We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.
Isika dia eo am-panadihadiana ny Apokalypsy toko faha-iraika ambin’ny folo ka hatramin’ny faha-telo ambin’ny folo, izay ahitantsika ny mpifanandrina rehetra ao amin’ny ady farany mandritra ny fotoam-pitsapana amin’ilay fifanandrinana lehibe, izay mitranga eo amin’ny sahan’ady ao amin’ny lanitra voalohany. Ireo mpifanandrina dia ny efatra arivo amby efatra alina sy iray hetsy ary ny vahoaka betsaka izay mivoaka avy any Babylona ho hery faharoa, manohitra ny Firenena Mikambana, ny Fiangonana Katolika, i Etazonia ary i Satana tenany. Ny efatra arivo amby efatra alina sy iray hetsy ary ny vahoaka betsaka no tafik’Andriamanitra, misolo tena ny hafatry ny anjely fahatelo, ary ny andaniny sy ny ankilany amin’ity ady ity dia samy miatrika koa ny tafiky ny fitsaran’Andriamanitra, izay tsy soloin’ny anjely fahatelo, fa ny loza fahatelo.
In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.
Mba hamantarana ireo toetra sasantsasany izay nandray anjara tamin’ny famonoana ireo tandroka Repoblikana sy Protestanta tamin’ny taona 2020, dia mikatsaka ny hamantatra ireo toetra ara-paminaniana miseho ao amin’ny adin’ny olombelona ao amin’ny lanitra voalohany isika, hatramin’ny lalàna alahady ka mandra-pitsangan’i Mikaela. Ao anatin’izany tantara izany dia voatery manangana sarin’ilay bibidia izao tontolo izao manontolo. Izany tantara izany dia famerimberenana ny tantaran’i Etazonia nanomboka ny 11 Septambra 2001 ka hatramin’ilay lalàna alahady ho avy tsy ho ela, izay mampisaraka ireo tantara roa mifanindran-dalana ireo. Amin’ny maha-tantara mifanindran-dalana azy, izy roa ireo dia samy maneho ho vavolombelon’ny tantara ilany. Izay mitranga ao amin’ny iray amin’ireo tantara ireo dia hitranga koa ao amin’ilay iray hafa. Ilay tantara faharoa no ifantohan’ny Apokalypsy toko faha-roambinifolo sy faha-telo ambin’ny folo, ary mikasa ny hahatakatra ilay vavolombelona faharoa isika, mba hanazavana ara-paminaniana ny tantara voalohany, izay saiky vita ankehitriny.
The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.
Ny hery telo izay mitarika izao tontolo izao ho any Armagedona dia aseho ao amin’ny toko faharoa ambin’ny folo sy fahatelo ambin’ny folo. Ny herin’ilay dragona no voaresaka voalohany.
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. Revelation 12:3, 4.
Ary nisy famantarana hafa koa hita tany an-danitra; ary indro, dragona lehibe mena, nanana loha fito sy tandroka folo, ary satroboninahitra fito teo amin’ny lohany. Ary ny rambony nitarika ny ampahatelon’ny kintan’ny lanitra ka nanipy azy ho amin’ny tany; ary ilay dragona nitsangana teo anoloan’ilay vehivavy izay efa hiteraka, mba handrapaka ny zanany raha vao teraka izy. Apokalypsy 12:3, 4.
Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.
អែល្លែន វ៉ៃត៍ ប្រាប់យើងថា នាគនៅក្នុងជំពូកនេះគឺសាតាំង ប៉ុន្តែក្នុងន័យទីពីរ វាគឺជា រ៉ូមបាកាន់។ ទាំងសាតាំង និង រ៉ូមបាកាន់ សុទ្ធតែជានិមិត្តរូបនៃអង្គការសហប្រជាជាតិ។ ស្នែងទាំងដប់របស់សត្វនោះ តំណាងឲ្យសម្ព័ន្ធអាក្រក់នៃស្តេចដប់អង្គនៅក្នុង វិវរណៈ ១៧។ ស្តេចទាំងដប់នោះ ត្រូវបានតំណាងនៅក្នុង វិវរណៈ ១៧ ហើយនៅទីនោះ ពួកគេត្រូវបានកំណត់អត្តសញ្ញាណថាជានគរទីប្រាំពីរនៃទំនាយព្រះគម្ពីរ។ សត្វនោះ ត្រូវបានតំណាងថាមានក្បាលប្រាំពីរ និងមកុដប្រាំពីរ ដែលសម្គាល់វាថាជានគរទីប្រាំពីរនៃទំនាយព្រះគម្ពីរ។ នៅក្នុង ដានីយ៉ែល ២ ពួកគេត្រូវបានតំណាងថាជា ក្រិកខាងវិញ្ញាណ ហើយពួកគេក៏ជា អាហាប់ នៅក្នុងសាក្សីនៃភ្នំកើមែលផងដែរ ហើយពួកគេក៏ជាសត្រូវទាំងដប់នៅក្នុង ទំនុកតម្កើង ៨៣ ផងដែរ។
The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.
Ny hery faharoa ara-tany an’ny fahavalo voaresaka ao amin’ny Apokalypsy toko faha-roa ambin’ny folo sy faha-telo ambin’ny folo dia ilay bibidia miakatra avy ao amin’ny ranomasina, izay ambaran’i Sister White mivantana ho ny Katolisisma.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:1–3.
Dia nitsangana teo ambonin’ny fasiky ny ranomasina aho, ka nahita bibidia niakatra avy tao amin’ny ranomasina, nanana loha fito sy tandroka folo; ary teo amin’ny tandrony nisy satroboninahitra folo, ary teo amin’ny lohany ny anaran’ny fitenenan-dratsy. Ary ilay bibidia izay hitako dia tahaka ny leoparda, ary ny tongony tahaka ny tongotry ny bera, ary ny vavany tahaka ny vavan’ny liona; ary nomen’ilay dragona azy ny heriny sy ny seza fiandrianany ary fahefana lehibe. Ary hitako ny anankiray tamin’ny lohany toy ny hoe naratra hahafaty; nefa sitrana ny feriny nahafaty; ary talanjona nanaraka ilay bibidia izao tontolo izao rehetra izao. Apokalypsy 13:1–3.
John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.
Tamin’ny andininy voalohany dia nitsangana teo amoron-dranomasina i Jaona, ary nahita bibidia niakatra avy tao amin’ny ranomasina izy; ary taorian’izany, dia nahita bibidia niakatra avy tao amin’ny tany izy. Sister White dia manondro fa ny fotoana nahitan’i Jaona ireo bibidia roa ireo dia tamin’ny taona 1798, satria io no taona naha-“nendahana ny heriny” ny fahefana papaly, ka nahazo ratra mahafaty izay ho sitrana amin’ny farany.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Tamin’ny fotoana izay nahaesorana ny heriny tamin’ny Fahefam-papanina ka voatery nitsahatra tamin’ny fanenjehana izy, dia nahita hery vaovao niakatra i Jaona, hamerina ny feon’ilay dragona sy hanohy ilay asa feno habibiana sy fitenenan-dratsy tamin’Andriamanitra ihany. Io hery io, izay farany hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia aseho amin’ny alalan’ny bibidia iray manan-tandroka tahaka ny zanak’ondry. Ny bibidia nialoha azy dia niakatra avy tamin’ny ranomasina; fa ity kosa dia niakatra avy tamin’ny tany, maneho ny fiakaran’ilay firenena amim-pilaminana izay nosoloany tena—i Etazonia.” Signs of the Times, 8 Febroary 1910.
John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.
Rehefa mijery mihemotra ao anatin’ny tantara i Jaona rehefa mahita ny bibidia avy amin’ny ranomasina izy, izay ny fahefam-papaly. Rehefa mijery mankamin’ny ho avy ao amin’ny tantara kosa izy, dia mahita ny bibidia avy amin’ny tany, izay i Etazonia. Izany no antony amolavolana ara-paminaniana ny bibidia avy amin’ny ranomasina araka izay maha-izy azy. Rehefa mijery mihemotra avy eo amin’ny taona 1798 i Jaona, dia ny “loha fito sy tandroka folo” no hitany voalohany, manamarika ilay teboka eo amin’ny tantara izay nanongotana ny tandroka telo mba hanome toerana ho an’ilay tandroka lehibe sy matanjaka, dia ny fahefam-papaly, izay niteny zavatra lehibe.
Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.
Dia tiako ho fantatra ny marina momba ilay biby fahefatra, izay tsy nitovy tamin’izy rehetra, sady nahatsiravina indrindra, izay vy ny nifiny ary varahina ny hohony; izay nandany, nanorotoro, ary nanitsakitsaka tamin’ny tongony izay sisa. Ary ny amin’ireo tandroka folo izay teo amin’ny lohany, ary ny amin’ilay tandroka hafa izay niakatra, ka teo alohany no nianjeran’ny telo; dia ilay tandroka izay nanana maso sy vava niteny zava-dehibe indrindra, izay ny endriny dia mafimafy kokoa noho ny namany. Daniela 7:19, 20.
Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.
Talohan’ny nanesorana ireo tandroka telo ireo, dia ny Heruli, ny Ostrogoths, ary ny Vandals, i Roma jentilisa dia naseho tamin’ny alalan’ny “satroboninahitra folo.” Ireo satroboninahitra folo ireo dia maneho an’i Roma jentilisa. Avy eo dia amantarin’i Jaona ny leoparda, dia i Grisia, avy eo ny bera, dia i Medo-Persia, ary avy eo ny liona, dia i Babylona.
The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.
Ny voalohany dia tahaka ny liona sady nanana elatry ny voromahery; nijery aho mandra-panongotra ny elany, ary natsangana hiala tamin’ny tany izy ka nampijoroina tamin’ny tongotra tahaka ny olona, ary nomena azy ny fon’ny olona. Ary, indro, nisy bibidia hafa, faharoa, tahaka ny bera, ary niarina tamin’ny ilany iray izy, ary nanana taolan-tehezana telo tao am-bavany teo anelanelan’ny nifiny; ary izao no nolazainy taminy: Mitsangàna, mihinàna nofo be. Rehefa afaka izany dia nijery aho, ary indro nisy iray hafa koa, tahaka ny leoparda, izay nanana elatra efatra avy amin’ny vorona teo an-damosiny; nanana loha efatra koa ilay bibidia; ary nomena fahefana izy. Daniela 7:4–6.
There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.
Tsy misy na dia singa iray monja amin’ny Katolisisma aza izay kristiana, ary ny bibidia avy ao an-dranomasina dia maneho ny fitambaran’ireo fanjakana jentilisa rehetra teo aloha ao amin’ny faminanian’ny Baiboly. Aseho amin’ny filaharana ara-tantara mivadika ny bibidia avy ao an-dranomasina, satria i Jaona dia mijery mihemotra ao anatin’ny tantara. Voalohany dia nahita ilay fahefana naorina rehefa nesorina ireo tandroka telo izy—dia ny papaly. Avy eo dia nahita tandroka folo misy satroboninahitra folo izy—dia Roma jentilisa. Avy eo dia nahita ny leoparda izy—dia Gresy. Avy eo dia nahita ny bera izy—dia Medo-Persia. Avy eo dia nahita ny liona izy—dia Babylona. Ny famaritana ny bibidia avy ao an-dranomasina dia ahitana singa avy amin’ny fanjakana jentilisa tsirairay nialoha azy, ary io famaritana io dia mametraka fa ny papaly dia fitambaran’ny endrika jentilisma rehetra izay efa nisy teo amin’ny tantaran’ny Baiboly. Tsy misy na dia singa iray monja amin’ny Katolisisma aza izay kristiana. Izay rehetra mety hiseho ho kristiana ao amin’ny Katolisisma dia sandoka.
At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.
Tao amin’ny Tendrombohitra Karmela, fony Elia niady tamin’ny mpaminanin’i Jezebela sy tamin’ny vadiny mpivadi-pinoana, dia tany an-tranony tany Samaria Jezebela. Ilay vehivavy janga avy any Tyro dia adino nandritra ny tantaran’ilay biby avy amin’ny tany izay manana tandroka roa. Jezebela dia afenina mandrakariva, ary ao amin’ny toko faha-roa ambin’ny folo sy faha-telo ambin’ny folo ao amin’ny Apokalypsy dia talanjona manaraka azy izao tontolo izao, nefa tsy aseho ho zava-mahagaga izay italanjonana any an-danitra izy, tahaka ny Firenena Mikambana, i Etazonia ary Satana. Miverina any amin’ny foiben’ny baikony any Samaria izy—dia ny tanànan’i Roma.
The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.
Ny tantaran’ilay bibidia avy amin’ny tany no ahitana ny fanondroana ny fitsapana momba ny sarin’ilay bibidia ho an’izao tontolo izao manontolo. Izany fitsapana izany dia mitranga mandritra ny adin’ny lanitra voalohany. Izany no tiantsika hodinihina amin’izao fotoana izao. Hosoloiko amin’ny hoe Etazonia ny teny hoe “izy” ao amin’ireo andininy izay hodinihintsika ankehitriny.
And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States 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 the United States 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 the United States 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 the [United States] 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 the United States 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 hafa niakatra avy tamin’ny tany aho; ary i Etazonia nanana tandroka roa tahaka ny an’ny zanak’ondry, nefa i Etazonia niteny tahaka ny dragona. Ary i Etazonia mampihatra ny fahefana rehetra ananan’ilay bibidia voalohany eo anatrehany, ka mampiankohoka ny tany sy izay monina eo aminy hiankohoka amin’ilay bibidia voalohany, izay sitrana ny feriny nahafaty. Ary i Etazonia manao famantarana lehibe, ka mampidina afo avy any an-danitra ho amin’ny tany eo imason’ny olona, ary mamitaka izay monina ambonin’ny tany amin’ny alalan’ireo fahagagana izay nomena fahefana azy hatao eo anatrehan’ilay bibidia; ka milaza amin’izay monina ambonin’ny tany mba hanao sarin’ilay bibidia, izay voan’ny ferin-tsabatra nefa velona ihany. Ary i [Etazonia] nomena fahefana hanome aina ny sarin’ilay bibidia, mba hiteny koa ny sarin’ilay bibidia, sady hampamono izay rehetra tsy mety miankohoka amin’ny sarin’ilay bibidia. Ary i Etazonia mampandraisana marika ny olona rehetra, na ny kely na ny lehibe, na ny manankarena na ny mahantra, na ny afaka na ny andevo, eo amin’ny tanany 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 Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.
Ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, ny dragona, dia Roma jentilisa, no nanome zavatra telo ny fahefan’ny papa teo am-pametrahany azy teo amin’ny seza fiandrianan’ny tany.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Ary ilay biby izay hitako dia tahaka ny leoparda, ary ny tongony tahaka ny tongotry ny bera, ary ny vavany tahaka ny vavan’ny liona; ary nomen’ilay dragona azy ny heriny sy ny seza fiandrianany ary fahefana lehibe. Apokalypsy 13:2.
The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”
Ireo mpanjaka folo izay maneho an’i Roma jentilisa (Frantsa no mpanjaka voalohany indrindra amin’ireo folo, araka ny asehon’i Ahaba) dia nanome zavatra telo ny papasia: hery sy seza ary fahefana. Rehefa nafindran’ny emperora Constantin ny renivohitra niala avy tao amin’ny tanànan’i Roma tany andrefana ho any atsinanana ka nataony i Constantinople ho renivohitra vaovao-n’ny Fanjakana Romanina tamin’ny taona 330, dia nomen’i Roma jentilisa ny fiangonan’i Roma tamin’izay ny “sezany.”
When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”
Rehefa niova fo ho amin’ny Katôlika i Clovis, mpanjakan’ny Franks (France), ka nanomboka niady tamin’ireo hery izay nanohitra ny fiakaran’ny fahefan’ny papauté ho eo amin’ny seza fiandrianan’ny tany tamin’ny taona 496, dia nomen’i Roma jentilisa ny papauté ny “heriny”.
In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.
Tamin’ny taona 533, Justinian dia namoaka didy izay nanondro ny fiangonana romana ho lohan’ny fiangonana rehetra sady koa mpanitsy ny heretika. Tamin’izay fotoana izay, ny fahefan’i Roma mpanompo sampy dia natolotra ny papa.
In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.
Ao amin’ny andininy faha-roa ambin’ny folo, “ny [Etazonia] manao ny fahefana rehetra an’ilay bibidia voalohany eo anatrehany.” Ny fahefana izay nampiharin’ny fahefam-papa dia asehon’i Clovis, izay nanokana ny heriny ara-tafika sy ara-toekarena ho an’ny fahefam-papa. Izany no antony iantsoan’ny Katolisisma an’i Clovis hoe “lahimatoa nateraky ny fiangonana Katolika,” ary i Frantsa hoe “zanakavavy lahimatoa an’ny fiangonana Katolika.” Hanao izany asa maloto izany ho an’ny fahefam-papa izany koa i Etazonia, dia ilay asa natombok’i Clovis tamin’ny taona 496.
The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.
Ny fahefan’i Etazonia dia hampiasaina hanery “ny tany sy izay monina eo aminy hiankohoka amin’ilay bibidia voalohany, izay sitrana ny feriny nahafaty azy.” Hampiasa ny heriny ara-tafika sy ara-toekarena i Etazonia mba hampanaiky an’izao tontolo izao manontolo handray ny Alahady ho andro fitsaharana. Ilay vehivavy janga avy any Tyro dia hijangajanga aloha amin’ilay bibidia avy amin’ny tany amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, ary avy eo dia handeha hivoaka izy ka hijangajanga amin’ny mpanjaka hafa rehetra amin’ny tany.
In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.
Ao amin’ny andininy faha-telo ambin’ny folo, “ary ny [Etazonia] manao fahagagana lehibe, ka mampidina afo avy any an-danitra ho etỳ an-tany eo imason’ny olona.” Ny afo dia maneho hafatra tsy masina. Ny lela afo tamin’ny andro Pentekosta dia naneho hafatra masina izay niaraka tamin’ny fahaizana hampita izany hafatra izany amin’izao tontolo izao manontolo. Ny afo izay hidina avy any an-danitra entin’ny Etazonia dia hisy fiantraikany amin’ny firenena rehetra koa, sy amin’ny samy hafa fiteny rehetra.
In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] 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.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.
Sa talata labing-apat, dinadaya ng Estados Unidos ang “mga nananahanan sa lupa sa pamamagitan ng mga himalang yaon na may kapangyarihan ang [Estados Unidos] na gawin sa harapan ng halimaw; na sinasabi sa mga nananahanan sa lupa, na sila’y gumawa ng isang larawan para sa halimaw, na tinamaan ng sugat ng tabak, at nabuhay.” Ang pandarayang ginagamit ng Estados Unidos upang dayain ang sanlibutan ay inilalarawan ng apoy na bumaba mula sa langit sa naunang talata. Ang apoy mula sa langit ay lumilikha ng mga himalang ginagamit ng Estados Unidos upang utusan ang sanlibutan na magtatag ng isang pamahalaang pandaigdig na binubuo ng pagsasanib ng iglesya at ng estado, na ang iglesya ang may pamamahala sa ugnayang iyon.
This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.
Izany no nasehon’ny fifandraisan’i Ahaba sy Jezebela tamin’ny fotoana nananganana an’i Elia. Ny adin’i Elia teo an-Tendrombohitra Karmela dia tanteraka tamin’ny fiandohan’i Etazonia nandritra ny fihetsiketsehan’ny anjely voalohany nanomboka tamin’ny 1840 ka hatramin’ny 1844, mba hanavahana ny tena mpaminanin’ny Protestanta amin’ireo mpaminany sandoka rehetra an’ny Protestanta.
It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.
Tanteraka indray izany amin’ny fiafaran’i Etazonia, mandritra ny fitsapana momba ny fananganana ny sarin’ilay bibidia izay nanomboka tamin’ny 11 Septambra 2001, ary mifarana amin’ilay lalàna Alahady izay ho avy tsy ho ela.
Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.
Ny fahatanterahana tanteraka an’i Elia dia miseho alohan’ny andron’i Jehovah lehibe sady mahatahotra, izay ireo loza fito farany. Noho izany, ny Tendrombohitra Karmela, Elia, Ahaba ary Jezebela dia aseho ao amin’ny asan’i Etazonia amin’ny fanerena ny tany rehetra hanaiky ny fitondrana tokana maneran-tany an’ny Firenena Mikambana, izay fehezin’ny Fiangonana Katolika. Etazonia dia manatanteraka izany asa izany amin’ny alalan’ny heriny ara-tafika, ny tanjany ara-toekarena ary ny fifandraisana voahozongozona sy mamisavisa izay tarihiny sy feheziny, izay asehon’izay antsoina hoe “lalam-baovao lehibe” an’ny tambajotra maneran-tany.
In verse fifteen, we are informed that “the [United States] 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.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.
Ao amin’ny andininy faha-dimy ambin’ny folo, dia ampahafantarina antsika fa “nanana fahefana hanome aina ny sarin’ilay bibidia izy [Etazonia], mba hiteny ny sarin’ilay bibidia, ary hampamono izay rehetra tsy hiankohoka amin’ny sarin’ilay bibidia.” Koa ny fandrahonana ho faty amin’ny alalan’ny herin’ny tafika amerikana, izay tamin’izany no naneho ny mpanjaka lehibe voalohan’ny Firenena Mikambana, dia manome hery ny fitondram-panjakana iray maneran-tany an’ny Firenena Mikambana mba hiteny. Ny asa atao amin’ny fitenenana dia tanterahina amin’ny alalan’ny fahefana mpanao lalàna sy mpitsara. Any New York no misy ny sampana mpanao lalàna an’ny Firenena Mikambana, ary any La Haye, Pays-Bas, no misy ny sampana mpitsara an’ny Firenena Mikambana. La Haye dia maneho ny Tontolo Taloha ary New York ny Tontolo Vaovao. Samy manana tantara lasa izay niavahany ho mpiaro lehibe ny fahafahana sy ny zo malalaka i Etazonia sy Pays-Bas, nefa samy mamarana ny tantarany avy—miteny tahaka ny dragona.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.
“Satria ny Sabata no tonga teboka manokana iadian-kevitra manerana ny tontolo kristianina, ary ny manam-pahefana ara-pivavahana sy ara-panjakana dia niray hina hampihatra ny fitandremana ny Alahady, ny fandavan-kanaon’ny vitsy an’isa madinika iray tsy hanaiky ny fitakian’ny besinimaro dia hahatonga azy ho zavatra hozonin’izao rehetra izao.... ary havoaka amin’ny farany ny didy hanoherana ireo izay manamasina ny Sabatan’ny didy fahefatra, ka hanameloka azy ho mendrika ny sazy henjana indrindra ary hanome alalana ny olona, rehefa afaka fotoana voatondro, hamono azy. Ny Romanisma any amin’ny Tontolo Taloha sy ny Protestanta niodina tamin’ny finoana any amin’ny Tontolo Vaovao dia samy hanaraka lalana mitovy amin’izany manoloana ireo izay manaja ny fitsipika masina rehetra.”
“The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.
“Ny vahoakan’Andriamanitra dia hatsipy ao anatin’ireo toe-javatra feno fahoriana sy fahasahiranana voasoritr’ilay mpaminany ho andron’ny fahorian’i Jakoba.” The Great Controversy, 615, 616.
In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] 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.”
Ao amin’ny andininy fahenina ambin’ny folo sy fahafito ambin’ny folo, rehefa tafatsangana ny sarin’ilay bibidia ka nomena hery hiteny, dia ny “[Etazonia] mampanaiky ny olona rehetra, na madinika na lehibe, na manankarena na mahantra, na afaka na andevo, handray marika eo amin’ny tanany 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.”
The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.
Ny fananganana ny sarin’ilay bibidia no fitsapana mialoha ny fitsapana ny mariky ny bibidia. Raha tsy tafita amin’ilay fitsapana asehon’ny fananganana ny sarin’ilay bibidia isika, dia tsy hahavita ny fitsapana ny mariky ny bibidia. Fitsapana roa samy hafa ireo, ary karazana fitsapana roa samy hafa koa izy ireo.
The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.
Ny fananganana ny sarin’ny bibidia izay nanomboka tamin’ny 11 Septambra 2001 dia fampitandremana ara-paminaniana fa efa antomotra ny hifaranan’ny androm-pitsapana. Izy no hafatr’i Elia izay manondro fa efa eo akaiky eo amin’ny faravodilanitra ny Tendrombohitra Karmela, ary mila miantoka ny menaky ny toetra, ny menaky ny Fanahy Masina ary ny menaky ny hafatry ny Antso Mamatonalina ny olon’Andriamanitra, alohan’ny hanaovana ny antso farany. Mila mifoha izy ireo, mba rehefa manontany azy hoe Elia: “Mandra-pahoviana no hinkalazalaza amin’ny hevitra roa hianareo?”—dia tsy ho moana, fa ny ho moana amin’izany fotoana izany dia ny handray ny mariky ny bibidia. Ny fitsapana momba ny sarin’ny bibidia dia maneho ny asa fanekena sy fahatakarana ny hafatra izay manambara ny fifaranan’ny fitsarana, tahaka ny nanambaran’ny hafatry ny Millerita ny fanokafana ny fitsarana.
The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.
Ny fizahan-toetra momba ny mariky ny bibidia dia tsy misy safidy velively, satria tsy ahitana na inona na inona amin’ny fotoana famindram-po izy. Teboka iray amin’ny fotoana izy, fa tsy vanim-potoana iray. Krizy izy, ary noho izany dia fizahan-toetra manavaka izay hampahafantarana ny toetran’ireo Isiraelita izay nantsoin’i Ahaba ho eo an-tendrombohitra Karmela tamin’ny lalàn’ny Alahady. Amin’izay izy ireo dia hampiseho ny toetra izay novolavolainy nandritra ny vanim-potoana teo aloha, izay antsoina ara-paminaniana hoe fizahan-toetra momba ny sarin’ny bibidia.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.
Koa izany, araka izay lazain’ny Fanahy Masina hoe: Anio, raha hihaino ny feony ianareo, aza manamafy ny fonareo tahaka ny tamin’ny fihantsiana, tamin’ny andro fakam-panahy tany an-efitra; fony ny razanareo naka fanahy Ahy sy nizaha toetra Ahy ary nahita ny asako efa-polo taona. Koa tezitra tamin’izany taranaka izany Aho ka nanao hoe: Mania mandrakariva ao am-pony izy; ary tsy nahalala ny lalako izy. Koa nianiana tamin’ny fahatezerako Aho hoe: Tsy hiditra amin’ny fitsaharako izy. Mitandrema, ry rahalahy, fandrao hisy aminareo hanana fo ratsin’ny tsi-finoana ka hiala amin’Andriamanitra velona. Fa mifananara isan’andro, raha mbola antsoina hoe Anio izany; fandrao hisy aminareo hohamafisin’ny fitaky ny ota. Fa tonga mpiombona amin’i Kristy isika, raha hazonintsika mafy hatramin’ny farany ny fiandohan’ny fahatokisantsika; raha lazaina hoe: Anio, raha hihaino ny feony ianareo, aza manamafy ny fonareo tahaka ny tamin’ny fihantsiana. Hebreo 3:7–15.