In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.
Tao amin’ilay lahatsoratra teo aloha dia nofaritantsika fa tsy afaka nahita an’i Roma ho mihoatra noho i Roma jentilisa sy i Roma papaly ny Millerita, na dia nodinihiny aza ny fahasamihafana misy eo amin’ireo hery roa ireo. Ho an’ny Millerita, ny fahasamihafana teo amin’i Roma jentilisa sy i Roma papaly dia tsy nitondra azy ireo hahafantatra fa i Roma papaly no fanjakana fahadimy izay nanaraka ny fanjakana fahefatra, dia i Roma jentilisa. Taorian’ny fahadisoam-panantenana tamin’ny 1844, dia nofaritan-dRahavavy White ho ireo hery telo ao amin’ny Apokalypsy toko faharoa ambin’ny folo sy fahatelo ambin’ny folo: ny dragona ao amin’ny toko faha-roa ambin’ny folo, avy eo ny fahefana papaly, dia ilay bibidia niakatra avy tamin’ny ranomasina ao amin’ny toko faha-telo ambin’ny folo, izay narahin’i Etazonia, dia ilay bibidia niakatra avy tamin’ny tany. Rehefa voapetraka ny fanorenana, dia nosokafan’ny Tompo ny fahazavana momba ilay firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka, izay ao amin’ny Apokalypsy toko fahenina ambin’ny folo no mitarika izao tontolo izao ho any Hara-magedona.
“The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.
“Ny tsipiky ny faminaniana izay ahitana ireo tandindona ireo dia manomboka ao amin’ny Apokalypsy 12, amin’ilay dragona izay nitady handringana an’i Kristy tamin’ny nahaterahany. Voalaza fa Satana io dragona io (Apokalypsy 12:9); izy no nanosika an’i Heroda hamono ny Mpamonjy. Fa ny tena fitaovana lehibe nampiasain’i Satana tamin’ny fanaovany ady tamin’i Kristy sy ny olony nandritra ireo taonjato voalohan’ny vanim-potoana kristiana dia ny Fanjakana Romanina, izay nanjakan’ny fanompoan-tsampy ho fivavahana lehibebe. Koa raha ny dragona, amin’ny heviny voalohany indrindra, dia maneho an’i Satana, dia tandindon’i Roma mpanompo sampy kosa izy amin’ny heviny faharoa.”
“In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
Ao amin’ny toko faha-13 (andininy 1–10) dia ambara ny amin’ny biby iray hafa, “mitovy amin’ny leoparda,” izay nomen’ny dragona “ny heriny sy ny sezany ary fahefana lehibe.” Io tandindona io, araka ny ninoan’ny ankamaroan’ny Protestanta, dia maneho ny fitondrana papa, izay nandimby ny hery sy ny seza ary ny fahefana izay nohazonin’ny fanjakana romana fahiny taloha. Momba ilay biby mitovy amin’ny leoparda dia voalaza hoe: “Nomena vava miteny zavatra lehibe sy fitenenan-dratsy izy…. Ary nosokafany hiteny ratsy an’Andriamanitra ny vavany, dia ny hiteny ratsy ny anarany sy ny tabernakeliny ary izay monina any an-danitra. Ary nomena azy ny hiady amin’ny olona masina sy handresy azy; ary nomena fahefana izy hanapaka ny fokom-pirenena sy ny samy hafa fiteny ary ny firenena rehetra.” Io faminaniana io, izay saika mitovy tanteraka amin’ny filazalazana ny amin’ilay tandroka kely ao amin’ny Daniela 7, dia tsy isalasalana fa manondro ny fitondrana papa.
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’
“‘Nomena azy ny hitoetra amby efa-polo sy roa volana.’ Ary hoy ny mpaminany: ‘Ary hitako ny iray tamin’ny lohany tahaka ny voa mafy hahafaty.’ Ary koa: ‘Izay mitondra ho amin’ny fahababoana dia ho any amin’ny fahababoana; izay mamono amin’ny sabatra dia tsy maintsy hovonoina amin’ny sabatra.’ Ny amby efa-polo sy roa volana dia mitovy amin’ilay hoe ‘fotoana sy fotoan-droa ary antsasaky ny fotoana,’ dia telo taona sy tapany, na 1260 andro, ao amin’ny Daniela 7—izay fotoana tokony hampahorian’ny fahefana papaly ny vahoakan’Andriamanitra. Io fe-potoana io, araka ny voalaza ao amin’ireo toko teo aloha, dia nanomboka tamin’ny fiandrianan’ny fahefana papaly tamin’ny A.D. 538, ary nifarana tamin’ny 1798. Tamin’izany fotoana izany dia nataon’ny tafika frantsay babo ny papa, nahazo ny ratra mahafaty ny fahefana papaly, ary tanteraka ny faminaniana hoe: ‘Izay mitondra ho amin’ny fahababoana dia ho any amin’ny fahababoana.’”
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.
“Amin’izao fotoana izao dia ampidirina famantarana iray hafa. Hoy ny mpaminany: ‘Ary nahita bibidia iray hafa niakatra avy tamin’ny tany aho; ary nanana tandroka roa tahaka ny zanak’ondry izy.’ Andininy 11. Samy manambara ny fisehon’io bibidia io sy ny fomba niakarany fa ny firenena izay asehony dia tsy mitovy amin’ireo izay naseho tamin’ireo famantarana teo aloha. Ireo fanjakana lehibe izay nanapaka izao tontolo izao dia naseho tamin’i Daniela mpaminany ho biby mpiremby, nitsangana raha ‘niady tamin’ny ranomasina lehibe ny rivotra efatra avy any an-danitra.’ Daniela 7:2. Ao amin’ny Apokalypsy 17 dia nanazava ny anjely fa ny rano dia misolo tena ‘olona sy vahoaka betsaka sy firenena ary fiteny maro.’ Apokalypsy 17:15. Ny rivotra dia famantarana ny ady fifandirana. Ny rivotra efatra avy any an-danitra miezaka mafy amin’ny ranomasina lehibe dia maneho ireo toe-javatra mahatsiravina amin’ny fandresena sy ny fikomiana izay nahazoan’ny fanjakana fahefana.
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
“Nefa ilay bibidia nanana tandroka tahaka ny an’ny zanak’ondry dia hita ‘niakatra avy tamin’ny tany.’ Raha tokony handrava fahefana hafa mba hanorenany ny tenany, dia tsy maintsy mipoitra ao amin’ny faritany izay tsy mbola nisy nonenana io firenena aseho eto io, ka mitombo miandalana sy amim-pilaminana. Koa tsy afaka mipoitra teo anivon’ireo firenena maro nifamezivezy sy nifandirana tao amin’ny Tontolo Taloha izy,—ilay ranomasina mikorontana misy ‘vahoaka sy olona betsaka sy firenena ary samy hafa fiteny.’ Tsy maintsy tadiavina ao amin’ny Kaontinanta Andrefana izy.”
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.
“Firenena iza ao amin’ny Tontolo Vaovao no, tamin’ny taona 1798, efa niakatra ho amin’ny fahefana, nampanantena hery sy fahalehibeazana, ary nahasarika ny sain’izao tontolo izao? Ny fampiharana io tandindona io dia tsy mamela fisalasalana akory. Firenena iray, ary iray ihany, no mahafeno ny famaritana rehetra ao amin’ity faminaniana ity; manondro tsy azo disoina ny Etazonia Amerikana izany. Imbetsaka dia imbetsaka no nampiasain’ny mpandaha-teny sy ny mpahay tantara, tsy nahy, ny hevitra, saika ny teny mihitsy, an’ilay mpanoratra masina tamin’ny famaritana ny fiandohana sy ny fitomboan’io firenena io. Ilay bibidia dia hita ‘niakatra avy tamin’ny tany;’ ary, araka ny filazan’ny mpandika teny, ny teny nadika eto hoe ‘niakatra’ dia midika ara-bakiteny hoe ‘mitombo na mitsimoka tahaka ny zavamaniry.’ Ary, araka izay efa hitantsika, dia tsy maintsy mipoitra ao amin’ny faritany izay tsy mbola nisy mponina io firenena io. Mpanoratra malaza iray, raha nanoritsoritra ny fiakaran’i Etazonia, dia nilaza ny amin’ny ‘zava-miafina amin’ny fipoirany avy amin’ny banga,’ ary hoy izy: ‘Tahaka ny voa mangina no nitomboanay ho fanjakambe.’—G. A. Townsend, The New World Compared With the Old, pejy 462. Gazety eoropeana iray tamin’ny taona 1850 no niresaka an’i Etazonia ho fanjakambe mahagaga iray, izay ‘nipoitra,’ ary ‘teo anivon’ny fanginan’ny tany dia nampitombo isan’andro ny heriny sy ny avonavony.’—The Dublin Nation. Edward Everett, tao amin’ny lahateny nataony momba ireo Pilgrim mpanorina ity firenena ity, dia nilaza hoe: ‘Nitady toerana mangingina va izy ireo, tsy manaitra noho ny maha-maizina azy, ary azo antoka noho ny maha-lavitra azy, izay ahafahan’ilay fiangonana kely tao Leyden mankafy ny fahafahan’ny feon’ny fieritreretana? Indro ny faritra midadasika izay nitondrany, tamin’ny fandresena am-pilaminana, … ny sainan’ny hazo fijaliana!’—Lahateny natao tao Plymouth, Massachusetts, 22 Desambra 1824, pejy 11.”
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.
“‘Ary nanana tandroka roa tahaka ny zanak’ondry izy.’ Ny tandroka tahaka ny zanak’ondry dia manambara fahatanorana sy tsy fananan-tsiny ary fahalemem-panahy, ka maneho tsara ny toetran’i Etazonia araka ny naseho tamin’ny mpaminany fa ‘niakatra’ tamin’ny taona 1798. Anisan’ireo sesitany kristiana izay nandositra voalohany nankany Amerika ka nitady fialofana hialana amin’ny fampahorian’ny mpanjaka sy ny tsy fandeferan’ny mpisorona, dia nisy maro izay tapa-kevitra ny hanorina fitondram-panjakana eo ambonin’ny fototra mivelatra iorenan’ny fahafahana sivily sy ara-pivavahana. Ny heviny dia nahita toerana tao amin’ny Fanambarana ny Fahaleovantena, izay maneho ilay fahamarinana lehibe fa ‘noforonina hitovy avokoa ny olona rehetra’ sady nomena ny zo tsy azo alana amin’ny ‘aina, fahafahana, ary fikatsahana ny fahasambarana.’ Ary ny Lalàm-panorenana dia miantoka ho an’ny vahoaka ny zon’ny fitondran-tena, amin’ny famaritana fa ireo solontena nofidin’ny latsa-bato avy amin’ny vahoaka no hamolavola sy hitantana ny lalàna. Nomena ihany koa ny fahalalahan’ny finoana ara-pivavahana, ka navela ny olona tsirairay hivavaka amin’Andriamanitra araka ny baikon’ny feon’ny fieritreretany. Ny Repoblikanisma sy ny Protestantisma no tonga foto-kevitra fototry ny firenena. Ireo foto-kevitra ireo no tsiambaratelon’ny heriny sy ny fanambinany. Ireo ampahorina sy voahitsakitsaka eran’ny Fivavahana Kristiana dia nitodika tamin’ity tany ity tamim-pahalianana sy fanantenana. An-tapitrisany no nitady ny morontsirany, ary Etazonia dia niakatra ho amin’ny toerana iray eo anivon’ny firenena mahery indrindra eto an-tany.
“But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.
“Fa ny bibidia nanana tandroka tahaka ny zanak’ondry dia ‘niteny tahaka ny dragona. Ary mampiasa ny fahefana rehetra ananan’ilay bibidia voalohany eo anatrehany izy, ka mampivavaka ny tany sy izay monina eo aminy amin’ilay bibidia voalohany, izay sitrana ny feriny nahafaty; … ka milaza amin’izay monina ambonin’ny tany mba hanao sarin’ilay bibidia izay voan’ny ratra tamin’ny sabatra nefa velona ihany.’ Apokalypsy 13:11–14.” Ilay Ady Lehibe, 438–441.
The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”
Io andalan-tsoratra io fa ny toko faha-roa ambin’ny folo sy faha-telo ambin’ny folo dia mampahafantatra ilay dragona sy ilay bibidia ary ilay mpaminany sandoka, dia ireo hery telo ao amin’ny Apokalypsy enina ambin’ny folo izay mitarika izao tontolo izao ho any Armagedona. Ireo hery telo ireo dia samy manana ny toko manokana momba azy avy izay mandrakotra io tantara ara-paminaniana io ihany. Ny andininy enina farany ao amin’ny Daniela iraika ambin’ny folo dia manomboka amin’ny teny hoe: “Ary amin’ny andro farany,” izay taona 1798. Avy eo ireo andininy enina ireo dia manondro ny fihetsiketsehana farany ataon’ny fahefana papaly mandra-pahatongan’ny andininy voalohany ao amin’ny Daniela roa ambin’ny folo, izay itsanganan’i Mikaela ka hikatonan’ny fotoam-pahasoavan’ny olombelona ary hampiditra ny loza fito farany. Ao amin’ny andininy faha-efatra amby efapolo ao amin’ny toko iraika ambin’ny folo, ny hafatry ny fotoana izay mampahatezitra ny fahefana papaly sy manetsika ilay fandatsahan-dra izay mitranga alohan’ny hifaranan’ny fotoam-pahasoavana dia aseho ho “filazana avy any atsinanana sy avy any avaratra.”
The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.
Ny hafatra avy any atsinanana sy any avaratra dia maneho ny hafatra fampitandremana farany, satria ambara izany mialoha indrindra ny hisehoan’i Mikaela. Izy no hafatry ny anjely fahatelo izay torina mandritra ny firotsahan’ny Fanahy Masina. Nasehon’i Daniela ho roa sosona ilay hafatra. Ny hafatra momba ny “avaratra” izay mampahatezitra ny fahefana papaly dia ilay hafatra manondro ny “mpanjakan’ny avaratra” ho ilay hery papaly, ary ny hafatra momba ny “atsinanana” dia ilay hafatra momba ny zanaky ny atsinanana, dia ny finoana silamo. Mazava ho azy fa manana heviny lehibe hafa koa izany, nefa ny atsinanana dia tandindon’ny finoana silamo, ary ny antikristy dia sandoka maka tahaka ny tena Mpanjakan’ny Avaratra. Ny hafatry ny anjely fahatelo, izay mampitandrina ny amin’ny fandraisana ny mariky ny mpanjakan’ny avaratra (ny mariky ny bibidia), dia mampitandrina koa fa ny finoana silamo dia hamely amin’ny fotoana hahafeno ny kapoaky ny heloka ho an’i Etazonia; ary i Etazonia dia mameno ny kapoakany amin’ny heloka amin’ny lalàna Alahady.
Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.
Ny Apokalypsy toko faha-telo ambin’ny folo, manomboka amin’ny andininy faha-iraika ambin’ny folo ka hatrany aoriana, dia manondro io tantara ara-paminaniana io ihany; ary izany koa dia manomboka amin’ny fotoanan’ny farany tamin’ny taona 1798.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.
“Iza amin’ireo firenena tao amin’ny Tontolo Vaovao no, tamin’ny taona 1798, niakatra ho amin’ny fahefana, nampiseho famantarana ny hery sy ny fahalehibeazana, ary nahasarika ny sain’izao tontolo izao? Tsy azo isalasalana ny fampiharana io tandindona io. Firenena iray, ary iray ihany, no mifanaraka amin’ireo fepetra voafaritra ao amin’ity faminaniana ity; tsy misy fisalasalana fa manondro ny Etazonia Amerikana izany.” The Great Controversy, 440.
The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.
Ny tantara ara-paminaniana mitovy ihany no resahina ao amin’ny Apokalypsy toko faha-telo ambin’ny folo andininy faha-iraika ambin’ny folo ka hatramin’ny faha-valo ambin’ny folo, tahaka izay resahina ao amin’ny Daniela toko faha-iraika ambin’ny folo andininy faha-efapolo ka hatramin’ny faha-dimy amby efapolo. Tahaka ny amin’ireo andininy ao amin’ny Daniela, ny tantaran’ny anjara asan’i Etazonia dia mifarana amin’ny fanakatonana ny fotoam-pahasoavana, raha terenin’i Etazonia hanaiky ny mariky ny bibidia izao tontolo izao. Avy eo, tahaka ny ao amin’ny Daniela toko faha-iraika ambin’ny folo, dia aseho ao amin’ny toko faha-efatra ambin’ny folo ny hafatry ny ora. Firafitra mitovy tanteraka no hita ao amin’ireo andalan-teny roa ireo, afa-tsy ny hoe ny andininy ao amin’i Daniela dia manoritsoritra ny asan’ny papa, ary ny Apokalypsy toko faha-telo ambin’ny folo kosa dia manondro ny anjara asan’i Etazonia. Amin’ireo tsipika roa ireo no ahitantsika fa ny Apokalypsy toko faha-fito ambin’ny folo dia mandrakotra io tantara io ihany, nefa manasongadina ny anjara asan’ilay dragona, aseho ho mpanjaka folo, izay Firenena Mikambana. Ireo toko telo nodinihina, andalana manaraka andalana, dia manondro ny anjara asan’ilay dragona sy ny bibidia ary ny mpaminany sandoka, izay ao amin’ny toko faha-enina ambin’ny folo no mitarika izao tontolo izao ho any Armagedona; koa manan-danja ny ampahafantarin’i Jaona antsika fa rehefa manomboka ny toko faha-fito ambin’ny folo dia iray amin’ireo anjely izay nandatsaka ny loza fito farany no tonga hilaza amin’i Jaona ny amin’ny fitsarana an’ilay vehivavy janga, dia Roma.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Ary tonga ny anankiray tamin’ireo anjely fito izay nanana ny lovia fito, ka niteny tamiko hoe: Avia atỳ; hasehoko anao ny fitsarana ilay vehivavy janga lehibe izay mipetraka eo ambonin’ny rano be; izay niarahan’ny mpanjakan’ny tany nijangajanga, ary ny mponina ambonin’ny tany dia nampimamoina tamin’ny divain’ny fijangajangany. Apokalypsy 17:1, 2.
With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.
Tamin’ny andron’ny Millerites dia ny amin’i Roma mpanompo sampy sy i Roma papa no resahina, fa amin’ny farany kosa dia ny amin’ilay firaisana telo sosona no resahina. Tahaka ny namantarany mazava ireo hery telo ireo ao amin’ny toko faha-roambin’ny folo sy faha-telo ambin’ny folo, dia amantarany mazava koa ilay vehivavy ao amin’ny toko faha-fito ambin’ny folo ho ny fahefana papaly.
“The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
Ilay vehivavy [Babylona] ao amin’ny Apokalypsy 17 dia faritana ho “nitafy lamba volomparasy sy jaky, sady voaravaka volamena sy vato sarobidy ary perla, mitana kapoaka volamena eny an-tanany, feno fahavetavetana sy fahalotoana; …ary teo amin’ny handriny dia nisy anarana voasoratra hoe: ‘Zava-miafina, Babylona Lehibe, renin’ny mpijangajanga.’ Hoy ny mpaminany: ‘Nahita aho fa mamo tamin’ny ran’ny olona masina ravehivavy, sy tamin’ny ran’ny maritioran’i Jesosy.’ Ambara koa fa Babylona dia ‘ilay tanàna lehibe, izay manjaka amin’ny mpanjakan’ny tany.’ Apokalypsy 17:4–6, 18. Ny fahefana izay nandritra ny taonjato maro dia nitana fanapahana jadona teo ambonin’ireo mpanjakan’ny tontolo kristiana dia i Roma.” The Great Controversy, 382.
So, when does the prophetic history represented in chapter seventeen begin?
Koa rahoviana àry no manomboka ny tantara ara-paminaniana asehon’ny toko fahafito ambin’ny folo?
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Dia nitondra ahy tamin’ny Fanahy ho any an-efitra; ary nahita vehivavy nipetraka teo ambonin’ny bibidia mena jaky aho, feno anarana fitenenan-dratsy, sady nanana loha fito sy tandroka folo. Ary ilay vehivavy dia nitafy lamba volomparasy sy mena jaky, ary voaravaka volamena sy vato soa ary perla, nitana kapoaka volamena teny an-tanany, feno fahavetavetana sy ny fahalotoan’ny fijangajangany; ary teo amin’ny handriny dia nisy anarana voasoratra hoe: ZAVA-MIAFINA, BABYLONA LEHIBE, RENIN’NY MPIJANGAJANGA SY NY FAHAVETAVETAN’NY TANY. Ary hitako fa mamo tamin’ny ran’ny olona masina ravehivavy sy tamin’ny ran’ny maritioran’i Jesosy; ary nony hitako izy, dia gaga indrindra aho. Apokalypsy 17:3–6.
In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.
Mba hahitan’i Jaona ilay vehivavy, dia entina ara-paminaniana ho any an-efitra izy, izay efa nofaritan’i Jaona rahateo ao amin’ny toko faharoa ambin’ny folo, mifandray amin’ireo vavolombelona roa, ho ireo arivo sy roanjato ary enimpolo taona nanjakan’ny fahefana papaly.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Ary nandositra nankany an-efitra ravehivavy, izay ananany toerana voaomana avy amin’Andriamanitra, mba hamelomana azy any arivo sy roanjato ary enim-polo andro.... Ary nomena an-dravehivavy ny elatra roa an’ny voromahery lehibe, mba hanidinany hankany an-efitra, ho any amin’ny fitoerany, izay amelomana azy mandritra ny andro iray sy andro roa ary tapany andro, lavitry ny tavan’ny menarana. Apokalypsy 12:6, 14.
John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.
I Jaona dia nafindra ara-paminaniana ho amin’ny vanim-potoanan’ny efitra, nefa ny andininy faha-telo sy ny manaraka dia milaza mazava tsara izay toerana tao anatin’ny roa arivo amby enimpolo amby zato taona no nitondrana an’i Jaona, fa ilay vehivavy dia efa mamo tamin’ny ran’ny fanenjehana, ary izy dia efa “renin’ny mpijangajanga.” Nentina tany amin’ny faran’ny vanim-potoanan’ny efitra i Jaona, satria ilay vehivavy dia efa nisotro ny ran’ny fanenjehana ary ny fiangonana Protestanta dia efa niverina ho ao amin’ny valan’ondriny ka tonga zanany vavy, fa izy dia fantatra tamin’izany fe-potoana izany ho “renin’ny mpijangajanga.” Efa nanan-janaka vavy izy. Ny fijoroana vavolombelon’i Jaona ao amin’ny toko fahafito ambin’ny folo dia manomboka amin’ny 1798, tahaka ilay tantara ara-paminaniana ihany koa izay naneho ny bibidia tao amin’ny Daniela iraika ambin’ny folo sy ny mpaminany sandoka tao amin’ny Apokalypsy telo ambin’ny folo.
Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.
Tahaka ireo andalana roa hafa, rehefa mifarana ny toko fahafito ambin’ny folo, dia ny toko fahavalo ambin’ny folo no manondro ny hafatry ny ora. Misy andalana ara-paminaniana telo, iray ho an’ny firaisana telo sosona tsirairay avy. Izy rehetra dia aseho eo ambonin’ilay rafitra ara-tantara iray ihany, manomboka amin’ny 1798 ka mitohy mandra-pifaran’ny fotoana fahasoavana; ary izy telo ireo dia samy manasongadina ny hafatra fampitandremana farany.
Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.
Ny Tabilao nosoratan’i Habakoka dia miresaka ny lohahevitra ao amin’ny Apokalypsy toko faha-sefatra ambin’ny folo amin’ny an-tsipiriany lavitra kokoa, koa dia hiroso avy hatrany amin’ilay ankamantatra aseho ao amin’ilay toko izay maneho fanjakana valo ao amin’ny faminanian’ny Baiboly aho.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Ary eto ny saina izay manana fahendrena. Ny loha fito dia tendrombohitra fito izay ipetrahan-dravehivavy. Ary misy mpanjaka fito: ny dimy efa lavo, ny iray mbola eo, ary ny anankiray mbola tsy tonga; ary rehefa tonga izy, dia tsy maintsy haharitra vetivety ihany. Ary ilay bibidia izay teo taloha, nefa tsy eo ankehitriny, dia izy ihany no fahavalo, sady avy amin’ny fito, ary mankany amin’ny fahaverezana. Apokalypsy 17:9–11
Daniel told Nebuchadnezzar, “Thou art this head of gold.”
Hoy Daniela tamin’i Nebokadnezara hoe: “Hianao no io loha volamena io.”
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Ary na aiza na aiza itoeran’ny zanak’olombelona, sy ny biby eny an-tsaha ary ny voro-manidina eny amin’ny habakabaka, dia efa natolony eo an-tananao ireny, ka nataony mpanjaka hanapaka azy rehetra ianao. Ianao no ilay loha volamena. Daniela 2:38.
Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”
Nilaza tamin’i Nebokadnezara koa Daniela hoe: “Hianao, ry mpanjaka, no mpanjakan’ny mpanjaka.”
Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.
Hianao, ry mpanjaka ô, dia mpanjakan’ny mpanjaka; fa nomen’Andriamanitry ny lanitra fanjakana sy hery sy tanjaka ary voninahitra ianao. Daniela 2:37.
Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.
I Nebukadnezara no “loha,” ary mpanjaka izy, ary mpanjakan’ny mpanjaka izy, satria izy no nisolo tena ny voalohany tamin’ireo fanjakana izay naseho tao amin’ilay sariolona. Nebukadnezara no mpanjaka izay nasehon’ny volamena, ary ireo fanjakana sy mpanjaka hafa dia hasehon’ireo metaly hafa tao amin’ilay sariolona, nefa Nebukadnezara no voalohany, ka noho izany dia izy no mpanjakan’ireo mpanjaka. Mbola misy ambaratonga hafa koa izay tsy horesahintsika amin’izao fotoana izao, dia ny hoe ny fanjakan’i Babylona dia maneho ilay fanjakana izay mitady hanahaka an’i Kristy amin’ny fitaka, dia Izy izay ilay tena Mpanjakan’ny mpanjaka.
In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.
Tamin’ny fiandohan’ny fijoroan’i Isaia vavolombelona momba ny faminaniana roa arivo sy dimy zato ary roapolo taona (ireo impito ao amin’ny Levitikosy enina amby roapolo), Isaia dia manondro ny mpanjaka ho loha.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Fa ny lohan’i Syria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary ao anatin’ny dimy amby enim-polo taona dia ho torotoro Efraima, ka tsy ho vahoaka intsony izy. Ary ny lohan’i Efraima dia Samaria, ary ny lohan’i Samaria dia ny zanak’i Remalia. Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 7:7, 8.
Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.
I Isaia dia mametraka fotsiny ny fiandohan’ireo fe-potoana roa samy roa arivo sy diman-jato amby roapolo taona hihatra amin’ny fanjakana avaratr’i Samaria sy ny fanjakana atsimon’i Joda; ary eo am-panatanterahany izany dia ampidiriny ny vavolombelona roa fa ny tanànan-dehiben’ny firenena no lohany, ary ny mpanjaka no lohan’ny tanànan-dehibe. Ny “loha” dia mpanjaka sy fanjakana. Ao amin’ny Apokalypsy dia tohizana io tsipika ara-paminaniana io, tahaka ny ao amin’ny Daniela.
Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.
Koa rehefa entina mankany amin’ny taona 1798 i Jaona ka aseho aminy ny zava-miafina izay manondro fa misy “loha” fito, dia manambara izany fa misy fanjakana fito. Avy eo dia ambara aminy fa ny dimy amin’ireo loha na fanjakana ireo dia efa lavo. Tamin’ny taona 1798, ny fanjakana fahadimy ao amin’ny faminanian’ny Baiboly dia vao avy lavo, rehefa nahazo ratra mahafaty izay hositranina amin’ny farany.
John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.
Jaona, izay mijoro ao anatin’ny tantaran’ny andro farany amin’ny taona 1798, dia ambara taminy koa fa ny iray amin’ireo loha “dia eo.” Ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly dia nanomboka tamin’ny 1798, koa rehefa nafindra ara-paminaniana ho amin’ny 1798 i Jaona, ny fanjakana izay teo tamin’izany dia i Etazonia; ary nampahafantarina azy koa fa ny fanjakana fahafito dia mbola ho avy raha oharina amin’ny 1798, satria mbola tsy tonga izany. Ny fanjakana fahafito izay mbola ho avy raha oharina amin’ny 1798 dia ny Firenena Mikambana, izay asehon’ny mpanjaka folo, ary izy no foto-kevitry ny Apokalypsy fahafito ambin’ny folo. Nefa misy koa ny fahavalo, izay avy amin’ny fito. Roma mandrakariva no miseho ho fahavalo ary avy amin’ny fito.
There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.
Maro ny azo lazaina momba ny votoatin’ny toko fahafito ambin’ny folo, nefa ny tanjonay eto dia ny hamantatra fotsiny ireo fanjakana valo amin’ny faminanian’ny Baiboly aseho ao amin’ny toko fahafito ambin’ny folo, mba hahitana ny fifandraisan’ny fahatakarana Millerita momba ireo fanjakana efatra amin’ireo fanjakana valo ao amin’ny Apokalypsy toko fahafito ambin’ny folo.
We will address this in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka izany.