We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.
Nofaritanay ny ady tany an-danitra voafaritra ao amin’ny toko faharoa ambin’ny folo ao amin’ny bokin’ny Apokalypsy isika. Amin’ny fampiasana ny fitsipiky ny toetran’i Kristy izay Alfa sy Omega, dia nanatona ny ady tany an-danitra ao amin’ny toko faharoa ambin’ny folo isika ho tandindon’ny ady tany an-danitra izay mitranga amin’ny “andro farany.” Ny fiteny hoe “andro farany” ao amin’ny Baiboly sy ny Fanahin’ny Faminaniana dia midika ny andro faran’ny fitsarana famotopotorana.
We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.
Noporofointsika ireo hery satanika telo ao amin’ny toko faha-roa ambin’ny folo sy faha-telo ambin’ny folo, tsy ho hery izay mahita ny fahatanterahany ao amin’ny tantara lasa, fa ho fahatanterahana maoderina an’ireo hery izay mitarika izao tontolo izao ho any Armagedona. Ny dragona ao amin’ny toko faha-roa ambin’ny folo dia ny Firenena Mikambana, ny fiangonana Katolika izay hatsangana indray amin’ny lalàn’ny Alahady any Etazonia, no ilay bibidia avy amin’ny ranomasina ao amin’ny toko faha-telo ambin’ny folo, ary ny bibidia avy amin’ny tany manana tandroka roa dia i Etazonia.
We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.
Izahay dia namantatra fa ilay ady izay fahazarana no fahatakarana azy ao amin’ny toko faha-roa ambin’ny folo ho toy ny fanehoana manokana ny fikomian’i Losifera tany an-danitra, dia maneho marina ady iray izay efa ho tonga hitranga any amin’ny lanitry ny tany, manomboka amin’ilay lalàna Alahady izay ho avy tsy ho ela any Etazonia. Nandany fotoana izahay namantarana fa misy fizotry ny fitsapana iray aseho ao amin’ny Apokalypsy telo ambin’ny folo, andininy faha-iraika ambin’ny folo ka hatramin’ny faha-fito ambin’ny folo, izay mahakasika ny fanekena ny fiforonan’ny sarin’ny bibidia. Ny sarin’ny bibidia dia maneho ny fampiraisana ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany. Rehefa ny fiangonana no mifehy, dia ampiasainy ny fanjakana hampiharana ny foto-pampianarany sy hanenjehana ireo izay faritany ho mpivadi-pinoana. Ny fizotry ny fitsapana maneran-tany mifandray amin’ny fiforonan’ny sarin’ny bibidia dia tanterahina voalohany ao Etazonia. Ny toetra ara-paminaniana momba ireo fizotry ny fitsapana roa ireo dia amin’ny ankapobeny mitovy ihany, na ao Etazonia izany na eo amin’izao tontolo izao.
We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.
Nasehonay ireo vanim-potoana roa mitovy, dia arivo sy roanjato sy enim-polo andro, izay nialoha sy nanaraka ny hazo fijaliana, ho vavolombelona faharoa manamarina ny famantarana ny fizotry ny fitsapana roa mifanesy momba ny sarin’ny bibidia amin’ny faran’izao tontolo izao. Ny fananganana ny sarin’ny bibidia any Etazonia eo anelanelan’ny 11 Septambra 2001 sy ny lalàna Alahady ho avy tsy ho ela, dia mialoha ny fananganana ny sarin’ny bibidia ao amin’ny Firenena Mikambana aorian’ilay lalàna Alahady ho avy tsy ho ela. Ny arivo sy roanjato sy enim-polo andro tamin’ny asa fanompoan’i Kristy hatramin’ny batisany ka hatramin’ny hazo fijaliana dia nialoha ny arivo sy roanjato sy enim-polo andro tamin’ny asa fanompoan’ny mpianany izay nanaraka ny hazo fijaliana. Ireo tsipika roa ireo, samy ahitana vanim-potoana roa izay maneho fitsapana mitovy isaky ny vanim-potoana, dia maneho ny lohahevitra momba ny sarin’i Kristy na ny sarin’ny antikristy.
The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.
Ny arivo sy roanjato sy enimpolo andro tamin’ny asa fanompoan’i Kristy, izay nifarana teo amin’ny hazo fijaliana, dia nanomboka tamin’ny nidinan’ny Fanahy Masina taminy tamin’ny batisany, ka nifanaraka amin’ilay anjely mahery ao amin’ny Apokalypsy toko fahavalo ambin’ny folo izay nidina tamin’ny 11 Septambra 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ankehitriny ve dia mipongatra ny teny nolazaiko fa i New York dia hofafan’ny onjan-dranomasina goavana? Tsy mbola nilaza izany mihitsy aho. Izaho dia nilaza hoe, raha nijery ireo trano lehibe natsangana tao aho, rihana mifandimby ambonin’ny rihana, hoe: ‘Endrey ny zava-niseho mampivarahontsana izay hitranga rehefa hitsangana Jehovah hampihorohoro mafy ny tany! Amin’izany no hahatanterahan’ny teny ao amin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana ny amin’izay ho avy eto ambonin’ny tany. Kanefa tsy manana fahazavana manokana aho mikasika izay ho tonga amin’i New York, afa-tsy izao ihany: fantatro fa indray andro any dia haetry ny fiodinana sy ny fihodinana miverimberin’ny herin’Andriamanitra ireo trano lehibe any. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eo amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery iray monja, dia hirodana ireo rafitra goavana ireo. Hisy zava-niseho hitranga izay tsy azontsika saintsainina ny halehiben’ny mahatahotra azy.” Review and Herald, July 5, 1906.
The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.
Ny vanim-potoana arivo sy roanjato amby enim-polo andro teo amin’ny tantaran’i Kristy, izay nifarana teo amin’ny hazo fijaliana, dia maneho ny fe-potoana mifarana amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Ny hazo fijaliana dia tandindon’ny lalàn’ny Alahady. Samy tandindon’ny fitsarana izy roa tonta. Samy maneho ny fahatongavan’ny fandringanana ara-pirenena ho an’ilay firenena izay isehoan’ny trangan’ny fitsarana izy roa tonta. Samy nitranga tao amin’ny tany be voninahitr’i Joda izy roa tonta. Tao amin’ny tantaran’i Kristy dia ny tany be voninahitra ara-bakiteny, dia i Joda, izany; ary amin’ny fotoanan’ny lalàn’ny Alahady kosa dia ny tany be voninahitra ara-panahy, dia i Joda, izany hoe Etazonia Amerikana. Teo amin’ny hazo fijaliana, Kristy dia nasandratra mba hisarihana ny olona rehetra ho eo Aminy.
And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.
Ary Izaho, raha asandratra hiala amin’ny tany, dia hisarika ny olona rehetra hanatona Ahy. Izany no nolazainy mba hanambara izay fahafatesana hahafatesany. Jaona 12:32, 33.
At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.
Amin’ny lalàn’ny Alahady no anandratana ny fanevan’ny iray hetsy sy efatra arivo amby efatra alina mba hitaona ny olona rehetra ho amin’i Kristy.
And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.
Ary hanandratra faneva ho amin’ny firenena any lavitra Izy, ary hisioka hiantso azy avy any amin’ny faran’ny tany; ary, indro, ho avy haingana dia haingana izy. Isaia 5:26.
The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.
Ny vanim-potoana roa amby enimpolo sy arivo andro ao amin’ny tantaran’i Kristy izay manaraka ny hazo fijaliana dia mifarana amin’ny ijoroan’i Mikaela tamin’ny fitoraham-bato an’i Stefana.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.
Fa izy, feno ny Fanahy Masina, dia nibanjina mafy ny lanitra ka nahita ny voninahitr’Andriamanitra sy Jesosy nitsangana teo ankavanan’Andriamanitra; ary hoy izy: Indro, hitako misokatra ny lanitra, ary ny Zanak’olona mitsangana eo ankavanan’Andriamanitra. Asan’ny Apostoly 7:55, 56.
The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.
Ny efa-polo sy roa volana ara-pamantarana amin’ny fotoam-pitsapana mifandray amin’ilay sarin’ny bibidia farany dia mifarana amin’ny fitsanganan’i Mikaela ka manamarika ny fiafaran’ny fotoam-pitsaran’olon-tokana.
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.
Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay miaro ny zanaky ny firenenao; ary hisy andro fahoriana izay tsy mbola nisy toa azy hatrizay nisian’ny firenena ka mandraka izany andro izany; ary amin’izany andro izany dia hovonjena ny firenenao, dia izay rehetra hita voasoratra ao amin’ny boky. Daniela 12:1.
The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.
Ny tantara manontolon’ireo fizotry ny fizahan-toetra roa tonta mikasika ny sarin’ilay bibidia dia ahitana porofo ara-paminaniana anaty hafa koa. Raha takarina araka ny tokony ho izy izany—ary ekeko fa vitsy ny olona no mahatakatra io fahamarinana io—dia nanomboka tamin’ny 11 Septambra 2001 tao Etazonia ny fizotry ny fizahan-toetra momba ny sarin’ilay bibidia voalohany, tamin’ny fotoana nahatongavan’ny loza fahatelo teo amin’ny tantara. Ny lalàna alahady, izay ifaranan’io fizotry ny fizahan-toetra momba ny sarin’ilay bibidia voalohany io, no manamarika ny fahatongavan’ny loza fahatelo ho fitsarana manohitra an’i Etazonia noho ny fandraisana ny lalàna alahady. Amin’izany fotoana izany, ny fahatongavan’ny loza fahatelo dia manatanteraka ny fahatezeran’ireo firenena, ho fahatanterahan’ny Apokalypsy toko faha-iraika ambin’ny folo, andininy fahavalo ambin’ny folo, sy ny filazana voalohany ny anjara asan’ny finoana silamo amin’ny fampahatezerana ireo firenena ao amin’ny faminaniana ao amin’ny Baiboly.
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Ary izy ho lehilahy dia; ny tanany hanohitra ny olona rehetra, ary ny tanan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:12.
The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.
Ny lalàna alahady izay ho avy tsy ho ela no famaranana ny vanim-potoana fitsapana voalohany, sady fiandohan’ny vanim-potoana fitsapana farany koa. Ny vanim-potoana fitsapana farany dia mifarana rehefa mikatona ny fotoam-pahasoavan’ny olombelona, ary amin’izany fotoana izany ny rivotra efatra, izay tandindon’ny loza fahatelo, dia avoaka tanteraka.
“When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.
“Rehefa hitan’ny Mpamonjy tao amin’ny vahoaka jiosy ny firenena iray izay nisara-panambadiana tamin’Andriamanitra, dia hitany koa ny Fiangonana Kristiana izay milaza tena ho Azy nefa miray amin’izao tontolo izao sy amin’ny fahefana papaly. Ary tahaka ny nijoroany teo ambonin’i Oliveta, nitomany an’i Jerosalema mandra-pilentiky ny masoandro tany ambadiky ny havoana andrefana, no itomaniany sy italahoany amin’ny mpanota amin’izao fotoana farany izao. Tsy ho ela Izy dia hiteny amin’ireo anjely izay mihazona ny rivotra efatra hoe: ‘Vahao ny loza; aoka ny haizina sy ny fandringanana ary ny fahafatesana hihatra amin’ireo mpandika ny lalàko.’ Moa ve tsy maintsy holazainy amin’ireo izay nahazo fahazavana sy fahalalana be, tahaka ny nilazany tamin’ny Jiosy, hoe: ‘Raha fantatrao, dia ianao koa, farafaharatsiny amin’izao andronao izao, ny zavatra izay mitondra ho amin’ny fiadananao! fa ankehitriny dia takona eo imasonao izany’?” Review and Herald, 8 Oktobra 1901.
In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.
Ao amin’ny tantaran’i Kristy, ny famantarana voalohany amin’ny vanim-potoana voalohany misy arivo sy roanjato ary enim-polo andro dia nanomboka tamin’ny batisany, izay tandindon’ny fahafatesany sy ny fitsanganany tamin’ny maty. Nifarana tamin’ny fahafatesany sy ny fitsanganany tamin’ny maty izany vanim-potoana izany, izay sady nanomboka niaraka tamin’izay koa ny vanim-potoana farany misy arivo sy roanjato ary enim-polo andro. Nifarana tamin’ny fahafatesana sy ny fitsanganana tamin’ny maty nampanantenaina ho an’i Stefana izany vanim-potoana izany.
The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.
Ny tsipiky ny tantara izay maneho ny endrik’i Kristy dia manana rafitra ara-paminaniana mitovy tanteraka amin’ilay tsipiky ny tantara izay maneho ny endrik’ny antikristy.
In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.
Ao amin’ny Soratra Masina, Kristy no tena mpanjakan’ny avaratra, ary hatramin’izay no tanjon’i Satana ny hanongana sy hanahaka amin’ny hosoka ny fahefan’i Kristy amin’ny maha-mpanjaka Azy.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Endrey! fa latsaka avy tany an-danitra ianao, ry Losifera, zanaky ny maraina! Endrey! fa voakapa ka lavo tamin’ny tany ianao, ilay nampahalemy ny firenena! Fa ianao efa nanao anakampo hoe: Hiakatra any an-danitra aho, hanandratra ny seza fiandrianako ho ambonin’ny kintan’Andriamanitra; ary hipetraka eo an-tendrombohitry ny fiangonana aho, any amin’ny farany avaratra; hiakatra ho ambonin’ny havoan’ny rahona aho; ho tahaka ny Avo Indrindra aho. Isaia 14:12–14.
The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.
Ny “lafin’ny avaratra” dia Jerosalema, tanànan’ilay Mpanjaka lehibe, izay misy ny fitoerany masina.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalms 48:1, 2.
Fihirana sy Salamo ho an’ny zanak’i Kora. Lehibe Jehovah, ary mendrika hoderaina indrindra ao amin’ny tanànan’Andriamanitsika, dia ao amin’ny tendrombohitry ny fahamasinany. Tsara tarehy noho ny fitoerany, fifalian’ny tany rehetra, ny tendrombohitra Ziona, eo amin’ny ilany avaratra, dia tanànan’ilay Mpanjaka lehibe. Salamo 48:1, 2.
In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.
Ao amin’ny Soratra Masina, ireo “mpanjakan’ny avaratra” eto an-tany dia aseho mandrakariva ho fahavalon’ny olon’Andriamanitra. Izy ireo dia maneho ny ezaka ataon’i Satana hanahaka sandoka ilay tena mpanjakan’ny avaratra, izay mipetraka eo ambonin’ny seza fiandrianany any Jerosalema, dia eo amin’ny faritra avaratra. Ilay tsipika izay maneho fizotry ny fitsapana roa momba ny sarin’ny bibidia, ka mifanitsy amin’ilay tsipika misy fizotry ny fitsapana roa momba ny sarin’i Kristy, dia manana vavolombelona fahatelo ao amin’ny lohahevitra momba ny ezaka ataon’i Satana ho mpanjakan’ny avaratra izay manjaka amin’ny olon’Andriamanitra.
In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.
Tamin’ny taona 723 tal. J.K., ny mpanjakan’ny avaratra, izay nasehon’i Asyria, dia nitondra ny fanjakana folo avaratr’i Isiraely ho amin’ny fanandevozana ho fanatanterahana ny “impito” ao amin’ny Levitikosy faha-26. Arivo sy roanjato ary enim-polo taona tatỳ aoriana, tamin’ny 538, ny mpanjakan’ny avaratra, izay naseho tamin’izany vanim-potoana ara-tantara izany tamin’i Roma mpanompo sampy ara-bakiteny, dia nanolotra ny seza fiandrianana tamin’i Roma papaly, izay avy eo dia tonga mpanjakan’ny avaratra ara-panahy nandritra ny arivo sy roanjato ary enim-polo taona hafa. Nifarana tamin’ny 1798 izany vanim-potoana faharoa naharitra arivo sy roanjato ary enim-polo taona izany, rehefa nahazo ratra mahafaty ny mpanjakan’ny avaratra romana ara-panahy. Rehefa nahazo ny ratra mahafaty azy ny fahefana papaly tamin’ny 1798, dia tandindon’ny famaranana ny fotoam-pitsapana ho an’ny olombelona izany, rehefa ilay fahefana papaly natsangana tamin’ny maty no tonga amin’ny farany, amin’ny farany indrindra sy mandrakizay, tsy misy hanampy azy.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Ary hamboleny eo anelanelan’ny ranomasina sy ny tendrombohitra masin’ny voninahitra ny lain’ny lapan’andrianany; kanefa ho tonga amin’ny farany izy, ary tsy hisy hanampy azy. Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay miaro ny zanaky ny firenenao; ary hisy andro fahoriana izay tsy mbola nisy tahaka azy hatrizay nisian’ny firenena ka mandraka izany andro izany; ary amin’izany andro izany dia hovonjena ny firenenao, dia izay rehetra hita voasoratra ao amin’ny boky. Daniela 11:45, 12:1.
The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.
Ny “fotoana impito,” ao amin’ny Levitikosy enina amby roapolo, izay mitovy amin’ny roa arivo sy dimanjato amby roapolo taona, dia manondro an’i Asyria ho mpanjakan’ny avaratra tamin’ny 723 talohan’i K., ary amin’ny maha-mpanjakan’ny avaratra azy dia nandresy ny fanjakana “avaratra” an’i Isiraely fahiny izy. Hatramin’izany fotoana izany, ny fanompoan-tsampy, nanomboka tamin’i Asyria ka hatramin’i Roma mpanompo sampy, dia nanitsakitsaka ny vahoakan’Andriamanitra, dia ny “tafika” ao amin’ny Daniela 8:13, nandritra ny enina-polo amby roanjato sy arivo taona. Tamin’ny 538, ny mpanjakan’ny avaratra romana ara-bakiteny dia resin’ny mpanjakan’ny avaratra romana ara-panahy araka ny faminaniana, izay nanitsakitsaka an’i Isiraely ara-panahin’Andriamanitra nandritra ny enina-polo amby roanjato sy arivo taona hafa indray. Nifarana ilay vanim-potoana faharoa fanitsakitsahana tamin’ny nahazoan’ilay mpanjakan’ny avaratra romana ara-panahy ny ratra nahafaty azy tamin’ny 1798.
In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.
Ao amin’ny tsipika maneho ny sarin’i Kristy, ny teboka afovoany dia ny hazo fijaliana, izay amaritana ny fahafatesana. Ao amin’ireo vanim-potoana roa amin’ny fitsapana ny fananganana ny sarin’ilay bibidia, ny teboka afovoany dia ny fahafatesan’ilay bibidia avy amin’ny tany. Ao amin’ny tsipika maneho ilay mpanjakan’ny avaratra sandoka, ny teboka afovoany dia ny fahafatesan’ilay mpanjakan’ny avaratra romana ara-bakiteny.
These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.
Ireo tsipika ireo dia maneho vavolombelona ara-Baiboly telo, izay samy ahitana fe-potoana roa mifanesy ao anatin’ny fe-potoana iray. Ny teboka afovoany tsirairay dia voamariky ny fahafatesana ara-batana, na ny fahafatesan’ny fanjakana iray ao amin’ny faminaniana ara-Baiboly. Tamin’i Kristy, ny teboka afovoany dia ny fahafatesany sy ny fitsanganany tamin’ny maty. Amin’ny sary an’ilay bibidia, ny teboka afovoany dia ny fahafatesan’ilay bibidia avy amin’ny tany, dia ny fanjakana fahenina ao amin’ny faminaniana ara-Baiboly, amin’ny lalàna alahady. Amin’ny tsipikan’ilay mpanjakan’ny avaratra sandoka, ny teboka afovoany dia maneho ny fahafatesan’ilay mpanjakan’ny avaratra romana ara-bakiteny, dia ny fanjakana fahefatra ao amin’ny faminaniana ara-Baiboly.
The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.
Ireo vavolombelon’ny Apokalypsy toko fahiraika ambin’ny folo, araka ny nolazain-dRahavavy White ao amin’ny The Great Controversy, dia maneho ny Tenin’Andriamanitra. Kristy no Tenin’Andriamanitra. Nomena hery haminany nandritra ny arivo sy roanjato sy enim-polo andro ireo vavolombelona roa ireo, sady nitafy lamba fisaonana. Avy eo dia novonoina teny an-dalambe izy ireo, ary tsy nitsangana nandritra ny telo andro sy tapany. Ny hoe “arivo sy roanjato sy enim-polo andro” sy ny hoe “telo andro sy tapany” dia samy tandindon’ny vanim-potoanan’ny efitra naharitra arivo sy roanjato sy enim-polo taona. Nanomboka tamin’ny fanomezana hery izany, ka naminany izy ireo sady nitafy lamba fisaonana, ary nifarana tamin’ny fahafatesana. Avy eo, nandritra io fe-potoana ara-paminaniana io ihany, dia nangina izy ireo sady nitafy fahafatesana, mandra-pananganana azy indray mba haneho ny fampitandremana ataon’ny anjely fahatelo, izay manambara ny famaranana ny fotoam-pahasoavana.
These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.
Ireo tsipika ara-paminaniana efatra ireo dia mitovy amin’ny vavolombelona efatra. Mitovy tanteraka ny rafitra ara-paminaniana ananan’ny tsirairay amin’ireo vavolombelona efatra. Ny fe-potoana ara-potoana ao amin’ireo vanim-potoana valo tsirairay avy, ankoatra ny vanim-potoana manomboka amin’ny 11 Septambra 2001 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela, izay hita ao amin’ireo tsipika efatra, dia mitovy ara-paminaniana. Ny teboka afovoany rehetra dia maneho karazam-pahafatesana iray. Ny roa amin’ireo tsipika ireo dia miresaka an’i Kristy, na amin’ny maha-endriny Azy, na amin’ny maha-Tenin’Andriamanitra Azy. Ny roa hafa kosa dia maneho ny antikristy, na amin’ny faniriany haka tahaka an’i Kristy amin’ny maha-mpanjakan’ny avaratra azy, na amin’ny fanahafany ny rafitry ny fitondran’i Kristy.
We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.
Hiezaka izahay hampifandray ny iray hetsy sy efatra arivo amby efatra alina amin’ilay ady any amin’ny lanitra voalohany ao amin’ny lahatsoratra manaraka. Ry mpamaky malala, na mpihaino: na mandà tsy hahita ireo fahamarinana ireo ianao, na mahita azy kosa, dia tsy maintsy asongadina fa ny fampahalalana atolotra ao anatin’ireo lahatsoratra rehetra ireo dia fantarina, ary avy eo tohanana sy aorina mafy, amin’ny alalan’ny fampiharana ilay fitsipika mampiasa ny fiandohan-javatra iray mba hamantarana ny fiafaran-javatra iray. Izany no famantarana ara-paminaniana an’i Alfa sy Omega, ary singa lehibe ao amin’ny Fanambaran’i Jesosy Kristy izay esorina tombo-kase ankehitriny.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Ny zavatra miafina dia an’i Jehovah Andriamanitsika; fa izay zavatra efa nambara kosa dia antsika sy ny zanatsika mandrakizay, mba hankatoavantsika ny teny rehetra amin’ity lalàna ity. Deoteronomia 29:29.