In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
Tamin’ny hetsika Millerita, dia nohosorana ny fitomboan’ny fahalalana, ary indrindra, na dia tsy izy ireo ihany aza, dia nitsapa ireo milaza tena ho Protestanta tany Etazonia izany. Sardisy, ilay fiangonana nivoaka avy tao amin’ny haizin’ny fahefana papaly, dia notarihina ho amin’ny fahatakarana feno kokoa ny filazantsara izay haseho rehefa vohaina any an-danitra ny fitoerana masina any an-danitra. Tamin’ny hetsiky ny anjely fahatelo, dia nohosorana ny fitomboan’ny fahalalana tamin’ny 11 Septambra 2001, ary nitsapa ny Advantisma Laodiseana maneran-tany izany. Noho izany antony izany, ny fahamarinana aseho ao amin’ireo andininy enina farany ao amin’ny Daniela iraika ambin’ny folo, izay loharanon’ny fitomboan’ny fahalalana, dia notoherin’ny Advantisma Laodiseana.
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
Ireo vitsy izay mpanao trano mahatoky teo ambonin’ny fanorenana marina (1 Korintiana 3:10, 11) dia very hevitra sy voasakana, satria ny korontam-pototry ny fampianaran-diso no nanakantsakana ny asa. Tahaka ireo mpanao trano teo ambonin’ny mandan’i Jerosalema tamin’ny andron’i Nehemia, ny sasany dia vonona hilaza hoe: “Efa ketraka ny herin’ny mpitondra entana, ary be dia be ny korontam-pototra; ka tsy mahavita manorina isika.” Nehemia 4:10. Noho ny havizanana tamin’ny tolona tsy an-kiato nanohitra ny fanenjehana, ny fitaka, ny faharatsiana, ary ny sakana hafa rehetra izay noforonin’i Satana mba hanakanana ny fandrosoany, ny sasany izay efa mpanao trano mahatoky dia kivy; ary noho ny fitadiavana fiadanana sy fiarovana ho an’ny fananany sy ny ainy, dia niala tamin’ny fanorenana marina izy ireo. Ny hafa kosa, tsy ketraky ny fanoheran’ny fahavalony, dia nanambara tamin-kasahiana hoe: “Aza matahotra azy hianareo; tsarovy ny Tompo, Izay lehibe sy mahatahotra” (andininy 14); ary nanohy ny asa izy, samy nisikina ny sabany teo anilany avy. Efesiana 6:17.
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
“Ny fanahin’ny fankahalana sy ny fanoherana ny fahamarinana ihany no nanentana ny fahavalon’Andriamanitra tamin’ny vanim-potoana rehetra, ary io fahamailoana sy fahatokiana io ihany koa no notakina tamin’ny mpanompony. Ny tenin’i Kristy tamin’ireo mpianatra voalohany dia mihatra amin’ny mpanaraka Azy mandra-pahatongan’ny faran’ny andro: ‘Izay lazaiko aminareo dia lazaiko amin’ny olona rehetra hoe: Miambena.’ Marka 13:37.” The Great Controversy, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Ny fanolorana ny hafatry ny andininy enina farany ao amin’i Daniela dia nanomboka tao anatin’ny tontolon’ny asa fanompoana mahaleo tena ao amin’ny Advantisma Laodiseana, ary taorian’izany, raha nandroso ny fotoana, dia nifanehatra tamin’ireo teolojiana malaza (ireo manam-pahaizana) ao amin’ny Advantisma Laodiseana izany. Ny fitaovam-piadiana nampiasaina tamin’ny fiezahana hanaratsiana ilay hafatra dia tsy niova fa niteraka fahazavana sy fahazavana bebe kokoa hatrany momba ireo andininy izay nodinihina sy notafihina. Ireo fanafihana ireo, tamin’ny farany, dia nitarika ho amin’ny fahatakarana ara-paminaniana izay tsy mbola nekena taloha, nefa avy eo dia naorina sy hita fa anisan’ny fahazavana mandroso an’ny anjely fahatelo.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
Ny Millerites dia tsy nahafantatra afa-tsy fanjakana efatra ao amin’ny faminanian’ny Baiboly, nefa fotoana fohy taorian’ny 1844 dia takatra fa i Etazonia no bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, ary izany fahatakarana izany no nanazava fa ny fahefana papaly dia tsy ampahany fotsiny amin’ny fanjakana romana, fa izy tokoa no fanjakana fahadimy ao amin’ny faminanian’ny Baiboly.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Tamin’ireo tandindona dia ilay dragona mena lehibe, ilay bibidia tahaka ny leoparda, ary ilay bibidia manana tandroka tahaka ny an’ny zanak’ondry no nanehoana tamin’i Jaona ireo fitondram-panjakana etỳ an-tany izay indrindra hirotsaka amin’ny fanitsakitsahana ny lalàn’Andriamanitra sy ny fanenjehana ny olony. Mitohy ny ady mandra-pahatongan’ny faran’ny fotoana. Ny olon’Andriamanitra, izay asehon’ny vehivavy masina sy ny zanany, dia naseho ho vitsy an’isa indrindra. Amin’ny andro farany dia sisa kely ihany no mbola nisy. Ireo no resahin’i Jaona hoe: ‘izay mitandrina ny didin’Andriamanitra sy manana ny filazan’i Jesosy Kristy.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
“Tamin’ny alalan’ny fanompoan-tsampy, ary avy eo tamin’ny alalan’ny Fahefana Papaly, Satana dia nampihatra ny heriny nandritra ny taonjato maro, tamin’ny ezaka hamafa tsy ho eo ambonin’ny tany ireo vavolombelon’Andriamanitra mahatoky. Ny mpanompo sampy sy ny papista dia samy natosiky ny fanahin’ilay dragona iray ihany. Tsy nisy hafa tamin’izy ireo afa-tsy izao: ny Fahefana Papaly, izay nanao ho toy ny manompo an’Andriamanitra, no fahavalo nampidi-doza kokoa sady lozabe kokoa. Tamin’ny alalan’ny Romanisma no nahazoan’i Satana an’izao tontolo izao ho babo. Ny fiangonan’Andriamanitra izay nilaza tena ho Azy dia voafafa ho isan’ny laharan’izany fitaka izany, ary nandritra ny arivo taona mahery ny olon’Andriamanitra dia nijaly teo ambanin’ny fahatezeran’ilay dragona. Ary rehefa ny Fahefana Papaly, izay nesorina taminy ny heriny, dia noterena hitsahatra tsy hanenjika intsony, dia hitan’i Jaona fa nisy hery vaovao niakatra mba hamerina ny feon’ilay dragona sy hanohy ilay asa feno habibiana sy fitenenan-dratsy an’Andriamanitra ihany. Io hery io, ilay farany izay hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia naseho tamin’ny tandindon’ny bibidia nanan-tandroka tahaka ny zanak’ondry.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Kanefa ny fanoritsoritana hentitra ataon’ny pensilihazo faminaniana dia mampiseho fiovana eo amin’ity sehatra milamina ity. Ilay bibidia manana tandroka tahaka ny an’ny zanak’ondry dia miteny amin’ny feon’ny dragona, ary ‘mampihatra ny fahefan’ilay bibidia voalohany rehetra eo anatrehany.’ Ny faminaniana dia manambara fa hilaza amin’izay monina ambonin’ny tany izy mba hanao sary ho an’ilay bibidia, ary fa ‘ataony handray marika eo amin’ny tànany ankavanana, na eo amin’ny handriny, ny olona rehetra, na madinika na lehibe, na manankarena na mahantra, na afaka na andevo; ary mba tsy hisy hahazo hividy na hivarotra, afa-tsy izay manana ny marika, na ny anaran’ilay bibidia, na ny isan’ny anarany.’ Toy izany no anarahin’ny Protestantisma ny dian’ny Fanjakana Papaly.” Signs of the Times, 1 Novambra 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Rehefa novahana ny andininy enina farany ao amin’ny Daniela toko faha-11, dia hita fa ny filaharana manontolo aseho ao anatin’ireo andininy enina ireo dia miresaka ny fifandraisan’ireo hery telo izay vao nofaritan-dRahavavy White hoe “fanompoan-tsampy,” ny “Fahefana Papaly,” ary ny “Protestantisma.” Nandresy lahatra ny fahavalo fa ny “tany be voninahitra” ao amin’ny andininy faha-41 dia tandindon’ny Protestantisma na ny Fiangonana Advantista Mitandrina ny Andro Fahafito, nefa ny “tany be voninahitra” dia i Etazonia, ary ao amin’ny andininy faha-41 ny mpanjakan’ny avaratra (ny fahefana papaly) dia mandresy an’i Etazonia amin’ny alalan’ny lalàna alahady izay ho avy tsy ho ela. Ny fahadisoana satanika izay mamantatra ny “tany be voninahitra” ho zavatra hafa ankoatra an’i Etazonia dia natao hanakanana ny lehilahy sy ny vehivavy tsy hahafantatra fa ny zava-mitranga ara-paminaniana manaraka aorian’ny firodanan’ny Firaisana Sovietika tamin’ny 1989, ao anatin’ny vanim-potoana asehon’ireo andininy enina farany ao amin’ny Daniela toko faha-11, dia ilay lalàna alahady izay ho avy tsy ho ela.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Ho an’ny Advantista Mitandrina ny Andro Fahafito, midika izany fa ny andininy faha-efapolo amby iray dia manondro ny fiafaran’ny fotoam-pitsapana ho an’ny fiangonan’Andriamanitra, ary ny zavatra farany tian’ny Advantisma Laodiseana ho re dia izao: mihamanakaiky ny fiafaran’ny fotoam-pitsapany! Notarihin’ny Tompo ho amin’ny teboka iray ny fanazavana ka nanaiky fa, rehefa nandray ny fifehezana izao tontolo izao i Roma jentilisa tamin’ny Adin’i Actium tamin’ny taona 31 tal. J.K., dia tsy maintsy nandresy aloha ireo hery ara-jeografia telo araka izay aseho ao amin’ny Daniela toko faha-valo.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Ary tamin’ny iray tamin’ireny dia nipoitra tandroka kely anankiray, izay nitombo ka tonga lehibe indrindra, niantsinanana nianatsimo sy nianavaratra ho any amin’ny tany mahafinaritra. Daniela 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
Efa voapetraka tsara fa ny “atsimo”, ny “atsinanana” ary ny “tany mahafinaritra” dia nisolo tena ireo faritra jeografika telo izay nofehezin’i Roma mpanompo sampy, fony izy niakatra teo amin’ny seza fiandrianan’ny tany ho fanjakana fahefatra araka ny faminanian’ny Baiboly. Mifanaraka amin’izany zava-misy izany koa ny hoe i Roma papaly dia tsy maintsy naharesy hery jeografika telo, fony izy niakatra teo amin’ny seza fiandrianan’ny tany ho fanjakana fahadimy araka ny faminanian’ny Baiboly, araka ny aseho ao amin’ny toko fahafito amin’ny Daniela.
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.
Nandinika ireo tandroka aho, ary indro, nisy tandroka kely iray hafa niakatra teo afovoan’ireo; ary teo anoloany dia nisy tamin’ireo tandroka voalohany telo nongotana tamin’ny fakany; ary indro, tamin’io tandroka io dia nisy maso tahaka ny mason’olona sy vava niteny zava-dehibe. Daniela 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Tamin’ilay fifanandrinana izay nifanaovana momba ny “tany be voninahitra” ao amin’ny andininy faha-iraika amby efapolo, dia nasehon’ny Tompo fa nisy fisehoana telo an’i Roma ao amin’ny faminaniana. Roma jentilisa, izay narahin’i Roma papa, ary avy eo dia nisy ny Roman’ny andro farany, izay nantsoinay hoe “Roma maoderina”. Miorina amin’ny fahamarinana roa mafy orina sy efa voapetraka ao amin’ny faminaniana, ny voalohany dia ny hoe tsy miova mandrakizay Andriamanitra, ary ny faharoa dia ny hoe ny fahamarinana dia miorina amin’ny fanambaran’ny vavolombelona roa, dia tonga tamin’ny fehin-kevitra tsy nisy fisalasalana izahay fa ireo sakana telo teo anoloan’ny mpanjakan’ny avaratra ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo dia tsy maintsy maneho hery ara-jeografia maoderina telo.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Jesosy Kristy dia tsy miova, hatry ny omaly sy anio ary mandrakizay. Hebreo 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
Efa voasoratra ao amin’ny lalànareo koa hoe: Marina ny fanambaran’ny olona roa. Jaona 8:17.
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Ity fanekena ity dia nanamafy izay efa nofintininay sahady, satria efa namaritra ny “tany be voninahitra” ho hery ara-jeografia izahay (Etazonia), ary nandà ilay hevitra adala milaza fa maneho fiangonana izany, izay hery ara-panahy. Nandrafitra izany toerana izany izahay noho ny finoana izay nohamafisina mandrakariva, fa tsy misy kisendrasendra ao amin’ny Tenin’Andriamanitra. Mazava araka ny vavolombelona maro fa ny fiangonan’Andriamanitra amin’ny andro farany dia tendrombohitra.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Ary izao no hiseho amin’ny andro farany: ny tendrombohitry ny tranon’i Jehovah dia haorina eo an-tampon’ny tendrombohitra, ary hasandratra ho ambonin’ny havoana; ary ny firenena rehetra hikoriana ho eo aminy. Ary olona maro no handeha ka hanao hoe: Avia ianareo, ary aoka isika hiakatra ho any amin’ny tendrombohitry ny Tompo, ho any amin’ny tranon’Andriamanitr’i Jakoba; ary Izy hampianatra antsika ny lalany, ary handeha amin’ny alehany isika; fa avy ao Ziona no hivoahan’ny lalàna, ary ny tenin’i Jehovah avy any Jerosalema. Isaia 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
Ireo izay nanolotra hevitra fa ny “tany be voninahitra” dia fiangonana, ary matetika kokoa noho ny tsy izany dia nilaza izy ireo fa ny fiangonana Advantista Mitandrina ny Andro Fahafito izany, dia nanao izany satria i Daniela dia manondro ilay tany ho “be voninahitra,” ary ny fisainany marivo dia namarana fa, satria ny “tendrombohitra masina be voninahitra” ao amin’ny andininy faha-dimy amby efapolo dia azo antoka tokoa fa fiangonan’Andriamanitra amin’ny andro farany, noho izany dia tsy maintsy ny fiangonana koa ny “tany be voninahitra.” Rehefa dinihina tokoa, samy ahitana ilay mpamaritra hoe “be voninahitra” izy roa tonta.
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Tsy misy fahadisoana ao amin’ny tenin’Andriamanitra, ary rehefa mampiasa ny teny hoe “tany” i Daniela, miaraka amin’ny teny hoe “be voninahitra”, ary andininy efatra tatỳ aoriana kosa izy mampiasa ny teny hoe “tendrombohitra masina”, miaraka amin’ny teny hoe “be voninahitra”, dia nampiseho i Daniela fa nisy fanavahana nokendrena teo amin’ny tany sy ny tendrombohitra. Ny tany be voninahitra ara-bakiteny dia Joda, ary ao amin’ny tanànan’i Jerosalema no nananganana ny tempolin’Andriamanitra. Jerosalema, na ny tempoly, dia azo takarina ho fiangonan’Andriamanitra, fa ny faritra misy an’i Jerosalema kosa dia ny tanin’i Joda. Fahamarinana maro no naorina rehefa nitombo ny fahalalana tao amin’ny fahazavana mandroso an’ny anjely fahatelo, nefa eto isika dia mamelabelatra fotsiny ny fototry ny faminaniana izay manondro fisehoana telo an’i Roma.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Rehefa tsapantsika fa i Roma jentilisa sy i Roma papaly dia nanome vavolombelona roa izay nanorina ny toetra ara-paminaniana momba an’i Roma maoderina, dia tsapantsika ny foto-kevitry ny fandikana izay nantsoiko hoe “fampiharana in-telo ny faminaniana.” Nisy hafa koa izay nampiasa hevitra mitovitovy amin’izany momba ny fiverimberenana in-telo amin’ny faminaniana sasany, saingy ny famaritana izay tonga fantatsika no famaritana mbola ampiasaintsika hatramin’izao. Zava-dehibe ny mahatakatra fa ny fitsipika ara-paminaniana momba ny fampiharana in-telo ny faminaniana, izay ampiharin’ny Future for America matetika dia matetika, dia tsapa nandritra ny adihevitra momba ireo andininy enina farany ao amin’ny Daniela iraika ambin’ny folo; nefa izay manan-danja tahaka izany koa dia izao: ny adihevitra no nitarika ho amin’ny fahafantarana voalohany fa ny fampiharana in-telo ny faminaniana dia mikasika an’i Roma. Ao amin’ny tantaran’ny Millerita, iray tamin’ireo adihevitra ny hoe i Antiochus Epiphanes ve no “mpandroba” ny vahoakan’i Daniela, sa i Roma, araka ny fahatakaran’ny Millerita, no “mpandroba.” Ny antony maha-zava-dehibe izany dia satria i Roma, amin’ny maha-“mpandroba” ny vahoakan’i Daniela azy, no ilay “hanorina ny fahitana” ao amin’ny Daniela iraika ambin’ny folo, andininy fahefatra ambin’ny folo.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ary amin’izany andro izany dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary ireo jiolahin’ny olonao kosa dia hanandra-tena hampitoetra ny fahitana; nefa ho lavo izy. Daniela 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
Ny fotoana voalohany nahatakaranay ny fampiharana telo sosona ny faminaniana dia fantatra tamin’ny alalan’ny zava-misy fa misy fisehoana telo an’i Roma ao amin’ny faminanian’ny Baiboly. Roma no nametraka ny fahitana momba ny hazavana mandroso an’ilay anjely fahatelo, tahaka ny nataony koa teo amin’ny tantaran’ny Millerita. Tao amin’ny tantaran’ny Millerita, ny fahatakarana fa ny fanompoan-tsampy sy ny maha-papa no hery nanitsakitsaka ny fitoerana masina sy ny tafika no lasa rafitry ny fahamarinana izay nanorenan’i Miller ny “rehetra” tamin’ireo fahatakarany ara-paminaniana. Ny andininy enina farany ao amin’ny Daniela iraika ambin’ny folo dia nametraka rafitry ny fahamarinana izay nanorenan’ny Future for America ny fampiharany ara-paminaniana rehetra. Izany rafitra izany dia ireo hery telo mpandrava, dia ny dragona sy ny bibidia ary ny mpaminany sandoka, izay mitarika izao tontolo izao ho any Hara-magedona.
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Io rafitra io dia miorina eo ambonin’ny fanekena fa i Roma jentilisa, arahin’i Roma papaly, no manome vavolombelona roa izay manamafy an’i Roma maoderina, ary i Roma maoderina dia ilay firaisana intelo heny misy ny dragona amin’ny fanahy mifandray amin’ny fanahy ratsy (ny Firenena Mikambana), ny bibidia amin’ny Katolisisma (ny fahefana papaly), ary ny mpaminany sandoka amin’ny Protestantisma nihemotra tamin’ny finoana (Etazonia). Izany rafitra izany no amantarantsika ho fampiharana avo telo heny ny faminaniana. Ao amin’ireo lahatsoratra manaraka dia hodinihintsika ireo fampiharana avo telo heny isan-karazany amin’ny faminaniana izay efa nekena, ary izay mandrafitra ny rafitry ny fahazavana mandroso momba ireo anjely telo.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
Hojerentsika ny fampiharana avo telo heny momba ireo fisehoana telo an’i Roma, izay mamantatra ny rafitra ara-politika sy ara-pivavahan’i Roma maoderina, izay nantsoin-dRahavavy White hoe fitondran’ny fiangonana sy fitondran’ny fanjakana. Izany rafitra izany dia fantatra amin’ny alalan’ny fampiraisana ireo toetra ara-paminaniana mampiavaka an’i Roma jentilisa sy ireo toetra ara-paminaniana mampiavaka an’i Roma papaly, mba hamantarana sy hanorenana ireo toetra ireo ao amin’i Roma maoderina.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Hojerentsika ny fampiharana intelo an’ireo fisehoana telo an’i Babylona araka ny asehon’i Nimroda, Nebokadnezara ary Belsazara, izay manondro ny fireharehan’ilay lehilahin’ny ota izay mipetraka ao amin’ny tempolin’Andriamanitra ka manambara fa Andriamanitra izy, izay nofaritan’i Isaia ho ilay “Asiriana mpiavonavona.” Ny fireharehana papaly, izay lohahevitra ao amin’ny faminanian’ny Baiboly, dia fantarina amin’ny fampiarahana ireo toetra faminaniana an’i Babela amin’ireo toetra faminaniana an’i Babylona mba hamantarana sy hampiorenana ireo toetran’i Babylona maoderina.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Hodinihintsika ny fampiharana intelo an’ireo fanehoana telo an’i Elia araka ny asehon’i Elia sy Jaona Mpanao-batisa, izay mamantarana ilay “feo miantso any an-efitra” amin’ny andro farany. Ilay feo miantso any an-efitra amin’ny andro farany dia maneho mpiambina manokana iray, izay hetsika, ary mampahafantatra vavolombelona roa ao anatin’ny hetsika iray izay manana fiandohana sy fiafarana mitovy endrika. Ampahafantarina antsika fa tsy mety hisy ny anjely fahatelo raha tsy eo ny voalohany sy ny faharoa, ka noho izany, amin’ny ambaratonga iray, dia tsy azo sarahina ny hetsiky ny anjely voalohany amin’ny hetsiky ny anjely fahatelo, ary ireo hetsika roa ireo dia samy asehon’ny mpiambina iray izay nanehoana mialoha tamin’i Elia sy Jaona Mpanao-batisa.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“Amin’ny alalan’ny penina sy ny feo no hanambarantsika ny fanambarana, asehontsika ny filaharany sy ny fampiharana ireo faminaniana izay mitondra antsika ho amin’ny hafatry ny anjely fahatelo. Tsy mety hisy ny fahatelo raha tsy eo ny voalohany sy ny faharoa. Ireo hafatra ireo no tokony homeintsika izao tontolo izao amin’ny alalan’ny boky sy zavatra vita an-tsoratra ary amin’ny toriteny, ka asehontsika eo amin’ny fizotry ny tantara ara-paminaniana ny zavatra izay efa nisy sy ny zavatra izay mbola ho avy.” Selected Messages, boky 2, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
Hojerentsika ny fampiharana in-telo ny fisehoana telo samy hafa amin’ilay iraka manomana ny lalana ho an’Ilay Iraky ny Fanekena, izay ho avy tampoka ao amin’ny tempoliny, araka ny asehon’i Jaona Mpanao-batisa sy William Miller. Ny mpiambina farany dia lohahevitra ara-paminaniana izay fantatra amin’ny fampiarahana ireo toetra ara-paminanian’i Jaona Mpanao-batisa sy William Miller mba hamantarana ny fahatanterahana farany ny Malakia toko faha-telo.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
Indro, hirahiko ny irako, ary izy no hanomana ny lalana eo alohako; ary ny Tompo, izay tadiavinareo, dia ho avy tampoka ho ao amin’ny tempoliny, dia ilay iraky ny fanekena izay ankasitrahanareo; indro, ho avy Izy, hoy Jehovah, Tompon’ny maro. Malakia 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Hodinihintsika ny fampiharana intelo an’ireo fisehoana teloan’ny Islam, araka ny asehon’ireo toetra ara-paminaniana momba ny Islam ao amin’ny loza voalohany sy faharoa ao amin’ny Apokalypsy toko faha‑valo sy faha‑sivy, izay mamantatra ireo toetra ara-paminaniana momba ny Islam amin’ny Loza fahatelo izay voatondro ao amin’ny Apokalypsy toko faha‑folo sy faha‑iraika ambin’ny folo.
We will continue these things in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“Aza avela hisy olona ho saina hisolo anao, aza avela hisy hanao ny fisainanao, ny fikarohanao, ary ny fivavahanao. Izany no toromarika ilaintsika hampidirina lalina ao am-po anio. Maro aminareo no resy lahatra fa ny harena sarobidy amin’ny fanjakan’Andriamanitra sy i Jesosy Kristy dia ao amin’ny Baiboly izay tazoninareo eny an-tananareo. Fantatrareo fa tsy misy harena eto an-tany azo tratrarina raha tsy amin’ny ezaka mafy sy feno fitandremana. Koa nahoana ianareo no hanantena hahatakatra ny haren’ny tenin’Andriamanitra raha tsy mikaroka fatratra ny Soratra Masina?”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“Mahitsy sy mety ny mamaky ny Baiboly; nefa tsy mifarana eo ny adidinareo; fa ianareo dia tokony handinika ny pejy ao aminy ho an’ny tenanareo. Ny fahalalana an’Andriamanitra dia tsy azo raha tsy amin’ny ezaka ataon’ny saina, raha tsy amin’ny vavaka hangatahana fahendrena mba hahafahanareo manavaka ny akofa izay nanaovan’ny olona sy Satana fandisoana ny fampianaran’ny fahamarinana, ka hanasaraka izany amin’ny voam-bary madio dia ny fahamarinana. Satana sy ny firaisan’ireo mpiasan’olombelona aminy dia niezaka nampifangaro ny akofan’ny fahadisoana tamin’ny vary dia ny fahamarinana. Tokony hitady amim-pahazotoana ilay harena miafina isika, ary hangataka fahendrena avy any an-danitra mba hahafahantsika manavaka ny foronin’olombelona amin’ny didy avy amin’Andriamanitra. Ny Fanahy Masina dia hanampy izay mitady ireo fahamarinana lehibe sy sarobidy mifandray amin’ny drafitry ny fanavotana. Tiako hampitaina amin’ny rehetra ny zava-misy fa tsy ampy ny famakiana ny Soratra Masina amin’ny fomba ivelambelany fotsiny. Tsy maintsy mikaroka isika, ary izany dia midika fanaovana izay rehetra ambaran’ilay teny. Tahaka ny mpitrandraka harena an-kibon’ny tany izay mikaroka fatratra ny tany mba hahitana ny lalan-drà volamenany, dia toy izany koa no tokony handinihanareo ny tenin’Andriamanitra mba hahitana ilay harena miafina izay efa notadiavin’i Satana hafenina amin’ny olona hatry ny ela. Hoy ny Tompo: ‘Raha misy olona maniry hanao ny sitrapony, dia hahalala ny amin’ny fampianarana izy.’ Jaona 7:17.” Fundamentals of Christian Education, 307.