Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.
Mazava tsara ny tsindrimandrin’Andriamanitra fa ny Daniela toko fahatelo dia maneho ny lalàna alahady any Etazonia. Ao amin’ny Isaia toko faha-telo amby roapolo, ilay janga avy any Tyro, izay mijangajanga amin’ny mpanjakan’ny tany, dia ilay janga ao amin’ny Apokalypsy izay mijangajanga amin’ny mpanjakan’ny tany. Ao amin’ny Apokalypsy toko fahafito ambin’ny folo, eo amin’ny handriny no voasoratra hoe: Babylona Lehibe.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.
Ary ravehivavy dia nitafy lamba volomparasy sy mena jaky, sady voaravaka volamena sy vato soa ary perla, nitana kapoaka volamena teny an-tànany, feno zava-betaveta sy ny fahalotoan’ny fijangajangany; ary teo amin’ny handriny dia nisy anarana voasoratra hoe: ZAVA-MIAFINA, BABYLONA LEHIBE, RENIN’NY MPIVARO-TENA SY NY ZAVA-BETAVETA ETO AN-TANY. Apokalypsy 17:4, 5.
Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.
Talohan’ny taona 1950, ny rakibolana anglisy dia nanondro marina ilay vehivavy aseho ao amin’ireo andininy roa ireo ho ny fiangonana Katolika Romana. Fantatr’izao tontolo izao rehetra izao, taorian’ny Andro Maizina sy ny fanenjehana nataon’ny Katolika izay tanteraka nanomboka tamin’ny 538 ka hatramin’ny 1798, fa ny fiangonana romana no ilay mpijangajanga izay mijangajanga amin’ireo mpanjakan’ny tany. Ny Fanambarana ny Fahaleovantena dia noforonina ho fandavana ny fanapahan’ny Katolisisma sy koa ny fanapahan’ireo mpanjaka ety an-tany izay nanorina fifandraisana tsy masina tamin’ilay mpijangajanga. Isaia toko faha-telo amby roapolo dia manondro fa ho hadino ilay mpijangajanga. Tsy hahita na oviana na oviana ny famaritana an’ilay mpijangajanga ao amin’ny Apokalypsy fito ambin’ny folo ho ny fiangonana Katolika ianao ao amin’ny milina fikarohana maoderina, fa tsy mba diso ny Tenin’Andriamanitra, ary milaza ny Tenin’Andriamanitra fa ho hadino izy.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.
Ary amin’izany andro izany dia hohadinoina fitopolo taona Tyro, araka ny andron’ny mpanjaka iray; rehefa tapitra ny fitopolo taona, dia hihira tahaka ny vehivavy janga Tyro. Raiso ny lokanga, mandehàna manodidina ny tanàna, ry janga izay efa hadino; ataovy mamy ny feonao, mihirà hira maro, mba hotsarovana ianao. Ary rehefa tapitra ny fitopolo taona, dia hamangy an’i Tyro Jehovah, ka hiverina amin’ny karamany izy ary hijangajanga amin’ny fanjakana rehetra amin’izao tontolo izao ambonin’ny tany. Ary ny varony sy ny karamany dia ho fahamasinana ho an’i Jehovah; tsy hotehirizina na hangonina izany; fa ny varony dia ho an’izay mitoetra eo anatrehan’i Jehovah, mba hihinanany ampy sy hananany fitafiana maharitra. Isaia 23:15–18.
God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.
Tsy mba diso fanantenana ny Tenin’Andriamanitra; ary hatramin’ny taona 1798 dia efa hadino ilay vehivavy janga, nefa amin’ny andro farany dia hotsarovana izy. Tsarovana izy rehefa notafihina ny Sabatan’Andriamanitra, dia ny Sabata andro fahafito, ary io no didy iray amin’ny Didy Folo izay tokony hotadidina mandrakariva. Tsarovana izy rehefa mandray ny harpany, mandehandeha manodidina ny tanàna ary mitendry feo mamy sy hira maro. Mihira ny hirany izy amin’ny faran’ny fitopolo taona, izay andro anjakan’ny mpanjaka iray. Ny mpanjaka, araka ny Daniela toko faharoa, dia fanjakana.
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Ary na aiza na aiza itoeran’ny zanak’olombelona, sy ny bibidia any an-tsaha ary ny voro-manidina eny amin’ny habakabaka, dia natolony ho eo an-tananao ireo, ka nataony mpanapaka azy rehetra ianao. Ianao no io loha volamena io. Daniela 2:38.
A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.
Ny “loha,” na ny “mpanjaka,” dia samy tandindon’ny fanjakana avokoa. Ny fanjakana asehon’ny hoe “andron’ny mpanjaka iray” dia i Etazonia. Nanomboka ny fitondrany ara-paminaniana amin’ny maha-biby avy amin’ny tany azy i Etazonia, rehefa namely ny vehivavy janga Babylon lehibe ilay ratra mahafaty tamin’ny taona 1798. Mitohy ho fanjakana fahenina ao amin’ny faminanian’ny Baiboly izy mandra-pahatongan’ny lalàna Alahady. Ny fanjakana ara-bakiteny ao amin’ny faminanian’ny Baiboly izay tena nanjaka nandritra ny fitopolo taona dia Babylona.
Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.
Indro, halefako sy horaisiko ny firenena rehetra any avaratra, hoy Jehovah, dia Nebokadnezara, mpanjakan’i Babylona, mpanompoko, ka hoentiko hamely ity tany ity sy ny mponina ao aminy ary ireo firenena rehetra manodidina ireo; ary haringako tokoa izy, ka hataoko ho zavatra mahatalanjona sy ho zavatra isehosehoana ary ho fandravana mandrakizay. Ary hesoriko aminy koa ny feon’ny fifaliana sy ny feon’ny haravoana, ny feon’ny mpampakatra sy ny feon’ny ampakarina, ny fikotrokotroky ny vato fikosoham-bary ary ny fahazavan’ny jiro. Ary ity tany rehetra ity dia ho lao sy ho zava-mahatalanjona; ary ireo firenena ireo dia hanompo ny mpanjakan’i Babylona fito-polo taona. Ary rehefa tapitra ny fito-polo taona, dia hovaliako ny mpanjakan’i Babylona sy izany firenena izany noho ny helony, hoy Jehovah, dia ny tanin’ny Kaldeana, ka hataoko fandravana mandrakizay. Jeremia 25:9–12.
Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.
Ny Babylona ara-bakiteny dia nanapaka nandritra ny fitopolo taona, ka naneho mialoha ilay fanjakana amin’ny andro farany izay hanjaka mandritra ny fitopolo taona ara-tandindona. Nebokadnezara, mpanjakan’i Babylona, dia nanafika an’i Joda intelo. Ny fanafihana voalohany dia namely an’i Joiakima, ary tamin’izany no nanombohan’ny fitopolo taona amin’ny faminanian’i Jeremia. Nifarana izany tamin’ny fahafatesan’i Belsazara, raha nanasazy “ny mpanjakan’i Babylona” Andriamanitra, tahaka ny nanasaziany an’i Joiakima mpanjaka tany am-piandohan’ny fitopolo taona. Ny fanjakana ara-paminaniana izay aseho ho “andro iray an’ny mpanjaka iray” (fanjakana iray) dia “fitopolo taona” dia Babylona, ary ny fanjakan’ny faminanian’ny Baiboly izay manjaka mandritra ny fitopolo taona ara-tandindona amin’ny fotoana anadinoana ilay vehivavy janga avy any Tyro, dia ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Ny fifindrana avy amin’ny fanjakana fahadimy ho amin’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly tamin’ny taona 1798 dia isan’ny fahamarinana asehon’i Jaona ao amin’ny Apokalypsy toko fahatelo ambin’ny folo.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:1, 11.
Ary nitsangana teo ambonin’ny fasiky ny ranomasina aho ka nahita bibidia niakatra avy tao amin’ny ranomasina, nanana loha fito sy tandroka folo, ary teo ambonin’ny tandrony dia satroboninahitra folo, ary teo ambonin’ny lohany ny anaran’ny fitenenan-dratsy.... Ary nahita bibidia hafa koa aho niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona. Apokalypsy 13:1, 11.
The seashore which John stood upon in Revelation chapter thirteen, represents 1798.
Ny morontsiraka izay nijoroan’i Jaona ao amin’ny Apokalypsy toko faha-telo ambin’ny folo dia maneho ny taona 1798.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Tamin’ny fotoana izay nahaesorana ny heriny tamin’ny Fanjakana Papaly ka voatery nitsahatra tamin’ny fanenjehana izy, dia hitan’i Jaona fa nisy hery vaovao niakatra mba hamerina ny feon’ilay dragona sy hanohy ilay asa feno habibiana sy fitenenan-dratsy an’Andriamanitra ihany. Io hery io, izay farany hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia aseho ho bibidia manana tandroka tahaka ny zanak’ondry. Ny bibidia nialoha azy dia niakatra avy tamin’ny ranomasina; fa ity kosa dia niakatra avy tamin’ny tany, maneho ny fisandratana am-pilaminana an’ilay firenena izay nasiany tandindona—Etazonia.” Signs of the Times, 8 Febroary 1910.
The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.
Ny bibidia avy any an-dranomasina dia nosarahan’ny fasiky ny ranomasina tamin’ilay bibidia avy amin’ny tany. Ny fanjakana fahadimin’ny faminaniana ao amin’ny Baiboly tamin’ny 1798 (ny moron-dranomasina) dia naneho ny tantara lasa, ary ny fanjakana fahenina kosa dia tantara mbola ho avy. Tsy hitan’ny Millerites izany fahamarinana izany. Nomena fahazavan-tsaina i William Miller momba ny herin’ilay dragona, dia ny fanompoan-tsampy, sy ny fifandraisany amin’ilay fanjakana manaraka izay aseho ho ilay bibidian’ny Katolisisma. Ny Apokalypsy toko faha-telo ambin’ny folo dia manokatra ny tantaran’ilay mpaminany sandoka, izany hoe ilay fahefana fahatelo amin’ireo fahefana telo izay mitarika izao tontolo izao ho any Armagedona. Manomboka eo amoron-dranomasin’ny taona 1798 ny tantara.
The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.
Manomboka amin’ny tantarany amin’ny tandindon’ny zanak’ondry i Etazonia, nefa mamarana ny tantarany amin’ny fitenenana tahaka ny dragona. Ny tantaran’ireo fito-polo taona ara-tandindona amin’ny fanapahan’ilay bibidia avy amin’ny tany dia aseho ao anatin’ny andininy iray, ao amin’ny toko fahatelo ambin’ny folo ao amin’ny Apokalypsy, satria io andininy io no manondro miaraka ao anatin’ny fehezanteny iray ihany na ny fiandohana na ny fiafaran’ilay bibidia avy amin’ny tany.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Ary hitako ny biby hafa niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona. Apokalypsy 13:11.
When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.
Rehefa miteny tahaka ny dragona i Etazonia, dia mampandany ny lalàn’ny Alahady izy. Alohan’ny hanatanterahany ny fanerena ny fiankohofana amin’ny Alahady, dia hiara-hivondrona ireo fiangonana mpivadi-pinoana ao amin’ny Protestantisma ka handray ny fifehezana ara-politika ny fitondram-panjakana mpivadi-pinoana, raha mamorona ny sarin’ny bibidia izy ireo. Rehefa ambaran’ny fanahy manome tsindrimandry (ary manao izany imbetsaka) fa ny fanokanana nataon’i Nebokadnezara ny sariolona volamena dia maneho ny lalàn’ny Alahady, dia manamarika ny fiafaran’ireo fitopolo taona ara-panoharana an’ilay bibidia avy amin’ny tany izany. Ny Daniela toko voalohany ka hatramin’ny fahatelo dia maneho ny hafatry ny anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo. Ny anjely fahatelo dia tonga fahamarinana velona amin’ny lalàn’ny Alahady.
Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.
Amin’ny lafiny faminaniana, ny toko voalohany ka hatramin’ny fahatelo ao amin’ny bokin’i Daniela dia maneho ireo fito-polo taona ara-tandindona an’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy fahatelo ambin’ny folo. Ny fizahan-toetra momba ny sakafo aseho ao amin’ny toko voalohany, sy ny tandindon’i Joiakima, dia manondro fa ny toko voalohany, amin’ny lafiny faminaniana, dia manomboka amin’ny fanomezam-pahefana ny anjely voalohany, na tamin’ny 11 Aogositra 1840, na tamin’ny 11 Septambra 2001, ao amin’ny tantaran’ny anjely fahatelo.
Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.
Babylona no firenena izay nanjaka nandritra ny fito-polo taona, ary ireo taona ireo dia maneho ny tantaran’i Etazonia. Tsy nifarana raha tsy ela taorian’ny fanokanan’i Nebokadnezara ny sarivongana volamena ny fito-polo taonan’i Babylona, kanefa ara-paminaniana, ny fito-polo taona tandindona ampiasain’i Isaia ao amin’ny toko faha-roa-polo amby telo dia mifarana ao amin’ny toko faha-telon’i Daniela. Rehefa mitendry ny mozika ho amin’ny lanonana fanokanana ny orkesitr’i Nebokadnezara, dia ampiharina ny mariky ny bibidia, ary amin’izany fotoana izany dia manomboka mihira ny hirany amin’ny mpanjakan’ny tany ilay vehivavy janga avy any Tyro sy avy any Babylona, raha miondrika sy mandihy kosa ny Isiraely mpivadi-pinoana.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.
Mpanjaka Nebokadnezara dia nanao sarivongam-bolamena, enimpolo hakiho ny hahavony ary enina hakiho ny sakany; naoriny teo amin’ny lemak’i Dôra izany, tao amin’ny faritanin’i Babylona. Ary Nebokadnezara mpanjaka dia naniraka hampiangona ny andriana, ny mpanapaka, ny governora, ny mpitsara, ny mpitahiry rakitra, ny mpanolotsaina, ny mpifehy, ary ny lehiben’ny faritany rehetra, mba ho avy amin’ny fanokanana ny sarivongana izay naorin’i Nebokadnezara mpanjaka. Dia niangona ny andriana, ny mpanapaka, ny governora, ny mpitsara, ny mpitahiry rakitra, ny mpanolotsaina, ny mpifehy, ary ny lehiben’ny faritany rehetra ho amin’ny fanokanana ny sarivongana izay naorin’i Nebokadnezara mpanjaka; ary nitsangana teo anoloan’ny sarivongana izay naorin’i Nebokadnezara izy ireo. Dia niantso tamin’ny feo mahery ny mpitory hoe: Izao no andidiana anareo, ry olona sy firenena ary samy hafa fiteny: Raha vao mandre ny fanenon’ny trompetra sy sodina sy lokanga sy harpa sy valiha sy zava-maneno isan-karazany ianareo, dia miankohofa ka mivavaha amin’ilay sarivongam-bolamena izay naorin’i Nebokadnezara mpanjaka. Ary na zovy na zovy no tsy miankohoka sy tsy mivavaka dia hatsipy amin’izany ora izany ho ao afovoan’ny lafaoro mirehitra afo izy. Koa tamin’izany fotoana izany, raha nandre ny fanenon’ny trompetra sy sodina sy lokanga sy harpa sy valiha ary zava-maneno isan-karazany ny olona rehetra, dia niankohoka sy nivavaka tamin’ilay sarivongam-bolamena izay naorin’i Nebokadnezara mpanjaka ny olona rehetra, ny firenena rehetra ary ny samy hafa fiteny rehetra. Daniela 3:1–7.
At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.
Amin’izany “fotoana” izany, na amin’io “ora” io ihany, izay ny lalàn’ny Alahady any Etazonia, izay rehetra mandà tsy hiankohoka amin’ilay sarivongana volamena dia “hatsipy ao afovoan’ny lafaoro mirehitra afo.” Ny boky tokana ao amin’ny Testamenta Taloha izay ahitana ny teny nadika hoe “ora” dia ny bokin’i Daniela. Ny teny hoe “ora” ao amin’ny toko fahatelo dia maneho ny fahatongavan’ny mariky ny bibidia. Ny teny hoe “ora” koa dia maneho ny hafatry ny anjely voalohany ao amin’ny toko fahefatra, satria ao izy no tandindon’ny fampitandremana natao tamin’i Nebokadnezara momba ny “ora” ho avy amin’ny fitsaran’Andriamanitra.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Dia Daniela, izay nantsoina hoe Beltesazara, dia talanjona vetivety ka nampitebiteby azy ny heviny. Ary niteny ny mpanjaka ka nanao hoe: Ry Beltesazara, aoka tsy hampitebiteby anao ny nofy na ny heviny. Dia namaly Beltesazara ka nanao hoe: Tompoko ô, enga anie ka ho amin’izay mankahala anao izany nofy izany, ary ho amin’ny fahavalonao ny heviny. Daniela 4:19.
Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.
Natolotr’i Daniela tamin’i Nebokadnezara ny fampitandremana momba ilay “ora” hanatanterahan’Andriamanitra ny fitsarany izay ho avy, nefa nolavin’i Nebokadnezara tatỳ aoriana izany. Koa ny “ora” ao amin’ny toko fahefatra, rehefa ampiasaina indray ao amin’io toko io, dia maneho ilay “ora” nahatongavan’ny fitsarana. Ao amin’ny tantaran’ny Millerita, ny “ora” voalohany ao amin’ny toko fahefatra dia hisolo tena ny fahatongavan’ilay anjely voalohany tamin’ny 1798. Tanteraka izany hafatra izany rehefa nanomboka ny fitsarana famotopotorana tamin’ny 22 Oktobra 1844. Ny “ora” ao amin’ny toko fahefatra dia voalohany tandindon’ny hafatra momba ny fitsarana ho avy, ary avy eo dia ampiasaina ho tandindon’ny fahatongavan’ny fitsarana izany. Ny fampiasana voalohany ny teny hoe “ora” dia maneho ny 1798 sy ny fahatongavan’ilay anjely voalohany, ary ny fampiasana faharoa kosa dia maneho ny 22 Oktobra 1844 sy ny fahatongavan’ilay anjely fahatelo.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Tamin’izany ora izany indrindra no nahatanteraka izany teny izany tamin’i Nebokadnezara; dia noroahina hiala tamin’ny olona izy, ary nihinana ahitra tahaka ny omby, ary lena tamin’ny andon’ny lanitra ny tenany, mandra-pitomboan’ny volony tahaka ny volon’elatry ny voromahery, ary ny hohony tahaka ny hohon’ny vorona. Daniela 4:33.
The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.
Ny “ora” ao amin’ny toko fahefatra, araka izany, dia tandindon’ny taona 1798 sy 1844, izay teboka fiafaran’ireo ozona roa amin’ny “impito,” namely ny fanjakan’i Isiraely avaratra (nanomboka tamin’ny 723 tal. J.K.) sy atsimo (nanomboka tamin’ny 677 tal. J.K.). Ireo ozona roa ireo, izay maneho roa arivo sy diman-jato sy roapolo taona nisian’ny fanaparitahana sy ny fanandevozana, dia maneho ny fanatanterahana ny fahatezeran’Andriamanitra voalohany sy farany tamin’ny vahoakany nivadi-pinoana. Samy nanomboka tamin’ny fitsaran’Andriamanitra izy ireo, ary ny fiafaran’izy tsirairay avy dia maneho ny hafatra fampitandreman’Andriamanitra momba ny fitsarana famotopotorana manakaiky, na ny fahatongavan’ny fitsarana famotopotorana. Ireo fitsarana roa samy asehon’ny fiafaran’ireo fitsarana roa amin’ny “impito” ireo dia samy asehon’ny teny hoe “ora,” ao amin’ny Daniela toko fahefatra.
In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.
Ao amin’ny tantaran’ny Millerita, ny “ora” dia maneho ny fiandohan’ilay hetsika tamin’ny fotoanan’ny farany tamin’ny 1798, rehefa tonga ny anjely voalohany; ary ny “ora” faharoa ao amin’ny toko fahefatra dia maneho ny fiafaran’ilay hetsika, rehefa tonga ny anjely fahatelo tamin’ny 22 Oktobra 1844. Averina indray ao amin’ny hetsiky ny anjely fahatelo ny hetsika Millerita an’ny anjely voalohany; koa ireo fampiasana roa ny teny hoe “ora” ao amin’ny toko fahefatra dia manamarika koa ny fotoanan’ny farany tamin’ny 1989, ary koa ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny hetsika Millerita an’ny anjely voalohany no nanambara ny fisokafan’ny fitsarana famotopotorana, ary ny hetsiky ny anjely fahatelo kosa no manambara ny fisokafan’ny fitsarana fanatanterahan’Andriamanitra, izay mivoatra tsikelikely, miainga amin’ny lalàn’ny Alahady, ary mitohy sady mihamafy hatramin’ny Fiavian’i Kristy Fanindroany.
We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.
Hizotra hanohy ny fandalinantsika ny Daniela toko fahatelo isika, ary hofaranantsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny teny hoe “ora”.
Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.
Indro, Izaho maniraka anareo toy ny ondry eo afovoan’ny amboadia; koa aoka ho hendry tahaka ny menarana ianareo, ary tsy manan-tsiny tahaka ny voromailala. Fa mitandrema amin’ny olona; fa izy hanolotra anareo ho eo anatrehan’ny fitsarana, ary hikapoka anareo ao amin’ny synagogany; ary ho entina eo anatrehan’ny governora sy ny mpanjaka ianareo noho ny amiko, ho vavolombelona aminy sy amin’ny jentilisa. Fa raha atolony ianareo, aza manahy ny amin’izay fomba na izay holazainareo; fa homena anareo amin’izany ora izany izay holazainareo. Fa tsy ianareo no miteny, fa ny Fanahin’ny Rainareo no miteny ao anatinareo. Ary ny rahalahy hanolotra ny rahalahiny ho amin’ny fahafatesana, ary ny ray ny zanany; ary ny zanaka hitsangana hanohitra ny ray aman-dreniny ka hampamono azy. Ary ho halan’ny olona rehetra ianareo noho ny anarako; fa izay maharitra hatramin’ny farany no hovonjena. Fa raha enjehiny amin’ity tanàna ity ianareo, dia mandosira ho any amin’ny hafa; fa lazaiko aminareo marina tokoa: tsy ho vitanareo ny hitety ny tanànan’ny Isiraely mandra-pahatongan’ny Zanak’olona. Ny mpianatra tsy ambonin’ny mpampianatra azy, ary ny mpanompo tsy ambonin’ny tompony. Ampy ho an’ny mpianatra ny ho tahaka ny mpampianatra azy, ary ny mpanompo ho tahaka ny tompony. Raha ny tompon-trano aza nataony hoe Beelzeboba, mainka fa izay ao an-tranony! Koa aza matahotra azy; fa tsy misy takona izay tsy haseho, ary tsy misy miafina izay tsy ho fantatra. Izay lazaiko aminareo ao amin’ny maizina dia ambarao eo amin’ny mazava; ary izay renareo an-tsofina dia torio eny an-tampon-trano. Ary aza matahotra izay mahafaty ny tena, nefa tsy mahafaty ny fanahy; fa matahora kosa Izay mahay mahavery ny fanahy sy ny tena any amin’ny helo. Matio 10:16–28.