The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, tahaka ny maha-boky iray ihany ny Testamenta Taloha sy ny Testamenta Vaovao. Vetivety mialoha ny hifaranan’ny fotoam-pahasoavana dia voaseho ny Fanambaran’i Jesosy Kristy.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Ary hoy izy tamiko hoe: Aza asiana tombo-kase ny teny faminanian’ity boky ity; fa efa akaiky ny andro. Izay tsy marina, aoka mbola hanao ny tsy marina ihany; ary izay maloto, aoka mbola haloto ihany; ary izay marina, aoka mbola hanao ny marina ihany; ary izay masina, aoka mbola hihamasina ihany. Ary, indro, avy faingana Aho; ary eto amiko ny valisoako, mba hamaliako ny olona rehetra araka ny asany. Izaho no Alfa sy Omega, ny voalohany sy ny farany, ny voalohany sy ny farany. Apokalypsy 22:10–13.
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
Ny “fitsipika ara-Baiboly momba ny filazana voalohany,” izay ahitana ny fahamarinana fa ny fiafaran’ny zavatra iray dia aseho an-tsary amin’ny fiandohan’izany zavatra izany, dia manasongadina ny maha-zava-dehibe ny toko telo voalohany ao amin’ny bokin’i Daniela, satria ireo no fahamarinana voalohany resahina ao amin’ilay boky izay atao hoe bokin’i Daniela sy Apokalypsy. I Jesosy no Alfa sy Omega, koa ny fiandohan’ilay boky izay atao hoe bokin’i Daniela sy Apokalypsy dia tsy maintsy maneho ny fahamarinana izay voavaha tombo-kase amin’ny farany. Koa amin’ny ambaratonga iray, ny fahamarinana izay voavaha tombo-kase dia ny filazantsara mandrakizain’ireo anjely ao amin’ny Apokalypsy efatra ambin’ny folo.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Ny Fanambaran’i Jesosy Kristy izay ampidirina ao amin’ny andininy voalohany amin’ny toko voalohan’ny Apokalypsy dia ilay hafatra izay tsy maintsy ampitaina amin’ny fiangonana rehefa “akaiky ny andro,” ary ilay fotoana izay “akaiky” ao amin’ny toko voalohan’ny Apokalypsy dia tsy maintsy ilay fotoana ihany koa izay “akaiky,” mialoha indrindra ny hifaranan’ny fotoam-pahasoavana ao amin’ny toko faharoa amby roapolon’ny Apokalypsy.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.
Ny Fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy hasehony amin’ny mpanompony ny zavatra izay tsy maintsy ho tanteraka tsy ho ela; ary nampitondrainy tamin’ny anjeliny izany ka nampahafantariny ny mpanompony Jaona; izay nanambara ny tenin’Andriamanitra sy ny fijoroana ho vavolombelon’i Jesosy Kristy ary izay zavatra rehetra hitany. Sambatra izay mamaky, ary izay mandre ny tenin’ity faminaniana ity ka mitandrina izay zavatra voasoratra ao anatiny; fa antomotra ny fotoana. Apokalypsy 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Ny hafatra izay hafatra farany, ka voavaha tombo-kase mialoha indrindra ny hifaranan’ny fotoam-pahasoavana, rehefa “efa akaiky ny andro,” dia ny hafatry ny ranonorana farany an’ilay anjely faharoa sy ny Antso Amin’ny Mamatonalina. Izy no fahamarinana mifandray amin’ilay “tantara miafina” an’ireo Kotro-baratra Fito. Izy no fanambarana ny amin’“ilay fahavalo izay avy amin’ny fito”, ary ny kofehy volamena izay manenona ireo fanambarana sarobidy rehetra ireo ho tafaray ao amin’ilay fitafiana kanto dia ny fahamarinan’i Kristy, dia ilay “sarobidy” hoe “impito,” ao amin’ny Levitikosy faha-enina amby roapolo. Daniela toko voalohany, ary avy eo indray, Daniela toko voalohany hatramin’ny fahatelo, no io hafatra io. Ilay “zava-miafina” ao amin’ny toko faharoa dia io hafatra io koa.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Ny toko voalohany ao amin’i Daniela dia maneho ny hafatry ny anjely voalohany; ary tahaka ny isehoan’ny mariky ny lalana ara-paminaniana rehetra ao amin’ny hafatry ny anjely telo ao amin’ny hafatry ny anjely voalohany ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, dia toy izany koa no isehoan’ny mariky ny lalana ara-paminaniana rehetra ao amin’ireo hafatra telo ao amin’ny Daniela toko voalohany. Ireo singa ireo dia ny fizotry ny fitsapana dingana telo, izay ao amin’ny Daniela toko voalohany dia maneho fitsapana mikasika ny sakafo, ary arahin’ny fitsapana hita maso izany, ka mitondra ho amin’ny fitsapana farany. Ny toko voalohany, raha heverina mifandray amin’ny toko faharoa sy fahatelo, dia maneho ny fitsapana mikasika ny sakafo, ary ny toko faharoa ny fitsapana hita maso, ary ny toko fahatelo ny fitsapana farany. Ny hafatry ny anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, sy Daniela toko voalohany ka hatramin’ny fahatelo, dia manome vavolombelona efatra momba ny fizotry ny fitsapana dingana telo.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
Ny toko fahefatra sy fahadimin’ny Daniela dia maneho tsipika lalina tokoa eo amin’ny tantara ara-paminaniana. Ny tsipika vokarin’ireo toko roa ireo dia ahitana tsipika ara-paminaniana enina farafahakeliny izay samy miavaka. Ny iray amin’ireo tsipika ara-paminaniana ireo dia manomboka amin’ny taona 723 talohan’i Kristy, ary mitohy hatrany amin’ny lalàna alahady. Ny iray hafa amin’ireo tsipika enina dia maneho ny tantaran’ny 1798 ka hatrany amin’ny lalàna alahady, ary ao anatin’izany tsipika izany dia tsipika ara-paminaniana telo no aseho miaraka amin’ny fotoana iray ihany; dia ny tsipiky ny bibidia avy amin’ny tany (Etazonia), avy eo ny tsipiky ny tandroka protestanta ary koa ny tsipiky ny tandroka repoblikana. Ireo miaraka ireo no mametraka ny tsipika fahadimy eo am-piandohan’ny tsipika ara-paminanian’i Etazonia. Izany tsipika izany no manamarika ny fanesorana ny tombo-kasen’ny toko fahafito sy fahavalo ary fahasivin’ny Daniela tamin’ny 1798. Eo amin’ny faran’ny tsipika ara-paminanian’i Etazonia dia mivoaka ny tsipika fahenina, izay manamarika ny fanesorana ny tombo-kasen’ny toko fahafolo sy fahiraika ambin’ny folo ary faharoa ambin’ny folo tamin’ny 1989.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
Ny fiandohan’ny andalana ara-paminaniana momba ilay bibidia avy amin’ny tany, araka ny asehon’ny Daniela toko faha-4, dia voamariky ny tandindon’ny “fotoana fito”, ary ny fiafaran’ny andalana ara-paminaniana momba ilay bibidia avy amin’ny tany dia voamariky ny tandindon’ny “fotoana fito” ihany koa. Ny fiandohana sy ny fiafaran’ilay vanim-potoana ara-tantara izay asehon’ny fanokafana ny tombo-kasen’ny toko faha-7, faha-8 ary faha-9 dia voamariky ny tandindon’ny “fotoana fito” koa. Ny fiandohana sy ny fiafaran’ilay vanim-potoana ara-tantara izay asehon’ny fanokafana ny tombo-kasen’ny Daniela toko faha-10, faha-11 ary faha-12 dia voamariky ny “fotoana fito” koa.
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
Ny fiafaran’ny vanim-potoan’ny tantara izay nanomboka tamin’ny namohana ny Daniela toko faha-7 sy faha-8 ary faha-9 tamin’ny “andro farany” tamin’ny 1798, dia ny taona 1863. Ny fiandohan’ny vanim-potoan’ny tantara izay nanomboka tamin’ny namohana ny Daniela toko faha-10 sy faha-11 ary faha-12 tamin’ny “andro farany” dia ny taona 1989. Hatramin’ny 1863 ka hatramin’ny 1989 dia mitovy amin’ny enina amby roapolo amby zato taona. Enina amby roapolo amby zato taona dia ampahafolony, na fahafolon-karena, amin’ny enimpolo amby roan-jato sy arivo taona. Koa ny isa enina amby roapolo amby zato dia tandindon’ireo enimpolo amby roan-jato sy arivo taona, izay maneho ny “efitra,” ary izany indray dia tandindon’ireo diman-jato amby roa arivo sy roa-polo taona amin’ny “impito.”
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Io zava-misy io dia manondro fa, eo amin’ny tantaran’ilay bibidia avy amin’ny tany, ao amin’ny fihetsiky ny anjely voalohany eo am-piandohana, ary avy eo ao amin’ny fihetsiky ny anjely fahatelo eo amin’ny famaranana, dia samy voamarika eo amin’ny fiandohany sy eo amin’ny fiafarany amin’ny alalan’ny “fotoana fito.” Ary ny fe-potoana eo anelanelan’ireo fihetsika roa izay mamatotra azy ireo ho iray dia asehon’ny “fotoana fito” ihany koa.
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
Raha tsy ampiharina ny fomba fiasa ara-Baiboly hoe “andalana mifanaraka amin’andalana”, dia tsy ho hita na ho azo ny hahatakatra izao karazana fanambaràna izao; satria raha tsy misy izany fomba fiasa izany, dia azo atolotra amin’ny olona iray izay nampianarina tamin’ny kanto ara-teôlôjia ny boky voaisy tombo-kase, ary avy eo dia azo angatahana izy hanazava izay tian’ilay boky voaisy tombo-kase holazaina. Ny fireharehany amin’ny heviny manokana no hitarika azy hilaza fa tsy azo takarina ilay boky voaisy tombo-kase, satria voaisy tombo-kase izy. Avy eo dia azonao raisina ilay boky voaisy tombo-kase ka omena ny iray amin’ny andiany izay fehezina sy nofongorana ny heriny amin’ilay olona antsoina hoe nohazavaina, ary ilay andiany izay efa zatra nihinana tamim-pahafinaretana ny lovia feno angano nomanin’ilay teôlôjiana, dia handà tsy hampihatra ilay boky voaisy tombo-kase, satria fantany tsara fa ireo izay mpikambana ao amin’ny Sanedrina ara-teôlôjia ihany no voatendry hanapa-kevitra izay atao hoe fahamarinana.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
“‘Miandrasa ianareo, ka gaga; mihiakia, eny, mihiakia; mamo izy, nefa tsy amin’ny divay; miringarina izy, nefa tsy amin’ny toaka mahery. Fa Jehovah efa nandatsaka taminareo ny fanahin’ny torimaso lalina, ary efa nanakombona ny masonareo; ny mpaminany sy ny mpanapaka anareo, ny mpahita, no nosaronany. Ary ny fahitana rehetra dia tonga aminareo tahaka ny tenin’ny boky voaisy tombo-kase, izay atolotry ny olona amin’ny mahay mamaky hoe: Vakio ity, masìna ianao; dia hoy izy: Tsy mahay aho.’”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
“‘Koa hoy ny Tompo hoe: Noho ny fanatonan’ity firenena ity Ahy amin’ny vavany sy ny fanajany Ahy amin’ny molony, kanefa ny fony efa nampiavahiny lavitra Ahy, ary ny fahatahorany Ahy dia didin’olona nampianarina fotsiny; koa, indro, Izaho mbola hanao asa mahagaga amin’ity firenena ity, dia asa mahagaga sy fahagagana; fa ho levona ny fahendren’ny olon-kendry ao aminy, ary ho takona ny fahalalan’ny olon-malina ao aminy. Lozan’izay mikasa lalina hanafina ny saina kasainy tsy ho hitan’i Jehovah, ka ny asany dia ao amin’ny maizina, ary hoy izy: Iza no mahita antsika, ary iza no mahalala antsika? Endrey ny famadihanareo ny zavatra! Moa hatao tahaka ny tanimanga eo an-tanan’ny mpanefy vilany va ianareo? Fa moa ny asa va hilaza amin’izay nanao azy hoe: Tsy nanao ahy izy? Ary moa ny zavatra voaorina va hilaza amin’izay namolavola azy hoe: Tsy nanam-pahalalana izy?’”
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Ho tanteraka avokoa ny teny rehetra amin’izao. Misy ireo izay tsy manetry ny fony eo anatrehan’Andriamanitra, ary tsy handeha amin’ny fahitsiana. Afeniny ny tena fikasan’ny fony, ary mitoetra ao amin’ny firaisana amin’ilay anjely lavo izy, izay tia sy manao lainga. Ny fahavalo dia mametraka fanahy eo amin’ireo lehilahy izay azony ampiasaina hamitahana ireo izay mbola ao amin’ny aizina amin’ny ampahany. Ny sasany dia manjary voatondraky ny aizina manjaka, ka manilika ny fahamarinana mba handray ny fahadisoana. Tonga ny andro izay notondroin’ny faminaniana. Tsy takatra i Jesosy Kristy. Angano fotsiny i Jesosy Kristy amin’izy ireo. Amin’izao dingan’ny tantaran’ny tany izao, maro no mitondra tena tahaka ny olona mamo. ‘Mijanòna ianareo, ka gaga; miantsoa mafy, eny, miantsoa; mamo izy, nefa tsy amin’ny divay; mivembena izy, nefa tsy amin’ny zava-pisotro mahery. Fa Jehovah efa nandatsaka taminareo ny fanahin’ny torimaso lalina, ary efa nanakombona ny masonareo. Ny mpaminany sy ny mpanapaka anareo, dia ny mpahita, no efa nosaronany.’ Misy fahamamoana ara-panahy eo amin’ny maro izay mihevitra fa izy no vahoaka hasandratra. Ny finoany ara-pivavahana dia toy izay asehon’izao Soratra Masina izao indrindra. Eo ambanin’ny heriny dia tsy mahay mandeha mahitsy izy. Làlana miolikolika no ataony amin’ny fizotry ny asany. Ity iray ary avy eo ilay anankiray, dia mivembena miankavia miankavanana. Jerena amin’ny fangorahana lehibe avy amin’ny Tompo izy ireo. Ny lalan’ny fahamarinana dia tsy fantany. Mpanao tetika araka ny siansa izy, ary ireo izay afaka sy tokony ho nanampy, noho ny fahitana ara-panahy mazava, dia voafitaka koa, ka manohana asa ratsy.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Ny fivoaran’ireo andro farany ireo dia tsy ho ela dia hiharihary mazava. Rehefa haseho fa tena izay maha-izy azy marina tokoa ireo fitaka ara-panahy ireo,—dia ny fiasana miafin’ny fanahy ratsy,—ireo izay nandray anjara tamin’izany dia ho tahaka ny olona very saina.”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘Koa izao no lazain’ny Tompo: Satria ity firenena ity manatona Ahy amin’ny vavany, ary manome voninahitra Ahy amin’ny molony, nefa ny fony nampanalaviny lavitra Ahy, ary ny fahatahorany Ahy dia didin’olona nampianarina azy ihany; koa, indro, mbola hanao asa mahagaga amin’ity firenena ity Aho, dia asa mahagaga sady fahagagana; fa ho levona ny fahendren’ny olon-kendry ao aminy, ary hiafina ny fahalalan’ny olon-manan-tsaina ao aminy. Lozan’izay mikatsaka lalina hanafina ny fisainany tsy ho hitan’i Jehovah, ary ao amin’ny maizina no anaovany ny asany, ka hoy izy: Iza no mahita antsika? ary iza no mahalala antsika? Eny tokoa, ny famadihanareo ny zavatra ambony ambany dia hoheverina tahaka ny tanimanga eo an-tanan’ny mpanefy vilany; moa va ny asa no hilaza amin’izay nanao azy hoe: Tsy izy no nanao ahy? na ny zavatra voaforona va no hilaza amin’izay namorona azy hoe: Tsy nanan-tsaina izy?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Asehoseho tamiko fa eo amin’ny fanandramantsika dia efa nihaona tamin’izao toe-javatra izao isika ary mbola mihaona aminy ihany. Olona izay nanana fahazavana lehibe sy tombontsoa mahagaga no nandray ny tenin’ireo mpitarika izay mihevitra ny tenany ho hendry, izay efa notolorana fitia lehibe sy notahian’ny Tompo fatratra, nefa efa nanaisotra ny tenany hiala eo an-tanan’Andriamanitra ka nametraka ny tenany ho eo amin’ny laharan’ny fahavalo. Ho safotry ny fitaka mirindra ivelany izao tontolo izao. Saina olombelona iray, rehefa manaiky ireo fitaka ireo, dia hiasa eo amin’ny sain’olombelona hafa, izay efa nanova ny porofo sarobidin’ny fahamarinan’Andriamanitra ho lainga. Ireo lehilahy ireo dia ho voafitaky ny anjely lavo, kanefa tokony ho nitsangana ho mpiambina mahatoky izy, niambina ny fanahy, tahaka ireo izay tsy maintsy hampamoahina. Napetrany ny fiadian’ny adiny, ary nihaino fanahy mamitaka izy. Ataony tsy manan-kery ny saina atolotr’Andriamanitra ary ailikany ny fampitandremany sy ny fananarany, ary tena eo anilan’i Satana tokoa izy, mihaino fanahy mamitaka sy fampianaran’ny demonia.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Ny fahamamoana ara-panahy dia manjaka amin’ny olona ankehitriny, dia ireo izay tsy tokony hirodana tahaka ny olona azon’ny herin’ny zava-pisotro mahery. Ny heloka bevava sy ny tsy fanarahan-dalàna, ny hosoka, ny fitaka, ary ny fifampiraharahana tsy ara-drariny dia mameno izao tontolo izao, araka ny fampianaran’ilay mpitarika izay nikomy tany amin’ny kianjan’ny fitsarana any an-danitra.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Haverina indray no mbola hamerina. Azoko nofaritana izay hitranga ato ho ato, kanefa tsy mbola tonga ny fotoana. Hiseho ny endriky ny maty, amin’ny alalan’ny hafetsen’i Satana, ary maro no hiray amin’ilay tia sy manao lainga. Mampitandrina ny olontsika aho fa eo anivontsika mihitsy dia hisy hiala amin’ny finoana ka hihaino fanahy mamitaka sy fampianaran’ny demonia, ary amin’ireo no hanaratsiana ny fahamarinana.” Battle Creek Letters, 123–125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
Ny toko voalohany ao amin’ny Daniela, izay maneho ny hafatry ny anjely voalohany ao amin’ny Apokalypsy faha-efatra ambin’ny folo, dia mifanaraka amin’ny tantara am-piandohan’ilay bibidia avy amin’ny tany. Ny toko voalohany sy faharoa ary fahatelo ao amin’ny Daniela, izay maneho ny hafatry ny anjely telo rehetra ao amin’ny Apokalypsy faha-efatra ambin’ny folo, dia mifanaraka amin’ny fiafaran’i Etazonia. Nebokadnezara dia maneho ny tantaran’ilay anjely voalohany sy ny toko voalohany ao amin’ny Daniela. Belsazara dia maneho ny tantaran’ilay anjely fahatelo sy ny toko telo voalohany ao amin’ny Daniela.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Ho an’ilay mpanapaka farany tao Babylona, tahaka ny tamin’ny endrika tandindona tamin’ilay voalohany, dia tonga ny didim-pitsaran’ilay Mpiambina avy amin’Andriamanitra hoe: ‘Ry mpanjaka ô, ... aminao no anambarana izany; efa nesorina taminao ny fanjakana.’ Daniela 4:31.” Mpaminany sy Mpanjaka, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ny fandalinana momba an’i Nebokadnezara sy Belsazara.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
«Nangovitra an’i Belsazara izany fanehoana ny herin’Andriamanitra izany, izay nampiseho fa nanana vavolombelona izy ireo, na dia tsy fantany aza; nefa izy dia efa nahazo tombontsoa lehibe hahalalany ny asan’Andriamanitra velona sy ny heriny ary hanaovany ny sitrapony. Nomen-tsafidy tamin’ny fahazavana be izy. Ny raibeny, Nebokadnezara, dia efa nampitandremana ny amin’ny loza nananontanona azy, noho ny fanadinoany an’Andriamanitra sy ny fanomezany voninahitra ny tenany. Fantatr’i Belsazara ny nandroahana azy hiala amin’ny fiarahamonin’ny olona sy ny fiarahany tamin’ny bibidia tany an-tsaha; ary ireo zava-misy ireo, izay tokony ho nampianatra lesona azy, dia nataony tsinontsinona, toy ny tsy mbola nisy akory; ka dia nanohy namerina ny fahotan’ny raibeny izy. Sahiny ny nanao ireo heloka izay nitondra ny fitsaran’Andriamanitra tamin’i Nebokadnezara. Nomelohina izy, tsy noho izy ihany nanao ratsy, fa noho koa izy tsy nampiasa ny tombontsoa sy ny fahaiza-manao nananany, izay raha novolavolaina dia ho nahatonga azy ho marina.» Testimonies to Ministers, 436.