The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
Ang sinulat sa pader, at ang pagpapaliwanag ni Daniel kay Belshazzar, ay kumakatawan sa pangwakas na hatol laban kapuwa sa tumalikod na sungay na Republikano at sa tumalikod na sungay na Protestante ng Estados Unidos. Ang panimulang kasaysayan kapuwa ng mga amang nagtatag ng Estados Unidos at ng mga pionero ng Adventismo ay malinaw na naitala, gayunman ang mga aral at mga babalang nakapaloob doon ay isinantabi sa loob ng “apat na salinlahi”. Ganap na kinakatawan ni Belshazzar ang katotohanang ito.
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
Tsy ilaina ny mamaritra fe-potoana mazava tsara mba hanapahana izay tena dikan’ny taranaka iray, fa ny Tenin’Andriamanitra dia tsy mba diso velively, ary milaza mivantana izy fa amin’ny taranaka fahefatra no hamaranan’Andriamanitra ny boky momba ireo firenena izay nikomy tamin’ny sitrapony nambarany.
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
Dia Andriamanitra nilaza izao teny rehetra izao hoe: Izaho no Jehovah Andriamanitrao, Izay nitondra anao nivoaka avy tany amin’ny tany Egypta, avy tao an-tranon’ny fanandevozana. Aza manana andriamani-kafa eo anoloako ianao. Aza manao sarin-javatra voasokitra ho anao, na endrik’izay zavatra any an-danitra ambony, na izay etỳ ambonin’ny tany ambany, na izay any anaty rano ambanin’ny tany; aza miankohoka eo anatrehany, na manompo azy; fa Izaho Jehovah Andriamanitrao dia Andriamanitra saro-piaro, mamaly ny heloky ny ray amin’ny zanaka hatramin’ny taranaka fahatelo sy fahefatra amin’izay mankahala Ahy; ary mamindra fo amin’ny arivo taranaka amin’izay tia Ahy sy mitandrina ny didiko. Eksodosy 20:1.
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
Amin’ny taranaka farany, ary noho izany koa ilay “taranaka fahefatra” ara-paminaniana tamin’ny Isiraely fahiny, dia samy nanondro io taranaka io ho taranaky ny menarana na Jaona Mpanao-batisa na Kristy.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
Ry taranaky ny menarana, ahoana no ahafahanareo, izay ratsy, miteny zavatra tsara? fa avy amin’ny haben’izay mameno ny fo no itenenan’ny vava. Ny olona tsara dia mamoaka zavatra tsara avy amin’ny rakitra tsaran’ny fony; ary ny olona ratsy kosa dia mamoaka zavatra ratsy avy amin’ny rakitra ratsin’ny fony. Fa lazaiko aminareo: ny teny foana rehetra izay holazain’ny olona dia hampamoahana azy amin’izany amin’ny andro fitsarana. Fa ny teninao no hanamarinana anao, ary ny teninao no hanamelohana anao. Matio 12:34–37.
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
Ao amin’ny taranaka farany amin’ilay bibidia avy amin’ny tany, dia miteny toy ny dragona izy (bibilava misy poizina). Hatramin’ny taona 1863 ka mandra-pahatongan’ny lalàna alahady, ny tandroka Repoblikana dia nihataka niala tamin’ny Lalàm-panorenan’i Etazonia. Ny fitahiana nomen’Andriamanitra an’ilay firenena dia nampiala ny fon’ny olom-pirenena sy ny mpitondra tamin’ny andraikiny hiaro ireo foto-kevitra izay namokatra ny harena sy ny fanambinana izay efa tonga nankafiziny, ary hadinony ny antony nanosika ireo ray mpanorina tamin’ny namolavolany ilay antontan-taratasy masina izay namokatra ny harena sy ny fanambinana izay avy eo navelany hamitaka azy. Tsy ny tanjon’ilay antontan-taratasy masina ihany no hadinony, fa hadinony koa ny andraikiny hitahiry ireo foto-kevitra voarakitra ao anatin’ilay antontan-taratasy.
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
Nanomboka tamin’ny taona 1863 ka hatramin’ny lalàn’ny Alahady, ny tandroka protestanta marina (Adventisma) dia niala tamin’ireo fahamarinana fototra naorin’Andriamanitra tamin’ny alalan’ny asa fanompoan’i William Miller. Ny fitahiana izay nomen’Andriamanitra ny Adventisma dia nampivily ny fon’ny olom-pirenena sy ny mpitarika hiala amin’ny andraikiny hiaro ireo foto-kevitra izay namokatra ny harena ara-panahy izay efa tonga nankafiziny, ary hadinony ny tanjon’ireo mpisava lalana tamin’ny famoahana ny hafatra aseho eo amin’ireo tabilao masina roa, izay natao hanorenana ny harena ara-paminaniana izay tokony hotehiriziny sy hotoriny.
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
Rehefa nanao fanekena tamin’ny Isiraely fahiny teo an-tendrombohitra Sinay ny Tompo, dia nanome takela-bato masina roa, mirakitra ny lalàny folo, izay natao ho famantarana ny fifandraisan’ny fanekeny amin’ny olony. Rehefa nanorina ny andro firavoravoana isan-taona Izy, dia nandidy fa amin’ny Pentekosta dia hisy fanatitra mofo roa hatao, izay hasandratra. Ny fanatitra ahetsiketsika, dia ilay fanatitra mofo roa, no hany fanatitra tao amin’ny fanompoam-pivavahana tao amin’ny fitoerana masina izay tsy maintsy nampidirana lalivay (mariky ny fahotan’olombelona, ny lolompo, ny faharatsiana ary ny fihatsarambelatsihy) tamin’ny fanomanana azy.
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
Tsy tsara ny fireharehanareo. Tsy fantatrareo va fa ny masirasira kely dia mampamirapiratra ny koba manontolo? Koa esory ny masirasira taloha, mba ho koba vaovao ianareo, araka ny maha-tsy misy masirasira anareo. Fa Kristy, Paska ho antsika, dia efa natao fanatitra hamonjy antsika; koa aoka hihazona ny fety isika, tsy amin’ny masirasira taloha, na amin’ny masirasiran’ny lolompo sy ny faharatsiana, fa amin’ny mofo tsy misy masirasiran’ny fahatsoram-po sy ny fahamarinana. 1 Korintiana 5:6–8.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Ary tamin’izany andro izany, raha nisy vahoaka tsy tambo isaina niangona, ka nifanosihosy izy ireo, dia niteny tamin’ny mpianany aloha Izy hoe: Mitandrema ianareo ny amin’ny masirasiran’ny Fariseo, izay fihatsarambelatsihy. Lioka 12:1.
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
Ny mofo roa ahetsiketsika izay nasandratra ho fanatitra ahetsiketsika dia tandindon’ny fanevan’ny iray hetsy sy efatra arivo sy efatra alina, izay, na dia mpanota aza, dia efa, tamin’ny alalan’ny herin’Andriamanitra, nanala ny lalivain’ny lolompo, ny faharatsiana ary ny fihatsarambelatsihy tao aminy. Ny lalivay izay tao anatin’ireo mofo dia naneho ny olona (mpanota), izay efa naharesy ny ota tamin’ny alalan’ny dingam-panadiovana aseho ho toy ny “nandrahoina” tamin’ny afon’ny memy avy amin’ilay iraky ny fanekena ao amin’ny Malakia toko faha‑3. Ireo mofo ireo koa dia naneho ny “mofon’ny lanitra”, satria rehefa natolotra izy ireo dia tsy maintsy nasandratra ho any an-danitra ho fanatitra ahetsiketsika.
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
Tamin’ny Pentekosta, rehefa tonga ny fahatanterahan’ny tandindona momba ireo mofo roa izay efa natolotra nandritra ny taona maro tamin’ny fetin’ny Pentekosta, dia nanomboka ny asa fiantsoana vondrona iray hafa (ilay mofo faharoa) hivoaka avy amin’ny tontolon’ny Jentilisa ny mpianatr’i Kristy. Amin’izay fotoana izay dia hisy mofo roa, samy voadio ho afaka amin’ny ota (lalivay) avokoa.
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
Ny tabilao roa misy ny Didy Folo dia tonga mariky ny fifandraisan’ny fanekena tamin’ny Isiraely fahiny, ary ny mofo roa ahetsiketsika dia maneho ny fifandraisan’ny fanekena amin’ny fiangonana kristiana tany am-boalohany. Tamin’ny fiandohan’ny tantaran’ilay bibidia avy amin’ny tany, dia nomena ireo tabilao masina roa ao amin’i Habakoka ho mariky ny fifandraisan’ny fanekena amin’ny Isiraely maoderina, dia ilay tandroka protestanta marina, tahaka ny nanomezana ny Lalàm-panorenana masina ho an’ilay tandroka repoblikana. Ankehitriny ny Tompo dia miantso ireo efatra arivo amby efatra alina sy iray hetsy mba hitsangana tahaka ny tafika mahery, ary rehefa manao izany izy, dia hasandratra ho fanatitra ahetsiketsika (faneva) izy ireo rehefa atsipy ao anatin’ny lafaoro nafana impito mihoatra noho ny mahazatra.
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
Io faneva io dia maneho ny lalàn’ny Didy Folo; maneho koa ireo izay mandeha ao anatin’ny afon’ny lafaoro, miaraka amin’ny Mofo velona avy any an-danitra eo anilany; ary maneho ihany koa ireo izay manandratra ny fampianarana fototra aseho an-tsary eo amin’ny takela-masina roa an’i Habakoka. Ireo famantarana ireo rehetra ireo dia samy aseho ao amin’ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo.
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
Ny fitsarana an’i Belsazara dia maneho ny fijoroana ho vavolombelona manohitra ireo tandroka roa amin’ilay bibidia avy amin’ny tany. Tamin’ny andron’izany fitsarana izany, dia nisy vehivavy iray (fiangonana) izay nahatakatra fa i Daniela no hany lehilahy tao amin’ilay fanjakana izay afaka namantatra sy nandika ny soratra teo amin’ny rindrina.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Ary efa reko ny aminao fa mahay mandika teny ianao ary mahavaha zava-manahirana; koa ankehitriny, raha mahay mamaky ny soratra ianao sy mampahafantatra ahy ny heviny, dia hotafiana lamba jaky ianao, ary hisy rojo volamena hatao amin’ny vozonao, ary ho mpanapaka fahatelo ao amin’ny fanjakana ianao. Dia namaly Daniela ka nanao teo anatrehan’ny mpanjaka hoe: Aoka ho anao ihany ny fanomezanao, ary omeo ny hafa ny valisoanao; nefa dia hovakiako amin’ny mpanjaka ny soratra, ary hampahafantariko azy ny heviny.
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
Ry mpanjaka ô, Nebokadnezara rainao dia nomen’Andriamanitra Avo Indrindra fanjakana sy fahalehibeazana ary voninahitra sy haja. Ary noho ny fahalehibeazana izay nomeny azy, dia nangovitra sy natahotra teo anatrehany ny vahoaka rehetra sy ny firenena ary ny samy hafa fiteny rehetra; izay tiany hovonoina dia novonoiny; ary izay tiany hovelomina dia novelominy; ary izay tiany hasandratra dia nasandrany; ary izay tiany haetry dia naetriny. Fa rehefa niavonavona ny fony, ary nihamafy tamin’ny fireharehana ny sainy, dia naongana niala teo amin’ny seza fiandrianany izy, ary nesorina taminy ny voninahiny; ary noroahina hiala tamin’ny zanak’olombelona izy; ary natao tahaka ny an’ny biby ny fony, ary ny fonenany dia niaraka tamin’ny boriki-dia; ahitra tahaka ny omby no nomena azy hohaniny, ary lenan’ny andon’ny lanitra ny tenany; mandra-pahafantarany fa Andriamanitra Avo Indrindra no manjaka amin’ny fanjakan’ny olombelona, ary izay tiany no tendreny hanapaka eo aminy.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.
Ary ianao, ry Belsazara zanany, dia tsy nampietry ny fonao, na dia fantatrao aza izany rehetra izany; fa nanandratra tena hanohitra ny Tompon’ny lanitra ianao; ary nentina teo anatrehanao ny fanaky ny tranony, ka ianao sy ireo andriandahinao sy ny vadinao ary ny vaditsindranonao dia nisotro divay tamin’izany; ary nidera ireo andriamanitry ny volafotsy sy volamena sy varahina sy vy sy hazo ary vato ianao, dia ireo izay tsy mahita, na mandre, na mahalala; fa Andriamanitra, izay eo an-tànany ny fofon’ainao, ary Azy ny lalanao rehetra, dia tsy nomenao voninahitra. Koa tamin’izany no nanirahana ny rantsan-tanana avy taminy; ary voasoratra izao soratra izao. Ary izao no soratra izay voasoratra: MENE, MENE, TEKEL, OPARSINA. Izao no hevitry ny teny: MENE; Efa nisain’Andriamanitra ny fanjakanao ka efa nofaranany. TEKEL; Efa nolanjaina tamin’ny mizàna ianao ka hita fa tsy ampy. PERES; Nozaraina ny fanjakanao ka nomena ny Mediana sy ny Persiana.
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
Dia Belshazara dia nanome baiko; dia notafiany lamba jaky Daniela, ary nasiany rojo volamena teo amin’ny vozony, ary nanao filazana ny aminy izy fa ho mpanapaka fahatelo amin’ny fanjakana. Tamin’iny alina iny dia novonoina Belshazara, mpanjakan’ny Kaldeana. Ary Dariosa Mediana no nandray ny fanjakana, raha tokony ho roa amby enim-polo taona izy. Daniela 5:16–31.
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
Amin’ny lalàna Alahady any Etazonia dia ho feno ny kapoakan’ny heloka ary ho feno koa ny kapoakan’ny fotoam-pitsapana, ho an’ilay firenena sy ho an’ilay tandroka Repoblikana nihemotra ary ilay tandroka Protestanta nihemotra, satria Andriamanitra dia efa “nanisa” (ny fanjakana fahenina) “ny fanjakana, ka nahavita azy.” Ireo tandroka roa tonta sy ilay firenena dia ho efa “nolanjaina tamin’ny mizana” (amin’ny fitsarana atao ao amin’ny fitoerana masina) “ka hita fa tsy ampy.” Etazonia dia avy eo “hozaraina,” raha mipoitra ny ady an-trano sy ny jadona, ary avy eo hatolotra ho an’ny fanjakana fahafito sy fahavalo ao amin’ny faminanian’ny Baiboly.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Momba ny amin’ny Amorita no nilazan’i Jehovah hoe: “Ary amin’ny taranaka fahefatra no hiverenan’ireo etỳ indray; fa mbola tsy tanteraka ny heloky ny Amorita.” Na dia niavaka aza io firenena io noho ny fanompoan-tsampiny sy ny fahalotoany, dia mbola tsy nameno ny kapoaky ny helony izy, ka tsy mbola hanome baiko ny handringanana azy tanteraka Andriamanitra. Tsy maintsy hahita ny hery avy amin’Andriamanitra miseho amin’ny fomba mazava ny vahoaka, mba tsy hananany fialan-tsiny. Ilay Mpahary be famindram-po dia vonona mbola handefitra amin’ny helony mandra-pahatongan’ny taranaka fahefatra. Ary amin’izay, raha tsy hita ny fiovana ho amin’ny tsara kokoa, dia hihatra aminy ny fitsarany.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Amim-pahadisoana ny Tsy Manam-petra dia mbola mitahiry fitanana an-tsoratra momba ny firenena rehetra. Raha mbola atolotra miaraka amin’ny antso ho amin’ny fibebahana ny famindram-pony, dia mbola hitoetra misokatra izany kaonty izany; fa rehefa tonga amin’ny fetra voatendrin’Andriamanitra ny tarehimarika, dia manomboka ny fanompoan’ny fahatezerany. Mihidy ny kaonty. Mitsahatra ny fahari-po avy amin’Andriamanitra. Tsy misy intsony ny fitalahoana famindrampo ho azy ireo.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Ilay mpaminany, nitsinjo ny taonjato maro ho avy, dia nahita mialoha io fotoana io teo anoloan’ny fahitany. Ireo firenena amin’izao andro izao dia nahazo famindrampo tsy mbola nisy toy izany. Ny voafantin’ny fitahian’ny lanitra no nomena azy; nefa ny fireharehana mitombo, ny fieremana, ny fanompoan-tsampy, ny fanamavoana an’Andriamanitra, ary ny tsy fankasitrahana tena ambany dia voasoratra hiampanga azy. Haingana dia haingana no amaranany ny kaontiny amin’Andriamanitra.
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Fa ny mampangovitra ahy dia izao: ireo izay nanana ny fahazavana sy ny tombontsoa lehibe indrindra no voaloton’ny faharatsiana manjaka. Voataonan’ireo tsy marina manodidina azy, maro—eny, na dia amin’ireo izay milaza fa mitoetra amin’ny fahamarinana aza—no nangatsiaka, ka resin’ny onjan-dratsy mahery. Ny fanamavoana miely patrana atao amin’ny toe-panahy araka an’Andriamanitra marina sy ny fahamasinana no mitarika ireo izay tsy mifikitra akaiky amin’Andriamanitra hanary ny fanajany ny lalàny. Raha nanaraka ny fahazavana izy ka nankatò ny fahamarinana tamin’ny fo, dia vao mainka ho sarobidy taminy io lalàna masina io rehefa atao tsinontsinona sy lavina tahaka izany. Arakaraka ny isehoan’ny tsy fanajana ny lalàn’Andriamanitra bebe kokoa no mampiharihary kokoa ny tsipika manasaraka ireo mpitandrina azy sy izao tontolo izao. Mitombo ao amin’ny antokon’olona iray ny fitiavana ny didy masina araka ny fitomboan’ny fanamavoana azy ao amin’ny antokon’olona iray hafa.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Efa manakaiky haingana ny krizy. Ireo tarehimarika miakatra haingana dia mampiseho fa saiky tonga ny fotoana hamangian’Andriamanitra. Na dia tsy sitrany aza ny hanasazy, dia hanasazy Izy, ary tsy ho ela izany. Izay mandeha eo amin’ny mazava dia hahita famantarana ny loza mananontanona; nefa tsy tokony hipetraka amim-pahanginana izy, tsy miraharaha, miandry fotsiny ny fandringanana, ka mampionona ny tenany amin’ny finoana fa Andriamanitra hiaro ny olony amin’ny andro hamangiany. Tsy izany velively. Tokony ho tsapany fa adidiny ny miasa amim-pahazotoana mba hamonjy ny hafa, sady mibanjina an’Andriamanitra amin’ny finoana mafy mba hahazoana fanampiana. ‘Ny fivavaky ny marina, raha mafana sy mahery, dia mahavita be.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Ny lalivain’ny toe-panahy araka an’Andriamanitra dia tsy very tanteraka ny heriny. Amin’ny fotoana izay maha-lehibe indrindra ny loza sy ny fahakivian’ny fiangonana, ilay antokon’olona vitsy izay mijoro ao amin’ny mazava dia hisento sy hitaraina noho ny fahavetavetana atao eo amin’ny tany. Nefa indrindra kokoa no hiakaran’ny vavak’izy ireo ho an’ny fiangonana, satria ny mambra ao aminy dia manao araka ny fanaon’izao tontolo izao.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
Tsy ho zava-poana ny vavaka mafana ataon’ity vitsy mahatoky ity. Rehefa mivoaka ny Tompo amin’ny maha-mpamaly faty Azy, dia ho avy koa Izy amin’ny maha-mpiaro an’izay rehetra nitahiry ny finoana tao amin’ny fahadiovany sy niaro ny tenany tsy ho voaloton’izao tontolo izao. Amin’izany fotoana izany no nampanantenain’Andriamanitra hamaly ny olom-boafidiny izay mitaraina Aminy andro aman’alina, na dia maharitra miandry amin’izy ireo aza Izy.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
Ny didy dia izao: “Mandehana mamaky ny afovoan’ny tanàna, dia mamaky ny afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ireo lehilahy izay misento sy mitomany noho ny fahavetavetana rehetra atao ao afovoany.” Ireo izay nisento sy nitomany ireo dia efa nitory ny tenin’ny fiainana; efa nananatra sy nanolo-tsaina ary niangavy izy. Ny sasany izay efa nanala baraka an’Andriamanitra dia nibebaka ka nanetry ny fony teo anatrehany. Fa ny voninahitry ny Tompo dia efa niala tamin’ny Isiraely; na dia mbola nanohy ny endriky ny fivavahana aza ny maro, dia tsy teo ny heriny sy ny fanatrehany.” Testimonies, boky faha-5, 208–210.
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
Ireo izay asehon’i Daniela raha nitsangana teo anatrehan’i Belsazara, izay mahalala ny “Hoavy ho an’i Amerika”, dia handray ny “akanjo jaky” an’i Daniela amin’izany fotoana izany, “rojo volamena” iray hatao amin’ny vozony, ary hambara ho “mpanapaka fahatelo amin’ny fanjakana.” Ny jaky dia famantarana sy lokon’ny lahimatoa, izay mandray anjara roa sosona amin’ny lovan’ny Ray, dia ireo iray hetsy sy efatra arivo amby efatra alina.
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. Revelation 14:4.
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 santatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Apokalypsy 14:4.
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
Amin’ireo mofo roa izay asandratra ho famantarana, ny lahimatoa (izay santatra) no asiana kofehy jaky eo amin’ny tanany.
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
Ary raha, raha niteraka izy, dia nisy anankiray namoaka ny tanany; ary ny mpampivelona naka ka namatotra kofehy jaky tamin’ny tanany sady nanao hoe: Ity no nivoaka voalohany. Ary raha vao nosintominy niverina ny tanany, indro, ny rahalahiny no nivoaka; dia hoy ravehivavy: Ahoana no nipoiranao tampoka? Ho aminao anie izany fipoahana izany; ka dia natao hoe Fareza ny anarany. Ary rehefa afaka izany dia nivoaka koa ny rahalahiny, ilay nisy ny kofehy jaky tamin’ny tanany; ary natao hoe Zara ny anarany. Genesisy 38:28–30.
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
Ny filazana voalohany ny amin’ny “jaky” ao amin’ny Soratra Masina dia tamin’ny fotoana nivoahan’i “Zara”, izay lahimatoa ary ny anarany dia midika hoe “fahazavana miposaka”, nivoaka voalohany tamin’ireo kambana naterak’i Joda. Ny reniny, Tamara (izay efa nijangajanga), dia vadin’ilay zanakalahin’i Joda efa maty sady ratsy fanahy. Zara, ilay “fahazavana miposaka”, dia avy tamin’ny firenen’i Joda, ary nisy kofehy jaky teo amin’ny tanany. “Fareza” dia midika hoe mipoaka hivoaka, ary izy no tandindon’ireo izay miala amin’ny fahefana papaly ka mivoaka avy ao Babylona mandritra ny krizin’ny lalàn’ny Alahady.
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
Ny “tsipika jaky” koa no famantarana niaro ilay mpivaro-tena tao Jeriko, tamin’ny nandravana ny tanànan’i Jeriko.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
Indro, rehefa tonga ao amin’ny tany izahay, dia fehezo eo amin’ilay varavarankely nampidinanao anay ity kofehy jaky ity; ary ampangony ho ao aminao ao an-trano rainao sy reninao ary ny rahalahinao mbamin’ny ankohonan-drainao rehetra. Ary izao no hitranga: na iza na iza hivoaka eo am-baravaran’ny tranonao ho any an-dalambe, dia ho eo an-dohany ny ràny, ary izahay dia tsy ho meloka; fa na iza na iza hiaraka aminao ao an-trano kosa, dia ho eo an-dohanay ny ràny, raha misy tanana mikasika azy. Fa raha ambaranao ity raharahanay ity, dia ho afaka amin’ilay fianianana nampianiananao anay izahay. Ary hoy ravehivavy: Araka ny teninareo, dia aoka ho izany. Dia nandefa azy handeha izy, ka dia lasa ireo; ary nofatorany teo amin’ilay varavarankely ny kofehy jaky. Josoa 2:18–21.
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
Ny fitafiana jaky nampitondraina an’i Daniela dia manondro fa izy amin’izany fotoana izany dia misolo tena ny iray hetsy sy efatra alina amby efatra arivo, dia ny voalohan’ireo mofo ahetsiketsika roa izay asandratra. Amin’ny maha-mofo azy ireo, dia misolo tena ny Mofon’ny lanitra izy, Izay nomena fitafiana jaky tao amin’ny efitra lehibe iombonana fony Izy teny an-dalana ho amin’ny fanomboana Azy. Ao amin’ny efitra fanasana nataon’i Belsazara, izay tandindon’ilay efitra lehibe iombonana izay nanomezana an’i Jesosy fitafiana jaky, dia omena izany ireo izay mahatakatra ny krizy izay eo anoloana indrindra ao amin’ny “Future for America”.
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
Dia nalain’ny miaramilan’ny governora Jesosy ka nentiny tao an-trano fiandrasana, ary novorin’izy ireo teo aminy ny antokon-tafika rehetra. Dia nesoriny ny fitafiany, ka nampitafiany lamba mena jaky Izy. Matio 27:27, 28.
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
Ny akanjo nomena ireo izay soloin’i Daniela tena dia ny akanjon’i Kristy, dia ny fahamarinany, izay fotsy.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
Aoka isika hifaly sy hiravoravo, ary hanome voninahitra Azy; fa tonga ny fampakaram-badin’ny Zanak’ondry, ary ny vadiny efa niomana. Ary nomena azy ny hitafy rongony madinika, madio sady fotsy; fa ny rongony madinika dia ny fahamarinan’ny olo-masina. Apokalypsy 19:7, 8.
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
Ny akanjo lava nomena an’ireo izay aseho ho Daniela dia samy jaky no sady fotsy; fa ny akanjo lavany dia efa nosasana tamin’ny savony fanadiovan-damba, tamin’ilay mpanadio lamba ao amin’ny Malakia toko faha-telo, rehefa manadio ny zanak’i Levy Izy.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
Fa iza no mahazaka ny andron’ny fihaviany? ary iza no hahatohitra raha miseho Izy? fa tahaka ny afon’ny mpanadio metaly Izy, ary tahaka ny savony fanadiovan’ny mpanasa lamba; Ary hipetraka tahaka ny mpanadio sy mpanefy volafotsy Izy; ary hodioviny ny zanak’i Levy, sady hodioviny tahaka ny volamena sy ny volafotsy izy, mba hanoloran’izy ireo fanatitra ho an’i Jehovah amin’ny fahamarinana. Malakia 3:2, 3.
The robe is white, but only because it was washed in the scarlet blood of the lamb.
Fotsy ny akanjo lava, nefa noho izy voasasa tamin’ny rà jaky n’ny Zanak’ondry ihany.
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.
Ary avy amin’i Jesosy Kristy, ilay Vavolombelona mahatoky, sy Lahimatoa tamin’ny maty, ary Andrianan’ny mpanjakan’ny tany. Ho an’Ilay tia antsika ka nanasa antsika ho afaka amin’ny fahotantsika tamin’ny rany ihany, ary nanao antsika ho mpanjaka sy mpisorona ho an’Andriamanitra sy Rainy; ho Azy anie ny voninahitra sy ny fanapahana mandrakizay mandrakizay. Amena. Apokalypsy 1:5, 6.
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
Ny fanononana voalohany ny amin’ny rojo volamena dia tamin’ny nanendrena an’i Josefa ho amin’ny fitondrana an’i Egypta.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
Ary hoy Farao tamin’i Josefa hoe: Indro, efa napetrako ho mpanapaka amin’ny tany Egypta rehetra ianao. Dia nesorin’i Farao tamin’ny tànany ny peratra fanombohany ka nataony tamin’ny tànan’i Josefa; ary notafiany lamba rongony fotsy madinika izy, sady nasiany rojo volamena teo amin’ny vozony; ary nampitaingeniny tamin’ny kalesy faharoa izay azy izy; dia niantso teo alohany izy hoe: Mandohaleha; ka dia nataony ho mpanapaka amin’ny tany Egypta rehetra izy. Dia nesorin’i Farao tamin’ny tànany ny peratra fanombohany ka nataony tamin’ny tànan’i Josefa; ary notafiany lamba rongony fotsy madinika izy, sady nasiany rojo volamena teo amin’ny vozony. Genesisy 41:41–43.
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
Ny antony nanendren’i Farao an’i Josefa ho mpanapaka an’i Egypta dia satria Josefa nahay nandika ny nofin’i Farao momba ny “impito”, mifandray amin’ilay fitsokan’ny “rivotra avy any atsinanana” izay mitondra fandringanana.
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
Ary hoy Farao tamin’i Josefa: Tamin’ny nofiko, indro, nitsangana teo amoron’ny ony aho; ary, indro, niakatra avy tao amin’ny ony ny ombivavy fito, botabota nofo sady tsara tarehy; ary nihinana teny amin’ny ahitra izy. Ary, indro, nisy ombivavy fito hafa niakatra nanaraka azy, mahia sady ratsy tarehy indrindra ary kely nofo, izay tsy mbola hitako hatrizay manerana ny tany Egypta noho ny haratsiany. Ary ireo ombivavy mahia sy ratsy tarehy dia nihinana ireo ombivavy fito matavy voalohany. Ary rehefa nohaniny ireo, dia tsy fantatra akory fa efa nohaniny izy; fa mbola ratsy tarehy ihany izy, tahaka ny tamin’ny voalohany. Dia nifoha aho. Ary hitako tamin’ny nofiko, ka, indro, nisy salohim-bary fito naniry tamin’ny taho iray, feno sady tsara; ary, indro, nisy salohim-bary fito, malazo, manify, ary matin’ny rivotra avy any atsinanana, naniry nanaraka azy. Ary ny salohim-bary manify dia nandany ireo salohim-bary fito tsara; ary nolazaiko tamin’ny mpanao ody izany; nefa tsy nisy nahay nanambara izany tamiko. Ary hoy Josefa tamin’i Farao: Iray ihany ny nofin’i Farao; efa nasehon’Andriamanitra an’i Farao izay efa hataony. Genesisy 41:17–25.
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
Nadika tamin’ny fara-mandry nataon’i Farao araka ny fitsipiky ny hoe “andalana manampy andalana” i Josefa, satria nolazainy tamin’i Farao aloha fa iray ihany ireo nofy roa ireo. Avy eo dia nadikany ho tandindona ny teny hoe “fito,” izay nampifandraisina tamin’ny “ombivavy,” sy ny “salohim-bary.” Ny teny hoe “fito” ao amin’io andalan-teny io dia ilay teny ihany izay nadika hoe “fito heny,” ao amin’ny Levitikosy enina amby roapolo. Nadikan’i Josefa ho tandindon’ny fito taona, na roa arivo dimanjato sy roa-polo andro, ilay “fito.” Samy nandika tandindon’ilay “fito heny” ao amin’ny Levitikosy enina amby roapolo i Josefa sy Daniela.
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
Ao amin’ny nofin’i Farao, ny mosary dia nateraky ny salohim-bary izay “voakapoky ny rivotra avy any atsinanana.” Teny mifanindry amin’ny teny, araka ny ampiasain’i Josefa mivantana, ny “rivotra avy any atsinanana” dia manondro fa ny finoana silamo no miteraka ny vanim-potoanan’ny mosary sy ny firodanan’ny toekarena izay manomboka rehefa omena ny rojo volamena i Josefa sy Daniela, izay maneho ny fanandratana ny faneva ho amin’izao tontolo izao (Ejiptan’i Josefa), sy ny fiantsoana ny ondry hafa an’Andriamanitra hivoaka avy ao Babylona (an’i Daniela).
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
Ny tandroka roa an’i Etazonia dia asehon’ny hery rehetra ao amin’ny faminanian’ny Baiboly izay aseho ho firenena roa. Tafiditra amin’izany i Frantsa, izay ahitana ara-paminaniana an’i Sodoma sy Egypta, ary koa i Israely izay nisy ny fanjakana avaratra sy atsimo, ary koa ny Fanjakana Medo-Persiana. Ny tandroka roa an’i Medo-Persia ao amin’ny Daniela toko faha-valo dia manondro fa ny iray amin’ireo tandroky ny fanjakana dia miakatra farany.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Dia nanandratra ny masoko aho ka nijery, ary, indro, nisy ondrilahy iray nitsangana teo anoloan’ny ony, izay nanan-tandroka roa; ary avo ireo tandroka roa ireo; nefa ny iray avo noho ny iray, ary ilay avo kokoa no nipoitra tatỳ aoriana. Daniela 8:3.
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
Ny tandroka roa an’i Medo-Persia dia maneho ny tandroka roa an’ilay bibidia avy amin’ny tany, ary noho izany dia tsy maintsy ho ambony kokoa ny iray amin’ireo tandroka an’ilay bibidia avy amin’ny tany ary hipoitra any aoriana. Tamin’ny fotoan’ny farany tamin’ny 1798 dia nanomboka ny fanapahan’ilay bibidia avy amin’ny tany, ary ny tandroky ny Protestantisma dia nentin’i Elia mpaminany ho any an-tendrombohitra Karmela, izay asehon’i William Miller. Tokony hisy fifanandrinana iray izay haneho fahasamihafana eo amin’ny mpaminany marina sy ny mpaminany sandoka, izay hotanterahina amin’ny fitsapana tao an-tendrombohitra Karmela, izay nitranga nanomboka ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844.
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
Ny Advantisma Millerita dia nohamarinin’ny fitondran’Andriamanitra ho ilay mpaminany marina, tamin’io fotoana io ihany koa no niverenan’ny antokom-pinoana Protestanta tao Etazonia ho amin’i Roma papaly ka tonga zanany-vavy. Tamin’ny taona 1863, ilay tandroka Protestanta marina, dia ny Advantisma Millerita, dia niverina ho amin’ilay firaisana ihany tamin’ny Protestantisma niodina tamin’ny fiverenany tamin’ilay fomba maloto fandalinana ny Baiboly izay ananan’ny Protestantisma niodina, raha nanomboka ny asany miandalana amin’ny fandavana ny hafatr’i Elia izy ireo. Tamin’io fe-potoana io ihany koa no nanombohan’ny Ady An-trano tao Etazonia. (Mariho fa rehefa lavina ny Fanahy Masina, dia ny fanahy hafa no mandray toerana, ary ady mandrakariva no vokany.) Tamin’izany dia nizara ara-bakiteny, ara-politika ary ara-paminaniana ilay firenena. Ilay tandroky ny Repoblikanisma, nanomboka teo, dia ho ao anatin’ny tolona miha-mafy eo amin’ny antoko politika roa lehibe.
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
Hatramin’ny taona 1863, tandindon’ny fizarazarana—satria io taona io no tena ivon’ny ady an-trano teo amin’ny Avaratra sy ny Atsimo—dia niseho ny antoko politika roa tao amin’ilay tandroka Repoblikana sy ny antoko roa tao amin’ilay tandroka Protestanta, dia ny antoko Demokraty sy Repoblikana, ary ireo Protestanta nihemotra mpitandrina Alahady sy mpitandrina Sabata. Ny fizarazarana roa sosona amin’ny iray na iray amin’ireo tandroka ireo dia naseho mialoha tamin’ny andron’i Kristy tamin’ny alalan’ny Sadoseo sy ny Fariseo. Ny sokajy iray dia nandà tanteraka ireo foto-kevitra niorenana, ary ny iray hafa kosa nilaza fa manohana ireo foto-kevitra niorenana, nefa nony farany dia nosoloiny fomban-drazana sy fanao olombelona ireo.
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
Tamin’ny 11 Septambra 2001 no nanombohana ara-paminaniana ny vanim-potoanan’ny fizahan-toetra momba ny sarin’ilay bibidia, ary tonga amin’ny fara tampony izany amin’ny lalàn’ny Alahady, na amin’ny fanasambe mamo an’i Belsazara. Ny lalàn’ny Alahady no marika manondro fa ny firaisan’ny fiangonana sy ny fanjakana dia efa mivoatra tanteraka. Amin’izany fotoana izany, ny tandroka roa dia ny Repoblikanisma nihemotra tamin’ny finoana sy ny Protestantisma nihemotra tamin’ny finoana dia tonga tandroka nihemotra tamin’ny finoana iray ihany, ary amin’izay no anaovana an’i Daniela ho tandroka fahatelo, na mpanapaka fahatelo, na ilay tandroka Protestanta marina izay miakatra farany sady avo kokoa, fa amin’izay no asandratra azy ho faneva.
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
Josefa sy Daniela dia tsipika faminaniana iray ihany; fa tsipika manampy tsipika, ny mpaminany rehetra dia samy mamantarana ny andro farany. Samy nahafantatra ny “impito” izy roa, tamin’ny fotoana nahitany izany. Ny “rivotra avy any atsinanana” dia ny finoana silamo, izay miditra eo ambanin’ny manda, raha manolotra ny fanazavany amin’i Belsazara sy Farao izy ireo ny amin’izay atao hoe “Ny hoavin’i Amerika”. Mitafy ny “akanjo jaky” an’ny fahamarinan’i Kristy izy ireo, izay ilay “akanjo fotsy” tonga tahaka izany noho ny ran’i Kristy. Asandratra ho famantarana izy ireo ary aseho ho satroboninahitra, na rojo volamena, rehefa tonga mpanapaka fahatelo izay miakatra ambony kokoa sy miakatra farany.
We will continue with Daniel chapter six, in the next article.
Hitohy ny amin’i Daniela toko fahenina isika ao amin’ny lahatsoratra manaraka.
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
“Tamin’io alina farany feno hadalana mahery io, dia nofenoan’i Belsazara sy ny andrianany ny fatran’ny helony sy ny heloky ny fanjakan’ny Kaldeana. Tsy nisy intsony ny nahafahan’ny tanan’Andriamanitra, izay nisakana, nanalavitra ny loza efa mananontanona. Tamin’ny alalan’ny fitarihan’Andriamanitra maro samihafa no nitadiavany hampianatra azy ireo hanaja ny lalàny. ‘Efa naniry ny hanasitrana an’i Babylona isika,’ hoy Izy nanambara momba ireo izay efa tafakatra hatrany an-danitra ankehitriny ny fitsarany, ‘nefa tsy sitrana izy.’ Jeremia 51:9. Noho ny faharatsiam-panahin’ny fon’olombelona izay hafahafa tokoa, dia hitan’Andriamanitra tamin’ny farany fa tsy maintsy avoakany ny didim-pitsarana tsy azo ovana. Tsy maintsy hianjera Belsazara, ary ny fanjakany dia tsy maintsy hafindra eo an-tanan’ny hafa.” Mpaminany sy Mpanjaka, 530.