Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.
Matetika no ambaran’i Rahavavy White fa ireo lesona ara-paminaniana izay ilaina ho takarina dia aseho amin’ny fiakaran’ny sy ny fianjeran’ny fanjakana.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Avy amin’ny fiakaran’ny sy fahalavoan’ny firenena, araka izay aseho mazava ao amin’ny bokin’i Daniela sy ny Apokalypsy, dia ilaintsika ny mianatra ny tsy maha-zava-dehibe ny voninahitra ivelany sy araka izao tontolo izao fotsiny. Babylona, mbamin’ny heriny sy ny famirapiratany rehetra, izay tsy mbola hitan’izao tontolo izao intsony hatramin’izay ny tahaka azy,—hery sy famirapiratana izay noheverin’ny olona tamin’izany andro izany ho mafy orina sy maharitra tokoa,—dia toy inona no nahalany ringana tanteraka azy! Tahaka ny ‘vonin’ny ahitra,’ dia levona izy. Jakoba 1:10. Toy izany no nahalavo ny fanjakan’ny Medo-Persia, sy ny fanjakan’i Grisia ary Roma. Ary toy izany no andevonan’izay rehetra tsy manana an’Andriamanitra ho fanorenany. Izay ihany no maharitra, dia izay mifamatotra amin’ny fikasany sy maneho ny toetrany. Ny foto-keviny irery ihany no zavatra mafy orina fantatr’izao tontolo izao.” Mpaminany sy Mpanjaka, 548.
The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.
Ny “fiakarana sy fianjeran’ireo” fanjakana aseho ao amin’ny bokin’i Daniela sy ny Apokalypsy no ivon’ny fomba fiasa marina amin’ny fianarana ny faminaniana. Ny fahalavoan’i Babylona dia tandindonin’ny fahalavoan’ny Babela natsangan’i Nimroda ao amin’ny Genesisy toko faha-iraika ambin’ny folo. Avy eo, ao amin’ny Daniela toko faha-dimy, dia lavo indray i Babylona. Ny tantaran’ny papa momba ny fiakarany teo amin’ny fahefana tamin’ny taona 538, sy ny fianjerany tatỳ aoriana tamin’ny 1798, dia tandindon’ny fahalavoana farany an’i Babylona koa, satria ny fahefan’ny papa dia Babylona ara-panahy ara-paminaniana. Lavo ny papa tamin’ny 1798, ary ny Apokalypsy toko faha-valo ambin’ny folo no manoritra ny fahalavoany farany. Ao amin’ny Daniela toko faha-iraika ambin’ny folo, andininy faha-dimy amby efapolo, ny papa, izay aseho ao ho mpanjakan’ny avaratra, dia tonga amin’ny fiafarany ka tsy misy hanampy azy. Mitranga izany rehefa mifarana ny fotoam-pahasoavana, satria ny andininy faha-dimy amby efapolo amin’ny toko faha-iraika ambin’ny folo sy ny andininy voalohany amin’ny toko faha-roa ambin’ny folo dia maneho tantara iray ihany.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Ary hamboleny eo anelanelan’ny ranomasina sy ny tendrombohitra masina sady be voninahitra ny lain’ny lapany; kanefa ho tonga amin’ny farany izy, ary tsy hisy hanampy azy. Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay miaro ny zanaky ny firenenao; ary hisy andro fahoriana izay tsy mbola nisy toy izany hatrizay nisian’ny firenena ka mandra-pahatongan’izany andro izany; ary amin’izany andro izany dia hovonjena ny firenenao, dia izay rehetra ho hita fa voasoratra ao amin’ny boky. Daniela 11:45, 12:1.
The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.
Ny hafatry ny anjely faharoa dia miorina amin’ny zava-misy fa efa lavo indroa i Babylona. Babylona ara-bakiteny, izay asehon’i Nimroda sy Belsazara, dia lavo indroa; ary Babylona ara-panahy dia lavo tamin’ny 1798, ary mbola lavo indray koa izy rehefa mifarana ny androm-pitsapan’olombelona.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Dia nisy anjely iray hafa koa nanaraka ka nanao hoe: Rava, rava Babylona, ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany. Apokalypsy 14:8.
The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.
Ny famerimberenana ny fahalavoan’i Babylona ao amin’ny anjely faharoa dia manome ny fanamarinana ara-paminaniana hamantarana fa ny fampitomboana teny sy andian-teny ao anatin’ny Soratra Masina dia tandindon’ny hafatra mitambatry ny anjely faharoa sy ny Antso Amin’ny Misasakalina. Manohana koa izany ny foto-kevitra izay nofaritan-dRahavavy White, momba ny fianarana faminaniana miorina amin’ny fiakaran’ny sy ny fianjeran’ny fanjakana izay aseho ao amin’ny bokin’i Daniela sy Apokalypsy. Mampiseho izany ny hevitra fa, mba hahatakarana ny fahalavoan’i Babylona, dia tsy maintsy atambatry ny mpianatra ny faminaniana ny fahalavoana rehetra nanjo an’i Babylona, “andalana manaraka andalana,” mba hampiorina ny hafatra ara-paminaniana marina momba ny fahalavoana farany an’i Babylona.
Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.
Ny fahalavoan’i Babylona indroa ao amin’ny hafatry ny anjely faharoa dia miorina amin’ilay fitsipika ara-paminaniana izay manambara fa ny fahamarinana dia aorina amin’ny fijoroana vavolombelon’ny vavolombelona roa. Ny famerimberenana ny fahalavoan’i Babylona ao anatin’ilay hafatra dia maneho ilay fomba fiasa ara-paminaniana izay asehon’ny Baiboly ho ny ranonorana farany. Izany fomba masina izany, izay ny ranonorana farany, dia ny fampiharana ny fampivondronana ireo tsipika samihafa amin’ny faminaniana “andalana manampy andalana.” Rehefa ampiasain’ny mpianatry ny faminaniana izany fomba izany, dia mametraka ny “hafatry” ny ranonorana farany izy. Ilay hafatry ny ranonorana farany, izay miorina amin’ny alalan’ny fampiharana io fomba masina io, dia ambara aorian’izany ao anatin’ireo tantara ara-paminaniana mitambatra an’ny anjely faharoa sy ny Antso Amin’ny Mamatonalina. Marina izany teo amin’ny tantaran’ny hetsiky ny anjely voalohany, ary marina izany ankehitriny, eo amin’ny tantaran’ny hetsiky ny anjely fahatelo.
Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.
Ny toko fahefatra sy fahadimin’ny bokin’i Daniela dia maneho ny tsipiky ny tantara izay mandrakotra ny fiakaran’i Babylona sy ny fiandohany, izay asehon’i Nebokadnezara ao amin’ny toko fahefatra, ary avy eo ny fianjeran’i Babylona sy ny fiafarany, izay asehon’i Belsazara ao amin’ny toko fahadimy. Raha atambatra, dia mamorona tsipika ara-paminaniana iray izy ireo. Ny tsipika ara-paminaniana vokarin’ireo toko roa ireo dia tsy maintsy apetraka eo ambonin’ny Daniela toko voalohany ka hatramin’ny fahatelo, mba hanorenana ny hafatry ny ranonorana farany.
The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.
Ireo toko roa ireo dia mampiseho ny fahalavoana sy ny fitsanganan’i Nebokadnezara indray ary ny fahalavoana sy ny fandringanana an’i Belsazara, ka noho izany dia mampiseho ny fahalavoan’i Babylona eo am-piandohana sy eo amin’ny fiafaran’ilay tsipika. Ny tsipikan’ny faminaniana izay amboarin’ireo toko roa ireo dia voarafitra eo ambonin’ny fahalavoan’i Babylona, ny fitsanganany, ary avy eo ny fahalavoany indray. Izany zava-misy izany ihany dia efa manondro fa ireo toko roa ireo dia maneho ny hafatry ny anjely faharoa. Ireo toko roa ireo dia maneho ny tantaran’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy telo ambin’ny folo, ary ao anatin’izany tantara izany dia torina indroa ny hafatry ny anjely faharoa sy ny Antso Amin’ny Mamatonalina.
Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.
Noho izany, alohan’ny hanombohantsika ny fandinihana ny toko fahefatra sy fahadimy ao amin’ny Daniela, dia hofaritantsika ny fomba masina izay ny ranonorana farany, ary avy eo, amin’ny fampiasana izany fomba izany, dia hohazavaintsika ny hafatry ny ranonorana farany.
A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.
Tondro manan-danja eo amin’ny tantaran’ny anjely voalohany sy faharoa ny fomba fiasa asehon’ny fitsipiky ny fandikana faminaniana nataon’i William Miller. Nampiasain’ny olona ireo fitsipika ireo hamantarana ny hafatry ny Antso amin’ny Misasakalina, ary io hafatra io no hafatry ny ranonorana farany ho an’izany tantara izany. Tondro manan-danja eo amin’ny tantaran’ny anjely fahatelo ny fomba fiasa aseho amin’ny hoe “Lakilen’ny Faminaniana”. Ireo fitsipika ireo dia tokony hampiasaina miaraka amin’ny fitsipik’i William Miller mba hamantarana ny hafatry ny Antso amin’ny Misasakalina eo amin’ny tantarantsika ankehitriny, ary ny hafatra izay ampanorenina ankehitriny amin’ireo fitsipika ireo dia ny hafatry ny ranonorana farany amin’ny andro farany. Ny fitsipik’i Miller dia maneho ny ranonorana aloha eo amin’ny tantara ara-paminanian’ilay bibidia avy amin’ny tany, ary ireo fitsipika ireo, rehefa atambatra amin’ny “Lakilen’ny Faminaniana”, dia maneho ny ranonorana farany eo amin’ny tantara ara-paminanian’ilay bibidia avy amin’ny tany.
The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.
Ny ranonorana farany dia ny fomba ampiasaina hamokarana ny hafatra. Misy ireo voafitaka satria mitady ny fanandramana ny ranonorana farany, nefa tsy mikatsaka aloha ny hafatra izay mamoaka izany fanandramana izany. Ny fiangonana pentekotista ao amin’ny fivavahana kristiana dia ohatra mazava amin’izany fitaka izany. Io karazana fitarihana diso io ihany koa dia azon’ireo izay mitady tokoa ny hafatry ny ranonorana farany, nefa mandà tsy hitady ny fomba izay mamantatra sy mampiorina ny hafatry ny ranonorana farany. Raha tsy misy ny fomba marina, dia tsy azo fantarina ny hafatra marina. Raha tsy misy ny hafatra marina, dia tsy ho tratra mihitsy ny fanandramana marina.
The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.
Ny lanjan’io zava-misy ara-Baiboly io dia tsy fantatry ny ankamaroan’ny olona, satria tsy mba nodinihiny velively ny mety hisian’ny fomba iray marina hianarana ny Baiboly, ary ny fisian’ny fomba maro diso hianarana ny Baiboly. Ny fomba diso hianarana ny Baiboly, izay lavitra indrindra no voafidy matetika, dia ny fitokisana ny hevitr’olon-kafa momba izay ampianarin’ny Baiboly. Olana tena fahita eo amin’ny olona izany, ka ny fiangonana rehetra dia manangana rafitra iray hamaliana izany filàna heverina ho misy ao amin’ny andian’ondriny izany. Izany filàna sandoka izany no miteraka ny asa sandoka amin’ny fametrahana rafitra misy mpitarika izay faritana ho manam-pahaizana ara-panahy amin’ny fahazoana ny Baiboly, ka izy ireo no hitari-dalana araka ny tokony ho izy ny fahatakarana an’ilay andian’ondry tsy mbola voaofana. Ny Baiboly dia manondro rafitra voalamina tsara tokoa ho an’ny firafitry ny fiangonana, izay ahitana loholona sy mpaminany ary mpampianatra, nefa ny Baiboly dia tsy mankasitraka velively ny fahalotoan’ny fandaminam-piangonana izay miteraka rafitra misy mpitarika voatokana hamantatra izay marina sy izay tsy marina, ary aorian’izany, iza no heretika ary iza no tsy heretika.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Mazotoa hianatra mba hisehoanao ho voazaha toetra eo anatrehan’Andriamanitra, dia mpiasa tsy manan-kamenatra, izay mizara tsara ny tenin’ny fahamarinana. 2 Timoty 2:15.
A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.
Ny mpitondra fiangonana dia tokony hananatra, hanitsy, hampianatra ary hiambina amin’ny foto-pampianarana sandoka sy ireo izay mampiely izany foto-pampianarana sandoka izany; nefa isika tsirairay kosa dia tokony “hianatra mba haneho” ny tenantsika ho “ankasitrahan’Andriamanitra,” amin’ny “fizarazarana tsara ny tenin’ny fahamarinana.” Amin’ny fanaovana izany dia tsy maintsy fantatsika ny fomba fiasa izay asehon’ny Baiboly ho lalana marina handaminana tsara ny tenin’ny fahamarinana. Ny bokin’i Isaia no mametraka ireo raharaha ireo ao anatin’ny tontolon’ny ranonorana aoriana, koa eo no hanombohantsika.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.
Amin’izany andro izany dia hamaly ny leviatana amin’ny sabany maranitra sy lehibe ary mahery Jehovah, dia ny menarana miolikolika izay mandositra, dia ny leviatana, ilay menarana mivilana; ary hovonoiny ny dragona izay ao an-dranomasina. Amin’izany andro izany dia mihirà ho azy hoe: Tanimboaloboka misy divay mena. Izaho Jehovah no miambina azy; handena azy isan-dranomaso aho; fandrao misy manimba azy, dia hiambina azy alina sy andro aho. Tsy misy fahatezerana ato amiko; iza no hampitsangana tsilo sy anana misy tsilo hiady amiko amin’ny ady? Handroso hamakivaky azy ireny aho; handoro azy miaraka aho. Na aoka izy hihazona ny heriko, mba hanaovany fihavanana amiko; ary hihavana amiko izy. Hampamaka ireo avy amin’i Jakoba Izy; Israel no hamony sy hitsimoka ary hameno voa ny tavan’izao tontolo izao. Moa efa namely azy va Izy tahaka ny nameliany ireo izay namely azy? sa novonoina va izy araka ny famonoana ireo izay novonoiny? Amin’ny fetra no iadianao hevitra aminy, raha mitsimoka izy; tampenany ny rivotra mahery amin’ny andro isehoan’ny rivotra avy any atsinanana. Koa amin’izany no hanadiovana ny helok’i Jakoba; ary izao no vokatry ny fanesorana ny fahotany rehetra: raha ataony tahaka ny vato sokay torotoro ny vato rehetra amin’ny alitara, dia tsy hitsangana intsony ny ala masina sy ny sarin-javatra voasokitra. Kanefa ho lao ny tanàna mimanda, ary hafoy ny fonenana ka havelan-tahaka ny efitra; ao no hihinanan’ny zanak’omby, ary ao no handriany sy handaniany ny rantsany. Raha maina ny sampany dia hotapahina; avy ny vehivavy ka handoro izany amin’ny afo; fa firenena tsy manam-pahalalana izy; koa izay nanao azy tsy hamindra fo aminy, ary izay namorona azy tsy haneho fitia azy. Ary amin’izany andro izany dia hively avy amin’ny lakan-dranon’i Eofrata ka hatramin’ny reniranon’i Egypta Jehovah, ary hangonina tsirairay ianareo, ry zanak’Israely. Ary amin’izany andro izany dia hotsofina ny trompetra lehibe, ka ho avy ireo izay saiky ho ringana tany amin’ny tanin’i Asyria, sy ireo voaroaka tany amin’ny tanin’i Egypta, ary hiankohoka eo anatrehan’i Jehovah ao amin’ny tendrombohitra masina any Jerosalema. Isaia 27:1–13.
In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”
Tao amin’ireo lahatsoratra teo aloha, dia efa noresahintsika imbetsaka ny amin’ilay “faneva” izay atsangana hiantsoana ireo zanaka hafa an’Andriamanitra hivoaka avy any Babylona. Ny andininy farany ao amin’ny Isaia toko faha-roapolo amby fito dia miresaka ny asan’ilay faneva, rehefa milaza hoe: “ary hotsofina ny trompetra lehibe, ka ho avy ireo izay efa saiky ho levona tany amin’ny tanin’i Asyria.” Asyria dia tandindon’i Babylona amin’ny andro farany, ary ireo izay mandre ny hafatra fampitandremana mba hivoaka avy any Babylona ao amin’io andininy io, dia tonga ka miankohoka miaraka amin’ireo izay aseho ho ny efatra arivo amby efatra alina sy iray hetsy, izay apetraka ara-paminaniana eo amin’ “ny tendrombohitra masina any Jerosalema.”
The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.
Izao andininy izao hoe: “ary ho tonga amin’izany andro izany.” “Izany andro izany,” dia ilay andro izay iantsoan’ilay feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo ny zanak’Andriamanitra hafa hivoaka avy ao Babylona, no toe-javatra iorenan’ny toko manontolo. Ilay feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia miantso mafy amin’ny fotoanan’ny lalàn’ny Alahady, rehefa tsarovana ilay vehivavy janga avy any Tyro.
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. Revelation 18:4, 5.
Ary reko ny feo iray hafa avy tany an-danitra nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy hiray ota aminy ianareo, ary mba tsy handray ny lozany. Fa ny fahotany efa tafakatra hatrany an-danitra, ary Andriamanitra efa nahatsiaro ny helony. Apokalypsy 18:4, 5.
Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”
Ny toko faha-roapolo amby fito ao amin’i Isaia dia manomboka amin’ny fanondroana ilay andro iray ihany izay amarànan’io toko io, rehefa milaza hoe: “Amin’izany andro izany Jehovah, amin’ny sabany maranitra sy lehibe ary mahery, dia hamaly an’i leviatana, ilay menarana manindrona, dia leviatana, ilay menarana miolikolika; ary hovonoiny ilay dragona izay ao amin’ny ranomasina.”
At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.
Amin’ny lalàna alahady no iantombohan’ny fitsaran’Andriamanitra mpanatanteraka sady mamaly heloka amin’ireo fanjakan’ny dragona (ny Firenena Mikambana), ny bibidia (ny fahefana maha-papa) ary ny mpaminany sandoka (i Etazonia). Amin’ny lalàna alahady dia rava ny mpaminany sandoka amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly, ary ny fivadiham-pinoam-pirenena dia miteraka faharavan-pirenena. Ny lalàna alahady no toerana iantombohan’ny fitsaran’Andriamanitra mpanatanteraka hihatra amin’ilay dragona, izay Satana (ary ny fanjakany etỳ an-tany dia aseho ho ny dragona), ny bibidia ary ny mpaminany sandoka. Sazy mandroso miandalana izany, izay manomboka amin’ny lalàna alahady. Ny fiandohana sy ny fiafaran’ny toko fahafito amby roapolon’ny Isaia dia ny lalàna alahady, ary io toko io dia maneho raharaha manokana izay mifandray mivantana amin’ny tantara mitondra mankany amin’ny lalàna alahady sy izay manaraka aoriany.
We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?
Dinihintsika ny toko faha‑roapolo sy fito, satria io no mametraka ny sehatra ara‑faminaniana ho an’ny toko faha‑roapolo sy valo ary faha‑roapolo sy sivy. Ao amin’ireo toko ireo no hahitantsika ny famaritana ny orana fara‑andro ho fomba fiasa, izay hahafahantsika mahatakatra ny lanjan’ny fametrahana ny toko faha‑efatra sy faha‑dimy ao amin’i Daniela eo ambonin’ny toko voalohany ka hatramin’ny toko fahatelo ao amin’i Daniela. Rehefa avy namaritra ny fiandohan’ny famaizana miandalana ny fanjakan’ilay dragona ny Isaia toko faha‑roapolo sy fito, dia voasorany fa amin’izany vanim‑potoana izany dia ampanaovina ny vahoakan’Andriamanitra ny hoe: “mihirà ho azy.” Mihirà ho an’iza?
The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.
Ny valin’izay tokony hihirana dia hita ao amin’ny lohatenin’ilay hira, fa izy ireo dia tokony hihira hoe: “tanin-boaloboka misy divay mena, izay tehirizin’i Jehovah.” Ny tantaran’ny tanin-boaloboka dia tantaran’ny olon’Andriamanitra, ary i Isaia no nanonona izany voalohany tao amin’ny toko fahadimy.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.
Ankehitriny dia hihira ho an’ilay malalako indrindra aho ny hiran’ny malalako momba ny tanimboalobony. Ny malalako indrindra dia nanana tanimboaloboka teny amin’ny havoana tena mahavokatra; ary nofefeny izany, dia noesoriny ny vato tao aminy, ary namboleny voaloboka tsara indrindra, sady nanorina tilikambo teo afovoany, ary nanao famiazam-boaloboka tao anatiny koa Izy; ary niandry Izy mba hamoahany voaloboka, nefa voaloboka dia no navoakany. Ary ankehitriny, ry mponina ao Jerosalema sy ry lehilahin’ny Joda, mba tsarao, masìna ianareo, ny amiko sy ny tanimboaloboko. Inona koa no mbola azo natao ho an’ny tanimboaloboko izay tsy nataoko taminy? Nahoana, raha niandry Aho mba hamoahany voaloboka, no voaloboka dia no navoakany? Ary ankehitriny àry, dia hambarako aminareo izay hataoko amin’ny tanimboaloboko: hesoriko ny fefiny, ka holevonina izy; horavako ny mandany manodidina azy, ka hohitsakitsahina izy; ary hataoko lao izy: tsy hohena intsony izy, na hogejaina; fa hisy tsilo sy hery hitsimoka ao aminy; ary handidy ny rahona koa Aho mba tsy handatsahany ranonorana aminy. Fa ny tanimboalobok’i Jehovah, Tompon’ny maro, dia ny taranak’Israely; ary ny lehilahin’ny Joda no zavamaniry mahafinaritra Azy; ary niandry fitsarana Izy, nefa indro fampahoriana; niandry fahamarinana, nefa indro fitarainana. Isaia 5:1–5.
In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.
Ao amin’ny tantaran’ny krizin’ny lalàn’ny Alahady, ny vahoakan’Andriamanitra dia tsy maintsy mihira ny hiran’ny tanim-boaloboka amin’ny vahoakan’Andriamanitra, fa hoy ny hira: “Ary ankehitriny, ry mponina any Jerosalema sy ianareo lehilahy amin’ny Joda, mitsarà, masìna ianareo, ny amiko sy ny tanim-boaloboko.” Ny hiran’ny tanim-boaloboka dia ilay hira manondro ny fampandalovana ny vahoaka fanekena teo aloha, raha Andriamanitra kosa miditra amin’ny fanekena amin’ireo izay lazain’i Petera fa “izay fahiny dia tsy vahoaka, fa ankehitriny dia olon’Andriamanitra.” Izy io dia manambara fa tsy nisy orana nilatsaka tamin’ny tanim-boaloboka, ka izany no manondro ny asan’i Elia izay tonga amin’izany vanim-potoana izany, ary izy irery ihany no afaka mamoaka orana mandritra izany vanim-potoana izany. Fantatsika fa momba ny fampandalovana vahoaka fanekena ilay hira, satria ny hiran’ny tanim-boaloboka dia nohirain’i Kristy tamin’ny Isiraely fahiny, tamin’ilay fotoana nandandalovana an’i Isiraely fahiny, raha Andriamanitra kosa tamin’izany fotoana izany dia niara-niditra tamin’ny fanekena tamin’ny Isiraely ara-panahy.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Henoy parabola hafa ianareo: Nisy tompon-trano anankiray namboly tanim-boaloboka, dia nasiany fefy manodidina, ary nandavaka famiazam-boaloboka tao anatiny, sady nanorina tilikambo, ary nampanofainy tamin’ny mpiasa tany izy, dia nankany an-tany lavitra izy. Ary rehefa antomotra ny fotoam-pamokarana, dia naniraka ny mpanompony ho any amin’ireo mpiasa tany izy mba handray ny vokany. Fa nosamborin’ireo mpiasa tany ny mpanompony, ka ny anankiray nokapohiny, ny anankiray novonoiny, ary ny anankiray notorahany vato. Ary naniraka mpanompo hafa indray izy, maro noho ny voalohany; ary nataony taminy toy izany koa. Fa nony farany indrindra dia ny zanany no nirahiny ho any aminy, ka hoy izy: Hanaja ny zanako izy. Fa raha vao hitan’ireo mpiasa tany ny zanany, dia nifampilaza izy hoe: Izy no mpandova; avia, aoka hovonointsika izy, ary hosamborintsika ny lovany. Dia nosamboriny izy ka navoakany teny ivelan’ny tanim-boaloboka, ary novonoiny. Koa rehefa tonga ny tompon’ny tanim-boaloboka, inona no hataony amin’ireo mpiasa tany ireo? Hoy izy taminy: Haringany amin’ny faharavana mahatsiravina ireo olon-dratsy ireo, ary hampanofainy amin’ny mpiasa tany hafa ny tanim-boalobony, dia ireo izay hanome azy ny vokatra amin’ny fotoany avy. Hoy Jesosy taminy: Tsy mbola novakinareo va tao amin’ny Soratra Masina hoe: Ny vato izay nolavin’ny mpanao trano, dia izany no tonga vato fehizoro; avy tamin’ny Tompo izany, ary mahagaga eo imasontsika? Koa izany no ilazako aminareo: Hesorina aminareo ny fanjakan’Andriamanitra ka homena firenena iray izay mamoa ny vokany. Ary izay rehetra ho tafintohina amin’ity vato ity dia ho torotoro; fa izay hianjeran’izy io kosa dia ho potipotehiny. Ary rehefa ren’ny lohan’ny mpisorona sy ny Fariseo ny fanoharany, dia fantany fa izy ireo no nolazainy. Matio 21:33–45.
When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
Rehefa nihiaka ny hiran’ny tanim-boalobok’Andriamanitra tamin’ny Isiraely fahiny i Jesosy, dia voasarika mafy tamin’ny lojika sy ny herin’izany hafatra izany izy ireo, ka nony nanontany an’ireo Jiosy mpanadala hevitra i Jesosy hoe, inona no hataon’ny Tompon’ny tanim-boaloboka amin’ireo izay namono ny Zanany, dia tsy nahatohitra ny tsy hanome ny valiny marina izy ireo, raha nilaza hoe: “Haringany amin’ny faharavana mahatsiravina ireo olon-dratsy ireo, ary homeny mpamboly hafa ny tanim-boalobony, izay hanome azy ny vokatry ny tanim-boaloboka amin’ny fotoanany avy.”
Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.
Avy hatrany dia nanampy andininy hafa tamin’ilay hira Jesosy, raha nihira momba ilay vato nolavina Izy, ary nampifamatotra ny valintenin’izy ireo tamin’ny andininy famaranana, raha nilaza Izy hoe: “Koa amin’izany dia lazaiko aminareo: Hesorina aminareo ny fanjakan’Andriamanitra ka homena firenena izay mamoa ny voany. Ary izay rehetra ho lavo amin’ity vato ity dia ho torotoro; fa izay rehetra hianjeran’ity kosa dia ho potehiny ho vovoka.” Ny hoe “ho potehiny ho vovoka” dia manakoako an’i Isaia toko faha-roapolo amby fito, amin’ny fanaovana “ny vato rehetra amin’ny alitara ho tahaka ny vato tsaoka voatorotoro; ny ala masina sy ny sarin-javatra voasokitra dia tsy haharitra hitsangana.” Samy fanondroana ny asan’ny fifohazana notanterahin’i Josia ireo, izay naneho tandindona an’ireo amin’ny andro farany izay mahita indray ny “impito”, dia ilay vato mahasolafaka izay manorotoro ireo izay mandà tsy hanao azy ho sarobidy.
In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.
Amin’ny andron’ny lalàn’ny Alahady, araka izay aseho ao amin’ny Isaia toko faha-fito amby roapolo, ireo izay “taloha tsy firenena” dia hihira ny hiran’ny tanim-boaloboky ny Tompo, dia ny divay mena. Ireo lahatsoratra ireo dia efa nanamarika matetika fa tsy misy hafatra fahatelo, raha tsy misy hafatra voalohany sy faharoa. Ny lalàn’ny Alahady no hafatra fahatelo, ary ny andron’ny lalàn’ny Alahady dia ahitana ny tantaran’ny hafatra voalohany sy faharoa. Ao amin’ny Isaia toko faha-fito amby roapolo, ny lalàn’ny Alahady dia manondro ny fe-potoana aseho ao amin’ny Daniela toko voalohany, ary avy eo indray ao amin’ny Daniela toko voalohany ka hatramin’ny toko fahatelo. Ara-paminaniana, ny andron’ny lalàn’ny Alahady ao amin’ny toko faha-fito amby roapolo dia manondro ny tantara nanomboka tamin’ny 11 Septambra 2001, fony nomen-kery ny hafatra voalohany, ka hatramin’ilay lalàn’ny Alahady izay ho avy tsy ho ela.
We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ny fandinihana ny amin’ilay hira izay tokony hambaran’ny voavotra amin’ny fotoana mialoha ny fotoana hanombohan’ilay mpijangajanga avy any Roma hihira ny hirany.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Ary nijery aho, ka, indro, nisy Zanak’ondry nitsangana teo ambonin’ny tendrombohitra Ziona, ary niaraka taminy ny iray hetsy sy efatra alina sy efatra arivo, izay nanana ny anaran’ny Rainy voasoratra teo amin’ny handriny. Ary nahare feo avy any an-danitra aho, tahaka ny feon’ny rano be, ary tahaka ny feon’ny kotroka mafy; ary nahare ny feon’ny mpitendry lokanga aho, izay nitendry ny lokangany. Ary nihira toy ny hiram-baovao teo anoloan’ny seza fiandrianana izy ireo, sy teo anoloan’ny zava-manana aina efatra ary ny loholona; ary tsy nisy olona nahay nianatra izany hira izany afa-tsy ny iray hetsy sy efatra alina sy efatra arivo, dia ireo izay navotana avy tamin’ny tany. Ireo no tsy voaloto tamin’ny vehivavy; fa virijina izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho voaloham-bokatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Ary tsy nisy fitaka hita teo am-bavany; fa tsy manan-tsiny izy eo anoloan’ny seza fiandrianan’Andriamanitra. Apokalypsy 14:1–5.