The “seal” of God that can be seen, is impressed at the Sunday law decree.
Ny “tombo-kasen’” Andriamanitra izay azo hita dia apetraka amin’ny fotoana amoahana ny didy momba ny lalàna Alahady.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Tsy hisy na iray amintsika handray ny tombo-kasen’Andriamanitra mandrakizay raha mbola misy pentina na tasy iray eo amin’ny toetrantsika. Navelina ho antsika ny hanarina ny kilema ao amin’ny toetrantsika, ny hanadio ny tempolin’ny fanahy ho afaka amin’ny fahalotoana rehetra. Amin’izay dia hilatsaka amintsika ny ranonorana farany, tahaka ny nilatsahan’ny ranonorana voalohany tamin’ny mpianatra tamin’ny Andron’ny Pentekosta....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Inona no ataonareo, ry rahalahy, ao amin’ilay asa lehibe fanomanana? Ireo izay miray amin’izao tontolo izao dia mandray ny bobongolon’izao tontolo izao ka miomana ho amin’ny mariky ny bibidia. Ireo kosa izay tsy matoky ny tenany, izay manetry tena eo anatrehan’Andriamanitra ary manadio ny fanahiny amin’ny fankatoavana ny fahamarinana, dia mandray ny bobongolo avy any an-danitra ka miomana ho amin’ny tombo-kasen’Andriamanitra eo amin’ny handriny. Rehefa mivoaka ny didy ary apetaka ny famantarana, dia hitoetra madio sy tsy misy pentina mandrakizay ny toetrany.” Testimonies, volume 5, 214, 216.
Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.
Daniel dia mandray ilay tombo-kase izay azo jerena, rehefa atsipy ao an-davaky ny liona izy, ka noho izany io toko io dia maneho ny didy momba ny lalàn’ny Alahady.
Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. 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 6:15–17.
Dia nivory nankao amin’ny mpanjaka ireo lehilahy ireo ka nanao tamin’ny mpanjaka hoe: Fantaro, ry mpanjaka ô, fa lalàn’ny Mediana sy ny Persiana izao: tsy misy didy na lalàna izay ataon’ny mpanjaka ka azo ovàna. Dia nasain’ny mpanjaka nentina Daniela, ka natsipy tao an-davaky ny liona izy. Ary ny mpanjaka niteny ka nilaza tamin’i Daniela hoe: Andriamanitrao, Izay tompoinao mandrakariva, Izy no hanafaka anao. Ary nisy vato nentina ka napetraka teo am-bavan’ny lavaka; ary nasian’ny mpanjaka tombo-kaseny izany mbamin’ny tombo-kasen’ny lehibeny koa, mba tsy hovàna ny fanapahan-kevitra ny amin’i Daniela. Daniela 6:15–17.
The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.
Tsy mifarana eo ny tantara, nefa mifarana eo amin’izay niandohany ihany izy. Ny fitohizan’ny Daniela toko fahenina dia mampiseho ny firaisan-kina izay notarihin’ireo andriana roapolo amby zato indrindra, sy ireo filoha roa ambany kokoa, nefa nahatafiditra koa ny mpanolo-tsaina sy ny lehiben-tafika ary ny governora. Io fiombonana misy lafiny dimy io dia natsangana mba hamitahana ny mpanjaka ka hampahory an’i Daniela. Mifarana amin’ny fitsarana azy ireo ny tantara, satria maneho fitsarana manokana iray izay mitranga amin’ny lalàn’ny Alahady izy ireo; fitsarana izay tsy tarihina hamelezana ireo misolo tena an’i Daniela na ny mpanjaka, fa ireo izay namitaka ny mpanjaka.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Ary ny mpanjaka nandidy, ka nentina ireo lehilahy izay niampanga an’i Daniela; dia natsipy tao an-davaky ny liona izy ireo, dia izy mbamin’ny zanany sy ny vadiny; ary resin’ny liona izy ireo ka notorotoroiny ny taolany rehetra, fony mbola tsy tonga akory tany ambanin’ny lavaka izy. Daniela 6:24.
In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.
Ao amin’ny sehatra ara-paminaniana dia ny fiangonana mandrakariva no mamitaka ny fanjakana, ary ny toko fahenina dia manondro ilay fitaka natao tamin’ny mpanjaka. Rehefa avy nahita ny fisehoan-javatra mahery vaikan’ny herin’Andriamanitra teo an-tendrombohitra Karmela i Ahaba, dia notarihin’i Elia namakivaky ny orana niverina tany amin’i Jezebela izy. Tsy nanana antony hiheverana i Ahaba fa tsy ho voakasiky ny fijoroana vavolombelona mahery momba ny herin’Andriamanitra i Jezebela, nefa voafitaka i Ahaba momba ny fankahalan’i Jezebela lalina niorim-paka an’i Elia. Ny tantaran’i Elia teo amin’ny fifanandrinana tamin’i Ahaba sy Jezebela dia averina indray ao amin’ny tantaran’i Jaona Mpanao-batisa (izay Elia), sy Heroda ary Herodiasy.
When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.
Rehefa tamin’ny andro nahaterahany i Heroda, mamo, ka nampanantena ny antsasaky ny fanjakany ho an’i Salome, (zanakavavin’i Herodiasy), dia tsy nampoiziny fa hotakin’i Herodiasy ny lohan’i Jaona. Ny mpanjaka, na Ahaba, na Heroda, na Dariosa, dia voafitaky ny vehivavy maloto amin’ny alalan’ny dihin’ireo mpaminany sandokan’i Jezebela, na ny dihin’ny zanakavavin’i Herodiasy, na ny firaisan’ireo dimy ao amin’ny tantaran’i Daniela. Pilato koa dia voafitaky ny fisoronana ratsy, izay nisolo tena ny “fiangonana” jiosy, ary ny fiangonana dia tandindon’ny vehivavy.
The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.
Ny fitaka dia toetra mampiavaka ny sehatra ara-paminaniana, ary ny finoana silamo amin’ilay Loza fahatelo no lainga ampiasaina hamitahana ny Firenena Mikambana amin’ny andro farany amin’ny alalan’ny tahotra. Samy voafaritra ao amin’ny Teny ara-paminanian’Andriamanitra na ny “fitaka” na ilay “lainga” izay miteraka izany fitaka izany. Ny anjara toeran’ny finoana silamo, ary ny maha-loha fahavalo an’ny fahefana papa eo amin’ireo loha fito, dia efa voafaritra ho isan’ny hafatra voaseho amin’ny andro farany, dia ny Fanambaran’i Jesosy Kristy. Noho izany, ny fanambarana miharihary ny fitak’i Dariosa ao amin’ny Daniela toko fahaenina dia isan’ny hafatra mandrafitra ny hafatry ny Antso Amin’ny Mamatonalina. Ny fitaka no singa manasitrana tanteraka ilay ratra mahafaty, ka amin’izany no ananganana indray ny fahefana papa ho fanjakana fahavalo sady farany. Ao amin’ny fitak’i Dariosa, ireo filoha mpiodina roa sy ireo andriana roapolo amby zato dia solontenan’ilay firaisan-tetiky ny fitaka izay ampitahaina amin’i Daniela.
One hundred and twenty is a symbol of God’s disciples at Pentecost.
Ny isa zato sy roapolo dia tandindon’ny mpianatr’Andriamanitra tamin’ny Pentekosta.
And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.
Ary tamin’izany andro izany Petera nitsangana teo afovoan’ny mpianatra ka nanao hoe: (ary tokony ho zato sy roa-polo ny isan’ny olona niara-nivory tao.) Asan’ny Apostoly 1:15.
Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.
Ny Pentekosta dia tandindon’ny lalàna alahady rehefa apetaka ny tombo-kase, ary ireo andriana zato sy roapolo izay namitaka an’i Dariosy dia tandindon’ny fisoronana sandoka amin’ny lalàna alahady. Sokajy roa amin’ireo izay mamitaka ny mpanjaka no asehon’ireo filoha mpivadi-pinoana roa sy ireo andriana mpivadi-pinoana zato sy roapolo. Ireo filoha roa ireo dia atambatra amin’i Daniela, izay mpaminany. Ireo sokajy roa izay mamitaka an’i Dariosy dia maneho antokon’ny mpaminany sandoka iray sy antokon’ny mpisorona voaolana iray.
Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.
Loza ho an’ireo mpiandry ondry izay mandringana sy mampiely ny ondry amin’ny kijanako! hoy Jehovah. Koa izao no lazain’i Jehovah, Andriamanitry ny Isiraely, ny amin’ireo mpiandry izay mamelona ny oloko: Ianareo no nampiely ny ondriko sy nandroaka azy ka tsy namangy azy; indro, Izaho hamangy anareo noho ny ratsy nataonareo, hoy Jehovah. Ary Izaho hanangona ny sisa amin’ny ondriko avy any amin’ny tany rehetra izay nandroahako azy, ka hampodiko ho amin’ny valany indray izy; dia hamoa sy hitombo izy. Ary hanangana mpiandry azy Izaho, izay hamelona azy; ka tsy hatahotra intsony izy, na ho very hevitra, ary tsy hisy ho tsy hita, hoy Jehovah. Indro, avy ny andro, hoy Jehovah, izay hananganako ho an’i Davida Solofony marina; ary Mpanjaka no hanjaka ka hambinina, sady hanatanteraka fitsarana sy fahamarinana eto an-tany. Amin’ny androny no hamonjena an’i Joda, ary Isiraely honina aman-tsara; ary izao no anarany izay hiantsoana azy: JEHOVAH FAHAMARINANTSIKA. Koa, indro, avy ny andro, hoy Jehovah, izay tsy hilazany intsony hoe: Velona Jehovah, Izay nitondra ny Zanak’Isiraely niakatra avy tany amin’ny tany Egypta; fa hoe: Velona Jehovah, Izay nitondra niakatra sy nitarika ny taranak’ny taranak’i Isiraely hiala avy any amin’ny tany avaratra sy avy any amin’ny tany rehetra izay nandroahako azy; ary honina amin’ny taniny ihany izy. Torotoro ato anatiko ny foko noho ny amin’ny mpaminany; mihozongozona ny taolako rehetra; tahaka ny olona mamo aho sy tahaka ny olona resin’ny divay, noho Jehovah sy noho ny tenin’ny fahamasinany. Fa feno mpanitsakitsa-bady ny tany; eny, noho ny fianianana no itomanian’ny tany; maina ny kijana mahafinaritra any an-efitra, ary ratsy ny alehany, sady tsy marina ny heriny. Fa samy tsy masina na ny mpaminany na ny mpisorona; eny, na dia ao an-tranoko aza no nahitako ny faharatsiany, hoy Jehovah. Koa ho toy ny lalana malama ao amin’ny maizina ny lalany ho azy; horoahina izy ka ho lavo ao; fa hahatonga loza aminy Aho, dia ny taona famaliana azy, hoy Jehovah. Jeremia 23:1–12.
Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.
Ny “taonan’ny famangian’i” Jeremia dia ny fitsarana ireo mpiray tetika izay namitaka an’i Dariosy. Ny fitsarana ny mpaminany sandoka sy ny mpisorona sandoka dia lohahevitra iray ao amin’ny Teny ara-paminaniana. Ary tahaka ny fitarihan’ny fisoronana niharatsy sy namitahany ny manam-pahefana romana hanohitra an’i Kristy, dia io fahamarinana ara-paminaniana io indrindra no resahin’ilay tetika ao amin’ny Daniela toko fahenina.
The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.
Ny andalana ara-paminaniana ao amin’ny toko fahadimin’i Daniela dia maneho ny fitsarana mpanatanteraka izay tanterahina amin’ilay tandroka Repoblikana sy amin’ny firenen’i Etazonia amin’ny lalàn’ny Alahady. Izany fitsarana izany dia tanterahin’ny Silamo amin’ny Loza fahatelo, izay niditra an-tsokosoko tao amin’ilay fanjakana tamin’ny alalan’ny manda atsimo izay tsy nambenana. Ny andalan’ny lalàn’ny Alahady ao amin’ny toko fahatelon’i Daniela dia manondro ny vahoakan’Andriamanitra asandratra ho faneva eo anatrehan’izao tontolo izao manontolo amin’izany fotoana izany indrindra. Ny toko fahenina dia mifantoka amin’ny fitsarana tanterahina amin’ireo mpaminany sandoka ao anatin’izany tantara izany ihany.
At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.
Amin’ny lalàn’ny Alahady any Etazonia, ilay tandroka protestanta nihemotra amin’ny finoana dia voaforon’ny sokajy roa: ny iray izay manohana ny Alahady ho androm-pivavahana, ary ny iray hafa izay milaza foana tsy amin’antony fa manohana ny Sabata ho androm-pivavahana. Ny tandindon’izy ireo ao anatin’ilay tandroka Repoblikana dia ny antoko Demokraty sy Repoblikana. Samy noharafesin’ny Sadoseo sy ny Fariseo tamin’ny andron’i Kristy ireo tandroka roa nihemotra amin’ny finoana ireo. Ireo filoha roa nihemotra amin’ny finoana sy ireo mpisorona roapolo amby zato ao amin’ny fitaka nataon’i Dariosa dia misolo tena koa ireo sokajy roa amin’ilay tandroka protestanta nihemotra amin’ny finoana. Na dia tena olo-malaza ara-politika aza izy ireo tamin’ny fotoana nisehoan’ilay tantara, ny tontolon-kevitra ara-paminaniana dia mampiseho fa ilay fahefana ara-pivavahana nihemotra amin’ny finoana no mamitaka ny fanjakana.
The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.
Ny tantara, araka ny aseho teo an-tendrombohitra Karmela, dia manondro karazana mpaminany sandoka roa: ny mpaminanin’i Bala sy ny mpaminanin’ny ala masina (Ashtarota). Miaraka izy ireo no tandindon’ny fampiraisana ny fiangonana sy ny fanjakana, satria i Bala dia andriamanitra lahy ary i Ashtarota dia andriamanitra vavy. Tamin’ny farany dia novonoin’i Elia ny mpaminany sandokan’ny tendrombohitra Karmela, tahaka ny nanariana ny fikambanan-dratsin’ny Daniela toko fahaenina tao an-davaky ny liona.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Dia hoy Elia taminy hoe: Sambory ny mpaminanin’i Bala; aoka tsy hisy na dia iray aza handositra. Dia nosamboriny izy ireo; ary nentin’i Elia nidina ho any amin’ny ony Kisona izy, ka novonoiny teo ireo. 1 Mpanjaka 18:40.
In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).
Ao mesmo tempo, na narrativa do Monte Carmelo, representada por João Batista, o poder que engana é a filha. Ambas as narrativas identificam os enganadores como dançando, quer em redor da sua oferta no Monte Carmelo, quer na festa de aniversário embriagada de Herodes, onde Salomé executou a sua dança de engano. Juntas, as duas linhas identificam a combinação de igreja e Estado que se acha plenamente formada na lei dominical, e que as igrejas apóstatas dos Estados Unidos são as filhas de Herodias, que é Jezabel, as quais ambas representam o catolicismo. O aniversário de Herodes assinala o fim do sexto reino da besta da terra, mas simultaneamente assinala o nascimento do sétimo reino da profecia bíblica (as Nações Unidas).
In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.
Ao amin’ilay fampanantenana natao tamin’i Salome mihitsy, i Heroda dia manaiky hanome ny antsasaky ny fanjakany an’i Salome, ka izany no mampahafantatra fa ny fanjakana fahafito dia maneho fitambaran’ny antsasaky ny fiangonana sy ny antsasaky ny fanjakana. Manomboka io fanjakana io rehefa atolotra an’i Herodiasa ny lohan’i Jaona. Noho izany antony izany, ny fanjakana fahafito dia aseho ao amin’ny Apokalypsy toko fahafito ambin’ny folo ho toy ny mitohy vetivety ihany. Amin’ny lalàna alahady no ametrahana ilay firaisana telo sosona, satria eo no ifanarahan’ireo mpanjaka folo hanolotra ny fanjakany maharitra fotoana fohy ho an’ilay bibidia mandritra ny “ora” iray. Ilay “ora” iray dia ny “oran”’ny krizin’ny lalàna alahady, izay manomboka any Etazonia ary mifarana rehefa mitsangana i Mikaela.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Ary ny tandroka folo izay hitanao dia mpanjaka folo, izay mbola tsy nandray fanjakana; nefa handray fahefana tahaka ny mpanjaka mandritra ny ora iray miaraka amin’ilay bibidia. Ireo dia iray saina, ary hanolotra ny heriny sy ny fahefany ho an’ilay bibidia. Ireo dia hiady amin’ny Zanak’ondry, ary ny Zanak’ondry handresy azy; fa Izy no Tompon’ny tompo sy Mpanjakan’ny mpanjaka; ary izay miaraka aminy dia voantso sy voafidy ary mahatoky. Apokalypsy 17:12–14.
The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.
Ireo mpanjaka folo, izay asehon’i Heroda, dia mifanaiky amin’ny andro nahaterahan’ny fanjakana fahafito hanome ny antsasaky ny fanjakany ho an’ilay bibidia mandritra ny krizin’ny lalàna alahady, izay aseho ho “ora iray.” Ao anatin’izany “ora” izany no anoratana ny soratanana eo amin’ny rindrin’i Belsazara. Ao anatin’izany “ora” izany no anipazana an’i Sadraka sy Mesaka ary Abednego ao amin’ny lafaoro mirehitra, ary asandratra ao anaty rahona izy ireo tahaka ireo vavolombelona roa ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo. Ny firaisana telo sosona dia atambatra amin’ny alalan’ny fitaka tanterahin’ilay bibidia avy amin’ny tany, izay mampidina afo avy any an-danitra eo imason’ny olona.
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 koa ny bibidia iray hafa niakatra avy tamin’ny tany; ary nanana tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona. Ary mampiasa ny fahefana rehetra ananan’ilay bibidia voalohany eo anatrehany izy ka mampivavaka ny tany sy izay monina eo aminy amin’ilay bibidia voalohany, dia ilay izay sitrana ny feriny mahafaty. Ary manao fahagagana lehibe izy, hany ka mampidina afo avy any an-danitra ho amin’ny tany eo imason’ny olona; ary mamitaka izay monina ambonin’ny tany amin’ny alalan’ireo fahagagana izay nomena azy hatao eo imason’ilay bibidia, ka milaza amin’izay monina ambonin’ny tany mba hanao sarin’ilay bibidia izay voan’ny ratra tamin’ny sabatra nefa velona ihany. Apokalypsy 13:11–14.
The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.
Voafitaka izao tontolo izao, tsy noho ny fahagagana loatra, fa noho ny “fomba nanaovana ireo fahagagana” izay nananany hery hatao. Ny fiteny hoe “fomba nanaovana ireo fahagagana” dia andian-teny nampiana, nefa mametraka tsara ny fanamafisana tokony homena ny fahagagana izany, ka tokony ho marihina amim-pitandremana. Zava-dehibe ny hahafantarana ny fomba ametrahan’ilay hafatra sandoka (afo avy any an-danitra) fitaka amin’izao tontolo izao, satria ankehitriny isika dia ao anatin’ilay tantara mihitsy izay ametrahana ny mponina eto ambonin’ny tany ho toy ny voahodina saina amin’ny alalan’ny “làlambe goavan’ny fampahalalam-baovao” izay fehezin sy ahodin’ireo mpandranto maneran-tany eto ambonin’ny tany. Izany lohahevitra izany dia avelantsika aloha ho amin’ny lahatsoratra manaraka, fa izao dia marihintsika fotsiny fa ny fitaka nataon’ireo filoha sy andriana tamin’i Dariosa dia lohahevitra ara-paminaniana voafaritra tsara, izay ahitana singa maromaro mifamatotra ka ilaina ho fantarina.
The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.
Ny firaisana telo sosona dia angonina miaraka amin’ny alalan’ny fitaka ateraky ny dihy manaitaitra nataon’i Salome teo anatrehan’ny mpanapaka tamin’ny fanasàna nahaterahan’i Heroda. Ilay fitaka izay noterena tamin’i Pilato, izay nanana lafiny roa, dia ny fiampangana an’i Kristy ho miteraka sy mampiroborobo fikomiana manohitra ny fahefan’ny fanjakana, ary koa fa Izy dia niteny ratsy nanohitra ny fahefana ara-pivavahana. Tao amin’izany tantara izany dia niara-nivory ny mpanohitra telo. Ny fahefana romana (ny fanjakana), Barabasy, Kristy sandoka (ny mpaminany sandoka), ary ny fiangonana jiosy nihemotra tamin’ny finoana (ny bibidia). Ny fiangonana nihemotra tamin’ny finoana dia namitaka ny fahefana romana (ny fanjakana) tamin’ilay lainga roa sosona, dia ny fikomiana sy ny fitenenan-dratsy.
When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.
Rehefa voafoha ihany i Dariosy ka mahatsapa ny tena nanosika ireo mpamitaka azy, dia voatery manipy an’i Daniela ho ao an-davaky ny liona izy. Nandika ny lalàn’ny fanjakana i Daniela noho ny fankatoavany ny lalàn’Andriamanitra. Ny lainga naseho tamin’i Dariosy dia tontosa tamin’ny fanandratana ny fireharehany, ka izany no nanakana azy tsy hahafantatra ny tena nanosika ireo mpamitaka azy. Ny lainga sy ny fitaka ao amin’ny tantaran’i Daniela sy ny lavaky ny liona dia manondro ny fankatoavana an’Andriamanitra ho fitenenan-dratsy sy fikomiana, izay ilay fitaka roa sosona mitovy tamin’ny teo amin’ny hazo fijaliana; ary mifandrindra amin’ny marika famantarana ny lalàn’ny Alahady ny marika famantarana ny hazo fijaliana.
The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.
Ny sazin’ilay hery ara-pivavahana mpamitaka dia lohahevitra iray ao amin’ny faminanian’ny Baiboly, ary toy izany koa ny zava-misy fa mamitaka ny fahefam-panjakana ilay hery ara-pivavahana.
“The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.
“Hitan’ny vahoaka fa voafitaka izy. Mifanome tsiny izy noho ny fitarihana azy ho amin’ny fandringanana; nefa miray hina avokoa izy rehetra amin’ny famoahana ny fanamelohana mangidy indrindra amin’ireo mpitandrina. Mpiandry tsy nahatoky no naminany zavatra mandry fahalemana; izy ireo no nitarika ny mpihaino azy hanafoana ny lalàn’Andriamanitra sy hanenjika ireo izay te-hitandrina azy ho masina. Ankehitriny, ao anatin’ny famoizam-pony, ireo mpampianatra ireo dia miaiky eo anatrehan’izao tontolo izao ny asam-pamitahany. Feno fahatezerana ny vahoaka maro. ‘Very izahay!’ hoy ny fitarainany, ‘ary ianareo no anton’ny faharavanay;’ dia miherika hamely ireo mpiandry sandoka izy. Ireo olona izay tena nankafy azy fatratra fahiny indrindra no hamoaka ozona mahatsiravina indrindra aminy. Ireo tanana izay nanome azy satroboninahitry ny voninahitra fahiny dia hasandratra ankehitriny ho amin’ny fandringanana azy. Ireo sabatra izay natao hamonoana ny vahoakan’Andriamanitra dia ampiasaina ankehitriny handringanana ny fahavalony. Hatrany rehetra hatrany dia misy ady sy fandatsahan-drà.” The Great Controversy, 655.
The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.
Ny mpitondra fivavahana dia hivalian-kafatra rehefa mifarana ny fotoam-pitsapana, satria ho fantatry ny vahoakany fa voafitaky ny lainga niely tamin’ny alalan’ireo mpitondra fivavahana izy. Ny filoha sy ny andriana, mbamin’ny ankohonany, dia samy niharan’ilay fitsarana famaliana noho ilay lainga izay naeliny. Rehefa namono ireo mpaminany sandoka tany an-tendrombohitra Karmela i Elia, dia io famaliana io ihany no aseho ao amin’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko fahairaika ambin’ny folo, rehefa “fito arivo” no nafongana.
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 11:13.
Ary tamin’izay ora izay ihany dia nisy horohoron-tany lehibe; ary lavo ny ampahafolon’ny tanàna, ary tao amin’ilay horohoron-tany dia maty ny olona fito arivo; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Apokalypsy 11:13.
In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.
Tamin’ny fahatanterahan’ilay horohoron-tany lehibe tamin’ny Revolisiona Frantsay, ny fito arivo izay novonoina dia naneho ny fanjakam-pirenen’i Frantsa. Amin’ilay “ora” amin’ilay horohoron-tany lehibe, izany hoe ny lalàn’ny Alahady, ny fito arivo izay hovonoina dia maneho ny Advantista mitandrina ny Sabata andro fahafito izay miankohoka amin’i Roma, satria ireo ihany no mahatakatra ny andraikitra iandraiketana ny Sabata andro fahafito no mandray ny mariky ny bibidia rehefa tonga ny lalàn’ny Alahady.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
Ny fanovana ny Sabata no famantarana na mariky ny fahefan’ny fiangonana romana. Ireo izay, mahafantatra ny fitakian’ny didy fahefatra, dia mifidy hitandrina ny sabata sandoka ho solon’ilay tena izy, dia manome voninahitra amin’izany hery izany izay hany nandidy azy. Ny mariky ny bibidia dia ny sabata papaly, izay neken’izao tontolo izao ho solon’ny andro voatendrin’Andriamanitra.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Kanefa mbola tsy tonga ny fotoana handraisana ny mariky ny bibidia, araka izay voatondro ao amin’ny faminaniana. Mbola tsy tonga ny fotoam-pitsapana. Misy Kristiana marina ao amin’ny fiangonana rehetra, tsy afa-tsy koa ny fiombonan’ny Eglizy Katolika Romana. Tsy misy voaheloka mandra-pahazoany ny fahazavana sy ahitany ny adidy apetraky ny didy fahefatra. Fa rehefa hivoaka ny didy manery ny Sabata sandoka, ary rehefa hampitandrina ny olona ny amin’ny fiankohofana amin’ny bibidia sy ny sariny ny antso mafy ataon’ny anjely fahatelo, dia hazava tsara ny tsipika mampisaraka ny sandoka sy ny marina. Amin’izany dia izay mbola manohy ny fandikan-dalàna no handray ny mariky ny bibidia eo amin’ny handriny na eo amin’ny tanany.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Amin’ny dingana haingana no anatonantsika izao vanim-potoana izao. Rehefa hampiray hery amin’ny fahefana sivily ny fiangonana protestanta mba hanohanana fivavahana sandoka, izay noho ny fanoheran’ny razany azy no niaretany fanenjehana masiaka indrindra, dia hampiharina amin’ny alalan’ny fahefana mitambatry ny fiangonana sy ny fanjakana ny Sabatan’ny papa. Hisy fihemorana ara-pirenena amin’ny finoana, izay hifarana amin’ny faharavana ara-pirenena ihany.” Bible Training School, February 2, 1913.
The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.
Ny “fito arivo” izay ringana tamin’ilay “ora” nisian’ilay horohoron-tany lehibe, izany hoe ny lalàn’ny Alahady, dia ampitahaina koa amin’ilay “fito arivo” izay tsy nety niankohoka tamin’i Jezebela tamin’ny andron’i Elia.
Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.
Kanefa namela ho Ahy fito arivo tao amin’ny Isiraely Aho, dia ny lohalika rehetra izay tsy nandohalika tamin’i Bala sy ny vava rehetra izay tsy nanoroka azy. 1 Mpanjaka 19:18.
The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.
Ny filazana voalohany ny amin’ny fito arivo dia manondro vondrona mahatoky izay nandà tsy hiankohoka tamin’i Jezebela, ary ny filazana farany kosa dia maneho sisa tavela izay miankohoka amin’i Jezebela. Rehefa mandresy ny tany be voninahitra ny fahefana papaly (ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko faha-telo ambin’ny folo), amin’ny lalàna alahady, dia misy antokon’olona iray “rava,” ary antokon’olona iray hafa kosa afa-mandositra ny tànan’ny fifehezan’i Babylona, satria amin’izany no anombohan’ny hafatra hivoahana avy ao Babylona.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Ary hiditra ao amin’ny tany be voninahitra koa izy, ka firenena maro no ho ringana; nefa ireto no ho afa-mandositra amin’ny tànany, dia Edoma sy Moaba ary ny lohan’ny taranak’i Amona. Daniela 11:41.
The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.
Ny teny hoe “countries” dia teny nampiana, satria firenena maro no tsy “rava” amin’ny lalàn’ny Alahady, fa Advantista Mitandrina ny Andro Fahafito tsirairay maro kosa no rava, satria amin’izany fotoana izany dia izy ireo ihany no tompon’andraikitra eo anatrehan’ny fahazavan’ny anjely fahatelo. Izy ireo no “maro,” fa izy ireo no nantsoina ho isan’ireo izay mandray ny tombo-kasen’Andriamanitra, nefa nolaviny izany fiantsoana izany.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.
Ary hoy Izy taminy: Ry sakaiza, ahoana no nidiranao tatỳ, nefa tsy nitafy fitafiam-panambadiana? Dia tsy nahateny izy. Ary hoy ny mpanjaka tamin’ny mpanompo: Afatory ny tanany sy ny tongony, ka ento miala izy, ary ario any amin’ny maizina any ivelany; any no hisy fitomaniana sy fikitroha-nify. Fa maro no antsoina, nefa vitsy no voafidy. Matio 22:12–14.
The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.
Ny fitaka nataon’ireo andriana sy filoha ao amin’ny Daniela toko faha-enina dia manondro ny famaizana ilay fahefana ara-pivavahana izay mamitaka ny fahefam-panjakana.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Ary nandidy ny mpanjaka, ka nentiny ireo lehilahy izay niampanga an’i Daniela, ary natsipiny tao an-davaky ny liona izy ireo, dia izy mbamin’ny zanany sy ny vadiny; ary naharesy azy ireo ny liona ka nanorotoro ny taolany rehetra, dieny mbola tsy tafidina hatrany amin’ny fanambanin’ny lavaka akory izy. Daniela 6:24.
We shall continue the book of Daniel in the next article.
Hohizintsika ao amin’ny lahatsoratra manaraka ny bokin’i Daniela.
And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.
Ary inona koa no mbola holazaiko? Fa tsy ampy ahy ny fotoana hilazako ny amin’i Gedeona sy Baraka sy Samsona ary Jefta; ary Davida koa sy Samoela ary ny mpaminany; izay tamin’ny finoana no nandresy fanjakana, nanao fahamarinana, nahazo ny teny fikasana, nanakombona ny vavan’ny liona. Hebreo 11:32, 33.