In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Ao amin’ny toko fahafito ambin’ny folo sy fahafito ambin’ny valo ambin’ny folo ao amin’ny Apokalypsy, dia anjely iray no mitondra amin’i Jaona ny fahitana ny amin’ny fitsarana ny fahefan’ny papa. Ao amin’ny famakafakana ny fitsarana farany hihatra aminy dia aseho ireo fanjakana ao amin’ny faminanian’ny Baiboly.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. 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. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Ary eto ny saina izay manana fahendrena. Ny loha fito dia tendrombohitra fito izay ipetrahan-dravehivavy. Ary misy mpanjaka fito: ny dimy dia efa lavo, ny iray mbola eo, ary ny iray kosa tsy mbola tonga; ary rehefa tonga izy, dia tsy maintsy haharitra fotoana fohy. Ary ilay bibidia izay teo, nefa tsy eo intsony, dia izy ihany no fahavalo, sady avy amin’ny fito, ary mankany amin’ny fahaverezana. Apokalypsy 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Jaona dia nentina ara-panahy ho any amin’ny taona 1798, izay nampianarina azy fa ny loha fito teo amin’ilay bibidia nitondra an’ilay vehivavy papaly dia mpanjaka fito. Ny mpanjaka dia fanjakana, ary ny fanjakana koa dia loha iray ao amin’ny faminanian’ny Baiboly. Tamin’ny 1798, dia fanjakana dimy no efa lavo, ary iray no mbola nanapaka tamin’izany. Ny fanjakana fahafito dia mbola ho avy, ary mpanjaka folo no nanehoana azy. Dia nampahafantarina an’i Jaona avy eo fa ilay fanjakana fahavalo dia ilay bibidia papaly, izay avy tamin’ny fito. Ny fahefana papaly no fanjakana fahadimy, ary efa voa mafy mahafaty izy; koa rehefa sitrana izany feriny mahafaty izany, dia tonga ilay loha fahavalo izay avy amin’ny fito izy.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Ao amin’ny Daniela toko faharoa, ny fanjakana efatra voalohany dia Babylona, Medo-Persia, Gresy ary Roma. Ireo fanjakana efatra ara-bakiteny ireo koa dia maneho fanjakana efatra ara-panahy, ary miaraka izy ireo no manondro ireo mpanjaka valo, na loha, ao amin’ny Apokalypsy fito ambin’ny folo, fa i Jesosy mandrakariva no anehoany ny faran-javatra iray amin’ny fiandohan-javatra iray. Daniela toko faharoa no filazana voalohany ny amin’ireo fanjakan’ny faminaniana ao amin’ny Baiboly, ary Apokalypsy fito ambin’ny folo no farany, koa tsy maintsy mifanaraka izy ireo, fa Andriamanitra tsy miova mandrakizay.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Ny fanjakana fahadimy izay efa lavo tamin’ny 1798 dia Babylona ara-panahy, dia ny fahefam-papa. Ny fanjakana fahenina izay teo amin’ny fitondrana tamin’ny 1798 dia ilay fanjakana manana tandroka roa, izay efa voasolo tandindona tamin’ilay fanjakana manana tandroka roa an’ny Mediana sy Persiana. Ny fanjakana fahafito, izay ahitana mpanjaka folo, izay tamin’ny 1798 dia mbola tsy tonga, dia ny fitondram-panjakana iray maneran-tany, izay efa voasolo tandindona tamin’i Grisia, dia ilay fitondram-panjakana iray maneran-tany an’i Aleksandra Lehibe. Ny loha fahavalo, izay avy tamin’ireo fito, dia ilay fanjakana fahadimy izay naratra nahafaty, nefa velona indray rehefa sitrana ilay ratra nahafaty.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Ny fitsarana an’ilay mpijangajanga lehibe dia mitranga ao anatin’ilay “ora” amin’ny krizin’ny lalàna Alahady, izany hoe vanim-potoana iray manomboka amin’ny lalàna Alahady any Etazonia ka mitohy mandritra ny tantara mandra-pihidin’ny fotoam-pitsarana ho an’ny olombelona. Ao anatin’izany “ora” izany, izay asehon’i Daniela ho “ny andron’ireo mpanjaka ireo”, dia hanorina ny fanjakany Andriamanitra. Ao anatin’izany “ora” izany no andatsahana ny ranonorana fara.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Ny orana farany dia ho avy amin’izay madio—ary amin’izany fotoana izany dia handray izany avokoa izy rehetra tahaka ny teo aloha.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Rehefa mamotsotra ireo anjely efatra, dia hanorina ny fanjakany Kristy. Tsy misy handray ny ranonorana farany afa-tsy ireo izay manao izay rehetra azony atao.” Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Ny fandatsahana ny orana farany dia mitohy tsikelikely, satria mifanaraka amin’ny fitsarana izany, ary ny fitsarana koa dia mandroso tsikelikely. Ny Millerita dia nahatakatra fa niaina teo amin’ny tongotry ny sary ao amin’ny Daniela toko faharoa izy ireo. Nino izy ireo fa i Roma no fanjakana farany eto an-tany, ary marina izany finoana izany, nefa voafetra ny fahalalany.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
Ny “andron’ireo mpanjaka ireo” dia miseho tokoa ao amin’ny tantaran’ny fanjakan’i Roma, nefa tsy ny tantaran’i Roma jentilisa na i Roma papa no resahina, fa ny tantaran’i Roma maoderina. Ny Millerita dia nampihatra an’i Roma jentilisa sy i Roma papa ho fanjakana iray ihany, ary tamin’ny fanaovany izany dia nampiasa andalan-teny avy ao amin’ny bokin’i Ezekiela mikasika ny mpanjaka farany tao amin’ny Joda (Zedekia) izy ireo mba hanohanana ny fahatakaran’izy ireo.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Ary ianao, ry mpanapaka ratsy fanahy sy voadio amin’ny fahalotoana eo amin’ny Isiraely, izay tonga ny andronao, amin’ny fotoan’ny hifaranan’ny heloka; izao no lazain’i Jehovah Tompo: Esory ny satro-boninahitra masina, ary alao ny satroboninahitra; tsy hitovy intsony izao: asandrato izay ambany, ary aoka haetry izay avo. Haongako, haongako, haongako izy; ary tsy hisy intsony izany mandra-pihavin’izay manana ny zony aminy; ary homeko azy izany. Ezekiela 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Hatramin’i Zedekia dia hisy fanjakana telo izay “haongana,” izay hitarika ho amin’i Kristy, izay Azy ny “zo” hanjaka. Babylona sy Medo-Persia ary Grisia dia samy ho resy avokoa mandra-pahatongan’ny fanjakan’i Roma, ary nandritra ny tantaran’izany fanjakana fahefatra izany no hahatongavan’i Kristy ka hanorina fanjakana. Ary izany indrindra no nataony.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“Anisan’ireo voalohany indrindra izay nitarika haingana ny firenena ho amin’ny faharavana i Zedekia mpanjakany. Nandao tanteraka ny torohevitr’i Jehovah, araka izay nampitaina tamin’ny alalan’ny mpaminany, nanadino ny trosam-pankasitrahana izay nananany tamin’i Nebokadnezara, nandika ny fianianany masina momba ny tsy fivadihana izay nataony tamin’ny anaran’i Jehovah Andriamanitry ny Isiraely, ny mpanjakan’ny Joda dia niodina tamin’ny mpaminany, tamin’izay mpanao soa taminy, ary tamin’Andriamaniny. Noho ny fireharehana foana tamin’ny fahendreny manokana dia nitodika hitady famonjena tany amin’ilay fahavalo fahiny nanohitra ny fanambinan’ny Isiraely izy, “ka naniraka ny irany hankany Egypta mba hanome azy soavaly sy vahoaka betsaka.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Hahomby va izy?’ hoy ny Tompo nanontany momba ilay olona izay namadika tamin’ny fomba ratsy toy izany ny fitokisana masina rehetra; ‘ho afa-mandositra va izay manao zavatra toy izany? sa hanitsakitsa-bady ny fanekena va izy ka hovonjena? Raha velona koa Aho, hoy Jehovah Tompo, dia any amin’ny tany onenan’ilay mpanjaka izay nampanjaka azy, izay nohamavoiny ny fianianany sy novakiny ny fanekeny, dia hiara-maty aminy eo afovoan’i Babylona izy. Ary Farao aza, na dia amin’ny tafiny mahery sy ny antokony be aza, dia tsy hahasoa azy amin’ny ady: … satria nohamavoiny ny fianianana tamin’ny nandravany ny fanekena, kanjo efa nanolotra ny tànany izy, nefa nanao izany zavatra rehetra izany, dia tsy ho afa-mandositra izy.’ Ezekiela 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
Ho an’ilay “andriana ratsy fanahy tsy masina” dia tonga ny andron’ny fitsarana farany. “Esory ny satro-boninahitra,” hoy ny didin’i Jehovah, “ary esory ny satro-panjakana.” Mandra-panorin’i Kristy ny fanjakany Aminy ihany dia tsy navela hanana mpanjaka intsony i Joda. “Havaliko, havaliko, havaliko izy,” no didy navoakan’Andriamanitra momba ny seza fiandrianan’ny taranak’i Davida; “ary tsy hisy intsony izany, mandra-pihavin’Ilay tompony ara-drariny; ary homeko Azy izany.” Ezekiela 21:25–27. Mpaminany sy Mpanjaka, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Marina i Miller, nefa voafetra ny fahalalany; fa ny fanjakana natsangan’i Kristy fony Izy nandeha teto anivon’ny olona dia tsy ilay fanjakana farany eto an-tany. Mbola hisy mpanjaka efatra ihany koa aorian’ny fanjakan’i Roma jentilisa. Kanefa Kristy dia nanorina tokoa ny fanjakan’ny “fahasoavana” teo amin’ny hazo fijaliana; nefa izany fanjakana izany dia tsy naorina tamin’ny andron’ireo mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo, ary tsy naorina koa nandritra ny fotoanan’ny ranonorana farany. Ny fanjakana izay hatsangan’i Kristy amin’ny andro farany dia ny fanjakany amin’ny “voninahitra.” Miresaka mivantana momba ireo fanjakana roa ireo ny Ranabavy White.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Nahatakatra ny Millerita fa nanorina fanjakana i Kristy nandritra ny tantaran’ilay fanjakana fahefatra, ary marina izy ireo tamin’izany, nefa voafetra ny fahatakarany. Tao amin’ny tantaran’ilay fanjakana fahefatra, i Kristy dia nanangana ny fanjakan’ny “fahasoavana,” ary tao amin’ny tantaran’ilay fanjakana fahavalo kosa no nananganany ny fanjakany amin’ny “voninahitra.” Tamin’ny tantara izay nananganany ny fanjakan’ny “fahasoavana,” dia nilatsaka tamin’ny Pentekosta ny Fanahy Masina. Ny Pentekosta dia tandindon’ny firotsahan’ny ranonorana farany, ao amin’ny tantara izay ananganany ny fanjakany amin’ny “voninahitra.”
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Ny hafatry ny Pentekosta dia ny hafatry ny fitsanganan’i Kristy tamin’ny maty ara-bakiteny. Ny hafatry ny ranonorana farany, farafahakeliny amin’ny ampahany, dia ny hafatry ny fitsanganana amin’ny maty ara-panoharana izay asehon’ilay ankamantatra ara-paminaniana momba ilay fahavalo izay avy amin’ny fito, ka tanteraka ao amin’ilay bibidia, ary koa ny tandroka roa amin’ilay bibidia avy amin’ny tany. Ny fanjakana fahefatra sy ny fahavalo no toerana anorenan’i Kristy ny fanjakany.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
Ny filazana izay nataon’ny mpianatra tamin’ny anaran’ny Tompo dia marina tamin’ny lafiny rehetra, ary ireo toe-javatra izay notondroiny dia efa nitranga tamin’izany fotoana izany indrindra. “Efa tanteraka ny fotoana, ary efa akaiky ny fanjakan’Andriamanitra,” no hafatra nentin’izy ireo. Rehefa tapitra “ny fotoana” — dia ny herinandro sivy amby enimpolo ao amin’ny Daniela 9, izay hahatratra hatrany amin’ny Mesia, “Ilay Voahosotra” — dia efa nandray ny hosotry ny Fanahy Kristy taorian’ny nanaovan’i Jaona batisa Azy tao Jordana. Ary ny “fanjakan’Andriamanitra” izay nambaran’izy ireo fa efa akaiky dia naorina tamin’ny fahafatesan’i Kristy. Io fanjakana io dia tsy, araka izay nampianarina azy hinoany, fanjakana ara-tany. Ary tsy ilay fanjakana ho avy koa izany, ilay tsy mety maty, izay hatsangana rehefa “ny fanjakana sy ny fanapahana ary ny fahalehibiazan’ny fanjakana etỳ ambanin’ny lanitra rehetra dia homena ny olon’ny olo-masin’ny Avo Indrindra”; dia ilay fanjakana mandrakizay, izay ao aminy “ny fanapahana rehetra hanompo sy hankatò Azy.” Daniela 7:27. Araka ny ampiasana azy ao amin’ny Baiboly, ny teny hoe “fanjakan’Andriamanitra” dia enti-milaza na ny fanjakan’ny fahasoavana na ny fanjakan’ny voninahitra. Ny fanjakan’ny fahasoavana dia asehon’i Paoly ao amin’ny Epistily ho an’ny Hebreo. Rehefa avy nanondro an’i Kristy, ilay Mpanelanelana feno fangorahana izay “miara-mahatsapa ny fahalemen-tsika,” dia hoy ny apostoly: “Koa aoka isika hanatona amin’ny fahasahiana ny seza fiandrianan’ny fahasoavana, mba hahazoantsika famindram-po sy hahitantsika fahasoavana.” Hebreo 4:15, 16. Ny seza fiandrianan’ny fahasoavana dia maneho ny fanjakan’ny fahasoavana; satria ny fisian’ny seza fiandrianana dia manambara ny fisian’ny fanjakana. Ao amin’ny fanoharana maro nataony, Kristy dia mampiasa ny teny hoe “fanjakan’ny lanitra” mba hilazana ny asan’ny fahasoavan’Andriamanitra eo amin’ny fon’ny olona.
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Koa ny seza fiandrianan’ny voninahitra dia maneho ny fanjakan’ny voninahitra; ary io fanjakana io no tondroin’ny tenin’ny Mpamonjy hoe: ‘Ary raha ho avy amin’ny voninahiny ny Zanak’olona, mbamin’ny anjely masina rehetra miaraka Aminy, dia hipetraka eo ambonin’ny seza fiandrianan’ny voninahiny Izy; ary hangonina eo Anatrehany ny firenena rehetra.’ Matio 25:31, 32. Mbola ho avy io fanjakana io. Tsy haorina izany mandra-pahatongan’ny fiavian’i Kristy fanindroany.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Ny fanjakan’ny fahasoavana dia naorina avy hatrany taorian’ny fahalavoan’ny olona, rehefa novolavolaina ny drafitra ho fanavotana ny taranaka meloka. Tamin’izany dia efa nisy tao amin’ny fikasan’Andriamanitra sy tamin’ny alalan’ny fampanantenany izany; ary tamin’ny finoana no nahafahan’ny olona tonga olom-peheziny. Kanefa tsy tena naorina izany raha tsy tamin’ny fahafatesan’i Kristy. Na dia efa niditra tamin’ny asany teto an-tany aza ny Mpamonjy, ka trotraky ny hamafin’ny fon’ny olona sy ny tsy fankasitrahany, dia mety ho nihemotra tamin’ny sorona teo Kalvary Izy. Tao Getsemane ny kapoakan’ny fahoriana dia nangovitra teo an-tanany. Tamin’izany aza dia mety ho nofafany tamin’ny handriny ny hatsembohana rà, ka navela ho ringana tao amin’ny helony ny taranaka meloka. Raha izany no nataony, dia tsy hisy fanavotana ho an’ny olona lavo. Fa rehefa nanolotra ny ainy ny Mpamonjy, ary tamin’ny fofonainy farany no niantsoany hoe: ‘Vita,’ dia azo antoka tamin’izay ny fahatanterahan’ny drafi-panavotana. Nohamafisina ny fampanantenana ny famonjena, izay natao tamin’ilay mpivady mpanota tany Edena. Ny fanjakan’ny fahasoavana, izay teo aloha nisy tamin’ny fampanantenan’Andriamanitra, dia naorina tamin’izay.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“Noho izany ny fahafatesan’i Kristy—ilay zava-nitranga indrindra izay noheverin’ny mpianatra ho fandravana tanteraka ny fanantenany—dia ilay zavatra izay nampaharitra azy ho azo antoka mandrakizay. Na dia nitondra fahadisoam-panantenana mangidy ho azy ireo aza izany, dia io no tendrony avo indrindra tamin’ny porofo fa marina ny finoany. Ilay zava-nitranga izay nameno azy tamin’ny alahelo sy ny famoizam-po no ilay nanokatra ny varavaran’ny fanantenana ho an’ny zanak’i Adama rehetra, ary tao no nifantohan’ny fiainana ho avy sy ny fahasambarana mandrakizain’ny olon’Andriamanitra mahatoky rehetra tamin’ny taona rehetra.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Ny fikasan’ny famindram-po tsy manam-petra dia efa nanakaiky ny fahatanterahany, na dia tamin’ny alalan’ny fahadisoam-panantenan’ny mpianatra aza. Na dia efa voababo tamin’ny fahasoavana sy ny herin’Andriamanitra tao amin’ny fampianarany aza ny fony, dia Izy izay ‘niteny tahaka ny tsy mbola nisy olona niteny,’ kanefa mbola nifangaro tamin’ny volamena madio nisy tao amin’ny fitiavany an’i Jesosy ny firaka ratsin’ny fireharehana araka izao tontolo izao sy ny fanirian-tena. Na dia tao amin’ny efitranon’ny Paska aza, tamin’izany ora manetriketrika izany, raha ny Tompony aza efa niditra tao amin’ny alok’i Getsemane, dia mbola nisy ‘fifandirana koa teo aminy ny amin’izay heverina ho lehibe.’ Lioka 22:24. Ny fijeriny dia feno ny seza fiandrianana, ny satro-boninahitra ary ny voninahitra, kanefa teo anoloan’izy ireo indrindra no nisy ny henatra sy ny fangirifirian’ny saha, ny efitrano fitsarana, ny hazo fijalian’i Kalvary. Ny fireharehan’ny fony sy ny hetahetany hahazo voninahitra araka izao tontolo izao no nitarika azy hifikitra mafy toy izany tamin’ny fampianaran-diso tamin’ny androny, ary handalo tsy nohajaina ny tenin’ny Mpamonjy izay nanambara ny tena toetran’ny fanjakany sy nanondro mialoha ny fijaliany sy ny fahafatesany. Ary ireo fahadisoana ireo no niteraka ilay fizahan-toetra—mafy nefa nilaina—izay navela hitranga mba hanitsiana azy. Na dia diso aza ny hevitry ny mpianatra ny amin’ny hafatra nentiny, ary tsy nahatanteraka ny fanantenany izy, dia nitory ny fampitandremana nomen’Andriamanitra azy ihany izy, ary ny Tompo dia hamaly ny finoany sy hanome voninahitra ny fankatoavany. Izy ireo no hatokisana ny asa hitory amin’ny firenena rehetra ny filazantsara be voninahitry ny Tompony izay nitsangana tamin’ny maty. Mba hanomanana azy ho amin’izany asa izany no namelana izany fanandramana izay toa mangidy indrindra taminy izany.” Ilay Hery Mifanditra, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Ao amin’ny bokin’ny Apokalypsy, ny “saina manam-pahendrena” no manisa “isan’olona”, ary mahafantatra fa “ilay olona” dia ilay fanjakana fahavalo koa, izay avy amin’ny fito. Ny “olona ota” no lohan’ilay fanjakana fahavalo izay manjaka amin’ny mpanjakan’ny tany sy ny mpivarotry ny tany, izay iraisan’ny fiangonana fito mba hialana amin’ny fanalam-baraka ateraky ny fanenjehana, ary izay mipetraka eo ambonin’ny rano be.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Ary hoy izy tamiko hoe: Ny rano izay hitanao, izay ipetrahan’ilay vehivavy janga, dia vahoaka sy olona betsaka sy firenena ary samy hafa fiteny. Apokalypsy 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
Ny “lehilahin’ny ota” no manjaka amin’ny tontolo politika, ara-bola, ara-pivavahana ary sivily, sy amin’ny olona rehetra, afa-tsy izay efa nahazo ny fandresena tamin’ilay bibidia sy ny sariny sy ny mariny ary ny isan’ny anarany.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Ary hitako tahaka ny ranomasina vera voaharo afo; ary ireo izay naharesy ny bibidia sy ny sariny ary ny mariny ary ny isan’ny anarany dia nitsangana teo ambonin’ny ranomasina vera, nitana ny harpàn’Andriamanitra. Ary mihira ny hiran’i Mosesy, mpanompon’Andriamanitra, sy ny hiran’ny Zanak’ondry izy ireo ka manao hoe: Lehibe sy mahagaga ny asanao, Tompo Andriamanitra Tsitoha ô; marina sy mahitsy ny lalanao, Ry Mpanjakan’ny olo-masina. Apokalypsy 15:2, 3
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
Ireo “hendry” izay mahatakatra ny “fitomboan’ny fahalalana,” rehefa voavaha ny fanambaran’i Jesosy Kristy, dia ireo izay manana “fahazavan-tsaina” ka “manisa ny isan’ny bibidia; fa isan’olona izany; ary ny isany dia enin-jato sy enim-polo ary enina.” Izany “fahazavan-tsaina” izany dia maneho ampahany amin’ilay fizahan-toetra misy dingana telo izay miseho mandrakariva rehefa vahan’i Jesosy ny faminaniana iray. Izany no amaritana fa izy ireo dia “nahazo ny fandresena tamin’” “ny isan’ny anarany.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Ny fahazoana fandresena dia midika hoe mandalo fitsapana, ary ireo izay “hendry” sy “mahatakatra” no mahazo ny fandresena mifandraika amin’ny isa 666, ary ilay andininy koa dia manambara fa misy fanjakana valo, ary ny fahavalo dia avy amin’ny fito. Izany “zava-miafina” izany no aseho ao amin’ny Daniela toko faharoa, satria ny vavak’i Daniela dia ny hahatakatra “ny zava-miafina.” Ny fanambarana fa misy fanjakana valo, ary ny fanjakana fahavalo dia avy amin’ny fito, ary ny isan’izany fanjakana izany dia 666, no zava-miafina izay aseho ho azon’i Daniela tamin’ny alalan’ny vavaka nataony, ary i Daniela dia maneho ireo “hendry” amin’ny andro faran’Andriamanitra.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Daniel dia maneho ireo “hendry” amin’ny andro farany izay novohana taminy ny zava-miafin’i Daniela roa, ary izany zava-miafina izany dia ny fanambaràna fa ny filazana farany sy voalohany momba ny fanjakana ao amin’ny faminanian’ny Baiboly dia izao: misy fanjakana valo ao amin’ilay sariolona. Izany fanambaràna izany dia manamafy ny fahatakarana Millerita momba ny Daniela toko faharoa, nefa mamirapiratra avo folo heny kokoa izany, raha vao fantarina. Ny famirapiratany, noho izy avo folo heny kokoa, dia maneho fitsapana iray izay ananan’ireo “hendry” fandresena, satria ny fanjakana fahavalo izay avy amin’ny fito dia ilay fanjakana fahenina koa, izay firaisana telo sosona an’ilay dragona sy ilay bibidia ary ilay mpaminany sandoka. Noho izany, ilay dragona sy ilay bibidia ary ilay mpaminany sandoka dia samy ilay fanjakana fahenina avokoa, ary miaraka izy ireo no maneho ny 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nebokadnezara dia notsapaina tamin’ny alalan’ny fanambaràna ao amin’ny Daniela toko faharoa, ka tsy nahatanteraka izany fitsapana izany izy. Ao amin’ny Daniela toko faharoa, i Daniela dia misolo tena ireo “hendry” izay mandalo ny fitsapana mikasika ny zava-miafina momba ilay sary. Ao amin’ny toko fahatelo, i Nebokadnezara kosa dia misolo tena ny ratsy fanahy izay tsy mahavita io fitsapana io ihany. Nebokadnezara, amin’ny maha-mpanjaka voalohany ao amin’ny fanjakana voalohany azy, dia misolo tena ny mpanjaka farany ao amin’ny fanjakana farany. Noho izany dia misolo tena ny “lehilahin’ota” izy, dia ilay lehilahin’ny faminaniana izay raisin’ny fiangonana fito. Noforonina tamin’ny andro fahenina ny olona, ary noho izany ny isa enina no isan’ny taranak’olombelona. Enina no isan’i Nebokadnezara. Nebokadnezara dia tsy nahavita ny fitsapana ny isa 666, ka nisolo tena ny ratsy fanahy amin’ny andro farany. Amin’ny maha-tandindon’ny lehilahin’ota azy, enina no isany.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Nebokadnezara mpanjaka nanao sariolona volamena, enimpolo hakiho ny hahavony, ary enina hakiho ny sakany; naoriny teo amin’ny lemak’i Dora izany, any amin’ny faritanin’i Babylona. Daniela 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Ny sarin-javatra volamena dia enimpolo hakiho ny haavony ary enina hakiho ny sakany, ary Nebokadnezara no nanao azy, izay enina ny isany. Natsangana ilay sarin-javatra ho fanoherana ny fahazavan’ilay sarin-javatra ao amin’ny toko faharoa, ary ny famaritana telo sosona an’ilay sarin-javatra, raha fantatrao fa enina ny isan’i Nebokadnezara, dia mitovy amin’ny enina, enina, enina.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Ny hevitra hanorina fanjakana sy tarana-mpanjaka izay haharitra mandrakizay dia nanintona mafy indrindra an’ilay mpanapaka mahery, izay tsy nahazakan’ny firenen-tany nijoro teo anoloan’ny sandriny. Tamin’ny hafanam-po nateraky ny fireharehana tsy manam-petra sy ny fiavonavonana feno fitiavan-tena, dia niara-nisaina tamin’ny olon-kendry tao aminy izy ny amin’izay fomba hanatanterahana izany. Nohadinoany ireo fitarihan’Andriamanitra mahagaga mifandray amin’ilay nofy momba ny sariolona lehibe; nohadinoany koa fa Andriamanitry ny Isiraely, tamin’ny alalan’i Daniela mpanompony, no nanambara mazava ny hevitry ny sariolona, ary fa noho io fanazavana io dia voavonjy tsy ho faty tamin’ny fahafatesana mahamenatra ireo lehilahy ambony tao amin’ny fanjakana; nohadinoina ny zavatra rehetra afa-tsy ny faniriany hanorina ny heriny sy ny fiandrianany manokana, ka ny mpanjaka sy ireo mpanolotsainy tao amin’ny fanjakana dia nanapa-kevitra fa amin’ny fomba rehetra azo atao dia hiezaka izy ireo hanandratra an’i Babylona ho ambony indrindra sy mendrika ny fankatoavana eran-tany.”
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Ang sagisag na paglalarawan na sa pamamagitan nito’y inihayag ng Dios sa hari at sa bayan ang Kaniyang layunin para sa mga bansa sa lupa, ngayo’y gagamitin upang maglingkod sa pagluwalhati ng kapangyarihan ng tao. Ang pagpapaliwanag ni Daniel ay itatakwil at malilimutan; ang katotohanan ay bibigyang-kahulugang mali at gagamitin sa maling paraan. Ang sagisag na itinalaga ng Langit upang ilahad sa isipan ng mga tao ang mahahalagang pangyayari sa hinaharap, ay gagamitin upang hadlangan ang paglaganap ng kaalamang ninanais ng Dios na tanggapin ng sanlibutan. Sa gayon, sa pamamagitan ng mga pakana ng mga taong mapag-imbot sa kapangyarihan, sinisikap ni Satanas na hadlangan ang banal na layunin para sa lahi ng tao. Nalalaman ng kaaway ng sangkatauhan na ang katotohanang walang halong kamalian ay isang kapangyarihang makapangyarihan sa pagliligtas; datapuwa’t kapag ginamit upang itaas ang sarili at isulong ang mga balak ng mga tao, ito’y nagiging isang kapangyarihan para sa kasamaan.
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Avy tamin’ny tahirim-bolamenany be dia be no nampanaovin’i Nebokadnezara sary volamena lehibe, mitovy amin’ilay hita tao amin’ny fahitana amin’ny lafiny ankapobeny, afa-tsy tamin’ny lafin-javatra tokana dia ny akora nanaovana azy. Efa zatra fanehoana manetriketrika momba ireo andriamaniny jentilisa izy ireo, nefa ny Kaldeana dia mbola tsy mba namokatra zavatra iray akory izay mampitolagaga sy manan-kaja tahaka ity sarivongana mamirapiratra ity, enimpolo hakiho ny hahavony ary enina hakiho ny sakany. Ary tsy mahagaga raha tany amin’ny tany izay nanjakan’ny fanompoan-tsampy tamin’ny ankapobeny, ilay sary tsara tarehy sady tsy hita pesipesenina tao amin’ny lemaka Dora, izay naneho ny voninahitr’i Babylona sy ny famirapiratany ary ny heriny, no natokana ho zavatra ivavahana. Koa dia voalamina izany, ary nisy didy nivoaka fa amin’ny andro fanokanana dia tsy maintsy haneho ny fankatoavany ambony indrindra ny fahefana babyloniana ny rehetra amin’ny fiankohofana eo anatrehan’ilay sary.” Prophets and Kings, 504, 505.