Those on the wrong side of this final controversy of the symbol of Rome lean upon a flawed application of a triple application of prophecy as they suggest that the three Rome’s are defined by the three Sunday laws of the years 321, 538 and the soon-coming Sunday law in the United States. In doing so they place an incorrect slant upon the rule and the prophetic history they select, as was also done in the controversy over the four insects of Joel. The four generations followed by four devouring insects in the first six verses of Joel address how God’s people are progressively decimated over four generations, and that the decimation was accomplished by Adventism’s acceptance of the theology of Rome and apostate Protestantism.
Ireo eo amin’ny lafy diso amin’ity adihevitra farany momba ny tandindon’i Roma ity dia miankina amin’ny fampiharana tsy marina ny fampiharana avo telo heny ny faminaniana, rehefa milaza izy ireo fa ny Roma telo dia faritan’ireo lalàna Alahady telo tamin’ny taona 321, 538, ary ilay lalàna Alahady ho avy tsy ho ela any Etazonia. Amin’ny fanaovana izany dia mametraka fitongilanana tsy marina amin’ilay fitsipika sy ny tantara ara-paminaniana nofidiny izy ireo, tahaka izay natao koa tamin’ilay adihevitra momba ireo bibikely efatra ao amin’i Joela. Ireo taranaka efatra arahina bibikely efatra mpandrava ao amin’ireo andininy enina voalohany ao amin’i Joela dia miresaka ny amin’ny fomba nandringanana tsikelikely ny olon’Andriamanitra nandritra ny taranaka efatra, ary fa ny fandringanana dia notanterahina tamin’ny alalan’ny faneken’ny Advantisma ny teolojian’i Roma sy ny Protestanta nihemotra tamin’ny finoana.
In the current controversy those who attempt to employ the Sunday law to define the three Rome’s, avoid the truth that there are actually four Sunday laws that are identified in God’s prophetic Word, and that the year 321 represents the soon-coming Sunday law in the United States, and the Sunday law of 538 typifies the Sunday law which is enforced upon all the nations of the world. Four Sunday laws does not identify three Sunday laws, especially when the third manifestation in a triple application of prophecy represents the final fulfillment. The soon-coming Sunday law in the United States is not the final Sunday law, it actually marks the beginning of a series of Sunday laws as each nation on the globe progressively accepts the mark of papal authority.
Ao amin’ity adihevitra ankehitriny ity, ireo izay manandrana mampiasa ny lalàn’ny Alahady mba hamaritana ireo Rôma telo, dia misoroka ny fahamarinana fa misy tokoa lalàn’ny Alahady efatra izay voatondro ao amin’ny Teny faminanian’Andriamanitra, ary ny taona 321 no maneho ny lalàn’ny Alahady ho avy tsy ho ela any Etazonia, ary ny lalàn’ny Alahady tamin’ny 538 kosa dia tandindon’ny lalàn’ny Alahady izay hampiharina amin’ny firenena rehetra eran’izao tontolo izao. Ny lalàn’ny Alahady efatra dia tsy manondro lalàn’ny Alahady telo, indrindra fa rehefa ny fisehoana fahatelo ao anatin’ny fampiharana telo sosona ny faminaniana no maneho ny fahatanterahana farany. Ny lalàn’ny Alahady ho avy tsy ho ela any Etazonia dia tsy ilay lalàn’ny Alahady farany, fa izy tokoa no manamarika ny fiandohan’ny andiana lalàn’ny Alahady, raha samy manaiky tsikelikely ny mariky ny fahefan’ny papa ny firenena tsirairay manerana ny tany.
Those who were awakened in July, 2023, are required to understand that the prophetic test that confronts them occurs during the outpouring of the Holy Spirit, and that during that outpouring one class is receiving the “oil,” and the other class is receiving “strong delusion.” The primary representation of those who receive strong delusion is represented in the very chapter where the expression strong delusion is located, and in that chapter the truth that is either loved or rejected is the truth which defines the prophetic relationship between pagan Rome and papal Rome.
Ireo izay nofohazina tamin’ny Jolay 2023 dia takiana hahatakatra fa ny fitsapana ara-paminaniana izay atrehin’izy ireo dia mitranga mandritra ny firotsahan’ny Fanahy Masina, ary fa mandritra izany firotsahana izany dia misy sokajy iray mandray ny “menaka”, ary ny sokajy hafa kosa mandray ny “fahadisoam-panantenana mahery.” Ny fanehoana fototra ireo izay mandray fahadisoam-panantenana mahery dia aseho ao amin’ilay toko mihitsy izay ahitana ny teny hoe fahadisoam-panantenana mahery, ary ao amin’io toko io ny fahamarinana izay na tiana na lavina dia ilay fahamarinana mamaritra ny fifandraisana ara-paminaniana misy eo amin’i Roma jentilisa sy i Roma papaly.
The prophetic relationship between 321 and 538 is shown by the prophetic relationship between the church of Pergamos and the church of Thyatira. In the last days, pagan Rome, represented by 321 and Pergamos, is a symbol of the United States, and papal Rome, represented by 538 and Thyatira, is a symbol of Modern Rome.
Ny fifandraisana ara-paminaniana eo amin’ny 321 sy 538 dia asehon’ny fifandraisana ara-paminaniana eo amin’ny fiangonan’i Pergamosy sy ny fiangonan’i Tyatira. Amin’ny andro farany, i Roma jentilisa, izay asehon’ny 321 sy Pergamosy, dia tandindon’i Etazonia; ary i Roma papaly, izay asehon’ny 538 sy Tyatira, dia tandindon’i Roma ankehitriny.
The first Rome of 321 was a singular power state, and the second Rome of 538 was a dual power representing a combination of church and state with the church in control of the relationship. The third and final Rome, which is modern Rome, is a threefold power that consists of the dragon, the beast and the false prophet.
Ny Roma voalohany tamin’ny 321 dia fanjakam-pahefana tokana, ary ny Roma faharoa tamin’ny 538 dia fahefana roa sosona izay naneho fitambaran’ny fiangonana sy ny fanjakana, ka ny fiangonana no nifehy izany fifandraisana izany. Ny Roma fahatelo sady farany, izay Roma maoderina, dia fahefana telo sosona ahitana ny dragona sy ny bibidia ary ny mpaminany sandoka.
Paul taught that to not understand the prophetic and historic relationship of pagan Rome (the dragon) and papal Rome (the beast) was to manifest a hatred of the truth which brought about strong delusion. All the prophets, including Paul were more specifically addressing the last days, so the relationship between the two powers in Paul’s history represents the relationship between the three powers of Modern Rome in the last days. To reject the prophetic relationship that “forms” the threefold union of the dragon, the beast and the false prophet in the last days is to secure strong delusion for yourself.
Nampianatra i Paoly fa ny tsy fahatakarana ny fifandraisana ara-paminaniana sy ara-tantara misy eo amin’i Roma jentilisa (ilay dragona) sy i Roma papaly (ilay bibidia) dia fanehoana fankahalana ny fahamarinana, izay mitondra fitaka mahery. Ny mpaminany rehetra, anisan’izany i Paoly, dia niresaka manokana kokoa ny andro farany; koa ny fifandraisana eo amin’ireo fahefana roa ireo ao amin’ny tantara resahin’i Paoly dia maneho ny fifandraisana eo amin’ireo fahefana telo an’i Roma Maoderina amin’ny andro farany. Ny fandavana ny fifandraisana ara-paminaniana izay “mamolavola” ny firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka amin’ny andro farany dia fametrahana fitaka mahery ho an’ny tenanao.
Uriah Smith’s private interpretation of the king of the north represented a “cause” that produced an “effect.” But the class that is on the wrong side of the controversies about Rome is specifically identified as being unable to reason from cause to effect. Smith did not see that his flawed application of the king of the north would produce a prophetic platform which would lead him to also misrepresent the sixth plague, where there is a warning to keep or lose the garment of Christ’s righteousness.
Ny fandikan-tenin’i Uriah Smith manokana momba ny mpanjakan’ny avaratra dia nisolo tena “anton-javatra” iray izay niteraka “vokatra.” Kanefa ilay sokajy izay eo amin’ny lafy diso amin’ireo adihevitra mikasika an’i Roma dia voafaritra mazava ho tsy mahay mandinika avy amin’ny anton-javatra mankany amin’ny vokatra. Tsy hitan’i Smith fa ny fampiharany diso momba ny mpanjakan’ny avaratra dia hiteraka sehatra ara-paminaniana izay hitarika azy koa hampiseho amin’ny fomba diso ny loza fahenina, izay misy fampitandremana mba hitandremana na hahavery ny fitafian’ny fahamarinan’i Kristy.
As with Paul’s emphasis in 2 Thessalonians, John in chapter sixteen of Revelation and the sixth plague emphasizes the necessity of understanding who the three powers who lead the world to Armageddon are. Smith’s flawed application of the king of the north provides witness to an inability to rightly apply types and antitypes.
Tahaka ny fanamafisan’i Paoly ao amin’ny 2 Tesaloniana, dia asongadin’i Jaona ao amin’ny toko fahenina ambin’ny folo ao amin’ny Apokalypsy sy ao amin’ny loza fahenina ny maha-zava-dehibe ny fahatakarana hoe iza ireo hery telo mitarika izao tontolo izao ho any Armagedona. Ny fampiharana diso ataon’i Smith momba ny mpanjakan’ny avaratra dia manaporofo ny tsy fahafahana mampihatra araka ny tokony ho izy ny tandindona sy ny antitandindona.
Smith could not, or would not, apply the principle so strongly set forth in the writings of Paul that the literal before the time-period of the cross represented the spiritual after the time-period of the cross. When this principle is carefully and correctly followed it is easily demonstrated that the “king of the north” is one of many symbols that represent the spiritual “king of the north” in the last days. Seventh-day Adventists above any other people should know that one of the primary structures that prophecy is based upon is the controversy between Christ and Satan. Christ is the true King of the north, and Satan has been attempting to manifest himself as the counterfeit king of the north.
Tsy afaka i Smith, na tsy nety, nampihatra ilay foto-kevitra izay nambaran’i Paoly tamin-kery tao amin’ny asa sorany, fa ny ara-bakiteny talohan’ny vanim-potoanan’ny hazo fijaliana dia naneho ny ara-panahy taorian’ny vanim-potoanan’ny hazo fijaliana. Rehefa arahina amim-pitandremana sy araka ny tokony ho izy io foto-kevitra io, dia mora aseho fa ny “mpanjakan’ny avaratra” dia iray amin’ireo tandindona maro izay maneho ilay ara-panahy “mpanjakan’ny avaratra” amin’ny andro farany. Ny Advantista mitandrina ny andro fahafito, mihoatra noho ny vahoaka hafa rehetra, dia tokony hahalala fa iray amin’ireo rafitra fototra iorenan’ny faminaniana ny fifanandrinana eo amin’i Kristy sy Satana. Kristy no tena Mpanjakan’ny avaratra, ary Satana dia efa niezaka naneho ny tenany ho ilay sandoka mpanjakan’ny avaratra.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalms 48:1–3.
Hira sy Salamo ho an’ny zanak’i Kora. Lehibe Jehovah, ary mendrika hoderaina indrindra ao an-tanànan’Andriamanitsika, ao an-tendrombohitry ny fahamasinany. Kanto noho ny toerany, fifalian’ny tany rehetra, ny tendrombohitra Ziona, eo amin’ny ilany avaratra, tanànan’ilay Mpanjaka lehibe. Andriamanitra dia fantatra ao an-dapany ho fialofana. Salamo 48:1–3.
Satan’s efforts to counterfeit the true King of the north, includes employing the pope of Rome as his earthly representative. Satan is antichrist, and so is the pope of Rome, who is Satan’s proxy in his work of deception.
Ny ezak’i Satana hanahaka sandoka ilay tena Mpanjakan’ny avaratra dia ahitana koa ny fampiasany ny papa any Roma ho solontenany eto an-tany. Satana no antikristy, ary toy izany koa ny papa any Roma, izay solon’i Satana amin’ny asany famitahana.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Mba hahazoana tombony sy voninahitra araka izao tontolo izao, dia notarihina hitady ny fitia sy ny fanohanan’ireo lehibe etỳ an-tany ny fiangonana; ary rehefa nandà an’i Kristy tamin’izany izy, dia voataona hanaiky ny fahefan’ilay solontenan’i Satana—dia ny evekan’i Roma.” The Great Controversy, 50.
In the breakup of Alexander the Great’s kingdom, Seleucus Nicator became the first king of the north in the history represented in Daniel chapter eleven. His father, Antiochus, had been an influential leader in Alexander’s kingdom, and his son, Seleucus, was made the satrap of Babylon. A “satrap” is a governor, and when Seleucus had secured three of the four geographical areas that Alexander’s kingdom divided into, he became the king of the north.
Tamin’ny fizarazarana ny fanjakan’i Aleksandra Lehibe, i Seleokosy Nikatora no tonga mpanjakan’ny avaratra voalohany ao amin’ny tantara aseho ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ny rainy, Antiokosy, dia efa mpitarika nanan-kery tao amin’ny fanjakan’i Aleksandra, ary ny zanany, Seleokosy, dia notendrena ho satrapan’i Babylona. Ny “satrapa” dia governora; ary rehefa voafehin’i Seleokosy ny telo tamin’ireo faritra jeografika efatra nizara ho azy ny fanjakan’i Aleksandra, dia tonga mpanjakan’ny avaratra izy.
Smith’s private interpretation and avoidance of grammatical rules led him to assume the final powers that made up Satan’s confederacy of evil in the last days were represented in prophecy as literal powers, not spiritual powers. Thus, he could not see that Seleucus Nicator as the first king of the north, the governor of Babylon, would of prophetic necessity represent the final spiritual king of the north who was the power that controlled modern spiritual Babylon.
Ny fandikana manokan’i Smith sy ny fialany tamin’ny fitsipiky ny fitsipi-pitenenana no nitarika azy hihevitra fa ireo fahefana farany izay namorona ny fikambanan-dratsin’i Satana amin’ny andro farany dia naseho ara-bakiteny ao amin’ny faminaniana ho fahefana tena izy, fa tsy ho fahefana ara-panahy. Koa noho izany dia tsy hitany fa i Seleucus Nicator, amin’ny maha-mpanjakan’ny avaratra voalohany azy, dia ilay governoran’i Babylona, ka araka ny filàn’ny faminaniana dia tsy maintsy misolo tena ilay mpanjakan’ny avaratra ara-panahy farany, izay ilay fahefana nifehy an’i Babylona ara-panahin’ny andro ankehitriny.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:1-6.
Dia tonga ny iray tamin’ireo anjely fito izay nanana ny lovia fito, dia niteny tamiko ka nanao hoe: Avia etỳ; hasehoko anao ny fitsarana ilay vehivavy janga lehibe, izay mipetraka eo ambonin’ny rano maro; dia izy no nijangajangan’ny mpanjakan’ny tany, ary ny mponina amin’ny tany dia nampisotroina ka mamo tamin’ny divain’ny fijangajangany. Ary nentiny tamin’ny Fanahy ho any an-efitra aho; dia nahita vehivavy nipetraka teo ambonin’ny bibidia miloko jaky aho, feno anarana fitenenan-dratsy, sady nanana loha fito sy tandroka folo. Ary ilay vehivavy nitafy volomparasy sy jaky, ary voaravaka volamena sy vato soa ary perila, nitana kapoaka volamena teny an-tanany, feno zava-betaveta sy ny fahalotoan’ny fijangajangany; ary teo amin’ny handriny no nisy anarana voasoratra hoe: ZAVA-MIAFINA, BABYLONA LEHIBE, RENIN’NY VEHIVAVY JANGA SY NY ZAVA-BETAVETA ETO AMIN’NY TANY. Ary hitako ilay vehivavy fa mamo tamin’ny ran’ny olona masina sy tamin’ny ran’ny maritioran’i Jesosy; ary raha nahita azy aho, dia talanjona indrindra. Apokalypsy 17:1-6.
The power that governs Babylon in the last days is the papal church, and she is therefore also the spiritual king of the north.
Ny hery izay manjaka amin’i Babylona amin’ny andro farany dia ny fiangonana papaly, ka noho izany izy koa no mpanjakan’ny avaratra ara-panahy.
“The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4-6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome. The purple and scarlet color, the gold and precious stones and pearls, vividly picture the magnificence and more than kingly pomp affected by the haughty see of Rome. And no other power could be so truly declared ‘drunken with the blood of the saints’ as that church which has so cruelly persecuted the followers of Christ. Babylon is also charged with the sin of unlawful connection with ‘the kings of the earth.’ It was by departure from the Lord, and alliance with the heathen, that the Jewish church became a harlot; and Rome, corrupting herself in like manner by seeking the support of worldly powers, receives a like condemnation.” The Great Controversy, 382.
“Ny vehivavy (Babylona) ao amin’ny Apokalypsy 17 dia lazaina ho ‘nitafy lamba volomparasy sy jaky, ary voaravaka volamena sy vato soa ary perla, sady nitana kapoaka volamena teny an-tanany feno zava-betaveta sy fahalotoana: …ary teo amin’ny handriny dia nisy anarana voasoratra hoe: Zava-miafina, Babylona Lehibe, renin’ny mpijangajanga.’ Hoy ny mpaminany: ‘Hitako ilay vehivavy mamo tamin’ny ran’ny olo-masina sy tamin’ny ran’ny maritioran’i Jesosy.’ Ambara koa fa Babylona dia ‘ilay tanàna lehibe izay manjaka amin’ny mpanjakan’ny tany.’ Apokalypsy 17:4-6, 18. Ny fahefana izay nandritra ny taonjato maro dia nitana fanapahana jadona teo amin’ireo mpanjakan’ny tontolo kristiana dia i Roma. Ny loko volomparasy sy jaky, ny volamena sy ny vato soa ary ny perla, dia maneho mazava ny famirapiratana sy ny fiavonavonana mihoatra noho ny an’ny mpanjaka izay nasehon’ny seza fiandrianan’i Roma be fireharehana. Ary tsy misy fahefana hafa azo lazaina marina tokoa ho ‘mamo tamin’ny ran’ny olo-masina’ tahaka io fiangonana io, izay nanenjika tamin-kabibiana fatratra ireo mpanaraka an’i Kristy. Voampanga koa Babylona noho ny fahotan’ny firaisana tsy ara-dalàna tamin’ireo ‘mpanjakan’ny tany.’ Tamin’ny fialany tamin’ny Tompo sy ny firaisany tamin’ny jentilisa no nahatonga ny fiangonana jiosy ho mpijangajanga; ary i Roma kosa, tamin’ny nandotoany tena toy izany koa tamin’ny fitadiavany ny fanohanan’ny fahefana araka izao tontolo izao, dia mandray fanamelohana mitovy amin’izany.” Ilay Ady Lehibe, 382.
The governor is the king, and according to Isaiah, a king is a kingdom and is also the capital city of a kingdom.
Ny governora dia ny mpanjaka; ary araka an’i Isaia, ny mpanjaka dia fanjakana, sady renivohitry ny fanjakana koa.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Fa ny lohan’i Syria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary afaka dimy amby enim-polo taona dia ho torotoro Efraima ka tsy ho firenena intsony. Ary ny lohan’i Efraima dia Samaria, ary ny lohan’i Samaria dia zanak’i Remalia. Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 7:8, 9.
According to the witness of Isaiah, a student of prophecy who awakens in July of 2023 to a prophetic testing process must recognize the prophetic symbolism of the “head” if he wishes to be established. If he doesn’t recognize and apply the symbolism of a “head” when called for, then he is not established. Those who disbelieve are not established, and therefore Isaiah is identifying two classes of worshippers in the last days who either are established or are not established. They are the same two classes who either have the “oil,” or they don’t have the “oil.”
Araka ny fijoroan’i Isaia, ny mpianatry ny faminaniana izay mifoha amin’ny volana Jolay 2023 ho amin’ny fizotry ny fizahan-toetra ara-paminaniana dia tsy maintsy mahafantatra ny tandindona ara-paminaniana momba ny “loha” raha maniry ny haharitra mafy izy. Raha tsy mahafantatra sy mampihatra ny tandindon’ny “loha” izy rehefa ilaina izany, dia tsy maharitra mafy izy. Izay tsy mino dia tsy maharitra mafy, ary noho izany i Isaia dia manondro sokajy roa amin’ny mpivavaka amin’ny andro farany izay na maharitra mafy na tsy maharitra mafy. Izy ireo no sokajy roa ihany koa izay na manana ny “menaka”, na tsy manana ny “menaka.”
One class that is established and has oil, receives the message of the Midnight Cry that began to be opened up in July of 2023, or they receive the strong delusion of 2 Thessalonians. Their test is the formation of the image of the beast, and the way in which the beast is formed, whether the papal beast of the Dark Ages, or its image that is formed by the United States, or the threefold union that leads the world to Armageddon. This includes the necessity of recognizing that the “head,” the “king” the ruler of the other two powers that make up the threefold union, is the papal power.
Kilasy iray izay efa natsangana sady manana diloilo no mandray ny hafatry ny Antso Amin’ny Misasakalina izay nanomboka novelarina tamin’ny volana Jolay 2023, na koa mandray ny fahadisoam-panantenana mahery vaika araka ny 2 Tesaloniana. Ny fitsapana azy ireo dia ny fananganana ny sarin’ilay bibidia, sy ny fomba ananganana ilay bibidia, na ilay bibidia papaly tamin’ny Andro Antenatenany maizina, na ny sariny izay foronin’i Etazonia, na ilay firaisana telo sosona izay mitarika izao tontolo izao ho any Armagedona. Tafiditra amin’izany ny tsy maintsy hanaiky fa ny “loha,” ny “mpanjaka,” dia ilay mpanapaka ireo hery roa hafa mandrafitra ilay firaisana telo sosona, dia ny fahefana papaly.
The “head,” the capital city of Judah was Jerusalem, the city that the Lord chose to place His name.
Ny “loha,” dia Jerosalema, renivohitr’i Joda, ilay tanàna nofidin’ny Tompo hametrahany ny anarany.
And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord did choose out of all the tribes of Israel, to put his name there. And his mother’s name was Naamah an Ammonitess. 1 Kings 14:21.
Ary Roboama, zanak’i Solomona, no nanjaka tany Joda. Iraika amby efa-polo taona Roboama, fony vao nanomboka nanjaka izy, ary fito ambin’ny folo taona no nanjakany tany Jerosalema, ilay tanàna izay nofidin’i Jehovah tamin’ny firenen’Isiraely rehetra hametrahany ny anarany ao. Ary ny anaran-dreniny dia Nama, Amonita. 1 Mpanjaka 14:21.
In the great controversy between Christ and Satan, Christ’s capital city, where He places His name, is Jerusalem, and Satan’s counterfeit was the literal city of Babylon that represents spiritual Babylon that great city in the last days. Satan places his name upon the head as a counterfeit of God’s city and capitol. The king that resides there is the mother of harlots who commits fornication with the kings of the earth. The mother of harlots is the papal power, and her daughters are the fallen Protestant churches, of which the premier fallen apostate church is the apostate Protestants of the United States.
Ao amin’ilay fifanandrinana lehibe eo amin’i Kristy sy Satana, ny tanàn-dehiben’i Kristy, izay ametrahany ny anarany, dia Jerosalema; ary ny sandoka ataon’i Satana dia Babylona ara-bakiteny, izay maneho an’i Babylona ara-panahy, dia ilay tanàna lehibe amin’ny andro farany. Apetrak’i Satana eo amin’ny handrina ny anarany ho sandokan’ny tanànan’Andriamanitra sy renivohiny. Ny mpanjaka monina ao dia ilay renin’ny mpijangajanga, izay mijangajanga amin’ny mpanjakan’ny tany. Ilay renin’ny mpijangajanga dia ny fahefana papaly, ary ny zanany vavy dia ireo fiangonana protestanta lavo, ka ny lohalaharana amin’ireo fiangonana lavo sy nihemotra amin’ny finoana dia ny Protestanta nihemotra amin’ny finoana any Etazonia.
Those apostate Protestants represent the Protestant horn of the earth beast, and they are connected with their mother since their rejection of the prophetic message that was unsealed in 1798. Their counterpart, the Republican horn, is connected with the kings of the earth through their relationship with the United Nations, the ten kings of Revelation seventeen. The threefold union which leads the world to Armageddon is represented by its head, where its name is placed, and spiritual modern Rome is spiritual modern Babylon. Its “head” is the papal power.
Ireo Protestanta nihemotra tamin’ny finoana ireo dia maneho ny tandroka protestanta an’ilay bibidia avy amin’ny tany, ary mifandray amin’ny reniny izy ireo noho ny fandavany ny hafatra ara-paminaniana izay novahana tamin’ny tombo-kase tamin’ny taona 1798. Ny mifanandrify aminy, dia ny tandroka Repoblikana, izay mifandray amin’ireo mpanjakan’ny tany amin’ny alalan’ny fifandraisany amin’ny Firenena Mikambana, dia ireo mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo. Ilay firaisana telo sosona izay mitondra izao tontolo izao ho any Armagedona dia asehon’ny lohany, izay ametrahana ny anarany, ary i Roma maoderina ara-panahy dia Babylona maoderina ara-panahy. Ny “lohany” dia ny fahefana papaly.
The first represents the last and whether you apply Daniel chapter two as did the Millerites, as representing four kingdoms, or as has been opened up in the last days as representing eight kingdoms, the first kingdom was literal Babylon. The Millerites would inform you the last was literal Rome. Babylon and Rome are interchangeable symbols, for they are the first and the last of a prophetic line.
Ny voalohany dia maneho ny farany, ary na ampiharinao amin’ny Daniela toko faha-roa araka ny nataon’ny Millerita, ho toy ny maneho fanjakana efatra, na araka izay nohazavaina tamin’ny andro farany ho toy ny maneho fanjakana valo, dia Babylona ara-bakiteny no fanjakana voalohany. Ny Millerita dia hampahafantatra anao fa i Roma ara-bakiteny no farany. Babylona sy Roma dia tandindona azo soloina toerana, satria izy no voalohany sy farany amin’ny tsipika ara-paminaniana.
In the last days the first kingdom of literal Babylon represents the eighth and last kingdom which is spiritual modern Babylon, and is also spiritual modern Rome. Upon the two witnesses represented in Daniel chapter two Babylon and Rome are interchangeable symbols.
Amin’ny andro farany, ny fanjakana voalohan’i Babylona ara-bakiteny dia maneho ny fanjakana fahavalo sy farany, izay Babylona ara-panahy maoderina, sady koa Roma ara-panahy maoderina. Eo amin’ireo vavolombelona roa aseho ao amin’ny Daniela toko faharoa, Babylona sy Roma dia tandindona azo soloina toerana.
When the papal whore is portrayed with a name on her forehead that identifies “Mystery Babylon,” it is also identifying “mystery Rome.” A prophetic “mystery” represents a truth that is so profound that it is impossible to understand the depth of the truth represented therein, especially without the influence of the Holy Spirit. But a biblical “mystery” also demands that what is revealed in connection with the mystery is a required understanding for those who seek to pass the test. This is why two witnesses in Revelation emphasize the need to understand modern Rome.
Rehefa aseho miaraka amin’ny anarana eo amin’ny handrin’ilay vehivavy janga papaly izay manondro hoe “Babylona Zava-miafina”, dia manondro koa izany hoe “Roma zava-miafina”. Ny “zava-miafina” ara-paminaniana dia maneho fahamarinana lalina tokoa, ka tsy hain’ny saina takarina ny halalin’ilay fahamarinana aseho ao anatiny, indrindra raha tsy eo ambanin’ny herin’ny Fanahy Masina. Kanefa ny “zava-miafina” ara-Baiboly koa dia mitaky fa izay ambara mifandray amin’izany zava-miafina izany dia fahatakarana tsy maintsy ananana ho an’izay mitady handalo ny fitsapana. Izany no antony anasongadinan’ireo vavolombelona roa ao amin’ny Apokalypsy ny maha-ilaina ny fahatakarana an’i Roma ankehitriny.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Indro ny fahendrena. Izay manan-tsaina aoka hanisa ny isan’ny bibidia; fa isan’olona izany; ary ny isany dia enin-jato sy enimpolo ary enina. Apokalypsy 13:18.
“Wisdom” understands the number of the beast, which is the number of a man whose number is six, six, six. The “man of sin” is the head of the beast. Wisdom is an attribute of the wise virgins in the last days, and it is also a symbol of those who understand the increase of knowledge in the last days. Those who do not understand are foolish virgins and are the wicked. The “wisdom” they do not understand must of prophetic necessity be in the context of the final prophetic test, for this is when the wise and foolish virgins exist. They must understand “six, six, six.” The mind that has wisdom is also located by John in the last days in Revelation chapter seventeen.
Ny “Fahendrena” no mahafantatra ny isan’ilay bibidia, dia ny isan’ny olona iray, ka ny isany dia enina, enina, enina. Ny “lehilahin’ny ota” no lohan’ilay bibidia. Ny fahendrena dia toetran’ireo virijina hendry amin’ny andro farany, ary famantarana ihany koa izany an’ireo izay mahatakatra ny fitomboan’ny fahalalana amin’ny andro farany. Ireo izay tsy mahatakatra kosa dia virijina adala sady ratsy fanahy. Ny “fahendrena” izay tsy takatr’izy ireo dia tsy maintsy, araka ny filàna ara-paminaniana, ao anatin’ny tontolon’ny fizahan-toetra ara-paminaniana farany; fa amin’izany no isehoan’ireo virijina hendry sy adala. Tsy maintsy mahatakatra ny “enina, enina, enina” izy ireo. Ny saina izay manana fahendrena dia apetrak’i Jaona ihany koa ao amin’ny andro farany ao amin’ny Apokalypsy toko fahafito ambin’ny folo.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Ary eto ny saina izay manana fahendrena. Ny loha fito dia tendrombohitra fito, izay ipetrahan-dravehivavy. Ary misy mpanjaka fito: efa lavo ny dimy, ary ny iray eo ihany, ary ny iray kosa mbola tsy tonga; ary rehefa tonga izy, dia tsy maintsy maharitra vetivety ihany. Ary ilay bibidia izay teo, nefa tsy eo intsony, dia izy no fahavalo, sady avy amin’ny fito ihany, ary mankany amin’ny fahaverezana. Apokalypsy 17:9–11.
The “mind” that has the wisdom to understand the number “six, six, six,” is a wise virgin who has obtained the “mind of Christ.”
Ny “saina” izay manana ny fahendrena hahatakatra ny isa “enina amby enimpolo amby eninjato,” dia virijina hendry izay efa nahazo ny “sain’i Kristy.”
For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.
Fa iza no nahalala ny sain’ny Tompo, mba hampianatra Azy? Fa isika kosa manana ny sain’i Kristy. 1 Korintiana 2:16.
The class of wise virgins have the mind of Christ, and the foolish wicked virgins have the mind of Christ’s adversary.
Ny sokajin’ireo virijiny hendry dia manana ny sain’i Kristy, ary ny virijiny adala sy ratsy fanahy kosa manana ny sain’ny fahavalon’i Kristy.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God.” Review and Herald, July 13, 1897.
“Tonga ny fotoana hampamirapiratra ny tena mazava eo afovoan’ny haizina ara-pitondrantena. Ny hafatry ny anjely fahatelo dia efa nalefa ho amin’izao tontolo izao, mampitandrina ny olona mba tsy handray ny mariky ny bibidia, na ny an’ny sariny, eo amin’ny handriny na eo amin’ny tanany. Ny fandraisana izany marika izany dia midika ho tonga amin’ilay fanapahan-kevitra mitovy amin’izay nataon’ilay bibidia, sy hiaro ireo hevitra mitovy, amin’ny fanoherana mivantana ny tenin’Andriamanitra.” Review and Herald, 13 Jolay 1897.
The formation of the image of the beast is the final test for the virgins of the parable, and the wise have the mind of Christ, for they have come to the same decision as Christ, for they have submitted their wills unto the Holy Spirit’s direction. The formation of the image of Christ in the wise virgins contrasts with the formation of the image of the beast in the foolish virgins. The foolish virgins come to the same decision as the beast, for they became confused upon the test question concerning the correct identification of the antichrist, who is the counterfeit king of the north and the head of modern Rome.
Ny fananganana ny sarin’ilay bibidia no fitsapana farany ho an’ireo virijina ao amin’ny fanoharana, ary ny hendry dia manana ny sain’i Kristy, fa tonga tamin’ilay fanapahan-kevitra mitovy amin’i Kristy izy, satria nampanaiky ny sitrapony ho eo ambany fitarihan’ny Fanahy Masina. Ny fananganana ny sarin’i Kristy ao amin’ireo virijina hendry dia mifanohitra amin’ny fananganana ny sarin’ilay bibidia ao amin’ireo virijina adala. Ireo virijina adala dia tonga amin’ilay fanapahan-kevitra mitovy amin’ilay bibidia, satria very hevitra teo anatrehan’ilay fanontaniana fitsapana momba ny famantarana marina ny antikristy izy, izay ilay mpanjakan’ny avaratra sandoka sy lohan’i Roma maoderina.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Ireo izay manjary very hevitra amin’ny fahazoany ny teny, ka tsy mahita ny hevitry ny antikristy, dia tsy maintsy hametraka ny tenany eo amin’ny lafin’ny antikristy.” Kress Collection, 105.
The foolish virgins in the testing time that is represented as the formation of the image of the beast become confused in their understanding of the Word. Their confusion is premised upon misunderstanding God’s prophetic Word, and failing to see the correct meaning of Modern Rome, they receive strong delusion, come to the same decision as the beast, and advocate the same papal ideas in direct opposition to the Word of God, and place themselves on the side of antichrist.
Ang mga mangmang na dalaga sa panahon ng pagsubok na inilalarawan bilang pagbuo ng larawan ng halimaw ay nalilito sa kanilang pagkaunawa sa Salita. Ang kanilang pagkalito ay nakasalig sa maling pagkaunawa sa makahulang Salita ng Diyos, at sa pagkabigong makita ang wastong kahulugan ng Makabagong Roma, sila’y tumatanggap ng makapangyarihang pagkalinlang, dumarating sa gayunding pagpapasya gaya ng halimaw, at itinataguyod ang gayunding mga ideyang maka-papa sa tuwirang pagsalungat sa Salita ng Diyos, at inilalagay ang kanilang sarili sa panig ng anticristo.
We will continue these thoughts in the next article in this category.
Hohazohantsika ao amin’ny lahatsoratra manaraka ao amin’ity sokajy ity ireo hevitra ireo.