As we bring the consideration of the various controversies which have occurred in Advent history together line upon line in order to conclude our understanding of the current issue, we have taken selected attributes of five prophetic lines. The first line is also the last line, for both controversies were directly based upon verse fourteen of Daniel eleven’s “robbers of thy people.” We considered the controversies of Uriah Smith and James White and the controversy of “the daily”, in the book of Daniel. We considered the controversy that occurred after the unsealing of the last six verses of Daniel eleven in 1989, concerning the king of the north. We then considered the four insects of the book of Joel. There is so much more that might be added to each of these lines, but we are simply isolating certain characteristics that contributed to the positions that rejected the truths connected with the subject of Rome.
Raha ampiraisintsika miaraka, andalana eo ambonin’ny andalana, ny fandinihana ireo adihevitra samihafa izay niseho teo amin’ny tantaran’ny Advantista mba hamaranana ny fahatakarantsika ny olana ankehitriny, dia naka toetra voafantina avy amin’ny andalana ara-paminaniana dimy isika. Ny andalana voalohany dia ihany koa no andalana farany, satria ireo adihevitra roa tonta ireo dia niorina mivantana teo amin’ny andininy fahaefatra ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo, momba ireo “mpandroba ny olonao.” Nodinihintsika ny adihevitra momba an’i Uriah Smith sy James White ary ny adihevitra momba “ny fanatitra isan’andro”, ao amin’ny bokin’i Daniela. Nodinihintsika koa ny adihevitra niseho taorian’ny nanokafana ny tombo-kasen’ireo andininy enina farany ao amin’ny Daniela iraika ambin’ny folo tamin’ny 1989, mikasika ny mpanjakan’ny avaratra. Avy eo dia nodinihintsika ireo bibikely efatra ao amin’ny bokin’i Joela. Mbola maro lavitra no azo ampiana momba ny tsirairay amin’ireo andalana ireo, nefa manasaraka toetra sasantsasany fotsiny isika izay nandray anjara tamin’ireo toerana nandà ireo fahamarinana mifandray amin’ny lohahevitra momba an’i Roma.
Five histories, but the first also being the last represents six lines. The prophetic setting for these lines of controversy is the last days, so for this reason the lines are to be applied during the test of the image of the beast.
Tantara dimy, nefa ny voalohany koa no farany, dia maneho andalana enina. Ny toe-javatra ara-paminaniana ho an’ireo andalana mifanditra ireo dia ny andro farany; noho izany antony izany, ireo andalana ireo dia tokony hampiharina mandritra ny fitsapana ny sarin’ilay bibidia.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..
“Ny Tompo dia nampiseho tamiko mazava tsara fa ny sarin’ny bibidia dia hiorina alohan’ny hifaranan’ny fotoam-pahasoavana; satria izany no ho fitsapana lehibe ho an’ny olon’Andriamanitra, izay hanapahana ny anjarany mandrakizay....”
“This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.
“Izao no fitsapana izay tsy maintsy lalovan’ny vahoakan’Andriamanitra alohan’ny hanisiana tombo-kase azy.” Manuscript Releases, volume 15, 15.
The test of the formation of the image of the beast is, as with the other six lines of controversy a test concerning the prophetic subject of Rome. The great test that occurs before God’s people are sealed is about the formation of the image of the Roman beast. The beast is the papal power, and the United States forms an image of the papal power as it progresses to the soon-coming Sunday law.
Ny fitsapana momba ny fiforonan’ny sarin’ilay bibidia dia, tahaka ireo tsipika enina hafa amin’ny adihevitra, fitsapana mikasika ny lohahevitra ara-paminaniana momba an’i Roma. Ilay fitsapana lehibe miseho alohan’ny hanisiana tombo-kase ny vahoakan’Andriamanitra dia momba ny fiforonan’ny sarin’ilay bibidia romanina. Ny bibidia dia ny fahefana papaly, ary i Etazonia no mamorona sarin’ny fahefana papaly eo am-pandrosoany mankany amin’ny lalàn’ny Alahady izay ho avy tsy ho ela.
“In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Mba hahafahan’i Etazonia mamorona sary an’ilay bibidia, dia tsy maintsy fehezin’ny hery ara-pivavahana toy izany ny fitondram-panjakana sivily, ka ny fahefan’ny fanjakana dia hampiasain’ny fiangonana koa mba hanatanterahany ny tanjony manokana.” Ilay Ady Lehibe, 443.
That Sunday law in the United States identifies that the image of the beast has been fully formed in the United States.
Io lalàna Alahady izany any Etazonia izany no manamarika fa ny sarin’ilay bibidia dia efa voaforona tanteraka ao Etazonia.
“But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 449.
“Fa amin’ilay tena asa mihitsy, dia ny fanatanterahana adidy ara-pivavahana amin’ny alalan’ny fahefana sivily, no hahatonga ny fiangonana hamorona sary ho an’ilay bibidia; koa ny fanerena ny fitandremana ny Alahady any Etazonia dia ho fanerena ny fiankohofana amin’ilay bibidia sy ny sariny.” The Great Controversy, 449.
At the Sunday law, the image of the beast has been fully formed in the United States, and the United States is then fully disconnected from God and it begins its prophetic work of forcing the entire world to form an image of the beast. At the Sunday law in the United States, Satan begins his marvelous work in leading the nations of the world to repeat the process of forming an image of the beast that encompasses all the nations of the world.
Amin’ny lalàna Alahady, ny sarin’ilay bibidia dia efa voaorina tanteraka any Etazonia, ary amin’izany fotoana izany dia tapaka tanteraka amin’Andriamanitra i Etazonia ka manomboka ny asany ara-paminaniana amin’ny fanerena izao tontolo izao manontolo hanangana sarin’ilay bibidia. Amin’ny lalàna Alahady any Etazonia, Satana dia manomboka ny asany mahatalanjona amin’ny fitarihana ny firenena eran-tany hamerina ny dingana fananganana sarin’ilay bibidia izay mahafaoka ny firenena rehetra eran’izao tontolo izao.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Amin’ny alalan’ny didy manamafy ny fanorenana ny Fanjakana Papaly, izay mandika ny lalàn’Andriamanitra, dia hisaraka tanteraka amin’ny fahamarinana ny firenentsika. Rehefa haninjitra ny tanany hiampita ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romana, rehefa hanatsotra ny tanany hihoatra ny hantsana lalina izy mba hifandray tanana amin’ny Fampianaran’ny fanahy, rehefa, eo ambanin’ny herin’ity firaisana telo sosona ity, ny firenentsika handà ny foto-kevitra rehetra ao amin’ny Lalàmpanorenany amin’ny maha-fitondrana protestanta sy repoblikana azy, ary hanao fepetra hampielezana ny lainga sy ny fitaka papaly, dia amin’izay no hahafantarantsika fa tonga ny fotoana hisehoan’ny fiasan’i Satana mahatalanjona ary efa akaiky ny farany.” Testimonies, boky faha-5, 451.
At the soon-coming Sunday law in the United States, Satan, in cooperation with the United States, will force every nation to follow the example of the United States in forming a church and state system, and enforcing Sunday worship.
Amin’ny lalàna momba ny Alahady izay ho avy tsy ho ela any Etazonia, Satana, amin’ny fiaraha-miasa amin’i Etazonia, dia hanery ny firenena rehetra hanaraka ny ohatra napetrak’i Etazonia amin’ny fananganana rafitra iray mampiray ny fiangonana sy ny fanjakana, ary amin’ny fampiharana ny fivavahana amin’ny Alahady.
“Satan will work the miracles to deceive those who dwell upon the earth. Spiritualism will do its work by causing the dead to be personated. Those religious bodies who refuse to hear God’s messages of warning will be under strong deception, and will unite with the civil power to persecute the saints. The Protestant churches will unite with the papal power in persecuting the commandment-keeping people of God. This is that power which constitutes the great system of persecution which will exercise spiritual tyranny over the consciences of men.
“Hanao fahagagana Satana mba hamitahana izay monina ambonin’ny tany. Hanao ny asany ny spiritisma amin’ny alalan’ny fampisoloana tena ho ny maty. Ireo antokom-pivavahana izay mandà tsy hihaino ny hafatra fampitandreman’Andriamanitra dia ho eo ambanin’ny fitaka mahery, ary hiara-dia amin’ny fahefana sivily mba hanenjika ny olomasina. Ny fiangonana protestanta dia hiray amin’ny fahefana papaly amin’ny fanenjehana ny vahoakan’Andriamanitra izay mitandrina ny didy. Izany no fahefana izay mandrafitra ny rafitra lehibe fanenjehana, izay hampihatra jadona ara-panahy amin’ny fieritreretan’ny olona.”
“‘He had two horns like a lamb, and he spake as a dragon.’ Though professing to be followers of the Lamb of God, men become imbued with the spirit of the dragon. They profess to be meek and humble but they speak and legislate with the spirit of Satan, showing by their actions that they are the opposite of what they profess to be. This lamb-like power unites with the dragon in making war upon those who keep the commandments of God and have the testimony of Jesus Christ. And Satan unites with Protestants and papists, acting in consort with them as the god of this world, dictating to men as if they were the subjects of his kingdom, to be handled and governed and controlled as he pleases.
“‘Manana tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona.’ Na dia milaza aza ny tenany ho mpanara-dia ny Zanak’ondrin’Andriamanitra, dia feno ny fanahin’ny dragona ny olona. Milaza izy fa malemy fanahy sy manetry tena, nefa miteny sy manao lalàna amin’ny fanahin’i Satana, ka asehony amin’ny asany fa mifanohitra amin’izay ambarany ny tenany. Io hery mitovy amin’ny zanak’ondry io dia miray amin’ny dragona amin’ny fanaovana ady amin’izay mitandrina ny didin’Andriamanitra sy manana ny filazan’i Jesosy Kristy. Ary Satana koa miray amin’ny Protestanta sy ny papista, ka miara-miasa aminy toy ny andriamanitr’izao tontolo izao, mibaiko ny olona tahaka ny olona eo ambany fahefan’ny fanjakany, mba hotanana sy hotondrana ary hofeheziny araka izay sitrapony.
“If men will not agree to trample underfoot the commandments of God, the spirit of the dragon is revealed. They are imprisoned, brought before councils, and fined. ‘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’ [Revelation 13:16]. ‘He had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed’ [verse 15]. Thus Satan usurps the prerogatives of Jehovah. The man of sin sits in the seat of God, proclaiming himself to be God, and acting above God.” Manuscript Releases, volume 14, 162.
“Raha tsy manaiky hanitsakitsaka ny didin’Andriamanitra ny olona, dia miseho ny fanahin’ny dragona. Ampidirina am-ponja izy, entina eo anatrehan’ny filankevitra, ary sazina onitra. ‘Ary mampandray marika eo amin’ny tànany ankavanana, na eo amin’ny handriny, ny olona rehetra izy, na ny madinika na ny lehibe, na ny mpanankarena na ny malahelo, na ny afaka na ny andevo’ [Apokalypsy 13:16]. ‘Ary nomena fahefana hampisy aina ny sarin’ilay bibidia izy, mba hiteny ny sarin’ilay bibidia, sady hampamono izay rehetra tsy mety miankohoka eo anatrehan’ny sarin’ilay bibidia’ [andininy 15]. Toy izany no androbahan’i Satana ny zo manokana an’i Jehovah. Ilay lehilahin’ny ota mipetraka eo amin’ny sezan’Andriamanitra, ka milaza ny tenany ho Andriamanitra, ary manao zavatra ambonin’Andriamanitra.” Manuscript Releases, boky faha-14, 162.
The papal power is the beast, the United Nations is the dragon and the United States is the false prophet. Those who become confused on the meaning of antichrist, who is both Satan and Satan’s earthly representative, the pope of Rome, will end up on the side of antichrist.
Ny fahefan’ny papa no bibidia, ny Firenena Mikambana no dragona, ary i Etazonia no mpaminany sandoka. Izay very hevitra ny amin’ny hevitry ny antikristy, izay sady Satana no solontenany etỳ an-tany, dia ny papa any Roma, dia hiafara ho eo anilan’ny antikristy.
The United States is not the man of sin. The man of sin is the antichrist and he is Satan’s earthly representative. To confuse the power that places the papacy on the throne of the earth with the papacy is represented by Paul as evidence of not loving the truth. To reject the prophetic relationship of pagan Rome who restrained the papal power, until pagan Rome was removed, in order for the papal power to be revealed, as set forth in 2 Thessalonians chapter two, is to reject the outpouring of the Holy Spirit and accept the outpouring of the unholy spirit, which Paul identifies as strong delusion. That being said, each of the ancient prophets spoke more directly of the last days than the days in which they lived.
ឯករាជ្យអាមេរិក មិនមែនជាមនុស្សនៃអំពើបាបទេ។ មនុស្សនៃអំពើបាបគឺជាអន្ដិគ្រីស្ទ ហើយគាត់គឺជាតំណាងលើផែនដីរបស់សាតាំង។ ការភាន់ច្រឡំអំណាចដែលលើកសម្តេចប៉ាបឲ្យឡើងគ្រងបល្ល័ង្កនៃផែនដី ជាមួយសម្តេចប៉ាបខ្លួនឯង នោះប៉ូលបានបង្ហាញថា ជាភស្តុតាងនៃការមិនស្រឡាញ់សេចក្តីពិត។ ការបដិសេធទំនាក់ទំនងព្យាករណ៍របស់រ៉ូមបាកាន ដែលបានទប់ស្កាត់អំណាចប៉ាប រហូតដល់រ៉ូមបាកានត្រូវបានដកចេញ ដើម្បីឲ្យអំណាចប៉ាបត្រូវបានបើកសម្ដែង ដូចដែលបានកំណត់ទុកក្នុង 2 Thessalonians ជំពូកទីពីរ នោះគឺជាការបដិសេធការចាក់បង្ហូរព្រះវិញ្ញាណបរិសុទ្ធ ហើយទទួលយកការចាក់បង្ហូរវិញ្ញាណមិនបរិសុទ្ធ ដែលប៉ូលកំណត់សម្គាល់ថាជាការភាន់ច្រឡំយ៉ាងខ្លាំង។ ដូចដែលបាននិយាយរួចមកហើយ ព្យាការីបុរាណនីមួយៗបាននិយាយដោយផ្ទាល់អំពីថ្ងៃចុងក្រោយ ជាងអំពីថ្ងៃសម័យដែលពួកគេរស់នៅ។
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“प्राचीन भविष्यवक्ताहरू प्रत्येकले आफ्नै समयका लागि भन्दा हाम्रो समयका लागि बढी बोले; यसकारण तिनीहरूको भविष्यवाणी हाम्रो निम्ति प्रभावकारी छ। ‘अब यी सबै कुराहरू तिनीहरूमाथि दृष्टान्तका रूपमा घटे; र ती हाम्रो चेतावनीका लागि लेखिए, जसमा संसारका अन्तिम युगहरू आइपुगेका छन्।’ 1 Corinthians 10:11. ‘तिनीहरूले यी कुराहरू आफ्नै लागि होइन, तर हाम्रो लागि सेवा गरिरहेका थिए; ती कुराहरू अहिले तिमीहरूलाई स्वर्गबाट पठाइएका पवित्र आत्माद्वारा सुसमाचार प्रचार गर्नेहरूबाट सुनाइएका छन्; यिनै कुराहरूमा स्वर्गदूतहरू पनि हेर्न अत्यन्त इच्छुक छन्।’ 1 Peter 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ny Baiboly dia nanangona sy namatotra miaraka ireo harenany ho an’ity taranaka farany ity. Ireo zava-nitranga lehibe rehetra sy ireo raharaha manetriketrika teo amin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverimberina, ao amin’ny fiangonana amin’izao andro farany izao.” Selected Messages, boky faha-3, 338, 339.
Pagan Rome and the man of sin in 2 Thessalonians represents the United States and papal Rome of the last days. To misunderstand this truth is to demonstrate, among other things, that even if a person claims to be basing their private interpretation upon the principle of “type and antitype,” they actually do not understand “type and antitype.” The United States has been typified by several powers in sacred history. Every two-horned power represents the United States in the last days, whether it be the northern and southern kingdoms of Israel, the Medo-Persian Empire, or atheistic France represented by Sodom and Egypt.
Ny Roma mpanompo sampy sy ilay lehilahin’ny fahotana ao amin’ny 2 Tesaloniana dia maneho an’i Etazonia sy ny Roma papaly amin’ny andro farany. Ny tsy fahazoana io fahamarinana io dia mampiseho, ankoatra ny zavatra hafa, fa na dia milaza aza ny olona iray fa mampiorina ny fandikany manokana eo amin’ny foto-kevitry ny “karazana sy fanatanterahana azy”, dia tsy mahalala marina ny atao hoe “karazana sy fanatanterahana azy” izy. Efa naseho tamin’ny alalan’ny fahefana maro teo amin’ny tantara masina i Etazonia. Ny fahefana rehetra manana tandroka roa dia maneho an’i Etazonia amin’ny andro farany, na ny fanjakana avaratra sy atsimon’i Isiraely izany, na ny Fanjakana Medo-Persiana, na i Frantsa tsy mino an’Andriamanitra izay asehon’i Sodoma sy Ejipta.
The period when the United States forms an image of and to the beast has been typified by the iron and clay of Daniel two, and the little horn that manifests as male and female in Daniel eight as well as the prophets of Baal and priests of the grove in the witness of Elijah at Mount Carmel. Salome typifies the United States in the witness of Herod’s drunken birthday party. Pergamos typifies the United States and identifies the compromise that leads to Thyatira, which typifies the papal power of the last days.
Ny fotoana izay anorenan’i Etazonia sarin’ny biby sy ho an’ny biby dia efa nasehon’ny vy sy tanimanga ao amin’ny Daniela 2, ary ny tandroka kely izay miseho amin’ny endrika lahy sy vavy ao amin’ny Daniela 8, ary koa ireo mpaminanin’i Bala sy ny mpisoron’ny ala masina ao amin’ny fijoroana vavolombelon’i Elia teo an-Tendrombohitra Karmela. Salome dia tandindon’i Etazonia ao amin’ny fijoroana vavolombelon’ny lanonana fitsingerenan’ny andro nahaterahan’i Heroda feno fahamamoana. Pergamos dia tandindon’i Etazonia ary manondro ilay marimaritra iraisana izay mitondra ho amin’i Tyatira, izay tandindon’ny fahefana papaly amin’ny andro farany.
Clovis, king of the Franks in 496, typifies the United States in the Ronald Reagan era. Justinian in 533 represents Donald Trump in advance of the Sunday law. In each typification the United States represents the power that bows in submission to the papal power of the last days. The power who bows in submission is represented as paying homage to Rome. The act of ‘homage” includes bowing to the king, who is the head.
Si Clovis, hari ng mga Franco noong 496, ay sumasagisag sa Estados Unidos sa kapanahunan ni Ronald Reagan. Si Justinian noong 533 ay kumakatawan kay Donald Trump bago ang kautusan ng Linggo. Sa bawat pagsasagisag, ang Estados Unidos ay kumakatawan sa kapangyarihang yumuyukod sa pagpapasakop sa kapangyarihang papal ng mga huling araw. Ang kapangyarihang yumuyukod sa pagpapasakop ay inilalarawan bilang nagbibigay-pugay sa Roma. Ang gawa ng “pagbibigay-pugay” ay kinabibilangan ng pagyukod sa hari, na siyang ulo.
"It has been shown that the United States is the power represented by the beast with lamblike horns, and that this prophecy will be fulfilled when the United States shall enforce Sunday observance, which Rome claims as the special acknowledgment of her supremacy. But in this homage to the papacy the United States will not be alone. The influence of Rome in the countries that once acknowledged her dominion is still far from being destroyed. And prophecy foretells a restoration of her power. ‘I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.’ Verse 3. The infliction of the deadly wound points to the downfall of the papacy in 1798.
Efa naseho fa i Etazonia no ilay fahefana asehon’ilay bibidia manan-tandroka tahaka ny zanak’ondry, ary ho tanteraka io faminaniana io rehefa hampihatra ny fitandremana ny Alahady i Etazonia, izay lazain’i Roma ho fanekena manokana ny fahefany fara-tampony. Kanefa amin’izao fanomezam-boninahitra ny papa izao dia tsy i Etazonia irery no handray anjara. Ny herin’ny fitaoman’i Roma any amin’ireo firenena izay nankasitraka ny fanapahany fahiny dia mbola lavitra ny ho ringana. Ary ny faminaniana dia milaza mialoha ny famerenana amin’ny laoniny ny heriny. “Ary hitako ny iray tamin’ny lohany hoatra ny voatrobaka hahafaty; nefa sitrana ny feriny nahafaty azy; ary gaga ny tany rehetra ka nanaraka ilay bibidia.” Andininy 3. Ny fampiharana ilay ratra mahafaty dia manondro ny fianjeran’ny papa tamin’ny 1798.
"After this, says the prophet, ‘his deadly wound was healed: and all the world wondered after the beast.’ Paul states plainly that the ‘man of sin’ will continue until the second advent. 2 Thessalonians 2:3-8. To the very close of time he will carry forward the work of deception. And the revelator declares, also referring to the papacy: ‘All that dwell upon the earth shall worship him, whose names are not written in the book of life.’ Revelation 13:8. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church." The Great Controversy, 578.
“Taorian’izany,” hoy ny mpaminany, “‘dia sitrana ny feriny nahafaty; ary gaga nanaraka an’ilay bibidia izao tontolo izao rehetra izao.’” Ambaran’i Paoly mazava tsara fa ilay “lehilahin’ny ota” dia hitohy mandra-piavin’i Kristy fanindroany. 2 Tesaloniana 2:3-8. Hatrizay amin’ny faran’ny andro indrindra dia mbola hampandroso ny asan’ny famitahana izy. Ary ny mpanoratra ny Apokalypsy dia manambara koa, raha miresaka momba ny fahefan’ny papa: “Ary hiankohoka eo anatrehany izay rehetra monina ambonin’ny tany, dia izay tsy voasoratra ao amin’ny bokin’ny fiainana ny anarany.” Apokalypsy 13:8. Na ao amin’ny Tontolo Taloha na ao amin’ny Tontolo Vaovao, ny fahefan’ny papa dia hahazo fanomezam-boninahitra amin’ny alalan’ny haja omena ny fanorenana ny Alahady, izay miorina irery ihany amin’ny fahefan’ny Fiangonana Rômana.” Ilay Ady Lehibe, 578.
The last sentence provides more evidence that Sister White understood the expression, “old world” to represent Europe, and the “new world” to represent the Americas. That being as it is, the United States pays homage to the papal power and forces the rest of the world to do the same. This identifies the United States as in subjection to the directions of the papal power. Isaiah’s identification and emphasis upon understanding the “head” in order to be established finds its divine purpose in that the symbol “head,” becomes a key to understand the external line of prophecy, and also the internal line of prophecy.
Ny fehezanteny farany dia manome porofo fanampiny fa takatr’i Sister White fa ny fiteny hoe “tontolo taloha” dia maneho an’i Eoropa, ary ny “tontolo vaovao” dia maneho an’i Amerika. Raha izany no izy, dia mandoa fanomezam-boninahitra amin’ny fahefana papaly i Etazonia ary manery ny sisa amin’izao tontolo izao hanao toy izany koa. Izany dia manondro an’i Etazonia ho eo ambanin’ny fifehezana ny toromarikan’ny fahefana papaly. Ny fanondroana sy ny fanamafisan’i Isaia ny amin’ny fahatakarana ny “loha” mba hahazoana fahamafisana dia mahita ny tanjona avy amin’Andriamanitra ao amin’izany fa ny tandindona hoe “loha” dia tonga lakile hahatakarana ny tsipika ivelan’ny faminaniana, ary koa ny tsipika anatiny amin’ny faminaniana.
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 7:8, 9.
Fa ny lohan’i Syria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary ao anatin’ny dimy amby enimpolo taona dia ho torotoro Efraima, ka tsy ho vahoaka intsony. Ary ny lohan’i Efraima dia Samaria, ary ny lohan’i Samaria dia zanak’i Remalia. Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 7:8, 9.
In the last days, which is when every prophet’s testimony is in force, the “robbers of thy people” establish the vision. Upon the authority of the Spirit of Prophecy, and in agreement with the foundational truths of Adventism, as represented upon the two sacred charts of Habakkuk, the “robbers,” are a symbol of Rome. When pagan Rome inserted itself into history for the first time in 200 BC, they typified modern Rome of the last days. This prophetic truth is what establishes the prophetic vision of the last days, and if you refuse to see that modern Rome’s “head” is the papal power, then surely you will not be established.
Amin’ny andro farany, izay fotoana iasan’ny fanambaran’ny mpaminany rehetra, ny “mpandroba amin’ny vahoakanao” no mampiorina ny fahitana. Araka ny fahefan’ny Fanahin’ny Faminaniana, ary mifanaraka amin’ireo fahamarinana fototra iorenan’ny Advantisma, araka ny anehoana izany eo amin’ireo tabilao masina roa an’i Habakoka, ny “mpandroba” dia tandindon’i Roma. Rehefa niditra an-tsehatra teo amin’ny tantara voalohany i Roma jentilisa tamin’ny taona 200 tal. JK, dia tandindon’i Roma maoderina amin’ny andro farany izy. Io fahamarinana ara-paminaniana io no mampiorina ny fahitana ara-paminaniana momba ny andro farany, ary raha mandà tsy hahita ianao fa ny “loha”n’i Roma maoderina dia ny fahefana papaly, dia tsy isalasalana fa tsy hiorina ianao.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
“Ity izao tontolo izao dia feno tafio-drivotra sy ady ary fifandirana. Kanefa eo ambanin’ny loha iray—dia ny fahefan’ny papa—ny vahoaka dia hiray mba hanohitra an’Andriamanitra ao amin’ny tenan’ny vavolombelony.” Testimonies, boky faha-7, 182.
If you have ears to hear, then you may understand that a primary failing of the Jews of Christ’s era was that they identified the “shadow” as the “substance.” The Jews before and after the cross trusted in the types of their system of worship, and rejected the Antitype. They argued that the “shadow” was the “substance”, and in doing so they left in the inspired record, a people in the last days who will also identify the shadow as the substance.
Raha manan-tsofina hihaino ianao, dia mety hahatakatra fa ny tsy fahombiazana lehibe iray tamin’ny Jiosy tamin’ny andron’i Kristy dia ny nanekeny ny “aloka” ho ny “tena izy.” Ny Jiosy talohan’ny hazo fijaliana sy taoriany dia natoky ny tandindon’ny rafitra fanompoam-pivavahany, ary nandà ny Antitipo. Nandresy lahatra izy ireo fa ny “aloka” no “tena izy”, ary tamin’ny fanaovany izany dia namela ao amin’ny firaketana voatahy aingam-panahy ny vahoaka iray amin’ny andro farany, izay hanaiky koa ny aloka ho ny tena izy.
When the United States forms an image to the beast, they are forming a shadow of the beast. They are forming a shadow of the substance, for an image is a typification. To identify the United States, when it forms the image of the beast, as the symbol of Modern Rome, is to parallel ancient Israel’s rejection and crucifixion of the Great Antitype.
Rehefa mamorona sarin’ilay bibidia i Etazonia, dia mamorona aloky ny bibidia izy. Mamorona aloky ny tena votoatiny izy, satria ny sary dia tandindona. Ny famantarana an’i Etazonia, raha mamorona ny sarin’ilay bibidia izy, ho mariky ny Roma maoderina, dia mampitovy izany amin’ny fandavan’i Israely fahiny sy ny fanomboana tamin’ny hazo fijaliana an’ilay Antitipo Lehibe.
Those teaching the flawed view that the United States is the robbers of thy people speak much about their use of type and antitype, and they often identify the United States as the image of the beast and somehow think that by identifying the United States as the image of the beast somehow proves the United States is “the robbers.” If they truly allowed themselves to be governed by the basic principles of “type and antitype” they would quickly see that the prophetic role of the United States which has been repeatedly typified in God’s Word identifies the United States as the power that is in subjection to the papal authority. They would see that without the beast as the point of reference, it is absurd to identify an image to the beast that did not exist. The only thing which can define the image of the beast, is the beast itself, for the papal power is what establishes the image in the looking glass vision.
Ireo izay mampianatra ilay fomba fijery diso fa i Etazonia no “mpandroba ny olonareo” dia be teny momba ny fampiasany ny tandindona sy ny fahatanterahany, ary matetika izy ireo no mamantatra an’i Etazonia ho sarin’ilay bibidia, ka mihevitra amin’ny fomba iray fa ny famantarana an’i Etazonia ho sarin’ilay bibidia dia manaporofo fa i Etazonia no “mpandroba.” Raha tena nanaiky ho fehezin’ireo foto-kevitra fototra momba ny “tandindona sy ny fahatanterahany” tokoa izy ireo, dia ho hitany vetivety fa ny anjara asa ara-paminaniana an’i Etazonia, izay naseho tamin’ny tandindona miverimberina ao amin’ny Tenin’Andriamanitra, dia mamantatra an’i Etazonia ho ilay hery izay eo ambanin’ny fahefan’ny papa. Ho hitany fa raha tsy ny bibidia no teboka iorenan’ny famaritana, dia tsy mitombina ny mamantatra sary ho an’ilay bibidia izay tsy mbola nisy akory. Ny bibidia ihany no zavatra afaka mamaritra ny sarin’ilay bibidia, satria ny fahefana papaly no mametraka ilay sary ao amin’ny fahitana eo amin’ny fitaratra.
The parallel line of prophecy to the United States forming an image of the beast is when the horn of true Protestantism forms an image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the “marah,” vision, which is the “looking glass” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. If the vision of Christ was not presented to Daniel, he would have been unable to reflect the character of Christ. In order for the one hundred and forty-four thousand, who are represented by Daniel in chapter ten of forming an image of Christ within, they must behold His character. By beholding they are changed.
Ny tsipika mifanindran-dalana ao amin’ny faminaniana momba an’i Etazonia mamorona sarin’ilay bibidia dia ilay fotoana izay amoronan’ny tandroky ny Protestantisma marina sarin’i Kristy. Izany famoronana izany dia voafaritra manokana ao amin’ny Daniela toko faha-folo, rehefa mahita ny “marah,” fahitana, i Daniela, izay ilay fahitan’ny “fitaratra.” Daniela dia maneho ireo izay mibanjina an’i Kristy, ary amin’izany dia taratr’izy ireo ny toetran’i Kristy. Raha tsy naseho tamin’i Daniela ny fahitan’i Kristy, dia tsy ho afaka haneho taratra ny toetran’i Kristy izy. Mba hahafahan’ireo iray hetsy sy efatra arivo amby efatra alina, izay asehon’i Daniela ao amin’ny toko faha-folo ho mamorona sarin’i Kristy ao anatiny, dia tsy maintsy mibanjina ny toetrany izy ireo. Amin’ny fibanjinana no anovàna azy.
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. 2 Corinthians 3:18.
Fa isika rehetra kosa, amin’ny tava tsy misy sarona, mibanjina toy ny amin’ny fitaratra ny voninahitry ny Tompo, dia ovana hanahaka izany endrika izany ihany, avy amin’ny voninahitra ho amin’ny voninahitra, tahaka ny avy amin’ny Fanahin’ny Tompo. 2 Korintiana 3:18.
The Hebrew definition of the “marah” vision which Daniel beheld in chapter ten is “a vision; also (causatively) a mirror: —looking glass, vision.” The Greek word translated as glass in the previous verse is to mirror oneself, that is, to see reflected (figuratively): —behold as in a glass.
Ny famaritana hebreo ny amin’ilay fahitana “marah” izay hitan’i Daniela ao amin’ny toko faha‑folo dia hoe “fahitana; ary koa (amin’ny hevitra mahatonga) fitaratra: —fitaratra, fahitana.” Ny teny grika nadika hoe fitaratra ao amin’ilay andininy teo aloha dia midika hoe mijery ny tena ao amin’ny fitaratra, izany hoe, mahita taratra (amin’ny hevitra an’ohatra): —mijery toy ny amin’ny fitaratra.
James also sets forth a line of truth connected with the looking glass.
Jakoba koa dia mampiseho tsipika iray amin’ny fahamarinana mifandray amin’ny fitaratra.
For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. James 1:23–25.
Fa raha misy olona mpihaino ny teny ihany, fa tsy mpankatò, dia tahaka ny lehilahy mijery ny tavany voajanahary eo amin’ny fitaratra izy; fa mijery ny tenany izy, dia mandeha, ary vetivety foana dia manadino izay toetry ny tenany. Fa izay mibanjina ny lalàna tanteraky ny fahafahana ka maharitra ao, sady tsy mpihaino manadino fa mpankatò ny asa, dia hotahina amin’izay ataony izany olona izany. Jakoba 1:23–25.
If we love the truth, and we are therefore a doer of the Word, then the looking glass we behold is the perfect law of liberty, then if we do not love the truth, and thereafter go our own way, as those with Daniel did when they fled, then the looking glass is simply a reflection of ourselves.
Raha tiantsika ny fahamarinana, ka noho izany dia mpankatò ny Teny isika, dia ny fitaratra izay ijerentsika dia ny lalàna tanteraky ny fahafahana; fa raha tsy tiantsika ny fahamarinana, ary rehefa afaka izany dia mizotra amin’ny lalantsika ihany isika, tahaka izay nataon’ireo niaraka tamin’i Daniela raha nandositra izy ireo, dia ny fitaratra dia tsy inona fa taratry ny tenantsika fotsiny ihany.
“God’s law is the mirror presenting a complete reflection of the man as he is, and holding up before him the correct likeness. Some will turn away and forget this picture, while others will employ abusive epithets against the law, as though this would cure their defects of character. Still others who are condemned by the law will repent of their transgressions and, through faith in Christ’s merits, will perfect Christian character.” Faith and Works, 31.
“Ny lalàn’Andriamanitra no fitaratra maneho taratra feno ny olona araka izay tena maha-izy azy, sady mitazona eo anoloany ny endrika marina tokony ho izy. Ny sasany hiala ka hanadino io sary io, fa ny hafa kosa hampiasa teny manaratsy hanohitra ny lalàna, toy ny hoe izany no hanasitrana ny kileman-toetrany. Ny hafa indray, izay melohin’ny lalàna, dia hibebaka amin’ny fandikan-dalàny ary, amin’ny alalan’ny finoana ny fahamendrehan’i Kristy, dia hahatanteraka ny toetra kristiana.” Faith and Works, 31.
Daniel did not see himself in the looking glass vision, He saw Christ, who is the perfect representation of James’ perfect law of liberty.
Tsy ny tenany no hitan’i Daniela tao amin’ilay fahitana toy ny fitaratra, fa Kristy, Izay fanehoana lavorary ny lalàn’ny fahafahana lavorary ao amin’i Jakoba.
“Christ’s life on earth is a perfect reflection of the divine law. In Him is life and hope and light. Behold Him, and you will be changed into the same likeness, from character to character.” Signs of the Times, May 10, 1910.
“Ny fiainan’i Kristy teto an-tany dia taratra lavorary ny lalàn’Andriamanitra. Ao Aminy no misy ny fiainana sy ny fanantenana ary ny mazava. Jereo Izy, dia hovana hitovy endrika Aminy ianareo, avy amin’ny toetra mankamin’ny toetra.” Signs of the Times, 10 Mey 1910.
The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church state system which the papal power has always employed. In the same period of time the image of Christ will be produced in His last-day people. Yet, those that were with Daniel saw not the vision, for they fled from the vision.
Ny sarin’ilay bibidia dia maneho taratra ilay bibidia, ary ny fananganana ny sarin’ilay bibidia no fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny lahatra mandrakizainy. Rehefa maka ny fifehezana ny governemantan’i Etazonia ny fiangonana protestanta, dia ho efa namorona sarin’ilay rafitra fiangonana sy fanjakana izay nampiasain’ny fahefana papaly hatrany izy. Amin’io vanim-potoana io ihany koa no hisehoan’ny endrik’i Kristy ao amin’ny vahoakany amin’ny andro farany. Kanefa, ireo izay niaraka tamin’i Daniela dia tsy nahita ny fahitana, fa nandositra noho ny fahitana.
The formation of the image of Christ produces a manifestation of two classes of worshippers. One class rejects the principle of reflection. The principle of reflection being represented by a mirror, for Christ employs the literal earthly things to represent spiritual heavenly truths.
Ny fiforonan’ny endrik’i Kristy dia miteraka fisehoan’ny sokajin’ny mpivavaka roa. Ny sokajy iray dia mandà ny foto-kevitry ny fitaratra. Ny foto-kevitry ny fitaratra dia asehon’ny fitaratra, fa Kristy dia mampiasa ny zavatra ara-bakiteny etỳ an-tany mba hanehoana ny fahamarinana ara-panahy any an-danitra.
“In Christ’s parable teaching the same principle is seen as in His own mission to the world. That we might become acquainted with His divine character and life, Christ took our nature and dwelt among us. Divinity was revealed in humanity; the invisible glory in the visible human form. Men could learn of the unknown through the known; heavenly things were revealed through the earthly; God was made manifest in the likeness of men. So it was in Christ’s teaching: the unknown was illustrated by the known; divine truths by earthly things with which the people were most familiar.
“Tao amin’ny fampianarana nataon’i Kristy tamin’ny fanoharana dia hita io foto-kevitra io ihany, tahaka ny tamin’ny iraka nataony manokana ho amin’izao tontolo izao. Mba hahafahantsika mifankazatra amin’ny toetrany sy ny fiainany maha-Andriamanitra Azy, dia naka ny toetsika Kristy ka nonina teo amintsika. Ny maha-Andriamanitra dia naseho tao amin’ny maha-olona; ny voninahitra tsy hita maso dia naseho tao amin’ny endrika maha-olona hita maso. Ny olona dia afaka nianatra ny tsy fantatra tamin’ny alalan’ny fantatra; ny zavatra any an-danitra dia naseho tamin’ny alalan’ny zavatra etỳ an-tany; Andriamanitra dia nampahafantarina tamin’ny fitovian’endriky ny olona. Dia toy izany koa tamin’ny fampianaran’i Kristy: ny tsy fantatra dia nohazavaina tamin’ny alalan’ny fantatra; ny fahamarinana avy amin’Andriamanitra tamin’ny alalan’ny zavatra etỳ an-tany izay tena nahazatra indrindra ny olona.”
“The Scripture says, ‘All these things spake Jesus unto the multitude in parables; … that it might be fulfilled which was spoken by the prophet, saying, I will open My mouth in parables; I will utter things which have been kept secret from the foundation of the world.’ Matthew 13:34, 35. Natural things were the medium for the spiritual; the things of nature and the life-experience of His hearers were connected with the truths of the written word. Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.
Ny Soratra Masina dia milaza hoe: “Izany zavatra rehetra izany no nolazain’i Jesosy tamin’ny vahoaka tamin’ny fanoharana; … mba hahatanteraka izay nampilazain’ny mpaminany hoe: Hiloa-bava amin’ny fanoharana Aho; hamoaka zavatra izay nafenina hatramin’ny fanorenana izao tontolo izao Aho.” Matio 13:34, 35. Ny zavatra voajanahary no fitaovana nanehoana ny ara-panahy; ny zava-boahary sy ny fanandramana eo amin’ny fiainan’ireo mpihaino Azy dia nampifandraisina tamin’ny fahamarinan’ny Teny voasoratra. Koa satria nitarika toy izany avy tamin’ny voajanahary ho amin’ny fanjakana ara-panahy Izy, ny fanoharan’i Kristy dia rohy ao amin’ny rojo-maranitra misy ny fahamarinana, izay mampiray ny olona amin’Andriamanitra, ary ny tany amin’ny lanitra.” Christ’s Object Lessons, 17.
The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ, and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity.
Ny foto-kevitra ara-panahy momba ny fitaratra dia tanterahina amin’ny fijerena ao anatin’ny fitaratra izay maneho an’i Kristy; ary satria ny fahitana “marah” dia fahitana mampamokatra, ny endrik’i Kristy ao amin’ny fitaratra no mamoaka ny endrik’i Kristy ao amin’ny maha-olombelona.
To claim the United States is what establishes the vision, is to claim that the image of Daniel is what establishes Christ. Christ is what establishes the vision of His character and work, and the antichrist is what establishes the vision of his character and work. The vision is what is reflected with the looking glass, and the vision is established by the robbers. To misunderstand an image of a beast, by identifying the image as the actual beast, produces parallel lines.
Ny filazana fa i Etazonia no mametraka ny fahitana, dia toy ny filazana fa ny sary ao amin’i Daniela no mametraka an’i Kristy. I Kristy no mametraka ny fahitana momba ny toetrany sy ny asany, ary ny antikristy no mametraka ny fahitana momba ny toetrany sy ny asany. Ny fahitana no taratra hita amin’ny fitaratra, ary ny jiolahy no mametraka izany fahitana izany. Ny tsy fahazoana tsara ny sarin’ny bibidia, amin’ny famantarana ilay sary ho ilay bibidia tena izy, dia miteraka tsipika mirazotra.
The unconverted man sees himself in the mirror, or if he does see God’s law, he throws contempt upon the law in an attempt to avoid its claims. A converted man sees Christ and His law in the looking glass. The United States forms an image to the papal power by beholding the papal power and duplicating it. The antichrist is duplicated by the United States.
Ny olona tsy niova fo dia mahita ny tenany eo amin’ny fitaratra, na raha mahita ny lalàn’Andriamanitra aza izy, dia manamavo izany lalàna izany izy mba hialana amin’ny fitakiany. Ny olona niova fo kosa dia mahita an’i Kristy sy ny Lalàny eo amin’ny fitaratra. Manangana endriky ny fahefan’ny papa i Etazonia amin’ny fijerena izany fahefan’ny papa izany sy amin’ny fanaovana dika mitovy aminy. Ny antikristy dia averin’i Etazonia amin’ny endriny mitovy.
Lucifer desired to be seated upon God’s political and religious thrones.
Naniry ny hipetraka eo ambonin’ny seza fiandrianana ara-politika sy ara-pivavahan’Andriamanitra i Losifera.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Ezekiel 14:12–14.
Endrey! ry Losifera, zanaky ny maraina, no latsaka avy tany an-danitra! endrey! ry ilay nampahalemy ny firenena no voakapa hianjera amin’ny tany! Fa ianao efa nanao anakampo hoe: Hiakatra any an-danitra aho, hanandratra ny seza fiandrianako ho ambonin’ny kintan’Andriamanitra; ary hipetraka eo an-tendrombohitry ny fiangonana aho, any amin’ny faritra avaratra indrindra; hiakatra ho ambonin’ny havoan’ny rahona aho; hitovy amin’ny Avo Indrindra aho. Ezekiela 14:12–14.
Satan is the antichrist, and so too is the papal power. The papal power was seated in the church and reigned over the political thrones of Europe. The causative looking glass of Daniel chapter ten, when seen in its spiritual application, transforms those who behold into the image of Christ. That truth governs the line of the antichrist. When a nation or an individual looks into the looking glass vision it produces a causative effect, as it reproduces its image in either the individual or nation who beholds it and that produces either the image of Christ or the image of the beast. It parallels the same effect represented by Daniel. Christ is what established the vision for Daniel, and the antichrist establishes the vision for the United States when it forms an image of the beast.
Satana no antikristy, ary toy izany koa ny fahefan’ny papa. Ny fahefan’ny papa dia napetraka tao amin’ny fiangonana ary nanjaka teo ambonin’ny seza fiandrianana ara-politikan’i Eoropa. Ny fitaratra miteraka ao amin’ny Daniela toko faha-folo, raha jerena amin’ny fampiharana ara-panahy azy, dia manova izay mibanjina azy ho amin’ny endrik’i Kristy. Izany fahamarinana izany no mifehy ny tsipiky ny antikristy. Rehefa mijery ao amin’ilay fahitana fitaratra ny firenena iray na ny olona iray, dia miteraka vokatra mahatonga izany, satria averiny ao amin’ilay olona na firenena mibanjina azy ny sariny, ka izany no mamokatra na ny endrik’i Kristy na ny endrik’ilay bibidia. Mifanitsy amin’ilay vokatra asehon’i Daniela izany. I Kristy no nametraka ny fahitana ho an’i Daniela, ary ny antikristy no mametraka ny fahitana ho an’i Etazonia rehefa manao sarin’ilay bibidia izy.
We will continue these thoughts in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.