Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Araka ny tokony ho izy, ny fiangonana fito sy ny tombo-kase fito dia tokony ho takarina ho tandindona mifandrindra, maneho lafiny anatiny sy ivelany amin’ilay tantara iray ihany. Zava-dehibe koa ny manamarika fa, rehefa dinihina ny fiangonana telo farany sy ny tombo-kase telo farany, ny zotram-potoana ara-tantara izay maneho tantara mivoatra tsikelikely dia tsy foto-kevitra voalohan’ireo tandindona ireo. Rehefa ampiharina ao anatin’ny sehatry ny tantara mifandrindra ny fiangonana, dia singa tena ilaina amin’ilay tandindona ny fivoaran’ny tantara; nefa tsy izany no izy rehefa raisina ho tandindona mijoro ho azy ny fiangonana telo farany sy ny tombo-kase telo farany.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Ny fiangonana telo farany, amin’ny maha-sary famantarana azy, dia momba ny fifandraisan’ny antoko telo sy ny fisehon’ny fifaneraseran’ireo antoko telo mpivavaka izay asehon’ireo fiangonana samihafa. Ny tombo-kase telo farany dia mampahafantatra ny olon’Andriamanitra araka izay asehon’i Mosesy sy Elia. Elia dia misolo tena ny efatra arivo amby efatra alina amby iray hetsy, ary Mosesy kosa ny maty marina.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Ary rehefa novahany ny tombo-kase fahadimy, dia hitako teo ambanin’ny alitara ny fanahin’izay novonoina noho ny tenin’Andriamanitra sy noho ny fijoroana ho vavolombelona izay nohazoniny; ary niantso tamin’ny feo mahery izy ireo nanao hoe: Mandra-pahoviana, Tompo ô, masina sy marina, no tsy hitsaranao sy hamalianao ny ranay amin’izay monina ambonin’ny tany? Ary samy nomena akanjo fotsy avy izy rehetra; ary nolazaina taminy fa mbola hiala sasatra vetivety ihany izy, mandra-pahatanteraky ny isan’ny mpiara-manompo aminy koa sy ny rahalahiny, izay hovonoina tahaka azy ireo. Ary rehefa novahany ny tombo-kase fahenina, indro, nisy horohoron-tany lehibe; ary ny masoandro tonga mainty tahaka ny lamba famaohana volo, ary ny volana tonga tahaka ny ra; ary ny kintan’ny lanitra latsaka tamin’ny tany, tahaka ny aviavy manintsana ny voany manta rehefa hozongozonin’ny rivotra mahery. Ary ny lanitra dia nihorona tahaka ny horonan-taratasy rehefa ahorona; ary ny tendrombohitra sy ny nosy rehetra dia nafindra tsy ho eo amin’ny fitoerany. Ary ny mpanjakan’ny tany sy ny lehibe sy ny mpanan-karena sy ny mpifehy arivo sy ny mahery sy ny andevo rehetra ary ny olona afaka rehetra dia niafina tao an-davaka sy tao amin’ny vatolampin’ny tendrombohitra; ary hoy izy tamin’ny tendrombohitra sy ny vatolampy: Mianjerà aminay, ka afeno izahay amin’ny tavan’Ilay mipetraka eo ambonin’ny seza fiandrianana sy amin’ny fahatezeran’ny Zanak’ondry; fa tonga ny andro lehiben’ny fahatezerany, ary iza no mahajanona? Apokalypsy 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
Ramatoa White dia mampahafantatra antsika fa ny tombo-kase fahadimy dia miresaka momba ny “fe-potoana iray any aoriana.” Ny andininy momba ny tombo-kase fahadimy dia manontany hoe rahoviana Andriamanitra no hitsara ny fitondrana papa noho ny namonoany ny vahoakan’Andriamanitra nandritra ny vanim-potoanan’ny Haizina. Nomena ny valiny fa amin’ny “andro farany” Andriamanitra dia hitsara ny fitondrana papa noho izany famonoana izany ary koa noho ny antokon’olona hafa, dia ireo maritiora avy amin’ny fitondrana papa, izay hovonoin’ny fitondrana papa koa mandritra ny krizin’ny lalàna alahady.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Ary rehefa novahany ny tombokase fahadimy... [Apokalypsy 6:9–11]. Eto dia naseho tamin’i Jaona ny toe-javatra izay tsy tamin’ny tena zava-nisy tamin’izany fotoana izany, fa izay ho tanteraka amin’ny vanim-potoana iray any aoriana.” Manuscript Releases, boky faha-20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Ny tsindrimandry koa dia manamafy fa ireo fanahy eo ambanin’ny alitara, izay maniry hahafantatra ny fotoana hitsaran’Andriamanitra ny papa, dia mifandray amin’ireo feo roa an’ilay anjely izay manazava ny tany amin’ny voninahiny ao amin’ny toko fahavalo ambin’ny folo ao amin’ny Apokalypsy.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Rehefa nosokafana ny tombokase fahadimy, dia hitan’i Jaona, ilay Mpanambara, tao amin’ny fahitana, teo ambanin’ny alitara, ny antokon’ireo izay novonoina noho ny Tenin’Andriamanitra sy ny fijoroana ho vavolombelon’i Jesosy Kristy. Taorian’izany dia tonga ireo toe-javatra voalaza ao amin’ny Apokalypsy toko faha-18, rehefa antsoina hivoaka avy ao Babylona ireo izay mahatoky sy marina. Apokalypsy 18:1–5 voatonona.” Manuscript Releases, volume 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
Ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, indroa heny ny fitsarana an’i Katolisisma; satria amin’izay sy amin’izany fotoana izany dia sazina izy tsy noho ireo hovonoiny amin’ny “andro farany” ihany, fa noho ireo niharam-boina tamin’ny famonoana nandritra ny Vanim-potoana Maizina teo ambanin’ny fanapahan’ny papa koa.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Ary reko feo hafa avy any an-danitra nanao hoe aho: Mivoaha avy ao aminy, ry oloko, mba tsy handraisantsika anjara amin’ny fahotany, ary mba tsy hahazoanareo amin’ny lozany. Fa ny fahotany dia tafakatra hatrany an-danitra, ary efa tsaroan’Andriamanitra ny helony. Valio araka izay namaliany anareo izy, ary omeo indroa heny izy araka ny asany; ao amin’ny kapoaka izay namenoany dia fenoy indroa heny ho azy. Apokalypsy 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Ny tombo-kase fahenina dia manolotra iray amin’ireo fanoharana malaza ao amin’ny Baiboly momba ireo zava-mitranga izay mialoha avy hatrany ny Fiavian’i Kristy Fanindroany mandritra ireo loza fito farany. Mifarana amin’ny fampidirana ny toko fahafito ao amin’ny Apokalypsy izany, izay manome ny valin’ilay fanontaniana atsangana ao amin’ny andininy farany amin’ny tombo-kase fahenina hoe: “iza no hahajanona?” Misy antokon’olona roa izay hahajanona ho fanevan’Andriamanitra ao amin’ny krizin’ny lalàn’ny Alahady, izay hifarana rehefa tonga ireo loza fito farany. Ireo antokon’olona roa ireo dia ny efatra arivo amby efatra alina sy iray hetsy, izay asehon’i Elia, ary ny “vahoaka betsaka,” izay asehon’i Mosesy. Ireo tandindona roa ireo, dia i Mosesy sy Elia, dia efa nofaritana teo aloha ho ireo izay mijoro amin’ny faran’izao tontolo izao; satria samy nijoro niaraka tamin’i Kristy teo an-tendrombohitry ny Fiovan-tarehy izy roa tonta.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Ny vondrona voalohany tamin’ireo maritiora papaly tamin’ny Andro Maizina dia nomena akanjo fotsy, ary ny vondrona faharoa izay nasaina niandry mandra-pahafeno io vondrona io dia ilay “vahoaka betsaka” izay mitafy akanjo fotsy koa. Ny tombo-kase fahadimy sy fahenina dia tsy manolotra tantara mifanitsy amin’ny fiangonana fahadimy sy fahenina, fa manome vavolombelona momba ireo vondrona roa izay mitsangana ho faneva ho an’i Jehovah amin’ny “andro farany.” Ireo vondrona roa ireo dia ireo izay manambara ny hafatry ny feo roa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo. Ny hafatra izay ambara amin’izany dia arahina ny firotsahan’ny Fanahy Masina, araka ny tandindon’ny tantaran’ny Pentekosta sy ny tantaran’ny Antso Antsasakalina tany am-piandohan’ny Advantisma.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Ny anjely izay miray amin’ny fanambarana ny hafatry ny anjely fahatelo dia hampahazava ny tany rehetra amin’ny voninahiny. Asa maneran-tany sady manana hery tsy fahita firy no ambaran’ny faminaniana eto. Ny fihetsiketsehana adventista tamin’ny 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina ho any amin’ny tobim-pitoriana rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa hitan’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa mbola hihoatra noho izany ireo amin’ny alalan’ilay fihetsiketsehana mahery eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Ny asa dia hitovy amin’izay natao tamin’ny Andron’ny Pentekosta. Tahaka ny nanomezana ny ‘orana aloha’, tamin’ny firotsahan’ny Fanahy Masina teo am-piandohan’ny filazantsara, mba hampitsiry ny voa sarobidy, dia homena koa ny ‘orana aoriana’ amin’ny famaranana azy mba hampahamasa ny vokatra. ‘Dia hahalala isika, raha mazoto hahalala an’i Jehovah; ny fivoahany dia voaomana tahaka ny maraina; ary ho avy amintsika tahaka ny ranonorana Izy, dia tahaka ny orana aoriana sy ny orana aloha amin’ny tany.’ Hosea 6:3. ‘Koa mifalia, ry zanak’i Ziona, ary miravoravoa amin’i Jehovah Andriamanitrareo; fa nomeny anareo araka ny antonony ny orana aloha, ary hampidininy ho anareo ny ranonorana, dia ny orana aloha sy ny orana aoriana.’ Joela 2:23. ‘Amin’ny andro farany, hoy Andriamanitra, no handatsahako ny Fanahiko amin’ny nofo rehetra.’ ‘Ary na zovy na zovy no hiantso ny anaran’ny Tompo dia hovonjena.’ Asan’ny Apostoly 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Ny asa lehibe ataon’ny filazantsara dia tsy hifarana amin’ny fisehoana latsaka amin’ny herin’Andriamanitra noho izay nanamarika ny fanokafana azy. Ireo faminaniana izay tanteraka tamin’ny firotsahan’ny ranonorana voalohany tamin’ny fanokafana ny filazantsara dia mbola ho tanteraka indray amin’ny ranonorana farany amin’ny famaranana azy. Ireo no ‘andro famelombelomana’ izay niantefan’ny fijerin’ny apostoly Petera mialoha raha hoy izy: ‘Koa mibebaha hianareo, ka miovà fo, mba hovonoina ny fahotanareo, rehefa tonga avy amin’ny fanatrehan’ny Tompo ny andro famelombelomana; ary Izy haniraka an’i Jesosy.’ Asan’ny Apostoly 3:19, 20.” The Great Controversy, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Rehefa avy nanangana ilay fanontaniana mampiditra an’i Elia sy Mosesy, izay aseho ao amin’ny toko fahafito amin’ny Apokalypsy, ny tombo-kase fahenina, dia voasokatra ny tombo-kase fahafito ka mamaritra ny firotsahan’ny Fanahy Masina eo amin’ireo antoko roa ireo. Tsara homarihina fa ao amin’izany famaritana izany dia misy fahanginana mandritra ny antsasak’adiny. Ny firotsahan’ny ranonorana farany, izay aseho amin’ny fisokafan’ny tombo-kase fahafito, dia ahitana fe-potoana misy fahanginana.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ary rehefa nosokafany ny tombo-kase fahafito, dia nisy fahanginana tany an-danitra tokony ho antsasak’adiny. Ary hitako ny anjely fito izay nitsangana teo anatrehan’Andriamanitra; ary nomena trompetra fito izy. Ary nisy anjely iray hafa tonga ka nitsangana teo amin’ny alitara, nitana fitondra-dranomanitra volamena; ary nomena zava-manitra betsaka izy mba hatolony miaraka amin’ny vavak’ireo olo-masina rehetra eo ambonin’ny alitara volamena izay teo anoloan’ny seza fiandrianana. Ary ny setroky ny zava-manitra, izay niaraka tamin’ny vavak’ireo olo-masina, dia niakatra teo anatrehan’Andriamanitra avy tamin’ny tanan’ilay anjely. Ary noraisin’ilay anjely ny fitondra-dranomanitra ka nofenoiny afo avy teo amin’ny alitara, dia nazerany tamin’ny tany izany; ary nisy feo sy kotrokorana sy helatra ary horohoron-tany. Apokalypsy 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Araka izay vao voamarika tao amin’ilay andalan-teny ao amin’ny The Great Controversy, ny ranonorana farany dia manomboka arotsaka rehefa midina ilay anjely mahery ka manazava ny tany amin’ny voninahiny. Nanomboka ny ranonorana farany rehefa “noravana ireo trano lehibe tao New York City” tamin’ny 11 Septambra 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Mipoitra izao va ilay teny nolazaiko fa i New York dia hofafàn’ny onjan-dranomasina goavana? Tsy mbola nilaza izany mihitsy aho. Izao no efa nolazaiko: raha nijery ireo trano lehibe natsangana tany aho, rihana ambonin’ny rihana, dia hoy aho hoe: ‘Endrey ny zava-miseho mahatsiravina hitranga rehefa hitsangana Jehovah hampihorohoro mafy ny tany! Amin’izay dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana ny amin’izay ho tonga amin’ny tany. Nefa tsy nomena fahazavana manokana aho momba izay hanjo an’i New York, afa-tsy izao fantatro izao: indray andro any ireo trano lehibe any dia harodana amin’ny alalan’ny fihodinana sy fifanongotongon’ny herin’Andriamanitra. Araka ny fahazavana nomena ahy, dia fantatro fa misy fandringanana eto amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery iray monja, dia hirodana ireo rafitra goavana ireo. Hisy zava-miseho hitranga izay tsy hainay saintsainina akory ny hamafin’ny fahatahorana aterany.” Review and Herald, 5 Jolay 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
Tamin’ny 11 Septambra 2001 no nanomboka nilatsaka ny ranonorana farany, ary ny firotsahan’izany ranonorana izany dia milatsaka amin’ireo izay asehon’i Elia sy Mosesy, ary ahitana fotoana iray mangina. Ny fotoana iray mangina ho an’i Mosesy sy Elia dia aseho koa ao amin’ny toko faha‑iraika ambin’ny folo ao amin’ny Apokalypsy, izay i Mosesy sy Elia, dia ireo mpaminany roa izay nampijaly izao tontolo izao, no “novonoina” teny an-dalambe. Nefa rehefa afaka telo andro sy tapany dia nivoaka avy tao amin’ny zohin’i Horeba izy ireo ka niakatra tany an-danitra. Ao amin’ny tantaran’ny ranonorana farany, ny hafatra, izay asehon’ireo iraka roa ireo, dia vonoina ka ariana eny an-dalambe, nefa tsy alevina mandra-pananganana azy amin’ny maty. Io no iray amin’ireo fahamarinana lehibe izay esorin’ny Liona avy amin’ny firenen’i Joda tombo-kase ankehitriny.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Ny tombo-kase telo farany dia manondro ny fihetsiketsehana farany ataon’ny olon’Andriamanitra, araka ny asehon’i Elia sy Mosesy. Maty izany fihetsiketsehana izany ary atsangana amin’ny maty indray. Fihetsiketsehana izy izany, satria ny Advantisma dia nanomboka tamin’ny maha-fihetsiketsehana azy, ka nitohy hatramin’ny taona 1863, tamin’izay nametrahan’izy ireo an-kilabao ny fahamarinana voalohany izay notarihina ho fantatr’i William Miller. Tamin’ny taona 1863 dia nifarana ilay fihetsiketsehana, satria tamin’ny taona 1863 izy ireo dia lasa fiangonana ara-dalàna. Ny Alfa sy Omega dia manizingizina fa raha nanomboka ny olony sisa Izy tamin’ny maha-fihetsiketsehana azy, dia hofaranany amin’ny maha-fihetsiketsehana azy koa izany.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Ankehitriny dia vitantsika ny topimaso momba ireo fiangonana fito sy ireo tombo-kase fito. Ao amin’ireo tombo-kase telo farany dia hitantsika ny sokajy roa amin’ny voavotra izay asehon’i Mosesy sy Elia. Ireo tombo-kase ireo rehetra ireo dia samy mijoro ho vavolombelon’ilay anjely mahery ao amin’ny Apokalypsy toko faha-18. Rehefa nidina izy tamin’ny 11 Septambra 2001, dia sokajy roa amin’ny voavotra no niditra tao anatin’ny dingam-panadiovana iray izay natao hampiharihary sy hanasaraka sokajy roa amin’ny mpivavaka ao anatin’ilay hetsika amin’ny faran’ny Advantisma, araka izay nanehoana izany mialoha tao amin’ilay hetsika tamin’ny fiandohan’ny Advantisma. Daniela dia manondro fa ny sokajy iray, izay antsoiny hoe ny ratsy fanahy, dia tsy hahatakatra ny fitomboan’ny fahalalana, fa ny hendry kosa hahatakatra. Matio dia mampahafantatra antsika fa izay tsy manana ny fahatakarana ilay fahalalana izay efa voavaha tombo-kase dia manondro virijina iray ho adala. Ny virijina hendry dia mampiseho ao amin’ny fotoan-tsarotra amin’ny sasakalina fa nahatakatra sy manana ny fitomboan’ny fahalalana izy. Ny hendry sy ny adala dia asehon’ny fiangonan’i Filadelfia na ny fiangonan’i Laodikia. Ny ratsy fanahy, dia ireo virijina adalan’i Laodikia, izay hatsipin’ny Tompo hiala amin’ny vavany, ary ny hendry kosa mandray ny anaran’Andriamanitra, na ny toetrany, eo amin’ny handriny. Raha ny fiangonana fahenina, dia i Filadelfia, no maneho ny hendry, ahoana ary no maha-izy ny fiangonana fahafito, dia i Laodikia, no maneho ny ratsy fanahy? Raha izany no izy, dia mivadika filaharana izany, sa tsy izany? Ny valiny, mazava ho azy, dia voavahan’ny Alfa sy Omega.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Tany am-piandohan’ny vahoakan’Andriamanitra voalohany nantsoina tamin’ny anarana, dia Isiraely fahiny, Mosesy no tandindon’i Kristy tany amin’ny faran’io vahoaka nantsoina tamin’izany anarana izany.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Fa hoy tokoa i Moses tamin’ny razana hoe: Mpaminany tahaka ahy no hatsangan’i Jehovah Andriamanitrareo ho anareo avy amin’ny rahalahinareo; izy no hohenoinareo amin’ny zavatra rehetra izay holazainy aminareo. Ary izao no hiseho: ny fanahy rehetra izay tsy hihaino izany Mpaminany izany dia hofongorana tsy ho isan’ny olona. Asan’ny Apostoly 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Tamin’ny fiafaran’ny vahoakan’Andriamanitra voalohany izay voatondro anarana, i Jaona Mpanao-batisa no iraka Elia izay nanomana ny làlana ho an’ny fihavian’i Kristy voalohany. Avy eo Jesosy dia hanolotra ny fanatiny teo amin’ny hazo fijaliana ary taorian’izany dia hanomboka ny asany maha-Mpisoronabe Azy ao amin’ny fitoerana masina ao amin’ny fitoerana masina any an-danitra. Tamin’ny fiandohan’ny vahoakan’Andriamanitra faharoa izay voatondro anarana, dia i Isiraely maoderina, i William Miller no iraka Elia izay nanomana ny làlana ho an’ny Fihavian’i Kristy Fanindroany. Avy eo Jesosy dia tonga tampoka tao amin’ny Efitra Masina Indrindra ka nanomboka ny fitsarana. Tamin’ny fiafaran’ny vahoakan’Andriamanitra faharoa izay voatondro anarana, dia nisy iraka Elia farany nanomana ny làlana ho an’i Kristy hanombohany ny fotoam-pitantanana ny fitsaran’ny velona, ny famaranana ny asany maha-Mpisoronabe any An-danitra Azy, ary ny Fihaviany Fanindroany.
William Miller symbolizes not only the messenger, but the movement he was associated with.
I William Miller dia tsy tandindon’ny iraka ihany, fa tandindon’ilay hetsika izay nifandraisany koa.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
“Tamim-pangovitra no nanombohan’i William Miller nanambara tamin’ny vahoaka ny zava-miafina momba ny fanjakan’Andriamanitra, ka nitarika ireo mpihaino azy hamakivaky ny faminaniana hatrany amin’ny fiavian’i Kristy fanindroany. Isaky ny ezaka nataony dia nitombo hery izy. Tahaka an’i Jaona Mpanao-batisa, izay nitory mialoha ny fiavian’i Jesosy voalohany ka nanomana ny lalana ho amin’ny fahatongavany, dia tahaka izany koa i William Miller sy ireo izay niray hina taminy no nanambara ny fiavian’ny Zanak’Andriamanitra fanindroany….”
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
“Arivo maro no notarihina handray ny fahamarinana notorìn’i William Miller, ary mpanompon’Andriamanitra no natsangana tamin’ny fanahy sy ny herin’i Elia mba hanambara ny hafatra.” Early Writings, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Tany am-piandohan’ny Isiraely fahiny dia niantso an’i Mosesy Andriamanitra; izy izay nandray fanabeazana efa-polo taona tany Egypta, fanabeazana voazanaka tamin’ny fahalotoana, ka nila fiainana efa-polo taona tany an-efitra mba hanalana ny herin’ny fitaoman’i Egypta tsy hifehy ny toetrany. Rehefa afaka efa-polo taona taorian’ny nahaterahany, ary fantany fa nofidina hitondra ny olon’Andriamanitra hivoaka avy any Egypta izy, dia nampiasa hery maha-olona ka namono ilay Egyptiana i Mosesy. Efa-polo taona tatỳ aoriana, teo amin’ilay roimemy nirehitra, dia nikomy tamin’ny fiantsoan’Andriamanitra izy. Rehefa nekeny ihany nony farany ilay fiantsoana, dia nataony tsinontsinona ny didy hamorana ny zanany mandra-pandrahonana azy ho faty. Teo amin’ny sisin-tanin’ny Tany Nampanantenaina dia nikomy izy ka namely fanindroany ilay Vatolampy. Tany am-piandohan’ny Isiraely fahiny, Mosesy dia nanana ireo toetra mampiavaka ny Laodikia. Na dia izany aza, dia mbola nahatanteraka ny fiantsoana ambony sy masina natao taminy izy, anisan’izany ny nisolo tandindon’i Kristy tamin’ny faran’ny Isiraely fahiny. Kristy, izay niady tamin’ireo Jiosy tia miady hevitra, na ireo izay nilaza fa Jiosy izy, nefa tsy Jiosy, dia naneho ny toetran’ny Filadelfia. Tany am-piandohan’ny Isiraely fahiny, Mosesy dia nisolo tena ny Laodikia izay nila volamena sy ody maso ary fitafiana fotsy. Tamin’ny farany, Kristy dia Filadelfia.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Tamin’ny fiandohan’ny Advantisma, i William Miller, izay asehon’ireo vitsy tao Sardisy izay tsy nandoto ny fitafiany, dia nisolo tena olona iray avy amin’i Filadelfia, tahaka izany koa ny hetsika nifandray taminy. Tamin’ny faran’ny Advantisma, ny hetsika izay nahafantatra ny fotoanan’ny farany tamin’ny 1989 dia Laodikia tahaka an’i Mosesy ihany koa. Ny hetsika Millerita dia tandindon’ny hetsiky ny Future for America, miaraka amin’ity fampitandremana ara-paminaniana ity, fa ny hetsika voalohany dia tanterahin’ny Filadelfiana amin’ny andron’i Filadelfia, ary ny hetsika farany kosa dia tanterahin’ny Laodikiana amin’ny andron’i Laodikia.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Izaho no vavolombelon’ny ampahany betsaka kokoa amin’ny tantara ara-paminaniana momba ity hetsika ity nanomboka tamin’ny 1989 noho ny olona hafa rehetra mifandray amin’ny tantaran’ny Future for America, ary mijoro ho vavolombelona aho fa izaho manokana no nandalo tamin’io tantara io nanomboka tamin’ny 1989 sy hatrany aoriana amin’ny maha-Adventista Laodiseana voamarina ahy. Maro ireo fanahy teny amin’izany lalana izany no hanohana ny fijoroako ho vavolombelona. Azoko atao koa ny mijoro ho vavolombelona amim-pahatokiana fa ireo izay nifandray tamin’ilay hetsika teo amin’ny faran’ny Adventisma dia Adventista Laodiseana voamarina koa. Ny vahoaka voatonona anarana voalohany dia manomboka amin’ny Laodiseana iray izay tonga Filadelfiana ary mifarana amin’ny Filadelfiana. Ny vahoaka voatonona anarana faharoa kosa dia manomboka amin’ny Filadelfiana ary mifarana amin’ny Laodiseana iray izay antsoina ho tonga Filadelfiana. Izany no sonian’ny Alfa sy Omega.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
Na dia teo aza ny fahajambana ara-panahy mahantra sy mampahonena nananan’ilay mpitarika sy ireo izay niray taminy, dia mbola Andriamanitra ihany no nitarika sy nifehy ireo famantarana ara-paminaniana izay niseho hatramin’ny 1989 ka mandraka ankehitriny. Na dia teo aza ny fitanjahana sy ny fahantrana ara-panahin’ilay mpitarika sy ireo izay niray taminy, dia mbola Andriamanitra ihany no nitarika ny fanokafana ireo fahamarinana izay hitany fa tokony hovahana tombo-kase. Tao amin’ny famindram-pony, izay tsy mba misaraka amin’ny “fahamarinany” velively, no namolavolany dingam-panadiovana iray izay nanome lalana ny Laodiseana iray ho faty ary avy eo hatsangana amin’ny maty ho Filadelfiana. Io fahafatesana sy fitsanganana amin’ny maty io dia nasehon’ireo mpanoratra ny bokin’i Daniela sy ny Apokalypsy ho tandindona, satria samy novonoina ara-panoharana izy roa tonta ary natsangana tamin’ny maty. Jaona dia natsangana tamin’ny maty avy tamin’ny fahafatesana noho ny nanipazana azy tao anaty vilany misy menaka mangotraka, ary Daniela kosa avy tao amin’ny lavaky ny liona noana. Araka izany, ireo boky roa ireo, izay boky iray ihany, dia manome fanamafisana ny tandindon’ny fahafatesana sy ny fitsanganana amin’ny maty ho anisan’ny hafatra izay vahana tombo-kase ankehitriny.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Rehefa nanatona ny faran’ny fotoana ny hetsika ao amin’ny “andro farany” momba ny fitsarana famotorana, (izay nasehon’ny hetsika Millerita ho tandindona), dia namolavola Andriamanitra fa hovonoina ny mpitarika sy ny hetsika, ary aorian’izany dia hatsangana amin’ny maty indray. Ao anatin’ny tontolon’ny fiangonana fito, dia novonoina i Laodikia tamin’ny 18 Jolay 2020 ary hatsangana amin’ny maty indray ho Filadelfia alohan’ny lalàn’ny Alahady izay manatona. Ny hetsika natsangana tamin’ny maty indray dia ho isan’ny fiangonana fito, nefa izy no fahavalo. Ny hetsika no fahavalo, dia ilay avy amin’ny fito.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
Ity zava-miafina ara-paminaniana ity dia tohanan’ny bokin’ny Apokalypsy amin’ny alalan’ny vavolombelona maro, na dia tsy mbola nekena ho izany aza hatramin’izao. Amin’izao vanim-potoana idirantsika izao dia miditra amin’ny fitsapana ny sarin’ny bibidia isika, izay ampahafantarin’i Rahavavy White amintsika fa izy no fitsapana tonga alohan’ny lalàn’ny Alahady. Eo amin’ny lalàn’ny Alahady no ametrahana ny tombo-kasen’Andriamanitra eo amin’ny Filadelfiana ao amin’izany tantara izany. Kanefa tsy maintsy mandalo ny fitsapana ny sarin’ny bibidia izay tonga alohan’ny hifaranan’ny androm-pahasoavana izy ireo.
“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. Your position is such a jumble of inconsistencies that but few will be deceived.
“Nasehon’ny Tompo tamiko mazava fa ny sarin’ilay bibidia dia haorina alohan’ny hifaranan’ny fotoam-pahasoavana; satria izany no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjaran’izy ireo mandrakizay. Ny toerana ijoroanao dia fitambaran-javatra mifangaro sy tsy mifanaraka loatra ka vitsy ihany no ho voafitaka.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Ao amin’ny Apokalypsy 13 dia aseho mazava ity lohahevitra ity; [Apokalypsy 13:11–17, notsongaina].”
“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” Manuscript Releases, volume 15, 15.
“Izao no fitsapana tsy maintsy hodiavin’ny olon’Andriamanitra alohan’ny hanisiana tombo-kase azy. Izay rehetra nanaporofo ny tsy fivadihany tamin’Andriamanitra tamin’ny fitandremana ny lalàny, sy ny fandavany tsy handray sabata sandoka, dia hijoro eo ambanin’ny sainan’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” Manuscript Releases, volume 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Amin’ity tantara ankehitriny ity, ireo tandroka roa izay nofaritana taloha ho Repoblikanisma sy Protestantisma dia efa niova ho demokrasia sy Protestantisma mpihemotra. Rehefa tafaray tanteraka ireo tandroka roa ireo, dia manjary fahefana iray izy, tandroka iray. Amin’izany vanim-potoana izany ihany, Andriamanitra dia hanondro sy hanandratra ny tandroka marina amin’ny Protestantisma mba hampitandrina ny amin’ny sarin’ilay bibidia. Ireo tandroka roa ireo dia mizotra mifanindran-dalana mandra-pahatongan’ny Etazonia hitsahatra tsy ho fanjakana fahenina amin’ny faminanian’ny Baiboly.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Ny Apokalypsy toko fahafito ambin’ny folo dia manondro fa ny firaisana telo sosona misy ny dragona (ny Firenena Mikambana), ny bibidia (ny fahefan’ny papa) ary ny mpaminany sandoka (i Etazonia) no hery izay loha fahavalo, izay avy amin’ireo loha fito. Ireo loha fito ireo dia ireo fanjakana ao amin’ny faminaniana ara-Baiboly manomboka amin’i Babylona, avy eo Medo-Persia, Gresy ary avy eo Roma jentilisa. Ary ny fanjakana fahadimy dia i Roma papaly izay, araka ny faminaniana, dia nahazo ratra mahafaty tamin’ny taona 1798. Tamin’izany fotoana teo amin’ny tantara izany, ny fanjakana fahenina ao amin’ny faminaniana ara-Baiboly, dia i Etazonia, no niakatra teo amin’ny seza fiandrianana mandra-paharesiny amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
Ny Firenena Mikambana dia ho terena amin’izay, amin’ilay hery izay manery izao tontolo izao manontolo hanangana sarin’ilay bibidia. Amin’izany fotoana izany dia efa nahazo ratra mahafaty koa ny fanjakana fahenina, nefa i Etazonia dia hanery izao tontolo izao manontolo hanaiky ny fitarihany eo ambonin’ny Firenena Mikambana sy hitaky aminy koa mba hanaiky ny fahefana ara-môralin’ny papa hitondra ny firaisana telo sosona.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Ary mamitaka izay monina ambonin’ny tany tamin’ny alalan’ireo fahagagana izay nomena fahefana azy hatao teo imason’ilay bibidia; ka nilaza tamin’izay monina ambonin’ny tany mba hanao sarin’ilay bibidia, dia ilay naratra tamin’ny sabatra nefa velona ihany. Ary nomena fahefana izy hanome aina ny sarin’ilay bibidia, mba hiteny aza ny sarin’ilay bibidia, ary hampamono izay rehetra tsy hiankohoka amin’ny sarin’ilay bibidia. Apokalypsy 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Ny hany famaritana ny “sarin’ny bibidia” ao amin’ny tsindrimandry dia izao: maneho ny fitambaran’ny fiangonana (ny fahefan’ny papa) sy ny fanjakana (ny Firenena Mikambana, ka i Etazonia no mifehy ireo mpanjaka sivy hafa) izany. Jezebela dia ny fahefan’ny papa; Ahaba dia i Etazonia, izay mpanjakan’ireo foko folo any avaratra.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Rehefa lavo amin’ny lalàn’ny Alahady i Etazonia, dia “tsarovana” i Tyro (ny fahefana papaly), izay hadino hatramin’ny 1798, ary manomboka ny hirany mamitaka izy. Noho ny firodanan’ny toekarena aseho ho “fandringanana ny firenena” ao amin’ny asa soratr’i Ellen White, dia terena i Etazonia hampivondrona izao tontolo izao manontolo mba hiatrika ilay hery ara-Baiboly izay mampiray ny tanan’ny olona rehetra hanoherana azy. Izany hery izany dia ny Silamo, araka ny asehon’i Ismaela, razamben’ny Silamo.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Dia hoy ny anjelin’i Jehovah taminy: Indro, bevohoka ianao ka hiteraka zazalahy; ary ny anarany hataonao hoe Ismaela; fa Jehovah efa nandre ny fahorianao. Ary izy ho lehilahy dia; ny tanany hanohitra ny olona rehetra, ary ny tanan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
I Etazonia dia manangana firaisana amin’ireo mpanjaka sivy hafa, ka mandray ny toerana maha-mpitarika. Vetivety ihany no anaovany izany, ary avy eo dia hanizingizina izy mba hahatonga ny fahefan’ny papa ho lohan’izany rehetra izany, tahaka ny nifehezan’i Jezebela an’i Ahaba.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Noho izany, ny firaisana mitambatra in-telo an’ny dragona sy ny bibidia ary ny mpaminany sandoka dia miara-mandroso ho any Hara-magedona. Ny isa valo dia maneho ny fitsanganana amin’ny maty, ary ilay fanjakana izay voamariky ny faminaniana ho naharay ratra mahafaty dia ny fanjakana fahadimy, dia ny fahefana papa. Rehefa atsangana indray ny papa, dia tonga ny fanjakana fahavalo izy, ary omena azy ny fifehezana ny firaisana mitambatra in-telo; ary io fanjakana fahavalo io no ilay loha iray amin’ireo fanjakana fito izay efa voatondro ho naharay ratra mahafaty, kanefa ny fanahy nitaona koa dia manondro ny fanasitranana izany ratra mahafaty izany.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. 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. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Rehefa manatona ny krizy farany isika, dia zava-dehibe indrindra ny hisian’ny firindrana sy ny firaisan-tsaina eo amin’ireo fitaovan’ny Tompo. Feno tafio-drivotra sy ady ary fifandirana izao tontolo izao. Kanefa eo ambanin’ny loha iray—dia ny fahefan’ny papa—no hiraisan’ny olona mba hanohitra an’Andriamanitra amin’ny alalan’ny tenan’ireo vavolombelony. Io firaisana io dia atosiky ny mpivadi-pinoana lehibe. Raha mbola mikatsaka ny hampiray ireo irany hiady amin’ny fahamarinana izy, dia hiasa koa mba hampisaraka sy hanaparitaka ireo mpiaro azy. Ny fialonana, ny fiheveran-dratsy, ny fitenenan-dratsy, dia ampirisihiny mba hiteraka fifandirana sy fisaraham-bazana.” Testimonies, boky faha-7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Ny fanjakana fahadimy sy ny fanjakana fahenina ary ny fanjakana fahafito tamin’izany fotoana izany dia samy efa namoy ny fanjakany manokana avokoa, ka noho izany ny fanjakany tsirairay avy dia hatsangana indray miaraka ho fanjakana iray misy ampahany telo, manahaka am-pamitahana ny maha-telo sosona ny maha-Andriamanitra.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Ny fanjakana fahenina izay nanomboka tamin’ny tandroka roa tahaka ny an’ny zanak’ondry ary mifarana ho tandroka iray izay miteny tahaka ny dragona dia manana ny toetra ara-paminaniana ananan’ny fahefana papaly, satria tonga sary endrik’ilay bibidia izy. Ilay bibidia, dia ny fahefana papaly, no aseho indrindra ho ilay fanjakana fahavalo natsangana tamin’ny maty, izay avy tamin’ireo fito. Kanefa, na dia ny fahefana papaly aza no manatanteraka mivantana indrindra ilay zava-miafina ara-paminaniana, dia ny amin’ny hoe ny fahavalo dia avy amin’ireo fito, i Etazonia kosa dia mamorona sary endrik’ny papasia, ka noho izany dia mamokatra ara-paminaniana ireo toetra mitovy amin’ny an’ny fahefana papaly.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
Nanomboka tamin’ny taona 1798 i Etazonia, araka ny Isaia toko faha-telo amby roapolo, izay nilaza fa Tyro, dia ny fahefana papaly, dia tokony hohadinoina mandra-pahatapitry ny fanjakana fahenina. Ny taona 1798 no andron’ny farany ho an’ny Millerita teo am-piandohan’ny Advantisma. Tamin’ny lohataonan’ny 1844, ny Advantisma Millerita dia efa nandray ny lamba fiandrianan’ny Protestantisma, izay mizotra mitovy laharana amin’ilay tandroka an’ny Repoblikanisma izay maneho ny governemantan’i Etazonia. Eo amin’ilay biby iray ihany no misy ireo tandroka roa ireo, koa miara-mandroso ao anatin’ny tantara izy ireo. Ny fiandohana sy ny fiafaran’ny Advantisma dia mifanaraka amin’ilay tandroka Repoblikana. Ny tantaran’ny 1798 ka hatramin’ny nandavan’ny Protestanta ny hafatry ny anjely voalohany no vanim-potoana nanorenan’Andriamanitra izany tandroka protestanta izany. Nataony tamin’ny alalan’ny fizahan-toetra izany, tahaka ny nataony tamin’ilay tandroka Repoblikana. Mbola betsaka ny azo lazaina momba ireo tandroka mifanindran-dalana ireo, saingy tsy izao aloha.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Ny tandroka Repoblikana dia mijangajanga amin’ny Protestanta nihemotra, fa tsy amin’ilay tandroka Protestanta marina, satria ilay tandroka marina dia ampakarin’ny Zanak’ondry ary virijiny izy. Hatramin’ny fotoan’ny farany tamin’ny 1989 dia efa nisy filoha fito. Ny fahenin’ireo filoha ireo dia nandray ratra mahafaty tamin’ilay taona mihitsy izay nahazoan’ilay hetsika eo amin’ny faran’ny Advantisma ratra mahafaty koa. Ny filoha fahavalo hatramin’ny fotoan’ny farany tamin’ny 1989 dia ilay nandray ratra mahafaty izay sitrana. Tsy maintsy ho filoha iray izay avy amin’ny fito izy. Tamin’izany fotoana izany ihany koa, tamin’ny 2020, rehefa nandray ny ratra mahafaty azy ny filoha fahenina, dia novonoina koa ilay tandroka izay mitondra ankehitriny ny lamban’ny Protestanta. Tahaka ny amin’ilay bibin’ny Katolisisma, ary tahaka ny amin’ny sarin’ilay bibin’ny Protestanta nihemotra, dia tahaka izany koa amin’ilay tandroka tena izy an’ny Protestanta. Ny tandroky ny Protestanta dia aseho ho ilay fiangonana fahenina, izay tonga fahavalo, nefa avy amin’ny fito.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Rehefa mandinika sy mitsapa ireo filazana ireo ianao, dia tsarovy fa ny hafatra izay hovahana ny tombo-kaseny fotoana fohy mialoha ny hifaranan’ny androm-pitsapana dia tsy isalasalana fa haseho ao anatin’ny tontolon-kevitra izay anehoan’ny fiandohana ny fiafarana. Izany hafatra izany dia haseho amin’ny alalan’ny fomba fiasa antsoina hoe “historisisma,” izay mampiasa ny tantara ara-Baiboly ampifanarahana amin’ny tantaran’izao tontolo izao mba hamantarana ny faran’izao tontolo izao. Izany hafatra izany dia mitsimoka avy amin’ny tany.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Ny fahamarinana hitsimoka avy amin’ny tany; ary ny fahitsiana hijery avy any an-danitra. Eny, Jehovah hanome izay tsara; ary ny tanintsika hamoa ny vokatra avy aminy. Ny fahitsiana handeha eo alohany; ary hametraka antsika eo amin’ny lalan’ny diany. Salamo 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Tsy hoe fotsiny akory no amaritan’io andalan-teny io ny tany ho “firenena.” Ny andalan-teny ao amin’ny Salamo dia tsy vitan’ny hoe manondro ny “firenena” ho ilay bibidia “avy amin’ny tany” ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, fa manamarika koa izy fa ny “fahamarinana” dia “mitsiry” avy amin’ny tany.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“Firenena iza ao amin’ny Tontolo Vaovao no tamin’ny taona 1798 no niakatra ho amin’ny fahefana, nampanantena hery sy fahalehibeazana, ary nahasarika ny sain’izao tontolo izao? Tsy azo iadian-kevitra ny fampiharana io tandindona io. Firenena iray, ary iray ihany, no mahafeno ny fepetra voafaritr’ity faminaniana ity; ary manondro tsy misy fisalasalana ny Etazonia Amerikana izany. Imbetsaka sy miverimberina, ny hevitra, saika ny teny mihitsy, avy amin’ilay mpanoratra masina dia nampiasain’ny mpandaha-teny sy ny mpahay tantara tsy nahy teo am-pamaritana ny fiakaran’ity firenena ity sy ny fitomboany. Ilay bibidia dia hita fa ‘niakatra avy tamin’ny tany;’ ary, araka ny filazan’ny mpandika teny, ny teny nadika eto hoe ‘niakatra’ dia midika ara-bakiteny hoe ‘mitombo na mitsimoka tahaka ny zava-maniry iray.’” Ilay Hery Mifanandrina Lehibe, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
Ny Etazonia no bibidia avy amin’ny tany izay “mitsimoka”. Koa rehefa mandinika ny filazana atao ao amin’ireo lahatsoratra ireo ianareo, ny fitaomam-panahy dia manondro fa ny hafatra dia hiorina amin’ny hoe asehon’ny fiandohana ny fiafarana; hapetraka ao anatin’ny tontolon’ny tsipika ara-tantara mifanindran-dàlana amin’ny tsipika ara-tantara izany; ary tsy maintsy avy amin’ny feo iray any Etazonia izany. Mazava ho azy fa misy feo sandoka ao anatin’i Etazonia, nefa araka sy eo ambanin’ny fahefan’ny Tenin’Andriamanitra, izay iraka na asa fanompoana rehetra miorina na manana ny fiaviany ivelan’i Etazonia dia fahazavana sandoka. Ny Advantisma dia nanomboka tany Etazonia tamin’ny feon’ny lehilahy iray sy hetsika iray naorina tany Etazonia. Jesosy dia maneho ny fiafaran-javatra amin’ny alalan’ny fiandohan-javatra.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana.