Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Ireo antsoina ho isan’ny iray hetsy sy efatra arivo amby efatra alina dia ankehitriny ao anatin’ny dingana farany amin’ny fisivanana azy, ary io dingana io dia dingam-pitsapana mifototra amin’ny fananganana ny sarin’ny bibidia. Ny dingam-pitsapana dia manomboka amin’ny tranon’Andriamanitra, fa ny fitsarana dia manomboka mandrakariva amin’ny tranon’Andriamanitra; ary aorian’izany dia atrehin’ny ondry aman’osin’Andriamanitra hafa ilay dingam-pitsapana mitovy tanteraka. Angamba ny toetra faminaniana manan-danja indrindra sy lehibe indrindra amin’ny fananganana ny sarin’ny bibidia dia izao: miseho indroa izany, voalohany any Etazonia, avy eo any amin’ny sisa amin’izao tontolo izao. Amin’ny lafiny faminaniana dia midika izany fa ny sarin’ny bibidia eo amin’izao tontolo izao no fisehoana farany amin’ny sarin’ny bibidia; koa noho izany, izay fanoharana rehetra momba ny sarin’ny bibidia izay nialoha ny sarin’ny bibidia teo amin’izao tontolo izao dia aloka fotsiny ihany izay nanondro mialoha ny tena votoatiny.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Nanomboka teo amin’ny tranon’Andriamanitra ny fitsarana tamin’ny 11 Septambra 2001. Io daty io dia efa nasehon’ny tandindon’ny 11 Aogositra 1840, rehefa nidina ilay anjely ao amin’ny Apokalypsy toko faha‑folo, nitondra boky madinika misokatra teny an‑tanany. Rehefa nidina ilay anjely ao amin’ny toko faha‑folo dia nanambara Izy fa efa nanomboka tamin’izay ny fitsarana ny Protestantisma. Izay rehetra hotsarain’Andriamanitra dia ampitandremany mialoha aloha, ary ny fanamafisana ny fomba nampiasain’i Miller tamin’ny famaritana ny fotoana dia nanampy lanja ny kajikajiny momba ny fitsarana mifandray amin’ny Fiavian’i Kristy fanindroany. Efa nanomboka tamin’ny 11 Aogositra 1840 ny fizahan‑toetra ny Protestanta, ary tamin’ny 1844 dia tonga zanakavavin’i Roma ny Protestanta. Ny vanim-potoana 1840 ka hatramin’ny 1844 dia tandindon’ny vanim-potoana manomboka amin’ny 11 Septambra 2001 ka hatramin’ny lalàna Alahady izay ho avy tsy ho ela.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
Ireo vanim-potoana roa ireo dia naseho koa hatramin’ny batisan’i Jesosy, rehefa nidina ny Fanahy Masina, ka hatramin’ny hazo fijaliana. Ireo vanim-potoana telo ireo dia samy naneho mialoha tamin’ireo roapolo amby zato taona izay nomena ny tontolo talohan’ny Safodrano, nitarika ho amin’ny Safodrano. Misy mandrakariva hafatra fampitandremana izay manondro ny fitsarana amin’izany tantara manokana izany. Misy tantara masina koa izay miresaka ity vanim-potoana manokana ity amin’ny andro farany.
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
Nitory nandritra ny roapolo amby zato taona i Noa, dia tonga ny fitsaran’ny safo-drano. Nitory nandritra ny arivo roanjato sy enim-polo andro i Kristy, dia tonga ny fitsaran’ny hazo fijaliana. Nampaherezina ny hafatra fampitandreman’i Jaona Mpanao-batisa tamin’ny batisan’i Kristy, ary avy eo Jesosy dia notarihina ho any an-efitra nandritra ny efapolo andro. Ireo efapolo andro ireo, sy ireo fizahan-toetra telo nanaraka tamin’ny faran’ny efapolo andro, dia mampianatra fa raha vao ampaherezina ny hafatra, araka izay asehon’ny fidinan’ny tandindona masina iray, tahaka ny Fanahy Masina tamin’ny batisany, sy ny fidinan’ireo anjely roa ao amin’ny Apokalypsy toko faha-folo sy faha-valo ambin’ny folo—dia efa manomboka ny fizotry ny fizahan-toetra. Rehefa midina ny tandindona avy amin’Andriamanitra, dia ampaherezina ny hafatry ny fitsarana torina amin’ireo izay lohahevitry ny fitsarana amin’izany fotoana izany, ary ilay antokon’olona tsaraina manokana dia tafiditra ao anatin’ny vanim-potoana voafaritra iray izay mifarana ihany amin’ny fikatonan’ny fotoam-pahasoavany.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Ny andalan’i Jesosy dia mampahafantatra vanim-potoana roa amin’ny fijoroana ho vavolombelona. Ny voalohany dia ny fijoroany ho vavolombelona manokana nandritra ny enimpolo amby roanjato sy arivo andro, avy eo ny fijoroany ho vavolombelona teo anatrehan’ny mpianany nandritra ny enimpolo amby roanjato sy arivo andro hafa indray mandra-pitorahan’izy ireo vato an’i Stefana.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Ary hoy ilay anjely nanao hoe: ‘Ary hanamafy ny fanekena amin’ny maro mandritra ny herinandro iray [fito taona] Izy.’ Nandritra ny fito taona taorian’ny nidiran’ny Mpamonjy tamin’ny asany, dia ny Jiosy indrindra no tokony hitoriana ny filazantsara; telo taona sy tapany tamin’izany dia i Kristy Tenany no nitory; ary taorian’izany dia ny apostoly. ‘Ary eo afovoan’ny herinandro no hampitsaharany ny fanatitra alatsa-drà sy ny fanatitra.’ Daniela 9:27. Tamin’ny lohataonan’ny taona A. D. 31, Kristy, ilay tena fanatitra, dia natolotra teo Kalvary. Ary tamin’izany no triatra nizara roa ny efitra lamba tao amin’ny tempoly, ka naneho fa efa niala ny fahamasinana sy ny hevitra lalina tamin’ny fanompoam-pivavahana momba ny fanatitra. Tonga ny fotoana hampitsaharana ny fanatitra eto an-tany sy ny fanatitra.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Ilay herinandro iray—fito taona—dia nifarana tamin’ny A.D. 34. Ary tamin’ny fitoraham-bato an’i Stefana dia nofatoran’ny Jiosy tamin’ny fomba farany ny fandavany ny filazantsara; ny mpianatra, izay niparitaka noho ny fanenjehana, dia “nandeha nitory ny teny hatraiza hatraiza” (Asa. 8:4); ary vetivety taorian’izany, Saoly, ilay mpanenjika, dia niova fo, ka tonga Paoly, apostoly ho an’ny Jentilisa.” The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Ny taranak’i Noa sy i Kristy ary ny Millerita mbamin’ny iray alina sy efatra hetsy sy efatra arivo dia samy manome porofo momba ny vanim-potoana iray izay itsapana mpihaino voafaritra manokana amin’ny alalan’ny hafatra fampitandremana. Ny fanomezan-kery ny hafatra no manamarika ny fiandohan’ny fotoam-pitsapana, izay miafara amin’ny fikatonan’ny androm-pahasoavan’io mpihaino voafaritra io. Ao amin’ny tsipika ara-paminanian’i Jesosy dia vanim-potoana roa fijoroana ho vavolombelona no voafaritra. Ireo vanim-potoana roa ireo dia manondro mialoha ireo hafatra fampitandremana roa asehon’ilay anjely izay nidina tamin’ny 11 Septambra 2001 ka nahatanteraka ny Apokalypsy 18:1–3, ary narahin’ilay feo faharoa ao amin’ny andininy fahaefatra sy manaraka ao amin’ny toko fahavalo ambin’ny folo.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Koa amin’ny asa farany ho fampitandremana an’izao tontolo izao, dia antso roa samy hafa no atao amin’ireo fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava Babylona, rava, ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany.’ Ary ao amin’ny antso mafy ataon’ny hafatry ny anjely fahatelo dia re ny feo iray avy any an-danitra manao hoe: ‘Mivoaha avy ao aminy, ry oloko.’” Review and Herald, 6 Desambra, 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
Ny vanim-potoana voalohany dia ny fitsarana izay manomboka amin’ny tranon’Andriamanitra, ary avy eo, amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, dia manomboka ny vanim-potoana faharoa amin’ny fitsarana miaraka amin’ny fampitandremana hivoaka avy ao Babylona. Ny tsipik’i Kristy hatramin’ny batisany ka hatramin’ny hazo fijaliana dia maneho ny vanim-potoana manomboka ny 11 Septambra 2001 ka hatramin’ny lalàn’ny Alahady any Etazonia, ary ny vanim-potoana manomboka amin’ny lalàn’ny Alahady any Etazonia ka hatramin’ilay fotoana anerenana ny firenena rehetra hanaiky ny Alahady ho Andro Maneran-tany ho amin’ny Fivavahana dia ilay vanim-potoana mifarana rehefa manaiky ny firenena farany indrindra.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Ny fe-potoana dia manomboka amin’ny lalàna Alahady any Etazonia ary mifarana rehefa miankohoka eo anatrehan’ny fahefan’ny papa ny firenena farany. Ny fiandohan’ny fe-potoana faharoa no manamarika ny fiafaran’ny fe-potoana voalohany, ary samy manana lalàna Alahady izy roa tonta, izay efa voatandindona mialoha tao amin’ny fijoroana vavolombelon’i Roma. Ny lalàna Alahady voalohany tamin’ny taona 321 dia natsangana tamin’ny alalan’ny fahefan’i Roma mpanompo sampy. Ny lalàna Alahady izay natsangana tamin’ny alalan’ny fahefan’ny fiangonana papaly dia asehon’ny taona 538. Ny lalàna Alahady any Etazonia dia 321, ary ny lalàna Alahady ampiharina amin’ilay firenena farany dia 538. Ny lalàna Alahady any Etazonia no manamarika ny fahatongavan’ny hafatra fampitandremana izay avy eo torìna amin’ny alalan’ilay faneva izay natsangan’ireo voaroaka amin’ny Isiraely.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Ang panandang iyon ay ang taong 321, at ito ang nagmamarka sa pasimula ng panahon ng pagsubok sa bawat bansa hinggil sa usapin ng Linggo. Nagtatapos ang panahong iyon kapag ang huling bansa ay yumukod sa Roma, at ang pangyayaring iyon ay inilarawan nang patiunang-tipa ng pananda ng taong 538. Ang panahon mula 321 hanggang 538 ay tinipahan ng panahon mula sa krus hanggang sa pagbato kay Esteban. Samantalang binabato si Esteban, nakita niya si Cristo na nakatayo sa makalangit na santuwaryo, na tumitipa sa panahong si Miguel ay tatayo sa katapusan ng palugit ng biyaya ng sangkatauhan.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
Ny 11 Septambra 2001 dia manamarika ny fahatongavan’ilay fampitandremana ao amin’ireo andininy telo voalohany amin’ny toko fahavalo ambin’ny folo, ary voamariky ny faminaniana nambaran’ilay mpaminanivavy Ellen White izany, izay nilaza fa rehefa haetrin’ny fikasihan’Andriamanitra ireo trano lehibe ao New York City, dia ho tanteraka ireo andininy telo ireo indrindra. Voamariky ny Patriot Act koa izany, izay famantarana ho an’izay vonona hahita; fa ny foto-kevitry ny lalàna anglisy izay milaza fa tsy manan-tsiny ny olona iray mandra-pahaporofo ny helony, dia nafindra toerana ho an’ny lalàna romana, izay milaza fa meloka ny olona iray mandra-pahaporofo ny tsy maha-meloka azy.
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
Ny Patriot Act no nanamarika ny fiandohan’ny fitsarana ho an’ny Advantista Mitandrina ny Andro Fahafito Laodiseana. Izany vanim-potoana izany dia mifarana amin’ny lalàna Alahady any Etazonia. Ireo Advantista Mitandrina ny Andro Fahafito Laodiseana izay mahavita mandalo amim-pahombiazana amin’izany vanim-potoanan’ny fanivanana izany, dia avy eo no hanome ny hafatry ny fampitandremana ao amin’ny andininy fahefatra amin’ny toko faha-valo ambin’ny folo, izay mifarana amin’ilay firenena farany miankohoka amin’i Roma. Izany vanim-potoana izany dia manomboka amin’ny lalàna Alahady any Etazonia ary mifarana amin’ny lalàna Alahady farany.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
Raha tsy takatsika tsara ny zava-misy fa misy sary roa ho an’ilay bibidia izay fantatra amin’ny alalan’ny vavolombelona mihoatra ny roa, dia ho diso ny fahazoantsika ny asa asehon’ireo andininy telo voalohany ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, izay nanomboka tamin’ny taona 2001, sy ny asa izay manomboka ao amin’ny andininy faha-efatra amin’ny toko faha-valo ambin’ny folo.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Rehefa ampiasaintsika ny famantarana mivantana nataon-dRahavavy White ny amin’ilay anjelin’ny Apokalypsy toko fahavalo ambin’ny folo izay nidina tamin’ny taona 1888, sy ny fametrahany an’ilay anjely iray ihany ao amin’ny filaza ho avy, dia hitantsika fa ny taona 1888 dia tandindon’ny taona 2001. Ilay anjelin’ny Apokalypsy, izay manazava ny tany amin’ny voninahiny, dia nidina tamin’ny fivoriana tao Minneapolis tamin’ny taona 1888, ary nanao izany indray koa rehefa nirodana ireo trano lehibe tao New York City.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Ny vanim-potoanan’ny batisan’i Kristy ka hatramin’ny hazo fijaliana, ary ny vanim-potoana nanomboka ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, ary ny vanim-potoanan’ny roapolo amby zato taona an’i Noa, dia manome vavolombelona telo momba ny vanim-potoanan’ny fitsarana. Ny taona 1888 dia manome vavolombelona ny amin’ny fisehoan’ny fikomiana izay voarakitra tao amin’ny fivoriana tany Minneapolis, ary i Noa dia manondro ny fanesorana ny Fanahy Masina tamin’ireo izay nandà ny hafatra. Ny fikomian’ny olona talohan’ny Safodrano, ary koa ny fikomian’ny mpitondra ny fiangonana tamin’ny taona 1888, dia samy mifanaraka amin’ny tantaran’i Kora, Datana ary Abirama ao amin’ny tantaran’i Mosesy, izay nolazain’ilay anjely tamin’i Rahavavy White fa averina any Minneapolis.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Hatramin’ny Patriot Act ka hatramin’ny lalàna alahady any Etazonia no maneho ny fotoam-pitsapana ho an’ny Advantista Mitandrina ny Andro Fahafito Laodiseana. Ny fikomiana manohitra ny hafatry ny fampitandremana izay manambara ny fitsarana azy ireo no mampiseho ny fanesorana ny Fanahy Masina, ary noho izany dia ny fandatsahana fahadisoam-piheverana mahery amin’ireo virijina adala ratsy fanahy amin’izany tantara izany. Ny ivon’ny fikomiana dia ilay iraka voafidy, araka ny asehon’i Noa, Mosesy, Loholona Jones sy Waggoner, ary mazava ho azy, Rahavavy White. Ny fikomiana manohitra ny hafatra fampitandremana sy ny iraka amin’izany tantara izany dia miorina amin’ny “menaka” ao amin’ny tantaran’ny fanoharana momba ireo virijina folo.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Ireo izay mitondra ny hafatra fampitandremana dia manao izany satria manana “solika” izy ireo, ary io “solika” io ihany koa no hafatra fampitandremana. Koa ny fanavahana ireo sokajy roa ireo dia vokatry ny fampiharana marina ireo fitsipiky ny fanazavana ara-paminaniana izay neken’ireo tao amin’ny hetsiky ny anjely voalohany sy faharoa, aseho ho fitsipiky ny fanazavana nataon’i Miller, ary koa ireo fitsipiky ny fanazavana ara-paminaniana neken’ny hetsiky ny anjely fahatelo.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic Word.
Ny fizahan-toetra izay aseho ho “fananganana ny sarin’ilay bibidia” dia tsy maintsy ho fizahan-toetra mifandray amin’ny fomba ananganana ny sarin’ilay bibidia ao amin’ny Tenin’Andriamanitra ara-paminaniana.
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
Avy amin’ny Patriot Act tamin’ny 2001, izay nalain’ny Blair Bill tamin’ny 1888 ho tandindona, izay nalain’ny Fanambarana ny Fahaleovantena tamin’ny 1776 ho tandindona, izay nalain’ny batisan’i Kristy ho tandindona, izay naneho an’i Aogositra 11, 1840 ho tandindona, dia samy manohana ny fahamarinana fa ny fizotran’ny fitsarana amin’ny fotoam-pisedrana dia manomboka amin’ny hafatra fampitandremana omena hery, izay tsy maintsy raisina avy eo an-tànan’ilay anjely ary avy eo hohanina.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Ny fampianarana ara-paminaniana izay mamantatra an’i Etazonia ho ilay “mpandroba ny firenenao” dia mampifangaro hevitra maromaro amin’ny lojikany, ary matetika ireo hevitra ireo no porofo mivantana indrindra amin’ny fanorenana ireo singa momba ny fiforonan’ny sarin’ilay bibidia. Fomba iray hanehoana ny maha-ara-paminaniana ity fitsapana ity ny fampiasana ireo fitsipika fototra momba ny faminaniana mba hanaporofoana fahamarinana iray izay tsy azo takarina raha tsy ekena i Roma ho tandindona asehon’ilay “mpandroba ny firenenao.”
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Ity fanoharana ity dia nalaina avy amin’ireo tsipika dimy ara-tantara ao anatin’ny Advantisma, izay nisy fifandirana momba an’i Roma amin’ny maha-tandindona azy. Ankehitriny isika dia ao amin’ny tantara farany, na fahenina, amin’ireo tantara nisy fifandirana ireo, ary ny fifandirana ankehitriny dia mitovy tanteraka amin’ilay fifandirana aseho eo amin’ny tabilao 1843.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
Mora hita izany fahamarinana izany raha ampiharinao araka ny tokony ho izy ny fitsipika ara-paminaniana. Ny fitsipika ara-paminaniana iray izay mila ampiasaina dia izao: ny tandindona dia manana heviny mihoatra ny iray, ary ny hevitra ampiasainy ao anatin’ny andalan-teny iray dia tsy maintsy faritan’ilay andalan-teny ihany. Ny mpanjaka syriana, Antiochus III Magnus, no nanatanteraka ilay ady ao amin’ny andininy faha-folo amin’ny toko faha-iraika ambin’ny folo ao amin’i Daniela, ary izy no nanatanteraka ny adin’i Raphia ao amin’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo, ary izy no nanatanteraka ny adin’i Panium ao amin’ny andininy faha-dimy ambin’ny folo. Ny fifanolanana Millerita izay naseho teo amin’ny tabilao 1843 dia ny hoe ny fomba fijery protestanta diso dia nilaza fa Antiochus Epiphanes no “mpandroba,” sady mbola nihazona ihany koa ny fahamarinana fa ny “mpandroba” dia tandindon’i Roma.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo dia tanteraka voalohany tao amin’ny tantaran’i Antiochus III Magnus; koa ireo andininy ireo, mbamin’ny fiverenan’izany ara-tantara izay nanaraka ireo andininy ireo, dia manome vavolombelona roa ny amin’ny fahatanterahan’ireo andininy ireo amin’ny andro farany; fa ny mpaminany rehetra dia niresaka mivantana kokoa ny amin’ny andro farany noho ny andro izay niainany.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Miaraka amin’izany fitsipika efa naorina izany momba ny toerana tokony hampiharana ny fijoroan’ny mpaminany, dia ananantsika koa i Sister White izay nanoratra mivantana hoe: “betsaka amin’ny tantara izay efa nitranga ho fahatanterahan’ity faminaniana ity [Daniela toko faha iraika ambin’ny folo] no haverina indray.” Antiochus III Magnus dia maneho an’i Etazonia amin’ny maha-tafika solonten’i Roma papaly azy. Ny Protestanta dia nilaza fa ny jiolahy dia nanondro mialoha Antiochus iray hafa, raha ny Millerita kosa nahalala fa Roma izany. Amin’izao fotoana izao, ny lafiny iray dia mamantatra an’i Etazonia ho ireo jiolahy, ary ny lafiny iray hafa kosa mifikitra amin’ny fahamarinana fototra.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Raha marina ny fitsipika izay manambara fa manana heviny mihoatra ny iray ny tandindona, ary ny heviny dia tokony hiorina amin’ny tontolon-kevitra ampiasana azy, dia ny famantarana an’i Etazonia ho ireo jiolahy dia mifanandrify amin’ny famantaran’ny Protestanta an’i Antiochus ho ireo jiolahy; kanefa ankehitriny i Antiochus dia tandindon’i Etazonia amin’ny andro farany.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Ny tontolon’ity andalan-teny ity dia miresaka mivantana ny fanontaniana hoe hery inona no manandra-tena mba hampiorina ny fahitana; koa ara-drariny ny manasongadina io zava-misy io. Ara-drariny izany noho ny fijoroana vavolombelona maro, satria ireo tsipika ara-tantara hafa amin’ny adihevitra mikasika an’i Roma amin’ny maha-tandindona azy dia samy manondro io zava-misy io ihany. Izany zava-misy izany dia izao: ireo izay eo amin’ny lafy diso amin’ilay raharaha dia mametraka hatrany an’i Etazonia eo amin’ny toeran’i Roma. Nefa raha tsy vonona hanaiky ianao fa manana heviny mihoatra ny iray ny tandindona, na raha mino izany ianao nefa tsy mbola ampy fahazarana ka tsy manana finoana feno amin’izany fitsipika izany, dia ho saika tsy ho hainao ny hanaraka ny lojika izay hampiharina ankehitriny.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Ny fahefana rehetra manana tandroka roa dia maneho an’i Etazonia amin’ny andro farany. Frantsa no ilay fahefana roa sosona asehon’i Sodoma sy Egypta. Ny finoana silamo koa dia tandindon’i Etazonia, fa i Etazonia no mpaminany sandoka eo amin’ny fifandraisany amin’ny fahefan’ny papa, izay i Jezebela. I Etazonia dia i Salome eo ambany fanapahan’i Herodiasa. Balaama koa dia tandindon’ny mpaminany sandoka, na dia sarotra kokoa noho ny hoe mpaminany sandoka fotsiny aza ny tantarany.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Ny faminanian’i Balama, izay voasoratra rehefa avy nitso-drano an’i Isiraely intelo izy, dia mifandray amin’ny silamo amin’ny fomba samihafa. Ny ampondra dia tandindon’ny silamo, ary tsy azo esorina amin’ny tantaran’i Balama ilay ampondra niteny. Ireo olon-kendry avy tany atsinanana, izay tonga hivavaka amin’i Jesosy zaza, dia notarihin’ny faminanian’i Balama. Ny silamo, ao amin’ireo loza telo ao amin’ny Apokalypsy toko faha-sivy, dia maneho an’i Mohammeda, ilay mpaminany sandoka.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Raha takatrareo fa mihoatra ny hevitra iray ny tandindona, dia tsy isalasalana fa ho takatrareo koa fa zava-misy maro no tena manan-danja tokoa ka aseho amin’ny alalan’ny tandindona samihafa. Ilay tandindona izay mametraka ny fahitana dia tandindon’i Roma, ary noho izany dia miharihary fa i Roma no ho lohahevitra lehibe manerana ny faminanian’ny Baiboly. Ny iray amin’ireo tandindona mahazatra sy efa miorina tsara momba an’i Roma dia ny mpanjakan’ny avaratra ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ilay mpanjakan’ny avaratra izay tonga amin’ny farany nefa tsy misy hanampy azy dia ny fahefana papaly, ny fiangonana romana, ny papa any Roma, ilay lehilahin’ny ota.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
Tamin’ny adihevitra nataon’i Uriah Smith dia nambara fa i Frantsa no mpanjakan’ny avaratra ao amin’ny andininy faha-enina amby telopolo, ary i Torkia no mpanjakan’ny avaratra ao amin’ny andininy faha-efapolo. Samy tandindon’i Etazonia i Frantsa sy i Torkia ao anatin’ny toe-javatra samihafa, nefa tahaka ireo Protestanta, ary tahaka izany koa amin’izao andro izao, tao amin’ny adiheviny dia nolavin’i Smith ny fahamarinana fa ny mpanjakan’ny avaratra dia tandindon’i Roma maoderina, ka nilazany fa ny tandindon’i Roma dia nasehon’ny tandindon’i Etazonia tao amin’ny firenen’i Frantsa, ary indray koa fa ny tandindon’i Roma dia tandindon’i Etazonia araka ny nanehoana izany tao amin’ny firenen’i Torkia.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Ny sehatra iresahana ankehitriny dia ahitana tsipika telo: ny tantaran’ny Millerita, ny tantaran’i Uriah Smith, ary ny eto sy ankehitriny. Ao amin’ireo fanoharana ireo tsirairay avy dia misy fifanolanana momba ny tandindon’i Roma, izay ampiharina amin’ny fomba diso noho ny tsy fahatakarana an’i Roma ho tandindon’i Etazonia.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Ny adihevitra mikasika ny “fanatitra isan’andro” ao amin’ny bokin’i Daniela dia manohana io fanamafisana io ihany, dia ny fanoherana ny fahamarinana momba ny tandindon’i Roma, na dia misy aza lafin-javatra manan-danja sasantsasany ao amin’ity tantara ity.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
Ny lojikan’ny modely ara-paminanian’i Uriah Smith dia nitarika ireo mpanaraka azy hampihatra amin’ny fomba diso ny loza fahenina ao amin’ny toko faha-enina ambin’ny folo amin’ny Apokalypsy. Ny olana lehibe iray tamin’ny fampiharan’i Smith ny toko faha-enina ambin’ny folo, ankoatra ny fiezahany hampihatra ny zavatra rehetra ara-bakiteny, amin’ny vanim-potoana iray izay tokony hampiharana ny zavatra rehetra ara-panahy, dia ny tsy fahafahany mahita ny rafitra manokana amin’ilay firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka. Amin’ny fanoloany ny tena hevitry ny tandindona amin’ny hevitra avy amin’ny fandikana manokana, ny lojikan’i Smith dia manakana ny fahafahana hamantatra ny fomba iorenan’ilay firaisana telo sosona, ary ny fomba iorenany no “fitsapana lehibe ho an’ny vahoakan’Andriamanitra izay hamaritana ny famonjena mandrakizainy.”
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
Ny fampiharana diso ny tandindon’i Roma dia ezaka ataon’i Satana mba hisakanana ny vahoakan’Andriamanitra amin’ny andro farany tsy hahita, tsy i Roma maoderina ihany, fa koa ny fomba iorenan’i Roma maoderina. Ny filàna hamantarana ireo toetra ara-paminaniana mifandray amin’ny fiarahan’ny Firenena Mikambana, ny fahefana papa ary i Etazonia dia mitondra voka-dratsy mandrakizay.
In the book of Daniel, there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied 2 Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in 2 Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
Ao amin’ny bokin’i Daniela dia misy fizahan-toetra manokana izay manasongadina ny maha-zava-dehibe ny fanekena ny fifandraisan’ireo hery telo ireo, ary misy fizahan-toetra manokana iray hafa koa izay manasongadina ireo teboka ireo ihany ao amin’ny bokin’ny Apokalypsy. “Ny isan’andro” ao amin’ny bokin’i Daniela dia noheverin’i William Miller ho Roma jentilisa, raha nandinika ny 2 Tesaloniana izy. Takatr’i Miller avy amin’ny famaritana ny fifandraisana ara-paminaniana eo amin’i Roma jentilisa sy i Roma papa ao amin’ny 2 Tesaloniana fa ny teny hoe “isan’andro” dia tandindon’i Roma jentilisa, ary noho izany ny fahavetavetan’ny fandravana dia ho i Roma papa.
The point we are underscoring though is that in 2 Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Ny hevi-dehibe izay asongadintsika anefa dia izao: ao amin’ny 2 Tesaloniana, ny fifandraisana misy eo amin’i Roma jentilisa sy Roma papaly dia apetraka ao anatin’ny toe-javatra iray izay mampianatra fa rehefa, ary raha, tsy takatrao ny fifandraisan’ireo fahefana roa ireo, dia mandray fampiviliana mahery ianao ka very mandrakizay.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in 2 Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Ity no fampitandremana mitovy amin’ny loza fahenina, izay tsy ny dragona ihany, izay i Roma jentilisa ao amin’ny 2 Tesaloniana, ary ny bibidia, izay “ilay lehilahin’ny ota” ao amin’io andalan-teny io, fa ao amin’ny toko fahenina ambin’ny folo koa dia misy ny mpaminany sandoka. Manasongadina ny maha-zava-dehibe ny fanekena ny fifandraisan’ireo fahefana mandrafitra ny firaisana telo sosona an’i Roma maoderina io andalan-teny io, izay Babylona maoderina koa.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
Ny adihevitra momba ny “isan’andro” dia miresaka io adihevitra io ihany indrindra amin’ny andro farany, nefa manitatra ny famantarana izany adihevitra izany amin’ny fanampiana ny maha-zava-dehibe ny fahatakarana ny fifandraisan’ireo hery telo izay mandrafitra an’i Roma maoderina. Ny mandà tsy hahita izany fahamarinana izany dia fanomezan-toky fa fitaka mahery no ho valisoanao.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
Ao anatin’izao adihevitra ankehitriny izao, ireo izay milaza fa i Etazonia no jiolahy dia toa tsy mahavita akory manaiky hahatakatra ny antony maha-zava-dehibe ny hoe i Etazonia dia aseho miverimberina ho eo ambanin’ny fahefan’ny papaly, fa tsy ho ilay fahefana papaly mihitsy. Ny fahatsapan-tena fototra iombonana dia manaiky fa ilay fahefana izay mifehy ny fifandraisana eo amin’ny politika, ny tantara, ny fanambadiana ary ny faminanian’ny Baiboly no heverina ho loha; ary ny loha no manandra-tena mba hampiorina ny fahitana, ary avy eo dia lavo.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
Ny lojika izay mamantatra an’i Etazonia ho ireo jiolahy, dia tsy mahay mampihatra ny tantara izay naseho an-tsary ka tatỳ aoriana tanteraka, hatramin’ny 321 ka hatramin’ny 538. Tsy maintsy mianjera miala aloha ny tandindon’i Etazonia vao haseho ny “lehilahin’ny ota”. Ny “lehilahin’ny ota” dia haseho indray amin’ny andro farany, ary alohan’ny hisehoany dia tsy maintsy mianjera miala aloha i Etazonia.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
Ang batas ng Linggo sa Estados Unidos ay hindi tumutukoy sa Estados Unidos bilang Makabagong Roma; sa halip, ipinakikilala nito na dumating na ang pambansang kapahamakan, at na ang Estados Unidos ay ganap nang nahiwalay sa katuwiran. Ang Makabagong Roma na nahahayag kapag ang Estados Unidos ay tumatalikod sa batas ng Linggo ay ang kapangyarihang papal, na noon at doon ay katatapos lamang lupigin ang kaniyang kakampi, ang bulaang propeta.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from 2 Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
“Ny isan’andro” ao amin’ny bokin’i Daniela sy ny fifandraisany amin’ny hafatr’i William Miller, ary ny maha-zava-dehibe ny nahazoan’i Miller ny fahalalany avy ao amin’ny 2 Tesaloniana toko faharoa, ary ny fampitandremana mba hitandremana ny fitafianareo ao amin’ny loza fahenina, dia samy manondro singa avy amin’ireo fifanandrinana ireo izay miresaka olana ankehitriny.
The warning of 2 Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
Ny fampitandremana ao amin’ny 2 Tesaloniana toko faharoa momba ny andro farany dia mikasika antokon’olona iray izay mamantatra an’i Etazonia ho tandindona, nefa mandà tsy hotarihin’ny fahazavana izay miresaka ny fifandraisan’i Etazonia amin’i Roma papaly. Amin’ny fanaovana izany dia hahita ny fifandraisan’i Roma papaly sy Etazonia ihany izy ireo, fa koa ny Firenena Mikambana, dia ilay herin’ny dragona ao amin’ny Apokalypsy toko fahenina ambin’ny folo.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic Word in its elaboration of the relationship of these three powers in the last days.
Tahaka an’i Uriah Smith, A.G. Daniells ary W.W. Prescott, izay nolazain’i Rahavavy White fa tsy mahay mandinika avy amin’ny antony mankany amin’ny vokany, dia toy izany koa ireo izay mandà tsy hotarihin’ny fitarihan’ny Tenin’Andriamanitra ara-paminaniana amin’ny fanazavany ny fifandraisan’ireo fahefana telo ireo amin’ny andro farany.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in 2 Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristics of the United States that would expose their erroneous concept, and possibly bring them to the light.
Toy ny voalohany sy ny ankehitriny ary ny adihevitra momba an’i Uriah Smith, ny adihevitra mikasika ny fifandraisan’ireo hery telo araka ny aseho ao amin’ny 2 Tesaloniana sy ny loza fahenina dia mampiseho fandikana manokana izay manondro an’i Etazonia, nefa mandà tsy hahita toetra ara-paminaniana sasany momba an’i Etazonia izay hampiharihary ny hevitra disony, ary mety hitondra azy ireo ho amin’ny mazava.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
Taorian’ny 11 Septambra 2001 dia nipoitra ny adihevitra momba ireo bibikely efatra ao amin’i Joela. Ny marina dia hoe ireo bibikely ireo dia naneho fihenan’ny toe-panahy miandalana tao amin’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana tamin’ny alalan’ny fampidirana ny teôlôjia katolika sy protestanta nihemotra tamin’ny finoana. Ary indray, ny fampiharana marina ireo bibikely efatra dia i Roma, saingy ny fandikana manokana dia nilaza fa ny finoana silamo izany, izay tandindon’ny mpaminany sandoka, ary noho izany dia tandindon’i Etazonia. Tsipika mifanindry amin’ny tsipika, ireo adihevitra avy amin’ny tantaran’ny Advanta izay vao noresahintsika dia samy miteny ny fahamarinana iray ihany.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Ny lafy diso, araka ny vavolombelona efatra, dia manondro ny Etazonia ho ireo jiolahy; ary araka ny vavolombelona roa kosa, diso ny fahatakaran’ny lafy diso ny Etazonia amin’ny maha-tandindona azy. Ireo kandidàn’Andriamanitra amin’ny andro farany izay tokony ho isan’ny iray hetsy sy efatra alina amby efatra arivo dia eo anatin’ny fizahan-toetra ara-paminaniana ankehitriny. Tsy fizahan-toetra tanterahina amin’ny fandatsahana ny vatonareo fotsiny ho an’ity lafy ity na iry lafy iry izany. Fizahan-toetra izay tsy azo andehanana marina araka ny tokony ho izy izany raha tsy ampiharina amim-pahitsiana ireo fitsipika ara-paminaniana. Mba hampahafantaran’ny Liona avy amin’ny firenen’i Joda ny olony amin’ny andro farany fa tsy mandalina lalina ampy izy ireo, dia navelany hampidirina ireo hevi-diso.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Ny fisian’ny heresia nipoitra tao anatin’ity hetsika ity dia manambara fa malemy noho izay tokony ho izy ny fahaizantsika manokana momba ny fitsipiky ny fandikana ara-paminaniana. Roma no mametraka ny fahitana, ary ny fahitana ny andro farany dia ny fiakarana sy ny fianjerana farany an’ny mpanjakan’ny avaratra. Io “mpanjaka” io dia ilay “lehilahin’ny ota” ihany koa, ary ilay “lehilahin’ny ota” dia ilay “zava-miafin’ny tsi-fahamarinana”, ary ilay “ratsy fanahy” koa. Izy no antikristy, aseho ho tandindon’ny “jiolahin’ny vahoakanao” izy, ary izy no “loha” an’i Roma ankehitriny.
“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. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ireo izay very hevitra amin’ny fahazoany ny teny, izay tsy mahita ny hevitry ny antikristy, dia hametraka ny tenany tokoa eo anilan’ny antikristy. Tsy misy andro intsony ho antsika hifangaro amin’izao tontolo izao. Daniela dia mijoro amin’ny anjarany sy amin’ny toerany. Ny faminanian’i Daniela sy i Jaona dia tsy maintsy ho azo. Mifanazava izy ireo. Omeny an’izao tontolo izao ny fahamarinana izay tokony ho takatry ny olona rehetra. Ireo faminaniana ireo dia natao ho vavolombelona eto amin’izao tontolo izao. Amin’ny fahatanterahany amin’izao andro farany izao dia hanazava ny tenany izy.” Kress Collection, 105.