We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.
Isika dia miatrika ny fifanandrifian’ny fihetsik’ireo anjely voalohany sy fahatelo, mba hahatakarantsika bebe kokoa izay asehon’ny fitomboan’ny fahalalana ara-tandindona rehefa voahaisotra ny tombo-kaseny amin’ny fotoan’ny farany. Miezaka isika haneho fa izany dia maneho fisondrotry ny fahamarinana izay miafara amin’ny fara tampony amin’ny maha-oram-baratra farany azy, dia ny hafatry ny Antso amin’ny Misasakalina. Amin’ny maha-tandindona azy, ny “fitomboan’ny fahalalana” dia nalaina avy ao amin’ny bokin’i Daniela, ary ao no amaritana azy ho fahalalana ara-paminaniana izay mizaha toetra sy mamokatra karazana mpivavaka roa.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ary hoy Izy nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa mihidy sy voaisy tombo-kase ny teny ambara-pahatongan’ny andro farany. Maro no hodiovina sy hatao fotsy ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:9, 10.
In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”
Tamin’ny taona 1989 dia novahana ny “fitomboan’ny fahalalana” izay haneho amin’ny farany karazana mpivavaka roa. Ireo karazana roa ireo dia aseho ao anatin’ny tontolon-kevitra momba ny fifandraisany amin’ny hafatry ny ranonorana farany. Ny ratsy fanahy dia tsy mahafantatra na mandray ny ranonorana farany, fa ny hendry kosa no manao izany. Noho izany dia tsy mahita ny fotoana anombohan’ny ranonorana farany hilatsaka ny ratsy fanahy, ary nanomboka nilatsaka izany rehefa tezitra ny firenena tamin’ny 11 Septambra 2001. Efa niresaka tamin’ny fitarihan’ny Advantisma Laodiseana izahay, araka izay aseho ao amin’ny Ezekiela toko faha-valo sy faha-sivy, ary koa ao amin’ny Isaia toko faha-valo amby roapolo. Ao amin’ny Isaia, ny “olona mpaniratsira” dia “nanao ny lainga” ho “fialofany” ary “niery” “teo ambanin’ny fitaka.”
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.
Koa henoinareo ny tenin’i Jehovah, ianareo lehilahy mpaniratsira izay manjaka amin’ity firenena eto Jerosalema ity. Satria hoy ianareo: Efa nanao fanekena tamin’ny fahafatesana izahay, ary tamin’ny fiainan-tsi-hita no nifanaovanay; raha mandalo ny famaizana manafotra, dia tsy hahatratra anay izany; fa ny lainga no nataonay fialofana, ary ny fitaka no nierezanay. Isaia 28:14, 15.
The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.
Ny lehilahy fahiny tao Jerosalema amin’ny andro farany dia tsy mahazaka ny fitsapana ny amin’ny “fitsaharana sy famelombelomana”, izay asehon’ny fomba fandalinana hoe “tsipika anampy tsipika”, ka izany no ahafahan’ny hendry mamantatra ny oram-baratra farany amin’ny andro farany, amin’ny alalan’ny fanoharana ara-tantara momba ny oram-baratra farany ao amin’ny tantaran’ny Millerita. Ny toetra ara-paminaniana ananan’ireo “lehilahy mpaneso” izay asongadin’i Isaia ao amin’ilay andalan-teny, dia ny lainga sy ny fitaka izay niafenany sy nataony fialofana. Koa noho izany, mifandray amin’ny fitsapana ny hafatry ny oram-baratra farany (ilay fitsaharana sy famelombelomana izay tsy nety nohenoiny), dia efa nandray lainga ireo lehilahy fahiny tao Jerosalema.
The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.
Ny hafatry ny ranonorana farany dia tonga miaraka amin’ny adihevitra, araka izay aseho ao amin’ny toko faharoan’i Habakoka, rehefa manontany an’Andriamanitra ilay mpiambina eo hoe inona no havaliny ao amin’ny “adihevitry” ny tantarany, satria ny teny hoe “nananatra” ao amin’ny andininy voalohany amin’ny toko faharoa dia midika hoe “niady hevitra tamin’ny”.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Hijoro eo amin’ny toeram-piambenako aho, ary hijanona eo ambonin’ny tilikambo; ary hiambina aho mba hahita izay holazainy amiko, sy izay havaliko raha anariny aho. Habakoka 2:1.
The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.
Ny hendry, mandritra ny adihevitra momba ny ranonorana farany, dia maneho ireo fahamarinana aseho ho vatosoan’i Miller, izay ihany koa no fahamarinana fototra izay nofaritan’ny Millerita, natsangany, ary nasehony. Ireo fahamarinana ireo dia aseho ho Kristy, ilay Vatolampin’ny taona rehetra.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Aoka izay mijoro ho mpitily avy amin’Andriamanitra eo ambonin’ny mandan’i Ziona ho olona mahatazana ny loza mialoha ny vahoaka,—olona mahay manavaka ny fahamarinana sy ny fahadisoana, ny fahitsiana sy ny tsy fahitsiana.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Tonga ny fampitandremana: Tsy misy na inona na inona tokony havela hiditra izay hampikorontana ny fanorenan’ny finoana izay efa nanorenantsika hatramin’ny nahatongavan’ny hafatra tamin’ny 1842, 1843, ary 1844. Tao anatin’io hafatra io aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny mazava izay nomen’Andriamanitra antsika. Tsy mikasa ny hanala ny tongotray hiala eo ambonin’ny sehatra izay nametrahana azy izahay, raha nitady ny Tompo isan’andro tamin’ny vavaka mafana fo, nikatsaka fahazavana. Heverinareo va fa hahafoy ny mazava izay nomen’Andriamanitra ahy aho? Tokony ho tahaka ny Vatolampin’ny Mandrakizay izany. Izy no efa nitari-dalana ahy hatramin’ny nanomezana azy.” Review and Herald, 14 Aprily 1903.
The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”
Ny lehilahy fahiny dia mitondra hafatry ny ranonorana aoriana sandoka, izay asehon’i Isaia ho “lainga” sy fitaka. Ao amin’ny Ezekiela toko faha-valo no ahitana ny tantara izay manondro ny fotoana izay iankohofan’ny lehilahy fahiny tao Jerosalema amin’ny masoandro, ary ampitahaina amin’ireo izay mandray ny tombo-kasen’Andriamanitra ao amin’ny toko manaraka izy ireo. Ny fahavetavetana fahatelo (taranaka) dia maneho hafatry ny ranonorana aoriana sandoka, araka ny asehon’ny “fitomaniana noho i Tamoza.” Ao amin’ny taranaka fahatelo amin’ny Advantisma, izay nanomboka tamin’ny 1919, dia nisy “lainga” nampidirina mifandraika amin’ilay filazantsara sandoka nasehon’i W. W. Prescott ampahibemaso tamin’ny Fihaonambe momba ny Baiboly tamin’ny 1919. Io “lainga” io dia lohahevitra manokana an’ny taranaka fahatelo, ary ilay “lainga” no fanorenana sandokan’ilay hafatry ny ranonorana aoriana sandoka, izay asehon’ny “fitomaniana noho i Tamoza.”
It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.
Zava-dehibe ny mandany fotoana hamantarana mazava ilay “lainga” ao amin’ny faminaniana, satria ilay “lainga” no antony lehibe tsy ahafahan’ny Advantisma Laodiseana mahita ny fitomboan’ny fahalalana tamin’ny 1989. Ilay “lainga” dia izao: ny hoe “ny isan’andro” ao amin’ny bokin’i Daniela dia misolo tena ny fanompoan’i Kristy ao amin’ny fitoerana masina. Ny fampiharana ara-paminaniana an’ilay hoe “ny isan’andro” ho toy ny fanompoan’i Kristy ao amin’ny fitoerana masina dia fampiharana ara-paminaniana sandoka sy diso; nefa ilay “lainga” dia tsy ny fanondroana fotsiny izany famaritana diso an’ilay hoe “ny isan’andro” ho tandindona ara-paminaniana izany, fa misolo tena koa “lainga” izay milaza fa nanaiky izany fampiharana diso izany Rahavavy White, ary avy eo ampiasaina izany lainga izany mba hanorenana ilay fampiharana tsy marina ho fahamarinana efa miorina.
The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”
Ny fahatakarana marina ny andininy enina farany ao amin’i Daniela toko faha-11 dia efa naseho ho tandindona ao amin’ny andininy 30 ka hatramin’ny 36; ary rehefa amantarin-dRahavavy White ny fahatanterahana feno ny Daniela toko faha-11, dia lazainy fa “haverina indray” ireo “toe-javatra mitovy amin’izay voalaza” ao amin’ny andininy 30 ka hatramin’ny 36.
Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.
Ny fampiasana ny famaritana diso ny amin’“ny isan’andro” dia miteraka rafitra ara-tantara diso. Ny tantara aseho ao amin’ny Daniela toko faha‑iraika ambin’ny folo, andininy telopolo ka hatramin’ny enina amby telopolo, dia ahitana ny fanesorana an’“ny isan’andro.” “Ny isan’andro” dia na ny fampiharana nataon’ny Millerita, na ny fampiharana nataon’i Prescott sy Daniells. Arakaraka izay fampiharana fidina no hivoahan’ny rafitra ara-tantara roa samy hafa.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Ary hisy hery hijoro eo anilany, ka handoto ny fitoerana masina, dia ilay fiarovana mafy; ary hanaisotra ny fanatitra isan’andro izy; ary hapetrany ny fahavetavetana mahavery sy mahamain’ny tany. Daniela 11:31.
According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.
Araka ny tsindrimandry, ny tantara ara-paminaniana aseho ao amin’ity andininy ity, ka ahitana ny andininy faha‑telopolo, ary ny andininy faha‑roa amby telopolo ka hatramin’ny faha‑enina amby telopolo, dia haverina ao amin’ny andininy faha‑efapolo ka hatramin’ny faha‑dimy amby efapolo ao amin’ny Daniela toko faha‑iraika ambin’ny folo.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]
“Ny faminaniana ao amin’ny Daniela toko fahairaika ambin’ny folo dia efa saika tonga amin’ny fahatanterahany tanteraka. Betsaka amin’ny tantara izay efa nitranga ho fahatanterahan’ity faminaniana ity no mbola haverina indray. Ao amin’ny andininy faha‑telopolo dia voalaza ny hery iray izay ‘halahelo, [Daniela 11:30–36 notsongaina.]
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Hisy toe-javatra hitranga mitovitovy amin’izay voalaza ao amin’ireo teny ireo.” Manuscript Releases, laharana faha-13, 394.
The verse where we find “the daily,” is verse thirty-one.
Ny andininy ahitana ny hoe “ny isan’andro” dia andininy faha‑iraika amby telopolo.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Ary hisy tafika hijoro ho eo anilany, ka handoto ny fitoerana masina mafy izy, ary hanaisotra ny fanatitra isan’andro, ary hametraka ny fahavetavetana mahafoana. Daniela 11:31.
The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.
Ny “sandry” ao amin’ilay andininy dia mitsangana “eo anilany.” Ireo “sandry” dia hery iray, tahaka ilay ijoroany “eo anilany.” Ireo “sandry” ao amin’ilay andininy no “mijoro eo anilany,” ary ireo “sandry” no “mandoto ny fitoerana masina, dia ny fiarovana mafy,” ary ireo “sandry” no “manaisotra ny fanatitra mandrakariva,” ary ireo “sandry” koa no “mametraka ny fahavetavetana mahatonga fandravana.” Ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, ny dragona, izay i Roma mpanompo sampy, dia manome zavatra telo ho an’ny fahefan’ny papa.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Ary ilay biby izay hitako dia tahaka ny leoparda, ary ny tongony dia tahaka ny tongotry ny bera, ary ny vavany tahaka ny vavan’ny liona; ary ny dragona nanome azy ny heriny sy ny seza fiandrianany ary fahefana lehibe. Apokalypsy 13:2.
The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.
Ny bibidia mitovy amin’ny leoparda dia ambaran’i Rahavavy White ho ny papazia, ary ao amin’ny toko faharoa ambin’ny folo Rahavavy White dia manondro fa ny dragona dia samy Satana, ary koa Roma jentilisa.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Koa na dia i Satana aza no asehon’ilay dragona voalohany indrindra, dia mariky ny Roma jentilisa koa izy amin’ny heviny faharoa.” Ilay Ady Lehibe, 439.
In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.
Ao amin’ny andininy faharoa ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, i Roma mpanompo sampy no nanome ny heriny ara-tafika, dia ny “sandriny”, ho an’ny fahefan’ny papa, nanomboka tamin’i Clovis mpanjakan’ny Franks (Frantsa), tamin’ny taona 496. I Roma mpanompo sampy no nanome an’i Roma papaly ny sezan’ny fahefany tamin’ny taona 330, raha nandao ny tanànan’i Roma ny emperora Constantine ka namindra ny renivohitry ny Roma imperialy ho any amin’ny tanànan’i Constantinople. I Roma mpanompo sampy no nanome ny fahefana sivily ho an’ny fahefan’ny papa tamin’ny taona 533, raha namoaka didy i Justinian nanondro ny fahefan’ny papa ho lohan’ny fiangonana rehetra, sy mpanitsy ny heretika.
In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.
Ao amin’ny andininy fahiraika amby telopolo, ireo “sandry” izay mitsangana dia ny hery ara-tafiky Roma jentilisa, izay nijoro ho an’ny fahefana papaly nanomboka tamin’i Clovis tamin’ny taona 496. Noho izany asa izany dia i Frantsa no faritan’ny fahefana papaly ho “lahimatoa amin’ny fiangonana Katolika,” ary indraindray koa ho “zanakavavy lahimatoa amin’ny fiangonana Katolika.” Ao amin’ny andininy fahiraika amby telopolo, rehefa namoaka lalàna momba ny Alahady i Constantin tamin’ny taona 321, ary avy eo namindra ny renivohitra avy tao amin’ny tanànan’i Roma ho any amin’ny tanànan’i Constantinople tamin’ny taona 330, dia nanomboka nihorohoro ilay fanjakana izay tsy azon-tsesitany fahiny, raha nanomboka nanao ady mitohy tamin’ny fanjakana romana ireo hery efatra voalohan’ny Trompetra ao amin’ny Apokalypsy toko faha-valo. Ny ifantohan’ny fanafihana nataon’ny Barbariana sy Genseric dia nihatra tamin’ny tanànan’i Roma, izay talohan’ny taona 330 no “toerana masina misy hery” ho an’ny fanjakana romana. Hatramin’ny taona 330 sy ny manaraka, ny ady fanafihan’ireo barbariana dia natao mba “handoto ny toerana masina misy hery,” mandra-pitsanganan’ireo “sandry” an’i Roma jentilisa ho an’ny fahefana papaly, nanomboka tamin’ny taona 496.
Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.
Tsy vitan’ny hoe nomen’i Roma jentilisa zavatra telo ho an’ny fahefana papaly—dia ny hery ara-tafika sy ny fahefana sivily ary ny sezan’ny tanànan’i Roma—fa nesoriny koa ny tandroka telo ho an’i Roma papaly.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Nibanjina ny tandroka aho, ary, indro, nisy tandroka kely iray hafa niakatra teo afovoan’ireo; ary teo alohany dia nisy tandroka telo tamin’ireo voalohany voaongotra hatramin’ny fakany; ary, indro, tamin’io tandroka io dia nisy maso tahaka ny mason’olona sy vava miteny zava-dehibe. Daniela 7:8.
The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.
Ny tandroka telo izay “hongotana” ao amin’ny Daniela toko fahafito dia naneho ireo fahefana lehibe telo izay nanohitra ny fiakaran’ny fahefan’ny papa. Ny faran’ireo tandroka telo ireo dia nesorina rehefa noroahina hiala tao an-tanànan’i Roma ny Goths tamin’ny taona 538. Noroahin’ny “sandry”n’i Roma jentilisa hiala tao an-tanàna izy ireo, fa ireo “sandry” ireo no tokony hametraka ny fahefana papaly (ilay fahavetavetana mahatonga fandravana) eo ambonin’ny seza fiandrianan’izao tontolo fantatra tamin’izany fotoana izany tamin’ny taona 538.
Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”
Ny andininy faha‑iraika amby telopolo ao amin’ny Daniela toko faha‑iraika ambin’ny folo dia manondro zavatra efatra izay hataon’ireo “sandry” (Roma jentilisa). Hataony ny “hitsangana” hanohana ny fahefana papaly, tahaka izay nataony tamin’ny taona 496. Hataony ny handoto ny “toerana masina sady fiarovana” araka ny asehon’ireo ady ara‑miaramila izay natao teo amin’ny tanànan’i Roma nandritra ny roa zato taona eo ho eo. Hataony ny “hametraka” ny fahefana papaly eo ambonin’ny seza fiandrianan’ny tany tamin’ny taona 538, ary hataony koa ny “hanaisotra ny fanompoana isan’andro.”
The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.
Ny teny hebreo nadika hoe “hanaisotra” ao amin’ilay andininy (sur) dia midika hoe “manala”. Tamin’ny taona 508, ny fanoherana avy amin’ny fivavahan-tsampy izay nisy tao amin’ny fanjakana romana, sady niasa mba hisakana ny fiakaran’ny fahefan’ny papa teo amin’ny fitondrana, dia efa nampanaiky tanteraka na nofoanana.
To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.
Ny famantarana ny hoe “ny isan’andro” ho asa fanompoana ataon’i Kristy ao amin’ny fitoerana masina dia fampiharana diso; nefa ny asa tena niseho teo amin’ny tantaran’ny Advantista Laodiseana, izay nanondro io fampiharana diso io ho fahamarinana, dia nifototra tamin’ny “lainga” voafaritra tsara izay tanteraka tao amin’ny taranaka fahatelo amin’ny Advantisma. Ny torolalan-dRahavavy White fa haverina indray ny tantaran’ny andininy telopolo ka hatramin’ny enina amby telopolo ao amin’ny fahatanterahana farany ny Daniela iraika ambin’ny folo, dia nahatonga izany tsy ho azon’“ireo lehilahy mpaniratsira” izay mitondra an’i Jerosalema, ny hametraka fanazavana momba ny andininy iraika amby telopolo nefa tsy mandà miaraka amin’izay ny Fanahin’ny Faminaniana.
The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”
Ny “mpaneso” dia mampianatra fa ny fahefana papaly no nanaisotra ny fahatakarana marina ny amin’ny fanompoan’i Kristy ao amin’ny fitoerana masina, tamin’ny fampidirana ny lamesa papaly, izay sandoka maka tahaka ny asan’i Kristy ao amin’ny fitoerana masina any an-danitra. Raha izany no tena hevitry ny hoe “ny isan’andro,” dia ny fahefana papaly no ho ireo “sandry” izay nitsangana ao amin’ny andininy faha-iraika amby telopolo, satria ny firafitry ny fitsipi-pitenenana ao amin’ilay andininy dia mitaky fa ireo “sandry” no hery manaisotra “ny isan’andro.”
In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?
Mba hanohanana ny lovia feno angano atolony, dia iadian-kevitra fa ny papaty (sandry) no nandoto ny fitoerana masina any an-danitra an’i Kristy. Ny teny hebreo nadika hoe “fitoerana masina (miqdash) mahery” dia mety ho fitoerana masina jentilisa na ny fitoerana masin’Andriamanitra. Raha naniry hampita i Daniela fa ny fitoerana masin’Andriamanitra no ho voaloton’ny papaty, dia ho nampiasa ny teny hebreo hoe “qodesh” izy, izay tsy afaka maneho afa-tsy ny fitoerana masin’Andriamanitra ihany. Koa aiza no voarakitra ao amin’ny Baiboly na ao amin’ny Fanahin’ny Faminaniana fa ny fitoerana masina any an-danitra dia efa voaloton’ny papaty na mbola ho voalotony?
Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.
Mazava ho azy fa ny fahotan’ny Kristiana dia voasoratra ao amin’ireo bokin’ny fitoerana masina any an-danitra, nefa izany fanehoana izany dia tsy midika akory fa voaloto ny fitoerana masin’Andriamanitra. Ny fanadiovana ny fitoerana masina dia naneho ny fanadiovana ireo bokim-piraketana izay hita ao amin’ny fitoerana masina. Ankoatra izany, ny fahefan’ny papa dia tsy mba Kristiana velively, ka noho izany dia tsy voasoratra velively ao amin’ireo bokin’ny fitsarana famotopotorana. Ny fitsarana hany voatondro ho an’ny fahefan’ny papa dia ny fitsarana fampiharana ny fahatezeran’Andriamanitra.
The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?
Ny “sandry” koa dia nasaina “hametraka ny fahavetavetana mahatsiravina,” izay ho herin’iza? Fahefana inona no napetraky ny fahefan’ny papa? Ary fahefana inona izany, eo amin’ny fanombohan’ny andininy faha‑iraika amby telopolo indrindra, no nitsanganan’ny fahefan’ny papa hiaro azy?
The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.
Ang mga walang kaalaman sa Laodiceang Adbentismo na naglagak ng kanilang buhay na walang hanggan sa mga kamay ng mga taong ipinakilalang hindi makabasa ng aklat na natatakan, ay maaaring nasisiyahan na mapawi ang kanilang makakatiing mga tainga sa pamamagitan ng gayong uri ng tiwaling paglalapat ng Biblia, ngunit lalo pang kakatwa ang tangkaing kunin ang kasaysayang kinakailangan nilang tukuyin upang itaguyod ang kanilang kamalian, at iayon iyon sa huling anim na talata ng Daniel onse.
In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”
Ao amin’ny tantara nitarika ho amin’ny firodanan’ny Firaisana Sovietika, izay azo aseho ho voasolo tena amin’ny maha-Mpanjakan’ny Atsimo azy ao amin’ny andininy faha-efapolo amin’i Daniela toko faha-iraika ambin’ny folo, dia niaro ny fahefam-panjakan’ny papa ny hery ara-tafiky ny Etazonia, raha nanorina fiaraha-miafina tamin’ilay antikristin’ny faminanian’ny Baiboly i Ronald Reagan. Tamin’ny fanaovana izany dia naneho fa izay fanoherana protestanta rehetra ny fisandratry ny fahefam-panjakan’ny papa dia efa noresena tao amin’ny Etazonia, araka ny tandindon’ny fanesorana ny fanoheran’ny fanompoan-tsampy tamin’ny taona 508. Ny Mpanjakan’ny Avaratra (ny fahefam-panjakan’ny papa) ao amin’ilay andalan-teny dia nandripaka voalohany ny Firaisana Sovietika tamin’ny 1989, ary nanao izany niaraka tamin’ny “kalesy” sy ny “mpitaingin-tsoavaly,” izay maneho ny hery ara-tafiky ny Etazonia, ary koa niaraka tamin’ny hery ara-toekarenan’ny Etazonia araka ny asehon’ny “sambo.”
The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.
Etazonia no ilay “sandry” izay nitsangana nanohana ny fahefana papaly. Nesorina ny Protestantisma, tahaka ny nampandresena sy nampietrena ny fanoheran’ny fanompoan-tsampy tamin’ny taona 508. Ao amin’ny andininy faha-41 dia ho resin’ny fahefana papaly i Etazonia, ary ny Lalàm-panorenan’i Etazonia, izay “toerana masina fiarovana” an’i Etazonia, dia ho foana sy harodana rehefa mametraka ny Mpanjakan’ny Avaratra (ny fahefana papaly) eo ambonin’ny seza fiandrianan’ny tany i Etazonia, tahaka ny nataon’i Roma mpanompo sampy tamin’ny taona 538. Raha mamaky ireo lahatsoratra ato amin’ity tranonkala ity ianao, dia azonao alaina ny gazetiboky The Time of the End, ary vakinao ao ny famelabelarana feno kokoa momba ireo andininy enina farany ao amin’ny Daniela toko faha-11, nefa amin’izao fotoana izao kosa dia manondro fotsiny isika fa ny famantarana ny “fanatitra isan’andro” ho asa fanompoan’i Kristy ao amin’ny fitoerana masina dia fampiharana diso an’ilay tandindona. Izany no ataontsika mba hampisehoana fa io fampiharana diso io dia nampiharina tamin’ny Advantisma Laodiseana tamin’ny alalan’ny lainga niniana natao.
We will continue to consider the prophetic lie in the next article.
Hodinihintsika hatrany ao amin’ny lahatsoratra manaraka ny lainga ara-paminaniana.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Tsy manam-potoana ho very isika. Misy andro mahory eo anoloantsika. Mihorohoro amin’ny fanahin’ny ady izao tontolo izao. Tsy ho ela dia hiseho ireo toe-javatra mampahory voalaza ao amin’ny faminaniana. Efa saiky tonga amin’ny fahatanterahany tanteraka ny faminaniana ao amin’ny Daniela toko fahiraika ambin’ny folo. Maro amin’ny tantara izay efa nitranga ho fahatanterahan’ity faminaniana ity no haverina indray.”
“In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Ao amin’ny andininy fahatelopolo dia misy hery iray resahina izay ‘halahelo ka hiverina, ary hitana fahatezerana amin’ny fanekena masina; dia toy izany no hataony; eny, hiverina izy ka hifandray amin’izay mahafoy ny fanekena masina. Ary hisy tafika hijoro eo anilany, ka handoto ny fitoerana masina, dia ny fiarovana mafy, ary hanaisotra ny fanatitra isan’andro, sady hametraka ny fahavetavetana mahatonga fandravana. Ary izay manao ratsy amin’ny fanekena dia hozinoiny amin’ny fandokafana; fa ny olona izay mahalala ny Andriamaniny kosa dia hatanjaka ka hanao zava-dehibe. Ary izay manan-tsaina eo amin’ny vahoaka dia hampianatra ny maro; kanefa ho lavo amin’ny sabatra sy amin’ny lelafo sy amin’ny fahababoana ary amin’ny fandrobana izy mandritra ny andro maro. Ary raha lavo izy, dia hahazo fanampiana kely; nefa maro no hikambana aminy amin’ny fandokafana. Ary ny sasany amin’ireo manan-tsaina dia ho lavo, mba hitsapana azy sy hanadiovana azy ary hanafotsiana azy, mandra-pahatongan’ny andro farany; fa mbola ho amin’ny fotoana voatendry ihany izany. Ary ny mpanjaka dia hanao araka izay sitrapony; ary hanandra-tena izy ka hanandratra ny tenany ho ambonin’ny andriamanitra rehetra, ary hiteny zava-mahagaga manohitra ny Andriamanitry ny andriamanitra, sady hambinina mandra-pahatanteraky ny fahatezerana; fa izay voatendry dia tsy maintsy hotanterahina.’ Daniela 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Ny toe-javatra mitovy amin’izay voalaza amin’ireto teny ireto dia hiseho. Hitantsika ny porofo fa haingana i Satana no mahazo fifehezana ny sain’ny olombelona izay tsy manana ny fahatahorana an’Andriamanitra eo anoloany. Aoka hamaky sy hahatakatra ny faminaniana ao amin’ity boky ity ny rehetra, fa isika ankehitriny dia miditra amin’ilay andro fahoriana izay efa voalaza:”
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay mitsangana ho an’ny zanaky ny firenenao; ary hisy andro fahoriana izay tsy mbola nisy tahaka azy hatrizay nisian’ny firenena ka mandra-pahatongan’izany andro izany; ary amin’izany andro izany dia hovonjena ny firenenao, dia izay rehetra hita voasoratra ao amin’ny boky. Ary maro amin’izay matory ao amin’ny vovoky ny tany no hifoha, ny sasany ho amin’ny fiainana mandrakizay, ary ny sasany ho amin’ny henatra sy ny fanamavoana mandrakizay. Ary izay hendry dia hamirapiratra tahaka ny famirapiratan’ny lanitra; ary izay mitarika ny maro ho amin’ny fahamarinana dia tahaka ny kintana mandrakizay doria. Fa ianao kosa, ry Daniela, akombony ny teny, ary asio tombo-kase ny boky, mandra-pahatongan’ny andro farany: maro no hivezivezy atsy sy aroa, ary hitombo ny fahalalana.’ Daniela 12:1–4.” Manuscript Releases, laharana faha-13, 394.