The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”
Ny fanehoana farany ny fanjakana ao amin’ny faminanian’ny Baiboly dia hita ao amin’ny Apokalypsy toko faha-sefatra ambin’ny folo. Ao amin’io toko io, ao amin’ny andininy faha-telo, dia entina ho any an-efitra Jaona, mba hahafahan’ilay anjely mampiseho aminy ny fitsarana ny “vehivavy janga lehibe” ao amin’ny faminaniana, izay mipetraka eo ambonin’ny “rano maro” ary izay nijangajanga tamin’ny “mpanjakan’ny tany.”
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.
Ary tonga ny anankiray tamin’ireo anjely fito izay nanana ny lovia fito, ka niresaka tamiko hoe: Avia atỳ; hasehoko anao ny fitsarana ilay vehivavy janga lehibe, izay mipetraka eo ambonin’ny rano maro; dia izy no nijangajangan’ny mpanjakan’ny tany, ary ny mponina amin’ny tany dia nampamoin’ny divain’ny fijangajangany. Dia nentiny tamin’ny Fanahy ho any an-efitra aho; ary nahita vehivavy nipetraka teo ambonin’ny bibidia jaky aho, feno anarana fanevatevana an’Andriamanitra, sady nanana loha fito sy tandroka folo. Apokalypsy 17:1–3.
By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.
Araka ny tenin’i Jaona mihitsy, ny “efitra” dia maneho ny arivo sy roanjato sy enimpolo taona nanjakan’ny papa nanomboka tamin’ny taona 538 ka hatramin’ny fotoan’ny farany tamin’ny 1798.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Ary nandositra ho any an-efitra ravehivavy, izay misy toerana voaomana ho azy avy amin’Andriamanitra, mba hamelomana azy any mandritra ny arivo sy roanjato ary enim-polo andro. … Ary nomena an-dravehivavy ny elatra roa an’ny voromahery lehibe, mba hanidinany ho any an-efitra, ho any amin’ny fonenany, izay amelomana azy mandritra ny andro iray sy andro roa ary antsasaky ny andro, lavitry ny tavan’ny menarana. Apokalypsy 12:6, 14.
In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.
Tamin’ny Fanahy dia nafindra ho ao anatin’ireo arivo sy roanjato sy enim-polo taona nanjakan’ny papa i Jaona. Ireo taona ireo dia efa nofanehoina mialoha tamin’ireo telo taona sy tapany nisian’ny haintany tamin’ny andron’i Jezebela sy Ahaba ary Elia. Ireo taona ireo dia mbola tokony hitohy mandra-pandraisan’ny fahefan’ny papa ilay ratra mahafaty tamin’ny 1798, fa izany no efa “voatendry” hiseho amin’ny faran’ilay fahatezerana voalohany, dia ny faran’ny ady nentiny tamin’ny fitoerana masina sy ny tafika tamin’ny alalan’ireo hery roa mpandravarava, dia ny fanompoan-tsampy sy ny fahefan’ny papa. Efa naseho tamin’ny lahatsoratra vao haingana avokoa ireo zava-misy rehetra ireo.
The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.
Ny “mpijangajanga lehibe” dia ilay mpijangajanga tao Tyro resahin’i Isaia, izay tokony hohadinoina mandritra ny fito-polo taona ara-tandindona, dia ireo “andron’ny mpanjaka iray.” Ny tantaran’i Etazonia dia ny tantaran’ireo fito-polo taona ara-tandindona, izay efa naseho mialoha tamin’ireo fito-polo taona nahababoana nandritra ny fanapahan’i Babylona, ilay fanjakana voalohany amin’ny faminanian’ny Baiboly. Nandritra izany tantara izany dia tokony hohadinoina ilay mpijangajanga lehibe tao Tyro. Rehefa tapitra izany tantara izany, dia tokony hotsarovana izy ka hivoaka indray hihira ny hirany, ka amin’izany no ijangajangany amin’ireo mpanjakan’ny tany. Nentina ara-panahy ho ao amin’ny tantaran’ny fitondran’ny papa i Jaona mba hahita ny fitsarana ny fahefan’ny papa. Ny fitsarana ny zanakavavin’ny mpisorona izay nijangajanga dia ny handoroana azy amin’ny afo.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Ary izay zanakavavin’mpisorona rehetra, raha mandoto ny tenany amin’ny fijangajangana izy, dia manamavo ny rainy; hodorana amin’ny afo izy. Levitikosy 21:9.
In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.
Tamin’ny fahitana ny amin’ny fitsarana an’ilay vehivavy janga lehibe, izay nomen’ny iray tamin’ireo anjely nandraraka ny iray tamin’ireo loza fito farany an’i Jaona, dia izao no naseho: hodorana amin’ny afo izy.
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. Revelation 17:16.
Ary ny tandroka folo izay hitanao teo amin’ilay bibidia, ireo no hankahala ilay vehivavy janga ka hanao azy ho lao sy mitanjaka, ary hihinana ny nofony sy handoro azy amin’ny afo. Apokalypsy 17:16
The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.
Ny rano izay ipetrahan’ilay vehivavy janga lehibe dia ireo vahoakan’izao tontolo izao, izay hoentina eo ambanin’ny fahefany rehefa mamitaka izao tontolo izao manontolo i Etazonia mba hiankohoka amin’ilay bibidia, izay ilay vehivavy janga lehibe koa. Avy eo Etazonia dia tonga mpanjaka lohan’ny mpanjaka folo izay aseho ao amin’ny faminanian’ny Apokalypsy toko fahafito ambin’ny folo, ary amin’ity sary an’ohatra ity Etazonia no misolo tena ilay mpanjaka voalohany nijangajanga tamin’ilay vehivavy janga, na dia hamerina izany asa izany amin’ny mpanjaka rehetra aza izy aorian’izany.
The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.
Ny mpanjaka voalohany amin’ny mpanjaka maro dia asehon’i Ahaba, izay nanambady ilay vehivavy janga lehibe, izay aseho ho Jezebela ao amin’ny fiangonan’i Tyatira. Ny fitsarana an’i Jezebela (ilay vehivavy janga lehibe) dia tanterahin’ireo mpanjaka folo, izay hoterena hiditra ao amin’ny firaisan-kina misy eo amin’ny fiangonana sy ny fanjakana amin’ny alalan’ny herin’i Etazonia. Ireo mpanjaka ireo dia hanaiky hamela ny papa hitondra izao tontolo izao (hipetraka eo ambonin’ny rano), na dia eo aza ny fankahalany ilay vehivavy janga.
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. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. 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 17:12–18.
Ary ireo tandroka folo izay hitanao dia mpanjaka folo, izay mbola tsy nandray fanjakana; nefa handray fahefana tahaka ny mpanjaka mandritra ny ora iray miaraka amin’ilay bibidia. Ireo dia iray saina, ary hanolotra ny heriny sy ny fahefany ho an’ilay bibidia. Ireo dia hiady amin’ny Zanak’ondry, ary ny Zanak’ondry handresy azy; fa Izy no Tompon’ny tompo sy Mpanjakan’ny mpanjaka; ary izay miaraka Aminy dia voantso sy voafidy ary mahatoky. Ary hoy izy tamiko: Ny rano izay hitanao, izay ipetrahan’ilay vehivavy janga, dia vahoaka sy olona maro sy firenena ary samy hafa fiteny. Ary ireo tandroka folo izay hitanao teo amin’ilay bibidia, ireo dia hankahala ilay vehivavy janga, ka hahatonga azy ho lao sy mitanjaka, ary hihinana ny nofony, sady handoro azy amin’ny afo. Fa Andriamanitra no nametraka tao am-pony ny hanatanteraka ny sitrapony, sy hiray hevitra, 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 17:12–18.
The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.
Ireo “mpanjaka folo” (ny Firenena Mikambana), raha ny marina, dia mankahala ny fahefan’ny papa, nefa voatery noho ny toe-javatra manodidina izy ireo hanolotra ny fanjakany vetivety amin’ny fahefan’ny papa, amin’ny fanantenana poakaty hamonjy izao tontolo izao amin’ireo loza mitombo mahazo azy. Rehefa tsapany ny fitaka ataony, dia tonga fitaovana handoro azy amin’ny afo izy ireo, ho fahatanterahan’ny lalàna ao amin’ny Levitikosy.
The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.
Ny “mpanjaka folo” dia “miady amin’ny Zanak’ondry” amin’ny alalan’ny fanenjehana ataony amin’ny olon’Andriamanitra amin’ny andro farany.
Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.
Nahoana ny jentilisa no mirongatra, ary ny firenena no misaintsaina zava-poana? Ny mpanjakan’ny tany mitsangana, ary ny mpanapaka miara-misaina hanohitra an’i Jehovah sy ny Voahosony ka manao hoe: Andeha hotapahintsika ny fatorany, ary haintsika hiala amintsika ny tady mamatony. Izay mipetraka any an-danitra dia hihomehy; Jehovah haneso azy. Ary amin’izay dia hiteny aminy amin’ny fahatezerany Izy, ary hampitebiteby azy amin’ny fahavinirany mafy. Salamo 2:1–5.
The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.
Ny fanenjehana izay tanterahin’ireo mpanjakan’ny tany ho an’ny papa, dia natao tamin’i Kristy koa teo amin’ny hazo fijaliana.
Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.
Izay nilazanao tamin’ny vavan’i Davida mpanomponao hoe: Nahoana no nirefodrefotra ny jentilisa, ary ny firenena nisaina zava-poana? Nijoro ireo mpanjakan’ny tany, ary niara-niangona ireo mpanapaka hanohitra ny Tompo sy ny Kristinany. Fa marina tokoa fa niangona hanohitra an’i Jesosy, Zanaka masinao, izay nohosoranao, na i Heroda, na i Pontio Pilato, mbamin’ny jentilisa sy ny vahoakan’ny Isiraely, mba hanao izay rehetra efa notendren’ny tananao sy ny fisainanao rahateo hiseho. Asan’ny Apostoly 4:25–28.
The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.
Ny “mpanjakan’ny tany” izay nitsangana hanohitra an’i Kristy tamin’ny nanomboana Azy dia maneho ireo “mpanjaka folo” ao amin’ny Apokalypsy toko fahafito ambin’ny folo, izay miady amin’ny Zanak’ondry indray amin’ny fanenjehana ny olony. Teo amin’ny hazo fijaliana, ireo mpanjaka ireo no ilay “fiangonan’ny ratsy fanahy” izay “nanodidina” an’i Kristy, ary izany koa no ataony amin’ny olony amin’ny andro farany.
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Fa nanodidina ahy ny alika; ny fiangonan’ny ratsy fanahy nanenika ahy; nohomboany ny tanako sy ny tongotro. Mahisa ny taolako rehetra aho; mibanjina sy mitazana ahy izy. Zara-zarainy ao aminy ny fitafiako, ary anaovany antsapaka ny akanjoko. Salamo 22:16–18.
The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.
Ny mpanjaka folo, izay mitondra fitsarana amin’ilay vehivavy janga lehibe, dia handoro azy amin’ny afo, fa janga izy izay milaza tena ho zanakavavin’ny mpisorona. Ireo mpanjaka ireo koa dia aseho ho “alika,” ary ireo mpanjaka folo dia tsy handoro amin’ny afo ilay vehivavy janga lehibe ihany, fa “hihinana ny nofony” koa. Ny fahafatesan’i Jezebela dia tonga rehefa natsipy avy teny ambonin’ny manda izy ka niparitaka tamin’ny tany, ary avy eo dia tonga ny alika ka nihinana ny nofony.
And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.
Ary non tonga tao Jezirela Jeho, dia ren’i Jezebela izany; ka nandoko ny tavany izy, sady nandamina ny lohany, ary niandrandra teo am-baravarankely. Ary raha niditra teo am-bavahady Jeho, dia hoy izy: Moa fiadanana va no azon’i Zimry, ilay namono ny tompony? Ary Jeho nanandratra ny tavany nijery ny baravarankely ka nanao hoe: Iza no momba ahy? iza? Dia nisy tandapa roa na telo niandrandra azy. Ary hoy izy: Ario izy. Dia nazeran’ireo izy; ka ny rany dia niparitaka tamin’ny manda sy tamin’ny soavaly; ary nohitsahiny tamin’ny tongony izy. Ary rehefa tafiditra izy, dia nihinana sy nisotro ka nanao hoe: Mankanesa ankehitriny, jereo io vehivavy voaozona io, ka aleveno; fa zanakavavin’ny mpanjaka izy. Dia nandeha handevina azy ireo; nefa tsy nahita afa-tsy ny karandohany sy ny tongony ary ny felatanany. Koa niverina izy ireo ka nilaza taminy. Ary hoy izy: Izao no tenin’i Jehovah, izay nolazainy tamin’ny alalan’i Elia Tisbita mpanompony hoe: Any amin’ny tanin’i Jezirela no hihinanan’ny alika ny nofon’i Jezebela; ary ny fatin’i Jezebela dia ho tahaka ny zezika eo ambonin’ny tany any amin’ny tanin’i Jezirela, ka tsy hisy hanao hoe: Ity no Jezebela. 2 Mpanjaka 9:30–37.
The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.
Ny mpanjaka folo, izay Firenena Mikambana, ary ny mpanjaka lohany amin’izany dia i Etazonia, no hitondra fitsarana amin’ny fitondrana papaly amin’ny fandoroana azy amin’ny afo sy amin’ny fihinanana ny nofony. Izany fitsarana izany no tonga nasehon’ilay anjely tamin’i Jaona, ary mba hanaovana izany dia nentiny ho any amin’ny tantaran’ny efitra i Jaona, nefa tsy tamin’ny teboka kisendrasendra iray tao amin’ny tantaran’ny efitra, fa hatramin’ny faran’ilay vanim-potoana mihitsy. Mazava fa napetraka teo amin’ny faran’ireo roa ambin’ny folo zato sy enimpolo taona i Jaona; satria, raha nahita ilay vehivavy izy, dia efa mamo tamin’ny ran’ny fanenjehana izy ary efa voamarika ho renin’ny mpijangajanga sahady.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Koa dia nentin’ilay Fanahy ho any an-efitra aho; ary nahita vehivavy nipetraka teo ambonin’ny bibidia mena jaky iray aho, feno anarana fitenenan-dratsy, sady nanana loha fito sy tandroka folo. Ary ilay vehivavy dia nitafy lamba volomparasy sy mena jaky, ary voaravaka volamena sy vato soa ary voahangy, sady nihazona kapoaka volamena teny an-tanany, feno zava-betaveta sy ny fahalotoan’ny fijangajangany; ary teo amin’ny handriny dia nisy anarana voasoratra hoe: ZAVA-MIAFINA, BABYLONA LEHIBE, RENIN’NY MPIJANGAJANGA SY NY ZAVA-BETAVETA AMBONY TANY. Ary hitako fa mamo tamin’ny ran’ny olo-masina ravehivavy sy tamin’ny ran’ny maritioran’i Jesosy; ary nony hitako izy, dia gaga indrindra aho. Apokalypsy 17:3–6.
The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.
Ilay mpijangajanga avy any Tyro, izay ihany koa ilay “mpijangajanga lehibe” aseho ao amin’ny Apokalypsy toko fahafito ambin’ny folo, dia natao hohadinoina mandra-pahatongan’ny fotoana izay hihirany indray ny hirany ka hijangajangany amin’ny mpanjakan’ny tany.
Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.
Izay rakibolana rehetra manam-pahefana navoaka talohan’ny taona 1950 dia manambara fa ilay vehivavy nitafy jaky ao amin’ny Apokalypsy toko fahafito ambin’ny folo dia tandindon’ny Fiangonana Katolika Romana; kanefa amin’izao andro izao dia mihevitra izao tontolo izao fa fiangonana kristiana ny Fiangonana Katolika. Efa nanadino izay tena maha-izy azy izao tontolo izao.
When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.
Rehefa nahita azy Jaona, dia efa tonga tamin’ny farany ny fanenjehana tamin’ny Vanim-potoana Maizina, fa efa mamo tamin’ny ran’ny olona masina izy. Ny voajanahary no manazava ny ara-panahy, ary ny olona dia mamo rehefa avy misotro, fa tsy alohan’izany.
The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.
Ny Protestanta izay nisaraka tamin’ny Katolisisma taonjato maro talohan’ny 1798 dia efa nanomboka ny diany hiverina ho amin’ny firaisana amin’ny Katolika tamin’ny 1798, satria izy no voatondro ho “RENIN’NY MPIJANGAJANGA.” Rehefa nahita azy Jaona ka talanjona, ireo fiangonana izay efa nisaraka tamin’ny firaisany taloha dia efa niverina sahady. Koa dia nentina ho amin’ny taona 1798 Jaona, tamin’izay ilay mpijangajanga lehibe efa namono Kristiana an-tapitrisany, sady efa namitaka ireo fiangonana Protestanta fahiny mba hanaiky ny fitakiany feno fireharehana fa izy no lohan’ny fiangonana, araka ny nanondroan’i Justinien azy tamin’ny taona 533.
From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.
Avy eo amin’ilay toerana fijery ara-paminaniana tamin’ny 1798, dia nasehon’ilay anjely tamin’i Jaona ny fanehoana farany momba ny fanjakana ao amin’ny faminanian’ny Baiboly.
And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 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. Revelation 17:7–12.
Ary hoy ilay anjely tamiko hoe: Nahoana no gaga ianao? Holazaiko aminao ny zava-miafin’ilay vehivavy sy ilay bibidia mitondra azy, izay manana loha fito sy tandroka folo. Ilay bibidia izay hitanao dia efa nisy, nefa tsy eo intsony; ary hiakatra avy ao amin’ny lavaka tsy hita noanoa izy ka ho any amin’ny fahaverezana; ary izay monina ambonin’ny tany dia ho gaga, dia izay tsy voasoratra ao amin’ny bokin’ny fiainana hatramin’ny fanorenana izao tontolo izao ny anarany, raha mijery ilay bibidia izay efa nisy, nefa tsy eo intsony, kanefa mbola eo ihany izy. Ary izao no saina izay manana fahendrena. Ny loha fito dia tendrombohitra fito, izay ipetrahan’ilay vehivavy. Ary misy mpanjaka fito: dimy no efa lavo, ny iray mbola eo, ary ny iray kosa tsy mbola tonga; ary rehefa tonga izy, dia tsy maintsy haharitra vetivety ihany. Ary ilay bibidia izay efa nisy, nefa tsy eo intsony, dia izy ihany no fahavalo, sady isan’ny fito ihany, ary ho any amin’ny fahaverezana no alehany. Ary ny tandroka folo izay hitanao dia mpanjaka folo, izay tsy mbola nandray fanjakana; nefa handray fahefana tahaka ny mpanjaka mandritra ny ora iray miaraka amin’ilay bibidia. Apokalypsy 17:7–12.
A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.
Ny biby dia fanjakana ao amin’ny faminanian’ny Baiboly, araka ny ahitana mazava ao amin’ny toko fahafito sy fahavalo ao amin’i Daniela; ary ny zava-miafina asehon’ilay anjely amin’i Jaona dia ny zava-miafin’ilay biby sy ilay vehivavy mitaingina eo ambonin’ilay biby. Ilay vehivavy eo ambonin’ilay biby dia ilay mpijangajanga lehibe izay mijangajanga amin’ny mpanjakan’ny tany. Izy no Jezebela, ary Ahaba no vadiny.
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 handao ny lehilahy no hiala amin-drainy sy ny reniny, ka hikambana amin’ny vadiny; ary ho nofo iray ihany izy roroa. Genesisy 2:24.
A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.
Ny lehilahy dia lehilahy ary ny vehivavy dia vehivavy, nefa rehefa miaraka izy roa dia nofo iray. Ny zava-miafin’ilay bibidia dia izao: fitambaran’ny fiangonana sy ny fanjakana izy, dia ny fitambaran’ny vehivavy (fiangonana) sy ny bibidia (mpanjaka) izay fanjakana iray, nefa misy ampahany roa. Ny fitondram-panjakana sy ny fitondram-piangonana natambatra, ka ny vehivavy no mifehy ny fifandraisana, no “sarin’ilay bibidia.” Naseho tamin’i Jaona ny vehivavy entin’ilay bibidia, satria izy no mifehy ny fifandraisana.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Ary ilay vehivavy izay hitanao dia ilay tanàna lehibe, izay manjaka amin’ny mpanjakan’ny tany. Apokalypsy 17:18.
Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.
Miaraka ilay bibidia sy ilay vehivavy dia maneho fanjakana iray (nofo iray), nefa ny anjely dia manasongadina ny fifandraisan’ilay mpijangajanga lehibe amin’ireo mpanjakan’ny tany. “Ilay bibidia izay” “efa nisy, nefa tsy eo intsony”, izay “hiakatra avy amin’ny lavaka tsy hita noanoa ka ho any amin’ny fahaverezana,” izay “higagan’izany izay monina ambonin’ny tany” dia ny fitondrana papaly rehefa sitrana ny ratra mahafaty azon’ilay mpijangajanga lehibe. Izy “efa nisy” ho fanjakana fahadimin’ny faminanian’ny Baiboly, saingy “efa voatendry” fa hahazo ratra mahafaty izy tamin’ny taona 1798.
When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.
Rehefa ara-panahy ho any amin’ny taona 1798 i Jaona, dia “tsy” bibidia izy; kanefa “mbola” rehefa sitrana ny feriny mahafaty amin’ny faran’ireo taona fito-polo ara-panoharana, izay mifarana amin’ilay lalàna alahady ho avy tsy ho ela, dia “misy” indray izy, velona, mihira ny hirany, mijangajanga ary mamono ny Kristiana.
Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.
Ny toko fahafito ambin’ny folo no fampahafantarana farany ny fanjakana ao amin’ny faminanian’ny Baiboly, ary noho izany dia tsy maintsy mifanaraka amin’ny filazana voalohany ny fanjakana ao amin’ny faminanian’ny Baiboly. Ny filazana voalohany ireo fanjakana ireo dia hita ao amin’ny Daniela toko faharoa, izay aseho eo amin’ireo tabilao roa izay fanatanterahana ny didin’i Habakoka hanoratra ny fahitana sy hampazava izany eo ambonin’ny takelaka.
The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.
Tena marina ny Millerita teo amin’ny fahatakaran’izy ireo ny fanjakan’i Daniela ao amin’ny faminanian’ny Baiboly araka ny aseho ao amin’ny toko faharoa, fahafito ary fahavalo, nefa tsy feno ny fahatakaran’izy ireo. Ny vatosoa hitan’i Miller ao amin’ny Daniela toko faharoa dia mamirapiratra avo folo heny kokoa amin’ny andro farany, satria ekena fa io no manondro ny filazana voalohany, tsy ny fanjakan’ny faminanian’ny Baiboly ihany, fa koa ny filazana voalohany momba ny fanambarana fa ny fahavalo dia avy amin’ny fito. Mandrakariva i Jesosy no anehoany ny fiafaran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray.
All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”
Ny mpaminany rehetra dia miresaka ny amin’ny andro farany, ary Jaona, ao amin’ny Apokalypsy toko fahafito ambin’ny folo, dia manondro ny fanjakana farany eto an-tany rehefa asehony “ilay bibidia izay” “efa nisy, nefa tsy eo ankehitriny; ary hiakatra avy ao amin’ny lavaka tsy hita noanoa, ka handeha ho amin’ny fahaverezana.” Ilay bibidia dia miakatra avy ao amin’“ny lavaka tsy hita noanoa,” izay tandindon’ny “fisehoam-baovao amin’ny herin’i Satana.”
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Rehefa vitany [eo am-pamaranana] ny fijoroany ho vavolombelona.’ Nifarana tamin’ny taona 1798 ny fotoana izay tokony haminanian’ireo vavolombelona roa, nitafy lamba fisaonana. Raha nanakaiky ny fiafaran’ny asany tao anatin’ny fanjavozavoana izy ireo, dia hisy ady hatao aminy amin’ilay fahefana aseho ho ‘ilay bibidia miakatra avy amin’ny lavaka tsy hita noanoa.’ Tany amin’ny firenena maro tany Eoropa, ny fahefana izay nanapaka tao amin’ny Fiangonana sy ny Fanjakana dia efa voafehin’i Satana nandritra ny taonjato maro, tamin’ny alalan’ny fahefana maha-papa. Fa eto kosa dia aseho ny fisehoana vaovao iray amin’ny herin’i Satana.” The Great Controversy, 268.
Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.
Ny sasany amin’ireo teolojiana dia hiady hevitra fa satria ilay “bibidia miakatra avy ao amin’ny lavaka tsy hita noanoa” ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo dia lazain’io andalan-teny io ho ny tsy finoana an’Andriamanitra tamin’ny Revolisiona Frantsay, dia ny teny hoe “lavaka tsy hita noanoa” dia tandindon’ny tsy finoana an’Andriamanitra. Kanefa ny silamo dia niakatra avy tao amin’ny “lavaka tsy hita noanoa” ao amin’ny Apokalypsy toko faha‑sivy, ary ny silamo dia tsy tsy finoana an’Andriamanitra. Ny lavaka tsy hita noanoa dia maneho fisehoana satanika.
“I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.
“Nilaza taminy aho fa nasehon’ny Tompo tamiko tamin’ny fahitana fa avy amin’ny devoly, avy amin’ny lavaka tsy hita noanoa, ny mesmerisma, ary tsy ho ela dia ho any no hiafarany, miaraka amin’ireo izay mbola manohy mampiasa izany.” Review and Herald, 21 Jolay 1851.
Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.
Ny zavatra avy amin’“ny devoly” dia zavatra avy amin’“ny lavaka tsy hita noanoa.” Ao amin’ny Apokalypsy toko faha-17, ilay bibidia miakatra avy amin’ny lavaka tsy hita noanoa dia ilay fahefana izay mankany amin’ny fahaverezana, ary ireo izay tsy voasoratra ao amin’ny boky no ho gaga ka hanaraka azy. Ny hoe “fahaverezana” dia midika fanamelohana mandrakizay ary aseho ao amin’ny Apokalypsy ho ny “farihy afo,” izay anarian’ilay bibidia.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Dia nosamborina ilay bibidia, ary niaraka taminy ilay mpaminany sandoka izay nanao fahagagana teo anatrehany, ka tamin’izany no namitahany ireo izay nandray ny mariky ny bibidia sy ireo izay niankohoka teo anoloan’ny sariny. Izy roa lahy ireo dia natsipy velona ho ao amin’ny farihy afo mirehitra solifara. Apokalypsy 19:20.
In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.
Ao amin’ny toko fahatelo ambin’ny folo dia aseho ilay bibidia voalohany miakatra avy amin’ny ranomasina, izay faritan’i Sister White mivantana ho ny fahefana papaly. Ao amin’io andalan-teny io dia talanjona manaraka ilay bibidia papaly izao tontolo izao.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.
Ary hitako ny iray tamin’ny lohany, toy ny voan’ny ratra mahafaty; ary sitrana ny ratra nahafaty azy; dia talanjona ka nanaraka ilay bibidia izao tontolo izao rehetra izao. Apokalypsy 13:13.
The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.
Ny bibidia ao amin’ny Apokalypsy toko fahafito ambin’ny folo, izay “higagan’izay monina ambonin’ny tany” hanaraka azy, dia ny fisehoana farany indrindra amin’ny herin’i Satana, izay miseho rehefa sitrana amin’ny lalàna alahady ho avy tsy ho ela ilay ratra mahafaty nahazo ny fahefan’ny papa. Ny toetra ara-paminaniana rehetra momba ilay vehivavy sy ilay bibidia itaingenany ao amin’ny toko fahafito ambin’ny folo dia manondro ny fiangonan’i Roma, araka izay efa nofaritan’ireo rakibolana navoaka talohan’ny taona 1950.
The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.
Ny bibidia ao amin’ny Apokalypsy toko fahafito ambin’ny folo dia tandindon’ny firaisan’ny fiangonana sy ny fanjakana, izay sary an’ilay bibidia. Ilay bibidia manana loha fito sy tandroka folo dia ilay fanjakana voaforon’ireo mpanjaka folo (ny Firenena Mikambana), izay itaingenan-dravehivavy sy anapahany. Ilay vehivavy dia ny fitondrana papa, izay fantatra ho Babylona lehibe, renin’ny mpijangajanga. Rehefa voafaritra ireo tandindona dia afaka miverina amin’ny taona 1798 isika; ilay teboka eo amin’ny tantara izay nitondrana an’i Jaona mba handray ny fanehoana farany ny fanjakan’ny faminanian’ny Baiboly.
We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ireo fanjakana ireo sy ny fanehoana azy ao amin’ny Daniela toko faharoa.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.
“Ny firenena rehetra izay niakatra teo amin’ny sehatry ny asa dia navela hibodo ny toerany etỳ ambonin’ny tany, mba hiseho raha hahatanteraka ny fikasan’ilay ‘Mpiambina sy ilay Masina’ izy. Ny faminaniana dia nanara-maso ny fiakaran’ireo sy ny fianjeran’ireo fanjakambe lehibe eran-tany—Babylona, Medo-Persia, Gresy, ary Roma. Tamin’ny tsirairay amin’ireo, tahaka ny tamin’ireo firenena kely hery kokoa, dia niverina indray ny tantara. Samy nanana ny fotoam-pitsapana azy avy izy rehetra; samy tsy nahomby, nihena ny voninahiny, niala ny heriny, ary ny toerany dia nofenoan’ny hafa.”
“While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.
“Raha nandà ny fitsipik’Andriamanitra ireo firenena, ary tamin’izany fandavana izany no nahatanterahan’izy ireo ny faharavany manokana, dia mbola naseho mazava ihany fa ny fikasan’Andriamanitra, izay manjaka ambonin’ny zavatra rehetra, no niasa tamin’ny alalan’ny fihetsik’izy rehetra.” Education, 177.