The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
Ny teny hoe “ora”, izay hita ao amin’ny bokin’i Daniela ihany ao amin’ny Testamenta Taloha, dia ampifandraisina mandrakariva amin’ny karazam-pitsarana iray. Ao amin’ny toko fahatelo izany dia maneho ny lalàn’ny Alahady, miaraka amin’ny fanamafisana ny sainam-pamantarana izay asehon’i Sadraka sy Mesaka ary Abednego.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
Ao amin’ny toko fahefatra dia maneho ny fahatongavan’ny fampitandreman’ny hafatry ny anjely voalohany tamin’ny 1798 izany. Raha ampiasaina fanindroany ao amin’ny toko fahefatra kosa, dia maneho ny fanokafana ny fitsarana famotorana tamin’ny 22 Oktobra 1844 izany. Ao amin’ny toko fahefatra, ireo fampiasana indroa ny teny hoe “ora” dia maneho ny tantaran’ny hafatry ny anjely voalohany sy faharoa hatramin’ny 1798 ka hatramin’ny 1844. Izany tantara izany no tantaran’ireo kotro-baratra fito ao amin’ny Apokalypsy folo. Ireo kotro-baratra fito dia asehon’ireo fotoana roa ampiasana ny teny hoe “ora” ao amin’ny toko fahefatra, ary noho izany dia maneho koa ny tantaran’ny anjely fahatelo nanomboka tamin’ny 1989 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
Ao amin’ny toko fahadimy, ny teny hoe “ora” dia maneho koa ny lalàn’ny Alahady, nefa ny fanamafisana ao dia ny amin’ny fiafaran’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly, dia i Etazonia, araka ny asehon’ny fiafaran’ilay fanjakana voalohany ao amin’ny faminanian’ny Baiboly, dia Babylona. Ao amin’ny toko fahatelo, ny fanamafisana dia ny amin’ilay faneva tao anatin’ny lafaoro, fa ao amin’ny toko fahadimy kosa ny fanamafisana dia ny amin’ny anjaran’i Belsazara sy ny fitsarana manokana azy, na dia tonga ao anatin’ny tantara ihany aza i Daniela amin’ny farany ka maneho an’ilay faneva.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
Amin’ny lalàn’ny Alahady dia aseho ny “ora” amin’ny fanokanan’i Nebokadnezara sy ny fahafatesan’i Belsazara. Ny “ora” izay aseho ho fanokafana ny fitsarana ao amin’ny toko fahefatra dia manondro ny fanokafana ny fitsarana famotopotorana tamin’ny 22 Oktobra 1844, ary manondro koa ny fanokafana ny fitsarana fanatanterahana amin’ny lalàn’ny Alahady. Na ny fanokafana ny bokin’ny fitsarana ao amin’ny fitoerana masina any an-danitra tamin’ny 22 Oktobra 1844, na ny fiandohan’ny fitsaran’Andriamanitra izay ampiharina amin’ireo izay nandà ny famonjena, amin’ny fiandohan’ny fitsarana fanatanterahana amin’ny lalàn’ny Alahady, ny fampitandremana momba ny fitsarana manatona amin’izy roa ireo dia aseho ao amin’ny Daniela toko fahefatra amin’ny fampiasana voalohany ny teny hoe “ora,” ary ny tena fiandohan’ny iray amin’ireo karazana fitsarana roa ireo dia asehon’ny fampiasana fanindroany ny teny hoe “ora” ao amin’ny toko fahefatra.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
Ny voambolana ara-pitsipi-pitenenana ilazana ny teny hoe “ora” araka ny fampiasan’i Daniela azy dia ny hoe “polysemy”. Ny polysemy dia teny iray izay manana famaritana samihafa, nefa azo angonina avokoa eo ambanin’ny lohateny iray ihany. Ireo indimy ampiasan’i Daniela ny teny hoe “ora” dia samy manondro fitsarana avokoa, saingy ny tsirairay amin’ireo dia miresaka lafiny samihafa na amin’ny fitsaran’Andriamanitra famaliana, izay antsoina hoe fitsarany mpanatanteraka, na amin’ny fitsaran’Andriamanitra fanadihadiana izay anapahany hevitra hoe iza no hovonjena ary iza no tsy hovonjena. Na ilay fitsarana fanadihadiana izay nanomboka tamin’ny 22 Oktobra 1844 izany, na ilay fitsarana mpanatanteraka izay manomboka amin’ilay lalàna alahady ho avy tsy ho ela, dia samy manana toetra mandroso izy roa tonta. Ny fitsaran’Andriamanitra famaliana, na fitsarana mpanatanteraka, dia manomboka amin’ny lalàna alahady ary mitombo tsikelikely hatrany, mandra-pahatongany amin’ny fiafaran’ny fotoam-pahasoavan’ny olombelona sy ireo loza fito farany.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
Ny toko fahadimin’i Daniela dia mampiasa ny teny hoe “ora” mba hanehoana ny fitsarana mpanatanterak’Andriamanitra, izay asehon’ny fahafatesan’i Belsazara sy ny fiafaran’ny firenena izay notapahiny.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Tamin’izay ora izay ihany dia niseho ny rantsan-tànan’olombelona ka nanoratra tandrifin’ny fanaovan-jiro teo amin’ny fotsy nandrakotra ny rindrin’ny lapan’ny mpanjaka; ary hitan’ny mpanjaka ny tapany tamin’ny tanana izay nanoratra. Daniela 5:5.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Ny fitsarana fanatanterahana dia manomboka amin’ny lalàn’ny Alahady, izay aseho koa amin’ny fanokanan’i Nebokadnezara ilay sariolona volamena; kanefa io “ora” io dia mifandray kokoa amin’ny fanafahana ny olon’Andriamanitra ao anatin’ilay krizy ateraky ny lalàn’ny Alahady. Ny fitsarana fanatanterahana ny janga avy any Tyro, ary koa an’i Etazonia, dia manomboka amin’ny lalàn’ny Alahady, izay ilay “ora” izay tandindon’ny fitsarana ao amin’ny bokin’i Daniela.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Ary reko feo hafa koa avy tany an-danitra nanao hoe: Mivoaha avy ao aminy ianareo oloko, mba tsy hiray tsikombakomba amin’ny fahotany, ary mba tsy handray amin’ny lozany ianareo. Fa ny fahotany dia tafakatra hatrany an-danitra, ary efa tsaroan’Andriamanitra ny helony. Valio araka izay namaliany anareo izy, ary avoahy indroa heny ho azy araka ny asany; ao amin’ny kapoaka izay namenoany no mamenoa ho azy indroa heny. Araka ny nanomezany voninahitra ny tenany sy niainany tamin’ny fahafinaretana fatratra no anomezana azy fijaliana sy alahelo toraka izany koa; fa hoy izy anakampo: Mipetraka ho mpanjakavavy aho, fa tsy mpitondratena, ary tsy hahita alahelo akory. Koa noho izany dia ho tonga amin’ny indray andro ny lozany, dia fahafatesana sy fitomaniana ary mosary; ary hodorana amin’ny afo tanteraka izy; fa mahery ny Tompo Andriamanitra izay mitsara azy. Ary ireo mpanjakan’ny tany, izay nijangajanga sy niaina tamin’ny fahafinaretana fatratra niaraka taminy, dia hitomany sy hidradradradra noho ny aminy, raha mahita ny setroky ny fandoroana azy, ka hijoro lavitra noho ny tahotry ny fijaliany sady hanao hoe: Indrisy, indrisy, ry Babylona, ilay tanàna lehibe, ilay tanàna mahery! fa tao anatin’ny ora iray monja no nahatongavan’ny fitsarana anao. Apokalypsy 18:4–10.
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
Ny lalàna Alahady any Etazonia, izay fiandohan’ny fitsarana mpanatanteraka, izay koa mandroso tsikelikely, dia manomboka amin’ilay “ora” iantsoana ny zanak’Andriamanitra izay mbola ao Babylona hivoaka amin’ny alalan’ny faneva. Io no ilay “ora” ihavian’ny fitsarana amin’“izany tanàna lehibe izany, Babylona”. Ny fitsarana azy, asehon’ny teny hoe “ora”, dia mandrakotra ny fotoana iantsoana ny andian’ondrin’Andriamanitra hafa hivoaka avy ao Babylona.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Ary amin’izany andro izany dia hisy ny Solofon’i Jese, izay hijoro ho famantarana ho an’ny firenena; any aminy no hitadiavan’ny jentilisa; ary ho be voninahitra ny fitsaharany. Ary amin’izany andro izany dia haninjitra ny tanany fanindroany Jehovah mba hamerenany ny sisa amin’ny olony izay mbola tavela avy any Asyria sy avy any Egypta sy avy any Patrosa sy avy any Kosa sy avy any Elama sy avy any Sinara sy avy any Hamata ary avy any amin’ny nosin-dranomasina. Ary hanangana famantarana ho an’ny firenena Izy ka hanangona ny voaroakan’Isiraely sy hampivory ny Joda voaparitaka avy amin’ny vazan-tany efatra. Isaia 11:10–12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
Niantso ny olona hiala avy tao Babylona ny Tompo tamin’ny hetsiky ny anjely voalohany tamin’ny taona 1844, ary ny anjely faharoa tamin’izany tantara izany dia haverina amin’ny andro farany, raha “haninjitra ny tànany indray fanindroany Jehova hampody ny sisa amin’ny olony.” Ny sisa amin’ny vahoaka izay “iantsoany hiala indray” dia tsy ilay faneva, satria ilay faneva dia ny “fakan’i Jese,” izay mitsangana ho “faneva” izay “hotadiavin’ny Jentilisa.” Fanindroany, Andriamanitra dia hiantso ny firenena hiala avy ao Babylona.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
Hataony izany amin’ny fanangonana voalohany “ireo voaroaka amin’ny Isiraely,” izay “ireo miparitaka amin’ny Joda,” ary izay avy “amin’ny vazan-tany efatra,” rehefa angonina miaraka izy ireo amin’ny fiafaran’ny telo andro sy tapany nandalovany ho faty nandry teny an-dalambe araka ny Apokalypsy toko faha-iraika ambin’ny folo, izay mamakivaky ny lohasahan’ny taolana maty sy maina ao amin’i Ezekiela.
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
Ny “ora” izay anombohan’ny fitsarana fanatanterahan’Andriamanitra amin’i “Babylona”, dia ilay “ora” ihany amin’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko fahairaika ambin’ny folo. Amin’io “ora” io no anombohan’ny fitsarana fanatanterahan’Andriamanitra, satria ao amin’ny Apokalypsy toko fahairaika ambin’ny folo dia misy fito arivo novonoina tamin’ny “ora” nisehoan’ilay horohoron-tany. Ireo fito arivo ireo dia nasehon’ireo “lehilahy mahery indrindra” an’i Nebokadnezara, izay maty teo am-pitorahana an’i Sadraka sy Mesaka ary Abednego tao anatin’ny memy izay nafana “impito” mihoatra noho ny mahazatra. Tamin’ny Revolisiona Frantsay, ny “fito arivo” dia naneho ny fianakaviam-panjakan’i Frantsa, na ireo lehilahy mahery tao aminy. Tsy i Belsazara ihany no novonoina tao amin’ny toko fahadimy, fa rava koa ny tafiny. Ny “ora” anombohan’ny lalàn’ny Alahady no manomboka ny fanenjehana asehon’ny vahoakan’Andriamanitra atsofoka ao anatin’ny memy, nefa izy koa no manamarika ny fiandohan’ny fitsarana fanatanterahan’Andriamanitra amin’ilay tanàna lehibe, dia Babylona.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
Izany koa no “ora” an’ilay horohoron-tany lehibe ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, rehefa atsangana ho any an-danitra ho famantarana ireo taolana izay efa maty taloha, ka novonoin’ilay bibidia avy amin’ny lavaka tsy hita noanoa teny an-dalambe. Eo koa no ilay “ora” iray ihany izay anenoan’ilay Loza fahatelo, izay koa no trompetra fahafito. Ny trompetra fahafito no Loza fahatelo, ary ny tanjon’io trompetran’ny Loza farany io dia tsy ny hitondra fitsarana amin’ireo izay mampihatra ny fanompoam-pivavahana amin’ny Alahady ihany, fa ny hampahatezitra ny firenena koa. Ny Loza fahatelo, ny trompetra fahafito, ary ny fampahatezerana ny firenena, dia samy tandindona izay miresaka ny anjara asa ara-paminaniana ataon’ny Islamo, ary izy rehetra dia apetraka ao anatin’ilay “ora” an’ilay horohoron-tany lehibe.
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. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
Ary reny ny feo mahery avy tany an-danitra nanao taminy hoe: Miakara aty. Dia niakatra nankany an-danitra tao anatin’ny rahona izy; ary ny fahavalony nijery azy. Ary tamin’izay ora izay indrindra dia nisy horohoron-tany lehibe; ary lavo ny ampahafolon’ny tanàna, ary olona fito arivo no maty tamin’izany horohoron-tany izany; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Lasa ny loza faharoa; ary, indro, avy faingana ny loza fahatelo. Ary ny anjely fahafito nitsoka ny trompetra; dia nisy feo mahery tany an-danitra nanao hoe: Ny fanjakan’izao tontolo izao dia efa tonga fanjakan’ny Tompontsika sy ny Kristiny; ary hanjaka mandrakizay mandrakizay Izy. Ary ny loholona efatra amby roa-polo, izay nipetraka teo anatrehan’Andriamanitra teo amin’ny seza fiandrianany, dia niankohoka tamin’ny tavany ka niankohoka teo anatrehan’Andriamanitra, nanao hoe: Misaotra Anao izahay, Tompo Andriamanitra Tsitoha ô, Ilay ankehitriny sy taloha ary ho avy; satria efa noraisinao ny herinao lehibe ka efa manjaka Hianao. Ary tezitra ny firenena, ary tonga ny fahatezeranao sy ny fotoana hitsarana ny maty, ary hanomezanao valisoa ny mpanomponao mpaminany sy ny olona masina ary izay matahotra ny anaranao, na kely na lehibe; ary handringananao izay mandringana ny tany. Apokalypsy 11:12–18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
Ny taolana maina ao amin’i Ezekiela dia miakatra “ho any an-danitra ao anatin’ny rahona; ary ny fahavalony” dia mibanjina “azy” amin’ilay “ora” izay anombohan’ny mozikan’i Nebokadnezara milalao, ary anombohan’ilay vehivavy janga avy any Tyro mihira, ary anombohan’i Isiraely nihemotra nandihy. Isiraely nihemotra dia misolo tena ny mpaminany sandoka, i Nebokadnezara mpanjaka dia ilay dragona, ary ilay vehivavy janga avy any Tyro dia ilay bibidia. Ny dihy dia asehon’ny tantaran’ireo mpaminanin’i Bala sy ireo mpaminanin’ny ala masina ao amin’ny tantaran’i Elia. Naseho koa izany tamin’ny dihin’i Salome, zanakavavin’i Herodiasy. Bala no andriamanitra lahy sandoka, ary Astarta no ireo mpaminanin’ny ala masina, izay andriamanitra vavy. Miaraka izy ireo no maneho ny fitambaran’ny fiangonana (ny vehivavy) sy ny fanjakana (ny lehilahy). Miaraka izy ireo no maneho ny mpaminany sandokan’i Etazonia. Salome dia manondro fa ilay mpaminany sandoka dia zanakavavin’i Roma, izay ny sariny dia ny fitambaran’ny fiangonana sy ny fanjakana any Etazonia.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
Koa tamin’izany andro izany dia nisy Kaldeana sasany nanatona ka niampanga ny Jiosy. Ary niteny izy ka nilaza tamin’i Nebokadnezara mpanjaka hoe: Ry mpanjaka ô, ho velona mandrakizay anie hianao. Hianao, ry mpanjaka ô, no namoaka didy fa ny olona rehetra izay mandre ny feon’ny anjomara sy ny sodina sy ny lokanga sy ny samboka sy ny salteria ary ny dulsimer ary ny karazan-kira rehetra dia hiankohoka ka hivavaka amin’ny sarin’ny volamena; ary na iza na iza no tsy miankohoka sy tsy mivavaka dia hatsipy ao afovoan’ny lafaoro mirehitra afo izy. Misy Jiosy sasany izay notendrenao hitandrina ny raharahan’ny faritanin’i Babylona, dia Sadraka sy Mesaka ary Abednego; ireo lehilahy ireo, ry mpanjaka ô, dia tsy mba manaja anao; tsy manompo ny andriamanitrao izy, na mivavaka amin’ny sarin’ny volamena izay naorinao. Daniela 3:8–12.
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
Tamin’izany “ora” izany, ny fahavalon’i Shadraka sy Mesaka ary Abednego dia nahita fa nandà ny mariky ny bibidia izy ireo, ka avy eo dia nanao fangatahana tamin’ny mpanjaka mba hampihatra ny fitsarana voatendry. Tamin’izany “ora” izany, ny lalàn’ny Alahady, izay no fihovitrovitra miatrika ny bibidia avy amin’ny tany (horohoron-tany), dia isehoan’ny fahatezerana sy ny firehetam-pon’i Nebokadnezara.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
Ary tamin’ny fahatezerany sy ny fisafoahany Nebokadnezara dia nandidy mba hampanantsoina i Sadraka sy Mesaka ary Abednego. Dia nentina teo anatrehan’ny mpanjaka ireo lehilahy ireo. Daniela 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
Ang pag-usig na isinasagawa laban sa dalawang saksi ng Diyos (Shadrach, Meshach at Abednego) ay isinasagawa kapag tumanggi silang yumukod, o gaya ng ipinakikilala ng Apocalipsis labing-isa—sila’y nakatayo sa kanilang mga paa.
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. Revelation 11:11, 12.
Ary rehefa afaka telo andro sy tapany, ny Fanahin’aina avy amin’Andriamanitra dia niditra tao aminy; dia nijoro tamin’ny tongony izy, ka tahotra lehibe no nianjera tamin’izay nahita azy. Ary nandre feo lehibe avy tany an-danitra izy nanao taminy hoe: Miakara atỳ. Dia niakatra tany an-danitra tamin’ny rahona izy; ary ny fahavalony dia nahita azy. Apokalypsy 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
Mandà tsy hiankohoka izy ireo, fa mitsangana amin’ny tongony tahaka ny tafika mahery an’i Ezekiela. Mitsangana izy ireo rehefa mandray ary avy eo mitory ny hafatra fanisiana tombo-kase izay manohitra ny fananganana ny firaisan’ny fiangonana sy ny fanjakana any Etazonia, ary mampitandrina ny amin’ny lalàna Alahady izay ho avy tsy ho ela, sady manondro fa ny fitsaran’Andriamanitra mamaly dia efa eo an-dalam-pahatanterahana amin’ny alalan’ny Islaman’ny Loza fahatelo. Ny hafatry ny Antso Amin’ny Misasakalina dia asehon’ilay “zava-miafina” izay nambara tamin’i Daniela ao amin’ny toko faharoa, ary rehefa miorim-ponenana ao amin’izany “fahamarinana” izany ny olon’Andriamanitra amin’ny andro farany, dia tsy afaka sady tsy hanaiky hohozongozonin’ilay horohoron-tany mananontanona izy ireo.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Ny asa ao Battle Creek dia araka io lamina io ihany. Ny mpitarika ao amin’ny sanitarium dia nifangaro tamin’ny tsy mpino, ka nampiditra azy ireny ho ao amin’ny filan-keviny, amin’ny ambaratonga samihafa; nefa izany dia tahaka ny miasa amin’ny maso mihidy. Tsy ampy fahiratan-tsaina izy ireo hahita izay hihatra amintsika amin’ny fotoana rehetra. Misy fanahin’ny famoizam-po, ny ady ary ny fandatsahan-dra, ary hitombo izany fanahy izany mandra-pahatongan’ny tena faran’ny andro. Raha vantany vao voaisy tombo-kase eo amin’ny handriny ny olon’Andriamanitra—tsy tombo-kase na marika hita maso akory izany, fa fiorenana ao amin’ny fahamarinana, na ara-tsaina na ara-panahy, ka tsy azo hozongozonina izy—raha vantany vao voaisy tombo-kase ny vahoakan’Andriamanitra ka voaomana ho amin’ny fihovitrovitra, dia ho tonga izany. Eny tokoa, efa nanomboka sahady izany. Ny fitsaran’Andriamanitra dia efa mihatra amin’ny tany ankehitriny, mba hanomezana fampitandremana antsika, mba hahafantarantsika izay ho avy.” Manuscript Releases, volume 10, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
Ny fanisiana tombo-kase dia maneho marika iray izay tsy hitan’ny olona amin’ny voalohany, nefa avy eo dia ho hitan’ny rehetra. Rehefa manaiky ny hafatry ny Fitarainan’ny Mamatonalina ny olon’Andriamanitra, izay naseho tamin’ilay “zava-miafina” nambara tamin’i Daniela tao amin’ny toko faharoa, dia efa nanaiky ilay “zava-miafina” momba ny sarin’ny bibidia izay mitarika ho amin’ny mariky ny bibidia izy ireo, izay mitondra ny fitsaran’Andriamanitra, izay tanterahina amin’ny alalan’ny Islamo. Izany dia mitranga amin’ny fotoana izay itomboan’ny “fanahin’ny fahakiviana, ny ady ary ny fandatsahan-dra.” Io fotoana io dia ankehitriny. Mitranga izany rehefa tsy mahita ireo mpitarika ao amin’ny Advantisma noho ny fahajambana Laodiseana. Mandritra ny fizotry ny fanisiana tombo-kase izay tanterahina tanteraka amin’ny Fitarainan’ny Mamatonalina, dia voatomboka eo amin’ny handrin’ny virijina hendry ny tombo-kase, nefa tsy hita maso izany. Sadraka sy Mesaka ary Abednego dia maneho ireo izay efa tafatoetra ao amin’ny fahamarinana, araka ny asehon’ny fifampiresahan’izy ireo tamin’i Nebokadnezara.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
Ary hoy Nebokadnezara niteny ka nanao taminy hoe: Marina va izany, ry Sadraka sy Mesaka ary Abednego, fa tsy manompo ny andriamanitro ianareo, na miankohoka eo anoloan’ny sarivongana volamena izay naoriko? Koa ankehitriny, raha vonona ianareo, amin’ny fotoana handrenesanareo ny feon’ny anjombona sy sodina sy lokanga sy valiha lehibe sy psalteriona sy dulcimera ary ny karazan-kira rehetra, dia hiankohoka ka hivavaka amin’ny sarivongana izay nataoko, dia tsara izany; fa raha tsy hivavaka kosa ianareo, dia hatsipy amin’izay ora izay eo afovoan’ny lafaoro mirehitra afo; ary iza moa izany Andriamanitra hahavonjy anareo amin’ny tanako? Sadraka sy Mesaka ary Abednego namaly ka nanao tamin’ny mpanjaka hoe: Ry Nebokadnezara ô, tsy mila mitandrina izahay hamaly anao amin’izany zavatra izany. Raha izany tokoa, ny Andriamanitray izay tompoinay dia mahavonjy anay amin’ny lafaoro mirehitra afo, ary hamonjy anay amin’ny tananao Izy, ry mpanjaka ô. Fa raha tsy izany aza, aoka ho fantatrao, ry mpanjaka ô, fa tsy hanompo ny andriamanitrao izahay, na hiankohoka eo anoloan’ny sarivongana volamena izay naorinao. Daniela 3:14–18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
Aorian’izany, ireo mendrika telo lahy dia haneho ny tombo-kasen’Andriamanitra izay hita maso. Izay ihany no handray anjara amin’ny fanehoana ny tombo-kasen’Andriamanitra amin’ny fotoana izay tsy maintsy hisehoany, dia ireo izay manana aloha ao anatiny ilay tombo-kase tsy hita maso.
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
Dia feno fahatezerana Nebokadnezara, ka niova tamin’i Sadraka sy Mesaka ary Abednego ny endriky ny tavany; koa niteny izy ka nandidy mba hafanaina impito mihoatra noho izay fanaony hafanaina ny lafaoro. Ary nandidy ny lehilahy mahery indrindra izay tao amin’ny tafiny izy hamatotra an’i Sadraka sy Mesaka ary Abednego ka hanipy azy ireo ao anatin’ny lafaoro mirehitra afo. Dia nofatorana ireo lehilahy ireo tamin’ny akanjony, ny patalohany, ny satrony ary ny fitafiany hafa, ka natsipy tao afovoan’ny lafaoro mirehitra afo. Koa satria mafy ny didin’ny mpanjaka ary nafana indrindra ny lafaoro, dia novonoin’ny lelafon’ny afo ireo lehilahy izay nitondra an’i Sadraka sy Mesaka ary Abednego. Ary ireo lehilahy telo ireo, dia i Sadraka sy Mesaka ary Abednego, dia lavo voafatotra tao afovoan’ny lafaoro mirehitra afo. Dia talanjona Nebokadnezara mpanjaka ka nitsangana faingana, dia niteny izy ka nanao tamin’ny mpanolotsainy hoe: Tsy olona telo va no natsipintsika voafatotra tao afovoan’ny afo? Dia namaly izy ireo ka nanao tamin’ny mpanjaka hoe: Marina izany, ry mpanjaka ô. Dia namaly izy ka nanao hoe: Indro, mahita lehilahy efatra aho, tsy voafatotra, mandehandeha ao afovoan’ny afo, ary tsy maninona akory izy; ary ny endrik’ilay fahefatra dia tahaka ny Zanak’Andriamanitra. Daniela 3:19–25.
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
Vavolombelona roa, izay asehon’i Sadraka sy Mesaka ary Abednego, dia hasandratra ho faneva; ary amin’izay dia ho hita ny tombo-kase.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Ny asan’ny Fanahy Masina dia ny handresy lahatra izao tontolo izao ny amin’ny ota sy ny amin’ny fahamarinana ary ny amin’ny fitsarana. Ny izao tontolo izao dia tsy azo ampitandremana afa-tsy amin’ny fahitana ireo izay mino ny fahamarinana nohamasinina tamin’ny alalan’ny fahamarinana, ka manao zavatra araka ny foto-kevitra ambony sy masina, sady maneho amin’ny heviny avo sy misandratra ny tsipika mampisaraka ireo izay mitandrina ny didin’Andriamanitra sy ireo izay manitsakitsaka izany eo ambanin’ny tongony. Ny fanamasinan’ny Fanahy no manamarika ny maha-samy hafa ireo izay manana ny tombo-kasen’Andriamanitra sy ireo izay mitandrina andro fitsaharana sandoka. Rehefa tonga ny fitsapana, dia haseho mazava izay atao hoe mariky ny bibidia. Izany dia ny fitandremana ny Alahady. Ireo izay, rehefa avy nandre ny fahamarinana, mbola manohy mihevitra ity andro ity ho masina, dia mitondra ny sonian’ilay lehilahin’ny ota, izay nihevitra hanova fotoana sy lalàna. Bible Training School, December 1, 1903.
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
Amin’ny lalàn’ny Alahady, i Etazonia dia hitodika any amin’ny Firenena Mikambana mba hanatanteraka ny asany ara-paminaniana. Izy dia hamitaka izao tontolo izao amin’ny alalan’ireo fahagagana ataony, araka ny asehon’ny dihin’i Salome. Raha manao ny dihin’ny fitaka izy, ny vehivavin-dratsin’i Tyro dia hihira ny hirany, ary ny orkesitr’i Nebokadnezara no hitendry ny mozika. I Etazonia no hitarika amin’ny fanerena izao tontolo izao hanaiky ilay hira sy hiankohoka eo anatrehan’ny sary.
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. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Ary hitako indray ny bibidia iray niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona. Ary mampihatra ny fahefana rehetra ananan’ilay bibidia voalohany eo anatrehany izy ka mampiankohoka ny tany sy izay monina eo aminy hivavaka amin’ilay bibidia voalohany, izay sitrana ny feriny mahafaty. Ary manao fahagagana lehibe izy, ka mampidin’ny afo avy any an-danitra ho etỳ ambonin’ny tany eo imason’ny olona. Ary mamitaka izay monina ambonin’ny tany amin’ny alalan’ireo fahagagana izay nomena azy hatao eo imason’ilay bibidia izy; ka milaza amin’izay monina ambonin’ny tany mba hanao sarin’ilay bibidia izay voan’ny ferin-tsabatra nefa velona ihany. Ary nomena hery izy hanome aina ny sarin’ilay bibidia, mba hiteny aza ny sarin’ilay bibidia, sady hampamono izay rehetra tsy mety miankohoka eo anoloan’ny sarin’ilay bibidia. Ary ampanaoviny marika eo amin’ny tanany ankavanana, na eo amin’ny handriny, ny olona rehetra, na kely na lehibe, na manankarena na mahantra, na afaka na andevo; mba tsy hisy hahazo hividy na hivarotra, afa-tsy izay manana ny marika, dia ny anaran’ilay bibidia, na ny isan’ny anarany. Eto no misy fahendrena. Aoka izay manan-tsaina hanisa ny isan’ilay bibidia; fa isan’olona izany; ary enin-jato sy enim-polo ary enina ny isany. Apokalypsy 13:11–18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
I Ejipta amin’ny andro farany dia maneho izao tontolo izao (izay hifehezin’ny Firenena Mikambana amin’izany fotoana izany), nefa misy “Loza” iray (mariky ny finoana silamo), izay efa nambara hanohitra ireo (Etazonia) izay mitodika any Ejipta hitady famonjena. Rehefa atsipy ao anatin’ny lafaoro mirehitra ireo lehilahy telo mendrika ka tonga famantarana ho an’izao tontolo izao, dia tsy tena lafaoron’i Nebokadnezara akory izany lafaoro izany.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
Lozan’izy ireo izay midina any Egypta hitady famonjena, ka miantehitra amin’ny soavaly sy matoky kalesy, satria maro ireny, ary amin’ny mpitaingin-tsoavaly, satria mahery indrindra izy; nefa tsy mibanjina ny Iray Masin’ny Isiraely izy, sady tsy mitady an’i Jehovah! Nefa Izy koa dia hendry, ka hampiditra loza, ary tsy hampiverina ny teniny; fa hitsangana hanohitra ny taranak’ireo mpanao ratsy sy hanohitra ny fanampian’ireo mpanao heloka. Ary ny Egyptiana dia olona ihany, fa tsy Andriamanitra; ary ny soavaliny dia nofo ihany, fa tsy fanahy. Raha haninjitra ny tànany Jehovah, dia samy ho lavo na izay manampy na izay ampiana, ary hiara-ringana avokoa izy rehetra. Fa izao no nolazain’i Jehovah tamiko: Tahaka ny liona sy ny zanak’alika-liona mierona eo amin’ny hazany, raha antsoina hiatrika azy ny mpiandry ondry maro, dia tsy hatahotra ny feony izy, na hietry noho ny tabatabany; dia toy izany no hidinan’i Jehovah, Tompon’ny maro, hiady ho an’ny tendrombohitra Ziona sy ny havoany. Tahaka ny vorona manidina no hiarovan’i Jehovah, Tompon’ny maro, an’i Jerosalema; eny, hiaro Azy Izy ka hanafaka azy; handalo eo amboniny Izy ka hitahiry azy. Miverena amin’Ilay nialan’ny zanak’Isiraely tamim-pikomiana lalina. Fa amin’izany andro izany dia samy hanary ny sampy volafotsiny sy ny sampy volamenany ny olona rehetra, dia ireo izay nataon’ny tananareo ho anareo ho ota. Dia ho lavo ny Asyriana amin’ny sabatra tsy an’ny lehilahy mahery; ary sabatra tsy an’ny olon-tsotra no handevona azy; fa handositra ny sabatra izy, ary ny zatovony dia ho resy sy ho torotoro. Ary noho ny tahotra dia handeha ho any amin’ny fiarovany mafy izy, ary ny andrianany hatahotra ny faneva, hoy Jehovah, Izay manana ny afony ao Ziona sy ny fatanany ao Jerosalema. Isaia 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Jerosalema no memy izay hitodihan’izao tontolo izao, ary hahita lehilahy efatra mandehandeha ao anatiny izy.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
Dia Nebokadnezara dia nanatona teo am-bavan’ny lafaoro mirehitra afo, ka niteny hoe: Ry Sadraka sy Mesaka ary Abednego, mpanompon’Andriamanitra Avo Indrindra, mivoaha, ka mankanesa etỳ. Dia nivoaka avy teo afovoan’ny afo Sadraka sy Mesaka ary Abednego. Ary niara-niangona ireo andriana sy ireo mpanapaka sy ireo governora ary ireo mpanolo-tsain’ny mpanjaka, ka nahita ireo lehilahy ireo, fa tsy nanan-kery tamin’ny tenany ny afo, ary tsy nisy volon-dohany na iray aza may, sady tsy niova ny fitafiany, ary tsy nisy fofon’afo akory nifikitra taminy. Dia niteny Nebokadnezara ka nanao hoe: Isaorana anie ny Andriamanitr’i Sadraka sy Mesaka ary Abednego, Izay naniraka ny anjeliny ka namonjy ny mpanompony izay natoky Azy, ary nanova ny didin’ny mpanjaka, ka nanolotra ny tenany, mba tsy hanompo na hiankohoka amin’andriamanitra hafa akory izy, afa-tsy amin’Andriamaniny ihany. Daniela 3:26–28.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
Avy eo Nebokadnezara dia namoaka didy hafa indray. Io didy io dia maneho ny didy farany amin’ny andro farany. Mamoaka didy famonoana izy, izay, ao anatin’ny ezaka maleminy hanandratana ny Andriamanitry ny lanitra, dia tena mariky ny faminaniana momba ilay didy famonoana amin’ny faran’izao tontolo izao. Nebokadnezara, izay misolo tena mpanjaka iray amin’ny faran’izao tontolo izao, dia tandindon’ireo mpanjaka folo an’ilay dragona izay mijangajanga miaraka amin’ilay vehivavy janga avy any Roma. Ny didy manaraka ao amin’ny firafitry ny faminaniana dia ny didy famonoana, ary na dia Nebokadnezara aza no manao fanambarana ho amin’ny androny, dia tena misolo tena ilay didy farany an’ilay firaisana telo sosona amin’ny andro farany izy. Io didy io dia ilay didy famonoana izay ampiharina rehefa mifarana ny fotoam-pahasoavana, nefa tsy tanterahina mihitsy amin’ny vahoakan’Andriamanitra.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Koa manao didy aho izao: Izay vahoaka sy firenena ary fiteny rehetra izay milaza zavatra tsy mety hanohitra ny Andriamanitr’i Sadraka sy Mesaka sy Abednego dia hotapatapahina, ary ny tranony hatao korontam-pako; satria tsy misy Andriamanitra hafa mahavonjy tahaka izao. Dia nasandratr’ny mpanjaka tao amin’ny faritanin’i Babylona Sadraka sy Mesaka sy Abednego. Daniela 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Efa ampy izay voarakitra tamintsika avy amin’ireo toko telo voalohany ao amin’ny Daniela mba hanombohantsika handinika ny toko fahefatra sy fahadimy, izay fehezin’ilay foto-kevitra ara-paminaniana hoe “mamerina sy manitatra”. Ny Daniela toko fahaefatra dia manondro ny 1798 sy ny fiandohan’ilay biby avy amin’ny tany, ary ny Daniela toko fahadimy dia manondro ny lalàn’ny Alahady sy ny fiafaran’ilay biby avy amin’ny tany rehefa miteny tahaka ny dragona izy. Ireo toko roa ireo dia tokony hampiarahina “andalana manaraka andalana” amin’ireo toko telo voalohany mba hanorenana eo ambonin’ny rafitry ny hafatry ny anjely telo. Noho izany zava-misy izany dia hofaritantsika amim-pitandremana aloha ilay foto-kevitra hoe “andalana manaraka andalana”.
We will continue in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka izao.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“I Belshazzar dia nomena fahafahana maro hahalala sy hanao ny sitrapon’Andriamanitra. Hitany ny raibeny Nebokadnezara noroahina hiala amin’ny fiarahamonin’ny olona. Hitany ny fahendrena izay nireharehan’ilay mpanjaka mpiavonavona nesorin’Ilay nanome izany azy. Hitany ny mpanjaka voaroaka hiala amin’ny fanjakany, ka natao ho naman’ny bibidia any an-tsaha. Nefa ny fitiavan’i Belshazzar fialam-boly sy fanandratana tena dia namafa ireo lesona izay tsy tokony hohadinoiny mandrakizay; ary nanao fahotana mitovy amin’ireo izay nitondra fitsarana mivaivay tamin’i Nebokadnezara izy. Nandany ireo fahafahana nomena azy tamim-pahasoavana izy, ka tsy noraharahainy ny hampiasa ireo fahafahana teo an-tànany mba hahafantarany ny fahamarinana. ‘Inona no tsy maintsy hataoko mba hovonjena aho?’ dia fanontaniana izay nolalovan’ilay mpanjaka lehibe nefa adala tamin’ny tsy firaharahana.” Bible Echo, 25 Aprily 1898.