And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:1–17.
Ary nisy fahagagana hafa koa niseho tany an-danitra; ary indro, dragona lehibe mena, nanana loha fito sy tandroka folo, ary satroboninahitra fito teo amin’ny lohany. Ary ny rambony dia nitarika ny ampahatelon’ny kintan’ny lanitra ka nanipy azy tamin’ny tany; ary ny dragona nijoro teo anoloan’ilay vehivavy izay efa hiteraka, mba handrapaka ny zanany raha vao teraka izany. Ary izy niteraka zazalahy, izay hanjaka amin’ny firenena rehetra amin’ny tehim-by; ary ny zanany dia nakarina ho any amin’Andriamanitra sy ho eo amin’ny seza fiandrianany. Ary ravehivavy nandositra nankany an-efitra, izay ananany fitoerana voaomana avy amin’Andriamanitra, mba hovelomina any mandritra ny arivo amby roanjato sy enim-polo andro. Ary nisy ady tany an-danitra: Mikaela sy ny anjeliny niady tamin’ny dragona; ary ny dragona koa niady mbamin’ny anjeliny, nefa tsy naharesy izy; ary tsy nisy fitoerana ho azy intsony hita tany an-danitra. Ary noroahina ilay dragona lehibe, dia ilay menarana fahiny, antsoina hoe devoly sy Satana, izay mamitaka izao tontolo izao rehetra izao; noroahina ho amin’ny tany izy, ary niara-noroahina taminy koa ny anjeliny. Ary nandre feo mahery aho nilaza tany an-danitra hoe: Tonga ankehitriny ny famonjena sy ny hery sy ny fanjakan’Andriamanitsika ary ny fahefan’ny Kristiny; fa nazera ilay mpiampanga ny rahalahintsika, izay niampanga azy teo anatrehan’Andriamanitsika andro aman’alina. Ary izy ireo naharesy azy noho ny ran’ny Zanak’ondry sy noho ny tenin’ny fijoroany ho vavolombelona; ary tsy tia ny ainy izy hatramin’ny fahafatesana. Koa mifalia, ianareo lanitra sy izay monina ao aminy. Lozan’ny mponina etỳ an-tany sy any an-dranomasina! fa nidina ho any aminareo ny devoly, sady manana fahatezerana lehibe, satria fantany fa kely sisa ny androny. Ary rehefa hitan’ny dragona fa noroahina ho amin’ny tany izy, dia nanenjika ilay vehivavy izay niteraka ilay zazalahy. Ary nomena elatra roa an’ny voromahery lehibe ravehivavy, mba hanidinany ho any an-efitra, ho any amin’ny fitoerany, izay amelomana azy mandritra ny andro iray sy andro roa ary antsasaky ny andro, lavitry ny tavan’ny menarana. Ary ilay menarana namoaka rano avy tamin’ny vavany tahaka ny riaka nanenjika ilay vehivavy, mba hotondrahiny ho lasan’ny riaka izy. Fa ny tany namonjy ilay vehivavy, ary ny tany nisokatra ny vavany ka nitelina ilay riaka izay naloaky ny dragona avy tamin’ny vavany. Ary tezitra tamin’ilay vehivavy ny dragona, ka lasa nandeha hiady tamin’ny sisa tamin’ny taranany, dia ireo izay mitandrina ny didin’Andriamanitra sy manana ny fijoroana ho vavolombelon’i Jesosy Kristy. Apokalypsy 12:1–17.
The first battle in the great controversy between Christ and Satan, began in the third heaven with Lucifer’s rebellion, and that first battle typifies the last battle in the first heaven. There is more warfare, for at the end of the thousand-year millennium, Satan is loosed for a little season, and mounts an attack against Jerusalem, but that battle has no possibility of victory. The battle in the third heaven at the beginning, which represents the battle in the first heaven at the end, was carried out while probation was open.
Ny ady voalohany tao amin’ilay fifanandrinana lehibe teo amin’i Kristy sy Satana dia nanomboka tany amin’ny lanitra fahatelo tamin’ny fikomian’i Losifera, ary io ady voalohany io no tandindon’ny ady farany any amin’ny lanitra voalohany. Mbola misy ady hafa koa, satria amin’ny faran’ilay arivo taona dia hovahana vetivety Satana, ka hanafika an’i Jerosalema; nefa tsy misy akory fahafahana hahazoany fandresena izany ady izany. Ilay ady tany amin’ny lanitra fahatelo tany am-piandohana, izay maneho ny ady any amin’ny lanitra voalohany any amin’ny farany, dia notanterahina fony mbola nisokatra ny fotoam-pahasoavana.
The “woman” that is pregnant with child, represents God’s church throughout history, and in the history of Christ she was about to give birth to the man child Jesus. In the last days, she gives birth to twins. Just before the Sunday law she births the one hundred and forty-four thousand, of Revelation seven, and at the Sunday law she begins the travail of birthing the great multitude of Revelation seven. Her twins are not identical, but they are twins, and the first born is Elijah and the younger son is Moses.
Ny “vehivavy” bevohoka dia maneho ny fiangonan’Andriamanitra manerana ny tantara; ary teo amin’ny tantaran’i Kristy dia efa hiteraka ilay zazalahy, dia Jesosy, izy. Amin’ny andro farany dia miteraka kambana izy. Vetivety mialoha ny lalàn’ny Alahady dia miteraka ny iray hetsy sy efatra arivo amby efatra alina, ao amin’ny Apokalypsy fito, izy; ary eo amin’ny lalàn’ny Alahady dia manomboka ny fahorian’ny fiterahana ny vahoaka betsaka ao amin’ny Apokalypsy fito izy. Tsy mitovy endrika ny kambanany, nefa kambana ihany izy ireo; ary Elia no lahimatoa, ary Mosesy no zanaka faralahy.
In the beginning of spiritual Israel, the dragon of pagan Rome was waiting to devour the man child Jesus, and the dragon of modern Rome is now waiting to devour the man child of the one hundred and forty-four thousand. As pagan Rome persecuted the early Christian church, modern Rome will repeat the persecution during the Sunday law crisis. In the early Christian church, the woman fled into the wilderness for twelve hundred and sixty literal years, and the persecution of the Sunday law crisis is symbolized by the forty-two months of Revelation thirteen and verse five. In the wilderness God’s people have a place prepared for them where they are fed and nourished.
Tamin’ny fiandohan’ny Isiraely ara-panahy, ilay dragona, dia i Roma jentilisa, no niandry handrapaka an’i Jesosy zaza-lahy; ary ilay dragon’i Roma maoderina kosa ankehitriny no miandry handrapaka ilay zaza-lahy an’ny iray hetsy sy efatra amby efa-polo sy arivo. Tahaka ny nanenjehan’i Roma jentilisa ny fiangonana kristiana voalohany, dia haverin’i Roma maoderina izany fanenjehana izany mandritra ny krizin’ny lalàna alahady. Tao amin’ny fiangonana kristiana voalohany, ilay vehivavy dia nandositra nankany an-efitra nandritra ny arivo sy roanjato sy enim-polo taona ara-bakiteny, ary ny fanenjehana amin’ny krizin’ny lalàna alahady dia asehon’ny tandindon’ny roa amby efa-polo volana ao amin’ny Apokalypsy toko fahatelo ambin’ny folo andininy fahadimy. Any an-efitra no ananan’ny olon’Andriamanitra toerana voaomana ho azy, izay amahanana sy anomezana sakafo azy.
In Revelation chapter eight, and verse thirteen, the last three trumpets are identified as three woes. The woes in Revelation represent the trumpet judgments of Islam against the powers that pass Sunday laws. In the warfare that is illustrated in chapter twelve, the role of Islam is identified when it states, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.” The persecution that Jezebel accomplishes through her apostate husband Ahab, is directed at the “earth” beast and the “sea” beast.
Ao amin’ny Apokalypsy toko faha-valo, andininy faha-telo ambin’ny folo, dia faritana ho loza telo ireo trompetra telo farany. Ny loza ao amin’ny Apokalypsy dia maneho ireo fitsarana amin’ny alalan’ny trompetra ataon’ny Silamo manohitra ireo fahefana izay mampandany lalàna Alahady. Ao amin’ilay ady aseho ao amin’ny toko faha-roa ambin’ny folo, dia voatondro ny anjara asan’ny Silamo rehefa milaza hoe: “Loza ho an’ny mponina ambonin’ny tany sy ny ranomasina! fa nidina ho atỳ aminareo ny devoly, sady manana fahatezerana lehibe, satria fantany fa kely sisa ny androny.” Ny fanenjehana izay tanterahin’i Jezebela amin’ny alalan’i Ahaba vadiny mpivadi-pinoana dia tarihina amin’ilay bibidia “amin’ny tany” sy ilay bibidia “amin’ny ranomasina.”
The movement of the mighty angel of Revelation eighteen, as with every reform movement, has four primary waymarks that lead to and include the judgment. For the movement of the first angel, those four waymarks were August 11, 1840, the first disappointment in the Spring of 1843, the arrival of the message of the Midnight Cry August 12 through 17 in 1844, and the opening of the judgment on October 22, 1844. Each of those four waymarks possessed the same overlying theme of “time.” August 11, 1840, was a fulfillment of the time prophecy of Revelation chapter nine, and verse fifteen. The first disappointment of 1843, represented a failed prediction of time. The Midnight Cry message was the correction of the previously failed prediction of time, and October 22, 1844, was the fulfillment of the predicted time of the message of the Midnight Cry.
Ny hetsiky ny anjely mahery ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo, tahaka ny amin’ny hetsika fanavaozana rehetra, dia manana mari‑dalana efatra lehibe izay mitondra mankany amin’ny fitsarana sady ahitana azy ao anatiny. Ho an’ny hetsiky ny anjely voalohany, ireo mari‑dalana efatra ireo dia ny 11 Aogositra 1840, ny fahadisoam-panantenana voalohany tamin’ny Lohataonan’ny 1843, ny fahatongavan’ny hafatry ny Antso Amin’ny Mamatonalina tamin’ny 12 ka hatramin’ny 17 Aogositra 1844, ary ny fisokafan’ny fitsarana tamin’ny 22 Oktobra 1844. Samy nanana lohahevitra manarona iray ihany ireo mari‑dalana efatra ireo, dia ny “fotoana.” Ny 11 Aogositra 1840 dia fanatanterahana ny faminanian’ny fotoana ao amin’ny Apokalypsy toko faha‑sivy, andininy faha‑dimy ambin’ny folo. Ny fahadisoam-panantenana voalohany tamin’ny 1843 dia naneho faminaniana fotoana tsy tanteraka. Ny hafatry ny Antso Amin’ny Mamatonalina dia fanitsiana ilay faminaniana fotoana izay tsy tanteraka teo aloha, ary ny 22 Oktobra 1844 dia fanatanterahana ny fotoana nambara mialoha tao amin’ny hafatry ny Antso Amin’ny Mamatonalina.
The movement of the third angel has those same four waymarks, for they exist in every reform line, and as with all of those four waymarks of every reform line, each waymark possesses the same prophetic theme. Islam of the third woe, is the theme of the four waymarks in the movement of the one hundred and forty-four thousand. On September 11, 2001 Islam of the third woe was released and then restrained. The failed prediction of July 18, 2020 identified an Islamic attack upon Nashville, Tennessee, and represented Islam of the third woe. The message that awakens the dead dry bones that are in the street of Revelation eleven, is the perfect and final fulfillment of the Midnight Cry message, and it represents a correction of the Nashville prediction (without the element of time). It will be fulfilled at the fourth waymark, which is the Sunday law, where Islam of the third woe will strike the United States because of its enforcement of the soon-coming Sunday law.
Ny fihetsiky ny anjely fahatelo dia manana ireo mari-pamantarana efatra ireo ihany, satria hita ao amin’ny tsipika fanavaozana rehetra izy ireo, ary tahaka ireo mari-pamantarana efatra rehetra ao amin’ny tsipika fanavaozana rehetra, ny mari-pamantarana tsirairay dia mitondra lohahevitra ara-paminaniana iray ihany. Ny Silamo amin’ny loza fahatelo no lohahevitry ny mari-pamantarana efatra ao amin’ny fihetsiky ny iray hetsy sy efatra arivo amby efapolo. Tamin’ny 11 Septambra 2001 no navotsotra ny Silamo amin’ny loza fahatelo, ary avy eo dia noferana. Ny faminaniana tsy tanteraka tamin’ny 18 Jolay 2020 dia nanondro fanafihana silamo hihatra amin’i Nashville, Tennessee, ary naneho ny Silamo amin’ny loza fahatelo. Ny hafatra izay manaitra ireo taolana maina maty izay eny amin’ny lalana ao amin’ny Apokalypsy iraika ambin’ny folo dia ny fahatanterahana tonga lafatra sy farany amin’ny hafatry ny Antso Amin’ny Misasakalina, ary izy io dia maneho fanitsiana ny faminaniana mikasika an’i Nashville (tsy asiana ny singan’ny fotoana). Hotanterahina eo amin’ny mari-pamantarana fahefatra izany, dia ny lalàna Alahady, izay hahatonga ny Silamo amin’ny loza fahatelo hamely an’i Etazonia noho ny fampiharany ilay lalàna Alahady ho avy tsy ho ela.
When this truth is recognized, in conjunction with the fact that the mighty movement of the third angel is a warning of impending judgment, the Islamic judgment represented by the third woe can be easily understood as the “woe” that is brought upon “earth” and “sea.”
Rehefa ekena io fahamarinana io, miaraka amin’ny zava-misy fa ny hetsika mahery vaikan’ilay anjely fahatelo dia fampitandremana momba ny fitsarana antomotra, dia azo takarina mora foana ny fitsarana silamo izay asehon’ny loza fahatelo ho ilay “loza” entina amin’ny “tany” sy ny “ranomasina.”
The judgment of the living began on September 11, 2001, and from that point, until the soon-coming Sunday law, the test of the formation of the image of the beast takes place in the United States. From the Sunday law until Michael stands up and human probation closes, the rest of the world will then be tested by the formation of the image of the beast. Whether Seventh-day Adventists in the United States are being tested, or the entire world after the Sunday law is being tested, the test is defined as the test where our eternal destiny will be decided. It is also the test we must pass, before probation closes at the Sunday law. The prophetic phenomenon of an image to the beast test first in the United States and then again in the world, is essential to understand correctly.
Niainga tamin’ny 11 Septambra 2001 ny fitsarana ny velona, ary hatreo, mandra-pahatongan’ilay lalàna alahady izay efa antomotra, no isehoan’ny fitsapana momba ny fananganana ny sarin’ilay bibidia any Etazonia. Hatramin’ny lalàna alahady ka mandra-pijoroan’i Mikaela sy hifaranan’ny fotoam-pahasoavan’ny olombelona, dia izao tontolo sisa rehetra izao indray no hosedraina amin’ny alalan’ny fananganana ny sarin’ilay bibidia. Na ny Advantista Mitandrina ny Andro Fahafito any Etazonia no sedraina, na izao tontolo manontolo aorian’ny lalàna alahady no sedraina, dia faritana ho ilay fitsapana izay hanapahana ny anjarantsika mandrakizay io fitsapana io. Io ihany koa no fitsapana tsy maintsy horesentsika, alohan’ny hifaranan’ny fotoam-pahasoavana amin’ny lalàna alahady. Zava-dehibe ny mahatakatra tsara ilay fisehoan-javatra ara-paminaniana momba ny fitsapana ny sarin’ilay bibidia, izay miseho voalohany any Etazonia ary avy eo indray manerana izao tontolo izao.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Rehefa i Amerika, ilay tany misy fahafahana ara-pivavahana, ka hiray amin’ny Fanjakana papaly amin’ny fanerena ny feon’ny fieritreretana sy ny fanerena ny olona hanome voninahitra ny sabata sandoka, dia hotarihina hanaraka ny ohatra asehony ny vahoaka amin’ny firenena rehetra maneran-tany.” Testimonies, boky faha-6, 18.
When the symbols are understood, then the passage in Revelation thirteen, that addresses these two successive, but identical image of the beast tests, can be easily recognized. It is important for a variety of reasons. One reason is the corrupted communications that Lucifer employed in the first war in the third heaven illustrate how Satan’s corrupted communications will manifest again in the last war in the first heaven.
Raha takatra ny tandindona, dia mora fantarina ilay andalan-teny ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, izay miresaka ireo fitsapana roa misesy nefa mitovy momba ny sarin’ny bibidia ireo. Zava-dehibe izany noho ny antony maro samihafa. Ny iray amin’izany dia izao: ireo fifandraisana voahozongozona izay nampiasain’i Losifera tamin’ilay ady voalohany tany amin’ny lanitra fahatelo dia mampiseho mialoha ny hisehoan’ny fifandraisana voahozongozon’i Satana indray amin’ny ady farany any amin’ny lanitra voalohany.
The war of the first heaven that begins at the Sunday law, is accomplished during the testing period of the image of the beast for the entire world. Since September 11, 2001, the testing period of the image of the beast in the United States has been taking place. When we recognize these two testing periods as sequential, beginning with the United States and then the world, we can then factor in truths that are represented in the war of Revelation chapter twelve, back into the history of 2001, unto the Sunday law. As an example, the corrupted communications of Lucifer that is defined as hypnosis, will be employed in a modern application by the dragon power during the battle of the first heaven, of Revelation chapter twelve. The hypnosis that is employed by the dragon in that history is for the purpose of murdering those that Jezebel has identified as heretics.
Ny adin’ny lanitra voalohany, izay manomboka amin’ny lalàna alahady, dia tanterahina mandritra ny fotoam-pitsapana ny sarin’ny bibidia ho an’izao tontolo izao manontolo. Hatramin’ny 11 Septambra 2001, dia efa niseho ny fotoam-pitsapana ny sarin’ny bibidia any Etazonia. Rehefa takatsika ho mifandimby ireo fotoam-pitsapana roa ireo, manomboka amin’i Etazonia ary avy eo mankany amin’izao tontolo izao, dia azontsika ampidirina ao anatin’ny tantaran’ny taona 2001 ka hatramin’ny lalàna alahady ireo fahamarinana aseho amin’ilay ady ao amin’ny Apokalypsy toko faha-12. Ohatra, ny fifandraisana voahozongozon’i Losifera izay faritana ho hipnozy, dia hampiasain’ny herin’ny dragona amin’ny fampiharana maoderina mandritra ny adin’ny lanitra voalohany, ao amin’ny Apokalypsy toko faha-12. Ny hipnozy ampiasain’ny dragona ao amin’izany tantara izany dia natao hamonoana ireo izay nofaritan’i Jezebela ho mpivily finoana.
In the history of 2001, to the Sunday law, two witnesses were murdered in the street of Sodom and Egypt. In the first fulfillment of Revelation eleven, the nation represented by Sodom and Egypt, was France. France is a prophetic nation that consists of two powers, as did the Medo-Persian Empire, as did ancient Israel in its divided kingdoms, and as did the two tribes of Judah represented by Judah and Benjamin. All two-horned nations symbolically represent the two-horned nation of the United States.
Tamin’ny tantaran’ny 2001, hatramin’ny lalàn’ny Alahady, dia novonoina teny an-dalambe tao Sodoma sy Egypta ireo vavolombelona roa. Tamin’ny fahatanterahana voalohany ny Apokalypsy toko faha-11, dia Frantsa no firenena nasehon’i Sodoma sy Egypta. Firenena ara-paminaniana i Frantsa, izay misy hery roa, tahaka ny Fanjakana Medo-Persiana, tahaka ny Isiraely fahiny tamin’ireo fanjakana nizarazara, ary tahaka ireo fokon’i Joda roa izay nasehon’i Joda sy Benjamina. Ny firenena rehetra manana tandroka roa dia maneho ara-panoharana ilay firenena manana tandroka roa, dia i Etazonia.
The city of Sodom, and nation of Egypt, represents the two horns of Republicanism (Egypt) and Protestantism (Sodom). Two horns were slain in 2020, the horn of Republicanism and the horn of Protestantism. The hypnotism employed by the globalist dragon powers, through the medium of the worldwide web was then employed, in the same fashion that it will be employed in the upcoming war of the first heaven. By controlling the message that the worldwide web produced, the election of 2020, was scientifically manipulated to produce an outcome that agreed with the philosophy of globalism. This is simply an example of the necessity of understanding that the image of the beast test is accomplished first in the United States, and then in the world.
Ny tanànan’i Sodoma sy ny firenen’i Egypta dia maneho ireo tandroka roa, dia ny Repoblikanisma (Egypta) sy ny Protestantisma (Sodoma). Tandroka roa no novonoina tamin’ny taona 2020: ny tandroky ny Repoblikanisma sy ny tandroky ny Protestantisma. Ny fanao fanindrahindrana ara-tsaina nampiasain’ireo herin’ny dragona maneran-tany, tamin’ny alalan’ny sehatry ny tranonkala maneran-tany, dia nampiasaina tamin’izany fotoana izany koa, tamin’ilay fomba mitovy amin’izay hampiasana azy amin’ny ady ho avy any amin’ny lanitra voalohany. Tamin’ny fifehezana ny hafatra novokarin’ny tranonkala maneran-tany, ny fifidianana tamin’ny taona 2020 dia nalamina ara-tsiansa mba hamoaka vokatra iray nifanaraka tamin’ny filozofian’ny fanatontoloana. Ohatra tsotra izao izany amin’ny maha-ilaina ny fahatakarana fa ny fizahan-toetra ny sarin’ny bibidia dia tanterahina voalohany any Etazonia, ary avy eo manerana izao tontolo izao.
“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.
“Ny Tompo dia naneho tamiko mazava tsara fa ny sarin’ny bibidia dia haorina alohan’ny hifaranan’ny fotoam-pitsapana; fa izy no ho fitsapana lehibe ho an’ny olon’Andriamanitra, izay hanapahana ny anjarany mandrakizay. Ny toerana ijoroanao dia korontana feno fifanoheran-kevitra toy izany 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 io lohahevitra io; [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.
“Ity no fizahan-toetra tsy maintsy hatrehin’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 hanaiky sabata sandoka, dia ho voasokajy eo ambanin’ny fanevan’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay mahafoy ny fahamarinana avy any an-danitra ka manaiky ny sabatan’ny Alahady, dia handray ny mariky ny bibidia.” Manuscript Releases, volume 15, 15.
Probation closes for Seventh-day Adventists, at the enforcement of the Sunday law. Those countries that follow the example of the United States, will close their probation as did the United States.
Mifarana ny fotoam-pahasoavana ho an’ny Advantista Mitandrina ny Andro Fahafito amin’ny fotoana hampiharana ny lalàna alahady. Ireo firenena manaraka ny ohatry ny Etazonia dia hanidy ny fotoam-pahasoavany tahaka ny nataon’ny Etazonia.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Ny firenena vahiny dia hanaraka ny ohatra asehon’i Etazonia. Na dia izy aza no mitarika eo aloha, dia io krizy io ihany no hanjo ny olontsikantsika any amin’ny faritra rehetra amin’izao tontolo izao.” Testimonies, volume 6, 395.
The final movements are rapid ones.
Ny fihetsiketsehana farany dia haingana.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.
“Ny hery mpiasan’ny ratsy dia mampiray ny heriny sy manamafy ny firaisany. Mihamatanjaka izy ireo ho amin’ilay krizy lehibe farany. Fiovana lehibe no tsy ho ela dia hiseho eto amin’izao tontolo izao, ary ho haingana ny hetsika farany.” Testimonies, volume 9, 11.
To understand the test of the image of the beast, requires a certain amount of technical prophetic application. To start with, the mark of the beast and the image of the beast are two different symbols.
Mba hahatakatra ny fitsapana momba ny sarin’ny bibidia dia mitaky fahaizana iray amin’ny fampiharana ara-teknikan’ny faminaniana. Voalohany aloha, ny mariky ny bibidia sy ny sarin’ny bibidia dia tandindona roa samy hafa.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
Ny “sary ho an’ilay bibidia” dia maneho io endriky ny Protestantisma nihemotra tamin’ny finoana io, izay hivoatra rehefa hitady ny fanampian’ny fahefana sivily ny fiangonana protestanta mba hampiharana ny foto-pampianarany. Ny “mariky ny bibidia” dia mbola tsy maintsy faritana ihany. The Great Controversy, 445.
The mark of the beast is Sunday observance, and the image of the beast is a church that employs the civil power to enforce her religious doctrines.
Ny mariky ny bibidia dia ny fitandremana ny Alahady, ary ny sarin’ny bibidia dia fiangonana iray izay mampiasa ny fahefana sivily hampiharana ny foto-pampianarany ara-pivavahana.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
“Ny fampiharana an-tery ny fitandremana ny Alahady ataon’ny fiangonana protestanta dia fampiharana an-tery ny fanompoam-pivavahana amin’ny papa—dia amin’ilay bibidia. Ireo izay, satria mahafantatra ny fitakian’ny didy fahefatra, no misafidy hitandrina ny Sabata sandoka fa tsy ny Sabata marina, dia manome voninahitra izany hery izany, izay izy irery ihany no nandidy izany. Kanefa amin’izay fihetsika indrindra anerena adidy ara-pivavahana amin’ny alalan’ny fahefana sivily izay, dia ny fiangonana ihany no hanangana sarin’ilay bibidia; koa ny fampiharana an-tery ny fitandremana ny Alahady any Etazonia dia ho fampiharana an-tery ny fanompoam-pivavahana amin’ilay bibidia sy ny sariny.” The Great Controversy, 448, 449.
The image of the beast represents the combination of church and state with the church in control of the relationship. Jezebel ruled over Ahab, as Herodias ruled over Herod. The mark of the beast is Sunday keeping. The image of the beast develops over a period of time. The mark of the beast represents a point in time. The image of the beast progressively develops, but only reaches its full maturity, when it has the power to force the state to pass its religious dogmas. The test is associated with the “formation” of the image.
Ny sarin’ilay bibidia dia maneho ny firaisan’ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany. Jezebela no nanapaka an’i Ahaba, tahaka ny nanapahan’i Herodiasa an’i Heroda. Ny mariky ny bibidia dia ny fitandremana ny Alahady. Ny sarin’ilay bibidia dia mivoatra mandritra ny fe-potoana iray. Ny mariky ny bibidia kosa dia maneho teboka iray ara-potoana. Ny sarin’ilay bibidia dia mivoatra tsikelikely, nefa tsy mahatratra ny fahamatorany feno raha tsy rehefa manana hery hanerena ny fanjakana hampandany ny foto-pampianarany ara-pivavahana izy. Ny fitsapana dia mifandray amin’ny “fananganana” ny sariny.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Fa inona moa ny ‘sarin’ny bibidia’? ary ahoana no hamoronana azy? Ny sary dia ataon’ilay bibidia manana tandroka roa, ary dia sary ho an’ilay bibidia izany. Antsoina koa hoe sarin’ilay bibidia izy. Koa mba hahafantarana izay toetran’io sary io sy ny fomba hamoronana azy, dia tsy maintsy dinihintsika ny toetran’ilay bibidia mihitsy—dia ny fahefana maha-papa.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Rehefa tonga simba ny fiangonana voalohany noho ny nialàny tamin’ny fahatsoran’ny filazantsara sy ny fanekeny fombafomba ary fomba amam-panao jentilisa, dia very taminy ny Fanahy sy ny herin’Andriamanitra; ary mba hifehezana ny feon’ny fieritreretan’ny vahoaka, dia nitady ny fanohanan’ny fahefana sivily izy. Ny vokatr’izany dia ny papisma, dia fiangonana iray izay nifehy ny fahefan’ny fanjakana ka nampiasa izany mba hampandrosoana ny tanjony manokana, indrindra ho amin’ny fanasaziana ny “fivadiham-pinoana.” Mba hahafahan’i Etazonia mamorona sary ho an’ilay bibidia, dia tsy maintsy hifehy ny governemanta sivily amin’ny fomba toy izany ny fahefana ara-pivavahana ka ny fahefan’ny fanjakana koa dia hampiasain’ny fiangonana hanatanterahana ny tanjony manokana.” The Great Controversy, 443.
The distinction between the image of the beast and the mark of the beast is fairly traditional Adventist understanding. Where Adventism generally loses its way on this subject is in Revelation thirteen. They somehow mix the activity of the United States after the Sunday law, when it forces the world to set up an image to the beast, with the setting up of the image of the beast in the United States. They are two different prophetic periods.
Ny fanavahana eo amin’ny sarin’ny bibidia sy ny mariky ny bibidia dia fahatakarana nentim-paharazana ao amin’ny Advantisma. Ny toerana izay andehanan’ny Advantisma amin’ny ankapobeny vilana momba io lohahevitra io dia ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Amin’ny fomba iray dia afangarony ny asan’i Etazonia aorian’ny lalàna momba ny Alahady, rehefa tereny izao tontolo izao hanangana sary ho an’ny bibidia, amin’ny fananganana ny sarin’ny bibidia ao Etazonia. Vanim-potoana ara-paminaniana roa samy hafa ireo.
Christ came to confirm the covenant with many for one week, and in the middle of the week He was crucified. Thus, that week typifies the two periods of time when an image of the beast is formed. Christ’s week was divided into two identical periods, representing the image of Christ. The two testing periods of times in the last days, represents the image of the antichrist.
Tonga Kristy mba hanamafy ny fanekena amin’ny maro mandritra ny herinandro iray, ary teo afovoan’ny herinandro dia nohomboana tamin’ny hazo fijaliana Izy. Koa izany herinandro izany dia tandindon’ireo fotoana roa izay amoronana ny sarin’ny bibidia. Nozaraina ho vanim-potoana roa mitovy ny herinandron’i Kristy, ka misolo tena ny sarin’i Kristy izany. Ny vanim-potoana roa fizahan-toetra amin’ny andro farany kosa dia misolo tena ny sarin’ny antikristy.
In the first period of twelve hundred and sixty days, Christ bore His own testimony, and then He died on the cross. There was then an identical twelve hundred and sixty days where the disciples testified, until Michael stood up at the stoning of Stephen. The cross typifies the Sunday law. The two periods of testing in connection with the formation of the image of the beast, identify the first period in connection with the one hundred and forty-four thousand, who are typified by Christ, and that period ends at the Sunday law, which is typified by the cross. The last identical period of testing that was represented by the work of the disciples in the time of Christ, focuses upon the great multitude, and it ends when Michael stands up, not at the stoning of Stephen, but at the close of human probation in Daniel 12:1.
Tamin’ny fe-potoana voalohany izay naharitra arivo amby roanjato sy enim-polo andro, Kristy no nitondra ny fanambaràny manokana, ary avy eo dia maty teo amin’ny hazo fijaliana Izy. Nisy avy eo fe-potoana arivo amby roanjato sy enim-polo andro mitovy amin’izany koa, izay nijoroan’ny mpianatra ho vavolombelona, mandra-pitsangan’i Mikaela tamin’ny fitoraham-bato an’i Stefana. Ny hazo fijaliana dia tandindon’ny lalàna Alahady. Ireo fe-potoana fitsapana roa mifandray amin’ny fananganana ny sarin’ny bibidia dia manondro ilay fe-potoana voalohany ho mifandray amin’ny efatra arivo amby efapolo sy iray hetsy, izay tandindon’i Kristy, ary izany fe-potoana izany dia mifarana amin’ny lalàna Alahady, izay tandindonin’ny hazo fijaliana. Ilay fe-potoana farany mitovy amin’ny fitsapana, izay nasehon’ny asan’ny mpianatra tamin’ny andron’i Kristy, dia mifantoka amin’ny vahoaka betsaka, ary mifarana izany rehefa mitsangana Mikaela, tsy amin’ny fitoraham-bato an’i Stefana, fa amin’ny fifaranan’ny fotoam-pahasoavana ho an’ny olombelona ao amin’ny Daniela 12:1.
Some fail to see the actual sequence of events in Revelation thirteen, verse eleven and onward, due to what often appears to be a purposeful unwillingness to acknowledge that when the United States speaks as a dragon, it represents the complete formation of the image of the beast in the United States. In order for the United States to pass a Sunday law, the image of the beast in the United States must be formed before the Sunday law. Read the few previous passages just cited from The Great Controversy again, if you do not understand the point.
Ny sasany dia tsy mahita ny filaharan’ny zava-mitranga araka ny tena izy ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, andininy faha-iraika ambin’ny folo sy manaraka, noho izay matetika miseho ho tsy fahavononana niniana hanaiky fa rehefa miteny tahaka ny dragona i Etazonia, dia maneho ny fahavitan’ny fananganana tanteraka ny sarin’ilay bibidia ao Etazonia izany. Mba hahafahan’i Etazonia mandany lalàna momba ny Alahady, dia tsy maintsy efa voaorina ao Etazonia ny sarin’ilay bibidia alohan’ny lalàna momba ny Alahady. Vakio indray ireo andalana vitsivitsy teo aloha izay vao notononina avy ao amin’ny The Great Controversy, raha tsy azonao ny hevitra.
When the United States speaks as a dragon in verse eleven of chapter thirteen, it represents the action of the legislative and judicial authorities passing a Sunday law at the direction of the apostate churches in the United States. The Sunday law decree goes out of the mouth of the United States.
Rehefa miteny tahaka ny dragona i Etazonia ao amin’ny andininy fahairaika ambin’ny folo amin’ny toko faha‑telo ambin’ny folo, dia maneho ny asan’ny fahefana mpanao lalàna sy mpitsara izany amin’ny famoahana lalàna Alahady araka ny toromarika omen’ireo fiangonana niodina tao Etazonia. Ny didy momba ny lalàna Alahady dia mivoaka avy amin’ny vavan’i Etazonia.
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth.” Spalding and Magan, 1.
“Hitako fa ilay bibidia roa tandroka dia nanana vavan’ny dragona, ary tao an-dohany no nisy ny heriny, ary hivoaka avy amin’ny vavany ny didy.” Spalding and Magan, 1.
It has always amazed me that Adventism has a hard time recognizing that when the two horned earth beast speaks as a dragon, it is not simply marking the Sunday law in the United States, but is also marking that the image of the papal sea beast has been fully developed. In order for the United States to pass the Sunday law, the combination of church and state has to have first been fully developed. The apostate churches of the United States do not simply come together on a Monday, then go to Congress on Tuesday, and tell Congress they want Sunday legislation passed by Wednesday. The combining process that takes place between church and state, is represented as the “formation” of the image of the beast like the “formation” of the golden image in Daniel chapter 3, it will take some time to construct. The image of the beast is the system the papacy used to murder the millions of martyrs in the Dark Ages, and it takes social, political, religious and economic developments to create the social environment, and legal precedence necessary, for the Sunday law to be enforced. Those developments represent the test of the image of the beast, by “which our eternal destiny will be decided,” and it represents the test we must pass “before we are sealed.”
Mahagaga ahy mandrakariva fa sahirana ny Adventisma amin’ny fanekena fa rehefa miteny tahaka ny dragona ilay bibidia manan-tandroka roa avy amin’ny tany, dia tsy ny fanamarihana ny lalàn’ny Alahady any Etazonia fotsiny no asehony, fa manamarika koa fa efa novolavolaina tanteraka ny sarin’ilay bibidia avy amin’ny ranomasina, dia ny bibidia papaly. Mba hahafahan’i Etazonia mandany ny lalàn’ny Alahady, dia tsy maintsy efa novolavolaina tanteraka mialoha ny firaisan’ny fiangonana sy ny fanjakana. Ny fiangonana mpiodina ao Etazonia dia tsy hoe miara-mivory fotsiny amin’ny Alatsinainy, avy eo mankany amin’ny Kongresy amin’ny Talata, ka milaza amin’ny Kongresy fa tiany ho lany amin’ny Alarobia ny lalàna momba ny Alahady. Ny fizotry ny fampiraisana mitranga eo amin’ny fiangonana sy ny fanjakana dia aseho ho “fananganana” ny sarin’ny bibidia, tahaka ny “fananganana” ilay sariolona volamena ao amin’ny Daniela toko faha-3; ka hisy fotoana ilaina hanorenana azy izany. Ny sarin’ny bibidia dia ilay rafitra nampiasain’ny fahefana papaly hamonoana ireo maritiora an-tapitrisany nandritra ny Vanim-potoanan’ny Haizina, ary ilaina ny fivoarana ara-tsosialy, ara-politika, ara-pivavahana ary ara-toekarena mba hamoronana ny tontolo iainana ara-tsosialy sy ny fanao ara-dalàna ilaina mba hampiharana ny lalàn’ny Alahady. Ireo fivoarana ireo no maneho ny fitsapana momba ny sarin’ny bibidia, izay “hanapahana ny anjarantsika mandrakizay,” ary maneho koa ny fitsapana izay tsy maintsy lalovantsika “alohan’ny hanisiana tombo-kase antsika.”
“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. . .. This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.
“Ny Tompo dia naneho tamiko mazava fa ny sarin’ilay bibidia dia hatsangana alohan’ny hifaranan’ny fotoam-pahasoavana; satria izany no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjarany mandrakizay.... Izany no fitsapana tsy maintsy hatrehan’ny vahoakan’Andriamanitra alohan’ny hamehezana tombo-kase azy.” Manuscript Releases, volume 15, 15.
The Sunday law is the crisis at midnight, that finds its final perfect fulfillment of the parable of the ten virgins. In that midnight crisis, it will be manifested whether we are wise Philadelphian or foolish Laodicean virgins. The foolish receive the mark of the beast and the wise receive the seal of God. Anyone who has ever joined the Seventh-day Adventist church, agreed to the list of doctrinal truths in advance of becoming a member, and therefore every Seventh-day Adventist has been presented with the light of the truth of the Sabbath.
Ny lalàn’ny Alahady no krizy amin’ny misasakalina, izay ahitana ny fahatanterahana farany sy tanteraka amin’ny fanoharana ny amin’ny virijina folo. Ao anatin’izany krizy amin’ny misasakalina izany no hanehoana mazava na virijina Filadelfiana hendry isika, na virijina Laodikiana adala. Ny adala dia mandray ny mariky ny bibidia, ary ny hendry kosa mandray ny tombo-kasen’Andriamanitra. Izay rehetra efa niditra ho mpikambana tao amin’ny fiangonana Advantista Mitandrina ny Andro Fahafito, dia nanaiky mialoha ny lisitry ny fahamarinana ara-pampianarana alohan’ny nahatongavany ho mpikambana, ary noho izany ny Advantista Mitandrina ny Andro Fahafito rehetra dia efa natolotra taminy ny fahazavan’ny fahamarinan’ny Sabata.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“Raha naseho taminao ny fahazavan’ny fahamarinana, ka nanambara ny Sabatan’ny didy fahefatra, ary naneho fa tsy misy fototra ao amin’ny Tenin’Andriamanitra ho amin’ny fitandremana ny Alahady, kanefa mbola mifikitra amin’ilay sabata sandoka ihany ianao, ka mandà tsy hanamasina ny Sabata izay antsoin’Andriamanitra hoe ‘androko masina,’ dia mandray ny mariky ny bibidia ianao. Rahoviana no mitranga izany?—Rehefa mankatò ilay didy ianao izay mandidy anao hitsahatra amin’ny asa amin’ny Alahady sy hivavaka amin’Andriamanitra, nefa fantatrao fa tsy misy teny iray ao amin’ny Baiboly mampiseho ny Alahady ho zavatra hafa ankoatra ny andro fiasana tsotra, dia manaiky handray ny mariky ny bibidia ianao, ary mandà ny tombo-kasen’Andriamanitra. Raha mandray izany marika izany eo amin’ny handrintsika na eo amin’ny tanantsika isika, dia tsy maintsy hihatra amintsika ny fitsarana voalaza hanjo ny tsy mankatò. Fa ny tombo-kasen’ilay Andriamanitra velona kosa dia apetraka amin’izay mitandrina amim-pieritreretana madio ny Sabatan’ny Tompo.” Review and Herald, 27 Aprily 1911.
The formation of the image of the beast in the United States began prophetically on September 11, 2001. There are several prophetic witnesses to uphold this fact. From that point until the soon-coming Sunday law, Seventh-day Adventists are determining their eternal destiny, based upon whether they pass the image of the beast test or fail the image of the beast test. I would argue that very few Seventh-day Adventists even know that the image of the beast is a test. Few, if any, know how it can be a test, and more importantly, they do not know what is required to pass the test. We are judged, not alone by the light we possess, but also by the light we could have possessed, if we would have applied ourselves to understanding the increase of knowledge. Laodicean blindness is therefore the greatest blindness in six thousand years of sin.
Ny fiforonan’ny sarin’ilay bibidia tany Etazonia dia nanomboka ara-paminaniana tamin’ny 11 Septambra 2001. Misy vavolombelona ara-paminaniana maro manohana izany zava-misy izany. Hatramin’io fotoana io ka mandra-pahatongan’ilay lalàna Alahady izay efa antomotra, ny Advantista Mitandrina ny Andro Fahafito dia mamaritra ny anjarany mandrakizay, arakaraka ny handreseny amin’ny fitsapana ny sarin’ilay bibidia na ny tsy handreseny amin’izany fitsapana izany. Azoko ambara fa vitsy dia vitsy amin’ny Advantista Mitandrina ny Andro Fahafito no mahalala akory fa fitsapana ny sarin’ilay bibidia. Vitsy, raha misy aza, no mahalala ny fomba ahafahany ho fitsapana, ary mbola zava-dehibe kokoa noho izany, tsy fantatr’izy ireo izay takina mba handresena amin’ilay fitsapana. Tsaraina isika, tsy amin’ny fahazavana ananantsika ihany, fa amin’ny fahazavana izay mety ho azontsika koa, raha nampihatra ny tenantsika hahatakatra ny fitomboan’ny fahalalana isika. Noho izany, ny fahajambana laodiseana no fahajambana lehibe indrindra tao anatin’ny enina arivo taona nisian’ny ota.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Ny oloko dia ringana noho ny tsy fahalalana; satria nolavinao ny fahalalana, dia holaviko kosa ianao, ka tsy ho mpisorona ho Ahy intsony ianao; ary satria hadinonao ny lalàn’Andriamanitrao, dia hohadinoiko kosa ny zanakao. Hosea 4:6.
The test of the formation of the image of the beast ends at the soon-coming Sunday law, and if we have not passed that test, we will receive the mark of the beast with all the other foolish Laodicean virgins, who refused to obtain the oil. I am not here defending why I understand the image of the beast test began on September 11, 2001, and ends at the Sunday law. I am simply identifying the prophetic logic necessary to understand the role of the United States, as identified in Revelation thirteen, after it passes the Sunday law. In verse eleven, it speaks as a dragon, and from that point on it is important to follow the word “he.” The image of the beast that the United States is then forcing the world to set up, is not the image of the beast in the United States, for that is already in the past.
Ny fitsapana momba ny fanorenana ny sarin’ny bibidia dia mifarana amin’ilay lalàna Alahady ho avy tsy ho ela, ary raha tsy efa nandalo izany fitsapana izany isika, dia handray ny mariky ny bibidia miaraka amin’ireo virijina adala Laodiseana hafa rehetra, izay nandà tsy hahazo ny diloilo. Tsy eto aho no hiaro ny antony ahatakarako fa ny fitsapana momba ny sarin’ny bibidia dia nanomboka tamin’ny 11 Septambra 2001, ary mifarana amin’ny lalàna Alahady. Mamaritra fotsiny ny lojika ara-paminaniana ilaina mba hahatakarana ny anjara asan’i Etazonia aho, araka ny amantarana azy ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, aorian’ny andaniany ny lalàna Alahady. Ao amin’ny andininy faha-iraika ambin’ny folo, dia miteny tahaka ny dragona izy, ary manomboka eo dia zava-dehibe ny manaraka ny teny hoe “izy.” Ny sarin’ny bibidia izay terenin’i Etazonia hapetrak’izao tontolo izao amin’izany fotoana izany dia tsy ilay sarin’ny bibidia ao Etazonia, satria efa lasa any amin’ny lasa izany.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 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. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.
Ary nahita bibidia iray koa aho niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona. Ary izy mampihatra ny fahefana rehetra an’ilay bibidia voalohany eo anatrehany, ka mampivavaka ny tany sy izay monina eo aminy amin’ilay bibidia voalohany, izay sitrana ny feriny nahafaty azy. Ary manao fahagagana lehibe izy, dia ny mampidina afo avy any an-danitra ho amin’ny tany eo imason’ny olona aza; ary mamitaka izay monina etỳ ambonin’ny tany amin’ny alalan’ireo fahagagana izay nomena azy hatao eo anatrehan’ilay bibidia; ka milaza amin’izay monina etỳ ambonin’ny tany mba hanao sarin’ilay bibidia izay voan’ny ratra tamin’ny sabatra, nefa velona ihany. Ary nomena azy ny hanome aina ny sarin’ilay bibidia, mba hiteny aza ny sarin’ilay bibidia, sady hampamono izay rehetra tsy mety miankohoka eo anoloan’ny sarin’ilay bibidia. Ary izy mampanao ny olona rehetra, na ny kely na ny lehibe, na ny manan-karena na ny malahelo, na ny afaka na ny andevo, handray marika eo amin’ny tànany ankavanana, na eo amin’ny handriny; ary mba tsy hisy hahazo hividy na hivarotra, afa-tsy izay manana ny marika, na ny anaran’ilay bibidia, na ny isan’ny anarany. Apokalypsy 13:11–17.
In those seven verses, the word “he” occurs eight times. Every time the word “he” is employed it refers back to the original “he,” “that spake as a dragon,” at the Sunday law in the United States. The image of the beast test that Adventists in the United States either passed or failed, when the United States spake as a dragon, is then repeated for Adventists in the other nations of the world, and also for God’s other children that are still in Babylon. We will continue our consideration of the United States in Revelation thirteen in the next article, but let me remind you of why we are considering this truth at this time.
Ao anatin’ireo andininy fito ireo, ny teny hoe “izy” dia miseho in-valo. Isaky ny ampiasaina ny teny hoe “izy” dia miverina manondro ilay “izy” tany am-boalohany izany, dia ilay “niteny tahaka ny dragona,” tamin’ny lalàn’ny Alahady tany Etazonia. Ny fitsapana momba ny sarin’ny bibidia, izay na noresen’ny Advantista tany Etazonia na nahalavo azy, rehefa niteny tahaka ny dragona i Etazonia, dia haverina indray avy eo ho an’ny Advantista any amin’ireo firenena hafa maneran-tany, ary koa ho an’ireo zanak’Andriamanitra hafa izay mbola ao Babylona. Hotohizantsika ao amin’ny lahatsoratra manaraka ny fandinihantsika an’i Etazonia ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, nefa aoka hampahatsiahiviko anareo ny antony andinihantsika izao fahamarinana izao amin’izao fotoana izao.
The war that began with Lucifer in the third heaven typifies the war that begins in the first heaven at the Sunday law. The corrupted communications of the dragon are represented in both battles. The modern manifestation of Satan’s corrupted communications represents the hypnotic trance that planet earth succumbs to in the history after the soon coming Sunday law. That delusion is accomplished through the worldwide web’s control of what is called “the information super highway.” Those various avenues of the “information super highway” are social, economic, religious, so-called science, entertainment and more importantly the avenue of the news media.
Ny ady izay nanomboka tamin’i Losifera tany amin’ny lanitra fahatelo dia tandindon’ilay ady izay manomboka ao amin’ny lanitra voalohany amin’ny lalàn’ny Alahady. Ny fifandraisana voahozongozon’ny dragona dia aseho ao amin’ireo ady roa ireo. Ny fisehoana maoderinan’ny fifandraisana voahozongozon’i Satana dia maneho ilay torimaso an-kafetsena toy ny fanatonan-tsaina izay ilentiky ny planeta tany ao amin’ny tantara aorian’ny lalàn’ny Alahady izay ho avy tsy ho ela. Izany fitaka izany dia tanterahina amin’ny alalan’ny fifehezan’ny tambajotra maneran-tany izay antsoina hoe “lalambe goavan’ny fampahalalana.” Ireo làlana samihafa amin’io “lalambe goavan’ny fampahalalana” io dia ara-tsosialy, ara-toekarena, ara-pivavahana, antsoina hoe siansa, fialamboly, ary ambonin’izany rehetra izany, ny làlan’ny fampitam-baovao.
Once the truth is recognized that the “information super highway,” is the modern manifestation of the Satanic hypnotic communications, and also the subtle hypnosis that was employed by Satan in the battle of the angels in the third heaven, we can establish the “information super highway” is an element of the “last” image of the beast test for the world, that takes place after the Sunday law. It will then be easy to recognize that the “first” image of the beast test for the United States must possess the same corrupted Satanic communications as the last. The witness of Satan’s work of corrupting “the information super highway” from the Sunday law through to the close of probation provides the evidence of how the murder of the two horns of Republicanism and the remnant of true Protestantism on the earth beast was accomplished in 2020. It was accomplished by the “information super highway,” that John calls a “street” in Revelation eleven.
Raha vantany vao ekena ny fahamarinana fa ny “information super highway” dia fisehoana maoderina amin’ireo fifandraisana mamimbon’i Satana mampiditra amin’ny toetry ny fanjohian-kevitra, ary koa ilay fanjohian-kevitra an-kafetsena izay nampiasain’i Satana tamin’ny adin’ny anjely tany amin’ny lanitra fahatelo, dia azontsika apetraka fa ny “information super highway” dia singa iray amin’ilay fizahan-toetra “farany” momba ny sarin’ny bibidia ho an’izao tontolo izao, izay mitranga aorian’ny lalàna Alahady. Ho mora amin’izay ny mahafantatra fa ilay fizahan-toetra “voalohany” momba ny sarin’ny bibidia ho an’i Etazonia dia tsy maintsy manana ireo fifandraisana mamimbon’i Satana efa simba mitovy amin’ny an’ny farany. Ny fijoroana vavolombelon’ny asan’i Satana tamin’ny fanimbana ny “information super highway” hatramin’ny lalàna Alahady ka hatramin’ny fifaranan’ny fotoam-pahasoavana dia manome ny porofo momba ny fomba nanatanterahana ny famonoana ireo tandroka roa dia ny Repoblikanisma sy ny sisa amin’ny Protestantisma marina teo amin’ilay bibidia avy amin’ny tany tamin’ny taona 2020. Ny “information super highway” no nanatanterahana izany, izay antsoin’i Jaona hoe “lalana” ao amin’ny Apokalypsy toko faha-11.
The unsealing of these prophetic facts is a portion of what is required to be understood by those who intend to pass the test of the image of the beast, which was clearly seen by the prophetess, to be formed before probation closes and before the one hundred and forty-four thousand are sealed.
Ny fampahiratana ireo zava-misy ara-paminaniana ireo dia ampahany amin’izay takiana ho takatry ny olona izay mikasa handalo ny fitsapan’ny sarin’ilay bibidia, izay hitan’ilay mpaminanivavy mazava fa hatsangana alohan’ny hifaranan’ny fotoam-pahasoavana sy alohan’ny hanisy tombo-kase ny iray hetsy sy efatra alina sy efatra arivo.
“When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“Rehefa mivoaka ny didy ary apetaka ny tombo-kase, dia hitoetra ho madio sy tsy manan-tsiny mandrakizay ny toetrany.” Testimonies, boky faha-5, 216.