We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.
Isika ankehitriny dia ao anatin’ny fotoam-pitsapana momba ny sarin’ilay bibidia, ary ny ady hevitra ara-paminaniana voalohany teo amin’ny tantaran’ny Advantisma dia averina indray ankehitriny. Tamin’ny Jolay 2023, Mikaela arkanjely dia nidina mba hamoha ny taolana maina matin’i Ezekiela, izay nandry novonoina teo amin’ny arabe amin’ilay tanàna lehibe, dia Sodoma sy Egypta. Ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Apokalypsy, dia avoaka avy amin’ny torimason’ny fahafatesana izy ireo amin’ny alalan’ny fanomezana ny Fanahy. Ao amin’ny toko fahafito amby telopolo ao amin’i Ezekiela, ny hafatry ny rivotra efatra dia aseho ho ilay hafatra izay mamadika ireo taolana maina maty, izay faritana ho ny taranak’Isiraely manontolo, ho tafik’i Jehovah. Ny mpaminany Daniela dia maneho ireo vavolombelona roa novonoina ao amin’i Jaona, ary maneho koa ireo ao amin’ny lohasahan’ny taolana maina maty, ary koa ireo virijina hendry ao amin’ilay fanoharana.
When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.
Rehefa notanterahin’ny Millerita ilay fanoharana, dia fantany fa ny fanandramany no naseho tao amin’ilay fanoharana. Ny iray hetsy sy efatra alina sy efatra arivo koa dia tsy maintsy hahafantatra fa efa tao anatin’ny fotoana niandrasana izy ireo. Tahaka an’i Daniela ao amin’ny toko fahasivy, dia tsy maintsy hahafantatra izy ireo fa efa naely tany amin’ny tanin’ny fahavalo, araka izay asehon’ny fotoana impito ao amin’ny Levitikosy enina amby roapolo, ary tsy maintsy hahatakatra koa ny sarin-javatra miafina momba ireo bibidia an’i Nebokadnezara.
In each of these lines a prophetic test from God’s Word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.
Amin’ny tsipika tsirairay amin’ireo dia aseho ny fitsapana ara-paminaniana iray avy amin’ny Tenin’Andriamanitra. Ireo vavolombelona roa maty teo amin’ny arabe dia nofenoin’ny Fanahy rehefa natsangana tamin’ny maty izy ireo. Ny taolana maina tao amin’i Ezekiela dia nila nandre hafatra ara-paminaniana. Daniela dia nandinika ny soratr’i Mosesy sy Jeremia rehefa nofohazina ho amin’ny toe-piparitahany. Ao amin’ny toko faharoa, Daniela sy ireo olo-malaza telo dia nofohazina ara-panoharana ho amin’ny zava-misy fa napetraka teo ambanin’ny didim-pahafatesana izy ireo, ary avy eo ny fahazavana ara-paminaniana izay nafenina taloha ka avy eo novahana ny tombo-kaseny dia namonjy an’i Daniela sy ireo sakaizany telo. Ny virijina ao amin’ny fanoharana dia nofohazin’ny “antso” tamin’ny sasakalina. Ny Millerita dia nofohazina rehefa nesorin’i Kristy ny tànany tamin’ireo sary teo amin’ny tabilao. Ao amin’ireo vavolombelona enina rehetra dia hafatra ara-paminaniana no mamoha ireo maty na ireo matory. Avy eo izany dia miteraka fitsapana iray izay anehoana sokajy roa amin’ny famaranana ny fizotry ny fitsapana.
Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.
Araka ireo andalana ireo, dia voapetraka fa rehefa fohazina amin’ny andro farany ny iray hetsy sy efatra alina sy efatra arivo, dia ny hafatr’i Ezekiela momba ny rivotra efatra sy ny fanaparitahan’i Mosesy impito ao amin’ny Levitikosy enina amby roapolo no resahina. Izany no hafatry ny fitsanganan’ny maty izay entin’i Mikaela arkanjely. Izany no hafatry ny nofy miafin’i Nebokadnezara momba ilay sarin’ireo biby.
The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic Word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.
Ny virjiny dia sedraina araka ny hoe manana diloilo izy na tsia, izay fantarina ho “ireo hafatry ny Fanahin’Andriamanitra.” Nohairan-tsaina ny Millerita rehefa tsapany fa voatonona ao anatin’ny Teny ara-paminaniana avy amin’Andriamanitra izy ireo, ary koa rehefa hitany fa io porofo io ihany, izay nitarika azy voalohany hilaza mialoha ny taona 1843, no tena nilaza mialoha ny 22 Oktobra 1844. Araka ireo tsipika ireo dia aorina ho marina fa rehefa ampandrenesina ny iray hetsy sy efatra alina amby efatra arivo amin’ny andro farany, dia hafatra ara-paminaniana fitsapana no hampandrenesana azy, izay miteraka sokajy roa amin’ny mpivavaka.
All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.
Ireo andalana rehetra ireo dia mahita ny fahatanterahany lavorary sy farany ao anatin’ny vanim-potoanan’ny fizahan-toetra ara-paminaniana izay asehon’ny fananganana ny sarin’ilay bibidia sy ho an’ilay bibidia. Tapitra izany fitsapana izany rehefa mihidy ny fotoam-pahasoavana amin’ireo virijina amin’ny lalàn’ny Alahady. Noho izany, ny fizotry ny fizahan-toetra momba ny sarin’ilay bibidia, izay aseho miverimberina ho fitsapana mampiharihary izay nahatakatra ny hafatra izay novahana tombo-kase, dia asehon’ireo andalana ara-paminaniana rehetra ireo. Ao amin’ny Daniela roa ambin’ny folo, ny hendry izay mahatakatra ny fitomboan’ny fahalalana dia mamakivaky fizotry ny fitsapana misy dingana telo, izay aseho ho atao madio, fotsy ary hozahan-toetra. Ireo dingana telo ireo dia ny dingan’ny faharesen-dahatra entin’ny Fanahy Masina, maneho faharesen-dahatra momba ny ota sy ny fahamarinana ary ny fitsarana. Ireo dingana telo ireo dia ny kianja, ny fitoerana masina ary ny fitoerana masina indrindra. Ireo dingana telo ireo koa dia aseho ao amin’ireo anjely telo ao amin’ny Apokalypsy efatra ambin’ny folo, ary koa ao amin’ny fanandraman’i Daniela sy ireo olom-banona telo ao amin’ny toko voalohany. Tao izy ireo no nandalo voalohany fitsapana mikasika ny sakafo, avy eo fitsapana ara-pijery, ary farany dia nandalo ny fitsapana fahatelo nomen’ny mpanjakan’ny avaratra—izay asehon’i Nebokadnezara.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Ary ny amin’ireo zatovo efatra ireo, Andriamanitra no nanome azy fahalalana sy fahaiza-manao tamin’ny fianarana sy fahendrena rehetra; ary Daniela dia nanana fahatakarana tamin’ny fahitana sy nofy rehetra. Ary tamin’ny faran’ny andro izay nolazain’ny mpanjaka fa hampidirana azy ireo, dia nentin’ny lehiben’ny tandapa ho eo anatrehan’i Nebokadnezara izy ireo. Ary niresaka taminy ny mpanjaka; ary tamin’izy rehetra dia tsy nisy hita tahaka an’i Daniela sy Hanania sy Misaela ary Azaria; koa dia nitsangana teo anatrehan’ny mpanjaka izy ireo. Ary tamin’ny raharaha rehetra momba ny fahendrena sy ny fahatakarana izay nanontanian’ny mpanjaka azy, dia hitany fa avo impolo heny noho ny mpanao majika sy ny mpanandro rehetra izay tao amin’ny fanjakany manontolo izy ireo. Daniela 1:17–20.
The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”
Ny farany amin’ireo fitsapana telo ho an’i Daniela sy ireo olo-mendrika telo dia fitsapana nataon’i Nebokadnezara; noho izany dia maneho ara-tandindona fa ny fitsapana ara-paminaniana farany izay asehon’i Daniela sy ireo olo-mendrika telo dia mikasika an’i Babylona, satria i Nebokadnezara no mpanjaka, ary izany, ao amin’ny Isaia toko faha fito, andininy faha valo sy sivy, dia mametraka mpanjaka, renivohitry ny firenena iray, ary “loha” ho tandindona azo ifandimbiasana. Ny “loha” dia misolo tena ny lohan’i Babylona Maoderina amin’ny andro farany. Izany “loha” izany amin’ny andro farany dia ilay vehivavy janga ao amin’ny Apokalypsy fito ambin’ny folo, izay voasoratra eo amin’ny handriny hoe: “ZAVA-MIAFINA, BABYLONA LEHIBE, RENIN’NY MPIJANGAJANGA SY NY FAHALOTOANA ETO AN-TANY.”
The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.
Ang huling propetikong pagsubok ng isandaan at apatnapu’t apat na libo ay kaugnay ng tama o maling pagkaunawa sa “ulo” ng makabagong Babilonia sa mga huling araw. Kalakip din ng kanilang huling pagsubok ang pagkaunawa na ang makabagong Babilonia at ang Makabagong Roma ay mga simbolong maaaring pagpalitin, at samakatuwid ang “ulo” ng makabagong Babilonia ay siya ring “ulo” sa alinmang hanay, sapagkat sila’y mga simbolong maaaring pagpalitin.
“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.
“Izao tontolo izao dia feno tafio-drivotra sy ady ary fifandirana. Kanefa eo ambanin’ny loha iray—dia ny fahefana papaly—ny vahoaka dia hiray mba hanohitra an’Andriamanitra amin’ny alalan’ny tenan’ireo vavolombelony.” Testimonies, volume 7, 182.
Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.
I Daniela sy ireo telo lahy mendrika dia manambara fa ny fitsapana ara-paminaniana farany—fa fitsapana miorina amin’ny faminaniana hatrany izany—dia fitsapana momba an’i Roma, satria ny loha amin’ny andro farany dia ny fahefana papa, izay asehon’i Nebokadnezara amin’ny maha-loha voalohany an’i Babylona azy, dia izy no nanandrana manokana an’i Daniela sy ireo telo lahy mendrika. Ilay fifanandrinana asehon’i Daniela sy ireo telo lahy mendrika dia voasoritra mialoha koa ao amin’ilay fifanandrinana voalohany ao amin’ny tantara fototra iorenan’ny Advantisma, araka ny aseho eo amin’ny tabilao 1843, izay notarihin’ny tanan’ny Tompo, ka tsy tokony hovaina. Ilay fifanandrinana aseho eo amin’ny tabilao 1843 dia nifototra tamin’ny famantarana an’i Antiochus Epiphanes na i Roma mpanompo sampy ho ilay hery nanorina ny fahitana ao amin’ny andininy faha-14 ao amin’ny Daniela toko faha-11.
In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.
Ao amin’ny tantaran’ny andro farany, ny iray hetsy sy efatra arivo amby efatra alina dia hosedraina amin’ny fahazoany ny faminaniana. Ny fahatakarana ara-paminaniana dia aorina amin’ireo andalana samihafa amin’ny faminaniana izay manohana fa ara-paminaniana ny fizahan-toetra farany. Hivoatra tsikelikely izany fizahan-toetra izany ary hahatratra ny famaranany amin’ny fisehoan’ny sokajin’olona roa mpivavaka.
As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.
Araka ny aseho ao amin’ny Daniela toko faha-roa ambin’ny folo, ny fizahan-toetra dia manomboka rehefa voaseho ny fahazavana ara-paminaniana vaovao, ary ny fitsapana voalohany amin’izany dia ny hoe hihinana ny hafatra sa handà ny hafatra. Io fitsapana io dia asehon’i Daniela hoe “voadio,” ary ny fitsapana manaraka dia nantsoin’i Daniela hoe “natao fotsy,” ary nifarana tamin’ny fitsapana fahatelo sy farany, izay aseho hoe “voazaha toetra,” ilay dingana. Ny fitsapana fahatelo sy farany no toerana izay “izahan-toetra” ireo sokajy roa, ary eo no anehoany na manana menaka izy ireo, na tsia.
Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.
Daniel toko voalohany dia mamaritra mivantana ny fitsapana farany, ary noho izany i Daniela dia manondro ilay fitsapana izay aseho ho “ny fananganana ny sarin’ny bibidia,” izay “fitsapana tsy maintsy lalovan’ny vahoakan’Andriamanitra,” na alohan’ny “hanisiana tombo-kase azy” na koa alohan’ny “hifaranan’ny fotoam-pahasoavana” amin’ilay lalàna Alahady izay ho tonga tsy ho ela.
The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.
Ny fitsapana momba ny fomba ananganana ny sarin’ilay bibidia dia ahitana ny fitsapana ara-paminaniana momba ny fahazoana ny rafitra ara-paminanian’ny firaisana telo sosona. Ny dragona sy ilay bibidia ary ilay mpaminany sandoka dia manana rafitra ara-paminaniana voafaritra manokana, izay miorina eo ambonin’ny hamaroan’ny vavolombelona ara-paminaniana. Ny mahatakatra ny fomba iombonan’ilay firaisana telo sosona ho hery ara-paminaniana tokana amin’ny andro farany dia ny mahatakatra ny fomba ananganana ny sarin’ilay bibidia.
A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of 2 Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.
Ang tsotra nefa sarotra maneho ny maha-zava-dehibe ny fahatakarana ny fomba amolavolana ny sarin’ilay bibidia amin’ny andro farany dia ny fijoroana vavolombelon’i Paoly momba ilay lehilahin’ny ota ao amin’ny toko faharoa amin’ny 2 Tesaloniana. Resahin’i Paoly ny fifandraisana ara-paminaniana misy eo amin’i Roma jentilisa sy Roma papaly, ary rehefa manao izany izy, dia ambarany fa “ny fifandraisana ara-paminaniana misy eo amin’i Roma jentilisa sy Roma papaly” dia foto-kevitra iray izay mampiseho sokajy roa amin’ireo mpivavaka.
One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.
Misy vondrona iray tia ny fahamarinan’ny hoe “ny fifandraisana ara-paminaniana misy eo amin’i Roma jentilisa sy Roma papaly,” ary misy vondrona iray hafa izay tsy tia izany fahamarinana izany ka noho izany dia mandray fahadisoam-panantenana mahery. Ny fifandraisana ara-paminaniana misy eo amin’i Roma jentilisa sy Roma papaly, izay nasehon’i Paoly, dia iray monja amin’ireo andalan-teny ara-paminaniana maro izay maneho ny fifandraisan’ireo fahefana roa ireo, ary koa ny fifandraisan’ireo fahefana roa ireo amin’i Etazonia.
Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.
Roma mpanompo sampy no dragona, Roma papa no bibidia, ary i Etazonia no mpaminany sandoka. Ahaba no mpanjaka dragona amin’ny mpanjaka folo, izay nanambady an’i Jezebela, ilay vehivavy janga, izay manjaka amin’ny antokon’ny mpaminany sandoka roa sosona. Ny mpaminany lahy dia ireo mpaminanin’i Bala, ary ny mpisoron’ny ala masina kosa dia nisolo tena an’i Astarta, andriamanibavy. Miara-manondro mialoha ny mpaminany sandoka amin’ny andro farany ireo, izay manao sarin’ny bibidia, araka ny asehon’ireo mpisorona vavy sy ireo mpaminany lahy.
The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.
Ny dragona dia Ahaba, izay tandindon’ireo mpanjaka folo ao amin’ny Apokalypsy toko fahafito ambin’ny folo, ary izy no fanjakana fahafito amin’ireo fanjakana valo. Ny fanjakana fahenina dia i Etazonia, ireo mpaminany sandok’i Jezebela; ny fanjakana fahafito dia ireo mpanjaka folo, ny Firenena Mikambana, ny fahefan’ny dragona; ary ny fanjakana fahavalo, izay avy amin’ny fito, dia ilay fanjakana fahadimy izay nahazo ratra mahafaty, ka hatsangana indray ho fanjakana fahavalo sy farany, dia ilay bibidia, izay anaovan’i Etazonia, ary avy eo izao tontolo izao manontolo, sary ho azy sy avy aminy.
Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. 2 Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.
Ny toko voalohan’i Daniela dia manondro fitsapana ara-paminaniana farany izay mitaky fahatakarana an’i Roma araka ny isehoany ao anatin’ny Tenin’Andriamanitra. Ny 2 Tesalonianina dia manambara fa tafiditra ao anatin’ny fitsapana ara-paminaniana farany ny fahazavana mikasika ny rafitry Roma maoderina, araka ny asehon’ny fifandraisana ara-paminaniana sy ara-politika eo amin’i Roma jentilisa sy i Roma papa.
Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”
Ny toko faharoa ao amin’ny Daniela dia mampiseho fa misy zava-miafina voavaha amin’ny andro farany izay mizaha toetra ny iray hetsy sy efatra alina amby efatra arivo, satria i Daniela sy ireo zatovolahy telo mendrika ao amin’ny toko faharoa dia maneho ny vahoakan’Andriamanitra amin’ny andro farany. Ny zava-miafina ara-paminaniana izay voavaha, ka noho izany dia mizaha toetra azy ireo, dia ny nofy miafina momba ilay sarin’ireo bibidia izay nananan’i Nebokadnezara, ka amin’izany dia maneho ny fizahan-toetra farany ho an’ilay iray hetsy sy efatra alina amby efatra arivo, izay, araka ny nosoratan-dRahavavy White, dia “ny fananganana ny sarin’ny bibidia.”
The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.
Ang pagsulay nga gilarawan sa ikaduhang kapitulo sa Daniel gipahimutang ilalom sa hulga sa kamatayon. Ingon nga usa ka hulagway sa kaulahiang mga adlaw, kini nagpamatuod sa gitudlo ni Pablo sa dihang iyang giila ang malig-ong paglimbong nga moabot ibabaw niadtong wala mahigugma sa kamatuoran. Sa kasaysayan ni Daniel, ang iyang pagsabot maoy nakaluwas sa mga manggialamon nga tawo sa Babilonia, apan wala nay panahon sa pagsulay human sa katapusang pagsulay sa kaulahiang mga adlaw.
Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic Word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July, 2023, Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.
Ny andalana rehetra amin’ilay fifandirana momba an’i Roma amin’ny maha-tandindona azy, izay efa nofaritantsika, dia manome vavolombelona mivantana ny amin’ilay fifandirana izay efa an-dalam-piandohana ankehitriny. Raha mbola mandroso ao anatin’ny haizina izao ny hetsika hitondrana lalàna momba ny Alahady, ny Tenin’Andriamanitra ara-paminaniana kosa no manondro ny fanatonany, na dia vitsy dia vitsy aza ny fanahy izay zanaky ny andro; ary izay tsy zanaky ny andro dia tsy mahalala noho izany fa mihalany haingana ny fasiky ny fotoam-pahasoavana. Mitranga izany ao anatin’ilay toe-javatra nolazain-dRahavavy White, izay milaza fa ho haingana ireo hetsika farany. Tamin’ny Jolay 2023, i Mikaela dia nidina mba hampitsangana ny tafiny mahery; nefa mba ho isan’izany tafika izany dia misy asa ara-paminaniana tsy maintsy tanterahina aloha, ary tanterahina eo amin’ilay tontolo ara-politika izay ananganana ny sarin’ilay bibidia.
The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s Word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.
Ny asa ara-paminaniana izay tsy maintsy tanterahina dia ahitana ny fanekena ny fiforonan’ny sarin’ny bibidia. Ny mpianatra ny faminaniana dia tsy maintsy mahafantatra, amin’ny alalan’ny zava-mitranga eo amin’ny tantara ankehitriny, fa efa miroso ny anton-javatra ara-pivavahana sy ara-politika izay mamokatra ny sarin’ny bibidia any Etazonia. Tsy maintsy mahafantatra koa ny mpianatra ny fomba iforonan’ny sarin’ny bibidia ara-paminaniana araka izay aseho ao amin’ny Tenin’Andriamanitra. Tsy maintsy mahafantatra koa izy fa raha eo am-piforonana any Etazonia ny sarin’ny bibidia, dia eo am-piforonana ao amin’ny iray hetsy sy efatra arivo sy efatra alina kosa ny endrik’Andriamanitra. Tsy maintsy mahatakatra ny fitovian’ny tantaran’ny andro farany amin’ny tantaran’ny Millerita izy, nandritra ny fivelaran’ny hafatry ny Antso Amin’ny Misasakalina teo amin’ny tantaran’izy ireo, rehefa nofohazina izy ireo hahafantatra fa tao anatin’ny fotoan’ny fiandrasana araka ny fanoharana izy ireo, ka noho izany dia izy ireo mihitsy no virijina. Ireo singa telo ireo dia anisan’ny fitsapana ara-paminaniana izay nanomboka niseho tamin’ny Jolay 2023.
“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.
“Fitsipika mifandimby” ny ady hevitra tsirairay momba an’i Roma izay niseho teo amin’ny tantaran’ny Advantista dia tantara masina izay averina amin’ny andro farany. Ny ady hevitra farany momba an’i Roma dia vokatry ny fandavan’ny olon’Andriamanitra hifoha amin’ny hafatra izay tonga tamin’ny Jolay 2023.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Hampifohafoin’Andriamanitra ny vahoakany; raha tsy mahomby ny fomba hafa, dia hisy fitaka‑pampianarana hiditra eo aminy, izay hanivana azy, ka hampisaraka ny akofa amin’ny vary. Miantso izay rehetra mino ny teniny ny Tompo mba hifoha hiala amin’ny torimaso. Efa tonga ny fahazavana sarobidy, izay mifanaraka amin’izao andro izao. Fahamarinana ara‑Baiboly izany, mampiseho ny loza mananontanona antsika dieny izao. Tokony hitondra antsika hanatona fandalinana mazoto ny Soratra Masina sy fanadihadiana hentitra indrindra ny hevitra tazonintsika izany fahazavana izany. Tian’Andriamanitra ho dinihina lalina sy amim-paharetana, miaraka amin’ny vavaka sy ny fifadian-kanina, ny lafiny rehetra sy ny toerana rehetra momba ny fahamarinana. Tsy tokony hionona amin’ny fiheverana sy hevitra manjavozavo momba izay mahaforona ny fahamarinana ny mpino. Tokony hiorina mafy eo ambonin’ny tenin’Andriamanitra ny finoany, mba hahafahany, rehefa tonga ny fotoam-pitsapana ka entina eo anatrehan’ny filan-kevitra izy mba hamaly ny amin’ny finoany, manome antony ny amin’ilay fanantenana ao aminy, amin’ny fahalemem-panahy sy ny fahatahorana.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Amporisihina, amporisihina, amporisihina. Ireo lohahevitra asehontsika eo anatrehan’izao tontolo izao dia tsy maintsy ho zava-misy velona amintsika. Zava-dehibe ny tsy hamelantsika ny tenantsika hampiasa velively adihevitra izay tsy tena marina tanteraka, rehefa miaro ireo foto-pampianarana heverintsika ho andininy fototry ny finoana isika. Mety hahomby ireny amin’ny fampanginana ny mpanohitra, nefa tsy manome voninahitra ny fahamarinana izany. Tokony haneho adihevitra marina isika, izay tsy hampangina ny mpanohitra antsika ihany, fa hahazaka koa ny fandinihana akaiky indrindra sy lalina indrindra. Amin’ireo izay nanofana ny tenany ho mpandaha-teny amin’ny adihevitra dia misy loza lehibe sao tsy hitondra ny tenin’Andriamanitra amim-pahamarinana sy tsy mitanila izy. Rehefa miatrika mpanohitra dia tokony ho ezaka mafy sy amin-kitsim-po ataontsika ny maneho ireo lohahevitra amin’ny fomba hahatonga fandresen-dahatra ao an-tsainy, fa tsy hitady fotsiny ny hanamafy toky ny mpino.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, Volume 5, 708.
“Na inona na inona fandrosoan’ny sain’ny olombelona, aoka izy tsy hieritreritra na dia vetivety aza fa tsy ilaina ny fikarohana lalina sy mitohy ao amin’ny Soratra Masina mba hahazoana fahazavana lehibe kokoa. Isika amin’ny maha-vahoaka antsika dia voaantso tsirairay ho mpianatry ny faminaniana. Tsy maintsy miambina amin’ny fahazotoana lalina isika mba hahafahantsika mamantatra izay taratry ny fahazavana rehetra hasehon’Andriamanitra amintsika. Tokony horaisintsika ny fiseho voalohan’ny fahamarinana; ary amin’ny alalan’ny fianarana atao amim-bavaka no ahazoana fahazavana mazava kokoa, izay azo aseho eo anatrehan’ny hafa.” Testimonies, Boky faha-5, 708.
The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.
Ny Protestanta tamin’ny andron’i Miller dia nandà tsy hotarihin’ny fitsipiky ny fitsipi-pitenenana, ary nisafidy ny tsy hiraharaha ny teny hoe “koa” ao amin’ny andininy faha-efatra ambin’ny folo, izay, araka ny fitsipi-pitenenana, no mamaritra fa “ny jiolahin’ny firenenao” dia naneho hery vaovao nampidirina tao amin’ny fizotry ny zava-nitranga izay nasehon’ireo andininy misy ilay andininy faha-efatra ambin’ny folo. Nanao izany zavatra izany ihany koa i Uriah Smith raha tsy noraharahainy ny porofo ara-pitsipi-pitenenana izay manaporofo fa ny mpanjakan’ny avaratra ao amin’ny andininy faha-enina amby telopolo, ary tatỳ aoriana ao amin’ny andininy faha-efapolo, dia tsy maintsy ilay mpanjakan’ny avaratra ihany izay efa foto-kevitra hatramin’ny andininy faha-iray amby telopolo.
Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.
Ankehitriny ireo izay mampianatra fa i Etazonia no “mpandroba” dia mampiasa andalan-teny iray avy amin’i Rahavavy White izay manondro ny fahefan’ny papa sy i Etazonia ho hery roa lehibe indrindra mpanenjika amin’ny andro farany, ary manodinkodina ny fitsipiky ny fehezanteny mba hanohanana ny filazana fa ny tondroin’ny hoe “tontolo taloha” izay ampiasain’i Rahavavy White hamaritana an’i Eoropa dia tena manambara tantara lasa. Ny firafitry ny fehezanteny ao amin’ilay andalan-teny dia manaporofo fa diso izany fiheverana izany, ary ny fomba ampiasan’i Rahavavy White ny hoe “tontolo taloha” ao amin’ilay andalan-teny dia mifanaraka amin’ny fomba ampiasany izany any amin’ny toerana hafa ao amin’ny asa sorany. Rehefa manao izany izy dia mifanaraka koa amin’ireo mpahay tantara izay mampiasa ny fiteny hoe “tontolo taloha” mifandraika amin’ny “tontolo vaovao” mba hanavahana an’i Eoropa sy ireo Amerika.
“Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Ny Romanisma ao amin’ny Tontolo Taloha sy ny Protestantisma mpiodivir-dalana ao amin’ny Tontolo Vaovao dia hanaraka lalana mitovy amin’izany amin’ireo izay manome voninahitra ny didy rehetra avy amin’Andriamanitra.” The Great Controversy, 615.
Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened to the image of the beast test, it will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.
Ara-pitsipi-pitenen’ny fomba fanoratra, ny fitenenana hoe “hanenjika” dia manondro fa ireo hery roa samy asehon’ny “tontolo taloha” sy ny “tontolo vaovao” dia samy “manenjika” ny fanenjehana ny olon’Andriamanitra amin’ny andro farany; ary misy tsy fahatomombanana ara-pitsipi-pitenenana ny filazana fa io fehezanteny io dia manondro ny “tontolo taloha” ho tantara lasa, ary ny “vaovao” ho ny andro farany. Araka ny hoe “andalana manaraka andalana”, ireo fifandirana tranainy rehetra momba an’i Roma dia mampahafantatra ny mpianatry ny faminaniana momba ny andro farany fa, rehefa fohazina amin’ny fitsapana ny sarin’ny bibidia izy ireo, dia ho tafiditra ao anatin’izany ny toe-javatra iray izay hisehoan’ny famantarana marina ireo mpandroba ny olonao. Ny fahatakarana marina ny amin’ireo “mpandroba” dia voapetraka eo amin’ny tabilao pioniera 1843, ary noho izany dia fahamarinana fototra izany, izay nohamafisin’ny fahefan’ny Fanahin’ny Faminaniana. Izany dia manondro fa rehefa mifoha amin’ny fitsapana farany azy ireo ny mpianatry ny faminaniana, ny lohahevitra momba ireo “mpandroba” dia haneho koa ny fanafihana farany atao amin’ireo fahamarinana fototra sy amin’ny Fanahin’ny Faminaniana.
We will continue these thoughts in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ireo hevitra ireo.