The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.
Ny fanontaniana hotadiavintsika hovahana ato amin’ity lahatsoratra ity dia ny amin’ny fomba ifanarahan’ny filazana voalohany ny fanjakana ao amin’ny faminanian’ny Baiboly ao amin’ny Daniela toko faharoa amin’ny filazana farany ny fanjakana ao amin’ny faminanian’ny Baiboly ao amin’ny Apokalypsy fahafito ambin’ny folo. Kasaina hapetrako ny fanontaniana sasany momba izay tena aseho ao amin’ny sarin’i Nebokadnezara sy ny toerana nisy ny mpisava lalana, dia ny hoe ny tantarany no naneho ny fotoana izay hamelezan’ilay vatolampy ny tongotry ny sarin-javatra.
Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”
Manondro i Sister White fa efa tonga tamin’ilay teboka isika izay “ny asa masin’Andriamanitra dia asehon’ny tongotry ny sariolona izay nifangaroan’ny vy tamin’ny tanimanga lena,” ary mbola nohazavainy kokoa izany ho “fifangaroan’ny raharaham-piangonana sy ny raharaham-panjakana.”
“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.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Isika dia tonga amin’ny fotoana izay anehoana ny asan’Andriamanitra masina amin’ny alalan’ny tongotry ny sariolona, izay nifangaroan’ny vy tamin’ny tanimanga malemilemy. Manana vahoaka Andriamanitra, dia vahoaka voafidy, izay tsy maintsy hamasinina ny fahiratan-tsainy, ka tsy tokony hohalotoina amin’ny fametrahana hazo sy bozaka ary mololo 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 manaja ny Sabata araka izay nandidian’Andriamanitra azy ny fitondram-panjakana, dia hijoro amin’ny herin’Andriamanitra sy ho fiarovana ny finoana izay efa natolotra indray mandeha monja ho an’ny olona masina izy. Kanefa ireo mpitondra fanjakana kosa dia hanohana ny sabata sandoka, ary hampifangaro ny finoany ara-pivavahana amin’ny fitandremana ity zanaky ny fahefana papaly ity, ka hanandratra izany ho ambonin’ny Sabata izay nohamasinin’ny Tompo sy notahiany, ary natokany mba hotandreman’ny olombelona ho masina, ho famantarana eo Aminy sy eo amin’ny olony hatramin’ny taranaka arivo. Ny fifangaroan’ny fomban’ny fiangonana sy ny fomban’ny fanjakana dia asehon’ny vy sy ny tanimanga. Izany firaisana izany dia mampahalemy ny herin’ny fiangonana rehetra. Ity fanomezana ny fiangonana ny fahefan’ny fanjakana ity dia hitondra vokatra ratsy. Efa saiky nihoatra ny fetry ny fahari-pon’Andriamanitra ny olona. Nampiasa ny heriny tamin’ny raharaham-pirenena izy ireo, ary niray tamin’ny fahefana papaly. Nefa ho avy ny fotoana izay hanasazan’Andriamanitra ireo izay nanao tsinontsinona ny lalàny, ary hiverina hihatra amin’ny tenany ihany ny asa ratsiny.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”
Ny fotoana izay nahatongavantsika, izay ampifangaroana ny asan’Andriamanitra masina amin’ny fitondrana ara-piangonana sy ny fitondrana ara-panjakana, dia famaritana vanim-potoana iray mandroso tsikelikely. Hoy izy fa io fifangaroana io “dia mampahalemy ny hery rehetra ananan’ny fiangonana,” ary “hiteraka vokatra ratsy,” ary koa fa “ho avy ny fotoana izay hanasazan’Andriamanitra ireo izay nanafoana ny lalàny.”
The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”
Ny fifangaroan’ny fiangonana sy ny fanjakana, izay mampahalemy ny herin’ny fiangonana, dia famaritana ny fiangonan’i Pergamosy, izay ny fampifangaroana ny tetik’asan’ny fiangonana sy ny tetik’asan’ny fanjakana no naneho ny fihemorana amin’ny finoana izay mialoha ny fanehoana ilay lehilahin’ny ota. Pergamosy sy ny amperora izay maneho an’ohatra ny marimaritra iraisana eo amin’ny Kristianisma sy ny fanompoan-tsampy dia miseho ao amin’ny fanjakana fahefatra ao amin’ny Daniela toko faha-roa. Izany marimaritra iraisana izany dia aseho ao amin’ny Daniela toko faha-roa amin’ny fampiasana ny teny hoe “tanimanga.”
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.
Ianao, ry mpanjaka ô, dia nahita, ary indro, nisy sariolona lehibe. Io sariolona lehibe io, izay namirapiratra indrindra ny famirapiratany, dia nitsangana teo anatrehanao; ary nahatahotra ny endriny. Ny lohany tamin’ity sariolona ity dia volamena madio, ny tratrany sy ny sandriny dia volafotsy, ny kibony sy ny feny dia varahina, ny ranjony dia vy, ary ny tongony dia ampahany vy sy ampahany tanimanga. Nijery ianao mandra-panapahana vato iray tsy tamin-tanana, izay namely ilay sariolona teo amin’ny tongony izay vy sy tanimanga, ka nanorotoro izany ho potipotika. Daniela 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Rehefa nitohy ny fanazavan’i Daniela dia tsy “tanimanga” intsony izany, fa tonga tanimanga maloto na “tanimanga fotaka.”
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
Ary araka ny nahitanao ny tongotra aman-tongotra rantsany, ny ampahany tamin’ny tanimanga fanaon’ny mpanefy vilany, ary ny ampahany tamin’ny vy, dia ho voazarazara ilay fanjakana; nefa hisy ao aminy ny herin’ny vy, satria hitanao fa ny vy dia nifangaro tamin’ny tanimanga malemilemy. Daniela 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God is the Divine Potter and His work is never miry.
Ny tanimanga madio, izay tanimangan’ny Mpanefy tanimanga, dia miova ho tanimanga fotaka. Andriamanitra no Mpanefy tanimanga Masina, ary ny asany dia tsy mba fotaka velively.
But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.
Fa ankehitriny, Tompo ô, Ianao no Rainay; izahay no tanimanga, ary Ianao no mpanefy anay; ary izahay rehetra dia asan’ny tananao. Isaia 64:8.
In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in 2 Thessalonians.
Tao amin’ny tantaran’i Roma jentilisa, ny fiangonan’i Smyrna dia tanimanga madio. Ao amin’ny tantaran’i Pergamos, izay fanjakana fahefatra ao amin’ny Daniela toko faha-2, io tanimanga io dia miova ho tanimanga mifangaro fotaka. Izay voalaza voalohany ao amin’ilay andalan-teny hoe “tanimanga” fotsiny, ary avy eo hoe “tanimangan’ny mpanefy vilany”, dia miova ho “tanimanga mifangaro fotaka”, araka ny fitohizan’ny fanazavana. Pergamos no toerana nanatanterahana izany fiovana izany mba hanomanana ny lalana ho an’i Thyatira, na Roma papaly. Ny fiovana avy amin’ny “tanimanga” ho “tanimanga mifangaro fotaka” dia ilay fialana amin’ny finoana izay manomana ny lalana ho an’i Thyatira, izay antsoin’i Paoly hoe “ny fialana aloha” ao amin’ny 2 Tesaloniana.
The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?
Ny Millerita dia tsy nahita lavitra noho ny fanjakana fahefatr’i Roma ka nanantena fa ny Fiavian’i Kristy fanindroany no ho zava-nitranga ara-paminaniana manaraka, satria ny vato izay mamely ny tongotry ny sariolona dia maneho ny Fiaviana fanindroany. Nefa moa va Kristy nanorina fanjakana tamin’ny 1798? Tonga tokoa Izy tao amin’ny Toerana Masina Indrindra tamin’ny 22 Oktobra 1844 mba handray fanjakana, kanefa moa va natsangana tamin’izany andro izany izany?
The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.
Ny valin’ilay voalohany amin’ireo fanontaniana roa ireo dia izao: tsy nanorina ny fanjakany mandrakizay Kristy tamin’ny taona 1798. Ary ny valin’ilay fanontaniana faharoa, na nanorina ny fanjakany mandrakizay Kristy tamin’ny 22 Oktobra 1844 na tsia, dia tsia koa.
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
Nisy fanjakana vaorina tamin’ny andron’i Roma jentilisa va? Manontany izany aho satria ny pioniera dia nahatakatra fa ny fanjakana fahefatra dia i Roma jentilisa sy i Roma papaly, ka izany no amaritana ny taona 1798 ho famaranana ny fanjakana fahefatra, izay hanorenan’i Kristy fanjakana mandrakizay. Kanefa ny bokin’ny Apokalypsy dia manondro fanjakana efatra izay manaraka an’i Roma jentilisa.
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
Raha ny fanjakana fahefatra vy ao amin’ny Daniela toko faharoa dia maneho fotsiny an’i Roma jentilisa, izay anehoana ny fifampiraharahan’i Constantin amin’ny alalan’ny tanimanga navadika ho tanimanga fotaka, moa va Kristy nanorina fanjakana tao anatin’izany tantara izany? Eny no valiny. Teo amin’ny hazo fijaliana, izay tantaran’i Pergamosy fa tsy i Tyatira, no nanorenan’i Kristy ny fanjakany, dia ny fanjakan’ny “fahasoavana.” Fanjakana mandrakizay no naorina teo amin’ny hazo fijaliana, ary ny seza fiandrianan’izany fanjakana izany dia tandindon’ny seza fiandrianana iray izay hatsangana mandritra ny ranonorana farany. Io seza fiandrianan’ny ranonorana farany io dia maneho ny fanjakany, dia ny fanjakan’ny “voninahitra.”
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“Ny fanambarana izay nataon’ny mpianatra tamin’ny anaran’ny Tompo dia marina tanteraka tamin’ny lafiny rehetra, ary ireo toe-javatra izay notondroiny dia efa tanteraka sahady tamin’izany andro izany. ‘Efa tonga ny fotoana, ary efa akaiky ny fanjakan’Andriamanitra,’ no hafatra nentiny. Rehefa tapitra ‘ny fotoana’—dia ireo herinandro sivy amby enimpolo ao amin’ny Daniela 9, izay hahatratra hatrany amin’ny Mesia, ‘Ilay Voahosotra’—dia efa nandray ny fanosoran’ny Fanahy Kristy taorian’ny batisany nataon’i Jaona tao Jordana. Ary ny ‘fanjakan’Andriamanitra’ izay nambaran’izy ireo ho efa akaiky dia naorina tamin’ny fahafatesan’i Kristy. Io fanjakana io dia tsy, araka ny nampianarina azy hinoany, fanjakana eto an-tany. Ary tsy ilay fanjakana ho avy koa, tsy mety maty, izay hatsangana rehefa ‘ny fanjakana sy ny fahefana ary ny fahalehibiazan’ny fanjakana etỳ ambanin’ny lanitra rehetra dia homena ny olon’ny olo-masin’ny Avo Indrindra;’ dia ilay fanjakana mandrakizay, izay ‘hanompo sy hankatò Azy ny fanapahana rehetra.’ Daniela 7:27. Araka ny fampiasana azy ao amin’ny Baiboly, ny fiteny hoe ‘fanjakan’Andriamanitra’ dia ampiasaina hilazana na ny fanjakan’ny fahasoavana na ny fanjakan’ny voninahitra. Ny fanjakan’ny fahasoavana dia asehon’i Paoly ao amin’ny Epistily ho an’ny Hebreo. Rehefa avy nanondro an’i Kristy, ilay mpanelanelana feno fangorahana izay ‘miombom-pahatsapana amin’ny fahalementsika,’ dia hoy ny apostoly: ‘Koa aoka isika hanatona amim-pahasahiana ny seza fiandrianan’ny fahasoavana, mba hahazoantsika famindram-po sy hahitantsika fahasoavana.’ Hebreo 4:15, 16. Ny seza fiandrianan’ny fahasoavana dia maneho ny fanjakan’ny fahasoavana; fa ny fisian’ny seza fiandrianana dia manambara ny fisian’ny fanjakana. Ao amin’ny maro amin’ny fanoharany, Kristy dia mampiasa ny fiteny hoe ‘fanjakan’ny lanitra’ hilazana ny asan’ny fahasoavan’Andriamanitra ao am-pon’ny olona.”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Koa ny seza fiandrianan’ny voninahitra dia maneho ny fanjakan’ny voninahitra; ary io fanjakana io no resahin’ny tenin’ny Mpamonjy hoe: ‘Ary raha avy amin’ny voninahiny ny Zanak’olona, mbamin’ny anjely masina rehetra izay momba Azy, dia hipetraka eo ambonin’ny seza fiandrianan’ny voninahiny Izy; ary hangonina eo anatrehany ny firenena rehetra.’ Matio 25:31, 32. Mbola ho avy io fanjakana io. Tsy hatsangana izany raha tsy amin’ny fiavian’i Kristy fanindroany.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.
“Ang kaharian ng biyaya ay itinatag kaagad pagkatapos ng pagkahulog ng tao, nang ang isang panukala ay ginawa para sa katubusan ng lahing may sala. Noon pa man ay umiiral na iyon sa layunin at sa pamamagitan ng pangako ng Diyos; at sa pamamagitan ng pananampalataya, ang mga tao ay maaaring maging mga nasasakupan nito. Gayunman, hindi iyon lubos na naitatag hanggang sa kamatayan ni Cristo. Maging pagkatapos na pasimulan Niya ang Kaniyang misyon sa lupa, ang Tagapagligtas, na pinapagod ng katigasan ng ulo at kawalang-pagpapasalamat ng mga tao, ay maaari sanang umurong mula sa hain ng Kalbaryo. Sa Getsemani, ang saro ng kapighatian ay nanginig sa Kaniyang kamay. Maging noon ay maaari sanang pinahiran Niya ang pawis na dugo mula sa Kaniyang noo at iniwan ang lahing may sala upang mapahamak sa kanilang kasamaan. Kung ginawa Niya ito, hindi sana nagkaroon ng katubusan para sa nahulog na tao. Ngunit nang isuko ng Tagapagligtas ang Kaniyang buhay, at sa Kaniyang naghihingalong hininga ay sumigaw, ‘Naganap na,’ kung magkagayo’y natitiyak ang katuparan ng panukala ng katubusan. Ang pangako ng kaligtasan na ibinigay sa mag-asawang makasalanan sa Eden ay pinagtibay. Ang kaharian ng biyaya, na dati nang umiiral sa pamamagitan ng pangako ng Diyos, ay saka naitatag.” The Great Controversy, 347.
Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.
Nanangana fanjakana mandrakizay Kristy tao anatin’ny tantara ara-paminanian’i Roma jentilisa, fa tsy tamin’ny faran’i Roma papaly. Ary aoriny koa ny fanjakany amin’ny voninahitra amin’ny Fiaviany Fanindroany, izay ahitana ny tantaran’ny ranonorana farany, rehefa alefa ny rivotra efatry ny Islama.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Ny orana fara dia ho avy amin’ireo izay madio—ary amin’izany fotoana izany dia handray izany avokoa izy rehetra tahaka ny tamin’ny taloha.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Rehefa hamaha ny fihazonany ireo anjely efatra, dia hanorina ny fanjakany Kristy. Tsy misy handray ny ranonorana farany afa-tsy izay manao izay rehetra azony atao. Hanampy antsika Kristy. Ny rehetra dia mety ho mpandresy amin’ny alalan’ny fahasoavan’Andriamanitra, amin’ny alalan’ny ran’i Jesosy. Liana amin’io asa io ny lanitra rehetra. Liana ny anjely.” Spalding and Magan, 3.
When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.
Rehefa mivoaka ny rivotra efatra, dia manorina ny fanjakany Kristy. Samy maneho fisehoan-javatra mandroso na mifampitohy avokoa na ny ranonorana farany na ny famoahana ny rivotra efatra, ary samy tsy maneho fotoana tokana voafaritra izy ireo. Ny rivotra efatra dia maneho ny finoana silamo.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ny anjely dia mihazona ny rivotra efatra, aseho ho toy ny soavaly masiaka mitady hiala sy hirohotra hamakivaky ny tavan’ny tany manontolo, mitondra fandringanana sy fahafatesana eo amin’ny lalany.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Moa hatory eo amin’ny sisin-tanin’ny tontolo mandrakizay va isika? Moa ho malain-komana sy mangatsiaka ary maty va isika? Endrey, enga anie ka hanana ao amin’ny fiangonantsika ny Fanahy sy ny fofon’Andriamanitra tsofina ao amin’ny olony isika, mba hitsanganany amin’ny tongony ka ho velona izy. Ilaintsika ny mahita fa tery ny lalana, ary ety ny vavahady. Kanefa raha mandalo amin’ilay vavahady ety isika, dia tsy manam-petra ny halehibeny.” Manuscript Releases, volume 20, 217.
The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.
Ny anjely dia mihazona ny soavaly tezitra, dia ny finoana silamo, izay mitady hihosaka ka hitondra fahafatesana sy fandringanana eo amin’ny lalany, ao anatin’ilay vanim-potoana izay itsokan’ny Fanahin’Andriamanitra amin’ny vahoakan’Andriamanitra. Avy eo dia mijoro amin’ny tongony izy ireo ka velona. Talohan’ny itsokan’ny Fanahy taminy, ny vahoakan’Andriamanitra dia maty; satria ny fofon’ny Fanahy no mahatonga azy ireo hitsangana ka ho velona. Rehefa milaza i Rahavavy White fa tonga amin’ny fotoana isika ankehitriny, izay anehoan’ny tongotr’ilay sariolona mifangaro vy sy tanimanga malemy ny firaisan’ny fiangonana sy ny fanjakana, dia mbola ho avy amin’ny andro aoriana ihany ny firotsahan’ny ranonorana farany.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ny orana farany dia hirotsaka amin’ny vahoakan’Andriamanitra. Anjely mahery iray no hidina avy any an-danitra, ary ny tany rehetra dia hohazavain’ny voninahiny.” Review and Herald, 21 Aprily 1891.
There are two voices in Revelation eighteen.
Misy feo roa ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.
“Rehefa nanomboka ny asa fanompoany ampahibemaso Jesosy, dia nodioviny ny Tempoly tamin’ny fanimbazimbana feno fanevatevana masina natao taminy. Anisan’ny asa farany tamin’ny fanompoany ny fanadiovana fanindroany ny Tempoly. Toy izany koa, ao amin’ny asa farany ho fampitandremana izao tontolo izao, dia antso roa miavaka no atao amin’ny fiangonana.” Selected Messages, boky 2, 118.
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
Ny feo voalohany dia antso fanairana ho an’ny vahoakan’Andriamanitra, ary ny feo faharoa dia antso fanairana ho an’ireo zanaka hafa an’Andriamanitra izay mbola any Babylona.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.
“Misy izao tontolo izao mandry ao amin’ny faharatsiana, ao amin’ny fitaka sy ny famitahana, ao amin’ny aloky ny fahafatesana indrindra,—matory, matory. Iza no mahatsiaro ny fihetseham-pon’ny fanahy ka miasa mafy mba hanaitra azy? Feo inona no afaka hahatratra azy? Entina mankamin’ny ho avy ny saiko, amin’ny fotoana izay hanomezana ny antso hoe: ‘Indro, avy ny Mpampakatra; mivoaha ianareo hitsena Azy.’ Nefa ny sasany dia ho tara amin’ny fahazoana ny menaka hamenoana indray ny jirony, ary ho hitany tara loatra fa ny toetra, izay asehon’ny menaka, dia tsy azo afindra.” Bible Echo, 4 Mey 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Ao amin’ilay andininy dia fanontaniana roa no napetraka. Iza avy no mahatsapa fijalian’ny fanahy mba hamoha azy? Feo inona no mahatratra azy?
The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.
Ny “feo” izay manaitra izao tontolo izao dia ilay feo faharoa ao amin’ny Apokalypsy toko faha-18 izay miantso ny ondry hafa an’Andriamanitra hivoaka avy ao Babylona. Samy mila hofohazin’ny Antso Amin’ny Misasakalina na ny vahoakan’Andriamanitra na izao tontolo izao, izay marika hafa fotsiny ihany amin’ny ranonorana farany.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
Marina ve ny Millerites tamin’ny famantarana fa tamin’ny andron’ny fanjakana fahefatra no hanorenan’i Kristy fanjakana mandrakizay? Eny.
He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.
Natsangany ny fanjakany araka ny “fahasoavana” Izy teo amin’ny hazo fijaliana, izay nitranga nandritra ny tantaran’ilay fanjakana fahefatra ao amin’ny faminanian’ny Baiboly. Izany fanjakana izany dia i Roma jentilisa. Ao amin’ny Daniela toko faharoa, aseho ve ny fihemorana mialoha ny fiangonan’i Tyatira? Eny, satria ny tanimanga izay maneho ny olon’Andriamanitra dia niova avy amin’ny tanimanga ho tanimanga fotaka. Koa aiza i Tyatira ao amin’ilay sariolona? Sa ao amin’ilay sariolona akory va izy? Asehony ao amin’ilay sariolona izy, ary Nebokadnezara no manazava izany zava-misy izany rehefa tonga eo amin’ny tampon’ny fireharehany feno avonavona izy ao amin’ny Daniela toko fahefatra.
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.
Ny mpanjaka niteny ka nanao hoe: Tsy ity va no Babylona lehibe, izay naoriko ho fonenan’ny fanjakana tamin’ny herin’ny fahefako sy ho voninahitry ny fiandrianako? Daniela 4:30.
Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.
Talohan’ny fitsarana an’i Nebokadnezara naharitra roa arivo dimanjato sy roapolo andro, izay niainany tahaka ny bibidia any an-tsaha, dia nasehony ny fireharehany tamin’ny nametrahany ny fanontaniana hoe: moa tsy izy va no nanorina ilay fanjakana, dia Babylona lehibe? Ilay vehivavy janga ao amin’ny Apokalypsy fito ambin’ny folo dia manana soratra eo amin’ny handriny manao hoe: “ZAVA-MIAFINA, BABYLONA LEHIBE, RENIN’NY MPIJANGAJANGA SY NY FAHALOTOANA ETO AN-TANY.” Ny fiangonana romana, araka ny iantsoan-dRahavavy White azy, no Babylona Lehibe. Ny loha volamena eo amin’ilay sariolona dia maneho an’i Babylona ara-bakiteny, ary maneho koa an’i Babylona ara-panahy, ilay fanjakana fahadimy ao amin’ny faminanian’ny Baiboly izay manana toetra tokana amin’ny maha-hery izay nandray ratra mahafaty azy. Ao amin’ny Isaia telo amby roapolo, ny fahefana papaly, aseho amin’ny alalan’i Tyro, dia ho hadino mandritra ny fito-polo taona, tahaka ny andron’ny mpanjaka iray. Babylona ara-bakiteny, asehon’i Nebokadnezara, dia nandray ratra mahafaty koa, izay sitrana rehefa noroahina hiala tamin’ny fanjakany i Nebokadnezara nandritra ny roa arivo dimanjato sy roapolo andro. Babylona lehibe ara-bakiteny dia tandindon’i Babylona lehibe ara-panahy, ary samy nesorina vetivety ny fanjakany, ary avy eo dia naverina taminy indray. Ilay vehivavy janga ao amin’ny Apokalypsy fito ambin’ny folo dia tsy nanana kapoaka volafotsy teny an-tanany, na kapoaka varahina, na vy, fa kapoaka volamena.
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. Revelation 17:4.
Ary ilay vehivavy dia nitafy lamba volomparasy sy jaky, ary voaravaka volamena sy vato sarobidy ary perila, sady nitana kapoaka volamena teny an-tanany feno fahavetavetana sy ny fahalotoan’ny fijangajangany. Apokalypsy 17:4.
Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.
Ny volamena dia naneho an’i Babylona ara-bakiteny ary maneho koa an’i Babylona ara-panahy, dia ilay fanjakana fahadimy ao amin’ny faminanian’ny Baiboly izay naratra nahafaty tamin’ny 1798, rehefa nandray ny seza fiandrianana ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly. Taorian’i Babylona ara-bakiteny tao amin’ilay sariolona dia nisy fanjakana volafotsy izay nahitana hery roa, dia ny Mediana sy ny Persiana, ary ny tandroka persiana ao amin’ny Daniela toko faha-valo no nipoitra farany sady avo kokoa. Dariosa Mediana no tandroka voalohany, ary ny jeneraly-ny, dia Kyrosy, dia Persiana iray izay ho tonga eo amin’ny fahefana amin’ny farany aorian’i Dariosa, mpanjaka Mediana.
Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.
Kyrosy dia tandindon’i Kristy, izay hanomboka ny fizotry ny fanafahana ny olon’Andriamanitra ho afaka amin’ny fahababoana. Ny fanjakana Medo-Persiana dia maneho ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly, izay i Etazonia. Etazonia dia manana tandroka roa, izay maneho ny Repoblikanisma sy ny Protestantisma. Dariosa dia maneho ny tandroka repoblikana an’i Etazonia, ary Kyrosy kosa maneho ny tandroky ny Protestantisma. Tahaka ny nanombohan’i Kyrosy ny fizotry ny fanafahana ny olon’Andriamanitra mba hanorina indray an’i Jerosalema sy ny tempoly, dia i Etazonia no tany natsangana mba hanafaka ireo babo tao amin’ny fahababoan’i Babylona ara-panahy, mba hananganana ny tempoly ara-panahy, izay ny Millerita no nametraka ny fanorenany. Ny fahababoana ara-bakiteny tany Babylona, izay naharitra fitopolo taona, dia tandindon’ny fahababoana tao Babylona ara-panahy nandritra ny enimpolo amby roanjato sy arivo taona. Etazonia no soroka volafotsy ao amin’ny sarin’i Nebokadnezara.
The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.
Ny fanjakana fahatelo, izay fanjakana varahina, dia i Gresy, ka maneho fanjakana maneran-tany. Io fanjakana io no Firenena Mikambana, izay, ao amin’ny Apokalypsy 17, no fanjakana izay, tamin’ny taona 1798, dia mbola tsy tonga. Ny mpanjaka folo ao amin’ny Apokalypsy 17 dia manaiky hanolotra ny fanjakany ho an’ny fahefana papa, dia ilay fanjakana fahavalo, izay avy amin’ny fito. Ataony izany fifanarahana izany satria terena hanao izany izy ireo noho i Etazonia, ary satria ravan’ireo “rivotra efatra” an’ny Islamo izao tontolo izao, izay alefa mandritra ny andron’ny ranonorana farany, izay manomboka araraka amin’ny fahafenoany amin’ny lalàn’ny Alahady any Etazonia.
At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.
Amin’ny lalàna alahady any Etazonia, Andriamanitra dia manorina ny fanjakany “voninahitra” rehefa manandratra ny olony ho faneva hiantsoana ny zanak’Andriamanitra hafa hivoaka avy ao Babylona. Koa izany, ny tandroky ny Protestantisma no miakatra farany ary avo noho ny voalohany, mifanaraka amin’ny tandroka roa an’i Medo-Persia. Raha vantany vao manaiky ny Firenena Mikambana hanolotra ny fifehezana izao tontolo izao ho eo am-pelatanan’ny papa, dia vahana ny rivotra efatra an’ny Silamo ary atrehan’ilay fanjakana maneran-tany ny ady izay nanaraka ny fahafatesan’ilay tandroka voalohan’i Grisia, izay novakiana ka namokatra tandroka efatra.
When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.
Rehefa tonga eo amin’ny tongotra vy (fitondram-panjakana) sy tanimanga malemilemy (fitondram-piangonana) ary ny rantsan-tongotra folo (mpanjaka folo) ilay sariolona, dia mamely ny tongotry ny sariolona ilay vato izay voatapaka tamin’ny tendrombohitra nefa tsy tamin-tanana. Marina ny Millerita araka ny sariolon’i Daniela, araka izay azon’izy ireo nahamarina izany tamin’ny toerana nijoroany teo amin’ny tantara ara-paminaniana. Kanefa ny Alfa sy Omega mandrakariva no mampiseho ny farany amin’ny alalan’ny fiandohana, ary ireo fanjakana efatra ao amin’ny sariolon’i Nebokadnezara dia maneho fanjakana ara-bakiteny efatra izay tandindon’ny mpiara-mifanandrify aminy ara-panahy any amin’ny faran’izao tontolo izao.
With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).
Miaraka amin’ireo fanjakana eo amin’ny tantara, Roma dia miakatra ho fahavalo ary avy amin’ny fito izy. Ao amin’ny Daniela toko faha-fito, Roma dia miakatra ho fahavalo ary avy amin’ny fito izy. Ao amin’ny Daniela toko faha-valo, Roma dia miakatra ho fahavalo ary avy amin’ny fito izy. Ao amin’ny Apokalypsy toko faha-fito ambin’ny folo, Roma dia miakatra ho fahavalo ary avy amin’ny fito izy. Ao amin’ny Daniela toko faharoa, izay maneho ny filazana voalohany ny amin’ireo fanjakan’ny faminanian’ny Baiboly, Roma ara-panahy maoderina dia miakatra ho fahavalo ary avy amin’ny fito izy. Ny fanoharana voalohany (Alfa) momba ireo fanjakan’ny faminanian’ny Baiboly dia mamantatra ny farany (Omega).
“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.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Tonga amin’ny fotoana iray isika ankehitriny izay anehoana ny asa masin’Andriamanitra amin’ny alalan’ny tongotry ny sarivongana, izay nifangaroan’ny vy tamin’ny tanimanga malemilemy. Manana vahoaka Andriamanitra, dia vahoaka voafidy, izay tsy maintsy hamasinina ny fahaizany mamantatra, ka tsy tokony ho tonga tsy masina amin’ny fametrahana hazo sy bozaka ary mololo 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 izy sy amin’ny fiarovana ny finoana izay efa natolotra indray mandeha monja ho an’ny olona masina. Kanefa ny mpitondra fanjakana dia hanohana 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 notahiany, ka natokany mba hotandreman’ny olona ho masina, ho famantarana eo Aminy sy ny vahoakany mandritra ny taranaka arivo. Ny fifangaroan’ny raharaham-piangonana sy ny raharaham-panjakana dia asehon’ny vy sy ny tanimanga. Io firaisana io dia mampahalemy ny hery rehetra ananan’ny fiangonana. Io fanomezana ny fiangonana ny fahefan’ny fanjakana io dia hitondra vokatra ratsy. Efa saika nihoatra ny fetran’ny fahari-po asehon’Andriamanitra ny olona. Nampiasa ny heriny teo amin’ny politika izy ireo, ary niray tamin’ny fahefana papaly. Kanefa ho avy ny fotoana izay hanasazan’Andriamanitra ireo izay nanafoana ny lalàny, ary ny asa ratsiny dia hiverina hamely azy ihany.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Ny Alfa sy Omega no nanao ny fahatakarana marina nentin’ny mpisava lalana momba ireo “vaovao” roa ao amin’i Daniela.
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.
Ary Ilay mipetraka eo ambonin’ny seza fiandrianana nanao hoe: Indro, havaoziko ny zavatra rehetra. Ary hoy Izy tamiko: Soraty; fa marina sy mahatoky ireo teny ireo. Ary hoy koa Izy tamiko: Efa tanteraka izany. Izaho no Alfa sy Omega, ny fiandohana sy ny fiafarana. Izay mangetaheta dia homeko maimaim-poana avy amin’ny loharanon’ny ranon’aina. Apokalypsy 21:5, 6.