The book of Daniel identifies that it is Rome that establishes the vision, and that understanding was opposed by the Protestants of Millerite history when William Miller identified this fact. In the last days, it is still Rome that establishes the vision, and today Laodicean Adventism now upholds the fallen Protestant view that the robbers of thy people are Antiochus Epiphanes. The covenant people that were being passed by in Millerite history resisted the very same truth, that is now resisted by the covenant people of the last days that are now being passed by. Solomon said it well:
Ny bokin’i Daniela dia manondro mazava fa i Roma no mampiorina ny fahitana, ary izany fahatakarana izany dia notoherin’ny Protestanta tamin’ny tantaran’ny Millerita, fony i William Miller namantatra io zava-misy io. Amin’ny andro farany, dia mbola i Roma ihany no mampiorina ny fahitana, ary ankehitriny ny Advantisma Laodiseana dia manohana ny fomba fijerin’ny Protestanta lavo, izay milaza fa i Antiokosy Epifana no jiolahin’ny olonao. Ny vahoakan’ny fanekena izay nolalovana tamin’ny tantaran’ny Millerita dia nanohitra io fahamarinana io ihany, ary io ihany koa no toherin’ny vahoakan’ny fanekena amin’ny andro farany, izay lalovana ankehitriny. Voalazan’i Solomona tsara izany:
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.
Ny zavatra izay efa nisy no mbola hisy; ary izay efa natao no mbola hatao; ary tsy misy zava-baovao etỳ ambanin’ny masoandro. Misy zavatra va ka azo ilazana hoe: Indro, vaovao ity? Efa nisy hatramin’ny andro fahiny izany, dia talohan’ny androntsika. Mpitoriteny 1:9, 10.
Prophetically there are three manifestations of Rome, and the first two manifestations identify the characteristics of the third, for truth is established upon the testimony of two.
Amin’ny fomba ara-paminaniana dia misy fisehoana telo an’i Roma, ary ny fisehoana roa voalohany no mamaritra ny toetran’ilay fahatelo, fa ny marina dia miorina amin’ny fanambaran’ny roa.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.
Fa raha tsy mihaino anao izy, dia ento miaraka aminao ny olona iray na roa hafa, mba hampiorenina ny teny rehetra amin’ny vavan’ny vavolombelona roa na telo. Matio 18:16.
The religion of pagan Rome was paganism, and paganism is a counterfeit of true religion. It is not so much a counterfeit in the sense that counterfeit currency is understood, for paganism actually looks nothing like true religion. But prophetically it has counterfeit characteristics. The City of Rome is a counterfeit of Jerusalem, and it has a temple (the Pantheon) that was a counterfeit of the temple in Jerusalem. The religious practices of paganism are unsanctified and devilish, but they represent Satan’s counterfeit religious practices. The head of pagan Rome’s religion was titled Pontifex Maximus. “Pontifex Maximus” originally referred to the chief priest of the Roman state religion in ancient Rome, with its origins dating back to the early Roman Republic. Over time, it became associated with political and religious authority and eventually evolved into the title used by the Pope in the Roman Catholic Church today.
Ny fivavahan’i Roma mpanompo sampy dia ny fanompoan-tsampy, ary ny fanompoan-tsampy dia sandoky ny fivavahana marina. Tsy dia sandoka loatra izy amin’ilay hevitra ahafantarana ny vola sandoka, satria ny fanompoan-tsampy raha ny marina dia tsy mitovy velively amin’ny fivavahana marina. Kanefa, ara-paminaniana, dia manana toetra maha-sandoka azy izy. Ny Tanànan’i Roma dia sandok’i Jerosalema, ary manana tempoly izy (ny Pantheon) izay sandoky ny tempoly tao Jerosalema. Ny fanao ara-pivavahan’ny fanompoan-tsampy dia tsy nohamasinina sady devoly, nefa maneho ny fanao ara-pivavahana sandokan’i Satana izy ireny. Ny lohan’ny fivavahan’i Roma mpanompo sampy dia nitondra ny anaram-boninahitra hoe Pontifex Maximus. Ny hoe “Pontifex Maximus” dia nanondro tany am-boalohany ny mpisoronabe tamin’ny fivavaham-panjakana romana tao Roma fahiny, ary ny niandohany dia miverina hatrany amin’ny fiandohan’ny Repoblika romana. Rehefa nandeha ny fotoana, dia nifandray tamin’ny fahefana ara-politika sy ara-pivavahana izany, ary nony farany dia nivoatra ho anaram-boninahitra ampiasain’ny Papa ao amin’ny Fiangonana Katolika Romana ankehitriny.
The title of the chief priest of pagan Rome was Pontifex Maximus, and it was also the title of the chief priest of papal Rome and it is a Latin term that means the “Greatest of Supreme Pontiff.” He was the chief priest of the Roman state religion, particularly the cult of the god Jupiter. The Pontifex Maximus had significant religious authority and responsibilities, including overseeing various religious rites and ensuring the proper functioning of the Roman religious calendar. The Pontifex Maximus was the head of the College of Pontiffs (Collegium Pontificum), a group of priests responsible for interpreting and maintaining the rituals of Roman religion.
Ny anaran’ny lehiben’ny mpisorona tao amin’i Roma jentilisa dia Pontifex Maximus, ary izany koa no anaran’ny lehiben’ny mpisorona tao amin’i Roma papaly, ary teny latina izany izay midika hoe “Ilay Ambony Indrindra amin’ny Mpanao Pontifika Faratampony.” Izy no lehiben’ny mpisorona tamin’ny fivavaham-panjakana romana, indrindra tamin’ny fanompoam-pivavahana ho an’ilay andriamanitra Jopitera. Ny Pontifex Maximus dia nanana fahefana sy andraikitra ara-pivavahana lehibe, anisan’izany ny fanaraha-maso ireo fombafomba ara-pivavahana isan-karazany sy ny fiantohana ny fandehanan’ny tetiandro ara-pivavahana romana araka ny tokony ho izy. Ny Pontifex Maximus no lohan’ny Kôlejin’ny Pontifika (Collegium Pontificum), vondron’ny mpisorona izay tompon’andraikitra tamin’ny fandikana sy fitandremana ireo fombafomban’ny fivavahana romana.
The chief priest of both pagan and papal Rome was Pontifex Maximus, therefore the title of the head of modern Rome will naturally also be Pontifex Maximus. The religion of pagan Rome was paganism, and the religion of papal Rome was, and still is, paganism, but cloaked by a profession of Christianity, and the religion of last-day modern Rome will be paganism, cloaked by a profession of Christianity.
Ny lohandohan’ny mpisorona tao amin’i Roma jentilisa sy i Roma papa dia ny Pontifex Maximus; noho izany, ny anaram-boninahitry ny lohan’i Roma maoderina dia ho Pontifex Maximus koa araka ny tokony ho izy. Ny fivavahan’i Roma jentilisa dia fanompoan-tsampy, ary ny fivavahan’i Roma papa dia fanompoan-tsampy, sady mbola izany ihany ankehitriny, nefa saronan’ny filazana ho kristiana; ary ny fivavahan’i Roma maoderina amin’ny andro farany dia ho fanompoan-tsampy, saronan’ny filazana ho kristiana.
Both pagan and papal Rome had a specific period of time that they would rule supremely. Pagan Rome was to rule supremely for three hundred and sixty years in fulfillment of the time prophecy of Daniel chapter eleven, verse twenty-four.
Samy nanana fotoana voafaritra manokana izay hanjakany amin’ny fahefana fara tampony na i Roma jentilisa na i Roma papaly. Roma jentilisa dia nokasaina hanjaka amin’ny fahefana fara tampony nandritra ny enimpolo amby telonjato taona, ho fahatanterahan’ny faminanian’ny fotoana ao amin’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-efatra amby roapolo.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Hiditra amim-pilaminana izy, dia eny amin’ny toerana matavy indrindra amin’ny faritany aza; ary hanao izay tsy nataon’ny rainy na ny razambeny izy; hizarazara eo aminy ny babo sy ny zavatra norobaina ary ny harena izy; eny, hikasa ny hafetseny hamelezana ny fiarovana mafy izy, mandra-pahatongan’ny fotoana voafetra. Daniela 11:24.
The subject of verse twenty-four is pagan Rome, for they became the subject in verse sixteen, and continue as the subject until verse thirty-one. We will address these verses specifically in coming articles, but here we are simply pointing out that prophecy identified that pagan Rome would rule supremely for three hundred and sixty years, as represented by Rome “forecasting” their “devices against the strong holds, even for a time.” The word translated “against” actually means “from,” and the verse is saying that Rome would direct the world “from” the “strong holds,” which was the City of Rome, and it would do so for a “time”, which is three hundred and sixty years.
Ny lohahevitr’io andininy faha-efatra amby roapolo io dia i Roma jentilisa, satria izy ireo no nanjary lohahevitra tao amin’ny andininy faha-enina ambin’ny folo, ary mbola mitoetra ho lohahevitra hatramin’ny andininy faha-iraika amby telopolo. Hodinihintsika manokana ireo andininy ireo ao amin’ny lahatsoratra ho avy, kanefa eto dia izao ihany no asongadintsika: ny faminaniana dia nanondro fa i Roma jentilisa no hanjaka fara tampony mandritra ny telonjato sy enimpolo taona, araka ny asehon’i Roma tamin’ny “fandrafetany” ny “teti-dratsiny hamely ny fiarovana mafy, na dia ho amin’ny andro voafetra aza.” Ny teny nadika hoe “hamely” dia midika marina hoe “avy amin’ny”, ary ny andininy dia milaza fa i Roma no hitantana izao tontolo izao “avy amin’ny” “fiarovana mafy”, dia ny Tanànan’i Roma, ary hanao izany mandritra ny “andro voafetra” iray, izay telonjato sy enimpolo taona.
Pagan Rome began to rule supremely at the Battle of Actium, in 31 BC, and continued to rule supremely until the year 330 AD, when Constantine moved the capital of the empire from the stronghold of the City of Rome, to the City of Constantinople. Then the empire began its infamous decline. The City of Rome was the prophetic “strong hold” for pagan Rome, and when it ruled from that city it was invincible. In the warfare that followed Constantine’s transfer of power, the City of Rome became the target of attack for Genseric and the invading barbarian tribes, who are represented by the first four Trumpets of Revelation chapter eight.
Nanomboka nanjaka tamin-kery fara tampony i Roma mpanompo sampy tamin’ny Adin’i Actium, tamin’ny 31 tal. J.K., ary nanohy nanjaka tamin-kery fara tampony mandra-pahatongan’ny taona 330 taor. J.K., rehefa nafindran’i Constantin ny renivohitry ny fanjakana hiala avy amin’ny fiarovana mafy ao amin’ny Tanànan’i Roma ho any amin’ny Tanànan’i Constantinople. Tamin’izay dia nanomboka ny fihenany ratsy laza ilay fanjakana. Ny Tanànan’i Roma no “fiarovana mafy” ara-paminaniana ho an’i Roma mpanompo sampy, ary raha nanapaka avy tao amin’izany tanàna izany izy dia tsy azo resena. Tamin’ny ady izay nanaraka ny famindran’i Constantin ny fahefana, dia tonga lasibatry ny fanafihan’i Genseric sy ireo foko barbariana mpanafika ny Tanànan’i Roma, izay asehon’ny Trompetra efatra voalohany ao amin’ny Apokalypsy toko faha-valo.
For this reason in Daniel chapter eleven, verse thirty-one, the “arms” (pagan Rome) that stood up for the papacy, first polluted the “sanctuary of strength.” The City of Rome is the prophetic “sanctuary of strength” for both pagan and papal Rome, for in the year 330, with the transfer of pagan authority to Constantinople, the City of Rome was left to papal Rome that was on the rise. For this reason, Revelation chapter thirteen, verse two says the dragon (pagan Rome), gave papal Rome its “seat.” A “seat” is where a power rules from, and from the year 538 through to 1798, papal Rome ruled supremely as had pagan Rome ruled supremely for “a time”.
Noho izany, ao amin’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-iraika amby telopolo, ireo “sandry” (Roma jentilisa) izay nitsangana ho amin’ny fanohanana ny fahefana papaly, dia nandoto aloha ny “toerana masina fiarovana.” Ny Tanànan’i Roma no “toerana masina fiarovana” ara-paminaniana ho an’i Roma jentilisa sy i Roma papaly koa, satria tamin’ny taona 330, tamin’ny namindrana ny fahefana jentilisa ho any Constantinople, dia navela ho an’i Roma papaly izay efa niakatra ny Tanànan’i Roma. Noho izany antony izany, ny Apokalypsy toko faha-telo ambin’ny folo, andininy faha-roa, dia milaza fa ny dragona (Roma jentilisa) no nanome an’i Roma papaly ny “sezany.” Ny “seza” dia ny toerana iavian’ny fahefana manapaka, ary nanomboka tamin’ny taona 538 ka hatramin’ny 1798, dia nanapaka tamin’ny fiandrianana fara tampony i Roma papaly, tahaka ny nanapahan’i Roma jentilisa tamin’ny fiandrianana fara tampony nandritra ny “fotoana iray”.
Prophecy identifies a specific period of time when both pagan and papal Rome would rule supremely, and when they did so it would be from their seat of authority, which was the City of Rome. Pagan Rome’s invincibility ended when they left the City of Rome, marking the end of the three hundred and sixty years, represented as a “time” in verse twenty-four, and when the twelve hundred and sixty years of papal rule ended in 1798, Napoleon had the pope taken out of the City of Rome and he died in exile.
Ny faminaniana dia manondro fe-potoana voafaritra tsara izay hanjakan’i Roma jentilisa sy Roma papaly amin’ny fahefana fara tampony; ary rehefa nanao izany izy ireo dia avy teo amin’ny sezan’ny fahefany, dia ny Tanànan’i Roma. Tapitra ny tsy faharesen’i Roma jentilisa rehefa nandao ny Tanànan’i Roma izy ireo, ka nanamarika ny fiafaran’ireo telonjato sy enimpolo taona, aseho ho “fotoana” ao amin’ny andininy faha-efatra amby roa-polo; ary rehefa nifarana tamin’ny 1798 ireo arivo sy roanjato ary enimpolo taona nanapahan’ny papa, dia nasain’i Napoléon nentina niala tao amin’ny Tanànan’i Roma ny papa, ary maty tany an-tsesitany izy.
Pagan Rome and Papal Rome establish that modern Rome will rule supremely for a specific prophetic period in the last days. “Time is no longer”, but the period of papal persecution of the last days is a specific period that begins at the soon-coming Sunday law in the United States and continues until human probation closes, when Michael stands up and pronounces, “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.”
Roma jentilisa sy Roma papaly dia mampiorina fa i Roma maoderina no hanapaka amin’ny fahefana fara tampony mandritra ny fotoana ara-paminaniana voafaritra manokana amin’ny andro farany. “Tsy hisy andro intsony”, nefa ny vanim-potoanan’ny fanenjehana papaly amin’ny andro farany dia fotoana voafaritra manokana izay manomboka amin’ilay lalàna Alahady izay ho avy tsy ho ela any Etazonia ary mitohy mandra-pifaran’ny fotoam-pahasoavan’ny olombelona, rehefa mitsangana Mikaela ka manambara hoe: “Izay tsy marina, aoka izy mbola tsy marina ihany: ary izay maloto, aoka izy mbola haloto ihany: ary izay marina, aoka izy mbola ho marina ihany: ary izay masina, aoka izy mbola ho masina ihany.”
Pagan Rome persecuted Christians in the Colosseum in the City of Rome during its bloody history, and Christian historians have estimated that during the Dark Ages of papal rule one hundred million martyrs were murdered by the papacy, but the papacy denies that claim and sets the estimate at about fifty million. Pagan and papal Rome both persecuted God’s faithful, and modern Rome will also persecute God’s faithful people in the last days.
Ny Roma jentilisa dia nanenjika ny Kristiana tao amin’ny Colisée tao an-Tanànan’i Roma nandritra ny tantarany feno rà, ary ny mpahay tantara kristiana dia nanombana fa nandritra ny Vanim-potoana Maizina teo ambanin’ny fitondran’ny papa dia maritiora zato tapitrisa no novonoin’ny papa, nefa lavin’ny papa izany filazana izany ka apetrany ho eo amin’ny dimampolo tapitrisa eo ho eo ny tombanana. Samy nanenjika ireo mahatokin’Andriamanitra ny Roma jentilisa sy ny Roma papaly, ary ny Roma maoderina koa dia hanenjika ny vahoakan’Andriamanitra mahatoky amin’ny andro farany.
“Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.
“Maro no higadraina am-ponja, maro no handositra hamonjy ny ainy hiala avy amin’ny tanàna sy vohitra, ary maro no ho maritiora noho ny amin’i Kristy, amin’ny fijoroany hiaro ny fahamarinana.” Selected Messages, boky 3, 397.
Pagan Rome overcame three geographical obstacles as it took control of the world. Papal Rome overcame three geographical obstacles as it took control of the world. Modern Rome overcame the King of the South (the atheistic Soviet Union) in 1989, and will next overthrow the glorious land (the United States) at the soon coming Sunday law. It will then overcome Egypt (the entire world).
Nandresy sakana ara-jeôgrafia telo i Roma jentilisa teo am-pandraisany ny fahefana hifehy izao tontolo izao. Nandresy sakana ara-jeôgrafia telo i Roma pápaly teo am-pandraisany ny fahefana hifehy izao tontolo izao. Nandresy ny Mpanjakan’ny Atsimo (ny Firaisana Sôvietika tsy mino an’Andriamanitra) i Roma maoderina tamin’ny 1989, ary manaraka izany dia handrava ny tany be voninahitra (Etazonia) amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Avy eo dia handresy an’i Egypta (izao tontolo izao manontolo) izy.
“All society is ranging into two great classes, the obedient and the disobedient. Among which class shall we be found?
“Ny fiaraha-monina manontolo dia mizara ho sokajy lehibe roa: ny mankatò sy ny tsy mankatò. Ao amin’iza amin’ireo sokajy ireo no hahitana antsika?”
“Those who keep God’s commandments, those who live not by bread alone, but by every word that proceedeth out of the mouth of God, compose the church of the living God. Those who choose to follow Antichrist are subjects of the great apostate. Ranged under the banner of Satan, they break God’s law, and lead others to break it. They endeavor so to frame the laws of nations that men shall show their loyalty to earthly governments by trampling upon the laws of God’s kingdom.
“Ireo izay mitandrina ny didin’Andriamanitra, ireo izay tsy velon’ny mofo ihany, fa ny teny rehetra izay aloaky ny vavan’Andriamanitra, no mandrafitra ny fiangonan’Andriamanitra velona. Ireo izay mifidy hanaraka ny Antikristy dia olom-pehezin’ilay mpivadi-pinoana lehibe. Milahatra eo ambanin’ny sainan’i Satana izy ireo ka mandika ny lalàn’Andriamanitra, ary mitarika ny hafa koa handika izany. Miezaka mamolavola ny lalàn’ny firenena izy ireo mba hanehoan’ny olona ny tsy fivadihany amin’ny fitondram-panjakana eto an-tany amin’ny fanitsakitsahana ny lalàn’ny fanjakan’Andriamanitra.
“Satan is diverting minds with unimportant questions, in order that they shall not with clear and distinct vision see matters of vast importance. The enemy is planning to ensnare the world.
“Satana dia mamily ny sain’ny olona amin’ny fanontaniana tsy manan-danja, mba tsy hahafahany mahita amin’ny fahitana mazava sy miavaka ireo raharaha manan-danja tokoa. Ny fahavalo dia mikasa ny hamandrika izao tontolo izao.
“The so-called Christian world is to be the theater of great and decisive actions. Men in authority will enact laws controlling the conscience, after the example of the Papacy. Babylon will make all nations drink of the wine of the wrath of her fornication. Every nation will be involved.” Manuscript Releases, volume 1, 296.
“Ilay antsoina hoe tontolo kristiana dia ho sehatry ny asa lehibe sy manapa-kevitra. Ny olona eo amin’ny fitondrana dia hamoaka lalàna hifehezana ny feon’ny fieritreretana, araka ny ohatry ny Fanjakana papaly. Babylona dia hampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany. Ny firenena rehetra dia ho voakasika.” Manuscript Releases, volume 1, 296.
In order to defend the truth that identifies the “glorious land” of Daniel eleven verse forty-one as a symbol of the United States, the Lion of the tribe of Judah opened to the students of prophecy of the last days the principle of the triple application of prophecy. The light from those last six verses, have been established by applying the history represented by “the daily” in the book of Daniel, as set forth in verse thirty-one of Daniel eleven, unto the last six verses of the chapter. The same bedrock truth (“the daily”), that became the key of Miller’s prophetic framework, also produced the prophetic framework of the last days. Miller’s framework was based upon the two desolating powers of paganism and papalism that persecuted God’s people, and the framework of the last days is based upon the three desolating powers that persecute God’s people in the last days.
Mba hiarovana ny fahamarinana izay mampahafantatra ny “tany be voninahitra” ao amin’i Daniela toko fahiraika ambin’ny folo andininy faha‑iraika amby efapolo ho tandindon’i Etazonia, ny Liona avy amin’ny firenen’i Joda dia nanokatra tamin’ireo mpianatry ny faminaniana amin’ny andro farany ny foto-kevitry ny fampiharana intelo ny faminaniana. Ny fahazavana avy amin’ireo andininy enina farany ireo dia efa naorina tamin’ny fampiharana ny tantara asehon’ny “fanatitra isan’andro” ao amin’ny bokin’i Daniela, araka ny voasoritra ao amin’ny andininy faha‑iraika amby telopolo ao amin’i Daniela toko fahiraika ambin’ny folo, amin’ireo andininy enina farany amin’ilay toko. Ilay fahamarinana fototra tsy azo hozongozonina ihany (“ny fanatitra isan’andro”), izay tonga fanalahidin’ny rafitra ara-paminanian’i Miller, dia namokatra koa ny rafitra ara-paminaniana amin’ny andro farany. Ny rafitr’i Miller dia niorina tamin’ireo hery roa mpandrava, dia ny fanompoan-tsampy sy ny fanapahan’ny papa, izay nanenjika ny vahoakan’Andriamanitra; ary ny rafitry ny andro farany kosa dia miorina amin’ireo hery telo mpandrava izay manenjika ny vahoakan’Andriamanitra amin’ny andro farany.
The increase of knowledge represented in the last six verses of Daniel eleven, that represent the increase of knowledge that arrived in 1989, and that are represented by the Hiddekel River, was resisted by the enemies of truth. That resistance led to an understanding of the principle of the triple application of prophecy, which was first recognized as a triple application of Rome, which is the subject that establishes the vision of prophetic history.
Ny fitomboan’ny fahalalana aseho ao amin’ireo andininy enina farany ao amin’i Daniela toko faha-11, izay maneho ny fitomboan’ny fahalalana tonga tamin’ny taona 1989, ary izay asehon’ny Reniranon’i Hiddekel, dia notoherin’ireo fahavalon’ny fahamarinana. Izany fanoherana izany no nitarika ho amin’ny fahatakarana ny foto-kevitry ny fampiharana intelo ny faminaniana, izay fantatra voalohany ho fampiharana intelo an’i Roma, dia ilay lohahevitra izay mametraka ny fahitana ny tantara ara-paminaniana.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia very ny olona; fa sambatra izay mitandrina ny lalàna. Ohabolana 29:18.
The triple application of the three manifestations of Rome identifies that pagan and papal Rome’s religion is paganism, and that their religion is governed by a man titled Pontifex Maximus. Those two manifestations of Rome identify that three geographical powers are removed in advance of them ruling supremely for a specified period of time, and that they will rule from the seven-hilled city of Rome, which is their sanctuary of strength. They both witnessed to the fact that they persecuted God’s faithful people. Therefore, based upon these two witnesses we know that modern Rome’s religion will be paganism, and that she will be directed by the pope of Rome whose title is Pontifex Maximus.
Ny fampiharana in-telo ny fisehoana telo an’i Roma dia mampahafantatra fa ny fivavahan’i Roma jentilisa sy i Roma papaly dia ny jentilisma, ary fa ny fivavahan’izy ireo dia tantanan’ny lehilahy iray mitondra ny anaram-boninahitra hoe Pontifex Maximus. Ireo fisehoana roa ireo an’i Roma dia mampahafantatra fa hery ara-jeografika telo no esorina mialoha ny hanjakany amin’ny fara tampony mandritra ny fe-potoana voafaritra iray, ary fa hanjaka avy ao amin’ny tanàna fito havoana, dia Roma, izay fitoeram-paherezany. Samy nanambara koa izy roa fa nanenjika ny vahoaka mahatokin’Andriamanitra izy ireo. Koa noho izany, miorina amin’ireo vavolombelona roa ireo, dia fantatsika fa ny fivavahan’i Roma maoderina dia ho jentilisma, ary fa hotarihin’ny papa any Roma izy, izay Pontifex Maximus no anaram-boninahiny.
Before the great whore takes control and rules supremely modern Rome will need to overcome three obstacles, and the first obstacle is past history with the demise of the Soviet Union in 1989, Rome’s atheistic enemy that resisted Rome’s power in Europe. The next obstacle is overthrown at the soon coming Sunday law in the United States, and then the United Nations will give its authority unto modern Rome for a short space. Once it is fully enthroned the persecution of the last days will take place.
Alohan’ny handraisan’ilay vehivavy janga lehibe ny fifehezana sy hanjakany amin’ny fahefana fara tampony, dia tsy maintsy handresy sakana telo i Roma maoderina; ary ny sakana voalohany dia efa lasa tantara tamin’ny firodanan’ny Firaisana Sovietika tamin’ny taona 1989, dia ilay fahavalon’i Roma tsy mino an’Andriamanitra izay nanohitra ny herin’i Roma tany Eoropa. Ny sakana manaraka dia haongana amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela any Etazonia, ary avy eo ny Firenena Mikambana dia hanolotra ny fahefany ho an’i Roma maoderina mandritra ny fotoana fohy. Raha vantany vao tafapetraka tanteraka eo amin’ny seza fiandrianany izy, dia hitranga ny fanenjehana amin’ny andro farany.
The book of Daniel, and especially Revelation chapter eight, provide the prophetic characteristics of Rome, which contribute to the correct understanding of modern Rome. One of those characteristics was the division of the Roman Empire into East and West as accomplished by Constantine in the year 330. Pagan Rome and papal Rome, when considered together, also speak to the twofold nature of Rome. Constantine’s division that produced western and eastern Rome is a second witness to pagan and papal Rome. Constantine set up the civil authority in the east, and left the ecclesiastical authority in the west. Pagan Rome represented statecraft and papal Rome represented churchcraft. The east was statecraft, the west was churchcraft as typified by the iron and clay of Daniel two, or the masculine horn and feminine horn of Daniel eight, or the beasts of prey of Daniel seven, and the sanctuary beasts of Daniel eight.
Ny bokin’i Daniela, ary indrindra indrindra ny Apokalypsy toko fahavalo, dia manolotra ireo toetra ara-paminaniana momba an’i Roma, izay manampy amin’ny fahatakarana marina an’i Roma maoderina. Ny iray amin’ireo toetra ireo dia ny fizarazarana ny Fanjakana Romanina ho Atsinanana sy Andrefana, izay notanterahin’i Constantin tamin’ny taona 330. Roma jentilisa sy Roma pápaly, rehefa heverina miaraka, dia samy milaza ihany koa ny toetra roa sosona an’i Roma. Ny fizaran’i Constantin, izay namokatra an’i Roma andrefana sy atsinanana, dia vavolombelona faharoa manamarina an’i Roma jentilisa sy Roma pápaly. Napetrak’i Constantin tany atsinanana ny fahefana sivily, ary navelany tany andrefana ny fahefana ara-piangonana. Roma jentilisa dia naneho ny fitondran-draharaham-panjakana, ary Roma pápaly dia naneho ny fitondran-draharaham-piangonana. Ny atsinanana dia fitondran-draharaham-panjakana; ny andrefana dia fitondran-draharaham-piangonana, araka ny asehon’ny vy sy ny tanimanga ao amin’i Daniela 2, na ny tandroka lahy sy ny tandroka vavy ao amin’i Daniela 8, na ny bibidia mpiremby ao amin’i Daniela 7 sy ireo bibin’ny fitoerana masina ao amin’i Daniela 8.
Modern Rome will also be twofold in nature, consisting of a combination of church and state, of iron and clay, and of churchcraft and statecraft, but Modern Rome is also threefold in nature. In Revelation chapter eight both western and eastern Rome were literally and symbolically divided into three. Constantine ruling from eastern Rome literally divided his kingdom to his three sons, and western Rome was symbolically represented by the sun, moon and stars that represented the threefold form of government that was employed by the Roman Empire. Thus, Modern Rome, though being twofold of churchcraft and statecraft, would also represent a threefold union represented by the dragon, the beast and the false prophet.
Ny Roma ankehitriny koa dia hanana toetra roa sosona, ahitana fitambaran’ny fiangonana sy ny fanjakana, ny vy sy ny tanimanga, ary ny tetik’asa ara-piangonana sy ny tetik’asa ara-panjakana, nefa ny Roma ankehitriny dia manana toetra telo sosona koa. Ao amin’ny Apokalypsy toko fahavalo, na Roma andrefana na Roma atsinanana dia nozaraina ara-bakiteny sy ara-tandindona ho telo. Konstantino, izay nanjaka avy tany Roma atsinanana, dia nizara ara-bakiteny ny fanjakany tamin’ny zanany telo lahy, ary i Roma andrefana dia naseho ara-tandindona tamin’ny masoandro sy ny volana ary ny kintana, izay naneho ilay endrika telo sosona amin’ny fitondram-panjakana nampiasain’ny Fanjakana Romanina. Koa amin’izany, ny Roma ankehitriny, na dia roa sosona aza amin’ny tetik’asa ara-piangonana sy ny tetik’asa ara-panjakana, dia hisolo tena koa firaisana telo sosona, izay asehon’ny dragona sy ny bibidia ary ny mpaminany sandoka.
The manifestations of pagan and papal Rome identify the complex prophetic makeup of the final Modern Rome. It is the threefold union that takes place at the soon coming Sunday law that leads the world to Armageddon. It is the worldwide “Image of the Beast” which is a symbol of the combination of Church and State. Its head is Pontifex Maximus, who rules from the City of Rome, which is the seat of his power. The man of sin’s civil authority will be provided by the United Nations, and the world will be forced to accept the threefold, yet dual system of the antichrist, by the coercive power of the United States. Thus, just as pagan Rome (the dragon) in Revelation thirteen, verse two, gave the papacy “his power, his seat and great authority”, the United States, as typified by pagan Rome, accomplishes the same three works for modern Rome. The seat is Vatican City in the seven-hilled city of Rome, the authority is the United Nations, and the power is the United States. Together they lead the world to a place where the papacy “shall come to his end, and none shall help him”.
Ny fisehoan’i Roma jentilisa sy Roma papa dia mampahafantatra ny firafitry ny faminaniana sarotra momba an’i Roma Maoderina farany. Io no firaisana telo sosona izay tanteraka amin’ilay lalàna alahady izay ho avy tsy ho ela ka mitarika izao tontolo izao ho any Hara-magedona. Io no “Sarin’ny Bibidia” maneran-tany izay tandindon’ny fifangaroan’ny Fiangonana sy ny Fanjakana. Ny lohany dia Pontifex Maximus, izay manjaka avy ao amin’ny Tanànan’i Roma, izay sezan’ny fahefany. Ny fahefana sivily an’ilay lehilahin’ny ota dia homen’ny Firenena Mikambana, ary izao tontolo izao dia hoterena hanaiky ilay rafitra telo sosona, nefa roa lafy, an’ny antikristy, amin’ny alalan’ny hery fanerena ananan’i Etazonia. Koa tahaka ny nanomezan’i Roma jentilisa (ilay dragona) ao amin’ny Apokalypsy toko faha-telo ambin’ny folo, andininy faharoa, ny papasy “ny heriny sy ny seza fiandrianany ary ny fahefana lehibe”, dia i Etazonia, araka ny tandindon’i Roma jentilisa, no manatanteraka ireo asa telo ireo ho an’i Roma maoderina. Ny seza dia ny Tanànan’i Vatikana ao amin’ilay tanànan’i Roma fito havoana, ny fahefana dia ny Firenena Mikambana, ary ny hery dia i Etazonia. Miara-mitarika izao tontolo izao ho amin’ny toerana izay hahatongavan’ny papasy “amin’ny farany, ka tsy hisy hanampy azy” izy ireo.
We will continue this study in the next article.
Hohohizintsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. Revelation 16:12–17.
Ary ny anjely fahenina nandraraka ny loviany teo ambonin’ny ony lehibe Eofrata; dia ritra ny ranony, mba ho voaomana ny lalan’ny mpanjaka avy any atsinanana. Ary hitako nisy fanahy maloto telo tahaka ny sahona nivoaka avy tamin’ny vavan’ilay dragona sy tamin’ny vavan’ilay bibidia ary tamin’ny vavan’ilay mpaminany sandoka. Fa fanahin’ny demonia ireny, manao fahagagana, ka mandeha mankany amin’ny mpanjakan’ny tany sy izao tontolo izao rehetra izao mba hanangona azy ho amin’ny adin’ilay andro lehibe an’Andriamanitra Tsitoha. Indro, avy tahaka ny mpangalatra Aho. Sambatra izay miambina sy mitandrina ny fitafiany, fandrao mandeha mitanjaka izy ka ho hitan’ny olona ny fahamenarany. Ary nangoniny ho any amin’ny tany atao amin’ny teny hebreo hoe Hara-magedona izy. Ary ny anjely fahafito nandraraka ny loviany teny amin’ny rivotra; dia nisy feo mahery nivoaka avy tao amin’ny tempolin’ny lanitra, avy teo amin’ny seza fiandrianana, nanao hoe: Vita. Apokalypsy 16:12–17.