We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.
Isika dia nanorina teo ambonin’ny faminaniana farany nataon’i Isaia, izay manomboka ao amin’ny toko faha-efapolo, amin’ny fanondroana ny fotoana fiandrasana izay natomboka tamin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020. Nampifanarahanay tamin’ireo izay maty tao amin’ny lohasahan’ny taolana maina tao amin’ny toko faha-37 ao amin’i Ezekiela ny fahafatesan’ireo vavolombelona roa ao amin’ny Apokalypsy. Mitady izahay, amin’ny alalan’ny famerimberenana, hampiorina ny filaharana tena voafaritra tsara amin’ireo fisehoan-javatra mifandray amin’ny fitsanganan’ireo izay novonoina teny an-dalambe tamin’ilay bibidia niakatra avy tao amin’ny lavaka tsy hita noanoa.
As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.
Rehefa ampifanarahana ireo andalan-teny ara-paminaniana ireo isika, dia manokatra ireo ampahany ao amin’ny Apokalypsy izay tsy mbola voamarika hatrizay, satria ity hafatra ity no fanokafana ny Apokalypsin’i Jesosy Kristy izay mitranga mialoha indrindra ny hifaranan’ny fotoam-pitsapana ho an’ny olombelona. Manao izany asa izany isika, fa “efa antomotra ny fotoana.” Amin’ny fanokafana ireo fahamarinana ao amin’ny Apokalypsy izay eo am-pahatanterahana ankehitriny, dia tanterahintsika indrindra ilay asa izay nofaritana ho asan’i Jaona ao amin’ny Apokalypsy. Nomena baiko izy hanoratra ny zavatra izay efa hitany, dia ireo zavatra izay nisy tamin’izany fotoana izany, ary tamin’ny fanoratana ireo zavatra ireo dia niara-nanoratra ihany koa ny zavatra izay ho avy i Jaona.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Soraty izay zavatra efa hitanao sy izay zavatra misy ankehitriny ary izay zavatra mbola ho avy aorian’izao. Apokalypsy 1:19.
A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.
Angamba ny fahatakarany nentin-drazana momba ny bokin’ny Apokalypsy no sakana ara-tsaina lehibe ho an’ny Advantista Mitandrina ny Andro Fahafito. Rehefa manaiky fahamarinana efa voaorina ny olona iray, nefa tsy mahita fa natao hivelatra tsikelikely ao anatin’ny fotoana izany fahamarinana efa voaorina izany, dia mety hihamafy ho lovantsofina na fanao ny fahatakarany marina tany am-boalohany momba ny fahamarinana. Ilay fahamarinana izay niova ho lovantsofina dia mety indrindra hiteraka ilay fahajambana aseho ao amin’ny hafatra ho an’i Laodikia. Mbola fahamarinana ihany ilay fahamarinana tany am-boalohany, nefa ny tsy fahafahana mahita fa mivelatra tsikelikely ao anatin’ny fotoana ny fahamarinana no miteraka fahajambana. Tsy ny fahamarinana no anton’ny fahajamban’izy ireo; ny fahajambana dia famantarana fotsiny ihany ny antony. Ny antony dia ireo sofina izay tsy mety mihaino, ireo maso izay tsy mety mahita, ary ny fo izay tsy mety hiova fo ao amin’ireo izay afa-po amin’ny tenany ao anatin’ny fampiononan’ny lovantsofina sy ny fanao.
“Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.
“Kristy tao amin’ny fampianarany dia naneho fahamarinana fahiny, izay Izy tenany no nihavian’izany, dia fahamarinana izay efa nolazainy tamin’ny alalan’ny patriarka sy ny mpaminany; nefa ankehitriny kosa dia nampiharin’ny Fahazavana vaovao taminy Izy. Hafa tokoa ny nisehoan’ny heviny! Tondra-pahazavana sy ara-panahy no nentin’ny fanazavany. Ary nampanantena Izy fa ny Fanahy Masina no hanazava ny mpianatra, mba hivelatra mandrakariva aminy ny tenin’Andriamanitra. Ho azony aseho amin’ny hatsarana vaovao ny fahamarinany.”
“Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.
“Hatramin’ny nampitenenana ny teny fampanantenana voalohany momba ny fanavotana tao Edena, dia ny fiainan’i Kristy sy ny toetrany ary ny asany maha-Mpanelanelana Azy no nodinihin’ny sain’olombelona. Kanefa ny saina rehetra izay niasan’ny Fanahy Masina dia samy nampiseho ireo lohahevitra ireo tamin’ny fahazavana vaovao sy mamelombelona. Ny fahamarinana momba ny fanavotana dia mahazo fivelarana sy fanitarana tsy tapaka. Na dia tranainy aza izy, dia vaovao mandrakariva, ka manambara tsy an-kijanona amin’izay mitady ny fahamarinana voninahitra lehibe kokoa sy hery mahery kokoa.”
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
“Amin’ny vanim-potoana rehetra dia misy fivelaran’ny fahamarinana vaovao, hafatr’Andriamanitra ho an’ny vahoakan’izany taranaka izany. Ilaina avokoa ny fahamarinana taloha rehetra; ny fahamarinana vaovao dia tsy miankina amin’ny taloha, fa famelabelarana azy. Raha tsy amin’ny fahazoana ny fahamarinana taloha ihany no ahafahantsika mahafantatra ny vaovao. Rehefa naniry hanokatra tamin’ny mpianany ny fahamarinan’ny fitsanganany tamin’ny maty Kristy, dia nanomboka ‘hatramin’i Mosesy sy ny mpaminany rehetra’ Izy ka ‘nanazava taminy tao amin’ny Soratra Masina rehetra ny zavatra momba Azy.’ Lioka 24:27. Nefa ny mazava mamirapiratra ao amin’ny fivelarana vaovao an’ny fahamarinana no manome voninahitra ny taloha. Izay mandà na tsy miraharaha ny vaovao dia tsy tena manana ny taloha. Fa aminy dia very ny heriny mahavelona ka tonga endrika tsy misy aina fotsiny ihany izany.”
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
“Misy ireo milaza fa mino sy mampianatra ny fahamarinana ao amin’ny Testamenta Taloha, kanefa mandà ny Vaovao. Fa amin’ny fandavany tsy handray ny fampianaran’i Kristy, dia asehony fa tsy mino izay nolazain’ny patriarka sy ny mpaminany izy. ‘Raha nino an’i Mosesy hianareo,’ hoy Kristy, ‘dia ho nino Ahy koa; fa Izy no nanoratra Ahy.’ Jaona 5:46. Noho izany dia tsy misy hery marina akory ao amin’ny fampianarany na dia ny Testamenta Taloha aza.”
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.
“Maro izay milaza fa mino sy mampianatra ny filazantsara no ao anatin’ny fahadisoana mitovy amin’izany. Ailiny ny Soratra Masina ao amin’ny Testamenta Taloha, izay nambaran’i Kristy hoe: ‘Ireo no manambara Ahy.’ Jaona 5:39. Rehefa mandà ny Taloha izy, dia mandà ny Vaovao koa amin’ny tena izy; fa samy ampahany amin’ny fitambaran-javatra iray tsy azo sarahina izy roa ireo. Tsy misy olona afaka maneho araka ny marina ny lalàn’Andriamanitra raha tsy miaraka amin’ny filazantsara, na ny filazantsara raha tsy miaraka amin’ny lalàna. Ny lalàna no filazantsara tonga nofo, ary ny filazantsara no lalàna voaseho mivelatra. Ny lalàna no faka, ary ny filazantsara no voninkazo manitra sy ny voany izay entiny.” Christ’s Object Lessons, 127.
Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.
Izay milaza fa mino ny taloha, nefa mandà ny vaovao, dia mihatra amin-kery bebe kokoa amin’ireo Advantista Mitandrina ny Andro Fahafito izay milaza fa mino ny Baiboly manontolo, nefa mandà ny asa soratry ny Fanahin’ny Faminaniana. Ao amin’ny Apokalypsy, Jaona dia tandindon’ny vahoakan’Andriamanitra amin’ny andro farany izay enjehina noho ny fanekeny ny Baiboly sy ny Fanahin’ny Faminaniana.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Izaho Jaona, izay rahalahinareo koa sady mpiara-miombona aminareo amin’ny fahoriana sy amin’ny fanjakana ary amin’ny faharetan’i Jesosy Kristy, dia tany amin’ilay nosy atao hoe Patmo aho noho ny tenin’Andriamanitra sy noho ny filazana an’i Jesosy Kristy. Apokalypsy 1:9.
If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”
Raha eken’ny olona ny fijoroana vavolombelon’i Jesosy, izay Fanahin’ny Faminaniana, dia ny asa soratr’i Ellen White, dia io andalan-teny teo aloha avy amin’ny asa sorany io no manondro ny raharaha izay resahiko. Nanoratra izy fa ny “fahamarinana momba ny fanavotana dia azo velarina sy ampitomboina mandrakariva. Na dia tranainy aza izy ireny, dia vaovao mandrakariva, sady manambara tsy tapaka amin’izay mikatsaka ny fahamarinana voninahitra lehibe kokoa sy hery mahery vaika kokoa,” ary koa fa ao amin’ny “taona rehetra dia misy fivelarana vaovao amin’ny fahamarinana, dia hafatr’Andriamanitra ho an’ny vahoakan’izany taranaka izany.”
Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.
Na dia marina aza ny fahatakarana mahazatra momba ny bokin’ny Apokalypsy izay mety hotanan’ny Advantista Mitandrina ny Andro Fahafito iray amin’ny ankapobeny, dia vavolombelon’ny andro farany ny bokin’ny Apokalypsy manontolo. Ampiharintsika ankehitriny ny fahamarinana iray izay vao esorina ny tombo-kaseny ankehitriny, ary izany fahamarinana izany dia tsy ho fantatr’ireo izay tsy manaiky fa ny andininy rehetra ao amin’ny bokin’ny Apokalypsy dia anisan’ny Fanambaran’i Jesosy Kristy izay esorina ny tombo-kaseny amin’ny andro farany.
The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.
Ny fahatakarana izay nohazonin’ny Advantisma momba ny Apokalypsy toko faha-iraika ambin’ny folo, fa fahatanterahan’ny Revolisiona Frantsay izany, dia marina, ary Sister White dia manohana izany fomba fijery marina izany. Kanefa io fahamarinana io dia tantara fotsiny ihany, izay voarakitra mba hanoharana ny andro farany. Ny bokin’ny Apokalypsy manontolo dia fehezin’io toe-javatra ara-paminaniana io.
We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.
Manorina eo ambonin’ny tantara miafin’ireo kotrokorana fito isika ho tari-dalana hampifandray an’i Ezekiela toko fahafito amby telopolo, Isaia toko fahaefapolo ary Apokalypsy toko fahiraika ambin’ny folo miaraka amin’ny fanoharana momba ny virijina folo ao amin’ny Matio toko fahadimy amby roapolo. Andalana ara-paminaniana iray hafa izay manohana ny fampiharana ilay filaharana ara-paminaniana momba ny fisehoan-javatra resahintsika dia hita ao amin’ny andalan’i Kristy, izay ahitana vavolombelona faharoa koa. Telo-polo taona Jesosy fony Izy natao batisa ka tonga Jesosy Kristy, satria ny hoe “Kristy” ao amin’ny teny grika ao amin’ny Testamenta Vaovao, na “Mesia” ao amin’ny teny hebreo ao amin’ny Testamenta Taloha, dia midika hoe Ilay voahosotra.
That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.
Izany teny izany, hoy izaho, dia fantatrareo, izay niely eran’i Jodia rehetra, ka niainga tany Galilia taorian’ny batisan’i Jaona izay notoriny; dia ny amin’ny nanosoran’Andriamanitra an’i Jesosy avy any Nazareta tamin’ny Fanahy Masina sy tamin-kery; ary Izy dia nandehandeha nanao soa sady nanasitrana izay rehetra nampahorina noho ny devoly; fa Andriamanitra nomba Azy. Asan’ny Apostoly 10:37, 38.
For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.
Nandritra ny telopolo taona, Jesosy dia niomana hosorana, ary rehefa voahosotra tamin’ny batisany Izy, dia Izy, amin’ny maha-Kristy Azy, no nanolotra ny hafany nandritra ny telo taona sy tapany ara-paminaniana. Avy eo dia novonoina Izy, napetraka tao am-pasana, natsangana tamin’ny maty, ary avy eo niakatra tany an-danitra. Ny fiandohan’ny asa fanompoany, dia ny batisany, izay maneho ny fahafatesany sy ny fitsanganany tamin’ny maty; ary tamin’ny faran’ny roa ambin’ny folo amby enimpolo sy arivo andron’ny asa fanompoany dia nohomboana tamin’ny hazo fijaliana Izy, ary avy eo natsangana tamin’ny maty—fa Izy no fiandohana sy fiafarana. Ny zava-nitranga tamin’ny fahafatesany sy ny fitsanganany tamin’ny maty dia niteraka tafika mahery izay, nandritra ny telo taona sy tapany hafa, nitondra ny filazantsara ho an’ny Jiosy, ary taorian’izany ho amin’izao tontolo izao.
The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.
Ny Eglizy Katolika, izany hoe ilay antikristy ao amin’ny faminanian’ny Baiboly, dia nandalo fanomanana nandritra ny telopolo taona koa, talohan’ny nanosorana azy tamin-kery. Tamin’ny taona 508, dia “nesorina ny fanatitra isan’andro.” Sister White dia mampahafantatra antsika mivantana fa nanana ny fahatakarana marina momba ny “fanatitra isan’andro” ao amin’ny bokin’i Daniela ny Millerites, na dia teo aza ny zava-misy fa ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana dia niverina tamin’ny fomba fijery satanikan’ny Protestanta nihemotra momba ny “fanatitra isan’andro” tamin’ny taompolo 1930.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
“Dia hitako, mikasika ny ‘isan’andro’ (Daniela 8:12), fa ny teny hoe ‘fanatitra’ dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra akory; ary nomen’ny Tompo ny fahazoana marina momba izany ireo izay nanandratra ny antso ny amin’ny ora fitsarana.” Early Writings, 74.
The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.
Ny “isan’andro” dia maneho ny fanompoan-tsampy, ary i Roma mpanompo sampy no hery izay nanakana sy nisakana ny fahefana maha-papa tsy hiakatra eo amin’ny seza fiandrianan’ny tany. Araka ny voavinany ao amin’ny bokin’i Daniela, ary tatỳ aoriana nohamafisin’ny tantara, ary tatỳ aoriana nasehon’ny anjely tamin’i William Miller, ary tatỳ aoriana nohamafisin’i Ellen White; tamin’ny taona 508 dia nesorina ny sakana mpanompo sampy nanohitra ny fiakaran’ny fahefana maha-papa. Tahaka an’i Kristy, nandritra ny telopolo taona no niomanan’ny antikristy handray hery tamin’ny 538. I Kristy sy ny antikristy dia samy telopolo taona niomana handray hery. Raha vantany vao nomen-kery ny fahefana maha-papa tamin’ny 538, dia nitory ny hafany momba ny fahafatesana nandritra ny telo taona sy tapany ara-paminaniana izy, tahaka an’i Kristy izay nitory ny Hafany momba ny fiainana nandritra ny telo taona sy tapany. Ireo vavolombelona roa ao amin’ny Apokalypsy toko faha-11, izay teo amin’ny tantaran’ny Revolisiona Frantsay dia naneho ny Testamenta Taloha sy ny Testamenta Vaovao, dia nomena fahefana haminany ihany koa nandritra ny telo andro sy tapany ara-paminaniana.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
Ary homeko fahefana ny vavolombeloko roa Aho, ka haminany arivo sy roanjato ary enim-polo andro izy, mitafy lamba fisaonana. Apokalypsy 11:3.
In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.
Tamin’ny taona 1798, rehefa tapitra ny roa ambin’ny folo zato sy enimpolo andro ara-paminaniana, dia nandray ny ratra mahafaty ilay antikristy, tahaka ny nahafatesan’i Kristy teo amin’ny hazo fijaliana rehefa afaka roa ambin’ny folo zato sy enimpolo andro, ary tahaka ny namonoana ireo vavolombelona roa, izay maneho ny Tenin’Andriamanitra, teny an-dalambe rehefa afaka roa ambin’ny folo zato sy enimpolo andro.
On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.
Tamin’ny andro fahatelo no nitsanganan’i Kristy tamin’ny maty, ary anisan’ny lohahevitra fototry ny antikristy ao amin’ny bokin’ny Apokalypsy ny fanasitranana ny feriny mahafaty, na ny fitsanganany amin’ny maty. Tamin’ny andro fahatelo no nisehoan’ny fitsanganan’i Kristy tamin’ny maty, ary ny fitsanganan’ireo vavolombelona roa kosa dia taorian’ny telo andro sy tapany. Ny antikristy dia atsangana ara-tandindona amin’ny andro fahatelo, satria ao amin’ny vavolombelona ara-paminaniana maro, ny andro fahatelo dia tandindon’ny lalàn’ny Alahady. Amin’ny lalàn’ny Alahady, ny bibidia avy amin’ny ranomasina ao amin’ny Apokalypsy toko fahatelo ambin’ny folo dia atsangana amin’ny maty, ary ny mariky ny bibidia avy amin’ny ranomasina dia tonga fitsapana. Avy eo ny Firenena Mikambana, dia ireo mpanjaka folo ao amin’ny Apokalypsy toko fahafito ambin’ny folo, araka ny toromarik’i Etazonia, izay mpanjaka lohandohan’ireo mpanjaka folo, no hanandratra ny antikristy ho lohan’ny firaisana telo sosona, raha miakatra eo amin’ny seza fiandrianan’ny tany ny papa.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Rehefa manatona ny krizy farany isika, dia tena zava-dehibe tokoa ny hisian’ny firindrana sy ny firaisan-tsaina eo amin’ireo fitaovan’ny Tompo. Feno tafio-drivotra sy ady ary fifandirana izao tontolo izao. Kanefa eo ambanin’ny loha iray—dia ny fahefan’ny papa—ny olona dia hiray mba hanohitra an’Andriamanitra ao amin’ny tenan’ireo vavolombelony. Io firaisana io dia asiam-pamatorana mafy amin’ilay mpivadi-pinoana lehibe. Raha mitady hampiray ireo mpiandany aminy amin’ny ady atao amin’ny fahamarinana izy, dia hiasa kosa izy hampisara-bazana sy hampiely ireo mpiaro azy. Ny fialonana, ny fisainana ratsy am-bavafoana, ny firesahana ratsy, dia atosiky ny heriny mba hiteraka fifandirana sy fisarahana.” Testimonies, boky faha-7, 182.
When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”
Rehefa hatsangana amin’ny maty ny antikristy, dia hiakatra eo amin’ny seza fiandrianan’ny tany izy ka hitarika ilay firaisana telo sosona eo am-pandrosoany ho any Armagedona, tahaka ny nitarihan’i Jezebela an’i Ahaba ho any an-tendrombohitra Karmela. Asafa mpanao Salamo dia manondro firenena folo, izay misolo tena ny Firenena Mikambana, ho fikambanam-pahavalo ratsin’ny fahavalon’Andriamanitra, izay manandratra ny “lohany,” dia ilay “fahefana papaly.”
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Hiran’i Asafa, na Salamo. Aza mangina Hianao, Andriamanitra ô; aza mitony, ary aza mangina Hianao, Andriamanitra ô. Fa, indro, mitabataba ny fahavalonao; ary izay mankahala Anao dia nanandratra ny lohany. Efa niara-nisaina tamim-pitaka hamely ny vahoakanao izy, ary efa nifampidinika hamely ny voafinao. Hoy izy: Avia, ka aoka horingantsika tsy ho firenena intsony izy, mba tsy hotsarovana intsony ny anaran’Isiraely. Fa efa niara-nisaina tamin’ny fo iray izy; efa niray tetika hanohitra Anao izy: ny lain’i Edoma sy ny Isimaelita; i Moaba sy ny Hagarena; i Gebala sy i Amona ary i Amaleka; ny Filistina mbamin’ny mponin’i Tyro; i Asyra koa dia nikambana taminy; efa nanampy ny taranak’i Lota izy. Selà. Salamo 83:1–8.
The ensign of the three angels is then flying in the midst of heaven.
Dia manidina eo afovoan’ny lanitra ny fanevan’ireo anjely telo.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ary hitako nisy anjely iray koa nanidina teo afovoan’ny lanitra, nanana ny filazantsara mandrakizay hotorina amin’izay monina ambonin’ny tany sy amin’ny firenena rehetra sy ny fokom-pirenena sy ny samy hafa fiteny ary ny olona rehetra, nanao tamin’ny feo mahery hoe: Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany; ary miankohofa eo anatrehan’Izay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano. Ary nisy anjely iray hafa koa nanaraka, nanao hoe: Rava! rava Babylona, ilay tanàna lehibe, satria nampisotro ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany izy. Ary nanaraka azy roa lahy ny anjely fahatelo ka nanao tamin’ny feo mahery hoe: Raha misy olona miankohoka eo anatrehan’ny bibidia sy ny sariny ka mandray ny mariny eo amin’ny handriny, na eo amin’ny tanany, dia izy koa no hisotro ny divain’ny fahatezeran’Andriamanitra, izay voaendy tsy misy fangarony ao amin’ny kapoaky ny fahavinirany; ary hampijalina amin’ny afo sy solifara eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry izy. Ary ny setroky ny fampijaliana azy dia miakatra mandrakizay doria; ary tsy manam-pitsaharana andro aman’alina izay miankohoka eo anatrehan’ny bibidia sy ny sariny, ary na iza na iza mandray ny mariky ny anarany. Eto ny faharetan’ny olona masina: eto izay mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy. Apokalypsy 14:6–12.
The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.
Ny sainan’ireo anjely telo dia hanidina eo afovoan’ny lanitra amin’izany fotoana izany, nefa tsy ho ela dia hasandratry ny mpanjaka folo ao amin’ny Firenena Mikambana ho any an-danitra ny antikristy. Amin’izany ny saina dia hanambara ny hafatry ny “fahamarinana,” ary ny antikristy kosa amin’izany dia hanambara ny hafatry ny lovan-drazana sy ny fanao. Ireo anjely telo dia mampitandrina ny olombelona mba tsy handray ny mariky ny papa, nefa i Etazonia, amin’ny maha-mpaminany sandoka azy, dia hanery izao tontolo izao handray izany marika izany indrindra.
We will end here, and take it up in our next article.
Hifarana eto isika, ary tohizantsika ao amin’ny lahatsoratra manaraka izany.