Just before the close of probation the final prophetic secret is unsealed by the Lion of the tribe of Judah, and it is the wise who understand the increase of knowledge that is produced by that unsealing. Two witnesses in Revelation cast a light on part of what is unsealed at that time.
Aloin’ny hifaranan’ny fotoam-pahasoavana dia esorin’ny Liona avy amin’ny firenen’i Joda ny tombo-kase amin’ilay tsiambaratelo ara-paminaniana farany, ary ny hendry no mahafantatra ny fitomboan’ny fahalalana izay vokarin’izany fanesorana ny tombo-kase izany. Vavolombelona roa ao amin’ny Apokalypsy no mampahazava ampahany amin’izay voaseho rehefa esorina amin’izany fotoana izany ny tombo-kase.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. … And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. Revelation 13:18, 17:9.
Ity no fahendrena. Aoka izay manana fahalalana hanisa ny isan’ny bibidia; fa isan’olona izany; ary ny isany dia enin-jato sy enim-polo ary enina. … Ary ity no saina izay manana fahendrena. Ny loha fito dia tendrombohitra fito, izay ipetrahan-dravehivavy. Apokalypsy 13:18, 17:9.
The “last power that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns,” is the United States. It is the sixth kingdom of Bible prophecy, and the structure of its kingdom is the same structure (image), as was the fifth kingdom of Bible prophecy. It becomes a kingdom of the Church ruling over the State, and then forces the entire earth to accept that very arrangement. The combination of Church and State is fully developed in the United States at the soon-coming Sunday law.
Ilay “fahefana farany izay hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia naseho tamin’ny tandindon’ny bibidia manana tandroka tahaka ny an’ny zanak’ondry,” dia i Etazonia. Izy no fanjakana fahenina ao amin’ny faminanian’ny Baiboly, ary ny firafitry ny fanjakany dia ilay firafitra ihany (sary) izay nananan’ny fanjakana fahadimy ao amin’ny faminanian’ny Baiboly. Tonga fanjakana isehoan’ny Fiangonana manjaka amin’ny Fanjakana izy, ary avy eo dia manery ny tany rehetra hanaiky izany fandaminana izany indrindra. Ny fitambaran’ny Fiangonana sy ny Fanjakana dia hivelatra tanteraka ao Etazonia amin’ilay lalàna Alahady izay ho avy tsy ho ela.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
Ny “sarin’ilay bibidia” dia maneho io endriky ny Protestantisma nihemotra tamin’ny finoana io, izay hivoatra rehefa hitady ny fanampian’ny fahefana sivily ireo fiangonana protestanta mba hampiharana an-tery ny foto-pampianarany. Ny “mariky ny bibidia” dia mbola miandry famaritana. The Great Controversy, 445.
The image of the beast and the mark of the beast are two different symbols, yet it is at the Sunday law that the image of the beast reaches its full development.
Ny sarin’ilay bibidia sy ny mariky ny bibidia dia tandindona roa samy hafa, nefa amin’ny lalàna alahady no ahatongavan’ny sarin’ilay bibidia amin’ny fivoarany feno.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
“Ny fanerena ny fitandremana ny Alahady ataon’ny fiangonana Protestanta dia fanerena ny fanompoam-pivavahana amin’ny fahefana papaly—dia ny bibidia. Izay, satria mahafantatra ny fitakian’ny didy fahefatra, no misafidy hitandrina ny Sabata sandoka fa tsy ny Sabata marina, dia manolotra fanajana ho an’ilay fahefana izay avy aminy irery no anomezana izany baiko izany. Kanefa amin’io asa mihitsy io, dia ny fanerena adidy ara-pivavahana amin’ny alalan’ny fahefana sivily, no hananganan’ny fiangonana ny tenany ho sary an’ilay bibidia; noho izany, ny fanerena ny fitandremana ny Alahady any Etazonia dia ho fanerena ny fanompoam-pivavahana amin’ilay bibidia sy ny sariny.” The Great Controversy, 448, 449.
At the Sunday law, the Constitution of the United States is fully overthrown and the nation has separated fully from righteousness. Then, under the full control of Satan the United States forces the world to accept the same Church and State system that has just been established in the United States. The world government is the United Nations and the Roman church is the Church that rules over the relationship.
Amin’ny lalàn’ny Alahady, dia rava tanteraka ny Lalàm-panorenan’i Etazonia, ary misaraka tanteraka amin’ny fahamarinana ilay firenena. Avy eo, eo ambanin’ny fifehezana tanterak’i Satana, i Etazonia dia manery izao tontolo izao handray ilay rafitra iray ihany amin’ny Fiangonana sy ny Fanjakana izay vao avy naorina tao Etazonia. Ny fitondram-panjakana maneran-tany dia ny Firenena Mikambana, ary ny fiangonana romana no Fiangonana manjaka amin’izany fifandraisana izany.
“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—ny fahefan’ny papa—dia hiray ny vahoaka mba hanohitra an’Andriamanitra amin’ny alalan’ny tenan’ireo vavolombelony.” Testimonies, boky faha-7, 182.
The system of Church and State that is represented as the image of the beast in prophecy is also a threefold union of the dragon, the beast and the false prophet. The ten kings of Revelation seventeen, that are the seventh head, represent the dragon power.
Ny rafitry ny Fiangonana sy ny Fanjakana izay aseho ho sarin’ilay bibidia ao amin’ny faminaniana dia firaisana telo sosona ihany koa, dia ny dragona sy ny bibidia ary ny mpaminany sandoka. Ireo mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo, izay loha fahafito, dia maneho ny herin’ny dragona.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Ny mpanjaka sy ny mpanapaka ary ny governora dia nametraka tamin’ny tenany ny mariky ny antikristy, ary aseho ho ilay dragona izay mandeha hiady amin’ny olomasina—dia amin’ireo izay mitandrina ny didin’Andriamanitra sy manana ny finoan’i Jesosy.” Testimonies to Ministers, 38.
The “ten kings” represent the United Nations, whose religion is spiritualism, and the religion of the false prophet is apostate Protestantism, and the beast’s religion is Catholicism, which is simply spiritualism covered with a profession of Christianity.
Ny “mpanjaka folo” dia maneho ny Firenena Mikambana, izay ny fivavahany dia spiritisma, ary ny fivavahan’ilay mpaminany sandoka dia Protestantisma nihemotra tamin’ny finoana, ary ny fivavahan’ilay bibidia dia Katolisisma, izay spiritisma fotsiny rakofam-pisehoana ho Kristianisma.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Amin’ny alalan’ny didy manan-kery izay mampihatra ny fanorenana ny Fahefan’ny Papa ka mandika ny lalàn’Andriamanitra, dia hanapaka tanteraka ny tenany tsy hifandray amin’ny fahamarinana ny firenentsika. Rehefa hanatsotra ny tànany hiampita ny hantsana ny Protestantisma mba hihazona ny tànan’ny fahefana romana, rehefa izy hihoatra ny hantsana lalina mba hifampitantana amin’ny Spiritisma, rehefa, eo ambanin’ny herin’io firaisana avo telo heny io, ny firenentsika handà ny foto-kevitra rehetra ao amin’ny Lalàm-panorenany amin’ny maha-fitondrana protestanta sy repoblikana azy, ary hanao fepetra hampielezana ny lainga sy ny famitahan’ny papa, dia ho fantatsika amin’izay fa tonga ny fotoana hisehoan’ny fiasan’i Satana mahagaga, ary efa akaiky ny farany.” Testimonies, boky faha-5, 451.
At the Sunday law the threefold union of the dragon, the beast and the false prophet is accomplished. The United States then forces the world to accept the one-world government of the United Nations, for the world is thrown into a great crisis at the Sunday law, as Islam brings judgment upon the United States for the enforcement of worshipping the sun. Satan then appears to personate Christ and as the United States forces the world to accept the one world combination of church and state, it also forces the world to accept Sunday as the day of rest. The same testing process that has happened in the United States is then brought upon the entire world.
Amin’ny lalàn’ny Alahady no tanteraka ny firaisana telo sosona an’ilay dragona sy ilay bibidia ary ilay mpaminany sandoka. Amin’izany fotoana izany dia terenin’i Etazonia izao tontolo izao hanaiky ny fitondram-panjakana tokana maneran-tany an’ny Firenena Mikambana, satria atsipy ao anatin’ny krizy lehibe izao tontolo izao amin’ny lalàn’ny Alahady, rehefa mitondra fitsarana amin’i Etazonia ny finoana silamo noho ny fampiharana ny fivavahana amin’ny masoandro. Ary avy eo Satana dia miseho ho Kristy, ary raha terenin’i Etazonia izao tontolo izao hanaiky ilay firaisan’ny fiangonana sy ny fanjakana ho iray maneran-tany, dia tereny koa izao tontolo izao hanaiky ny Alahady ho andro fitsaharana. Ilay dingam-pitsapana mitovy amin’izay efa nitranga tany Etazonia dia ampiharina amin’izao tontolo izao manontolo avy eo.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Ny firenena vahiny dia hanaraka ny ohatry ny Etazonia. Na dia izy aza no mitarika eo aloha, dia mbola ho tonga amin’ny olontsika any amin’ny faritra rehetra amin’izao tontolo izao izany krizy izany.” Testimonies, volume 6, 395.
The principle that national apostasy is followed by national ruin comes upon each country as they accept the day of the sun as the day of worship. The escalating crisis is the “one hour” that the ten kings rule with the pope, the “man of sin”. They agreed to give their seventh kingdom unto the papal authority, because they are led to believe that the moral authority of the papacy is necessary to unify the world against the escalating war against Islam. In 1798, the United Nations had not yet arrived into history.
Ny fitsipika fa ny fihemorana ara-pivavahan’ny firenena dia arahina faharavan’ny firenena, dia mihatra amin’ny firenena tsirairay rehefa manaiky ny andron’ny masoandro ho androm-pivavahana izy. Ny krizy miha-mahery vaika no ilay “ora iray” anjakan’ireo mpanjaka folo miaraka amin’ny papa, dia ilay “lehilahin’ny fahotana”. Nifanaraka izy ireo hanolotra ny fanjakany fahafito ho eo ambanin’ny fahefana papaly, satria voatarika hino fa ilaina ny fahefana ara-môralin’ny papasy mba hampiray izao tontolo izao hiatrika ny ady miha-mahery vaika atao amin’ny Islamo. Tamin’ny 1798, ny Firenena Mikambana dia mbola tsy tonga teo amin’ny tantara.
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. Revelation 17:12–14.
Ary ny 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 miray saina, ka hanolotra ny heriny sy ny fahefany ho an’ilay bibidia. Ireo dia hiady amin’ny Zanak’ondry, ary ny Zanak’ondry no handresy azy; fa Izy no Tompon’ny tompo sy Mpanjakan’ny mpanjaka; ary izay miaraka Aminy dia voantso sy voafidy ary mahatoky. Apokalypsy 17:12–14.
As has always been the case with the pope, kings will supply the power for the papacy to carry out the persecution against God’s people, and it is the ten kings that make war with the Lamb, but they are doing so at the bidding of the “man of sin.” The “man of sin” is also the “man” that the seven churches take hold of in Isaiah chapter four.
Tahaka ny efa fahita mandrakariva tamin’ny papa, ny mpanjaka no hanome ny fahefana ho an’ny papa mba hanatanterahany ny fanenjehana ny vahoakan’Andriamanitra, ary ireo mpanjaka folo no miady amin’ny Zanak’ondry, nefa manao izany izy ireo noho ny baikon’ilay “lehilahin’ny ota.” Ilay “lehilahin’ny ota” koa no ilay “lehilahy” izay hazonin’ny fiangonana fito ao amin’ny Isaia toko fahaefatra.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. Isaiah 4:1, 2.
Ary amin’izany andro izany dia vehivavy fito no hisambotra lehilahy iray ka hanao hoe: Hihinana ny mofonay ihany izahay, ary hitafy ny fitafianay ihany; aoka ihany izahay hantsoina amin’ny anaranao, mba hanesorana ny fahafaham-barakanay. Amin’izany andro izany ny Solofon’i Jehovah dia ho tsara tarehy sy be voninahitra, ary ny vokatry ny tany dia ho mendrika sy kanto ho an’izay afa-nandositra amin’ny Isiraely. Isaia 4:1, 2.
The “seven women” represent that the papacy (the man of sin), has control over all the churches of the earth, just as he has control over all the nations. The “reproach” that the churches wish to avoid, is the “reproach” of rejecting the demand to worship on Sunday. Faithful Sabbath-keepers will be persecuted for their faithfulness, and Islam will also refuse to observe the day of the sun. The agreement that is arranged by the United States between the papacy and the United Nations is that the moral authority of the man of sin is what is needed to lead the world into accepting the warfare against Islam in order to establish peace upon the earth.
Ny “vehivavy fito” dia maneho fa ny fahefana papaly (ilay lehilahin’ny ota) no mifehy ny fiangonana rehetra ambonin’ny tany, tahaka ny ifehezany ny firenena rehetra koa. Ny “fahafaham-baraka” izay irian’ny fiangonana ialana dia ilay “fahafaham-baraka” ateraky ny fandavana ny fitakiana hivavaka amin’ny Alahady. Ireo mahatoky amin’ny fitandremana ny Sabata dia henjehina noho ny fahatokiany, ary ny finoana silamo koa handà ny hitandrina ny andron’ny masoandro. Ny fifanarahana izay alamin’i Etazonia eo amin’ny fahefana papaly sy ny Firenena Mikambana dia izao: ny fahefana ara-môralin’ilay lehilahin’ny ota no ilaina hitarika izao tontolo izao hanaiky ny ady atao amin’ny finoana silamo mba hampiorenana fiadanana ambonin’ny tany.
But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:1–5.
Fa ny amin’ny andro sy ny fotoana, ry rahalahy, dia tsy ilainareo hanoratako aminareo. Fa ianareo ihany no mahalala tsara fa ny andron’ny Tompo dia ho avy tahaka ny mpangalatra amin’ny alina. Fa raha mbola hilaza izy hoe: Fiadanana sy filaminana, dia ho tonga tampoka aminy ny fandringanana, tahaka ny fanaintainana mahazo ny vehivavy bevohoka; ary tsy ho afa-mandositra izy. Fa ianareo kosa, ry rahalahy, tsy ao amin’ny maizina, ka hahatongavan’izany andro izany aminareo tahaka ny mpangalatra. Ianareo rehetra dia zanaky ny mazava sy zanaky ny andro; isika tsy an’ny alina, na an’ny maizina. 1 Tesaloniana 5:1–5.
The “peace and safety” message of Bible prophecy, which is always represented as a false message, is only logical in a period of time when there is no peace and safety. There is no reason to present a “peace and safety” message, when peace and safety exists. Islam removes all peace and safety. The “sudden destruction” associated with the false message is a destruction that escalates, for it is as “a woman” in “travail.” The first birth pang of the third Woe was September 11, 2001.
Ny hafatry ny faminaniana ao amin’ny Baiboly hoe “fiadanana sy fandriampahalemana”, izay aseho mandrakariva ho hafatra sandoka, dia tsy misy heviny afa-tsy amin’ny vanim-potoana izay tsy misy fiadanana sy fandriampahalemana. Tsy misy antony hitondrana hafatra hoe “fiadanana sy fandriampahalemana”, raha misy tokoa ny fiadanana sy ny fandriampahalemana. Esorin’ny finoana silamo ny fiadanana sy ny fandriampahalemana rehetra. Ny “fandringanana tampoka” ampifandraisina amin’io hafatra sandoka io dia fandringanana miha-mitombo, fa tahaka ny an’“ny vehivavy” eo am-pahoriana hiteraka izany. Ny fihomboan’ny fanaintainan’ny fiterahana voalohany tamin’ny Loza fahatelo dia ny 11 Septambra 2001.
In the prophetic lines of Elijah and John the Baptist the deception of the papal power is illustrated. When Ahab travelled back to Samaria to inform Jezebel that Elijah’s God was the true God, for he had brought down fire out of heaven, Ahab then realized that Jezebel had deceived him concerning her hatred for Elijah. The same hatred and deception was illustrated when Herod promised half of his kingdom at his birthday party to Salome. Salome was Herodias’s daughter, thus Herod was the dragon, Herodias was the papacy and Salome was the false prophet.
Ao amin’ireo andalana ara-paminaniana momba an’i Elia sy Jaona Mpanao Batisa no anehoana ny fitaka ataon’ny fahefan’ny papa. Rehefa niverina tany Samaria Ahaba mba hampandre an’i Jezebela fa ny Andriamanitr’i Elia no Andriamanitra marina, satria nampidina afo avy tany an-danitra Izy, dia tsapan’i Ahaba tamin’izay fa namitaka azy i Jezebela momba ny fankahalany an’i Elia. Izany fankahalana sy fitaka izany ihany koa no naseho rehefa nampanantena ny antsasaky ny fanjakany i Heroda tamin’ny lanonana nahaterahany ho an’i Salome. Zanakavavin’i Herodiasy i Salome, koa i Heroda no dragona, i Herodiasy no papa, ary i Salome no mpaminany sandoka.
In the story the deceiving power of Salome’s dance was used to lead Herod (the ten kings) to give half their kingdom over to a church (a woman). The woman (Salome) was under the direction of her mother (Catholicism), and Herod found out too late that the attitude of Herodias towards John was the same as Jezebel’s was towards Elijah. In both cases, the sabbath-keepers must die.
Ao amin’ilay tantara, ny hery mamitaka tao amin’ny dihin’i Salome dia nampiasaina hitarihana an’i Heroda (ireo mpanjaka folo) hanolotra ny antsasaky ny fanjakany ho an’ny fiangonana iray (vehivavy). Ilay vehivavy (Salome) dia teo ambanin’ny fitarihan-dreniny (Katolisisma), ary i Heroda dia nahatsapa tara loatra fa ny toe-tsain’i Herodiasy tamin’i Jaona dia mitovy amin’ny an’i Jezebela tamin’i Elia. Amin’ireo tranga roa ireo, dia tsy maintsy maty ireo mpitandrina ny Sabata.
Islam progressively but rapidly removes the peace and safety from planet earth, and in so doing brings mankind together against Islam. Islam’s rapidly escalating warfare represents the argument that is employed to establish the worldwide image of the beast in the last days. The deception that is brought upon the world (the ten kings), is brought by the United States (Salome), and it leads the world to believe they must unite against Islam, but they find out too late, that the arrangement was just a ruse to be used to persecute sabbath-keepers. The deception is part of the reason the ten kings hate the whore, even though when under duress they agreed to give their seventh kingdom unto her.
Ny finoana silamo dia manaisotra tsikelikely nefa haingana ny fiadanana sy ny filaminana amin’ny tany manontolo, ary amin’ny fanaovany izany dia mampiray ny olombelona hanohitra ny finoana silamo. Ny ady mampiakatra haingana ataon’ny finoana silamo dia maneho ilay tohan-kevitra ampiasaina hananganana ny sarin’ilay bibidia maneran-tany amin’ny andro farany. Ny fitaka entina amin’izao tontolo izao (ireo mpanjaka folo) dia entin’i Etazonia (Salome), ary mahatonga izao tontolo izao hino fa tsy maintsy miray hina izy ireo hanohitra ny finoana silamo, kanefa tara loatra vao hitany fa fitaka fotsiny ilay fandaminana, izay natao hampiasaina hanenjehana ireo mpitandrina ny Sabata. Anisan’ny antony mahatonga ireo mpanjaka folo hankahala ilay vehivavy janga izany fitaka izany, na dia tamin’izy ireo teo ambanin’ny fanerena aza no nanaovany fanekena hanome azy ny fanjakany fahafito.
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. Revelation 17:16, 17.
Ary ny tandroka folo izay hitanao teo amin’ilay bibidia, ireo no hankahala ilay janga ka hanao azy ho lao sy miboridana, ary hihinana ny nofony, sady handoro azy amin’ny afo. Fa Andriamanitra no nametraka tao am-pony ny hanatanteraka ny sitrapony, sy hifanaraka, ary hanolotra ny fanjakany ho an’ilay bibidia, mandra-pahatanteraky ny tenin’Andriamanitra. Apokalypsy 17:16, 17.
The globalists of the United Nations are not simply the “kings” of the earth, but they are also represented as “merchants”, thus the globalists consist of political and economic powers. The reason the angel that brought the vision of Revelation seventeen and eighteen to John, was to show John the judgment of the great whore of Tyre. Both categories of the globalists mourn the death of the papacy.
Ny globalista ao amin’ny Firenena Mikambana dia tsy ireo “mpanjaka” eto an-tany fotsiny ihany, fa aseho koa ho “mpivarotra”, ka izany no anehoana fa ny globalista dia ahitana hery ara-politika sy ara-toekarena. Ny antony nitondran’ilay anjely tamin’i Jaona ny fahitana ao amin’ny Apokalypsy toko fahafito ambin’ny folo sy fahavalo ambin’ny folo dia ny hampiseho amin’i Jaona ny fitsarana an’ilay vehivavy janga lehibe, dia i Tyro. Samy misaona ny fahafatesan’ny papa ireo sokajy roa tonta amin’ny globalista.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:8–11.
Koa ho tonga ao anatin’ny indray andro ny lozany, dia fahafatesana sy fisaonana ary mosary; ary hodorana amin’ny afo izy ka ho levona tanteraka; fa mahery ny Tompo Andriamanitra, Izay mitsara azy. Ary ny mpanjakan’ny tany, izay nijangajanga taminy sy niara-niaina tamin’ny fahafinaretana nihoa-pampana taminy, dia hitomany azy sy hisaona azy, raha mahita ny setroky ny fandoroana azy, ka hijanona lavitra noho ny tahotra ny fijaliany, sady hiteny hoe: Indrisy! indrisy! ry Babylona tanàna lehibe, ry tanàna mahery! fa tonga tao anatin’ny ora iray ny fitsarana anao. Ary ny mpivarotra amin’ny tany dia hitomany sy hisaona azy; fa tsy misy olona mividy ny entany intsony. Apokalypsy 18:8–11.
The merchants and the kings both stand afar off and cry “alas, alas.” The word “alas” in the Greek is translated as “woe” in chapter eight of Revelation.
Samy mijoro eny lavitra eny avokoa na ny mpivarotra na ny mpanjaka, ka miantso hoe: “Indrisy, indrisy.” Ny teny hoe “indrisy” amin’ny teny Grika dia nadika hoe “loza” ao amin’ny toko fahavalo ao amin’ny Apokalypsy.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ary hitako, sady reko, ny anjely iray nanidina teo afovoan’ny lanitra ka niteny tamin’ny feo mahery hoe: Lozabe, lozabe, lozabe ho an’ny mponina ambonin’ny tany noho ny amin’ny feon’ny trompetra sisa, izay hotsofina amin’ireo anjely telo! Apokalypsy 8:13.
The three Woes represent the fifth, sixth and seventh Trumpets, and they are symbols of Islam. The kings, merchants and shipmasters all cry out “alas, alas” three times in chapter eighteen.
Ny Loza telo dia maneho ny Trompetra fahadimy sy fahenina ary fahafito, ary tandindon’ny finoana silamo izany. Ny mpanjaka sy ny mpivarotra ary ny tompon-tsambo dia samy miantso hoe: “Indrisy, indrisy,” intelo ao amin’ny toko fahavalo ambin’ny folo.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. … The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:9-10, 15–19.
Ary ny mpanjakan’ny tany, izay nijangajanga sy niara-niaina tamin’ny fahafinaretana be taminy, dia hitomany azy sy hitaraina noho ny aminy, raha mahita ny setroky ny firehetany izy, ka hijoro lavitra noho ny fahatahorana ny fampijaliana azy, hanao hoe: Indrisy, indrisy, ry Babylona tanàna lehibe, ry tanàna mahery! fa tao anatin’ny ora iray dia tonga ny fitsaranao. … Ireo mpivarotra izany zavatra izany, izay nampanan-karena azy, dia hijoro lavitra noho ny fahatahorana ny fampijaliana azy, sady mitomany sy midradradradra, Ary manao hoe: Indrisy, indrisy, ilay tanàna lehibe, izay nitafy rongony fotsy madinika sy volomparasy ary jaky, sady voaravaka volamena sy vato soa ary perila! Fa tao anatin’ny ora iray dia tonga tsinontsinona ny harena lehibe toy izany. Ary ny lehiben-tsambo rehetra sy izay rehetra mandeha an-tsambo, ary ny tantsambo, mbamin’izay rehetra mivelona amin’ny ranomasina, dia nijoro lavitra, Ary niantso raha nahita ny setroky ny firehetany ka nanao hoe: Tanàna iza no mitovy amin’ity tanàna lehibe ity! Ary nanipy vovoka tamin’ny lohany izy ka niantso, sady nitomany sy nidradradradra, nanao hoe: Indrisy, indrisy, ilay tanàna lehibe, izay nampanan-karena izay rehetra nanana sambo teny an-dranomasina noho ny haren’ny vidiny! fa tao anatin’ny ora iray dia natao lao izy. Apokalypsy 18:9-10, 15–19.
The “hour” that the judgment of the papacy is accomplished, is the “hour” of Revelation eleven, that is the “hour of the great earthquake,” and it represents the Sunday law time period that begins at the Sunday law in the United States and continues until Michael stands up and human probation closes. The globalists that hated the whore, but still agreed to give their kingdom unto her for one hour, not only repeat “woe, woe” (alas, alas), three times, but they ask the question, “What city is like unto this great city?” They also asked that question in the book of Ezekiel.
Ny “ora” anatanterahana ny fitsarana ny papa, dia ilay “ora” ao amin’ny Apokalypsy toko faha-11, izany hoe ilay “oran’ilay horohoron-tany lehibe”; ary maneho ny fe-potoanan’ny lalàn’ny Alahady izay manomboka amin’ny lalàn’ny Alahady any Etazonia ka mitohy mandra-pitsanganan’i Mikaela sy hikatonan’ny fotoam-pahasoavan’ny olombelona. Ireo globalista izay nankahala ilay vehivavy janga, nefa mbola nanaiky hanome ny fanjakany ho azy mandritra ny ora iray, dia tsy vitan’ny hoe mamerina in-telo hoe: “Loza, loza” (indrisy, indrisy), fa manontany koa hoe: “Inona no tanàna tahaka ity tanàna lehibe ity?” Izany fanontaniana izany koa no napetrany tao amin’ny bokin’i Ezekiela.
And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:30–36.
Dia hampandre ny feony hanohitra anao, ary hitomany mafy izy, ary hanipy vovoka eo ambonin’ny lohany; hivalampatra ao anatin’ny lavenona izy. Ary hanao ny tenany ho sola tanteraka noho ny aminao izy, ka hisikina lamba fisaonana, ary hitomany anao amin’ny fangidian’ny fo sy amin’ny fidradradradrana mangidy. Ary eo amin’ny fidradradrarany dia hihira fisaonana noho ny aminao izy ka hitomany anao hoe: Iza no tanàna tahaka an’i Tyro, tahaka ilay rava eo afovoan’ny ranomasina? Raha nivoaka avy tany amin’ny ranomasina ny varotrao, dia nahafa-po firenena maro ianao; ny habetsahan’ny harenao sy ny entam-barotrao no nampanan-karena ny mpanjakan’ny tany. Amin’ny andro haharavanao any an-dranomasina, any amin’ny lalina ao amin’ny rano, dia ho lavo ao anatinao ny varotrao sy ny olonao rehetra. Ho talanjona aminao ny mponina rehetra amin’ny nosy, ary ny mpanjakany ho raiki-tahotra indrindra; ho very hevitra ny tarehiny. Ny mpivarotra eny amin’ny firenena dia hisioka anao; ho zava-mahatahotra ianao, ary tsy ho ao intsony mandrakizay. Ezekiela 27:30–36.
Ezekiel identifies the city as “Tyrus,” who is “destroyed in the midst of the sea?” Isaiah, speaking of the whore of Tyre (Tyrus), who is also the great whore of Revelation, who is the Catholic church, and also identifies her as the crowning city.
Ezekiela dia manondro ilay tanàna ho “Tyro,” izay “rava eo afovoan’ny ranomasina?” Isaia, raha miresaka ny vehivavy janga avy any Tyro (Tyro), izay ilay vehivavy janga lehibe ao amin’ny Apokalypsy koa, izay ny fiangonana Katolika, dia manondro azy koa ho ilay tanàna manome satroboninahitra.
Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Isaiah 23:7–9.
Moa va izao no tanàna niravoravoanao, izay fahagolany dia hatramin’ny andro fahiny? Ny tongony ihany no hitondra azy ho any lavitra hitoetra amin’ny maha-vahiny azy. Iza no namolavola izao fikasana izao hanohitra an’i Tyro, ilay tanàna mpanome satro-boninahitra, izay andriana ny mpivarony, ary manan-kaja amin’ny tany ny mpanao raharahany? Jehovah, Tompon’ny maro, no efa nikasa izany, mba handoto ny fiavonavonan’ny voninahitra rehetra sy hampietry ho fanamavoana ny manan-kaja rehetra amin’ny tany. Isaia 23:7–9.
The papacy is the “crowning city,” for it is she that claims to sit as a queen over the threefold union.
Ny fahefana maha-papa no “tanàna voasatro-boninahitra,” fa izy no mitaky hipetraka ho mpanjakavavy eo ambonin’ilay firaisana telo sosona.
How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:7.
Izay nanomezany voninahitra ny tenany sy niainany tamin’ny fahafinaretana, dia omenareo azy araka izany ny fampijaliana sy ny alahelo; fa hoy izy anakampo: Mipetraka ho mpanjakavavy aho, ary tsy mpitondratena, ka tsy hahita alahelo mihitsy. Apokalypsy 18:7.
Ezekiel said the whore’s judgment is accomplished in the “midst of the sea,” in his lamentation for Tyrus.
Hoy Ezekiela fa tanteraka “eo afovoan’ny ranomasina” ny fitsarana ny vehivavy janga, ao amin’ny fitomaniany ny amin’i Tyro.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus. … The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Ezekiel 27:1, 2, 25, 26.
Ary tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ankehitriny, ry zanak’olona, manaova hira fisaonana ny amin’i Tyro. … Ny sambon’i Tarsisy nihira ny aminao teo amin’ny tsenanao; ary feno ianao sady natao be voninahitra indrindra teo afovoan’ny ranomasina. Ny mpivoy anao nitondra anao ho any amin’ny rano lalina; ny rivotra avy any atsinanana namaky anao teo afovoan’ny ranomasina. Ezekiela 27:1, 2, 25, 26.
It is the “east wind” that brings judgment upon the whore of Tyre, the crowning city, and the “east wind” is a symbol of Islam. The warfare brought against Islam by the ten kings is what destroys the papacy of the last days. The realization of the ten kings that they have been deceived also produces fear in their hearts.
Ny “rivotra avy any atsinanana” no mitondra fitsarana amin’ilay vehivavy janga ao Tyro, ilay tanàna mpanome satroboninahitra, ary ny “rivotra avy any atsinanana” dia tandindon’ny finoana silamo. Ny ady entin’ireo mpanjaka folo hanohitra ny finoana silamo no mandrava ny fahefana maha-papa amin’ny andro farany. Ny fahatsapan’ireo mpanjaka folo fa voafitaka izy ireo dia miteraka tahotra ao am-pony koa.
Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalms 48:2–8.
Tsara toerana indrindra, fifalian’ny tany rehetra, ny tendrombohitra Ziona, eo amin’ny ilany avaratra, tanànan’ilay Mpanjaka lehibe. Andriamanitra dia fantatra ao an-dapany ho fiarovana mafy. Fa, indro, nivory ny mpanjaka, niara-nandalo izy. Nahita izany izy ka gaga; raiki-tahotra izy ka nandositra faingana. Horohoro no nahazo azy tany, ary fanaintainana tahaka ny an’ny vehivavy mihetsi-jaza. Mamaky ny sambon’i Tarsisy amin’ny rivotra avy any atsinanana Hianao. Araka izay efa rentsika no efa hitanay ao an-tanànan’i Jehovah, Tompon’ny maro, dia ao an-tanànan’Andriamanitsika: hampiorenin’Andriamanitra mandrakizay izany. Sela. Salamo 48:2–8.
The globalists looked upon the kingdom of God, as represented by the city of Jerusalem, but chose “that great city” Babylon as their head. When God judges that great city, they cry and lament as they recognize that they are lost, for the great city they chose is broken in the midst of the sea, by the warfare brought upon them by Islam (the east wind). And the warfare is a progressively escalating warfare, for it is as a woman in travail.
Ny mpanandratra ny fanatontoloana dia nijery ny fanjakan’Andriamanitra, araka ny asehon’ny tanànan’i Jerosalema, nefa nifidy an’i Babylona, “ilay tanàna lehibe,” ho lohany. Rehefa mitsara an’ilay tanàna lehibe Andriamanitra, dia mitomany sy misaona izy ireo raha mahatsapa fa very, satria ilay tanàna lehibe izay nofidiny dia vaky eo afovoan’ny ranomasina noho ny ady nentin’ny silamo taminy (ny rivotra avy any atsinanana). Ary ady miha-mafy tsikelikely izany ady izany, fa toy ny vehivavy marary hiteraka izany.
The kingdom of God that they have persecuted for the papacy is represented in Daniel chapter two, where we are informed that in “the days of these [globalist] kings,” God will set up His eternal kingdom.
Ang kaharian ng Diyos na kanilang inusig dahil sa kapapahan ay inilarawan sa Daniel kabanata 2, kung saan tayo’y pinabatid na sa “mga kaarawan ng mga haring ito [globalist],” itatatag ng Diyos ang Kaniyang walang hanggang kaharian.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Ary amin’ny andron’ireo mpanjaka ireo no hananganan’Andriamanitry ny lanitra fanjakana izay tsy ho levona mandrakizay; ary tsy havela ho an’ny firenena hafa izany fanjakana izany, fa hanorotoro sy handevona ireo fanjakana rehetra ireo izy, ary izy no haharitra mandrakizay. Daniela 2:44.
The Millerites believed that they were living in the “days of these kings,” but the ten kings of Revelation seventeen had not yet come into history, indeed, they are just coming into view now. The Millerites were correct, but their vision was limited. The kingdom of God that is set up in the days of the kings of Revelation seventeen and eighteen, is the time period of the latter rain.
Ninoan’ireo Millerita fa niaina tao amin’ny “andron’ireo mpanjaka ireo” izy ireo, nefa ireo mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo dia mbola tsy tonga teo amin’ny tantara akory; eny tokoa, vao manomboka miseho eo imason-tsika ankehitriny izy ireo. Marina ireo Millerita, saingy voafetra ny fahitany. Ny fanjakan’Andriamanitra izay atsangana amin’ny andron’ireo mpanjaka ao amin’ny Apokalypsy fahafito ambin’ny folo sy fahavalo ambin’ny folo, dia ny vanim-potoanan’ny ranonorana farany.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
“Hitako fa ny zavatra rehetra dia mibanjina mafy sy manolotra ny sainy amin’ilay krizy mananontanona eo anoloany. Ny fahotan’Isiraely rehetra dia tsy maintsy entina eo anatrehan’ny fitsarana mialoha. Ny ota rehetra dia tsy maintsy ekena ao amin’ny fitoerana masina, dia hiroso ny asa. Tsy maintsy atao ankehitriny izany. Ny sisa tavela amin’ny andron’ny fahoriana dia hiantso hoe: Andriamanitro ô, Andriamanitro ô, nahoana no nafoinao aho?”
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Ny orana farany dia ho tonga amin’izay madio—ary amin’izany fotoana izany dia handray izany avokoa ny rehetra tahaka ny tamin’ny taloha.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Rehefa mamaha ny anjelin’ny efatra, dia hanorina ny fanjakany Kristy. Tsy misy mandray ny ranonorana farany afa-tsy izay manao izay rehetra azony atao. Hanampy antsika Kristy. Samy afaka ny ho mpandresy ny olona rehetra amin’ny fahasoavan’Andriamanitra, amin’ny alalan’ny ran’i Jesosy. Liana amin’io asa io ny lanitra manontolo. Liana koa ny anjely.” Spalding and Magan, 3.
In the time of the latter rain, when the angels release the four winds, which in the “days of these kings,” Christ sets up His kingdom. The latter rain is progressive, and began to sprinkle on September 11, 2001, when the third Woe arrived into history, but the angering of the nations was immediately restrained. It continues to escalate in intensity, until the Sunday law in the United States, when it brings about national ruin. That escalating judgment then continues as every other nation follows the example of the United States, and therefore suffers the same judgments. It escalates until the close of probation. It progresses as a woman in travail.
Amin’ny andro iavian’ny ranonorana fara, rehefa alefan’ireo anjely ny rivotra efatra, dia amin’ny “andron’ireo mpanjaka ireo” no anorenan’i Kristy ny fanjakany. Mandroso tsikelikely ny ranonorana fara, ary nanomboka nitsifotra tamin’ny 11 Septambra 2001, raha tonga teo amin’ny tantara ny Loza fahatelo, kanefa notazonina avy hatrany ny fahatezeran’ireo firenena. Mitohy mihamafy hatrany izany, mandra-pahatongan’ny lalàna Alahady any Etazonia, rehefa mitondra faharavan’ny firenena. Izany fitsarana miha-mitombo izany dia mbola mitohy avy eo, raha manaraka ny ohatr’i Etazonia ny firenena hafa rehetra, ka noho izany dia iharan’ny fitsarana mitovy. Miha-mafy izany mandra-pifaran’ny androm-pahasoavana. Mandroso tahaka ny vehivavy miteraka izy.
We will continue the consideration of the eighth being of the seven in the next article.
Ho tohizantsika ao amin’ny lahatsoratra manaraka ny fandinihana ny amin’ilay fahavalo, izay avy amin’ny fito.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Raha mbola izay milaza ny fahamarinana ihany no manompo an’i Satana, dia hanapaka ny fijeriny an’Andriamanitra sy ny lanitra ny aloky ny helo avy aminy. Ho tahaka ireo izay efa namoy ny fitiavany voalohany izy. Tsy hahita ny zava-misy mandrakizay izy. Izay nomanin’Andriamanitra ho antsika dia aseho ao amin’ny Zakaria, toko faha-3 sy faha-4, ary 4:12–14 hoe: ‘Dia namaly indray aho ka nanao taminy hoe: Inona moa ireto sampan-kazo oliva roa ireto, izay amin’ny alalan’ny fantsona volamena roa no amoahany avy amin’ny tenany ny diloilo volamena? Dia namaly izy ka nanao tamiko hoe: Tsy fantatrao va izay hevitr’ireto? Ary hoy izaho: Tsia, tompoko. Dia hoy izy: Ireo no voahosotra roa, izay mitsangana eo anilan’ny Tompon’ny tany rehetra.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Tompo dia feno loharano sy hery rehetra. Tsy manam-pahabangana amin’ny fitaovana Izy. Noho ny tsy fahampian’ny finoantsika, ny firaiketantsika amin’ny tany, ny tenintsika mora vidy, ary ny tsi-finoantsika, izay miseho amin’ny resatsika, no iangonan’ny aloka maizina manodidina antsika. Kristy tsy aseho amin’ny teny na amin’ny toetra ho Ilay tena mahate-ho-tia indrindra sady ambony indrindra noho ny iray alina. Rehefa afa-po ny fanahy manandratra ny tenany ho amin’ny zava-poana, dia kely ihany no azon’ny Fanahin’i Jehovah atao ho azy. Ny fahitantsika fohy dia mahita ny aloka, nefa tsy mahatazana ny voninahitra any an-dafin’izany. Ny anjely no mihazona ny rivotra efatra, izay aseho ho toy ny soavaly masiaka mitady hiala ka hirohotra manerana ny tavan’ny tany rehetra, mitondra fandringanana sy fahafatesana eo amin’ny lalany.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Moa va isika hatory eo amin’ny sisin-tanin’ny tontolo mandrakizay mihitsy? Moa va isika ho donto sy mangatsiaka ary maty? Endrey, enga anie ka hananantsika ao amin’ny fiangonantsika ny Fanahy sy fofon’Andriamanitra, tsofina ao amin’ny olony, mba hahafahany mitsangana amin’ny tongony ka ho velona. Mila mahita isika fa tery ny lalana, ary ety ny vavahady. Kanefa rehefa mandalo amin’ilay vavahady ety isika, dia tsy manam-petra ny sakany.” Manuscript Releases, volume 20, 217.