Daniel chapter six, is the third line in the first six chapters of Daniel, which directly presents an illustration of the Sunday law crisis. In chapter three Nebuchadnezzar’s golden image, and the three worthies, represent the ensign which is lifted up, and the entire world beholds.
Ny toko fahenina ao amin’i Daniela no laharana fahatelo ao anatin’ireo toko enina voalohany ao amin’i Daniela, izay mampiseho mivantana fanoharana iray momba ny krizin’ny lalàn’ny Alahady. Ao amin’ny toko fahatelo, ny sarivongana volamenan’i Nebokadnezara sy ireo lehilahy telo mendrika dia maneho ny faneva izay asandratra, ka hitan’izao tontolo izao manontolo.
Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Daniel 3:2.
Dia naniraka i Nebokadnezara mpanjaka hampivory ny satrapa sy ny lehibem-paritany, ny governora sy ny mpanolo-tsaina, ny mpitahiry harena sy ny mpahay lalàna, ny mpitsara ary ny mpanapaka rehetra amin’ny faritany, mba ho avy amin’ny fitokanana ny sarivongana izay natsangan’i Nebokadnezara mpanjaka. Daniela 3:2.
In chapter three, the three worthies refused to bow, and their action brought upon them the persecution of the furnace, whereas Daniel in chapter six, bows three times a day, and his action brought upon him the persecution of the lion’s den. Line upon line, they represent the Sunday law persecution as a decision of worship, that in both cases, has already been determined by the faithful. Those represented by the three and one combination that symbolizes the one hundred and forty-four thousand have settled into the truth before the shaking of persecution arrives.
Ao amin’ny toko fahatelo, ireo lehilahy telo mendrika dia nandà tsy hiankohoka, ary ny nataony dia nitondra taminy ny fanenjehana tao amin’ny lafaoro mirehitra; fa Daniela kosa, ao amin’ny toko fahenina, dia miankohoka intelo isan’andro, ary ny nataony dia nitondra taminy ny fanenjehana tao amin’ny lavaky ny liona. Tsipika eo ambonin’ny tsipika, ireo dia maneho ny fanenjehana noho ny lalàn’ny Alahady ho toy ny fanapahan-kevitra momba ny fiankohofana, izay, amin’ireo tranga roa tonta, dia efa voafaritr’ireo mahatoky rahateo. Ireo asehon’ny fitambaran’ny telo sy ny iray, izay tandindon’ny efatra arivo amby efatra alina sy iray hetsy, dia efa niorina tsara ao amin’ny fahamarinana talohan’ny hahatongavan’ny fihovitrovitry ny fanenjehana.
“Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 68.
“Hoy ilay anjely: ‘Mandà ny tena; tsy maintsy mandroso haingana ianareo.’ Ny sasany amintsika dia nanam-potoana handraisana ny fahamarinana sy handroso tsikelikely, ary ny dingana rehetra izay nataontsika dia nanome hery antsika handray ny dingana manaraka. Fa ankehitriny dia saika tapitra ny fotoana, ary izay nianarantsika nandritra ny taona maro dia tsy maintsy hianaran’izy ireo ao anatin’ny volana vitsivitsy. Tsy maintsy maro koa ny zavatra hialan’izy ireo sy maro ny zavatra tsy maintsy hianarany indray. Ireo izay tsy hanaiky handray ny mariky ny bibidia sy ny sariny rehefa hivoaka ny didy, dia tsy maintsy manana fahatapahan-kevitra dieny izao hilaza hoe: Tsia, tsy hankatò ny andrim-panjakan’ny bibidia izahay.” Early Writings, 68.
In chapter five, the Sunday law is addressing the end of the earth beast, and the judgment brought by the enemies that came through the wall.
Ao amin’ny toko fahadimy, ny lalàn’ny Alahady dia miresaka ny amin’ny faran’ilay bibidia avy amin’ny tany sy ny fitsarana nentin’ireo fahavalo izay niditra tamin’ny alalan’ny manda.
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 5:30, 31.
Tamin’izany alina izany no namonoana an’i Belsazara, mpanjakan’ny Kaldeana. Ary Dariosy Mediana no nandray ny fanjakana, rehefa tokony ho roa amby enimpolo taona izy. Daniela 5:30, 31.
In chapter six, the sealing of God’s people, represented by the king’s seal being placed upon the lion’s den is identified.
Ao amin’ny toko fahenina, dia aseho ny fanisiana tombo-kase ny olon’Andriamanitra, izay tandindomin’ny fametrahana ny tombo-kasen’ny mpanjaka teo amin’ny lavaky ny liona.
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:17.
Dia nisy vato iray nentina ka napetraka teo amin’ny vavan’ny lavaka; ary ny mpanjaka nanisy tombo-kaseny sy ny tombo-kasen’ny lehibe nanan-kaja teo aminy, mba tsy hovàna ny fanapahan-kevitra ny amin’i Daniela. Daniela 6:17.
The three lines all contribute to the characteristics of the ensign that is lifted up in a cloud, during the hour of the great earthquake in Revelation chapter eleven.
Ireo andalana telo ireo dia samy mandray anjara amin’ny toetoetran’ilay faneva asandratra eo amin’ny rahona, mandritra ny ora isehoan’ilay horohoron-tany lehibe ao amin’ny Apokalypsy toko fahairaika ambin’ny folo.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Ary reny ny feo mahery avy tany an-danitra nanao taminy hoe: Miakara atỳ. Dia niakatra nankany an-danitra tamin’ny rahona izy; ary nijery azy ny fahavalony. Ary tamin’izany ora izany indrindra dia nisy horohoron-tany lehibe, ka lavo ny ampahafolon’ny tanàna, ary olona fito arivo no matin’ny horohoron-tany; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Apokalypsy 11:12, 13.
Daniel chapter six, identifies the sealing of God’s people, but it is more specifically addressing the punishment of the confederacy of the “presidents, the governors, and the princes, the counsellors, and the captains,” that deceived the king into killing Daniel. The deception of the king (a symbol of the state), is a significant prophetic subject, containing several prophetic witnesses. Unlike Nebuchadnezzar in chapter three, or Belshazzar in chapter five, who were both oblivious to Daniel and the three witnesses until after the crisis arrived, Darius’ “preference” for Daniel, in advance of the crisis identifies a different setting for the crisis of the Sunday law.
Ny toko fahenina ao amin’i Daniela dia manondro ny fanisiana tombo-kase ny vahoakan’Andriamanitra, nefa amin’ny fomba manokana kokoa dia miresaka ny famaizana ilay fikambanan’ireo “filoha, sy ny governora, ary ny andriana, ny mpanolo-tsaina, ary ny kapiteny,” izay namitaka ny mpanjaka mba hamono an’i Daniela. Ny famitahana ny mpanjaka (mariky ny fanjakana), dia lohahevitra ara-paminaniana manan-danja, izay ahitana vavolombelona ara-paminaniana maromaro. Tsy tahaka an’i Nebokadnezara ao amin’ny toko fahatelo, na i Belsazara ao amin’ny toko fahadimy, izay samy tsy nahalala firy an’i Daniela sy ireo vavolombelona telo mandra-pahatongan’ny krizy, ny “fankasitrahan’i” Dariosa an’i Daniela mialoha ny krizy dia manondro toe-javatra hafa ho an’ny krizin’ny lalàna Alahady.
Daniel was “preferred” above the other two presidents, and the three presidents were over the one hundred and twenty princes. Daniel is contrasted primarily with the presidents and princes, and he is favored above the two that form a confederacy of deception represented by five (five foolish virgins).
I Daniela dia “nohajaina indrindra” noho ireo filoha roa hafa, ary ireo filoha telo ireo kosa dia napetraka hanapaka ireo andriana roapolo amby zato. I Daniela dia ampitahaina indrindra amin’ireo filoha sy andriana, ary izy no nahazo fitia mihoatra noho izy roa izay mandrafitra firaisan-tsain’ny fitaka asehon’ny dimy (virijina adala dimy).
It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Daniel 6:1–5.
Nahasitran’i Dariosa ny nanendry lehiben’ny faritany roa-polo amby zato hitondra ny fanjakana manontolo; ary hanapaka azy ireo kosa dia filoha telo, ka i Daniela no voalohany tamin’ireo; mba hanoloran’ireo lehiben’ny faritany tatitra amin’ireo, ary mba tsy hisy fahavoazana hanjo ny mpanjaka. Dia io Daniela io no nasandratra ambonin’ny filoha sy ny lehiben’ny faritany, satria nisy fanahy tsara indrindra tao aminy; ary ny mpanjaka nikasa hanendry azy hitondra ny fanjakana manontolo. Koa ireo filoha sy lehiben’ny faritany nitady hahita antony hiampangana an’i Daniela momba ny raharahan’ny fanjakana; nefa tsy nahita antony na tsiny akory izy, satria mahatoky izy, ary tsy nisy fahadisoana na tsiny hita tao aminy. Dia hoy ireo lehilahy ireo: Tsy hahita antony hiampangana an’io Daniela io isika, raha tsy mahita izany manohitra azy momba ny lalàn’Andriamaniny. Daniela 6:1–5.
Darius is being used to illustrate a deception that is carried out against the king, which represents the ten kings (the United Nations), at the end of the world. The deception contributes to the hatred which the ten kings (the United Nations), manifest against the whore (the papacy), which causes them to “make her desolate and naked,” and “eat her flesh, and burn her with fire.”
I Dariosy dia ampiasaina hanehoana fitaka iray izay tanterahina hanoherana ny mpanjaka, izay maneho ireo mpanjaka folo (ny Firenena Mikambana), amin’ny faran’izao tontolo izao. Izany fitaka izany dia mandray anjara amin’ilay fankahalana asehon’ireo mpanjaka folo (ny Firenena Mikambana) amin’ilay vehivavy janga (ny fahefana papaly), ka mahatonga azy ireo “hahavery sy hampitanjaka azy,” ary “hihinana ny nofony, ary handoro azy amin’ny afo.”
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. 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. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Ary ireo tandroka folo izay hitanao teo amin’ilay bibidia dia hankahala ilay vehivavy janga ka hahatonga azy ho lao sy mitanjaka, ary hihinana ny nofony sy handoro azy amin’ny afo. Fa Andriamanitra no nametraka tao am-pony mba hanatanteraka ny sitrapony sy hifanaiky ary hanolotra ny fanjakany ho an’ilay bibidia mandra-pahatanteraky ny tenin’Andriamanitra. Ary ilay vehivavy izay hitanao dia ilay tanàna lehibe izay manjaka amin’ny mpanjakan’ny tany. Apokalypsy 17:16–18.
The United Nations (the seventh kingdom), will destroy the papacy, even though they will have just recently given her their kingdom, for they rule for a “short space.”
Ny Firenena Mikambana (ny fanjakana fahafito) dia handrava ny fitondran’ny papa, na dia vao tsy ela akory aza no nanolorany ny fanjakany taminy, satria manjaka “fotoana fohy” izy ireo.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. Revelation 17:10.
Ary misy mpanjaka fito: ny dimy efa lavo, ny iray eo ihany, ary ny iray hafa tsy mbola tonga; ary rehefa tonga izy, dia tsy maintsy haharitra vetivety ihany. Apokalypsy 17:10.
At the Sunday law the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen (the United States), has just finished its reign of the seventy symbolic years, in which the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen (the papacy), has been forgotten for those seventy symbolic years of Isaiah chapter twenty-three.
Amin’ny lalàna alahady, ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly, dia ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy 13 (Etazonia), ka vao avy namarana ny fanapahany nandritra ny fitopolo taona ara-panoharana, izay nandritra izany no nanadinoana ny fanjakana fahadimy ao amin’ny faminanian’ny Baiboly, dia ilay bibidia avy amin’ny ranomasina ao amin’ny Apokalypsy 13 (ny papa), nandritra ireo fitopolo taona ara-panoharana ao amin’ny Isaia toko faha-23.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Ary amin’izany andro izany dia ho adino fitopolo taona Tyro, araka ny andron’ny mpanjaka iray; rehefa tapitra ny fitopolo taona, dia hihira tahaka ny vehivavy janga Tyro. Raiso ny lokanga, mandehandehana manodidina ny tanàna, ry vehivavy janga izay efa hadino; ataovy mamy ny feonao, mihirà hira maro, mba hotsarovana ianao. Ary rehefa tapitra ny fitopolo taona, dia hotsidihin’i Jehovah Tyro, ka hiverina amin’ny karamany izy, ary hijangajanga amin’ny fanjakana rehetra ambonin’ny tany manerana izao tontolo izao. Isaia 23:15–17.
At the Sunday law the seventh kingdom of Bible prophecy, the ten kings (the United Nations), begins to reign, but only briefly, for the premier king of the ten kings, then begins its work of forcing the entire world to align under the structure of the beast, which is the combination of church and state, and is symbolized as the image of the beast.
Amin’ny lalàna alahady no anombohan’ilay fanjakana fahafito ao amin’ny faminanian’ny Baiboly, dia ireo mpanjaka folo (ny Firenena Mikambana), hanjaka, nefa vetivety ihany; fa amin’izay dia manomboka ny asany ilay mpanjaka lohalaharana amin’ireo mpanjaka folo, dia ny hanery izao tontolo izao manontolo hirindra eo ambanin’ny rafitry ny bibidia, izay fitambaran’ny fiangonana sy ny fanjakana, ary aseho ho tandindon’ny sarin’ny bibidia.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Ary hitako ny biby iray hafa niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona. Ary izy mampiasa ny fahefana rehetra ananan’ilay biby voalohany eo anatrehany, ka mampivavaka ny biby voalohany, izay sitrana tamin’ny feriny nahafaty, amin’ny tany sy izay monina eo aminy. Ary manao fahagagana lehibe izy, dia mampidina afo avy any an-danitra ho amin’ny tany eo imason’ny olona mihitsy aza; ary mamitaka izay monina ambonin’ny tany amin’ny alalan’ireo fahagagana izay nomena fahefana azy hatao eo imason’ilay biby; ka milaza amin’izay monina ambonin’ny tany mba hanao sarin’ilay biby izay naratra tamin’ny sabatra nefa velona ihany. Apokalypsy 13:11–14.
A primary element of the symbolism of the earth beast (the United States), that begins as a lamb and ends speaking as a dragon, is its speaking. Speaking prophetically identifies an action of the legislative and judicial authorities.
Ny singa fototra iray amin’ny tandindona momba ilay bibidia avy amin’ny tany (Etazonia), izay manomboka tahaka ny zanak’ondry ary miafara amin’ny fitenenana tahaka ny dragona, dia ny fitenenany. Ao amin’ny faminaniana, ny fitenenana dia manondro ny asan’ny fahefana mpanao lalàna sy ny fahefana mpitsara.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Ny firesahan’ny firenena dia ny asan’ny manampahefana mpanao lalàna sy mpitsara ao aminy.” The Great Controversy, 443.
When the United States first spoke as a lamb, it produced the Constitution of the United States, thus establishing a land of refuge for those fleeing the persecution of the papacy and the kings of Europe.
Rehefa niteny voalohany tahaka ny zanak’ondry i Etazonia, dia namoaka ny Lalàm-panorenan’i Etazonia izy, ka tamin’izany no nanorenany tany fialofana ho an’izay nandositra ny fanenjehan’ny fahefana papaly sy ny mpanjakan’i Eoropa.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Ary nanampy an-dravehivavy ny tany, ary niloa-bava ny tany ka nitelina ny riaka izay naloaky ny dragona avy tamin’ny vavany. Apokalypsy 12:16.
At the end of the seventy symbolic years, the earth beast speaks again, but then as a dragon, as it enforces Sunday worship, which is the mark of papal authority. When the mark of papal authority is enforced, the papacy is remembered, and she is remembered, when the Commandment that was never to be forgotten is made illegal to observe.
Amin’ny faran’ireo fitopolo taona ara-tandindona, dia miteny indray ilay bibidia avy amin’ny tany, nefa amin’izany fotoana izany dia toy ny dragona, satria mampihatra ny fanompoam-pivavahana amin’ny Alahady izy, izay mariky ny fahefan’ny papa. Rehefa ampiharina ny mariky ny fahefan’ny papa, dia tsaroana ny papa, ary tsaroana izy, rehefa atao tsy ara-dalàna ny mitandrina ilay Didy izay tsy tokony hohadinoina mandrakizay.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Tsarovy ny andro Sabata mba hohamasinina izany. Henemana no hiasanao sy hanaovanao ny raharahanao rehetra; fa ny andro fahafito dia Sabatan’i Jehovah Andriamanitrao; amin’izany dia aza manao raharaha akory ianao, na ny zanakao lahy, na ny zanakao vavy, na ny ankizilahinao, na ny ankizivavinao, na ny biby fiompinao, na ny vahiny izay ao anatin’ny vavahadinao; fa henemana no nanaovan’i Jehovah ny lanitra sy ny tany, ny ranomasina sy izay rehetra ao aminy, ary nitsahatra Izy tamin’ny andro fahafito; koa izany no nitahian’i Jehovah ny andro Sabata sy nanamasinany azy. Eksodosy 20:8–11.
National apostasy is then followed by national ruin, and the three powers that lead the world to Armageddon join hands.
Ny fivadiham-pirenena amin’Andriamanitra dia arahin’ny fandringanana ny firenena, ary ireo fahefana telo izay mitarika izao tontolo izao ho any Armagedona dia mifampiombona.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Amin’ny alalan’ny didy manery ny fanorenana ny fahefan’ny Papa, ho fandikana ny lalàn’Andriamanitra, dia hisaraka tanteraka amin’ny fahamarinana ny firenentsika. Rehefa haninjitra ny tanany hiampita ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romana, rehefa hihoatra ny hantsana lalina izy mba hifandray tanana amin’ny Spiritisma, rehefa, eo ambanin’ny herin’ity firaisana telo sosona ity, ny firenentsika handà ny foto-kevitra rehetra ao amin’ny Lalàm-panorenany amin’ny maha-fitondram-panjakana protestanta sy repoblikana azy, ka hanomana lalana ho amin’ny fampielezana ny lainga sy ny fitaka avy amin’ny papa, amin’izay no hahafantarantsika fa tonga ny fotoana hiasan’i Satana amin’ny fomba mahagaga, ary efa akaiky ny farany.” Testimonies, boky faha-5, 451.
When “Protestantism” (the United States), “the Roman power” (the Vatican) and “Spiritualism” (the United Nations), join hands at the Sunday law, they begin to lead the world to Armageddon, which is represented as first forcing the world to accept the authority of a one-world government, which consists of church and state, with the church in control of the relationship. The power of the miracles that are employed by the earth beast, not only brings about the fornication of the whore of Tyre with the kings of the earth, but it enforces the “speaking” of the world-wide image of the beast. By prophetic definition this means the one-world government must have a legislative body (located in New York), and a judicial body (located in the Hague).
Rehefa mifampitantanana amin’ny lalàna alahady ny “Protestantisma” (Etazonia), “ny fahefana romana” (ny Vatikana), ary “ny Spiritisma” (ny Firenena Mikambana), dia manomboka mitarika izao tontolo izao ho any Armagedona izy ireo, izay aseho ho fanerena voalohany izao tontolo izao hanaiky ny fahefan’ny fitondrana tokana maneran-tany, izay ahitana ny fiangonana sy ny fanjakana, ary ny fiangonana no mifehy izany fifandraisana izany. Ny herin’ireo fahagagana ampiasain’ilay bibin’ny tany dia tsy vitan’ny mitondra ny fijangajangan’ilay vehivavy janga avy any Tyro amin’ny mpanjakan’ny tany ihany, fa mampihatra koa ny “fitenenan” ny sarin’ilay bibidia maneran-tany. Araka ny famaritana ara-paminaniana, izany dia midika fa tsy maintsy manana sampana mpanao lalàna (miorina ao New York), sy sampana mpitsara (miorina ao La Haye) ilay fitondrana tokana maneran-tany.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:14–18.
Ary mamitaka izay monina ambonin’ny tany izy tamin’ny alalan’ireo fahagagana izay nomena fahefana azy hatao teo anatrehan’ilay bibidia; ka nilaza tamin’izay monina ambonin’ny tany mba hanao sarin’ilay bibidia izay naratra tamin’ny sabatra nefa velona ihany. Ary nomena fahefana izy hanome aina ny sarin’ilay bibidia, mba hiteny aza ny sarin’ilay bibidia, sady hampamono izay rehetra tsy mety miankohoka amin’ny sarin’ilay bibidia. Ary ataony samy handray marika eo amin’ny tànany ankavanana na eo amin’ny handriny avokoa ny olona rehetra, na ny madinika na ny lehibe, na ny manan-karena na ny mahantra, na ny afaka na ny andevo; mba tsy hisy hahazo hividy na hivarotra, afa-tsy izay manana ny marika, dia ny anaran’ilay bibidia na ny isan’ny anarany. Ity no fahendrena. Izay manan-tsaina aoka hanisa ny isan’ilay bibidia; fa isan’olona izany, ary enin-jato sy enimpolo amby enina ny isany. Apokalypsy 13:14–18.
The earth beast (the United States), will deceive the entire world into accepting a worldwide image of the beast, the same image which the United States had formed as it led to and ultimately enforced the Sunday law. It will then empower the one-world government to enforce its laws upon pain of death, and/or economic penalties. The deception of Darius the king, is a symbol of the deception of the kings that is repeatedly identified in prophecy, for as the earth beast begins to force the world to accept the one-world government the argument that is used to force the world to accept the arrangement, is that the power that has angered the nations (Islam), must be opposed with a worldwide war.
Ny biby avy amin’ny tany (Etazonia) dia hamitaka izao tontolo izao manontolo mba hanaiky ny sarin’ilay bibidia eran-tany, dia ilay sary ihany izay noforonin’i Etazonia rehefa nitarika ho amin’ny lalàna Alahady izy ary nony farany dia nampihatra izany. Avy eo dia homeny fahefana ny fitondram-panjakana tokana eran-tany hampihatra ny lalàny amin’ny sazy famonoana ho faty, ary/na sazy ara-toekarena. Ny famitahan’i Dariosa mpanjaka dia tandindon’ny famitahana ireo mpanjaka izay averimberina amantarana azy ao amin’ny faminaniana; satria raha vao manomboka manery izao tontolo izao hanaiky ny fitondram-panjakana tokana eran-tany ilay biby avy amin’ny tany, ny hevitra ampiasaina hanerena izao tontolo izao hanaiky izany fandaminana izany dia ny hoe tsy maintsy toherina amin’ny ady eran-tany ilay hery izay nampahatezitra ny firenena (Silamo).
The United States enforces the mark of papal authority, for the judgments of God had brought such a state of crisis in the United States leading up to the Sunday law, that the solution was offered that by returning to the god of Catholicism, the economic hardships that had been increasing would be ended. Yet at the Sunday law, the enemy that had snuck in under the lower wall, brings the judgment of national ruin.
Manatanteraka ny mariky ny fahefana papaly i Etazonia, satria ny fitsaran’Andriamanitra dia nitondra fahasahiranana lalina toy izany tao Etazonia ka nitarika ho amin’ny lalàna Alahady, hany ka natolotra ho vahaolana ny hoe, amin’ny fiverenana amin’ny andriamanitry ny Katolisisma, dia hifarana ireo fahasahiranana ara-toekarena izay efa nitombo hatrany. Kanefa amin’ny lalàna Alahady, ilay fahavalo izay niditra an-tsokosoko teo ambanin’ny manda ambany dia mitondra ny fitsaran’ny faharavan’ny firenena.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Ary amin’izany dia handresy lahatra ny olona ilay mpamitaka lehibe fa ireo izay manompo an’Andriamanitra no mahatonga ireo loza ireo. Ilay antokon’olona izay nampahatezitra ny lanitra dia hanome tsiny ireo fahoriany rehetra amin’ireo izay, amin’ny fankatoavany ny didin’Andriamanitra, dia fananarana maharitra ho an’ny mpandika lalàna. Hambara fa manafintohina an’Andriamanitra ny olona amin’ny fandikana ny sabatan’ny Alahady; fa io fahotana io no nitondra ireo loza izay tsy hitsahatra mandra-pampiharana hentitra ny fitandremana ny Alahady; ary fa ireo izay maneho ny fitakian’ny didy fahefatra, ka amin’izany mandrava ny fanajana ny Alahady, dia mpampikorontana ny vahoaka, manakana ny fiverenan’izy ireo amin’ny fankasitrahan’Andriamanitra sy ny fanambinana ara-nofo. Noho izany dia haverina indray ilay fiampangana izay natao fahiny tamin’ny mpanompon’Andriamanitra, ary amin’ny antony mitovy fahamarinan-toerana ihany koa: ‘Ary rehefa nahita an’i Elia Ahaba, dia hoy Ahaba taminy: Hianao va no mampitabataba ny Isiraely? Ary izy namaly hoe: Tsy izaho no mampitabataba ny Isiraely, fa hianao sy ny tranon-drainao, satria nahafoy ny didin’i Jehovah ianareo, ary nanaraka ireo Bala hianao.’ 1 Mpanjaka 18:17, 18. Rehefa hampirehitra ny fahatezeran’ny vahoaka ny fiampangana lainga, dia hizotra amin’ny lalan-kizorana manoloana ireo irak’Andriamanitra izy ireo, tena mitovy amin’izay nataon’ny Isiraely niodina tamin’i Elia.” Ilay Ady Lehibe, 590.
In the “hour” of “the great earthquake” of Revelation chapter eleven, the “third Woe” of Islam, that is also the Seventh Trumpet then sounds, and it will anger the nations. That anger of the nations against Islam will be used to deceive the world into accepting the same empty promise that had just failed for the earth beast. The empty promise being; that by submitting to the authority of Catholicism, as represented by the mark of papal authority, that the increasing judgments of God would cease. That promise, already proven to be ineffective for the United States, will then be employed as a promise to the panicking world.
Amin’ny “ora” n’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo, dia maneno amin’izay koa ny “Loza” fahatelo an’ny Islamo, dia ilay Trompetra Fahafito, ary hampahatezitra ny firenena izany. Izany fahatezeran’ny firenena manohitra ny Islamo izany dia hampiasaina hamitahana izao tontolo izao mba hanaiky ilay fampanantenana poakaty iray ihany izay vao tsy nahomby teo amin’ilay bibidia avy amin’ny tany. Ny fampanantenana poakaty dia izao: fa amin’ny fankatoavana ny fahefan’ny Katolisisma, araka izay asehon’ny mariky ny fahefan’ny papa, dia hitsahatra ny fitsaran’Andriamanitra izay mihamafy hatrany. Izany fampanantenana izany, izay efa voaporofo sahady fa tsy mahomby ho an’i Etazonia, dia hampiasaina amin’izay ho fampanantenana ho an’izao tontolo izao izay tratry ny horohoro.
It will be urged that if the nations of the world would only agree and allow the one-world government to be established for the purpose of addressing the warfare brought by Islam, stability would return. Islam is the power identified in the scriptures that brings every man together against Islam, but that coming together is the ultimate deception of the kings.
Hambaran-kevitra fa raha mba hifanaraka ihany ny firenena rehetra amin’izao tontolo izao ka hamela ny fanjakana tokana maneran-tany hiorina mba hiatrehana ny ady nentin’ny Silamo, dia hiverina ny filaminana. Ny Silamo no hery voatondro ao amin’ny Soratra Masina ho izay mampiray ny olona rehetra hanohitra ny Silamo, nefa izany fiarahana izany no fitaka faratampon’ny mpanjaka.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Ary hoy ny anjelin’i Jehovah taminy: Indro, torontoronina ianao, ary hiteraka zazalahy, ka ny anarany hataonao hoe Ismaela; fa Jehovah efa nandre ny fahorianao. Ary ho lehilahy dia izy; ny tànany hanohitra ny olona rehetra, ary ny tànan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:11, 12.
Ishmael is the spiritual father of the religion of Islam. It is true that Mohammed, the father of Islam did not arrive in history until the seventh century, but the ancient literal people are what God uses to represent the spiritual people in the last days.
Ishmaela no rain’ny ara-panahy ho an’ny fivavahana silamo. Marina fa i Mohammed, rain’ny silamo, dia tsy niseho teo amin’ny tantara raha tsy tamin’ny taonjato fahafito, nefa ny vahoaka ara-bakiteny fahiny no ampiasain’Andriamanitra hanehoana ireo vahoaka ara-panahy amin’ny andro farany.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Isaiah 44:6, 7.
Izao no lazain’i Jehovah, Mpanjakan’ny Isiraely sy Mpanavotra azy, Jehovah Tompon’ny maro: Izaho no voalohany, ary Izaho no farany; ary tsy misy Andriamanitra afa-tsy Izaho. Ary iza, tahaka Ahy, no hiantso ka hanambara izany sy handahatra izany eo anatrehako, hatrizay nanendrenako ny firenena fahiny? Ary aoka hasehony aminy ny zavatra ho avy sy izay mbola ho tonga. Isaia 44:6, 7.
Before Ishmael was born, he was named and his prophetic role was identified. His spiritual descendants’ hands would “be against every man, and every man’s hand” will be against “him.” And unlike the foolish teaching of progressive liberalism, the Bible teaches that Ishmael will “dwell in the presence of all his brethren.” They do not assimilate into the culture around them, but rather, many condemn it, protest against it and attack it. The spirit of Ishmael is that “he” would “be a wild man.” The idea that there exists a peaceful class of the Islamic faith is not sustained in God’s Word, nor in the Koran.
Talohan’ny nahaterahan’i Ismaela dia efa nomena anarana izy ary efa voafaritra ny anjara toerany ara-paminaniana. Ny tanan’ny taranany ara-panahy dia “hanohitra ny olona rehetra, ary ny tanan’ny olona rehetra” dia hanohitra “azy.” Ary tsy tahaka ny fampianarana adala ataon’ny liberalisma mandroso, ny Baiboly dia mampianatra fa Ismaela dia “hitoetra eo anatrehan’ny rahalahiny rehetra.” Tsy miray tanteraka amin’ny kolontsaina manodidina azy ireo izy, fa kosa maro no manameloka izany, manohitra izany ary manafika izany. Ny fanahin’i Ismaela dia ny hoe “izy” dia “ho olona dia.” Ny hevitra milaza fa misy sokajin’ny finoana silamo milamina dia tsy tohanan’ny Tenin’Andriamanitra, na amin’ny Korany.
The deception of the two presidents and one hundred and twenty princes in Daniel chapter six, is identifying the deception that is brought upon the ten kings when they are led to believe the purpose and urgency for implementing a one-world government, under the control of Rome, is to address the escalating crisis of the Islamic warfare that is the “third Woe”. Once the image of the beast is set up and empowered to “speak,” the world will find out, too late, that the purposes of the papacy is to address those who uphold the seventh-day Sabbath (Daniel), not the enemy that snuck in through the unguarded southern wall.
Ny famitahan’ny filoha roa sy ny printsy roapolo amby zato ao amin’ny Daniela toko fahaenina dia manondro ny famitahana izay hatao amin’ireo mpanjaka folo, rehefa tarihina hino izy ireo fa ny tanjona sy ny hamehana amin’ny fametrahana fitondram-panjakana tokana maneran-tany eo ambany fifehezan’i Roma dia ny hamahana ny krizy miha-mitombo amin’ny ady Islamika izay ilay “Loza fahatelo”. Raha vantany vao atsangana sy omena hery “hiteny” ny sarin’ny bibidia, dia ho fantatr’izao tontolo izao, rehefa tara loatra, fa ny tanjon’ny fahefana papa dia ny hiatrika ireo izay mitana ny Sabata andro fahafito (Daniela), fa tsy ilay fahavalo izay niditra an-tsokosoko tamin’ny rindrina atsimo tsy nisy mpiambina.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ny tenin’Andriamanitra dia efa nanome fampitandremana momba ny loza mananontanona; raha tsy hohenoina izany, dia ho fantatr’izao tontolo protestanta izao izay tena tanjon’i Roma, raha tsy efa tara loatra ka tsy hahafahana mandositra ny fandrika. Mitombo amim-pahanginana ho amin’ny fahefana izy. Ny foto-pampianarany dia mampihatra ny heriny ao amin’ny efitrano fanaovan-dalàna, ao amin’ny fiangonana, ary ao am-pon’ny olona. Manangona ireo rafitra avo sy goavana izy, izay any amin’ny zoro miafina ao aminy no hamerenana ny fanenjehana nataony fahiny. Amim-pitandremana miafina sy tsy ampoizina no anamafisany ny heriny mba hampandroso ny tanjony manokana rehefa tonga ny fotoana hamaliany. Ny hany iriny dia toerana manome tombony, ary efa omena azy sahady izany. Tsy ho ela dia ho hitantsika ary ho tsapantsika izay tena tanjon’ilay singa romana. Na iza na iza hino sy hankatò ny tenin’Andriamanitra dia hahazo tsiny sy fanenjehana noho izany.” Ilay Ady Lehibe, 581.
The deception of the United Nations that is carried out by the papacy, that produces the vengeance of their hearts, is often illustrated in the Scriptures, and the story of Darius is a primary example of this truth. It is a deception that is accomplished first in the United States and then repeated upon the world. This truth is identified in the story of Elijah and Jezebel, then again in the story of John the Baptist and Herodias, as well as in the crucifixion of Christ. Islam’s angering of the nations is the ploy employed by the papal power that provides her the vantage ground for attacking Sabbath-keepers all around the world.
Ny famitahan’ny Firenena Mikambana izay tanterahin’ny fahefana papaly, ka miteraka ny famalian-katezeran’ny fony, dia aseho matetika ao amin’ny Soratra Masina, ary ny tantaran’i Dariosy no iray amin’ireo ohatra lehibe indrindra maneho izany fahamarinana izany. Famitahana tanterahina voalohany any Etazonia izany, ary avy eo averina amin’izao tontolo izao. Ity fahamarinana ity dia hita ao amin’ny tantaran’i Elia sy Jezebela, avy eo indray ao amin’ny tantaran’i Jaona Mpanao Batisa sy Herodia, ary koa ao amin’ny fanomboana an’i Kristy tamin’ny hazo fijaliana. Ny fampahatezeran’ny finoana silamo ny firenena no tetika ampiasain’ny fahefana papaly, izay manome azy toerana ahafahany manafika ireo mpitandrina ny Sabata maneran-tany.
The first mention of Islam is the introduction of Ishmael into the Scriptures, and the role identified of Islam at the end of the world that of putting the world into a universal panic so they will accept any proposal as a solution, is what allows the deception to be accomplished. The deception is what motivates the United Nations (the ten kings), to fulfill God’s will, and agree to give their kingdom (the seventh kingdom) unto the papacy (the beast).
Ny filazana voalohany momba ny Islama dia ny fampidirana an’i Ismaela ao amin’ny Soratra Masina, ary ny anjara asan’ny Islama izay aseho amin’ny faran’izao tontolo izao—dia ny hampiditra izao tontolo izao ao anatin’ny horohoro maneran-tany mba hanaiky izay tolo-kevitra rehetra ho vahaolana—no mamela ny fitaka ho tanterahina. Ny fitaka no manosika ny Firenena Mikambana (ireo mpanjaka folo) hanatanteraka ny sitrapon’Andriamanitra, ka hanaiky hanolotra ny fanjakany (ny fanjakana fahafito) ho an’ny papa (ilay bibidia).
The deception illustrated by Darius, and the other prophetic lines, includes the role of Islam angering the nations, the ultimate reason the papacy is destroyed by the United Nations, and just as significantly, it identifies the circumstances surrounding the enigma of the eighth kingdom, that is of the seven being put in place as the head of modern Babylon.
Ny fitaka asehon’i Dariosy, sy ireo tsipika ara-paminaniana hafa, dia ahitana ny anjara asan’ny finoana silamo amin’ny fampahatezerana ny firenena, ny antony faratampony andravana ny fahefana papaly amin’ny alalan’ny Firenena Mikambana, ary tahaka izany koa no amantarany ireo toe-javatra manodidina ilay zava-miafina momba ny fanjakana fahavalo, dia ilay avy amin’ny fito, izay hatsangana ho lohan’i Babylona maoderina.
Daniel in the lion’s den is a very complex prophetic representation, but the understanding is only available when the methodology of “line upon line,” is applied.
Daniel tao amin’ny lavaky ny liona dia fanehoana ara-paminaniana tena saro-pantarina, nefa ny fahazoana azy dia azo tratrarina ihany rehefa ampiharina ny fomba fandalinana hoe “tsipika an-tsipika”.
We will continue Daniel chapter six in the next article.
Hohizantsika ao amin’ny lahatsoratra manaraka ny Daniela toko fahenina.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Rehefa isika amin’ny maha-vahoaka antsika no mahatakatra izay dikan’ity boky ity ho antsika, dia hisy fifohazana lehibe ho hita eo amintsika.” Testimonies to Ministers, 113.