At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Tamin’ny fotoanan’ny farany, tamin’ny 1798, dia novahana ny tombo-kase tamin’ny hafatra ara-paminaniana momba ny ony Ulai ao amin’ny Daniela toko faha-valo sy faha-sivy; ary natsangana tamin’ny fanahy sy ny herin’i Elia i William Miller mba hanambara ny maha-akaiky ny fitsaran’Andriamanitra.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
“Ho an’i William Miller sy ireo mpiara-miasa taminy no nomena ny hitory ny fampitandremana tany Amerika. Io firenena io no tonga ivon’ilay hetsika lehibe momba ny Fiavian’i Kristy. Teto no nahatanteraka mivantana indrindra ny faminaniana momba ny hafatry ny anjely voalohany. Ny asa soratr’i Miller sy ireo namany dia nentin-kaparitaka tany amin’ny tany lavitra. Na taiza na taiza no efa nidiran’ny misionera eran’izao tontolo izao dia nampitondraina ny filazantsara mahafaly momba ny fiverenan’i Kristy tsy ho ela. Niely patrana hatraiza hatraiza ny hafatry ny filazantsara mandrakizay hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany.’” The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Tamin’ny fotoana farany tamin’ny 1989, dia voavaha ny hafatra ara-paminanian’ny ony Hiddekel ao amin’ny Daniela toko faha‑folo ka hatramin’ny faha‑roa ambin’ny folo, ary naorina ny Future for America tamin’ny fanahy sy ny herin’i Elia mba hanambara ny fahatomombanan’ny fitsaran’Andriamanitra.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Ny Millerites dia nanambara ny fisokafan’ny fitsarana, ary ny Future for America kosa manambara ny famaranana ny fitsarana. Ny rafitra ara-paminanian’ny Millerites dia ireo hery roa mpandringana dia ny fanompoan-tsampy, arahin’ny fahefana papaly. Ny rafitra ara-paminanian’ny Future for America dia ireo hery telo mpandringana dia ny fanompoan-tsampy, arahin’ny fahefana papaly, ary avy eo arahin’ny Protestanta nihemotra tamin’ny finoana.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Ny Millerita dia nanomboka tamin’ny maha-Philadelphia azy, ary niova ho Laodikia. Ny Future for America dia nanomboka tamin’ny maha-Laodikia azy, ary miova ho Philadelphia. Ny fifindrana avy amin’i Philadelphia ho amin’i Laodikia teo amin’ny Millerita dia mifandray amin’ny fahafatesan’i Elia sy ny hafany momba ny fianianan’i Mosesy. Ny fifindran’ny Future for America kosa dia mifandray amin’ny fahafatesana sy ny fitsanganan’i Elia sy Mosesy ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Tamin’ny fanokafana ny fitsarana tamin’ny 1844, ny Millerites dia efa nahatanteraka ny asan’i Elia teo an-tendrombohitra Karmela. Amin’ny famaranana ny fitsarana, amin’ny lalàn’ny Alahady, ny hetsiky ny Future for America dia ho efa nahatanteraka ny asan’i Elia teo an-tendrombohitra Karmela. Ao amin’ny tantaran’ny Millerite, ireo marika telo amin’ny faminaniana dimy amby enimpolo taona izay voafaritra ao amin’ny Isaia toko faha-7, andininy faha-8, dia naverina rehefa firenena roa no natambatra ho firenena iray mba hanorenana ilay tandroka protestanta an’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy 13. Ao amin’ny tantaran’ny Future for America, ireo marika telo amin’ireo dimy amby enimpolo taona ireo ihany dia averina rehefa firenena roa no miara-mivondrona mba hamorona ilay tandroky ny Repoblikanisma izay miteny tahaka ny dragona.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Ny voalohany amin’ireo mariky ny lalana telo ireo ao amin’ny tantara ara-paminaniana an’ny Future for America dia ny fotoan’ny farany tamin’ny 1989. Ny faharoa dia ny 11 Septambra 2001, ary ny fahatelo dia ilay lalàn’ny Alahady izay ho avy tsy ho ela. Ao amin’ny tantaran’ny Millerita, ny filaharan’ireo mariky ny lalana voatondro ao amin’ny Isaia toko fahafito dia nivadika raha oharina amin’ny filaharan’ireo mariky ny lalana ao amin’ny tantaran’i Isaia. Ao amin’ny tantaran’ny Future for America, ny filaharana dia mifanaraka amin’ilay firesahana voalohany momba ireo dimy amby enimpolo taona, na dia amin’ny farany aza dia tsy misy intsony singa ara-potoana. Hatramin’ny 22 Oktobra 1844, izay fampiharana rehetra ny fotoana ara-paminaniana dia fitaka avy amin’i Satana.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Ny fanamarinana ara-paminaniana amin’ny fitazonana ny filaharan’ireo marika telo, araka ny anolorana azy ao amin’ny Isaia fito, mifanohitra amin’ny filaharany navadika tao amin’ny tantaran’ny Millerita, dia mifototra amin’ny ampahany amin’ny fitsipiky ny filazana voalohany. Ny filaharan’ny dimy amby enimpolo taona dia voalaza voalohany ao amin’ny Isaia fito, ary na dia tsy misy intsony aza ny singan’ny fotoana dimy amby enimpolo taona, rehefa tonga ao amin’ny fihetsiketsehana amin’ny farany ny fahatanterahana farany amin’ny tantara ara-paminaniana izay aseho amin’ireo taona ireo, dia mbola voamarika ihany ireo marika telo, ary mitana hatrany ny filaharana tahaka ny ao amin’ny tantaran’i Isaia.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Ny fanamarinana faharoa amin’ny fitazonana ny filaharana voalohan’ireo waymarks dia ny fifandraisan’ny tantara Millerita, izay nahatanterahan’ireo dimy amby enimpolo taona, sy ny fitohizan’ny hetsika Millerita amin’ny hetsiky ny Future for America. Ny tantara Millerita no fiandohana ary ny Future for America no fiafarana.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Nifarana tamin’ny taona 1863 ny hetsiky ny Millerita, tamin’izay nanombohan’ny fiangonana Advantista Mitandrina ny Andro Fahafito izay natsangana ara-dalàna. Tamin’izany fotoana izany dia nampanginina sy nofehezina tombo-kase ilay iraka Elia izay tonga tamin’ny fotoan’ny farany tamin’ny 1798, rehefa novahana ny tombo-kasen’ny fahitana momba ny ony Ulai. Tamin’ny 1989, tamin’ny fotoan’ny farany, rehefa novahana ny tombo-kasen’ny fahitana momba ny ony Hiddekel, dia niverina ilay iraka Elia.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Ny fanamarinana fahatelo amin’ny fitazonana ny filaharana am-boalohany amin’ireo mariky ny lalana dia hita ao amin’ilay tsipikan’ny faminaniana izay miresaka ny biby avy amin’ny tany sy ny tandrony roa. Ao amin’ny tantaran’ny Millerita, firenena roa no natambatra mba hamorona ny tandroky ny Protestantisma. Ao amin’ny tantaran’ny Future for America, ireo tandroka roa, dia ny Protestantisma nihemotra sy ny Repoblikanisma nihemotra, no hampiraisina mba hamorona ilay firenena iray izay “sarin’ilay” biby, ary koa “sary ho an’ilay” biby. Ireo firenena roa izay miara-mivondrona ao amin’ny tantara famaranana mba hamorona ilay tandroka tokana an’ny fiangonana sy fanjakana, dia mahatratra izany fahatanterahana izany amin’ny lalàna Alahady.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Rehefa tonga amin’ny fivoarany tanteraka ny sarin’ilay bibidia, dia voamarina ny fiafarany amin’ny fahaizany mampandany ny lalàna Alahady. Ny fivoaran’izany sary izany dia fizotran’ny fotoana, fa ny mariky ny bibidia kosa dia teboka iray eo amin’ny fotoana. Ny fotoana anorenana ilay sary dia asehon’ireo enina amby efapolo taona nanorenana ny tempoly, hatramin’ny 1798 ka hatramin’ny 1844. Ny tandroka Repoblikana dia manorina tempoly ara-pivavahana sy ara-politika mandritra ny fe-potoana anefena ny sarin’ny bibidia.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Nanomboka ara-paminaniana tamin’ny 11 Septambra 2001 ny fivelaran’ny sarin’ny bibidia. Izany krizy izany no nanamarika ny fihavian’ny Patriot Act, izay nanamarika ny fiovan’ny lalàna mifehy ny Lalàmpanorenana hiala amin’ny foto-kevitry ny lalàna anglisy ho amin’ny foto-kevitry ny lalàna romana. Ny lalàna anglisy dia miorina amin’ny foto-kevitra fa tsy manan-tsiny ny olona iray mandra-pahaporofo ny helony, ary ny lalàna romana kosa dia miorina amin’ny foto-kevitra fa meloka ny olona iray mandra-pahaporofo ny tsy fananany tsiny.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Ny tempoly ara-politika izay atsangana manomboka amin’ny 11 Septambra 2001 mandra-pahatongan’ny lalàna alahady dia aseho ihany koa amin’ny alalan’ny fananganana ny sarin’ilay bibidia. Tsy mihatra intsony ny fotoana ara-paminaniana, koa ny enina amby efapolo taona izay nananganan’ny tandroky ny Protestantisma ny tempoly ara-panahy dia maneho vanim-potoana iray, fa tsy teboka iray eo amin’ny fotoana, izay ananganan’ny tandroky ny Repoblikanisma ny tempoliny ara-pivavahana sy ara-politika.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Ny fanamarinana telo lehibe amin’ny fampiharana io filaharana mitovy amin’ireo mariky ny lalana telo amin’ny dimy amby enimpolo taona aseho ao amin’ny Isaia toko faha-7 io dia izao; voalohany, ny fitsipiky ny filazana voalohany; 742 talohan’i Kristy, 723 talohan’i Kristy ary 677 talohan’i Kristy, ka sivy ambin’ny folo taona no narahin’ny enina amby efapolo taona. Nifanohitra tamin’izany kosa izany teo amin’ny tantara Millerita; 1798, 1844 ary 1863, ka enina amby efapolo taona no narahin’ny sivy ambin’ny folo taona.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Ny fanamarinana faharoa dia ny fitohizan’ny hafatry ny anjara asa sy ny asan’i Elia. Tonga tamin’ny fotoan’ny farany i Elia tamin’ny 1798, rehefa nosokafana ny bokin’i Daniela (Daniel 8:14), ary avy eo dia tonga tamin’ny fifanandrinana teo an-tendrombohitra Karmela nanomboka tamin’ny 1840 ka hatramin’ny 1844, ary tamin’izany dia voaisy tombo-kase niaraka tamin’ny teôlôjian’ny fomba amam-panao sy ny lovantsofina izy tamin’ny 1863. Tonga indray tamin’ny fotoan’ny farany i Elia tamin’ny 1989, rehefa nosokafana ny bokin’i Daniela. Nandeha ara-paminaniana hatramin’ny 11 Septambra 2001 izy, izay anombohan’ny fifanandrinana eo amin’ny Tendrombohitra Karmela, mba hifarana amin’ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny fitohizan’ny anjara asa sy ny asan’i Elia dia manohana ny filaharan’ireo mari-dalana voatondro ao amin’ny Isaia fito.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Ny tontolon-kevitry ny tandroka roa an’ilay bibidia avy amin’ny tany dia mampahafantatra fa samy miova avy amin’ny hery roa ho iray ireo tandroka roa ireo, iray eo am-piandohana ary iray eo amin’ny fiafaran’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly. Rehefa angonina sy atambatra ho firenena iray ireo hazo roa, na amin’ny fiandohana na amin’ny fiafarana, dia aseho ho manorina tempoly ara-panahy izy ireo eo am-piandohana, na tempoly ara-panahy ara-pivavahana sy ara-politika amin’ny farany. Ilay tempoly sandoka dia sarin’ny tempoly papaly, izay ipetrahan’ny papa ao amin’ny tempolin’Andriamanitra ka anambarany ny tenany ho Andriamanitra.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Rehefa miteny tahaka ny dragona i Etazonia amin’ny lalàna Alahady, dia hanatanteraka izany sary izany indrindra izy, satria hanangana tempoly sandoka iray izay anambaran’ny fiangonana sy ny fanjakana ho tapa-kazo iray, ary ny fiangonana no hifehy izany fifandraisana izany.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Ao amin’ny Isaia toko fahafito, ny mpaminany Isaia dia nitondra ny zanany lahy mba hanambara ny hafatra tamin’i Ahaza mpanjaka teo amin’ny lakan-drano avy amin’ny dobo ambony, eo amin’ny sahan’ny mpanasa lamba.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Ary hoy Jehovah tamin’i Isaia hoe: Mandehana ankehitriny hitsena an’i Ahaza, ianao mbamin’i Seari-jasoba zanakao, eo amin’ny faran’ny lakan-drano avy amin’ny fitahirizan-drano ambony, eo amin’ny làlan’ny sahan’ny mpanasa lamba. Isaia 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Ny teny hoe “shearjashub” dia midika hoe “hisy sisa hiverina.” Ny sisan’ny hetsika tany am-piandohan’ny Millerita dia niverina tao amin’ny hetsika Future for America tamin’ny 1989. Isaia sy ny zanany lahy dia maneho fiandohana sy fiafarana, amin’ny alalan’ny fifandraisany amin’ny maha-ray sy zanaka lahy azy. Izy ireo dia mampita ny fanahin’i Elia izay natao hampiverina ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny ray. Isaia dia nanambara hafatry Elia tamin’i Ahaza, mpanjaka ratsy fanahy. Anisan’ireo asa ratsy hafa nataony, Ahaza dia fantatra tamin’ny nanakatonany ny fanompoam-pivavahana tao amin’ny fitoerana masina sy nananganany dika mitovy amin’ny tempoly asirianina teo amin’ny toerany.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Roapolo-polo taona Ahaza fony izy vao nanjaka, ary enina ambin’ny folo taona no nanjakany tany Jerosalema; nefa tsy nanao izay mahitsy eo imason’i Jehovah Andriamaniny izy, tahaka an’i Davida razany. Fa nandeha tamin’ny lalan’ny mpanjakan’ny Isiraely izy; eny, na dia ny zanany aza dia nampandaloviny tamin’ny afo, araka ny fahavetavetan’ny jentilisa izay noroahin’i Jehovah teo anoloan’ny Zanak’Isiraely. Ary nanao fanatitra izy sady nandoro ditin-kazo manitra teny amin’ny fitoerana avo sy teny amin’ny havoana ary teo ambanin’ny hazo maitso rehetra. Ary tamin’izany Rezina, mpanjakan’i Syria, sy Peka, zanak’i Remalia, mpanjakan’ny Isiraely, dia niakatra hamely an’i Jerosalema hiady; ary nanao fahirano an’i Ahaza izy, nefa tsy naharesy azy. Tamin’izany andro izany Rezina, mpanjakan’i Syria, dia namerina an’i Elata ho an’i Syria ka nandroaka ny Jiosy hiala tao Elata; ary tonga tao Elata ny Syrianina ka nonina tao mandraka androany. Dia Ahaza naniraka iraka ho any amin’i Tiglato-pilesera, mpanjakan’i Asyria, nanao hoe: Mpanomponao sy zanakao aho; miakara, ka vonjeo aho ho afaka amin’ny tanan’ny mpanjakan’i Syria sy amin’ny tanan’ny mpanjakan’ny Isiraely, izay mitsangana hamely ahy. Ary nalain’i Ahaza ny volafotsy sy ny volamena izay hita tao an-tranon’i Jehovah sy tao amin’ny rakitry ny tranon’ny mpanjaka, ka nalefany ho fanomezana ho an’ny mpanjakan’i Asyria izany. Dia nohenoin’ny mpanjakan’i Asyria izy; fa niakatra hamely an’i Damaskosy ny mpanjakan’i Asyria ka nahafaka azy, ary nitondra ny mponina tao ho babo nankany Kira, sady namono an’i Rezina. Ary Ahaza mpanjaka dia nankany Damaskosy hitsena an’i Tiglato-pilesera, mpanjakan’i Asyria, ka nahita alitara iray izay tao Damaskosy; ary Ahaza mpanjaka nandefa tany amin’i Orya mpisorona ny endriky ny alitara sy ny tarehin-javatra namboarina azy, araka ny asa rehetra nanaovana azy. Ary Orya mpisorona dia nanorina alitara araka izay rehetra nalefan’i Ahaza mpanjaka avy tany Damaskosy; dia toy izany no nanaovan’i Orya mpisorona azy mandra-pahatongan’i Ahaza mpanjaka avy tany Damaskosy. Ary nony tonga avy tany Damaskosy ny mpanjaka, dia hitan’ny mpanjaka ny alitara; ary nanatona ny alitara ny mpanjaka ka nanatitra teo amboniny. Ary nodorany ny fanatitra dorany sy ny fanatitra haniny, ary narotsany ny fanatitra aidiny, sady nafafiny teo amin’ny alitara ny ran’ny fanati-pihavanany. Ary ny alitara varahina koa, izay teo anatrehan’i Jehovah, dia nafindrany hiala teo anoloan’ny trano, avy teo anelanelan’ny alitara sy ny tranon’i Jehovah, ka napetrany teo amin’ny ilany avaratry ny alitara. Ary Ahaza mpanjaka nandidy an’i Orya mpisorona hoe: Eo ambonin’ny alitara lehibe no handoroanao ny fanatitra dorana maraina sy ny fanatitra hanina hariva ary ny fanatitra doran’ny mpanjaka sy ny fanatitra haniny mbamin’ny fanatitra doran’ny vahoaka rehetra amin’ny tany sy ny fanatitra haniny ary ny fanatitra aidiny; ary hafafazo eo aminy ny ra rehetra amin’ny fanatitra dorana sy ny ra rehetra amin’ny sorona; fa ny alitara varahina kosa dia ho ahy hanaovana famotopotorana. Dia nataon’i Orya mpisorona araka izay rehetra nandidian’i Ahaza mpanjaka. Ary Ahaza mpanjaka nanapaka ny zoron’ny faladia, ka nesoriny tsy ho eo aminy ny tavy fanasana; ary nampidininy hiala teo amin’ny omby varahina izay teo ambaniny ny ranomasina, ka napetrany teo ambonin’ny rarivato. Ary ny fialofana amin’ny Sabata izay nataony tao an-trano sy ny fidiran’ny mpanjaka avy any ivelany dia novany hiala amin’ny tranon’i Jehovah noho ny amin’ny mpanjakan’i Asyria. 2 Mpanjaka 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Ny mpanjakan’i Asyria dia maneho ny mpanjakan’ny avaratra, izay tandindon’ny fahefana papa. Ahaza, mpanjaka ratsy fanahy, no mpitarika ara-bakiteny an’i Joda, ilay tany be voninahitra ara-bakiteny. Raha nihaona taminy teo amin’ny lakandranon’ny farihy ambony, teo anilan’ny sahan’ny mpanasa lamba, i Isaia sy ny zanany, nitondra ny hafatra fa hisy sisa hiverina, dia tao anatin’ny krizin’ny ady an-trano teo amin’ny avaratra sy ny atsimo ilay mpanjaka ratsy fanahy. Tao anatin’izany krizy izany, dia nolaviny ny hafatra natolotr’Andriamanitra tamin’ny alalan’i Isaia mpaminany, ka nitodika tamin’ilay mpanjakan’ny avaratra ara-bakiteny izy mba hitady fiarovana.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Ny toe-javatra asehon’ny Isaia toko faha-7 dia mampiseho mpitondra iray avy amin’ilay tany be voninahitra ara-panahy izay mitady fiombonam-pihavanana amin’ny papa mandritra ny fotoanan’ny ady an-trano, fa tsy manatona an’Andriamanitra. Ny fikomian’i Ahaza tamin’Andriamanitra dia aseho amin’ny nankanesany tany amin’ny mpanjakan’ny avaratra sy nanaovany modelin’ny tempolin’ilay andriamanitry ny mpanjakan’ny avaratra, ary nandefasany izany modelin’ny tempoly izany tany amin’ny mpisoronabe tao Jerosalema, izay nanangana avy eo dika mitovy amin’ilay tempoly sandoka teo amin’ny kianja masina ao amin’ny fitoeran’ny fanatrehan’Andriamanitra. Ahaza, ilay mpanjaka ratsy fanahy, dia maneho ny fanjakana, ary ny fiaraha-miasan’ny mpisoronabe dia maneho ny firaisan’ny fiangonana sy ny fanjakana.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Izany fikomiana ara-bakiteny izany dia maneho ny fikomian’ilay mpitarika ny tany ara-panahy be voninahitra, izay mandika mitovy ny fanompoam-pivavahan’ny papa (ilay mpanjakan’ny avaratra) ary mampitsahatra ny fanompoana marina ao amin’ny fitoeran’Andriamanitra masina. Ny fikomian’i Ahaza dia maneho ny fitarihan’i Etazonia, izay manangana tempoly sandoka ao amin’ny tany be voninahitra, izay dika mitovin’ny tempolin’ilay mpanjakan’ny avaratra.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Ny toe-javatra ara-paminaniana ao amin’ny Isaia toko faha-7 dia maneho ny fiandohan’ireo dimy amby enimpolo taona amin’ilay bibidia avy amin’ny tany, ary amin’ny fomba mivantana kokoa, ny vanim-potoana famaranan’ilay bibidia avy amin’ny tany. Misy fahazavana betsaka azo tsoahina avy amin’ny toe-javatra ara-paminaniana ao amin’ny Isaia toko faha-7, nefa amin’izao fotoana izao dia ny foto-kevitra ihany no ampiasaintsika fa Kristy dia maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray. Eto isika dia manao izao fampiharana izao, tsy dia mba handalina lalina ny vokatry ny toe-javatra ara-tantara ao amin’ny Isaia toko faha-7. Fantatsika eto fa rehefa miara-mikambana ny tandrokan’ny Repoblikanisma nihemotra amin’ny finoana sy ny tandrokan’ny Protestantisma nihemotra amin’ny finoana, dia fanehoana ny fananganana tempoly sandoka izany.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Ny fananganana ny tempoly sandoka, izay nalaina tahaka tamin’ny tempolin’ny mpanjakan’ny avaratra, dia maneho ny tantara rehefa miorina ny sarin’ny biby, ary izany no fizahan-toetra lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjara mandrakizainy.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Ny Tompo dia naneho tamiko mazava fa ny sarin’ny bibidia dia hatsangana alohan’ny hifaranan’ny fotoam-pitsarana; satria izany no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hamaritan’ny amin’izany ny anjarany mandrakizay.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Izao no fitsapana tsy maintsy lalovan’ny vahoakan’Andriamanitra alohan’ny hanisiana tombo-kase azy. Izay rehetra nanaporofo ny fahatokiany tamin’Andriamanitra tamin’ny fitandremana ny lalàny, sy ny fandavany tsy handray sabata sandoka, dia hijoro eo ambanin’ny sainam-pirenen’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay manaiky handao ny fahamarinana avy any an-danitra ka mandray ny sabata Alahady, dia handray ny mariky ny bibidia” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Ny Advantista mitandrina ny andro fahafito, izay “olon’Andriamanitry” Laodikia, dia manana “fizahan-toetra lehibe” izay mitranga alohan’ny hifaranan’ny fotoam-pahasoavana. Izany no “fitsapana” tsy maintsy lalovany “alohan’ny hanisiana tombo-kase azy.” Ny tombo-kasen’Andriamanitra sy ny fifaranan’ny fotoam-pahasoavana dia mitranga amin’ny lalàn’ny Alahady. Ny fananganana ny sarin’ny bibidia dia mitranga ao anatin’ny vanim-potoana iray izay mitarika ho amin’ny lalàn’ny Alahady sady miafara aminy. Ny sarin’ny bibidia sy ny fananganana azy dia fahamarinana izay hanapa-kevitra ny amin’ny lahatrantsika mandrakizay. Ny fananganana izany sary izany dia naseho an’ohatra ho toy ny fampiraisana hazo roa mba hahatonga firenena iray. Ny fampiraisana ireo hazo roa dia miseho eo am-piandohan’ny tantaran’i Etazonia ary avy eo indray amin’ny fiafarany. Hazo roa no nampiraisina tany am-piandohana mba hanorenana ny tandroka Protestanta, ary hazo roa no ampiraisina amin’ny farany mba hanorenana ny tandroka Repoblikana.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Tamin’ny tantara tany am-piandohana, nanomboka tamin’ny 1798 ka hatramin’ny 1844, dia naorina ny tempolin’ny tandroka Protestanta. Sivy ambin’ny folo taona tatỳ aoriana, ny filoha Repoblikana voalohany an’ilay tandroka Repoblikana dia niteny tahaka ny zanak’ondry, ary tamin’izany no nanombohany ny fizotry ny famotsorana ny andevo, nefa ny ainy no sandany. Ny Zanak’ondrin’Andriamanitra dia maty teo amin’ny hazo fijaliana mba hanafaka ny olombelona amin’ny fanandevozan’ny ota, nefa ny ainy no sandany. Ny hazo fijaliana no Fanambarana Fanafahana. Ao amin’ilay tantara izay namotsoran’ny tandroka Repoblikana ny andevo, dia nolavin’ny tandroka Protestanta ny faminaniana momba ny fanandevozana. Ao amin’ny tantaran’ny lalàna Alahady, rehefa manangana indray ny fanandevozana ara-panahy ny tandroka Repoblikana, dia hanambara ny hafatra izay manafaka ny babo ny tandroka Protestanta.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Ny filoha farany an’ilay tandroka Repoblikana amin’ny bibin’ny tany dia hiteny tahaka ny dragona, ary rehefa manao izany izy, dia hasandratra ho faneva ny tandroka Protestanta marina. Izany no aseho mialoha ao amin’ireo tandroka roa amin’ny Fanjakana Medo-Persiana ara-bakiteny sy ara-panahy. Ny Fanjakana Medo-Persiana ara-bakiteny no fanjakana faharoa ao amin’ny faminanian’ny Baiboly, ary ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly dia ny Fanjakana Medo-Persiana ara-panahy. Ao amin’ny bokin’i Daniela, ny ondrilahin’i Medo-Persia dia nanana tandroka roa, tahaka ny an’i Etazonia ihany koa, saingy ny tandroka faharoa no niakatra farany.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Dia natopiko ny masoko, ka hitako; ary, indro, nisy ondrilahy iray nitsangana teo anoloan’ny ony, nanana tandroka roa; ary avo ireo tandroka roa ireo; nefa ny iray avo noho ny iray, ary ilay avo kokoa no nipoitra tatỳ aoriana. Daniela 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Ao amin’ny tantara ara-paminaniana momba ny bibin’ny tany sy ny tandrony roa, dia ny tandroka Protestanta no fantatra voalohany; nefa raha tokony hiakatra sy hamita ny asa izy, dia nihemotra ho any an-efitr’i fahajambana Laodikia. Ao amin’ilay tantara izay hitenenan’ny tandroka Repoblikana tahaka ny dragona, ka hampandaniany ny lalàna Alahady izay ho avy tsy ho ela, dia hasandratra amin’ny farany ho faneva ny tandroka Protestanta marina. Ireo Advantista Mitandrina ny Andro Fahafito Laodikia ihany izay mahafantatra ny fitsapana asehon’ny fananganana ny sarin’ilay bibidia no handray ny tombo-kasen’Andriamanitra rehefa hifarana ny fotoam-pahasoavana. Ny hafatra izay mamantatra io fizotry ny fitsapana io dia esorina tombo-kase ankehitriny ho an’izay rehetra maniry handray soa amin’izany.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Dia tonga teo amin’ny vahoaka rehetra Elia ka nanao hoe: Mandra-pahoviana no hihevingevanareo eo anelanelan’ny hevitra roa? Raha Jehovah no Andriamanitra, dia manaraha Azy; fa raha Bala kosa, dia manaraha azy. Ary tsy namaly azy na dia teny iray akory aza ny vahoaka. 1 Mpanjaka 18:21.