Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.
Ny toko voalohany ao amin’i Daniela dia maneho ny hafatry ny anjely voalohany, ary ny toko faharoa kosa maneho ny hafatry ny anjely faharoa. Ao amin’ny tandindona ara-paminaniana, ny hafatra voalohany dia ny hatahotra an’Andriamanitra, ny faharoa dia ny hanome voninahitra an’Andriamanitra, ary ny hafatra fahatelo no manondro ny ora fitsarana. Alohan’ny hidirantsika mivantana ao amin’ny toko faharoa ao amin’i Daniela, dia ilaina ny famerenana fohy. Ny hafatry ny anjely faharoa dia indrindra mampahafantatra ny fahalavoan’i Babylona.
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. Revelation 14:8.
Ary nisy anjely iray hafa nanaraka ka nanao hoe: Rava! rava Babylona, ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany. Apokalypsy 14:8.
The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.
Ny anjely faharoa dia mamaritra ny fahalavoan’i Babylona ho ilay zava-misy fa nampisotroiny “ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany.” Ny fahalavoany dia valin’ny nijangajangany tamin’ny firenena rehetra. Izany fijangajangana izany dia entin’ny fampianarany sandoka, izay aseho ho “divay.” Ny fiangonana Katolika dia misy fampianarana sandoka maro, saingy ny fampianarana sandoka izay mifandray mivantana amin’ny fahalavoany dia ilay fampianarana sandoka izay miteraka ny “fahatezerany”. Izany fampianarana izany dia ny fampifangaroana ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany. Ny fahatezeran’ny fiangonana Katolika dia ny fanenjehany ireo izay faritany ho heretika. Ny fahatezerany dia tanterahiny amin’ny alalan’ny fijangajangany amin’ireo mpanjakan’ny tany. Raha tsy misy ny fifandraisany amin’ireo mpanjakan’ny tany sy ny fifehezany azy, dia tsy hanana fahafahana hanenjika ireo izay faritany ho heretika izy. Koa ny fahalavoany fanindroany dia manamarika ilay fotoana amin’ny ho avy izay hahafahany indray mampihatra ny fahatezerany tahaka ny nataony taloha, izay ateraky ny fijangajangany amin’ireo mpanjakan’ny tany. Ireo mpanjakan’ny tany dia miditra ao anatin’izany fifandraisana tsy ara-dalàna izany amin’ny fisotroana ny laingany. Ny fahalavoan’i Babylona dia ambara farany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.
Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary nazava tamin’ny voninahiny ny tany. Ary niantso mafy tamin’ny feo mahery izy ka nanao hoe: Rava Babylona lehibe, rava izy, ary tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy maharikoriko rehetra. Fa ny firenena rehetra efa nisotro ny divain’ny fahatezeran’ny fijangajangany; ary ny mpanjakan’ny tany efa nijangajanga taminy; ary ny mpandranto amin’ny tany efa tonga manan-karena tamin’ny haben’ny fahafinaretany nihoa-pampana. Ary nahare feo iray hafa avy tany an-danitra aho nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy handraisana anjara amin’ny fahotany hianareo, ary mba tsy handraisanareo ny lozany. Fa ny fahotany efa tafakatra hatrany an-danitra, ary Andriamanitra efa nahatsiaro ny helony. Valio izy tahaka ny namaliany anareo, ary avoahy indroa heny ho azy araka ny asany; ao amin’ny kapoaka izay namenoany no fenoy indroa heny ho azy. Apokalypsy 18:1–6.
The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.
Tapitra tamin’ny taona 1798 ny kapoakan’ny fotoam-pitsarana nomena ny fiangonana Katolika, nefa haveriny indray ny fanenjehana izay nataony tamin’ny Andro Maizina, mandritra ny krizin’ny lalàn’ny Alahady izay ho avy tsy ho ela.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Kanefa manana zavatra vitsy hanamelohako anao Aho, satria avelanao ilay vehivavy Jezebela, izay milaza ny tenany ho mpaminanivavy, hampianatra sy hamitaka ny mpanompoko mba hijangajanga sy hihinana zavatra natao fanatitra ho an’ny sampy. Ary nomeko andro hibebahany hiala amin’ny fijangajangany izy; nefa tsy nibebaka izy. Indro, hatsipiko eo am-pandriana izy, ary izay mijangajanga aminy kosa ho amin’ny fahoriana lehibe, raha tsy mibebaka amin’ny asany izy ireo. Apokalypsy 2:20–22.
She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.
Nomena azy arivo sy enimpolo amby roanjato taona hibebahana, nefa nandà izy. Ny telo taona sy tapany nisian’ny haintany izay nitarika ho any an-tendrombohitra Karmela dia nomena an’i Jezebela hibebahana, nefa izy koa nandà. Amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela any Etazonia, ny voalohany amin’ireo mpanjakan’ny tany izay mijangajanga aminy amin’ny andro farany dia i Etazonia, ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Amin’izay fotoana izay dia efa nofenoiny ny kapoakan’ny fotoam-pitsapana nomena azy.
“The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.
“Ny firenena lehibe indrindra sy notolorana fitia indrindra etỳ ambonin’ny tany dia i Etazonia. Ny Fitantanam-pahasoavana feno hatsaram-panahy no niaro ity tany ity sy nandraraka taminy ny fitahiana voafantina indrindra avy any an-danitra. Eto no nahitan’ny nenjehina sy ny ampahorina fialofana. Eto no nampianarana ny finoana kristiana tamin’ny fahadiovany. Ity vahoaka ity dia nandray fahazavana lehibe sy famindrampo tsy manam-paharoa. Kanefa ireo fanomezana ireo dia novaliana tamin’ny tsy fankasitrahana sy ny fanadinoana an’Andriamanitra. Ilay Tsy Manam-petra dia mitana fitanana an-tsoratra ny amin’ny firenena, ary ny heloky ny tsirairay dia arakaraka ny fahazavana nolaviny. Misy firaketana mahatahotra ankehitriny mijoro ao amin’ny bokin’ny lanitra manohitra ny tanintsika; nefa ny heloka izay hameno ny fatran’ny faharatsiany dia ny fanafoanana ny lalàn’Andriamanitra.
“Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.
“Eo anelanelan’ny lalàn’ny olona sy ny didin’i Jehovah no hipoiran’ny fifanoherana lehibe farany amin’ilay ady ifanaovan’ny fahamarinana sy ny fahadisoana. Eo amin’io ady io isika ankehitriny no miditra,—ady tsy eo amin’ny fiangonana mifaninana samy miady ho amin’ny fahefana ambony, fa eo amin’ny fivavahan’ny Baiboly sy ny fivavahan’ny angano ary ny lovantsofina. Ireo hery izay hiray hanohitra ny fahamarinana sy ny rariny amin’izao fifanandrinana izao dia efa miasa mafy ankehitriny.” Spirit of Prophecy, volume 4, 398.
At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.
Amin’ny lalànan’ny Alahady dia ampiharina ny mariky ny bibidia, ka amin’izany dia “foanana ny lalàn’Andriamanitra.” Alohan’ny lalànan’ny Alahady dia miforona ao anatin’i Etazonia ny sarin’ny bibidia. Tonga amin’ny fotoana iray ny lalànan’ny Alahady, fa ny fiforonan’ny sarin’ny bibidia kosa dia vanim-potoana iray. Izany vanim-potoana izany no vanim-potoana ara-paminaniana asehon’ny androm-piainan’i Daniela, araka ny asehon’ny fitopolo taona nahababoana ao amin’ny toko voalohan’ny bokin’i Daniela. Nanomboka tamin’i Joiakima izany fitopolo taona izany, izay manambara ny fotoana nanomezana hery ny hafatra voalohany tamin’ny 11 Septambra 2001, ary nifarana tamin’ny fanafoanana ny lalàn’Andriamanitra, araka ny asehon’ny “didy” navoakan’i Kyrosy.
The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.
Ny tantaran’ny fiainan’i Daniela ara-paminaniana, izay fitopolo taona, dia tandindon’ny andalana maro amin’ny faminaniana. Izy io dia maneho ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo. Izy io dia maneho fizotry ny fizahan-toetra misy dingana telo izay aseho amin’ny alalan’ireo anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, ary maneho ny rafitry ny teny hebreo hoe “fahamarinana.” Izy io dia maneho ny fanadiovana ny zanak’i Levy izay tanterahin’ilay iraky ny fanekena. Izy io dia asehon’i Kristy tamin’ny fanadiovany ny tempoly indroa. Izy io dia asehon’ny fihemorana ara-panahy miandalana tao Jerosalema ao amin’ny Ezekiela toko faha-valo sy faha-sivy. Izy io koa dia maneho ny tantara izay amoronana ny sarin’ny bibidia ao Etazonia.
The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.
Ny sarin’ilay bibidia dia aseho koa amin’ny fijangajangan’i Jezebela tamin’i Ahaba, ny fijangajangan’i Heroda tamin’i Herodiasy, ny zanak’omby volamena tamin’ny fikomian’i Arona, ireo tempoly roa fanaovana fanompoam-pivavahana sandoka naorin’i Jeroboama tao Betela sy Dana, ary ireo mpaminanin’i Bala sy ireo mpaminanin’i Astarta ao amin’ny tantaran’ny Tendrombohitra Karmela. Ny hany famaritana ny sarin’ilay bibidia ao amin’ny asa soratr’i Ellen White dia ny firaisan’ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany. Io raharaha momba ny fiangonana manjaka amin’ny fanjakana io no votoatin’izay natao hiambenan’ilay antontan-taratasy masina, dia ny Lalàm-panorenan’i Etazonia. Rehefa arian’ilay bibidia avy amin’ny tany amin’ilay lalàn’ny Alahady ho avy tsy ho ela ny foto-kevitry ny fisarahan’ny fiangonana sy ny fanjakana, dia ho tanteraka ny firaisana feno eo amin’ny fiangonana sy ny fanjakana ao Etazonia.
From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.
Manomboka tamin’ny 11 Septambra 2001 ka hatramin’ny lalàna alahady any Etazonia dia misy fitsapana hita maso, izay miorina amin’ny fahafantaran’ireo mpianatry ny faminaniana ny fiforonan’ny sarin’ny bibidia. Efa eo amin’ny faran’io dingana io indrindra isika ankehitriny. Ao anatin’ny dingan’ny fiforonan’ny sarin’ny bibidia dia misy fihetsiketsehana maro samihafa izay mandray anjara amin’ny fivelarany tanteraka amin’ny lalàna alahady, izay hampiharana ny mariky ny bibidia. Misy fihetsiketsehana ara-politika, fihetsiketsehana ara-pivavahana, fihetsiketsehana ara-tsosialy ary fihetsiketsehana ara-bola. Diniho ireo toe-javatra resahina mifandray amin’ny fiforonan’ny sarin’ny bibidia ao amin’ity andalana manaraka ity.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Efa mandroso sahady ny fanomanana, ary efa misy hetsika mitohy, izay hiafara amin’ny fanaovana sary ho an’ilay bibidia. Hisy fisehoan-javatra hitranga eo amin’ny tantaran’ny tany izay hahatanteraka ny faminanian’ny faminaniana ho an’izao andro farany izao” The Seventh-day Adventist Bible Commentary, volume 7, 976.
The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.
Ny fananganana ny sarin’ny bibidia dia ahitana fanomanana mandroso izay misy “zava-mitranga” sy “hetsika”, samy amin’ny endrika maro. Ny tantara asehon’ny fitopolo taona namaboan’i Daniela dia nanomboka tamin’i Jehoiakima, ary nifarana tamin’ny didin’i Kyrosy. Jesosy dia maneho ny fiafaran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray, ary misy “didy” iray izay misolo tena ny fiandohan’ilay vanim-potoana izay tandindomin-doza amin’ny fitopolo taona ara-paminanian’i Daniela. Io “didy” io dia ny USA Patriot Act, izay natsangana ampahibemaso noho ny fanafihan’ny finoana silamo tamin’ilay loza fahatelo. Nefa tsy tahaka ireo didim-panjakana jadona navoakan’i Abraham Lincoln tamin’ny Ady an-trano, na i Franklin Roosevelt tamin’ny Ady Lehibe Faharoa, ny Patriot Act dia mbola manan-kery hatramin’izao, ary azo inoana indrindra fa mbola hohamafisina sy hotoherina bebe kokoa arakaraka ny fitomboan’ny fifandonana amin’ny finoana silamo maneran-tany. Ny didim-panjakana navoaka tamin’ny Ady an-trano sy tamin’ny Ady Lehibe Faharoa dia nifarana niaraka tamin’ny fiafaran’ny ady, nefa tsy hisy fiafaran’ny fifandonana amin’ny finoana silamo maneran-tany, fa vao mainka hisy fanafihana fampihorohoroana miha-mitombo maneran-tany.
There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.
Misy filozofia ara-dalàna fototra roa ao anatin’ny kolontsaina tandrefana. Ny Lalàna Anglisy sy ny Lalàna Romanina. Ny foto-kevitry ny Lalàna Anglisy dia hoe tsy manan-tsiny ny olona mandra-pahaporofo fa meloka, ary ny foto-kevitry ny Lalàna Romanina kosa dia hoe meloka ny olona mandra-pahaporofo fa tsy manan-tsiny. Ny USA Patriot Act dia ohatra mahazatra amin’ny Lalàna Romanina, ary mijoro ho fanoherana mivantana ny Lalàna Anglisy. Ity no iray amin’ireo “zava-mitranga” izay ho entina hanorenana ny sarin’ilay bibidia. Raha toa ka ho tonga sarin’ny Katolisisma i Etazonia, dia tsy maintsy haorina mialoha ao Etazonia ny filozofia ara-pivavahana sy ara-politikan’ny Katolika, alohan’ny hampiharana ny mariky ny bibidia.
“This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.
“Ity lohahevitra ity dia manery ny tenany eo an-tsaiko. Diniho izany; fa raharaha manan-danja indrindra izy. Amin’iza amin’ireto sokajy roa ireto no hampitovintsika ny tombontsoantsika? Ankehitriny isika dia manao ny safidintsika, ary tsy ho ela dia hanavaka ny mpanompo an’Andriamanitra sy ny tsy manompo Azy isika. Vakio ny toko fahefatra ao amin’i Malakia, ka saintsaino lalina izany. Eo amintsika indrindra ny andron’Andriamanitra. Ny izao tontolo izao no efa nampivadika ny fiangonana. Samy mifanaraka izy roa, ary samy miasa araka ny politika fohy fijery. Ny Protestanta dia hiasa amin’ny mpanapaka eto amin’ny tany mba hanao lalàna hamerenana ny fahefana very an’ilay lehilahin’ny ota, izay mipetraka ao amin’ny tempolin’Andriamanitra ka mampiseho ny tenany ho Andriamanitra. Ny foto-kevitra romanina katolika dia horaisin’ny Fanjakana eo ambany fiahiany sy fiarovany. Io fihemorana ara-pirenena io dia harahin’ny faharavana ara-pirenena tsy ho ela. Ny fanoheran’ny fahamarinan’ny Baiboly dia tsy holeferin’ireo izay tsy nanao ny lalàn’Andriamanitra ho fitsipiky ny fiainany intsony. Amin’izay dia hohenoina avy any am-pasan’ny maritiora ny feo, asehon’ireo fanahy izay hitan’i Jaona novonoina noho ny tenin’Andriamanitra sy ny filazana an’i Jesosy Kristy izay nohazoniny; amin’izay dia hiakatra avy amin’ny zanaka marina rehetra an’Andriamanitra ny vavaka hoe: ‘Fotoana izao, Tompo ô, hiasanao; fa nofoanan’izy ireo ny lalànao.’” General Conference Daily Bulletin, 1 Janoary 1900.
The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.
Ny andalan-teny teo aloha dia manamarika ny fotoana izay “handraisana ny fitsipika Katolika Romana eo ambanin’ny fiahiana sy ny fiarovan’ny Fanjakana,” ho miseho amin’ny lalàna Alahady. Ny lalàna Alahady no faran’ilay vanim-potoana ara-tandindona izay nanomboka tamin’ny 11 Septambra 2001. Ny Patriot Act tany am-piandohana dia tandindon’ny lalàna Alahady any am-parany. Anankiroa amin’ireo zava-mitranga nateraka mba hamoronana ny sarin’ilay bibidia ny fahatongavan’ny loza fahatelo, sy ny Patriot Act taorian’izany.
The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.
Ang pagkaporma ng larawan ng hayop ang pagsubok kung saan pagpapasiyahan ang ating walang-hanggang kahihinatnan, at ito ay dumarating bago pa ang kautusan ng Linggo. Sa kautusan ng Linggo ay nagsasara ang ating panahon ng pagsubok bilang mga Seventh-day Adventist, at doon inilalapat ang nakikitang tatak at itinataas ang watawat. Ang pagkaporma ng larawan ng hayop ay nagaganap bago ang kautusan ng Linggo, bago ang nakikitang pagtatatak, at bago ang pagsasara ng panahon ng pagsubok.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Nasehon’ny Tompo tamiko mazava fa hatsangana ny sarin’ilay bibidia alohan’ny hifaranan’ny fotoam-pahasoavana; fa izany no ho fitsapana lehibe ho an’ny olon’Andriamanitra, izay hanapahana ny anjarany mandrakizay. Ny toeranao dia fifangaroan-javatra feno tsy fitovian-kevitra tokoa ka vitsy ihany no ho voafitaka.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Ao amin’ny Apokalypsy 13 dia aseho mazava ity lohahevitra ity; [Apokalypsy 13:11–17, notsongaina].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Ity no fizahan-toetra izay tsy maintsy ho lalovan’ny vahoakan’Andriamanitra alohan’ny hanisiana tombo-kase azy. Izay rehetra nanaporofo ny fahatokiany tamin’Andriamanitra tamin’ny fitandremana ny lalàny sy tamin’ny fandavana tsy handray sabata sandoka, dia ho voaisa eo ambanin’ny sainan’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay mahafoy ny fahamarinana avy any an-danitra ka manaiky ny sabatan’ny Alahady, dia handray ny mariky ny bibidia” Manuscript Releases, volume 15, 15.
The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.
Ny fe-potoana namoronana ny sarin’ny bibidia dia nasehon’ny fitopolo taonan’ny fahababoana araka an’i Daniela. Daniela dia nandalo voalohany ny fitsapana ny fahatahorana an’Andriamanitra, tamin’ny nifidianany hihinana ny hanin’Andriamanitra ihany. Ny fitsapana voalohany nahazo an’i Daniela dia fitsapana ara-tsakafo. Ny fitsapana faharoa nahazo azy dia fitsapana ara-pahitana, izay nitranga tamin’ny faran’ny fe-potoam-pitsapana folo andro nihinanana ny sakafo voatendrin’Andriamanitra, mifanohitra amin’ny fihinanana ny sakafon’i Babylona. Ny fahombiazan’izany sakafo izany dia naseho tamin’ny bika aman’endrik’i Daniela. Ny fitsapana faharoa dia fitsapana ara-pahitana. Ny fitsapana voalohany dia fitsapana ara-tsakafo. Daniela dia naneho ny finoany ka nandresy tamin’ny fitsapana voalohany, nefa tamin’ny fitsapana faharoa, Daniela dia tsy nahita mialoha na hiseho ho “matavy sy tsara tarehy kokoa” noho ireo izay nihinana ny sakafon’i Babylona izy. Misy mandrakariva ny olona izay tena tsara bika, nefa mihinana fako, ary misy koa ireo mpanavao ara-pahasalamana manam-pitandremana izay mitovy amin’ny fahafatesana mandehandeha ny fijery azy.
The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.
Ny fampiharana ny fifehezan-tenan’i Daniela sy ny finoany tamin’ilay fizahan-toetra voalohany no nitondra azy handresy tamin’ny fizahan-toetra faharoa, na dia voarakotry ny “haizina” aza ny vokatr’ilay vanim-potoana faharoa nanaovana fizahan-toetra. Ireo Millerita izay nihinana ny bokikely tamin’ny 11 Aogositra 1840 dia avy eo nanome voninahitra an’Andriamanitra tamin’ny fitoriana ny hafatry ny Antso Amin’ny Mamatonalina, raha namely nanerana ny tany toy ny onjan-dranomasina lehibe izany hafatra izany. Ny fizahan-toetra faharoa dia fizahan-toetra hita maso, izay ialohavan’ny fizahan-toetra ara-bakiteny sy ara-panahy momba ny sakafo, ary arahin’ny fizahan-toetra famantarana ara-paminaniana. Ny fizahan-toetra faharoa dia mitaky fanehoana hita maso ny finoana izay nekena tamin’ny fizahan-toetra voalohany.
Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.
Ary ankehitriny ny finoana no votoatin’ny zavatra antenaina, ary porofon’ny zavatra tsy hita. Fa tamin’izany no nahazoan’ny razana vavolombelona tsara. Hebreo 11:1, 2.
Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.
Ny toko faharoa ao amin’i Daniela dia fitsapana hita maso, izay tsy tanteraka amim-pahombiazana afa-tsy raha ampiharina mavitrika eo amin’ny fizotry ny fitsapana ny sakafo nofidina tao amin’ny fitsapana voalohany.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Fa mbola ho amin’ny fotoana voatendry ihany ny fahitana, nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izany, andraso ihany; fa ho avy tokoa izy ka tsy hitaredretra. Indro, ny fanahiny izay miavonavona dia tsy mahitsy ao anatiny; fa ny marina ho velona amin’ny finoany. Habakoka 2:3, 4.
The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.
Ny vokatry ny fizahan-toetra faharoa dia avela ho ao amin’ny aizina, mba hanehoana raha finoana marina tokoa ilay finoana nambara tamin’ny fizahan-toetra voalohany.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Ny hazavana manokana nomena an’i Jaona, izay nambara tamin’ny alalan’ny kotrokorana fito, dia famaritana ireo toe-javatra izay hitranga eo ambanin’ny hafatry ny anjely voalohany sy faharoa. Tsy tsara raha fantatry ny vahoaka ireo zavatra ireo, satria tsy maintsy hosedraina ny finoany. Araka ny filaharan’Andriamanitra dia hisy fahamarinana mahagaga sy mandroso indrindra hotorina. Ny hafatry ny anjely voalohany sy faharoa dia tokony hotorina, nefa tsy hisy hazavana fanampiny haseho alohan’ny hahavitan’ireo hafatra ireo ny asany manokana.” The Seventh-day Adventist Bible Commentary, boky faha-7, 971.
It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.
Ara-drariny araka ny sitrapon’Andriamanitra ny maha-miorina amin’ny sarivongana ny toko faharoan’i Daniela, fa maneho ny fitsapana momba ny sarin’ilay bibidia izany. Ireo mpianatra ny faminaniana izay nahafantatra fa ny 11 Septambra 2001 dia fahatanterahan’ny faminaniana, dia nihinana ara-panoharana ilay boky miafina. Avy eo dia notarihina hiverina amin’ireo lalana taloha ao amin’ny Advantisma izy ireo, araka ny isehoan’izany eo amin’ireo Tabilao 1843 sy 1850 an’ireo mpisava lalana. Ireo lalana taloha dia nanondro ny fihetsik’ilay anjely voalohany, izay notarihina ho takatr’izy ireo avy eo fa maneho ny fihetsik’ilay anjely fahatelo. Ny fanambarana sarobidy rehetra izay notarihina ho takatr’izy ireo dia tonga tamin’ny alalan’ny fahazoana ilay fomba fiasa ara-paminaniana izay noraisiny. Io fomba fiasa io dia nanehoana mialoha tamin’ny alalan’ny fomba fiasan’i William Miller, izay nohamafisina rehefa nomen-kery ny hafatra voalohany tao amin’ny tantarany tamin’ny 11 Aogositra 1840.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Tamin’ny taona 1840 dia nisy fahatanterahan’ny faminaniana hafa miavaka izay nampientanentana ny sain’ny olona maro. Roa taona talohan’izany, Josiah Litch, anankiray tamin’ireo mpitory filazantsara lehibe momba ny fiavian’i Kristy fanindroany, dia namoaka fanazavana ny Apokalypsy 9, izay naminany ny fianjeran’ny Fanjakana Ottoman. Araka ny kajikajiny, io fahefana io dia tokony ho rava... tamin’ny 11 Aogositra 1840, izay fotoana azo antenaina hihotsahan’ny fahefana Ottoman ao Constantinople. Ary mino aho fa ho hita fa izany tokoa no izy.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Tamin’ilay fotoana voatondro indrindra dia i Torkia, tamin’ny alalan’ireo masoivohony, dia nanaiky ny fiarovan’ireo hery niara-dia tao Eoropa, ka noho izany dia nametraka ny tenany teo ambanin’ny fanapahan’ireo firenena kristiana. Nanteraka tamin’ny fomba marina tokoa ilay faminaniana izany zava-nitranga izany. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny maha-marina ireo foto-kevitry ny fandikana ara-paminaniana noraisin’i Miller sy ireo namany, ary hery manosika mahagaga no nomena ny hetsika momba ny fihavian’i Kristy. Nisy lehilahy nianatra sy nanana toerana ambony niray tamin’i Miller, na tamin’ny fitoriana na tamin’ny famoahana an-tsoratra ny heviny, ary nanomboka tamin’ny 1840 ka hatramin’ny 1844 dia niitatra haingana ny asa.” The Great Controversy, 334, 335.
When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.
Rehefa neken’ny olona ho fanatanterahan’ny faminaniana ny 11 Septambra 2001, dia “resy lahatra koa izy ny amin’ny fahamarinan’ireo fitsipiky ny fandikana faminaniana noraisin’ny” Future for America. Nidina ilay anjely nitondra ny boky miafina ka nandidy ireo izay hihinana, mba hihinana. Ny lojika ara-paminaniana voarakitra ao anatin’ilay bokikely amin’ny tantaran’ny Millerita, sy ilay boky miafina amin’ny tantarantsika ankehitriny, no ilaina mba hivezivezena amim-pilaminana ao anatin’ny fitsapana amin’ny fananganana ny sarin’ny bibidia. Kanefa rehefa avy nihinana, na nampiditra tao anatiny ny fomba fiasa ara-paminaniana, dia tsy maintsy mampiseho fanamafisana hita maso ny amin’izay efa nohaniny teo aloha ilay mpianatra. Io asam-pinoana io dia tsy maintsy aseho amin’ny alalan’ny fitsapana iray izay lalovana amin’ny vokatra izay “maizina”.
The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.
Ny fitsipika ara-paminaniana napetrak’i William Miller teo amin’ny tantaran’ny anjely voalohany, rehefa ampiarahina amin’ireo fanalahidy ara-paminaniana izay naorina teo amin’ny tantaran’ny anjely fahatelo, dia mamela ireo mpianatry ny faminaniana hahafantatra fa ny anjely telo tsirairay ao amin’ny Apokalypsy toko fahefatra ambin’ny folo dia samy nitondra hafatra tao anatin’ny bokikely iray izay tsy maintsy hohanina. Ny fomba nifidianany hihinanana izany no ahafahan’ireo mpianatra ireo avy eo mahita fa, rehefa nidina tamin’ny 11 Septambra 2001 ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, dia nanana boky tsy maintsy hohanina teny an-tànany izy, na dia tsy resahina mivantana ao amin’io toko fahavalo ambin’ny folo io aza izany.
The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.
Ilay anjely dia nanana boky miafina teny an-tànany. Izany lojika ara-paminaniana izany no asehon’i Daniela tamin’ny nisafidianany handà ny sakafo babiloniana. Izany lojika ara-paminaniana izany no ilaina mba hahitana ny fiforonan’ny sarin’ny bibidia, satria na dia efa nampahafantarina antsika aza fa misy “hetsika” sy “zava-mitranga” hampiasaina amin’ny fananganana ny sarin’ny bibidia, dia efa nampahafantarina antsika koa fa ny hetsika ho amin’ny lalàna Alahady dia mandeha ao amin’ny “haizina.” Tsy maintsy manana “solomaso fahitana amin’ny alina” ara-panahy isika mba hahafahantsika mahita ny fihetsik’izy ireo ao amin’ny maizina, satria izany no fiforonan’ilay sary, nefa ao amin’ny “haizina” no ananganana azy. Amin’ny alalan’ny fitsipika ara-paminaniana ihany no hahafantarana izany, dia ireo fitsipika neken’ny mpianatry ny faminaniana tamin’ny fotoana nahafantarany fa ny 11 Septambra 2001 dia fahatanterahan’ny fahatongavan’ny Loza fahatelo.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Efa nasehon’Andriamanitra izay hitranga amin’ny andro farany, mba hiomanan’ny olony hijoro manoloana ny tafiodrivotry ny fanoherana sy ny fahatezerana. Ireo izay efa nampitandremana ny amin’ireo toe-javatra ho avy eo anoloany dia tsy tokony hipetraka amin’ny fiandrasana milamina ny tafiotra ho avy, ka hampionona ny tenany amin’ny filazana fa hiaro ireo mahatokiny amin’ny andro fahoriana ny Tompo. Tokony ho tahaka ny olona miandry ny Tompony isika, tsy amin’ny fiandrasana tsy miasa, fa amin’ny asa mafana fo, miaraka amin’ny finoana tsy mihozongozona. Tsy izao no fotoana hamelana ny saintsika ho variana amin’ny zavatra madinika. Raha mbola matory ny olona, Satana kosa dia miasa fatratra handamina ny zava-drehetra mba tsy hahazoan’ny olon’ny Tompo famindrampo na rariny. Ny hetsika momba ny Alahady dia mizotra ankehitriny ao amin’ny haizina. Manafina ny tena olana ny mpitarika, ary maro amin’ireo izay miombona amin’io hetsika io no tsy mahita akory izay alehan’ny fikorianana miafina. Malefaka sy toa kristiana ny fanambaràny, nefa rehefa hiteny izy dia hampiseho ny fanahin’ny dragona. Adidintsika ny manao izay rehetra tratry ny herintsika mba hisorohana ny loza mananontanona. Tokony hiezaka hanala fitaovam-piadiana amin’ny fitsarana an-tendrony isika amin’ny fametrahana ny tenantsika eo amin’ny hazavana mendrika eo anatrehan’ny olona. Tokony hapetratsika eo anoloan’izy ireo ny tena raharaha iadian-kevitra, ka amin’izany no anehoantsika ny fanoherana mahomby indrindra manoloana ireo fepetra mametra ny fahafahan’ny fieritreretana. Tokony handinika ny Soratra Masina isika ka ho afaka hanome ny anton’ny finoantsika. Hoy ny mpaminany: ‘Ny ratsy fanahy dia mbola hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra.’” Testimonies, boky faha-5, 452.
Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”
I Daniela dia maneho ireo “hendry” izay afaka mahita ny fivezivezen’ny hetsika ho amin’ny lalàna Alahady, na dia mitranga ao amin’ny “haizina” aza izany. Mahavita izany izy, satria nandalo ny fitsapana momba ny sakafo izy talohan’ny fitsapana hita maso. Ny fitsapana hita maso momba ny fananganana ny sarin’ny bibidia dia mitranga ao amin’ny “haizina.”
We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.
Hanomboka ny fandinihantsika ny Daniela toko faha-roa ho hafatry ny anjely faharoa isika ao amin’ny lahatsoratra manaraka.
And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.
Dia hitondra ny jamba amin’ny làlana izay tsy fantany Aho; hitarika azy amin’ny lalan-kaleha izay tsy mbola fantany Aho; hataoko mazava eo anoloany ny maizina, ary hataoko mahitsy ny zavatra miolikolika. Ireo zavatra ireo no hataoko aminy, ary tsy hahafoy azy Aho. Isaia 42:16.