Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”
Ny fanasambe nataon’i Belsazara no manondro ny “ora” amin’ny lalàn’ny Alahady, nefa apetrany eo amin’ny fitsarana ny tandroka Repoblikana ny fanamafisana. Ny sarivongana volamena nataon’i Nebokadnezara ao amin’ny Daniela toko faha-telo dia mametraka io tantara io ihany ao anatin’ny sehatry ny vahoaka mahatokin’Andriamanitra, izay asandratra ho faneva amin’izany fotoana izany. Ny Daniela toko faha-enina dia miresaka io andalana io ihany, nefa miresaka ny anjara asan’ny tandroka Protestanta. Belsazara dia maneho ny “fanjakana,” ary niantso arivo tamin’ireo “andrianany” izy.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. 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 5:1–5.
Belsazara mpanjaka nanao fanasana lehibe ho an’ny tompo arivo lahy; ary nisotro divay teo anatrehan’ireo arivo izy. Ary Belsazara, raha nanandrana ny divay, dia nandidy mba hampidirina ny fanaka volamena sy volafotsy izay nalain’i Nebokadnezara rainy avy tao amin’ny tempoly izay tany Jerosalema, mba hisotroan’ny mpanjaka sy ny andriandahiny ary ny vadiny sy ny vaditsindranony amin’ireny. Dia nentina ny fanaka volamena izay nalaina avy tao amin’ny tempolin’ny tranon’Andriamanitra izay tany Jerosalema; ary ny mpanjaka sy ny andriandahiny ary ny vadiny sy ny vaditsindranony dia nisotro tamin’ireny. Nisotro divay izy ireo ka nidera ireo andriamanitry ny volamena sy ny volafotsy sy ny varahina sy ny vy sy ny hazo ary ny vato. Tamin’izay ora izay indrindra dia niseho ny rantsan-tanan’olona ka nanoratra tandrifin’ny fanaovan-jiro teo amin’ny sokay amin’ny rindrin’ny lapan’ny mpanjaka; ary hitan’ny mpanjaka ny ampahan’ny tanana izay nanoratra. Daniela 5:1–5.
The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.
Ny isa “folo” dia maneho ny dragona, ary ny zato sy ny arivo dia fanalehibeazana fotsiny an’io tandindona io ihany. Ao amin’ny toko fahenina, ny roapolo amby zato no manosika ny lalàna mamitaka, ary ny roapolo amby zato dia tandindon’ny mpisorona. Raha dinihina araka ny hoe “tsipika eo ambonin’ny tsipika,” ny fanasan’i Belsazara dia mampiseho ny fitsarana ny fitondram-panjakana efa voaolana, sy ny fitsarana ny rafitra ara-piangonana efa voaolana. Mamo tamin’ny divain’i Babylona Belsazara, ary avy eo dia tapa-kevitra hanadio baraka ny fanaka masina tao amin’ny tempolin’Andriamanitra tany Jerosalema.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.
Hoy ny mpaminany hoe: “Ary hitako fa, indro, nisy anjely anankiray koa nidina avy tany an-danitra, nanan-kery lehibe; ary ny tany dia nazava tamin’ny voninahiny. Ary niantso tamin-kery tamin’ny feo mahery izy nanao hoe: Rava! rava Babylona lehibe ka tonga fonenan’ny devoly” (Apokalypsy 18:1, 2). Io no hafatra mitovy amin’ilay nomen’ny anjely faharoa. Rava Babylona, “satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany” (Apokalypsy 14:8). Inona izany divay izany?—Ny foto-pampianarany diso. Nomeny an’izao tontolo izao ny sabata sandoka ho solon’ny Sabatan’ny didy fahefatra, ary naveriny indray ny lainga izay nolazain’i Satana voalohany tamin’i Eva tany Edena—ny tsy fahafatesan’ny fanahy araka ny maha-voajanahary azy. Fahadisoana maro mifamatotra amin’izany no naeliny hatraiza hatraiza, “ka mampianatra ny didin’olona ho fampianarana” (Matio 15:9). Selected Messages, boky 2, 118.
The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.
Ny divay izay nosotroin’i Belsazara dia ny sabata sampin’ny fahefana papaly, satria ny fanasana dia naneho ny “ora” ara-paminaniana momba ny lalàn’ny Alahady. Ireo fanaky ny fitoerana masina izay nentiny tao amin’ny efitrano fanasana dia tsy naneho fikomiana tamin’Andriamanitra ihany, fa ny fanaka masina koa dia maneho ny olon’Andriamanitra, satria ny ara-bakiteny dia maneho ny ara-panahy, ary ny olona dia fanaka.
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.
Kanefa ny fanorenan’Andriamanitra dia mafy orina, manana izao tombo-kase izao: Fantatry ny Tompo izay Azy. Ary koa: Aoka hiala amin’ny tsi-fahamarinana izay rehetra manonona ny anaran’i Kristy. Fa ao amin’ny trano lehibe iray dia tsy misy fanaka volamena sy volafotsy ihany, fa misy koa fanaka hazo sy tanimanga; ary ny sasany ho amin’ny voninahitra, fa ny sasany ho amin’ny tsy fahamendrehana. Koa raha misy olona manadio ny tenany hiala amin’ireo, dia ho fanaka ho amin’ny voninahitra izy, nohamasinina sady mahasoa ho amin’ny fampiasan’ny tompo, ary voaomana ho amin’ny asa tsara rehetra. 2 Timoty 2:19–21.
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
Teo anivon’ny fanosihosena ny vahoakan’Andriamanitra amin’ny alalan’ny fanerena amin’ny fiankohofana amin’ny Alahady, dia manambara ny lozan’i Belsazara ny soratra mirehitra voasoratra teo amin’ny rindrina.
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. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.
Tamin’izany ora izany indrindra dia niseho ny rantsan-tanan’olombelona ka nanoratra teo anoloan’ny fanaovan-jiro, teo amin’ny lalotra amin’ny rindrin’ny lapan’ny mpanjaka; ary hitan’ny mpanjaka ny ampahan-tanana izay nanoratra. Dia niova ny tarehin’ny mpanjaka, ary nampitebiteby azy ny eritreriny, ka nivaha ny tonon-taolan’ny valahany, ary nifampikasoka ny lohaliny. Niantso mafy ny mpanjaka mba hampidirina ny mpanandro, ny Kaldeana ary ny mpisikidy. Ary niteny ny mpanjaka ka hoy izy tamin’ny olon-kendrin’i Babylona: Na zovy na zovy no hamaky izao soratra izao ka hampahafantatra ahy ny heviny, dia hotafiana jaky izy sady hasiana rojo volamena eo amin’ny vozony, ary ho mpanapaka fahatelo amin’ny fanjakana. Daniela 5:5–7.
Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.
Ara-tantara dia takatra fa io andalan-teny io dia manondro fa ny rain’i Belsazara dia efa namela ny seza fiandrianana ara-politika ho an’i Belsazara, ary noho izany ny ambony indrindra izay azony natolotra ny zanany ho valin’ny fandikana ny soratra dia ny toerana maha-mpanjaka fahatelo. Eo am-pirosoana mankany amin’ny lalàna alahady any Etazonia, ny fitarihana ara-politika dia ho eo amin’ny toerana miankin-doha amin’ny fitarihana ara-pivavahana, izay hiasa hampiditra endrika fanompoam-pivavahana vaovao. Ny sarin’ilay bibidia dia maneho ny firaisan’ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany; ary amin’ny fotoana anorenana ny lalàna alahady dia Belsazara no mpanjaka ara-politika, ka maneho ny fanjakana, nefa izy dia laharana faharoa ihany eo ambanin’ny fahefana ara-pivavahan-drainy. Ny ambony indrindra azony natolotra an’i Daniela dia ny ho fahatelo.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .
“Rehefa nanjary simba ny fiangonana voalohany tamin’ny nialany tamin’ny fahatsoran’ny filazantsara sy ny fandraisany ny fombafomba sy ny fomba amam-panaon’ny jentilisa, dia very taminy ny Fanahy sy ny herin’Andriamanitra; ary mba hifehezana ny feon’ny fieritreretan’ny olona, dia nitady ny fanohanan’ny fahefana ara-panjakana izy. Ny vokatr’izany dia ny papa, dia fiangonana iray izay nifehy ny fahefan’ny fanjakana ka nampiasa izany hampandrosoana ny tanjony manokana, indrindra ho famaizana ny ‘fivadiham-pinoana.’ Mba hahafahan’i Etazonia mamorona sarin’ilay bibidia, dia tsy maintsy mifehy ny governemanta sivily amin’ny fomba toy izany ny fahefana ara-pivavahana, ka ny fahefan’ny fanjakana koa dia hampiasain’ny fiangonana hanatanterahana ny tanjony manokana....”
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.
“Ny fanerena ny fitandremana ny Alahady ataon’ny fiangonana Protestanta dia fanerena ny fiankohofana amin’ny fahefan’ny papa—dia ilay bibidia. Ireo izay, rehefa mahafantatra ny fitakian’ny didy fahefatra, no misafidy hitandrina ny Sabata sandoka fa tsy ny Sabata marina, dia manome voninahitra izany fahefana izany, izay hany nandidy azy. Fa amin’ilay tena asa fanerena adidy ara-pivavahana amin’ny alalan’ny fahefana sivily indrindra, ny fiangonana dia hanangana sarin’ilay bibidia ihany koa; koa ny fanerena ny fitandremana ny Alahady any Etazonia dia ho fanerena ny fiankohofana amin’ilay bibidia sy ny sariny.” The Great Controversy, 443, 448, 449.
It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.
Amin’ny fotoam-pahoriana no isehoan’ny toetra, ary ny hafatra miafina teo amin’ny rindrina dia niteraka fotoam-pahoriana teo amin’ny fiainan’i Belsazara ka nanamarika ny fiafaran’ny fanjakany, ka izany no tandindon’ny fiafaran’ny fanjakan’ilay bibidia avy amin’ny tany. Maty tamin’io alina io ihany i Belsazara, izay maneho ny lalàn’ny Alahady, rehefa potehina i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy amin’ny fotoanan’ny lalàn’ny Alahady, nefa i Etazonia dia miova avy hatrany ho mpanjaka lohalaharana amin’ireo mpanjaka folo. Ireo mpanjaka folo no fanjakana fahafito ao amin’ny faminanian’ny Baiboly, ary avy hatrany izy ireo dia manaiky hanolotra ny fanjakany fahafito ho an’ilay bibidia.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Fa Andriamanitra no nametraka tao am-pony hanatanteraka ny sitrapony, mba hiray hevitra, ary hanolotra ny fanjakany ho an’ilay bibidia, mandra-pahatanteraky ny tenin’Andriamanitra. Apokalypsy 17:17.
The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.
Ny fihetsehana farany dia haingana, ary ny fifindrana avy amin’ny fanjakana fahenina ho amin’ny fahafito, ary avy eo ho amin’ny fahavalo dia haingana, satria amin’izany fotoana izany izao tontolo izao dia ao anatin’ny krizy lehibe. Ny fanonganana ilay bibidia avy amin’ny tany no mahatonga an’i Belsazara hatahotra, ary amin’ny maha-mpanjaka lehibe indrindra azy eo amin’ireo mpanjaka folo, dia maneho ny tahotra izay ho tsapan’ny mpanjakan’ny tany rehetra izy amin’ny fanonganana an’i Etazonia. Ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, ny “ora” isehoan’ny soratra eo amin’ny rindrina dia ilay “ora” amin’ilay horohoron-tany lehibe. Amin’izay fotoana izay dia marihina ireo tandindon’ny finoana silamo telo, ary ny finoana silamo no mahatonga ny mpanjaka hatahotra amin’ny andro farany.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.
Fa, indro, tafangona ireo mpanjaka; niara-nandalo izy. Nahita izy, ka gaga; raiki-tahotra izy, ary nandositra faingana. Tany no nisamboran’ny tahotra azy, sy ny fahoriana, tahaka ny vehivavy miteraka. Hovakianao amin’ny rivotra avy any atsinanana ny sambon’i Tarsisy. Araka izay efa rentsika no efa hitanay tao amin’ny tanànan’i Jehovah, Tompon’ny maro, dia ao amin’ny tanànan’Andriamanitsika: hampaharitra azy mandrakizay Andriamanitra. Sela. Salamo 48:4–8.
The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”
Ny tompo, na ny mpanjaka, dia nivory tamin’ny fanasan’i Belsazara, nisotro ny divain’i Babylona sady nikasika sy nijery ireo fanaka masina tao amin’ny fitoeran’ny zava-masin’Andriamanitra, raha tonga taminy ny tahotra, araka izay asehon’ny tahotr’i Belsazara raha niseho teo amin’ny rindrina ny soratra voasoratra. Ny tahotr’i Belsazara no nanomboka tahotra miha-mitombo, izay asehon’ny vehivavy marary hiteraka; ary ny “ora” ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia mitarika ho amin’ny toko faharoa ambin’ny folo, izay anehoana ny faneva ho vehivavy efa hiteraka. Ny fanaintainan’ny fiterahana voalohany dia ny soratra eo amin’ny rindrin’ny efitrano fanasana. Ny tahotra dia ateraky ny “rivotra avy any atsinanana” dia ny Islamo, izay “manorotoro ny sambon’i Tarsisy.”
In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.
Ao amin’ny efitrano fanasana nataon’i Belsazara, “andriana arivo” no misotro ny divain’i Babylona, izay maneho ny fampiharana an-tery ny Alahady. Tamin’izany fotoana izany dia nanomboka nitendry ny mozikany ny orkesitr’i Nebokadnezara, raha nampidirin’i Belsazara kosa ny firavaky ny fitoerana masina. Nanomboka nihira ilay vehivavy janga avy any Tyro, ary ny Isiraely niodina tamin’Andriamanitra dia nanomboka nandihy manodidina ny sampy volamenan’i Nebokadnezara. Kanefa voakorontan’ny “rivotra avy any atsinanana” ilay fety, izay ilay “loza fahatelo” tonga faingana, ary ilay “trompetra fahafito.” Rehefa manakorontana ilay fety ny finoana silamo, dia “tezitra ny firenena.” Tezitra izy ireo, satria tamin’izany no nilentika tao afovoan’ny ranomasina ireo sambon’i Tarsisy, izay tandindon’ny rafitra ara-toekaren’ny tany manontolo.
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.
Tarsisy no mpivarotra taminao noho ny habetsahan’ny harenana isan-karazany rehetra; tamin’ny volafotsy sy vy sy vifotsy ary firaka no nivarotrany tany amin’ny tsenanao. Javana sy Tobala ary Meseka no mpivarotra taminao; ny fanahin’olona sy ny fanaka varahina no navarony tany amin’ny tsenanao. Ny tao amin’ny taranak’i Togarma no nivarotra tany amin’ny tsenanao tamin’ny soavaly sy mpitaingin-tsoavaly ary ampondra. Ny lehilahin’i Dedana no mpivarotra taminao; nosy maro no varotr’ ny tananao; nitondra tandroka ivoara sy ebony ho fanomezana ho anao izy. Syria no mpivarotra taminao noho ny habetsahan’ny zavatra namboarinao; nivarotra tany amin’ny tsenanao tamin’ny emeralda sy jaky volomparasy sy asa voaravaka amboradara sy rongony fotsy madinika sy harana ary agata izy. Joda sy ny tanin’ny Isiraely no mpivarotra taminao; varimbazaha avy any Minnita sy Pannaga ary tantely sy diloilo ary balsama no navarony tany amin’ny tsenanao. Damaskosy no mpivarotra taminao noho ny habetsahan’ny zavatra namboarinao, noho ny haben’ny harenana rehetra; tamin’ny divain’i Helbona sy volon’ondry fotsy no nivarotrany. Dana koa sy Javana, izay mandehandeha, dia nivarotra tany amin’ny tsenanao; vy mamirapiratra sy kasia ary kalamo no tao amin’ny tsenanao. Dedana no mpivarotra taminao tamin’ny fitafiana sarobidy ho an’ny kalesy. Arabia sy ny andriana rehetra ao Kedara dia nivarotra taminao tamin’ny zanak’ondry sy ondrilahy ary osilahy; tamin’ireo no naha-mpivarotra azy taminao. Ny mpivarotra avy any Sheba sy Raama no mpivarotra taminao; nivarotra tany amin’ny tsenanao tamin’ny zava-manitra tsara indrindra rehetra sy vato sarobidy rehetra ary volamena izy. Harana sy Kane sy Edena, ny mpivarotra avy any Sheba sy Asora ary Kilmada, no mpivarotra taminao. Ireo no mpivarotra taminao tamin’ny zavatra isan-karazany rehetra, tamin’ny fitafiana manga sy asa voaravaka amboradara ary tamin’ny vata misy fitafiana sarobidy, voafatotra amin’ny kofehy, sady vita amin’ny hazo sedera, tao amin’ny varotrao. Ny sambon’i Tarsisy no nihira ny aminao tao amin’ny tsenanao; dia feno ianao sady natao be voninahitra teo afovoan’ny ranomasina. Ny mpivoy anao nitondra anao ho any amin’ny rano lalina; ny rivotra avy any atsinanana no namaky anao teo afovoan’ny ranomasina. Ny harenanao sy ny tsenanao, ny varotrao, ny tantsambonao sy ny mpanamory anao, ny mpanentsina ny triatrao sy ny mpanao varotrao, ary ny lehilahinao mpiady rehetra izay ao aminao, mbamin’ny vahoakanao rehetra izay eo afovoanao, dia ho latsaka eo afovoan’ny ranomasina amin’ny andro haharavanao. Ezekiela 27:12–26.
The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.
Ny “sambo avy any Tarsisy” dia tandindon’ny rafitra ara-toekaren’ny planeta tany, ary alentiky ny “rivotra avy any atsinanana” eo afovoan’ny ranomasina izy ireny. Ezekiela dia mampahafantatra antsika fa izany dia mitranga amin’ny “andron’ny faharavanao,” ary ny lohahevitry ny toko fahafito amby roa-polon’i Ezekiela dia ny fisaonana an’i Tyro.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.
Ary tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ary ianao, ry zanak’olona, manaova hira fisaonana ny amin’i Tyro; ka lazao amin’i Tyro hoe: Ry ilay mitoetra eo am-bavahadin’ny ranomasina, izay mpivarotra ho an’ny firenena any amin’ny nosy maro, izao no lazain’i Jehovah Tompo: Ry Tyro ô, hoy ianao: Izaho dia tanteraka fahatsaran-tarehy. Ezekiela 27:1–3.
The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.
Ny andro aharavan’i Tyro no lohahevitry ny fitomaniana. Ny andro aharavan’i Tyro dia ny lalàna momba ny Alahady, fa i Tyro dia tandindon’ny fahefana papaly, izay manomboka ny fitsarany amin’ilay “ora” izay anombohan’ny feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo miantso ny olona hivoaka avy ao Babylona.
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. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.
Ary reko ny feo iray hafa avy tany an-danitra nanao hoe: Mivoaha avy aminy, ry oloko, mba tsy hiombonanareo amin’ny fahotany, ary mba tsy handraisanareo ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary tsaroan’Andriamanitra ny helony. Valio izy tahaka ny namaliany anareo, ary ampiarahoy indroa heny araka ny asany; ao amin’ny kapoaka izay nofenoiny dia fenoy indroa heny ho azy. Araka ny nanandratany tena sy niainany tamin’ny fahafinaretana, dia omeo azy torotoro sy alahelo toy izany koa; fa hoy izy anakampo: Mipetraka ho mpanjakavavy aho, ary tsy mpitondratena, ary tsy hahita alahelo mihitsy. Koa noho izany dia ho tonga amin’ny indray andro monja ny lozany, dia fahafatesana sy fisaonana ary mosary; ary hodorana amin’ny afo tokoa izy; fa mahery ny Tompo Andriamanitra, Izay mitsara azy. Ary ny mpanjakan’ny tany, izay nijangajanga sy niara-niaina tamin’ny fahafinaretana taminy, dia hitomany azy sy halahelo azy, raha mahita ny setroky ny fandoroana azy, ka hijanona lavitra noho ny tahotra ny fijaliany, sady hanao hoe: Indrisy, indrisy, ilay tanàna lehibe Babylona, ilay tanàna mahery! fa tao anatin’ny ora iray monja no nahatongavan’ny fitsaranao. Ary ny mpandranto amin’ny tany dia hitomany sy halahelo azy; fa tsy misy olona mividy ny varotra entiny intsony. Apokalypsy 18:4–11.
The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.
Ny teny izay adika in-dimy hoe “ora” ao amin’ny bokin’i Daniela dia maneho mandrakariva karazana fitsarana iray. Ny karazana fitsarana dia faritan’ny tontolon-kevitry ny andalan-teny izay ampiasana azy. Ao amin’ny Daniela toko fahaefatra, ny teny hoe “ora” dia ampiasaina voalohany hanambarana ny fahatongavan’ny fitsarana, na ilay fitsarana famotopotorana izay nanomboka ny 22 Oktobra 1844, na ilay fitsarana fanatanterahana izay manomboka amin’ny lalàn’ny Alahady. Amin’ireo tranga roa ireo, na ny fitsarana famotopotorana na ny fitsarana fanatanterahana dia samy mivoatra tsikelikely. Ny fitsarana fanatanterahana ny fahefana papaly dia manomboka amin’ny lalàn’ny Alahady any Etazonia. Izany no manamarika ilay “ora” iantombohan’ny fitsarana fanatanterahana ny fahefana papaly, ary izany “ora” izany no “ora” an’ilay horohorontany lehibe ao amin’ny Apokalypsy iraika ambin’ny folo, rehefa atsipy ao anaty lafaoro ireo vavolombelona roa, izay asehon’i Shadraka sy Mesaka ary Abednego, ho faneva atsangana tahaka ny tafika mahery an’i Ezekiela. Izany “ora” izany no isehoan’ny soratra amin’ny rindrin’i Belsazara.
The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.
Ny “sambon’i Tarsisy”, izay maneho ny rafitry ny lalan’ny famatsiana ara-toekaren’ny planeta tany, dia milentika ao afovoan’ny ranomasina amin’izany andro izany, ary izany no mahatonga ny mpivarotra sy ny mpanjakan’ny tany hatahotra, araka ny asehon’i Belsazara.
In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.
Ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, ny “ora” dia ilay fotoana izay ihavian’ny “Loza” fahatelo, dia ny finoana silamo, haingana; ary maneno ny Trompetra fahafito; ary tezitra ny firenena. Ireo tandindona telo ireo dia samy manondro ny finoana silamo ho fitaovana eo ambanin’ny fitondran’Andriamanitra izay ampiasain’ny Tompo hanatanterahana ny famonoana an’i Belsazara amin’io “ora” io indrindra. Novonoin’ny fahavalo izay niditra mangingina tao amin’ny fanjakany tamin’ny alalan’ireo vavahady izay navela hisokatra noho ny tsy fitandremana i Belsazara, tahaka ny namelana hisokatra noho ny tsy fitandremana ny tambohon’ny sisintany eo amin’i Meksika sy Etazonia, raha manakaiky ny “ora” an’ilay “horohoron-tany lehibe.”
The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.
Ny fanasitranana ny ratra mahafaty nahazo ny papa dia aseho ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ao amin’ireo andininy ireo dia sakana telo no faritana, izay resena eo am-panarenana ny ratra mahafaty nahazo ny papa. Ny Mpanjakan’ny Avaratra dia mandresy hatrany sakana telo eo amin’ny lalany mankany amin’ny fahefana fara tampony, ary hatrany amin’ity filaharana ity no anaovany izany: voalohany ny fahavalony, faharoa ny mpiara-dia aminy, ary avy eo farany ny lasibany. Ny voalohany noresena dia ny Mpanjakan’ny Atsimo, izay misolo tena ny Firaisana Sovietika, ilay fahavalo farany nanohitra an’i Roma, izay noravana tamin’ny taona 1989. Ny sakana faharoa dia ny tany be voninahitra, izay ilay mpiara-dia amin’i Roma izay nandresy ny Firaisana Sovietika ho an’i Roma, dia i Etazonia, izay resena amin’ilay “ora” izay hodinihintsika ankehitriny. Aorian’izany, ny sakana fahatelo, izay aseho amin’ny hoe Egypta, dia maneho ny fotoana handraisan’ny papa fifehezana ny lasibany, dia ny Firenena Mikambana.
In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.
Tamin’ny 1989, rehefa tonga ny fanokafana ireo andininy ireo, ary taorian’izany dia nisy fitomboan’ny fahalalana momba ireo andininy ireo, dia fantatra fa i Roma jentilisa, i Roma papaly, ary avy eo i Roma maoderina (aseho ho ny Mpanjakan’ny Avaratra ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo), dia samy nila nandresy sakana ara-jeografika telo avy, talohan’ny niorenany ho fanjakana. Ho an’i Roma jentilisa, ireo sakana telo ireo dia naseho ho toy ny tari-dalana telo.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Ary tamin’ny iray tamin’ireo no nipoitra tandroka kely anankiray, izay nitombo fatratra dia fatratra ho any atsimo sy ho any atsinanana ary ho any amin’ilay tany mahafinaritra. Daniela 8:9.
For papal Rome they were three horns that needed to be plucked up.
Fa ho an’i Roma papaizy, dia tandroka telo izay tsy maintsy hongotana ireo.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Nandinika ireo tandroka aho; ary, indro, nisy tandroka kely iray hafa niakatra teo afovoan’ireo, ka teo anoloany dia voaongotra hatramin’ny fakany ny tandroka telo tamin’ireo voalohany; ary, indro, tamin’ity tandroka ity dia nisy maso tahaka ny mason’olona, sy vava miteny zavatra lehibe. Daniela 7:8.
For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.
Ho an’i Roma maoderina (ilay mpanjakan’ny avaratra), izay aseho ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo, dia ny mpanjakan’ny atsimo sy ny tany be voninahitra ary i Egypta no sakana telo. Tahaka ny tamin’i Roma jentilisa sy i Roma papaly, ireo sakana telo ireo dia naneho sakana ara‑jeografia. I Roma maoderina, izay aseho ho mpanjakan’ny avaratra ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo, dia nila nandresy “rindrina” telo, ary tamin’ilay rindrina voalohany dia nisy “rindrina” ara‑filôzôfia izay nesorina tamin’io fotoana io ihany izay nanesorana rindrina ara‑bakiteny. Tamin’ny 1989, rehefa nampianjera ny Firaisana Sovietika (ilay mpanjakan’ny atsimo) ny mpanjakan’ny avaratra, dia nesorina ilay “rindrina” ara‑filôzôfian’ny “lamba vy”, raha noravana kosa ny rindrin’i Berlin.
In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.
Ao amin’ny “ora” fitsaran’i Belshazara, rehefa miseho eo amin’ny rindrina ny soratra voasoratra, ary ny fahavalony miditra miafina amin’ny vavahady tsy voaambina, dia esorina ilay “rindrina” ara-filôzôfia mampisaraka ny fiangonana sy ny fanjakana, raha ny finoana silamo amin’ny Loza fahatelo kosa efa niditra miafina tamin’ilay “rindrina” tsy nisy niambina teo amin’ny sisintany atsimon’ny tany mahafinaritra.
When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.
Rehefa ho resy i “Egypta”, izay misolo tena ny Firenena Mikambana, ary hoesorina ny “rindrin’ny fiandrianam-pirenena” ara-pilôzôfia, satria ny firenena rehetra dia hoterena hanaiky ny fitondrana iray maneran-tany izay tarihina amin’ilay vehivavy janga avy any Tyro. Amin’izany andro izany dia hisy fianjerana ara-bola hitranga izay hiteraka ny lalàna miaramila sy ny fitondrana jadona amin’ny andro farany. Mety hisy zavatra tokoa hitranga amin’ny làlana iray izay atao hoe “Wall Street”.
“The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.
“Ny tena fananana izay ankehitriny ampiasaina amim-pahakelezana tokoa ho amin’ny asan’Andriamanitra, ary tazonina amim-pitiavan-tena, dia tsy ho ela akory dia hariana miaraka amin’ny sampy rehetra any amin’ny voalavo an-tany sy ny ramanavy. Tsy ho ela dia hihena tampoka dia tampoka ny sandan’ny vola, rehefa hisokatra amin’ny fahatsapan’ny olona ny tena zava-misy momba ireo toe-javatra mandrakizay.” Welfare Ministry, 266.
We continue our study of Belshazzar in the next article.
Manohy ny fianarantsika momba an’i Belsazara isika ao amin’ny lahatsoratra manaraka.
“Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. 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 18:2, 4, 5.
“Ankehitriny, tahaka ny tamin’ny andron’i Elia, dia voafaritra mazava ny tsipika manasaraka ny vahoakan’Andriamanitra mpitandrina ny didiny sy ireo mpivavaka amin’ny andriamani-diso. ‘Mandra-pahoviana no handehananareo mihozongozona eo anelanelan’ny hevitra roa?’ hoy i Elia niantso; ‘raha Jehovah no Andriamanitra, dia araho Izy; fa raha Bala kosa, dia araho izy.’ 1 Mpanjaka 18:21. Ary izao no hafatra ho an’izao andro izao: ‘Rava! rava Babylona lehibe…. Mivoaha aminy, ry oloko, mba tsy hiray ota aminy ianareo, ary mba tsy handray ny lozany. Fa ny fahotany efa tonga hatrany an-danitra, ary Andriamanitra nahatsiaro ny helony.’ Apokalypsy 18:2, 4, 5.”
“The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.
“Ny fotoana dia tsy ho ela intsony, ka ho tonga amin’ny fanahy tsirairay ny fizahan-toetra. Ny fitandremana ny sabata sandoka dia hoterena amintsika. Ny ady dia ho eo amin’ny didin’Andriamanitra sy ny didin’olombelona. Izay nanaiky tsikelikely ny fitakian’izao tontolo izao sy nanaraka ny fanaon’izao tontolo izao dia hanolo-tena amin’izay manam-pahefana amin’izany andro izany, fa tsy hanaiky hiharan’ny fanesoana, ny faniratsirana, ny fandrahonana fampidirana am-ponja, ary ny fahafatesana. Amin’izany fotoana izany dia hosarahana ny volamena amin’ny tain-drendrika. Ny tena toe-panahy araka an’Andriamanitra dia ho hita mazava tsara, ka hisaraka amin’ny fisehoany ivelany sy ny haingony manjelanjelatra. Kintana maro izay efa nohamarintsika noho ny famirapiratany no ho faty ao amin’ny haizina amin’izany andro izany. Ireo izay nitafy ny firavaky ny fitoerana masina, nefa tsy nitafy ny fahamarinan’i Kristy, dia hiseho amin’izany fotoana izany amin’ny henatr’ny fitanjahany manokana.” Mpaminany sy Mpanjaka, 187, 188.