian-teny mba hamoahana fehin-kevitra diso. Ny dragona no mpisolovava mahazatra, ary izy no mpandrindra teny izay manolana ny fiteny mba hiteraka vokatra ratsy. Fa ny tena hevitr’ilay teny hoe “fahafahana” dia tsy ilay fahafahana asehon’ny korontana ataon’ny Antifa, na ny fijejojejoana asehon’ny revolisiona tany Frantsa.
“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.
“Ny fanahy rehetra izay mandà tsy hanolotra ny tenany ho an’Andriamanitra dia eo ambanin’ny fifehezan-kery hafa. Tsy azy ny tenany. Mety hiresaka fahafahana izy, nefa ao anatin’ny fanandevozana faran’izay mampietry indrindra. Tsy avela hahita ny hatsaran’ny fahamarinana izy, fa ny sainy dia eo ambanin’ny fifehezan’i Satana. Raha mbola mamitaka tena izy fa manaraka ny didin’ny fitsarany manokana, dia mankatò ny sitrapon’ny andrianan’ny maizina. Tonga Kristy hamaha ny gadra amin’ny fanandevozan’ny ota hiala amin’ny fanahy. ‘Koa raha ny Zanaka no hahafaka anareo, dia ho afaka tokoa ianareo.’ ‘Ny lalàn’ny Fanahin’ny fiainana ao amin’i Kristy Jesosy’ no nanafaka antsika ‘tamin’ny lalàn’ny ota sy ny fahafatesana.’ Romana 8:2.”
“In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” The Desire of Ages, 466.
“Amin’ny asan’ny fanavotana dia tsy misy fanerena. Tsy ampiasaina ny hery ivelany. Eo ambanin’ny fitaoman’ny Fanahin’Andriamanitra, dia avela malalaka ny olona hifidy izay hotompoiny. Ao amin’ny fiovana mitranga rehefa manolo-tena ho an’i Kristy ny fanahy, dia ao ny hevitra ambony indrindra momba ny fahafahana. Ny fandroahana ny ota dia asan’ny fanahy ihany. Marina fa tsy manana hery hanafaka ny tenantsika amin’ny fifehezan’i Satana isika; nefa rehefa maniry ho afaka amin’ny ota isika, ary ao amin’ny filantsika lehibe no iantsoantsika hery iray avy any ivelantsika sy ambonintsika, dia velomin’ny herin’Andriamanitra avy amin’ny Fanahy Masina ny herin’ny fanahy, ka mankatò ny baikon’ny sitrapo izy ireo amin’ny fanatanterahana ny sitrapon’Andriamanitra.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 466.
The freedom represented by the Freedom Tower, was the licentiousness of the French Revolution and the rebellion of Nimrod. The very next year at the Trump Tower, the richest president since 1989 announced his candidacy that would stir up the globalists. That same year gay marriage was approved at the federal level in the United States, as it had been in the revolution in France when they changed marriage into “a mere civil contract of a transitory character.”
Ny fahafahana asehon’ny Freedom Tower dia ny fivangongoan’ny filan-dratsy nateraky ny Revolisiona Frantsay sy ny fikomian’i Nimroda. Tamin’ny taona nanaraka indrindra, tao amin’ny Trump Tower, ilay filoha mpanankarena indrindra hatramin’ny taona 1989 dia nanambara ny firotsahany hofidiana, izay hampihetsi-bidy ny mpanohana ny fanatontoloana. Tamin’io taona io ihany koa no nankatoavana ny fanambadian’ny mitovy fananahana teo amin’ny sehatra federaly tany Etazonia, tahaka ny efa natao tamin’ny revolisiona tany Frantsa, raha novàn’izy ireo ho “fifanarahana sivily tsotra manana toetra mandalo ihany” ny fanambadiana.
The war between the dragon, and the richest president was initiated. The destruction of the Twin Towers by the touch of God’s power marked the beginning of the sealing time and the arrival of the bottomless pit beast of Islam. At the dedication of the Freedom Towers in the midst of that prophetic history, the arrival of the bottomless pit beast of Atheism is marked. Now, the fall of the twin institutions of Sabbath and marriage, that were set in place in the Garden of Eden, mark the conclusion of the sealing time and the arrival of the third, Catholic beast from the bottomless pit.
Natomboka ny ady teo amin’ilay dragona sy ilay filoha manan-karena indrindra. Ny fandravana ny Tilikambo Kambana tamin’ny fikasihan’ny herin’Andriamanitra no nanamarika ny fiandohan’ny fotoanan’ny fanombohana tombo-kase sy ny fahatongavan’ilay bibidia avy amin’ny lavaka tsy hita noanoa, dia ny finoana silamo. Tamin’ny fitokanana ny Freedom Towers teo afovoan’izany tantara ara-paminaniana izany no nanamarihana ny fahatongavan’ilay bibidia avy amin’ny lavaka tsy hita noanoa, dia ny tsy finoana an’Andriamanitra. Ankehitriny, ny fianjeran’ireo andrim-panjakana kambana, dia ny Sabata sy ny fanambadiana, izay napetraka tao amin’ny Sahan’i Edena, no manamarika ny famaranana ny fotoanan’ny fanombohana tombo-kase sy ny fahatongavan’ilay bibidia fahatelo, Katolika, avy amin’ny lavaka tsy hita noanoa.
On November 3, 2020 Trump received a deadly political wound as the papacy received a deadly wound in 1798. The wound was delivered by literal France in 1798, and by spiritual France in 2020.
Tamin’ny 3 Novambra 2020, dia nahazo ratra mahafaty ara-politika i Trump, tahaka ny nahazoan’ny fahefana papaly ratra mahafaty tamin’ny 1798. Nateraky ny Frantsa ara-bakiteny izany ratra izany tamin’ny 1798, ary nateraky ny Frantsa ara-panahy tamin’ny 2020.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Ary rehefa mahavita ny fijoroany ho vavolombelona izy, dia hiady aminy ilay bibidia miakatra avy amin’ny lavaka tsy hita noanoa, ka haharesy azy sy hamono azy. Ary ny fatiny dia hiampatrampatra eny amin’ny làlan’ny tanàna lehibe, izay atao hoe ara-panahy Sodoma sy Egypta, dia ilay toerana koa izay nanomboana ny Tompontsika tamin’ny hazo fijaliana. Apokalypsy 11:7, 8.
In The Great Controversy, Sister White identifies France as “the great city where our Lord was crucified”.
Ao amin’ny The Great Controversy, i Sister White dia manondro an’i Frantsa ho “ilay tanàna lehibe izay nanomboana ny Tompontsika tamin’ny hazo fijaliana”.
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.” The Great Controversy, 270.
“Araka ny tenin’ny mpaminany, àry, fotoana fohy mialoha ny taona 1798 dia hisy hery iray, avy amin’i Satana sy mitondra ny toetrany, hitsangana hiady amin’ny Baiboly. Ary ao amin’ilay tany izay hampanginina toy izany ny fijoroana vavolombelon’ireo vavolombelona roa an’Andriamanitra, dia hiseho ny tsy finoana an’Andriamanitra tahaka an’i Farao sy ny fahavetavetana ara-pitondrantena tahaka an’i Sodoma.” The Great Controversy, 270.
At the soon coming Sunday law in the United States the image of the beast will be fully formed, and those who have fully formed the image of Christ will be lifted up as God’s ensign. As an ensign they will uphold the seventh-day Sabbath, and represent Christ’s righteousness to the world. Christ’s righteousness is only accomplished by the combination of Divinity with humanity, and within this great truth, which is defined as a mystery, the institution of marriage is lifted up. The ensign represents the Sabbath and its twin institution of marriage.
Amin’ny lalàna Alahady izay ho avy tsy ho ela any Etazonia dia ho voaorina tanteraka ny sarin’ilay bibidia, ary ireo izay efa namolavola tanteraka ny endrik’i Kristy ao aminy dia hasandratra ho famantaran’Andriamanitra. Amin’ny maha-famantaran’Andriamanitra azy dia hitandro ny Sabata andro fahafito izy ireo, ary hisolo tena ny fahamarinan’i Kristy eo anatrehan’izao tontolo izao. Ny fahamarinan’i Kristy dia tanterahina ihany amin’ny fampiraisana ny maha-Andriamanitra sy ny maha-olombelona, ary ao anatin’io fahamarinana lehibe io, izay faritana ho zava-miafina, no asandratra ny fanambadiana ho andrim-panjakana. Ny famantarana dia misolo tena ny Sabata sy ny andrim-panjakana kambaniny, dia ny fanambadiana.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:23–32.
Fa ny lehilahy no lohan’ny vehivavy, tahaka an’i Kristy izay Lohan’ny fiangonana; ary Izy no Mpamonjy ny tena. Koa tahaka ny aneken’ny fiangonana an’i Kristy, dia aoka toy izany koa ny haneken’ny vehivavy ny vadiny avy amin’ny zavatra rehetra. Hianareo lehilahy, tiava ny vadinareo, tahaka an’i Kristy koa nitia ny fiangonana ka nanolotra ny tenany hamonjy azy, mba hanamasina azy sy hanadio azy amin’ny fanasana amin’ny rano amin’ny teny; mba hasehony amin’ny tenany ny fiangonana be voninahitra, tsy manan-tsiny, na fiketrona, na zavatra toy izany, fa mba ho masina sady tsy misy kilema izy. Dia tahaka izany koa no tokony ho fitiavan’ny lehilahy ny vadiny tahaka ny tenany ihany. Izay tia ny vadiny dia tia ny tenany. Fa tsy mbola nisy olona tsy tia ny nofony; fa mamelona sy mikarakara azy izy, tahaka an’ny Tompo ny fiangonana; fa rantsambatan’ny tenany isika, avy amin’ny nofony sy avy amin’ny taolany. Noho izany ny lehilahy dia handao ny rainy sy ny reniny ka hikambana amin’ny vadiny, ary dia ho nofo iray ihany izy roroa. Zava-miafina lehibe izany; nefa milaza ny amin’i Kristy sy ny fiangonana aho. Efesiana 5:23–32.
The ensign is a symbol of the twin institutions of the Sabbath and Marriage, and the marriage represents the combination of Divinity with humanity. The mystery of that marriage represents His church, which is His temple.
Ny saina famantarana dia tandindon’ny andrim-panjakana kambana, dia ny Sabata sy ny Fanambadiana; ary ny fanambadiana dia maneho ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Ny zava-miafin’izany fanambadiana izany dia maneho ny fiangonany, izay tempoliny.
“The tower was a symbol of the temple.” The Desire of Ages, 596.
“Ny tilikambo dia tandindon’ny tempoly.” Ilay Fitiavana Mandrakizay, 596.
At the beginning of the sealing time the Twin Towers came down, in the middle of the sealing time, two “towers” representing the process of separating two classes (for both horns), were identified, and at the end of the sealing time, the Twin Towers of God’s temple and Sabbath will be lifted up as an ensign to the Gentiles.
Tamin’ny fiandohan’ny andron’ny fanisiana tombo-kase dia nianjera ny Tilikambo Kambana; teo afovoan’ny andron’ny fanisiana tombo-kase kosa dia fantatra ireo “tilikambo” roa izay maneho ny fizotran’ny fanasarahana sokajy roa (ho an’ireo tandroka roa tonta); ary amin’ny faran’ny andron’ny fanisiana tombo-kase dia hasandratra ho faneva ho an’ny Jentilisa ny Tilikambo Kambana amin’ny tempolin’Andriamanitra sy ny Sabata.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up, And upon every high tower, and upon every fenced wall, And upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; To go into the clefts of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of? Isaiah 2:12–22.
Fa ho avy amin’ny olona rehetra miavonavona sy misandratra, ary amin’izay rehetra asandratra, ny andron’i Jehovah Tompon’ny maro; ka haetry izy. Ary amin’ny sedera rehetra any Libanona, izay avo sy asandratra, ary amin’ny hazo ôka rehetra any Basana, Ary amin’ny tendrombohitra avo rehetra, ary amin’ny havoana rehetra izay asandratra, Ary amin’ny tilikambo avo rehetra, ary amin’ny manda mafy rehetra, Ary amin’ny sambo rehetra avy any Tarsisy, ary amin’ny sary mahafinaritra rehetra. Dia haondrika ny fiandrianan’ny olona, ary haetry ny fireharehan’ny olona; ary Jehovah irery ihany no hasandratra amin’izany andro izany. Ary ny sampy dia ho levoniny tsy hisy intsony. Ary izy ireo hiditra ao an-davaky ny vatolampy sy ao an-johy amin’ny tany noho ny tahotra an’i Jehovah sy noho ny voninahitry ny fiandrianany, raha mitsangana Izy hampihorohoro mafy ny tany. Amin’izany andro izany ny olona dia hanary ny sampiny volafotsy sy ny sampiny volamena, izay nataon’izy samy ho azy hivavahany, ho an’ny voalavo sy ny ramanavy; Mba hidirana ao amin’ny tsefatsefan’ny vatolampy mikitoantoana noho ny tahotra an’i Jehovah sy noho ny voninahitry ny fiandrianany, raha mitsangana Izy hampihorohoro mafy ny tany. Mitsahara amin’ny fitokisana amin’ny olona, izay ao am-bavorony ny fofonainy; fa inona moa no hiheverana azy? Isaia 2:12–22.
My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. Psalms 144:2.
Ny hatsaram-panahiko sy fiarovana mafiko; tilikambo avo fiarovako sy mpanafaka ahy; ampingako sy Izay itokiako; Izay mampanaiky ny oloko ho eo ambaniko. Salamo 144:2.