Sister White often identifies the golden image on the plain of Dura as the Sunday law.
Matetika no amantaran’i Rahavavy White ilay sariolona volamena teo amin’ny lemaka Dura ho ny lalàn’ny Alahady.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Natsangana ny sabata sampy, tahaka ny nananganana ilay sariolona volamena teo amin’ny lemaka Dura. Ary tahaka an’i Nebokadnezara, mpanjakan’i Babylona, izay namoaka didy fa izay rehetra tsy hiankohoka sy hivavaka amin’io sariolona io dia hovonoina, dia hisy koa fanambarana havoaka fa izay rehetra tsy hanaja ny andrim-panjakana Alahady dia hosazina amin’ny fampidirana am-ponja sy amin’ny fahafatesana. Koa voahitsakitsaka ny Sabatan’ny Tompo. Nefa ny Tompo dia efa nanambara hoe: ‘Loza ho an’izay mamoaka didy tsy marina sy manoratra fahoriana izay efa voadidiny’ [Isaia 10:1]. [Zefania 1:14–18; 2:1–3, nalaina.]” Manuscript Releases, boky faha-14, 91.
In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.
Amin’ity andalan-teny manokana ity, i Sister White dia manondro ny bokin’i Zefania, ary amin’ny fanaovany izany dia manampy amin’ny fifandraisana ara-paminaniana eo amin’ny Daniela toko faha-roa sy toko faha-telo izy. Zefania dia manambara fa ny vahoakan’Andriamanitra dia tsy maintsy miangona alohan’ny didy. Izy koa dia manondro hafatry ny trompetra, izay tandindon’ny hafatra fampitandremana tarihina manohitra ny tanàna (Fanjakana) sy ny tilikambo (Fiangonana). Izy dia manondro fiangonana, izay singan’ny “impito,” izay miseho rehefa atolotra ny vavaka ao amin’ny Levitikosy enina amby roapolo. Izy dia manondro “firenena tsy tiana,” sady manamafy mandrakariva ny fahatongavan’ny fitsarana mpanatanterak’Andriamanitra izay manomboka amin’ny lalàn’ny Alahady ary miakatra hatramin’ny Fiavian’i Kristy Fanindroany.
What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.
Izay mialoha ny didin’ny lalàna Alahady dia ny fananganana ny sarin’ilay bibidia. Ny fananganana ny sarin’ilay bibidia no fitsapana hita maso izay atrehan’ireo olon’Andriamanitra, izay efa nandalo teo aloha ny fitsapana momba ny sakafo. Alohan’ny didy, izay fahatelo (dia ny fitsapana farany manavaka), dia antsoina hiara-mivory ny olon’Andriamanitra, izay lazain’i Zefania ho “firenena tsy tiana.” Ny faminaniana voalohan’i Ezekiela no hafatra momba ny fanangonana, nefa tanteraka ihany izany ho an’ireo izay manaiky ny toe-pielezany ka mivavaka ny vavaka ao amin’ny Levitikosy toko faha-enina amby roapolo, tahaka izay nataon’i Daniela ao amin’ny toko fahasivy.
The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.
Antomotra ny andro lehibe an’i Jehovah, antomotra izy, sady mihafaingana dia mihafaingana, dia ny feon’ny andron’i Jehovah; any no hitomanian’ilay lehilahy mahery amin’ny fangidiana. Izany andro izany dia andro fahatezerana, andro fahoriana sy fangejana, andro fandravana sy fandringanana, andro maizina sy manjombona, andro rahona sy aizim-pito, andro fitsofana trompetra sy fanairana hamely ny tanàna mimanda sy ny tilikambo avo. Ary hampiditra fahoriana amin’ny olona Aho, ka handeha tahaka ny jamba izy, satria efa nanota tamin’i Jehovah; ary ny rany hararaka tahaka ny vovoka, ary ny nofony tahaka ny tain-drendrika. Na ny volafotsiny na ny volamenany aza tsy hahavonjy azy amin’ny andron’ny fahatezeran’i Jehovah; fa ny tany rehetra ho levon’ny afon’ny fahasaro-piarony; fa hanao fandringanana tampoka tokoa amin’izay rehetra monina amin’ny tany Izy. Miangòna ianareo, eny, miangòna, ry firenena tsy tiana; dieny tsy mbola mivoaka ny didy, dieny tsy mbola mandalo tahaka ny akofa ny andro, dieny tsy mbola tonga aminareo ny firehetan’ny fahatezeran’i Jehovah, dieny tsy mbola tonga aminareo ny andro fahatezeran’i Jehovah. Mitadiava an’i Jehovah, ianareo rehetra malemy fanahy amin’ny tany, izay efa nanatanteraka ny fitsarany; tadiavo ny fahamarinana, tadiavo ny fahalemem-panahy; angamba hafenina ianareo amin’ny andron’ny fahatezeran’i Jehovah. Zefania 1:14–2:3.
A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.
Ny “lehila mahery” ao amin’ny Soratra Masina dia lehilahy manan-kery, ary i Gideona no voalohany resahina ho “lehila mahery”.
And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.
Ary tonga ny anjelin’i Jehovah ka nipetraka teo ambanin’ny hazo ôka izay tao Ofra, an’i Joasy Abiezrita; ary Gideona zanany dia namely vary teo anilan’ny famiazam-boaloboka mba hanafina izany amin’ny Midianita. Ary niseho taminy ny anjelin’i Jehovah ka nanao taminy hoe: Jehovah momba anao, ry lehilahy mahery fo. Ary hoy Gideona taminy: Indrisy, tompoko, raha Jehovah no momba anay, nahoana àry no nahazo anay izao rehetra izao? ary aiza avokoa ireo fahagagana rehetra nataony izay notantarain’ny razanay taminay hoe: Tsy Jehovah va no nampakatra antsika avy tany Egypta? fa ankehitriny dia efa nahafoy anay Jehovah ka nanolotra anay ho eo an-tanan’ny Midianita. Ary Jehovah nijery azy ka nanao hoe: Mandehana amin’izao herinao izao, fa hamonjy ny Isiraely amin’ny tanan’ny Midianita ianao; tsy Izaho va no naniraka anao? Ary hoy izy taminy: Indrisy, tompoko, inona no hamonjeko ny Isiraely? indro, ny fokoko no fadiranovana indrindra ao Manase, ary izaho no kely indrindra ao an-tranon’ny raiko. Ary hoy Jehovah taminy: Homba anao tokoa Aho, ka hamely ny Midianita toy ny olona iray ihany ianao. Mpitsara 6:11–16.
In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.
Ao amin’i Zefania, ilay lehilahy mahery, izay i Gideona koa, dia hiantsoantso mafy amin’ny fangidiany. Ny teny hoe “hiantsoantso” dia tandindon’ny Antsoantso amin’ny Mamatonalina amin’ny andro farany, ary ny teny hoe “fangidiana” dia maneho fahatezerana marina. Gideona, na ilay “lehilahy mahery” ao amin’i Zefania, dia tandindon’ny hafatry Elia izay manana andraikitra hampiseho amin’ny vahoakan’Andriamanitra ny fahotany, ary mazava ho azy, ny fahotan’ny razany.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Miantsoa mafy, aza mitsitsy; asandrato tahaka ny trompetra ny feonao, ary ambarao amin’ny oloko ny fandikan-dalàny, ary amin’ny taranak’i Jakoba ny fahotany. Isaia 58:1.
All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.
Mifanaraka amin’ny iray amin’ny iray ny mpaminany rehetra amin’ny andro farany; koa ny hafatry ny trompetra ao amin’i Isaia dia ilay “fitarainana” an’ilay lehilahy mahery ao amin’i Zefania, izay i Gideona, ary izy rehetra dia samy manondro ilay iraka Elia sy ny asany amin’ny andro farany. Ao amin’i Isaia, ireto andininy manaraka ireto dia manondro ny fahotany ho fiheveran-tena mihoatra ny tokony ho izy, satria mino izy fa tena manompo sy mivavaka amin’ny Tompo tokoa.
Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.
Kanefa mitady Ahy isan’andro ihany izy, ary mankasitraka ny hahalala ny lalako, toy ny firenena izay nanao ny marina ka tsy nahafoy ny didin’Andriamaniny; manontany Ahy ny amin’ny fitsipiky ny rariny izy, ary finaritra manatona an’Andriamanitra. Isaia 58:2
The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.
Ny fitarainana mangidy ataon’ilay lehilahy mahery no hafatry ny Antso amin’ny Misasakalina, izay ahitana ny fanambarana fa ny 18 Jolay 2020 dia fahotana feno fireharehana natao tamin’i Jehovah ka tsy maintsy ibebahana sy ekena. Ny votoatiny fototra sy tena iorenan’ny hafatry ny Antso amin’ny Misasakalina dia ny fananganana ny sarin’ilay bibidia, ary ny fitsarana manaraka izay ampitondrain’ny Silamo amin’i Etazonia, ary avy eo amin’izao tontolo izao.
When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.
Rehefa tanteraka amin’ny faran’ny efitra an-tany efitra misy ny telo andro sy tapany ao amin’ny Apokalypsy iraika ambin’ny folo ny vavaka ao amin’ny Levitikosy enina amby roapolo, dia hosarahana ny sarobidy sy ny ratsy. Ny hendry sy ny adala dia na hanana ny diloilo volamena na tsy hanana izany, ary amin’izany fotoana izany dia ho tahaka ilay “olona iray” an’i Gideona izy ireo. Araka an’i Zefania, alohan’ny didy momba ny lalàn’ny Alahady, Gideona, izay Elia, izay Ezekiela, izay ilay lehilahy mahery, no hanolotra ny hafatry ny Fitarainan’ny Mamatonalina, miaraka amin’ny fahoriana mangidy ateraky ny fampisehoana amin’ny olon’Andriamanitra ny fahotany tamin’ny fandraisana anjara tamin’ny faminaniana ny 18 Jolay 2020, sy ny fiezahana tsy ara-drariny nataony hanamarina ny faminaniany rehefa tsy tanteraka tanteraka izany.
Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.
I Zefania dia manondro ny fanangonana ny olon’Andriamanitra hiara-mivory amin’ny andro farany, izay mialoha ny didy momba ny lalàna alahady. Io fanangonana hiara-mivory io koa dia asehon’ny faminaniana voalohan’i Ezekiela ao amin’ny toko fahafito amby telopolo.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Ka dia naminany araka izay nandidiana ahy aho; ary raha mbola naminany aho, indro, nisy feo sy horohoron-tany, ka nifampitambatra ny taolana, samy nanatona ny taolany avy. Ary nony nijery aho, indro, niakatra teo aminy ny hozatra sy ny nofo, ary norakofan’ny hoditra teo ivelany izy; nefa tsy nisy fofonaina tao aminy. Ezekiela 37:7, 8.
Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.
Ezekiela dia naminany tamin’ireo taolana maina izay nandry maty teny an-dalambe tao amin’ilay tanàna ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, izay nanomboana ny Tompontsika koa. Voalohany dia angonina miaraka izy ireo.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Ary ny fatin’izy roa lahy dia hiampatrampatra eny amin’ny lalamben’ilay tanàna lehibe, izay antsoina ara-panahy hoe Sodoma sy Egypta, sady teo koa no nanomboana ny Tompontsika tamin’ny hazo fijaliana. Ary ny avy amin’ny fokom-bahoaka sy ny firazanana sy ny fiteny ary ny firenena dia hibanjina ny fatin’izy roa lahy mandritra ny hateloana sy tapany, ary tsy havelany halevina any am-pasana ny fatin’izy roa lahy. Ary izay monina ambonin’ny tany dia hifaly noho ny aminy, ka hiravoravo sy hifanolotra fanomezana; satria ireo mpaminany roa ireo dia nampijaly izay monina ambonin’ny tany. Apokalypsy 11:8–10.
They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.
Voangona izy ireo rehefa manakaiky ny fiafaran’ny telo andro sy tapany. Ny telo andro sy tapany dia maneho ny fotoana fiandrasana ao amin’ny Matio toko faha-dimy amby roa-polo, nefa koa ny fanaparitahana amin’ny “impito” ao amin’ny Levitikosy enina amby roa-polo. Ireo izay voangona dia efa niely teo aloha, ary i Zefania no manondro azy ho “firenena tsy tiana.” Ny firenena tsy tiana dia ireo izay efa maty teny an-dalambe raha nifaly noho ny fatiny izao tontolo izao, nefa voangona miaraka, ary avy eo tonga ilay firenena izay lasibatry ny fanafihan’ny herin’ny dragona amin’ny andro farany, izay manandratra ilay vehivavy janga avy any Tyro ho lohany.
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. Psalm 83:1–5.
Salamo na Tonon-kiran’i Asafa. Aza mangina Hianao, ry Andriamanitra ô; aza mitandro fihavanana, ary aza mipetra-potsiny, ry Andriamanitra ô. Fa, indro, mitabataba ny fahavalonao; ary izay mankahala Anao dia manandratra ny loha. Nanao tetika feno hafetsena hamely ny vahoakanao izy, ary niara-nisaina hamelezana ireo voafinao. Hoy izy: Avia, ka aoka horingantsika tsy ho firenena intsony izy, mba tsy hotsarovana intsony ny anaran’ny Isiraely. Fa niara-nihevitra tamin’ny firaisan-kevitra izy; miray tetika hanohitra Anao izy. Salamo 83:1–5.
Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.
Ny tanjon’izy ireo dia ny haka ny Isiraely ara-panahy amin’ny andro farany ka hanipy azy ao amin’ny lafaoro mirehitra an’i Nebokadnezara. Rehefa mandre voalohany ny “feon’i” Isaia ireo taolana maty, izay miantsoantso ny hafatry ny Antso Amin’ny Misasakalina, dia mbola ao an-efitry ny telo andro sy tapany ihany izy ireo. Avy eo dia tsy maintsy misafidy izy ireo na handray na handà ny Mpananatra izay nampanantenain’i Kristy fa halefany, sady mandresy lahatra azy ireo ny amin’ny fahotany tamin’ny 18 Jolay 2020.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Ampionòny, ampionòny ny oloko, hoy Andriamanitrareo. Mitenena amin’ny fon’i Jerosalema, ary miantsoa aminy mafy hoe: tapitra ny adiny, voavela ny helony; fa nandray indroa avy tamin’ny tanan’i Jehovah izy noho ny fahotany rehetra. Feon’izay miantso any an-efitra hoe: Amboary ny lalan’i Jehovah, ataovy mahitsy any an-tany efitra ny làlambe ho an’Andriamanitsika. Ny lohasaha rehetra hasandratra, ary ny tendrombohitra sy ny havoana rehetra haetry; ny miolakolaka hatao mahitsy, ary ny toerana mikitoantoana hatao tany lemaka; dia haseho ny voninahitr’i Jehovah, ary ny nofo rehetra hahita izany miaraka; fa ny vavan’i Jehovah no niteny izany. Isaia 40:1–5.
The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”
Ny andalan-teny izay mamantatra ny asan’ilay feo miantso any an-efitra dia ahitana fanazavana tena amin’ny antsipiriany. Ny hafany dia hiorina amin’ny fanambarana ny toetran’i Kristy, araka ny asehon’ny zava-misy fa haseho ny “voninahitra,” izay toetran’i Kristy. Ny Fanambaran’i Jesosy Kristy izay voavaha tombo-kase mialoha indrindra ny famaranana ny fotoam-pitsarana dia famahana tombo-kase ny toetran’i Kristy araka izay asehon’ilay singan’ny toetrany izay aseho ho Alfa sy Omega. Haseho koa fa ny toetrany dia “fahamarinana.”
Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.
Fanampim-panazavana iray hafa koa dia izao: rehefa manomboka miantsoantso ilay feo, dia mbola ao amin’ny efitra mandritra ny telo andro sy tapany ihany izy, satria miantso ao amin’ny efitra izy. Araka ny faminaniana, rehefa manomboka ny asany izy, dia mbola maty eny an-dalana mamakivaky ny lohasahan’i Ezekiela ireo vavolombelona roa. Zava-misy voafaritra iray hafa koa dia izao: rehefa manomboka ny asany ilay feo, dia hahazo miditra amin’ilay hafatra izao tontolo izao manontolo. Fanamarihana iray hafa koa dia izao: omena ao anatin’ny vanim-potoanan’ny andro farany ilay hafatra, amin’ny fotoana anafafan’i Kristy ny fahotan’ireo efatra arivo amby efatra-polo sy iray hetsy, satria efa voavela ny helony. Ilay zava-misy mampalahelo izay aseho koa “andalana manaraka andalana,” dia ny hoe ireo ihany izay mahafeno ny fepetran’ny filazantsara no handray ny famelan-keloka izay tanterahina ao amin’izany tantara izany.
Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.
Ireo ihany no hamaly ny fitakiana mifandray amin’ny vavaky ny Levitikosy faha-enina amby roapolo no ho voafafa ny fahotany sy ny fahotan-drainy, fa izy ireo no efa nandray “avo roa heny noho ny fahotany rehetra.” Ny “tanana”-n’ny Tompo izay ampifandraisina amin’ny fahotan’izy ireo sy ny fahotan-drainy dia tandindon’ny fahadisoam-panantenana voalohany, izay nanambenan’ny Tompo ny fahadisoana iray tamin’ny tanany ka nahatonga ny fahadisoam-panantenana voalohany. Ao amin’ny tantaran’ny Millerita, ny tanany no nisakana ny olon’Andriamanitra tsy hahita fahamarinana iray nafenina. Ny tanany tao amin’izany tantara izany dia naneho ny fitondran’Andriamanitra avy amin’ny fahasoavany. Amin’ny andro farany, ny tanany kosa dia maneho ny fandavan’ny olon’Andriamanitra fahamarinana iray nambaran’Andriamanitra, ary amin’izany ny tanany dia maneho ny fitsarany masina.
With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.
Amin’ny feon’ny faminanian’i Ezekiela voalohany dia mivondrona ny maty ka voaforona, nefa mbola tsy mitsangana ho tafika lehibe. Ny faminaniana faharoa ao amin’ny toko fahafito amby telopolo ao amin’i Ezekiela no manatanteraka izany, amin’ny fitondrana ny fofonaina izay avy amin’ny rivotra efatra.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.
Dia hoy Izy tamiko hoe: Maminania amin’ny rivotra, maminania, ry zanak’olona, ka lazao amin’ny rivotra hoe: Izao no lazain’i Jehovah Tompo; Avia avy amin’ny rivotra efatra, ry fofonaina, ka tsofy ireo voavono ireo, mba ho velona izy. Dia naminany aho araka izay nandidiany ahy, ka niditra tao aminy ny fofonaina, dia velona izy ka nitsangana teo amin’ny tongony, dia tafika lehibe indrindra. Dia hoy Izy tamiko: Ry zanak’olona, ireto taolana ireto dia ny taranak’Israely rehetra; indro, hoy izy: Maina ny taolanay, ary very ny fanantenanay; tapaka tsy ho isan’ny velona izahay. Koa maminania, ka lazao aminy hoe: Izao no lazain’i Jehovah Tompo; Indro, ry oloko, hovohako ny fasanareo ka hampiakatra anareo hivoaka avy ao amin’ny fasanareo Aho, ary hoentiko ho any amin’ny tanin’ny Isiraely ianareo. Dia ho fantatrareo fa Izaho no Jehovah, raha vohavohako ny fasanareo, ry oloko, ka ampakariko hivoaka avy ao amin’ny fasanareo ianareo; ary hataoko ao anatinareo ny Fanahiko, dia ho velona ianareo, ary hapetrako amin’ny taninareo ianareo; dia ho fantatrareo fa Izaho Jehovah no nilaza izany sy nahatanteraka izany, hoy Jehovah. Ezekiela 37:9–14.
That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.
Io fofonain’ny faminanian’i Ezekiela io no hafatry ny fanisiana tombo-kase, fa avy amin’ny rivotra efatra izany.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ary rehefa afaka izany zavatra izany, dia nahita anjely efatra nitsangana teo amin’ny vazan-tany efatra aho, nihazona ny rivotra efatra tamin’ny tany, mba tsy hisian’ny rivotra hitsoka amin’ny tany, na amin’ny ranomasina, na amin’ny hazo akory aza. Ary nahita anjely iray koa aho niakatra avy any atsinanana, nanana ny tombo-kasen’Andriamanitra velona; ary niantso tamin’ny feo mahery tamin’ireo anjely efatra izy, dia ireo izay nomena hanimba ny tany sy ny ranomasina, nanao hoe: Aza manimba ny tany, na ny ranomasina, na ny hazo, mandra-panisy tombo-kase anay ny mpanompon’Andriamanitsika eo amin’ny handriny. Apokalypsy 7:1–3.
The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”
Ny rivotra efatra dia mitsangana avy any atsinanana, ary ara-paminaniana, ny finoana silamo dia sady “ny rivotra avy any atsinanana” no “ny zanaky ny atsinanana.” Ny “fofonaina” ao amin’i Ezekiela, izay manova ireo tena efa voaforona ho tonga “tafika lehibe sady mahery indrindra,” dia ilay hafatra izay manisy tombo-kase ireo iray alina sy efatra arivo amby efatra alina. Ny hafatry ny fanisiana tombo-kase ao amin’ny Apokalypsy toko fahafito dia mipoitra avy any atsinanana. Izany hafatra izany no hafatry ny Antso Mamatonalina, ary i Zefania no manondro azy ho feon-trômpetra “fanairana hiadiana amin’ny tanàna mimanda sy amin’ny tilikambo avo.”
A tower is a symbol of the church.
Ny tilikambo dia tandindon’ny fiangonana.
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.
“Sa ilay fanoharana, ny tompon-trano dia naneho an’Andriamanitra, ny tanim-boaloboka kosa ny firenena jiosy, ary ny fefy dia ny lalàna masina izay fiarovana ho azy. Ny tilikambo dia tandindon’ny tempoly.” The Desire of Ages, 597.
A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.
Ny tanàna iray dia fanjakana iray ao amin’ny faminaniana ara-Baiboly. Ny fahefana papaly dia “Babylona,” “ilay tanàna lehibe.” Frantsa ary avy eo i Etazonia dia “ilay tanàna lehibe,” an’i “Sodoma sy Egypta.” Jerosalema no “tanàna lehibe,” izay midina avy any an-danitra. Ny hafatr’i Zefania dia manohitra ny tanàna sy ny tilikambo, na manohitra ny firaisan’ny fiangonana sy ny fanjakana, izay araka ny famaritana dia sarin’ilay bibidia. Izany no hafatra “miafina” ao amin’ny Daniela toko faharoa.
Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.
Talohan’ny didy momba ny lalàn’ny Alahady indrindra, izany hoe ilay fitsapana momba ny sarivongana volamenan’i Nebokadnezara ao amin’ny Daniela toko fahatelo, dia mifoha ireo faty ka ovàna ho tafika mahery mba hanambara ny hafatra izay mamantatra sy manohitra ny fiforonan’ny firaisan’ny fiangonana sy ny fanjakana, sady koa mamantatra fa ny Silamo no fitaovan’ny fitondran’Andriamanitra izay ampiasainy hanatanterahana ny fitsarany amin’ireo izay mampihatra ny fanompoam-pivavahana amin’ny Alahady, tahaka izay nataony tamin’ny tantara lasa. Io hafatra io dia manambara fa rehefa tafapetraka tanteraka ny sary, ka mampihatra ny mariky ny bibidia, dia hotanterahina ny fitsarana.
There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.
Tsy misy filazana mivantana ao amin’ny Daniela toko fahatelo momba ny sarin’ilay bibidia izay mitarika ho amin’ny lalàn’ny Alahady sy tonga amin’ny fahatanterahany ao, nefa tsy mety hisy hafatra fahatelo raha tsy misy hafatra voalohany sy faharoa, satria ny Daniela toko faharoa dia tsy maintsy ampidirina ao amin’ny fanambarana ny fahamarinana aseho ao amin’ny Daniela toko fahatelo. Ny “zava-miafina” momba ny nofin’ny sariolona ao amin’ny toko faharoa dia manondro ny vahoakan’Andriamanitra izay tonga hahafantatra ny lanjan’ny aina sy ny fahafatesana ao amin’ny sarin’ilay bibidia nataon’i Nebokadnezara.
Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.
Ny lojika nohamasinina dia mitaky fa rehefa nanapa-kevitra i Nebokadnezara fa hanao lanonam-panokanana ho an’ilay sampiny volamena izy, dia tsy maintsy naorina aloha ilay sampy, ary tsy maintsy nanao fanazaran-tena ny mpitendry zavamaneno momba ny mozika hotendreny amin’ilay lanonana. Tsy maintsy nisy fanomanana mialoha ny fanorenana nitranga nandritra ny fotoana iray, niaraka tamin’ny fandavahana, ny fototra napetraka, ny tohatra fanorenana, ary ny mpiasa nifamezivezy, ary izany fanomanana izany no namolavola ny sarin’ny nofin’i Nebokadnezara; nefa ny fireharehan’i Nebokadnezara no nanapa-kevitra hanao sarin’ny bibidia iray monja, fa tsy ny fanjakana rehetra ao amin’ny faminanian’ny Baiboly. Ny fanorenana izany sary izany no fitsapana izay tsy maintsy lalovan’ny vahoakan’Andriamanitra alohan’ny hifaranan’ny fotoam-pahasoavana, ary alohan’ny hanisiana tombo-kase azy, alohan’ny hitendren’ny mozika.
Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.
Ny lojika nohamasinina dia mampahafantatra koa fa i Shadraka sy Mesaka ary Abednego dia tsy izy ireo ihany no andevo Hebreo nahita mialoha ny fiomanana natao ho amin’ny fanokanana ny sarivongana volamena. Izy ireo fotsiny no hany Hebreo izay nahatakatra ny hevi-dalina sy ny vokatr’ireo fiomanana ireo ho fampitandremana mahakasika aina sy fahafatesana, ka nanao ny fiomanany manokana ho an’ny krizy ho avy.
In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.
Ao amin’ilay andalan-teny nosoratan’i Sister White eo am-piandohan’ity lahatsoratra ity, dia tsy vitan’ny hoe ampifandraisiny amin’ny sarin-kazon’i Nebokadnezara sy ny lalàna alahady ny didin’i Zefaniah, fa amantariny koa ny didy tsy marina ao amin’i Isaia.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.
Loza ho an’izay mamoaka didy tsy marina sy manoratra fampahoriana izay nofaritany; mba hampivily ny mahantra tsy hahazo fitsarana, sy hanaisotra ny rariny amin’ny ory amin’ny oloko, mba ho rembiny ny mpitondratena ary mba handrobany ny kamboty! Ary inona no hataonareo amin’ny andro famangian’Andriamanitra sy amin’ny fandravana izay ho avy avy lavitra? Iza no handosiranareo hitadiavana famonjena? Ary aiza no hamelanareo ny voninahitrareo? Isaia 10:1–3.
Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”
Ang “di-matuwid na utos” ni Isaias ay ang kautusan ukol sa Linggo, at ito ang “araw ng pagdalaw” at “kapahamakan” para sa Estados Unidos, sapagkat ang “pambansang pagtalikod” ay sinusundan ng “pambansang pagguho.” Ayon kay Isaias, sa panahon ng kautusan ukol sa Linggo, na siya ring ginintuang larawan ni Nabucodonosor, ang “kapahamakan” ay “magmumula sa malayo.”
Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.
Tsarovy izao, ka asehoy fa lehilahy ianareo; avereno ao an-tsaina indray izany, ry mpandika lalàna. Tsarovy ny zavatra taloha hatramin’ny fahagola; fa Izaho no Andriamanitra, ary tsy misy hafa; Izaho no Andriamanitra, ary tsy misy tahaka Ahy, Izay manambara ny farany hatramin’ny voalohany, sy milaza hatramin’ny andro fahiny ny zavatra izay tsy mbola natao, manao hoe: Hahajanona ny fisainako, ary hataoko izay sitrako rehetra; miantso vorona mpiremby avy any atsinanana Aho, dia lehilahy izay manatanteraka ny fisainako avy any amin’ny tany lavitra; eny, efa niteny Aho, ka hotanterahiko koa izany; efa nikasa Aho, ka hataoko koa izany. Mihainoa Ahy, ianareo mafy fo, izay lavitry ny fahamarinana; ampanakaikiko ny fahamarinanako: tsy ho lavitra izany, ary tsy hitaredretra ny famonjeko; ary hapetrako ao Ziona ny famonjena ho an’ny Isiraely voninahitro. Isaia 46:8–13.
Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.
Apetak’i Isaia eo amin’ny faran’ny andro fiandrasana ity andalan-teny ity, satria amin’izany ny “famonjeny” dia tsy “hahemotra” intsony. Eo amin’ny faran’ireo andro telo sy tapany ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo izany. Ny faran’ny andro fiandrasana dia voamariky ny fahatongavan’ny hafatry ny Antso amin’ny Misasakalina, rehefa mitsangana ny tafika lehibe ao amin’i Ezekiela. Rehefa mitsangana izy ireo, dia asandratra ho faneva ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.
Ary rehefa afaka hateloana sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nijoro tamin’ny tongony izy; ary fahatahorana lehibe no nahazo izay nahita azy. Ary nandre feo lehibe avy tany an-danitra izy nanao taminy hoe: Miakara atỳ. Dia niakatra ho any an-danitra tamin’ny rahona izy; ary nijery azy ny fahavalony. Ary tamin’izany ora izany indrindra dia nisy horohoron-tany lehibe, ka lavo ny ampahafolon’ny tanàna, ary olona fito arivo no matin’ny horohoron-tany; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Lasa ny loza faharoa; ary, indro, avy faingana ny loza fahatelo. Apokalypsy 11:11–14.
The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.
Ny vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia miakatra any an-danitra ho faneva, amin’io ora io ihany amin’ny horohoron-tany, izay ilay lalàn’ny Alahady. Amin’izany fotoana izany, na araka ny filazan’i Jaona hoe: “amin’izany ora izany,” araka an’i Isaia toko faha-enina amby efapolo, dia antsoin’Andriamanitra “ilay lehilahy” izay manatanteraka ny saina kasainy, sady izy ihany koa no “vorona mpihaza avy any atsinanana”. Ilay vorona mpihaza, dia “ilay lehilahy” ampiasain’Andriamanitra hanatanteraka ny saina kasainy, dia avy any “amin’ny tany lavitra”. Ao amin’ny Isaia toko fahafolo, amin’ny fotoanan’ilay “didy tsy marina” izay ilay lalàn’ny Alahady, ny “fandravana” an’i Etazonia dia avy any “lavitra”. Ny “atsinanana” dia tandindon’ny Silamo, fa ao amin’ny faminaniana dia samy “zanaky ny atsinanana” izy ireo, ary koa “rivotra avy any atsinanana”. Ny “vorona” ao amin’ny faminaniana dia fivavahana, araka ny anehoana an’i Babylona ho tranom-borona feno vorona maloto sy mahatevina. Ilay “vorona mpihaza” izay avy amin’ny tany lavitra any atsinanana dia ny fivavahana silamo.
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. Revelation 18:2.
Ary niantso tamin’ny feo mahery izy ka nanao hoe: Rava, rava Babylona lehibe, ka efa tonga fonenan’ny demonia sy fiarovana mafy ho an’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy mahatsiravina rehetra. Apokalypsy 18:2.
The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.
Ny firaisana telo sosona amin’i Babilona maoderina dia maneho endri-pitondrana telo, ary koa endri-pivavahana telo. Ny fivavahan’ny Firenena Mikambana dia spiritisma, ny fivavahan’i Etazonia dia Protestantisma nihemotra tamin’ny finoana, ary ny fivavahan’ny papa dia Katolisisma. Ireo firehana ara-pivavahana rehetra ireo indraindray dia aseho an’ohatra ho vehivavy, nefa koa ho vorona. Ny hery ara-pivavahana sy ara-politikan’ny Firenena Mikambana, miaraka amin’i Etazonia amin’ny maha-mpanjaka lehibe indrindra azy, no mametraka ny fitondran’ny papa eo ambonin’ny seza fiandrianan’ny tany. Ao amin’ny bokin’i Zakaria, dia vorona roa no mampiorina ny papa, izay tondroin’ny apostoly Paoly ho ilay “ratsy fanahy” ao amin’ny Tesaloniana faharoa.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Dia ilay anjely izay niresaka tamiko nivoaka ka nanao tamiko hoe: Asandrato ankehitriny ny masonao, ka jereo izay zavatra mivoaka iny. Ary hoy izaho: Inona izany? Dia hoy izy: Ity no efa izay mivoaka. Hoy koa izy: Ity no endrik’izy ireo manerana ny tany rehetra. Ary, indro, nisy talenta firaka nakarina; ary ity no vehivavy mipetraka eo afovoan’ny efa. Dia hoy izy: Ity no faharatsiana. Ary natsipiny teo afovoan’ny efa izy; ary natsipiny teo amin’ny vavany ny vato firaka. Dia nanandratra ny masoko aho ka nijery, ary, indro, nisy vehivavy roa nivoaka, ary ny rivotra no tao amin’ny elany; fa nanana elatra tahaka ny elatry ny vanobe izy; ary nasandrany teo anelanelan’ny tany sy ny lanitra ny efa. Dia hoy izaho tamin’ilay anjely izay niresaka tamiko: Ho aiza no itondran’ireto ny efa? Ary hoy izy tamiko: Hanorina trano ho azy any amin’ny tany Sinara; ary haorina mafy izany ka hapetraka any ambonin’ny faladiany. Zakaria 5:5–11.
An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.
Ny efaha dia harona ampiasaina ho amin’ny famarana. Ireo vehivavy roa izay mametraka ny efaha, na ilay harona izay ipetrahan’ny fahefam-papaly eo afovoany, dia fiangonana roa. Fivavahana roa no hitondra ilay fivavahana izay faritan’ny Baiboly ho “ilay ratsy fanahy” ka hanorina trano ho azy any amin’ny tanin’i Sinara. Sinara dia anarana hafa iantsoana an’i Babylona, ary ny fiangonana katolika no Babylona lehibe amin’ny andro farany.
The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.
Ireo vehivavy roa izay “manorina” an’ilay vehivavy ratsy fanahy ao Babylona dia manana “rivotra eo amin’ny elany.” Ireo vehivavy ireo koa dia vorona, satria manana “elatra” izy; ary ny fanamarinany ny fametrahany an’ilay vehivavy dia ny “rivotra” avy amin’ny Silamo, satria ny Silamo no mampiray ny tanan’ny olona rehetra. Ilay vehivavy asandratra dia voafandrika tao anatin’ny efaha hatramin’ny ratra nahafaty azy tamin’ny 1798, satria nisy vato firaka napetraka teo ambonin’ny vavan’ilay efaha izay nitoerany. Fa rehefa manomboka ny mozikan’ny fombam-pivavahan’i Nebokadnezara, dia esorin’ireo vehivavy roa, dia ny Protestantisma nihemotra sy ny Spiritisma, ilay vato firaka, ka asandratrany ny loha fahavalo, izay avy amin’ny fito.
“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 manakaiky ny krizy farany isika, dia zava-dehibe indrindra ny hisian’ny firindrana sy ny firaisan-tsaina eo amin’ireo fiasan’ny Tompo. Feno tafio-drivotra sy ady ary fifandirana izao tontolo izao. Kanefa eo ambanin’ny loha iray—dia ny fahefana papaly—ny olona dia hiray mba hanohitra an’Andriamanitra ao amin’ny tenan’ireo vavolombelony. Io firaisana io dia ampifatoran’ilay mpivadi-pinoana lehibe. Raha mitady hampiray ny solontenany izy amin’ny ady atao amin’ny fahamarinana, dia hiasa koa izy hampizara sy hampihahaka ireo mpiaro izany. Ny fialonana, ny fiahiahiana ratsy, ny fifampilazana ratsy, dia tarihiny mba hiteraka fifandirana sy fisaratsarahana.» Testimonies, volume 7, 182.
The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.
Ny firaisana telo sosona dia manandratra ny fahefana papaly ho lohany, satria mikendry ny handringana ilay firenena tsy tiana izy ireo.
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. Psalm 83:2–4.
Fa, indro, ny fahavalonao mitabataba; ary izay mankahala Anao nanandratra ny lohany. Nanao tetika feno hafetsena hamely ny vahoakanao izy, ary niara-nihevitra hamely ireo voatafinao. Hoy izy: Avia, ka aoka hofongorantsika tsy ho firenena intsony izy, mba tsy hotsarovana intsony ny anaran’i Isiraely. Salamo 83:2–4.
A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.
Ny vorona dia fivavahana, ary ny “vorona mpihaza avy any atsinanana” izay antsoin’Andriamanitra amin’ilay “ora” amin’ny lalàn’ny Alahady, rehefa torina ny hafatry ny Fitarainan’ny Mamatonalina, dia ny Silamo. Izany no antony amin’ilay ora indrindra iakaran’ny maty natsangana ho any an-danitra ho toy ny famantarana, no ahatongavan’ny “loza fahatelo” an’ny Silamo haingana. Izany no antony ilazan’i Isaia ao amin’ny andininy voalohany amin’ny toko fahafolo hoe: “Loza” ho an’izay mamoaka didy tsy marina. Ny “Loza” ao amin’ny Apokalypsy dia ny Silamo, ary ny Silamo no fitsarana avy amin’ny fitondran’Andriamanitra, na fitaovana, na tehina (Isaia 10:5) izay ampiasain’Andriamanitra hanasaziana an’i Etazonia noho ny fanerena ny fanompoam-pivavahana amin’ny Alahady.
Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Ao amin’ny Isaia toko faha-enina amby efapolo dia ambara fa ilay “vorona mpiremby avy any atsinanana” no “ilay lehilahy manatanteraka ny fisainako.” Io “lehilahy” io dia ny Islam, ary lazaina ho “avy any amin’ny tany lavitra” izy, satria Andriamanitra dia “nikasa” hitsara an’i Etazonia, ary aorian’izany izao tontolo izao, noho ny fampiharana an-tery ny Alahady, tahaka ny nataony tamin’ny andro fahiny tamin’i Roma jentilisa sy ireo trompetra efatra voalohany, ary avy eo tamin’i Roma papa tamin’ny trompetra “Loza” fahadimy sy fahenina. Ny fikasan’Andriamanitra ao amin’ny Isaia toko faha-enina amby efapolo dia ny hiantso ilay “vorona mpiremby avy any atsinanana,” ary Izy dia mampahafantatra ny olony izay maniry hahatakatra ny fisainany sy ny fikasany hoe: “Tsarovy ny zavatra taloha hatramin’ny fahagola; fa Izaho no Andriamanitra, ary tsy misy hafa; Izaho no Andriamanitra, ary tsy misy tahaka Ahy, manambara ny farany hatramin’ny voalohany, ary hatramin’ny andro fahiny ny zavatra izay tsy mbola natao, manao hoe: Ny fisainako haharitra, ary hotanterahiko izay sitrako rehetra.”
In verse three Isaiah chapter ten, Isaiah records three important questions:
Ao amin’ny andininy fahatelo ao amin’ny Isaia toko faha‑folo, dia mirakitra fanontaniana lehibe telo i Isaia:
And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.
Ary inona no hataonareo amin’ny andro famangiana sy amin’ny fandringanana izay ho avy avy any lavitra? Hianareo handositra ho any amin’iza no hitady famonjena? Ary aiza no hametrahanareo ny voninahitrareo? Isaia 10:3.
The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.
Ny fanontaniana farany dia manambara fa ny tany be voninahitra dia very ny voninahiny noho ny didy tsy marina. Ny voninahitr’i Etazonia dia ny Lalàm-panorenana, izay nofoanana tanteraka amin’ny lalàna alahady.
“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.
“Ary ny Lalàm-panorenana dia miantoka ho an’ny vahoaka ny zo hitondra tena, ka manome fa ireo solontena nofidian’ny safidim-bahoaka no hamolavola sy hampihatra ny lalàna. Nomena koa ny fahalalahan’ny finoana ara-pivavahana, ka navela ny olona tsirairay hivavaka amin’Andriamanitra araka izay baikon’ny feon’ny fieritreretany. Ny Repoblikanisma sy ny Protestantisma no tonga foto-kevitra iorenan’ny firenena. Ireo foto-kevitra ireo no tsiambaratelon’ny heriny sy ny fanambinany.” The Great Controversy, 441.
It is the Constitution that identifies the glory that is left in the dust at the Sunday law.
Ny Lalàm-panorenana no mamantatra ny voninahitra izay avela ao amin’ny vovoka amin’ny lalàna Alahady.
“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.
“Rehefa ny firenena izay efa niasan’Andriamanitra tamin’ny fomba mahagaga toy izany, ary izay efa novelariny ny ampingan’ny Tsitoha ho fiarovana azy, no mandao ny foto-kevitra protestanta, ka amin’ny alalan’ny mpanao lalàny no manome vahana sy fanohanana ny Romanisma amin’ny famerana ny fahafahana ara-pivavahana, dia hiasa amin’ny heriny manokana Andriamanitra ho an’ny olony izay mahatoky. Haseho ny jadon’i Roma, nefa Kristy no fialofantsika.” Testimonies to Ministers, 206.
At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.
Amin’ny “didy tsy marina” ao amin’i Isaia, izay lalàn’ny Alahady, dia lasa ny voninahitr’i Etazonia, ary avy hatrany izany no mamaly ny fanontaniana faharoa ao amin’i Isaia, raha mandositra ara-paminaniana mankany amin’ny Firenena Mikambana izy, dia ny fiombonan’ny mpanjaka folo ao amin’ny Apokalypsy toko fahafito ambin’ny folo, mba hitady fanampiana hiatrehana ny fanafihan’ny finoana silamo amin’ilay “Loza” fahatelo. Ny voalohany amin’ireo fanontaniana telo dia manondro ny toe-javatra iorenan’ny fandravana ateraky ny lalàn’ny Alahady, izay mahatonga an’i Etazonia hanomboka ny asa manaraka ataony amin’ny fanerena izao tontolo izao manontolo hanaiky ny fitambaran’ny fiangonana sy ny fanjakana, araka ny asehon’ny fampiraisana ny Firenena Mikambana sy ny Fiangonana Katolika, ary ny papa no mifehy izany fifandraisana tsy masina izany. Antsoiny hoe “andro famangian’Andriamanitra” izany fandravana izany. Ireo zava-misy ara-paminaniana rehetra ireo dia mifandrindra amin’ny fotoam-panokanana nataon’i Nebokadnezara ho an’ny sariolona volamena.
We will continue chapter three of Daniel in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ny toko fahatelo ao amin’i Daniela.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.
“Eo amin’ny tantaran’i Nebokadnezara sy Belsazara no itenenan’Andriamanitra amin’ny olona ankehitriny. Ny fanamelohana izay hihatra amin’ny mponina ambonin’ny tany amin’izao andro izao dia noho ny fandavany ny mazava. Ny fanamelohana antsika amin’ny fitsarana dia tsy ho vokatry ny hoe niaina tao anatin’ny fahadisoana isika, fa noho ny tsy firaharahantsika ireo fotoana natolotry ny Lanitra mba hahitana ny fahamarinana. Eo an-tanan’ny olona rehetra ny fitaovana hahatonga azy hahalala tsara ny fahamarinana; nefa, tahaka ilay mpanjaka mpanaram-po sy tia tena, dia omentsika saina bebe kokoa ny zavatra mampifaly ny sofina sy mahafinaritra ny maso ary manome fahafaham-po ny lelantsika, noho ny zavatra izay mampanan-karena ny saina, dia ireo harena avy amin’Andriamanitra, dia ny fahamarinana. Amin’ny alalan’ny fahamarinana no ahafahantsika mamaly ilay fanontaniana lehibe hoe: ‘Inona no tsy maintsy hataoko mba hovonjena aho?’” Bible Echo, 17 Septambra 1894.