William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.
William Miller dia nanorina ny hafatra ara-paminaniany teo ambonin’ny rafitry ny hery roa mpandringana, izay nofaritany araka ny marina ho Roma jentilisa sy Roma papa.
“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
« William Miller, rehefa nampihatra ny hermeneotika nampiasainy, dia nahatsikaritra tao amin’ireo andalan-teny apokaliptika isan-karazany lohahevitra miverimberina momba ny fifanandrinana eo amin’ny vahoakan’Andriamanitra sy ny fahavalony. Tamin’ny fanadihadiana nataony ny amin’ireo fahefana mpanenjika ny vahoakan’Andriamanitra nandritra ny taonjato maro, dia namolavola ny foto-kevitry ny fahavetavetana roa izy, izay faritana ho ny fanompoan-tsampy (ny fahavetavetana voalohany) maneho an’ohatra ny hery mpanenjika ivelan’ny fiangonana, ary ny fahefan’ny papa (ny fahavetavetana faharoa) misolo tena ny fahefana mpanenjika ao anatin’ny fiangonana. Ny lohahevitry ny fahavetavetana roa no nampiavaka ny ankamaroan’ireo fandikany ara-paminaniana tatỳ aoriana. » P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.
Ny teôlôjian’ny Advantisma dia manaiky ny zava-misy fa ny rafitra nampiasain’i Miller tamin’ny fampiharana ny faminaniana dia ireo hery roa mpandrava, dia ny mpanompo sampy sy ny fahefana papaly, na dia raisin’izy ireo ho fanadihadiana momba ny tantaran’ny Millerita fotsiny aza izany, fa tsy ho fahamarinana izay nomen’Andriamanitra azy.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Andriamanitra dia nandefa ny anjeliny hiasa teo amin’ny fon’ny mpamboly iray izay tsy nino ny Baiboly, mba hitarihana azy hikaroka ny faminaniana. Nitsidika imbetsaka io voafidy io ny anjelin’Andriamanitra, mba hitarika ny sainy sy hampahiratra ny fahazoany ireo faminaniana izay efa maizina mandrakariva tamin’ny vahoakan’Andriamanitra. Nomena azy ny fiandohan’ny rojo-maranitra misy ny fahamarinana, ary notarihina handinika rohy manaraka rohy izy, mandra-pijeriny ny Tenin’Andriamanitra tamin’ny fahagagana sy fankasitrahana lalina. Hitanany tao ny rojo feno sy lavorary misy ny fahamarinana. Io Teny izay noheveriny ho tsy nentin’ny tsindrimandry io dia nisokatra teo anoloan’ny fahitany tamin’ny hatsarany sy ny voninahiny. Hitany fa ny ampahany iray amin’ny Soratra Masina dia manazava ny iray hafa, ary rehefa nisy andalan-teny iray nakatona tsy ho azon’ny sainy, dia hitany tao amin’ny ampahany hafa amin’ny Teny izay nanazava izany. Noraisiny tamin’ny fifaliana sy tamin’ny fanajana lalina indrindra ary fahatahorana masina ny Teny masin’Andriamanitra.” Early Writings, 230.
“His angel” is identified directly as Gabriel by Sister White.
“Ilay anjeliny” dia ampahafantarin’i Rahavavy White mivantana ho Gabriela.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.
“Ny tenin’ilay anjely hoe: ‘Izaho no Gabriela, izay mitsangana eo anatrehan’Andriamanitra,’ dia maneho fa manana toerana ambony sy manan-kaja izy ao amin’ny kianjan’ny lanitra. Raha tonga nitondra hafatra ho an’i Daniela izy, dia hoy izy: ‘Tsy misy na dia iray aza miara-mijoro amiko amin’ireo zavatra ireo, afa-tsy Mikaela [Kristy], Andriananao.’ Daniela 10:21. Momba an’i Gabriela no ilazan’ny Mpamonjy ao amin’ny Apokalypsy hoe: ‘Ary Izy naniraka ka nampahafantatra izany tamin’ny anjeliny ho amin’i Jaona mpanompony.’ Apokalypsy 1:1. Ary tamin’i Jaona dia nanambara ilay anjely hoe: ‘Mpiara-manompo aminao sy amin’ny rahalahinao mpaminany aho.’ Apokalypsy 22:9, R.V. Hevitra mahagaga tokoa izany—ilay anjely izay manaraka akaiky indrindra ny Zanak’Andriamanitra amin’ny voninahitra no ilay voafidy hanokatra ny fikasan’Andriamanitra amin’ny olona mpanota.” Ilay Fitiavana Mandrakizay, 99.
“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.
“Hevitra mahatalanjona—fa ilay anjely izay mijoro manaraka eo amin’ny voninahitra ny Zanak’Andriamanitra no ilay voafidy hanokatra ny fikasan’Andriamanitra” ao an-tsain’i William Miller. Tsy Gabriela ihany, fa anjely maro koa no nitarika ny fahazoany ny faminaniana “izay efa maizina mandrakariva tamin’ny vahoakan’Andriamanitra.” Gabriela sy anjely hafa dia nitarika an’i Miller namakivaky ny Baiboly araka ny filaharany hatramin’ny Genesisy ka ho avy. Noho izany dia notarihina ho amin’ilay faminaniana lava indrindra momba ny fotoana ao amin’ny Baiboly izy, dia ny “fito andro” (roa arivo sy diman-jato amby roapolo taona) ao amin’ny Levitikosy enina amby roapolo, ela talohan’ny nitarihana azy ho amin’ny roa arivo sy telon-jato andro ao amin’ny Daniela toko fahavalo andininy fahaefatra ambin’ny folo.
“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …
“Dia nanokana ny tenako ho amin’ny vavaka sy ny famakiana ny Teny aho. Nanapa-kevitra aho ny hametraka anilany ny hevi-pitoerako rehetra mialoha, hampitaha lalina ny Soratra Masina amin’ny Soratra Masina, ary hanohy ny fianarako azy amin’ny fomba tsy tapaka sy voalahatra tsara. Nanomboka tamin’ny Genesisy aho, ka namaky andininy isan’andininy, tsy nandroso haingana mihoatra noho izay hisehoan’ny hevitry ny andalan-teny samy hafa amin’ny fomba mazava, mba hahafahako ho afaka amin’ny fisalasalana rehetra momba izay zava-miafina na fifanoherana. Isaky ny nahita zavatra manjavozavo aho, ny fanaoko dia ny nampitaha izany tamin’ny andalan-teny rehetra mifandraika aminy; ary tamin’ny fanampian’i CRUDEN, dia nodinihiko ny lahatsoratra rehetra ao amin’ny Soratra Masina izay ahitana ireo teny manan-danja hita ao amin’izay ampahany manjavozavo. Ary rehefa navela hanana ny lanjany sahaza azy eo amin’ny lohahevitry ny lahatsoratra ny teny tsirairay, raha nifanaraka tamin’ny andalan-teny rehetra mifandraika aminy tao amin’ny Baiboly ny fomba fijeriko azy, dia tsy olana tamiko intsony izany. Tamin’izany fomba izany no nanohizako ny fianarana ny Baiboly, tamin’ny famakiako azy voalohany, nandritra ny roa taona teo ho eo, ary afa-po tanteraka aho fa izy ihany no mpandika ny tenany. Hitako fa tamin’ny fampitahana ny Soratra Masina amin’ny tantara, dia ny faminaniana rehetra, araka izay efa tanteraka, dia tanteraka ara-bakiteny; fa ireo sari-teny rehetra, fanoharana, parabola, fitoviana, sns. ao amin’ny Baiboly, dia na hazavaina eo amin’ny fifandraisany akaiky, na ny voambolana nampiasaina hanehoana azy dia voafaritra any amin’ny ampahany hafa amin’ny Teny, ary rehefa voazava tahaka izany, dia tokony horaisina ara-bakiteny araka izany fanazavana izany. Koa tamin’izany dia afa-po aho fa ny Baiboly dia rafitry ny fahamarinana nambara, nomena amin’ny fomba mazava sy tsotra tokoa, ka ny “mpandeha, na dia adala aza, dia tsy ho diso lalana ao.” …
“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.
“Tamin’ny fandalinana lalindalina kokoa ny Soratra Masina dia tonga tamin’ny fehin-kevitra aho fa ny fotoana fito amin’ny fanapahan’ny Jentilisa dia tsy maintsy manomboka amin’ny fotoana izay nitsaharan’ny Jiosy tsy ho firenena mahaleo tena tamin’ny fahababoana an’i Manase, izay napetraky ny mpanoratra tantaram-potoana tsara indrindra ho tamin’ny 677 tal. J.K.; fa ny 2300 andro dia nanomboka niaraka tamin’ny fitopolo herinandro, izay nofaranan’ny mpanoratra tantaram-potoana tsara indrindra ho tamin’ny 457 tal. J.K.; ary fa ny 1335 andro, izay manomboka amin’ny fanesorana ny fanatitra isan’andro sy ny fananganana ny fahavetavetana mahatonga fandravana, Daniela toko faha-fito andininy faha-iraika ambin’ny folo, dia tokony hatomboka amin’ny fananganana ny fanapahana ambony ara-papa, taorian’ny fanesorana ny fahavetavetana jentilisa, ary izay, araka ny mpahay tantara tsara indrindra azoko nohadihadiana, dia tokony hatomboka eo amin’ny taona 508 taor. J.K. Rehefa isaina ireo vanim-potoana ara-paminaniana rehetra ireo manomboka amin’ireo daty samihafa nomen’ny mpanoratra tantaram-potoana tsara indrindra ho an’ireo zava-nitranga izay tokony hanisana azy mazava, dia hiara-hifarana avokoa izy rehetra eo amin’ny taona 1843 taor. J.K. Araka izany dia nentina aho, tamin’ny 1818, teo amin’ny fiafaran’ny fianarako ny Soratra Masina nandritra ny roa taona, ho amin’ity fehin-kevitra manetriketrika ity, fa eo amin’ny dimy amby roapolo taona eo ho eo manomboka tamin’izany fotoana izany dia hifarana avokoa ny raharaha rehetra momba ny toe-piainantsika ankehitriny…” William Miller’s Apology and Defense, 6, 12.
The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.
Ny fitsipiky ny filazana voalohany dia mampiorina fa ny zavatra voalaza voalohany no manana ny lanja lehibe indrindra, ary ny zavatra voalaza voalohany ao amin’ny Apokalypsy toko voalohany andininy voalohany dia ny fizotran’ny fampitana hafatra izay ampiasain’ny Ray rehefa manome hafatra an’i Jesosy Izy, ary Jesosy kosa manome izany amin’ny anjeliny, izay avy eo manome izany amin’ny mpaminany iray, izay manoratra izany ka mandefa izany any amin’ny fiangonana. Rehefa nandà ny asa sy ny zavatra hitan’i William Miller ny Advantisma, dia tsy ny fanorenany ihany no nolaviny, fa nolaviny koa ilay tena fizotran’ny fampitana hafatra izay nitondra an’i Miller ho amin’ny fahatakarany, ary nolaviny ilay fizotrany izay hany làlana tokana ahafahan’ny olona mahatakatra ny Apokalypsin’i Jesosy Kristy, izay sokafana mialoha kelin’ny hifaranan’ny fotoam-pahasoavana.
Miller was led to understand that the seven times of Leviticus commenced in 677 BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.
Nitarika an’i Miller hahatakatra fa ny fito andro voatendrin’ny Levitikosy dia nanomboka tamin’ny 677 tal. J.K. Tamin’ny 1856 vao nampiasain’ny Tompo i Hiram Edson mba hamantarana fa ny fanaparitahana ao amin’ny fito andro dia notanterahina koa tamin’ireo foko folo avaratr’i Isiraely. Niezaka ny hampivelatra ny fahatakarana momba ny fito andro ny Tompo, araka ny nifanaraka tamin’ny, nefa nihoatra lavitra noho ny, fahitana fototra nataon’i Miller momba ny fito andro. Kanefa tamin’ny 1856 dia nifarana tamin’ny fomba miafina ny fahazavana nasehon’i Hiram Edson, satria ny lahatsoratra fahavalo tamin’ilay andian-dahatsoratra dia nifarana tamin’ny tenin’i James White, izay tonian-dahatsoratry ny Review and Herald tamin’izany, hoe: “To be continued.” Tokony “ho tohizana” izany, nefa tsy raha tsy taorian’ny 11 Septambra 2001, rehefa nitarika ny olony ho amin’ny “làlana fahiny” ny Tompo ary tamin’ny farany ho amin’ilay andian-dahatsoratra tsy vita nosoratan’i Hiram Edson.
We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.
Tsy ny fikomiana izay nanomboka fotoana fohy taorian’ilay fahadisoam-panantenana lehibe no resahintsika amin’izao fotoana izao, fa ny hanamarika fotsiny fa na dia notarihina ho amin’ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo aza i Miller, dia mazava fa nokasain’ny Tompo hampitombo mihoatra noho ny fahatakarana fototra nananan’i Miller momba io lohahevitra io ny fahatakarana voalohany ny amin’ny impito. Nifidy an’i Hiram Edson Izy, dia ilay mpanompo ihany avy amin’izany tantara izany indrindra, izay efa nofidiny teo aloha mba handray ny fahitana momba an’i Kristy niditra tao amin’ny Efitra Indrindra Masina tamin’ny 23 Oktobra 1844.
This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.
Izany no antony nampiasako ny tenin’ilay teolojiana Advantista mba hanekena fa ny rafitra iorenan’ny fampiharana ara-paminaniana rehetra nataon’i Miller dia niorina tamin’ny fahatakarany ireo fahefana roa mpandravarava izay ao amin’ny bokin’i Daniela no aseho ho ny “isan’andro” (fivavahan-tsampy), izay mandrakariva mifandray amin’ny “fandikan-dalàna” na ny “fahavetavetana,” samy maneho lafiny samihafa amin’ny fahefana mpandravaravan’ny fahefan’ny papa. Ny fahatakarana fototra nananan’i Miller momba ireo fahefana romana dia nitombo be lavitra noho ny tantara izay asehony.
The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.
Ny anjelin’Andriamanitra, anisan’izany i Gabriela, no nitarika an’i Miller ho amin’ireo fahatakarana izay notoriny. Tao anatin’izany fahatakarana izany ny faminaniana izay notoriny, ny fitsipiky ny fandikana ara-Baiboly izay nampiasainy, ary koa ny rafitra nahafahany nandamina araka ny tokony ho izy ireo faminaniana. Nomena an’i Miller ny rafitra fa ireo hery roa mandrava resahina ao amin’ny Daniela dia i Roma jentilisa sy i Roma papaly. Future for America dia notarihina ho amin’ny rafitry ny hery telo mandrava, dia ny dragona sy ny bibidia ary ny mpaminany sandoka.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.
Ary hitako ny fanahy maloto telo tahaka ny sahona nivoaka avy tamin’ny vavan’ilay dragona, sy avy tamin’ny vavan’ilay bibidia, ary avy tamin’ny vavan’ilay mpaminany sandoka. Fa fanahin’ny demonia ireo, manao famantarana mahagaga, ka mivoaka ho any amin’ny mpanjakan’ny tany sy izao tontolo izao manontolo mba hanangona azy ho amin’ny adin’ilay andro lehibe an’Andriamanitra Tsitoha. Apokalypsy 16:13, 14.
Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.
Ny rafitra ampiasain’ny *Future for America* dia miorina eo ambonin’ny asan’i Miller, nefa mihoatra noho izay nijanònan’ny asany. Nandao ny rafiny ny Advantisma ka niverina tamin’ny teolojian’ny Protestanta nihemotra tamin’ny fahamarinana sy i Roma. Io tsipika faminaniana io ihany no tohizana ao amin’ny bokin’ny Apokalypsy, izay natomboka tao amin’ny bokin’i Daniela.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Ny Apokalypsy dia boky voaisy tombo-kase, nefa boky voasokatra koa. Mitahiry ireo zava-mitranga mahagaga izay mbola hiseho amin’ny andro farany amin’ny tantaran’ity tany ity izy. Ny fampianaran’ity boky ity dia mazava tsara, fa tsy zavatra manjavozavo sy tsy takatry ny saina. Ao anatiny no averina raisina ilay andalana ara-paminaniana tahaka izay ao amin’i Daniela. Ny faminaniana sasany dia naverin’Andriamanitra, ka amin’izany no anehoany fa tsy maintsy omena lanja izy ireny. Tsy mamerina zavatra tsy misy akony lehibe ny Tompo.” Manuscript Releases, volume 9, 8.
Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.
Tsy azon’i Miller tsara ny faminaniana ao amin’ny bokin’ny Apokalypsy, satria ny tsipika momba ny fanompoan-tsampy sy ny fahefan’ny papa, izay voafaritra mafy tokoa ao amin’i Daniela, dia velarina ao amin’ny bokin’ny Apokalypsy mba hampidirana ao koa ilay hery mpanenjika manaraka izay hiseho eo amin’ny sehatry ny tantaran’ny faminaniana.
“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. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
“Tamin’ny alalan’ny fivavahan-tsampy, ary avy eo tamin’ny alalan’ny Fanjakana Papaly, dia nampihatra ny heriny nandritra ny taonjato maro Satana tamin’ny fiezahana hamafa tsy ho etỳ ambonin’ny tany ireo vavolombelon’Andriamanitra mahatoky. Ny mpanompo sampy sy ny papista dia notarihin’io fanahin’ilay dragona io ihany. Tsy nisy nahasamihafa azy afa-tsy izao: ny Fanjakana Papaly, izay nihambo ho manompo an’Andriamanitra, no fahavalo nampidi-doza sy nahery setra kokoa. Tamin’ny alalan’ny Romanisma no nahababoan’i Satana izao tontolo izao. Ny fiangonan’Andriamanitra nilaza tena ho Azy dia voafaoka ho ao anatin’ny laharan’izany fitaka izany, ary nandritra ny arivo taona mahery dia nijaly teo ambanin’ny fahatezeran’ilay dragona ny vahoakan’Andriamanitra. Ary rehefa nesorina tamin’ny Fanjakana Papaly ny heriny ka noterena hitsahatra amin’ny fanenjehana izy, dia hitan’i Jaona fa nisy hery vaovao niakatra mba hamerina ny feon’ilay dragona sy hanohy izany asa feno habibiana sy fanevatevana an’Andriamanitra izany. Io hery io, ilay farany izay hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia naseho tamin’ny tandindon’ny bibidia iray nanana tandroka tahaka ny an’ny zanak’ondry. Ny bibidia nialoha azy dia niakatra avy tamin’ny ranomasina, fa ity kosa niakatra avy tamin’ny tany, ka maneho ny fiakaran’ilay firenena izay tandindonina amin’izany tamim-pilaminana. Ny “tandroka roa tahaka ny an’ny zanak’ondry” dia maneho tsara ny toetran’ny Fitondram-panjakan’i Etazonia, araka izay asehon’ny foto-kevitra fototra roa iorenany, dia ny Repoblikanisma sy ny Protestanta. Ireo foto-kevitra ireo no tsiambaratelon’ny herintsika sy ny fanambinantsika amin’ny maha-firenena antsika. Ireo izay voalohany nahita fialokalofana teny amin’ny morontsirak’i Amerika dia nifaly fa tonga tamin’ny tany iray afaka tamin’ny fitakiana miavonavon’ny fahefana papaly sy ny jadon’ny fanapahan’ny mpanjaka. Nanapa-kevitra izy ireo ny hanorina fitondram-panjakana eo ambonin’ny fototra midadasiky ny fahafahana sivily sy ara-pivavahana.”
“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.
“Fa ny fanoritsoritana hentitra ataon’ny pensilihazon’ny faminaniana dia mampiseho fiovana eo amin’ity sehatra milamina ity. Ilay bibidia manana tandroka tahaka ny zanak’ondry dia miteny amin’ny feon’ny dragona, ary ‘manana ny fahefan’ilay bibidia voalohany rehetra eo anatrehany.’ Ny faminaniana dia manambara fa hilaza amin’izay monina ambonin’ny tany izy mba hanao sarin’ilay bibidia, ary koa fa ‘mahatonga ny olona rehetra izy, na ny madinika na ny lehibe, na ny manankarena na ny malahelo, na ny tsy andevo na ny andevo, handray marika eo amin’ny tanany ankavanana, na eo amin’ny handriny; ary mba tsy hisy hahazo hividy na hivarotra, afa-tsy izay manana ny marika, na ny anaran’ilay bibidia, na ny isan’ny anarany.’ Araka izany dia manaraka ny dian’ny Fanjakana Papaly ny Protestantisma.” Signs of the Times, 1 Novambra 1899.
For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.
Ho an’i Miller, ilay bibidia avy ao amin’ny ranomasina sy ilay bibidia avy ao amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo dia naneho an’i Roma jentilisa, ary taorian’izany dia i Roma papaly. Niezaka koa i Miller hampihatra ny rafitra napetrany tamin’ny Apokalypsy toko fahafito ambin’ny folo, saingy ny fanasitranana ny ferin’ny fahafatesan’ny fahefana papaly, ary koa ny anjara asa ara-paminaniana tanan’i Etazonia sy ny Firenena Mikambana, dia ivelan’ilay rafitra masina izay nomen’ny anjely azy. Ho azy, ilay bibidia niakatra avy tao amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo dia ny fahefana papaly.
Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.
I Miller no iraka izay nampiasaina hanesorana ny lambam-pahefana-n’ny Protestantisma tamin’ny tanan’ireo nilaza tena ho Protestanta izay nivoaka avy tamin’ny Vanim-potoanan’ny Haizina. Ny fotoana izay hitenenan’i Etazonia tahaka ny dragona, izay hiovan’ny Repoblikanisma ho demokrasia ary hifandray amin’ny governemanta nihemotra ny Protestantisma nihemotra ka hamerina ny firaisan’ny fiangonana sy ny fanjakana, izay sary an’ohatra ny fahefana papaly, dia mbola ho avy tamin’ny androny. Noho izany antony izany dia niezaka izy hampiditra ny bokin’ny Apokalypsy ao anatin’ilay rafitra masina nomen’ny anjely azy.
He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Voafidy izy mba hahatakatra ny fitomboan’ny fahalalana izay nateraka tamin’ny 1798, rehefa nesorina ny tombo-kase tamin’ny fahitana teo amoron’ny ony Ulai ao amin’ny Daniela toko faha‑valo sy faha‑sivy. Ny hoavin’i Amerika dia ny hahatakatra ny fahitana teo amoron’ny ony Hiddekel ao amin’ny Daniela toko faha‑folo ka hatramin’ny faha‑roa ambin’ny folo, izay nesorina ny tombo-kaseny tamin’ny 1989, raha, araka ny voasoratra ao amin’ny Daniela toko faha‑iraika ambin’ny folo, andininy faha‑efapolo, ireo firenena maneho ilay Firaisana Sovietika teo aloha dia nofafin’ny fahefana papaly sy Etazonia.
The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.
Ny rafitra izay nomen’ny anjely ho an’ny Future for America dia nifototra tamin’ny famantarana sy fampiharana ny faminaniana ao anatin’ny tontolon-kevitry ny firaisana intelo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ny fahazavana izay noraisin’i Daniela avy tamin’Andriamanitra dia nomena indrindra ho an’izao andro farany izao. Ny fahitana izay hitany teo amoron’ny Ulai sy ny Hiddekel, ireo renirano lehibe ao Sinara, dia eo am-panatanterahana ankehitriny, ary tsy ho ela dia ho tanteraka avokoa ny toe-javatra rehetra izay efa voalaza mialoha.” Testimonies to Ministers, 112.
The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.
Ny Millerita dia nanambara ny hafatry ny anjely voalohany sy faharoa, ka nilaza ny fisokafan’ny fitsarana. Ny Future for America kosa no manolotra ny hafatry ny anjely fahatelo.
I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.
Izaho no namboly, Apolosy no nandena; fa Andriamanitra no nampitombo. Koa dia tsy misy antony ny mpamboly, na ny mpandena; fa Andriamanitra izay mampitombo ihany. Ary iray ihany ny mpamboly sy ny mpandena; nefa samy hahazo ny valim-pitiany avy araka ny fisasarany avy ny olona rehetra. Fa mpiara-miasa amin’Andriamanitra izahay; sahan’Andriamanitra ianareo, trano arafitr’Andriamanitra ianareo. Araka ny fahasoavan’Andriamanitra izay nomena ahy, tahaka ny mpandrafitra hendry, no nametrahako ny fanorenana, ary ny hafa no manorina eo amboniny. Fa aoka samy hitandrina izay rehetra manorina eo amboniny. Fa tsy misy mahay manao fanorenana hafa afa-tsy izay efa natao, dia Jesosy Kristy. 1 Korintiana 3:6–11.
To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.
Mba hanehoana araka ny tokony ho izy ny hafatry ny anjely fahatelo, dia tsy maintsy aseho koa ny hafatry ny anjely roa voalohany, satria efa ampahafantarina antsika fa tsy mety hisy fahatelo raha tsy misy voalohany sy faharoa. Ny hafatra voalohany sy faharoa no fototra, ary ny hafatra fahatelo no vato fehizoro famaranana; nefa ny hafatra fahatelo dia tsy handà na hifanohitra amin’ny voalohany sy faharoa na oviana na oviana. Raha manao izany izy, dia tsy izy no hafatra tena izy.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. 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, 104, 105.
“Ny hafatra voalohany sy faharoa dia nomena tamin’ny taona 1843 sy 1844, ary ankehitriny isika dia eo ambanin’ny fanambaràna ny hafatra fahatelo; nefa mbola tokony hotorina ihany ireo hafatra telo ireo. Tena ilaina ankehitriny tahaka ny tamin’ny fotoana rehetra teo aloha ny hamerenana izany amin’ireo izay mitady ny fahamarinana. Amin’ny alalan’ny soratra sy ny feo no tokony hampanenoantsika izany fanambaràna izany, ka aseho ao ny filaharany sy ny fampiharana ireo faminaniana izay mitondra antsika ho amin’ny hafatry ny anjely fahatelo. Tsy misy ny fahatelo raha tsy eo ny voalohany sy ny faharoa. Ireo hafatra ireo no tokony homena izao tontolo izao amin’ny alalan’ny boky sy zavatra an-tsoratra, ary amin’ny lahateny, ka aseho eo amin’ny tsipiky ny tantara ara-paminaniana ireo zavatra izay efa nisy sy ireo zavatra izay mbola ho avy.” Selected Messages, boky 2, 104, 105.
There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.
Misy fanamarihana tena tsara momba ny tantaran’ny Millerita sy ny tantarantsika. Ny Millerita no fiandohana ary isika no fiafarana. Izy ireo no nitory sy niaina ny hafatry ny anjely voalohany sy faharoa. Isika no mitory ny hafatry ny anjely fahatelo. Ny hafatra naseho taminy izay tsy mbola voaisy tombo-kase (ny fahitana momba an’i Ulai) dia hita ao amin’ny toko roa ao amin’i Daniela, ary ny antsika kosa (ny fahitana momba an’i Hiddekel) dia hita ao amin’ny toko telo. Izy ireo no namantatra ny loza voalohany sy faharoa, ary niaina tao anatin’ny fahatanterahan’ny loza faharoa. Isika no mamantatra sy miaina ao anatin’ny fahatanterahan’ny loza fahatelo. Ny rafitra nampiharany ny faminaniana dia Roma jentilisa (ilay dragona) sy Roma papaly (ilay bibidia). Ny rafitra ampiharantsika ny faminaniana kosa dia Roma maoderina amin’ny maha-bibidia in-telo sosona azy.
As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.
Rehefa manomboka mandinika ny toetran’i Roma papaly ao amin’ny toko fahafito ambin’ny folo ao amin’ny Apokalypsy, izay lazaina fa ilay fahavalo nefa avy amin’ny fito, dia ilaina ny mandinika izay takatry ny Millerita momba an’i Roma nandritra ny tantara fanorenana. Hanana fahazavana fanampiny ny anjely fahatelo, nefa izany fahazavana izany tsy hifanohitra velively amin’ny fahamarinana efa niorina.
Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.
Ao amin’ny toko faharoa, fahafito, fahavalo, fahiraika ambin’ny folo ary faharoa ambin’ny folo ao amin’ny Daniela dia aseho i Roma, miaraka amin’ireo fahefana hafa. Dinihintsika eto ny dingana roa nisy an’i Roma talohan’ny 1798: ny mpanompo sampy sy ny papa, ho rafitra iorenan’ny fampiharana ara-paminaniana nataon’i Miller. Miller sy ireo mpisava lalana dia mamantatra fa “ny jiolahin’ny firenenao” ao amin’ny Daniela toko faha‑11 andininy faha‑14 dia maneho an’i Roma.
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 ny mpandroba amin’ny firenenao koa dia hanandra-tena hampiorina ny fahitana; nefa ho lavo izy. Daniela 11:14.
There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”
Misy farafahakeliny roa lehibe tokony hodinihina ao anatin’ity andininy ity. Ny teny hoe “fahitana” ao amin’ity andininy ity dia iray amin’ireo teny hebreo roa ao amin’ny bokin’i Daniela izay adika hoe “fahitana.” Ny iray amin’ireo teny hebreo adika hoe “fahitana” dia châzôn, ary midika nofy, na faminaniana, na fahitana. Ny teny hoe châzôn dia manondro tantara ara-paminaniana, na fe-potoana iray, ary hita impolo ao amin’ny Daniela izy io sady adika mandrakariva hoe “fahitana.”
The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”
Ny teny hebreo hafa izay adika koa hoe “fahitana” dia mar-eh’, ary midika hoe fisehoana. Ny teny mar-eh’ dia manondro fijery tokana, teboka iray eo amin’ny fotoana. Ny teny hebreo mar-eh’ dia hita in-telo ambin’ny folo ao amin’ny Daniela, ary adika hoe “fahitana” in-enina, in-efatra hoe “endrika,” in-droa hoe “fisehoana,” ary indray mandeha hoe “tsara tarehy.”
The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.
Ireo mpandroba amin’ny firenenao dia maneho an’i Roma, ary noho izany dia ny lohahevitra ara-paminaniana momba an’i Roma no mametraka ny “fahitana” ara-paminaniana ao amin’ny bokin’i Daniela. Noho izany antony izany, zava-dehibe ny mahatakatra ny lanjan’i Roma amin’ny maha-tandindona ara-paminaniana azy.
Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.
Ny lojikan’ny faminaniana dia mitaky fa ny teny hoe “fahitana” izay misolo tena ny tantara ara-paminaniana dia ilay “fahitana” iray ihany izay resahina ao amin’ny bokin’ny Apokalypsy, satria ny tsindrimandry dia manambara fa Daniela sy ny Apokalypsy dia boky iray ihany, fa mifameno izy ireo, fa samy mitondra ny iray ho amin’ny fahatanterahana ny iray, ary fa ilay tsipika faminaniana iray ihany izay hita ao amin’i Daniela dia tohizana ao amin’ny Apokalypsy. Ireo hevitra naseho ao amin’ny Spirit of Prophecy ireo dia efa tafiditra ato amin’ity andian-dahatsoratra ity, koa tsy haveriko indray. Hanampy hevitra iray hafa aho izay efa nampidirintsika koa avy amin’i Sister White. Izany hevitra izany dia izao: ny boky rehetra ao amin’ny Baiboly dia mihaona sy mifarana ao amin’ny bokin’ny Apokalypsy. Ny “fahitana” momba ny tantara ara-paminaniana (châzôn) izay hita ao amin’i Daniela ary apetraka miaraka amin’ny foto-kevitra ara-paminaniana momba an’i Roma, dia misolo tena ny fahitan’ny tantara ara-paminaniana manerana ny Baiboly. Ny boky rehetra ao amin’ny Baiboly dia mihaona sy mifarana ao amin’ny Apokalypsy ary Andriamanitra tsy mba mifanohitra amin’ny Tenany velively. Tsy mba mifanohitra mihitsy! Raha mihevitra ianao fa nanao izany Izy, dia misy zavatra tsy azonao tsara. Io teny hebreo iray ihany io indrindra (châzôn) dia adika koa hoe fahitana ao amin’ny bokin’ny Ohabolana.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia ringana ny vahoaka; fa izay mitandrina ny lalàna kosa dia sambatra. Ohabolana 29:18.
That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.
Izany no hevi-dehibe voalohany tokony hodinihina momba ilay andininy. Raha diso ny fahatakarantsika an’i Roma, dia tsy ho voaorintsika ny fahitana ny tantara ara-paminaniana. Io zava-misy io no mamaritra amin’ny ankapobeny ny ezaka nataon’ny Zezoita sy ny hafa nandritra ny tantara, izay nampiditra teolojia sandoka mba handravana ny lohahevitra ara-paminaniana momba an’i Roma. Raha mandinika ny fahatakarana fototra momba an’i Roma isika, dia tokony hotadidintsika izany.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ireo izay tonga very hevitra eo amin’ny fahazoany ny teny, izay tsy mahita ny hevitry ny antikristy, dia hametraka ny tenany tokoa eo amin’ny lafin’ny antikristy. Tsy misy fotoana intsony ankehitriny ho antsika hifangaro amin’izao tontolo izao. Daniela dia mitsangana eo amin’ny anjarany sy eo amin’ny toerany. Ny faminanian’i Daniela sy i Jaona dia tokony ho azo. Mifampandika izy ireo. Omeny izao tontolo izao ny fahamarinana izay tokony ho fantatry ny olona rehetra. Ireo faminaniana ireo dia ho vavolombelona eto amin’izao tontolo izao. Amin’ny fahatanterahany amin’izao andro farany izao dia hanazava ny tenany izy.” Kress Collection, 105.
If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.
Raha tsy mahita ny hevitry ny antikristy (Roma) ianao, dia hiara-dalana amin’i Roma, ary io fampitandremana io dia apetraka ao anatin’ny tontolon-kevitra momba ny fahafahana na ny tsy fahafahana mahatakatra ny bokin’i Daniela sy ny Apokalypsy. Ny Millerita no nanorina ny fahatakarana fototra iorenan’ny Advantisma tamin’ny alalan’ny famantarany an’i Roma. Fantatr’izy ireo fa i Roma dia nasehon’ny hery roa mpandrava, fa samy dingana nisehoan’i Roma izy roa, kanefa tsy mbola tonga tamin’ny toerana ara-tantara hahitany an’i Roma ho firaisana telo sosona araka ny asehon’ny bokin’ny Apokalypsy izy ireo. Koa i Daniela no fototra izay soloin’ny Millerita tena, ary ny Apokalypsy no vato fehizoro izay soloin’ny Future for America tena. Misy teboka hafa koa avy ao amin’ny Daniela toko faha-11 andininy faha-14 izay irintsika hofantarina.
Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.
Nahatakatra i Miller sy ireo mpisava lalana fa ny sariolona tao amin’ny nofin’i Nebokadnezara dia naneho ireo fanjakana efatra, dia Babylona, Medo-Persia, Gresy, ary Roma. Tsy nahita mihoatra ny fanjakana fahefatra izy ireo, satria takany fa i Roma papaly dia dingana faharoa fotsiny amin’i Roma, ka noho izany dia nifarana tamin’ny taona 1798 ny fanjakana fahefatra. Araka ny fijoroany teo amin’ny tantara, ny marika ara-paminaniana tokana sisa tavela dia ny Fiavian’i Kristy Fanindroany, izay hamelezan’ilay vato voatapaka avy teo an-tendrombohitra ny tongotry ny sariolona. Fantatr’ireo Millerita ny fanavahana ara-paminaniana teo amin’i Roma jentilisa sy i Roma papaly, nefa satria voatery nampifanaraka ny taona 1798 tamin’ny fiverenan’i Kristy izy ireo, dia tsy nahita mihoatra noho ireo fanjakana efatra.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Tonga amin’ny fotoana iray isika ankehitriny izay anehoana ny asa masina ataon’Andriamanitra amin’ny alalan’ny tongotry ny sariolona izay nifangaroan’ny vy tamin’ny tanimanga malemy. Manana vahoaka Andriamanitra, dia vahoaka voafidy, izay tsy maintsy hohamasinina ny fahaizany manavaka, ka tsy tokony ho tonga tsy masina amin’ny fametrahana hazo sy ahitra ary vodivary eo ambonin’ny fanorenana. Ny fanahy rehetra izay mahatoky amin’ny didin’Andriamanitra dia hahita fa ny mampiavaka ny finoantsika dia ny Sabata andro fahafito. Raha manome voninahitra ny Sabata araka izay nandidian’Andriamanitra azy ny fitondram-panjakana, dia hijoro amin’ny herin’Andriamanitra izany ary hiaro ny finoana izay efa natolotra indray mandeha monja ho an’ny olona masina. Kanefa ireo mpitondra fanjakana dia hanohana ny sabata sandoka, ary hampifangaro ny finoany ara-pivavahana amin’ny fitandremana io zanaky ny fahefana papaly io, ka hametraka azy ho ambonin’ny Sabata izay nohamasinin’ny Tompo sy notahiny, ary natokany mba hotandreman’ny olona ho masina, ho famantarana eo Aminy sy ny vahoakany hatramin’ny taranaka arivo. Ny fampifangaroana ny raharaham-piangonana sy ny raharaham-panjakana dia asehon’ny vy sy ny tanimanga. Io firaisana io dia mampahalemy ny herin’ny fiangonana rehetra. Ity fampitaovana ny fiangonana amin’ny fahefan’ny fanjakana ity dia hitondra vokatra ratsy. Saika efa nihoatra ny faritry ny fahari-pon’Andriamanitra ny olona. Nampiasa ny heriny teo amin’ny politika izy, ary niray tamin’ny fahefana papaly. Fa ho avy ny fotoana izay hanasazan’Andriamanitra ireo izay nanafoana ny lalàny, ary ny asa ratsiny dia hiverina hamely azy ihany.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?
Ny Apokalypsy toko fahafito ambin’ny folo no famantarana farany ny fanjakana ao amin’ny faminanian’ny Baiboly, ary ambarany fa fanjakana fito no efa lavo, ary ny fanjakana fahavalo dia ny firaisana telo sosona an’i Roma maoderina. Raha Daniela toko faharoa no fanononana voalohany ny fanjakan’ny faminanian’ny Baiboly, ary izany tokoa no izy; dia tokony hazavain’ilay fanononana voalohany ny fanononana farany. Ahoana no ahafahan’ireo fanjakana efatra ao amin’i Daniela toko faharoa mifanaraka amin’ny fanjakana valo ao amin’ny Apokalypsy toko fahafito ambin’ny folo?
Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?
Koa tsarovy àry, raha mandroso isika, fa ny Millerites dia tsy nahita ireo fisehoan-javatra ara-paminaniana mihoatra noho ny tantarany. Ny hafatra izay takany sy notoriny dia nanondro ny Fiavian’i Kristy fanindroany ho marika manaraka eo amin’ny tantara ara-paminaniana. Kanefa raha ny fahatakarana Millerite momba an’i Roma ho tandindona izay mametraka ny fahitana ny tantara ara-paminaniana, ary koa ny Daniela toko faharoa, dia samy fahamarinana fototra Millerite avokoa, ahoana no ahafahan’izany mifanaraka amin’ireo fanjakana valo ao amin’ny toko fahafito ambin’ny folo ao amin’ny Apokalypsy?
If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.
Raha tsy azonao antoka raha fototra ny sarin’i Daniela toko faha-2, dia ny hany tokony hataonao dia ny mandinika ny tabilao navelan’ireo mpisava lalana tamin’ny 1843 sy 1850. Samy ahitana ny sarin’i Daniela toko faha-2 voasoritra eo aminy izy roa ireo. Ary tsy latsa-danja amin’izany koa ny nanamarihan’i Ellen White fa samy natao araka ny fitarihan’Andriamanitra sy araka ny drafitra nataony ireo tabilao roa ireo.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Nahita ko nga ang tsart sang 1843 ginmandu-an sang kamot sang Ginoo, kag nga indi ini dapat usbon; nga ang mga numero amo gid ang Iya ginbuot nga mangin amo sini; nga ang Iya kamot yara sa ibabaw sini kag nagtago sang isa ka sayop sa pila ka mga numero, agod nga wala sing may makakita sini tubtob nga ginhalin ang Iya kamot.” Early Writings, 74, 75.
Of the 1850 chart she stated:
Momba ny tabilao 1850 dia nilazany hoe:
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Hitako fa Andriamanitra dia tao amin’ny famoahana ny tabilao nataon’i Rahalahy Nichols. Hitako fa nisy faminaniana momba ity tabilao ity tao amin’ny Baiboly, ary raha natao ho an’ny vahoakan’Andriamanitra ity tabilao ity, raha ampy ho an’ny iray izy, dia ho an’ny hafa koa izany, ary raha nisy iray nila tabilao vaovao natao tamin’ny habe lehibe kokoa, dia samy mila izany tahaka izany indrindra ny rehetra.” Manuscript Releases, volume 13, 359.
There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.
Misy ohabolana tranainy avy amin’izao tontolo izao manao hoe: “Maro ny lalan’ny fahadisoana, fa iray ihany ny an’ny fahamarinana.” Misy fahadisoana maro samihafa nampiasaina mba hisakanana ny olona tsy hahafantatra fa i Roma maoderina ao amin’ny Apokalypsy toko faha-fito ambin’ny folo no loha fahavalo, izay avy amin’ny fito. Iray amin’ireo fahadisoana ampiasain’ny teolojian’ny Advantisma ny fanolorana diso ny fanjakan’ny tantara. Tsy ny fanjakan’ny faminanian’ny Baiboly no resahiko eto, fa fanondroana roa samy hafa ireo. Ny fanjakan’ny faminanian’ny Baiboly dia miorina amin’ny filazana voalohany ao amin’ny Daniela toko faha-roa, kanefa nisy fanjakan’ny tantara nialoha an’i Babylona. Ellen White dia manondro mazava tsara hoe iza ireo fanjakan’ny tantara, nefa ny teolojian’ny Advantisma dia tsy miraharaha ny fijoroana vavolombelona nomen’ny Fanahy ka mamorona filaharan’ny fanjakan’ny tantara izay manamaizina ny fahatakarana fa i Roma dia miseho hatrany ho fahavalo sady avy amin’ny fito. Kanefa i Roma no mametraka ny fahitana.
The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.
Ny mpahay teôlôjian’ny Advantista sy ny Protestanta nihemotra dia milaza fa ny fanjakan’ny tantara dia i Egypta, Asyria, Babylona, Medo-Persia, Gresy, Roma, sy ny manaraka. Sister White dia mampahafantatra antsika fa misy fanjakana fahatelo eo amin’ny tantara, izay nofidin’izy ireo havelan’izy ireo hivoaka. Moa ve io fanjakana io no avelany hivoaka, sa ny Fanahin’ny Faminaniana no avelany hivoaka? Samy izy roa.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Ny tantaran’ireo firenena izay nifandimby nibodo ny fotoana sy ny toerana voatendry ho azy avy, ka tsy nahy nijoro ho vavolombelon’ny fahamarinana izay tsy fantatr’izy ireo akory ny heviny, dia miteny amintsika. Ho an’ny firenena rehetra sy ho an’ny olona tsirairay amin’izao andro izao dia efa notendren’Andriamanitra ny toerana iray ao amin’ny drafiny lehibe. Ankehitriny, ny olona sy ny firenena dia refesina amin’ny plomby eny an-tanan’Ilay tsy mba diso. Samy manapa-kevitra ny anjarany amin’ny safidiny avy ny rehetra, ary Andriamanitra no mifehy ambonin’izany rehetra izany mba hanatanterahana ny fikasan’Andriamanitra.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Ny tantara izay efa nasian’ilay IZAHO NO IZY lehibe marika ao amin’ny Teniny, mampifamatotra rohy isan-rohy ao amin’ny rojo faminaniana, hatramin’ny mandrakizay tany aloha ka hatramin’ny mandrakizay any aoriana, dia milaza amintsika izay misy antsika ankehitriny ao amin’ny fizotry ny vanim-potoana, sy izay azo antenaina amin’ny andro ho avy. Izay rehetra efa nambaran’ny faminaniana fa ho tanteraka, mandra-pahatongan’izao fotoana izao, dia voarakitra eo amin’ny pejin’ny tantara, ary azontsika antoka fa izay rehetra mbola ho avy dia samy ho tanteraka araka ny filaharany.
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … 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 21:26, 27.
Ny faharesena farany sy ny fongorana tanteraka ny fanjakazakana rehetra etỳ an-tany dia efa nambara mazava ao amin’ny tenin’ny fahamarinana. Ao amin’ny faminaniana nambara tamin’ny fotoana nanononana ny didim-pitsarana avy amin’Andriamanitra tamin’ny mpanjaka farany teo amin’ny Isiraely no omena izao hafatra izao: “Izao no lazain’i Jehovah Tompo: Esory ny satro-boninahitra masina, ary esory ny satroboninahitra: … asandrato izay ambany, ary ampidino izay ambony. Horavako, horavako, horavako izany; ary tsy hisy intsony izany, mandra-pihavin’Ilay manana ny rariny aminy; ary homeko Azy izany.” Ezekiela 21:26, 27.
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
Ny satro-boninahitra nesorina tamin’ny Isiraely dia nifandimby nankany amin’ny fanjakan’i Babylona sy ny Medo-Persia ary Gresy sy Roma. Hoy Andriamanitra: “Tsy hisy intsony izany mandra-pihavin’Ilay tompony ara-drariny; ary homeko Azy izany.”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Efa antomotra izany andro izany. Ankehitriny, ny famantarana ny andro dia manambara fa mijoro eo am-baravaran’ireo toe-javatra lehibe sy manetriketrika isika. Ao anatin’ny fisavoritahana ny zavatra rehetra eto amin’izao tontolontsika izao. Eo imason-tsika no tanteraka ny faminanian’ny Mpamonjy momba ireo toe-javatra izay hialoha ny fihaviany hoe: ‘Ary handre ady sy filazana ady hianareo…. Fa hisy firenena hitsangana hamely firenena, ary fanjakana hamely fanjakana; ary hisy mosary sy areti-mandringana ary horohoron-tany any amin’ny tany samy hafa.’ Matio 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Ny ankehitriny dia fotoana mahaliana fatratra ho an’izay rehetra velona. Ny mpanapaka sy ny mpitondra fanjakana, ny olona mitana toerana iankinan’ny fitokisana sy ny fahefana, ny lehilahy sy ny vehivavy misaina amin’ny saranga rehetra, dia mampifantoka ny sainy amin’ireo zava-mitranga manodidina antsika. Jereny amim-pitandremana ny fifandraisana voafehin’ny fifanenjanana sy ny tsy fitoniana misy eo amin’ireo firenena. Hitany ny hamafin’ny hery misavovona izay mahazo ny singa rehetra eto an-tany, ary fantany fa misy zavatra lehibe sy manapaka lalana efa hiantomboka—fa izao tontolo izao dia eo an-tsisin’ny krizy mahatalanjona indrindra.”
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Ankehitriny ny anjely dia mitana ny rivotry ny fifandirana, mba tsy hitsoka mandra-pampitandremana izao tontolo izao ny amin’ny loza mananontanona ho avy aminy; nefa misy tafio-drivotra miangona, vonona hipoaka amin’ny tany; ary rehefa hibaiko ny anjeliny Andriamanitra hamaha ny rivotra, dia hisy sehatry ny fifandirana toy izany ka tsy misy penina mahay maneho azy.”
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.
“Ny Baiboly, ary ny Baiboly ihany, no manome fijery marina momba ireo zavatra ireo. Eto no anambarana ireo seho lehibe farany eo amin’ny tantaran’izao tontolontsika izao, dia zava-mitranga izay efa manaloka mialoha, ary ny feon’ny fanatonany no mampihorohoro ny tany sy mampilefitra ny fon’ny olona noho ny tahotra.” Education, 178–180.
This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.
Ity andininy ity dia manana fahazavana be ho an’izao androntsika izao, kanefa ny tiako asongadina dia izao: i Sister White dia manondro mazava fa ny fanjakan’ny tantara izay nialoha an’i Babylona dia Isiraely, fa tsy Asyria. Ny fanjakana ara-tantara izay ampiasain’ireo teolojiana dia manaisotra an’i Isiraely tsy ho isan’ny fanjakana ara-tantara, na dia teo aza ny hery sy ny voninahitra izay naorina nandritra ny fanjakan’i Solomona mpanjaka, ary na dia eo aza ny fijoroana vavolombelona mivantana avy amin’ny fanahy nentanim-panahy tamin’ny alalan’i Ezekiela sy Ellen White fa ny satroboninahitry ny Isiraely dia nafindra tamin’i Babylona.
If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.
Raha ampiharintsika amin’ireo fanjakana teo amin’ny tantara ny fanazavana nentin’ny tsindrimandry, dia hitantsika fa tokony ho isaina ao anatin’ireo fanjakana ireo ny Isiraely. Isiraely sy Asyria ary Egypta dia fanjakan’ny tantara izay nialoha ny fanjakana voalohany amin’ny faminanian’ny Baiboly, dia Babylona izany. Koa ny fanjakana fahefatra amin’ny “tantara” dia Babylona, ny fahadimy dia Medo-Persia, ny fahenina dia Grisia, ny fahafito dia Roma jentilisa, ary ny fahavalo dia Roma papaly, izay avy amin’ny fito satria maneho ny dingana faharoan’i Roma jentilisa izy. Raha raisina miaraka amin’ireo fanjakan’ny tantara, Roma papaly no fahavalo, ary avy amin’ny fito izy.
In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.
Ao amin’ny Daniela toko fahafito dia aseho amin’ny alalan’ny bibidia ny fanjakana ao amin’ny faminaniana ara-Baiboly. Babylona no liona, izay narahin’ny bera, dia Medo-Persia. Ny fahatelo dia Grisia, amin’ny maha-leoparda azy, ary avy eo Roma, ilay bibidia “mahatahotra sy mampihoron-koditra” izay nanana “nify vy.” Ilay bibidia mahatahotra, mifanaraka amin’ilay sariolona ao amin’ny Daniela toko faharoa, dia i Roma, ilay fanjakana fahefatra ao amin’ny faminaniana ara-Baiboly.
The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.
Ny Millerita dia nahatakatra fa i Roma no fanjakana fahefatra, ka dia nahatakatra araka izany ny toetran’ilay bibidia mahatsiravina izy ireo, ary nampihatra fotsiny ny toetra ara-paminaniana rehetra momba ilay bibidia tamin’ilay fanjakana fahefatra. Hitan’izy ireo tao amin’ilay andalan-teny ny fanavahana ny Roma jentilisa sy ny Roma papaly, nefa tsy hitany ny fanjakana fahadimy ao amin’ny faminanian’ny Baiboly, satria nampiasa araka ny tokony ho izy ny filazana voalohany ireo fanjakan’ny faminanian’ny Baiboly ho toy ny teboka itondrany fanovozan-kevitra izy ireo. Kanefa ny fanavahana ireo Roma roa ireo dia ao amin’ilay andalan-teny, izay mamela antsika handinika ny fanavahana ireo Roma roa ireo ho toy ny fanehoana fanjakana roa. Saingy tsy izany no hevitra dinihintsika.
Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.
Koa hoy Izy nanao hoe: Ny biby fahefatra dia ho fanjakana fahefatra etỳ ambonin’ny tany, izay tsy hitovy amin’ny fanjakana rehetra, ary handevona ny tany rehetra, sy hanitsakitsaka azy, ary hamotika azy ho potipotika. Ary ny tandroka folo avy amin’io fanjakana io dia mpanjaka folo izay hitsangana; ary hisy iray hafa hitsangana aoriany; ary tsy hitovy amin’ireo voalohany izy, ary hampietry mpanjaka telo. Ary hiteny teny lehibe hanohitra ny Avo Indrindra izy, ary hampahory ny olon-masin’ny Avo Indrindra, sady hihevitra hanova andro sy lalàna; ary hatolotra eo an-tànany ireo mandra-piavin’ny andro iray sy andro roa ary tapaky ny andro. Fa hipetraka ny fitsarana, ary hesoriny aminy ny fanapahany, mba holevonina sy horavana hatramin’ny farany. Daniela 7:23–26.
The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.
Ny fanjakana fahefatra ao amin’ny Daniela toko faharoa dia i Roma. Ny tandroka folo dia maneho ny firenena folo izay maneho ny fanjakan’i Roma jentilisa, ary alohan’ny handraisan’i Roma papaly ny fahefana hifehy izao tontolo izao tamin’ny 538, dia hesorina, na hongotana, ny telo amin’ireo fanjakana ireo. Avy eo dia hitsangana ilay “tandroka” “kely” ao amin’ny andininy faha-valo, izay manana “maso tahaka ny mason’olona, ary vava miteny zavatra lehibe.” Raha manana tandroka folo isika ao amin’ilay fanjakana fahefatra, ary esorina ny telo mba hisoloan’ilay “tandroka kely” ireo tandroka telo ireo, dia rehefa esorina ireo tandroka telo ireo dia fito no sisa tavela, ary ilay tandroka kely no fahavalo, fa i Roma dia miseho ho fahavalo mandrakariva sady avy amin’ny fito. Misy fahazavana betsaka momba an’i Roma amin’ny dingana roa isehoany ato amin’ity toko ity, nefa eto isika dia manome fanamarinana faharoa fotsiny fa ara-paminaniana tahaka ny ara-tantara koa, i Roma dia miseho ho fahavalo sady avy amin’ny fito.
In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.
Ao amin’ny toko fahavalo no ahitantsika ny fanitarana ny toko fahafito. Ity toko ity dia mamantatra indray ny fanjakana ao amin’ny faminanian’ny Baiboly, nefa tsy anisany intsony ny fanjakana voalohany, dia Babylona; satria rehefa nandray ny fahitana ao amin’ny toko fahavalo i Daniela, dia efa tena nanakaiky ny faran’i Babylona. Ao amin’ity toko ity, ny Medo-Persia dia asehon’ny ondrilahy iray nanana tandroka roa. Ny Grisia kosa dia asehon’ny osilahy iray nanana tandroka iray, izay tapaka ka niteraka tandroka efatra avy tamin’ilay tandroka tapaka. Avy eo dia manaraka aorian’i Grisia ny “tandroka kely,” ary indray mandeha indray dia i Roma no asehon’io tandroka kely io. Na dia tsy taranaka mivantana avy amin’ny fanjakam-benin’i Grisia aza i Roma, dia asehon’ity andalan-teny ity ho toy ny nivoaka avy tamin’ny iray amin’ireo tandroka efatra nipoitra tao amin’ny fanjakan’ny Grisia ilay tandroka kely, taorian’ny nanapotehana ilay tandroka voalohany—izay nisolo tena an’i Aleksandra Lehibe. Tsy taranaky ny Grika i Roma, kanefa avy tany amin’ny faritry ny Grisia no nanombohany ny fandreseny an’izao tontolo izao, ary amin’izany heviny izany dia nivoaka avy tamin’ny iray tamin’ireo tandroka efatra ireo izy.
We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome, as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.
Koa ao amin’ny toko fahavalo àry no ahitantsika vavolombelona faharoa manamafy ny toko fahafito. Nanan-tandroka roa i Medo-Persia, nanana tandroka iray i Grisia, ary taorian’izany dia nisy tandroka efatra hafa koa. Izany dia mitotaly tandroka fito talohan’i Roma, satria ny tandroka kely dia nivoaka avy tamin’ny iray tamin’ireo tandroka efatr’i Grisia. Roa miampy iray miampy efatra dia fito, avy eo i Roma, dia ilay tandroka kely, no fahavalo, ary avy amin’ny fito izy. Tsara homarihina fa ao amin’ity andalan-teny ity, izay manondro fa i Roma dia mivoaka avy amin’ny iray amin’ireo tandroka grika, no misy ny iray amin’ireo ady hevitra ara-paminaniana lehibe indrindra izay tsy maintsy natrehin’i Miller sy ireo mpiara-miasa taminy teo amin’ny tantarany.
The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?
Ny Protestanta tamin’izany tantara izany dia nanizingizina fa ny tandroka kely an’i Roma dia tsy afaka ho Roma, satria ny faminaniana dia manondro fa ny tandroka kely dia nivoaka avy tamin’ny iray amin’ireo tandroka grika efatra. Noho izany dia nilaza izy ireo fa i Antiochus Epiphanes no tandroka kely, izay anankiray tamin’ireo mpanjaka Seleokida izay mbola nitohy teo amin’ny tantara taorian’ny fizarazarana nateraky ny fahafatesan’i Aleksandra Lehibe. Lehibe tokoa ny adihevitra tao amin’ny tantara Millerita momba io raharaha io, hany ka teo amin’ny tabilao 1843 dia naseho ny fanoherana ny fampianaran’ny Protestanta, izay nifototra tamin’ny hoe nahita ny tandroka kely nivoaka avy tamin’ny iray amin’ireo tandroka grika efatra i Daniela, ka noho izany dia tsy azo ampiharina amin’i Roma izany, satria i Roma dia tsy nipoitra avy tamin’i Grisia. Nisy fiantraikany tamin’ny andalan-teny rehetra ao amin’ny Daniela izay amaritana an’i Roma izany adihevitra izany. Tafiditra tao amin’ny toeran-kevitry ny Protestanta koa ny hoe i Antiochus Epiphanes no tsy maintsy ho “jiolahin’ny firenenao” ao amin’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo. Noho izany, ny Millerita dia nametraka teo amin’ilay tabilao izay nolazain-dRahavavy White fa “notarihin’ny tanan’ny Tompo ary tsy tokony hovaina,” fanondroana an’i Antiochus Epiphanes izay manazava ny antony tsy ahafahany ho ilay fanjakana fahefatra. Moa va i Roma no mampiorina ny fahitana momba ny tantara ara-paminaniana, sa mpanjaka Seleokida iray izay maty zato taona mahery talohan’ny nahaterahan’i Kristy no nisolo tena ilay fahefana izay nitsangana nanohitra an’i Kristy tamin’ny fanomboana Azy?
The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?
Ny fanontaniana mety hatsangana dia izao: nahoana i Daniela no naseho an’i Roma ho nivoaka avy tamin’ny iray tamin’ireo tandroka grika, raha toa ka tsy taranaka mivantana avy amin’i Gresy i Roma? Ny valiny dia satria ny fiandohan’ny fiakaran’i Roma ho amin’ny fahefana dia nanomboka tao amin’izany faritra izay tany grika fahiny izany; nefa nahoana no naseho tamin’ny fomba toy izany ny faminaniana ka nahatonga izany fifangaroan-kevitra izany ho azo heverina?
At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never have understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!
Farafahakeliny valin-teny iray, ankoatra ny maha-zava-dehibe ny fanamarihana izay niandohan’ny fiakaran’i Roma, dia izao: ny zava-miafina momba an’i Roma izay miseho ho fahavalo hatrany nefa isan’ny fito dia voavaly amin’ny fampifandraisana an’i Roma amin’ny faritanin’i Grisia, mba hitehirizana ny hevitry ny zava-miafina fa isan’ny fito i Roma. Zava-dehibe tokoa izany zava-miafina izany, na dia tsy ho nahatakatra velively io foto-kevitra io aza ny Millerita tamin’ny toerana nijoroany teo amin’ny tantara. Ny zava-misy fa ny fanovozan-kevitra rehetra eo amin’ny tabilao 1843 ihany, fa koa eo amin’ny tabilao 1850, dia sary maneho lohahevitra izay resahina mivantana ao amin’ny Tenin’Andriamanitra ara-paminaniana, afa-tsy ilay fanovozan-kevitra tokana izay manasongadina fa Antiochus Epiphanes dia tsy ilay fahefana izay nijoro nanohitra an’i Kristy, dia mahatonga io fanampin-javatra eo amin’ny tabilao io ho manan-danja indrindra. Mampalahelo tokoa fa rehefa nandao ny fanorenany ny Advantisma, dia hita ankehitriny fa mampianatra izy fa ilay fahefana ao amin’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo dia Antiochus Epiphanes fa tsy Roma! Ampianariny ankehitriny izay zavatra notoherin’ny Millerita tamin-kery tokoa hany ka nasehony teo amin’ny tabilao 1843 izany fifandirana izany!
The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.
Ny fanjakana eo amin’ny tantara dia manambara fa i Roma no miakatra ho fahavalo ary avy amin’ny fito izy. Ilay “tandroka kely” ao amin’ny toko fahafito, izay miteny “teny lehibe hanohitra ny Avo Indrindra,” dia miakatra ho fahavalo ary avy amin’ny fito izy. Ny tandroka ao amin’ny toko fahavalo dia manambara fa i Roma no miakatra ho fahavalo ary avy amin’ny fito izy.
In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.
Ao amin’ny lahatsoratra manaraka dia hodinihintsika ny amin’ny niakaran’i Roma maoderina, araka ny anehoana azy ao amin’ny Apokalypsy toko fahafito ambin’ny folo, ho fahavalo sady isan’ny fito. Avy eo dia hiverina amin’ny Daniela toko faharoa isika ka hamantatra ny antony ifanarahan’ireo fanjakana efatra ao amin’ny Daniela toko faharoa, izay filazana voalohany ny amin’ireo fanjakan’ny faminanian’ny Baiboly, amin’ireo fanjakana valo ao amin’ny Apokalypsy toko fahafito ambin’ny folo.