All the prophets identify the end of the world.
Ny mpaminany rehetra dia manondro ny faran’izao tontolo izao.
“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. . . .
“Ny mpaminany fahiny tsirairay dia tsy dia niteny loatra ho amin’ny androny manokana, fa ho amin’ny androntsika kokoa, ka ny faminaniany dia manan-kery ho antsika. ‘Ary izany zavatra rehetra izany dia nanjo azy ireo ho fanoharana; ary voasoratra izany ho fananarana antsika, izay tratran’ny faran’izao tontolo izao.’ 1 Korintiana 10:11. ‘Tsy ho an’ny tenany, fa ho antsika, no nanompoany ireo zavatra izay ankehitriny dia nambara taminareo tamin’ny alalan’ireo izay nitory ny filazantsara taminareo tamin’ny Fanahy Masina, izay nirahina nidina avy any an-danitra; dia zavatra irìn’ny anjely hojerena ireo.’ 1 Petera 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 ho iray ireo harenany ho an’ity taranaka farany ity. Ny zava-nitranga lehibe rehetra sy ny fifampiraharahana manetriketrika tamin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverimberina ao amin’ny fiangonana amin’izao andro farany izao.” Selected Messages, boky 3, 338, 339.
All the books of the Bible conclude in the book of Revelation.
Mifarana ao amin’ny bokin’ny Apokalypsy ny boky rehetra ao amin’ny Baiboly.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Ao amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy iafaran’izy rehetra.” Vavolombelon’ny Apostoly, 585.
The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.
Ny hafatra fampitandremana farany ho an’ny mponina eto an-tany dia voafaritra ao amin’ny Apokalypsy toko fahavalo ambin’ny folo.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa aho nidina avy tany an-danitra, nanana fahefana lehibe; ary nohazavain’ny voninahiny ny tany. Ary niantso tamin-kery tamin’ny feo mahery izy ka nanao hoe: Rava Babylona lehibe, rava izy, ka tonga fonenan’ny devoly sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy maharikoriko rehetra. Fa ny firenena rehetra efa nisotro ny divain’ny fahatezeran’ny fijangajangany; ary ny mpanjakan’ny tany efa nijangajanga taminy, ary ny mpivarotra amin’ny tany efa nanankarena noho ny haben’ny zava-manitra sy ny zava-tsoa mampanaram-po azy. Apokalypsy 18:1–3.
The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.
Ny teny hoe “Babylona lehibe” dia maneho ny Eglizy Katolika Romana, ary ao amin’ny Isaia toko faha-telo amby roapolo dia aseho ho Tyro ny “Babylona lehibe.”
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
Ny vesatr’i Tyro. Midradradradrà, ianareo sambon’i Tarsisy; fa rava izy, ka tsy misy trano, tsy misy fidirana intsony; avy any amin’ny tanin’i Kityma no nanambarana izany taminy. Mangìna, ianareo mponina amin’ny nosy; ianao izay nofenoizin’ny mpivarotra avy any Sidona, izay miampita ny ranomasina. Ary tamin’ny rano be no nahatongavan’ny voan’i Sihora, dia ny vokatry ny ony, ho fidiram-bolany; ary izy no tsenan’ny firenena. Menatra ianao, ry Sidona; fa niteny ny ranomasina, dia ny herin’ny ranomasina, nanao hoe: Tsy nijaly hiteraka aho, na niteraka zanaka, na nitaiza zatovolahy, na nanabe virijina. Tahaka ny amin’ny filazana momba an’i Egypta, dia halahelo mafy izy amin’ny filazana momba an’i Tyro. Miampità ho any Tarsisy; midradradradrà, ianareo mponina amin’ny nosy. Ity va no tanànanareo faly, izay efa nisy hatramin’ny andro fahagola? ny tongony ihany no hitondra azy ho any lavitra hivahiny. Iza no naka izao saina izao hamely an’i Tyro, ilay tanàna mpanome satroboninahitra, izay andriana ny mpivarony, ary olo-manan-kaja amin’ny tany ny mpanao raharahany? Jehovah, Tompon’ny maro, no efa nikasa izany, handoto ny fireharehan’ny voninahitra rehetra sy hampietry ny olo-manan-kaja rehetra amin’ny tany. Mamakivakia ny taninao tahaka ny ony, ry zanakavavin’i Tarsisy; tsy misy hery intsony. Naninjitra ny tanany tamin’ny ranomasina Izy, nampihorohoro ny fanjakana; Jehovah efa nanome didy hamely ilay tanàna mpivarotra mba handrava ny fiarovany mafy. Ary hoy Izy: Tsy hifaly intsony ianao, ry virijina ampahorina, zanakavavin’i Sidona; mitsangàna, miampità ho any Kityma; any koa aza dia tsy hahita fitsaharana ianao. Indro ny tanin’ny Kaldeana; io firenena io dia tsy nisy, mandra-panorenan’ny Asyriana azy ho an’izay monina any an-efitra; nanangana ny tilikambony izy, nanorina ny lapany izy; ary nentiny ho amin’ny fandravana izany. Midradradradrà, ianareo sambon’i Tarsisy; fa rava ny herinareo. Ary amin’izany andro izany dia ho hadino fito-polo taona Tyro, araka ny andron’ny mpanjaka iray; rehefa tapitra ny fito-polo taona dia hihira tahaka ny vehivavy janga Tyro. Raiso ny lokanga, mandehandehana manodidina ny tanàna, ry janga hadino; ampirimo tsara ny feonao, mihirà hira maro, mba hotsarovana ianao. Ary rehefa tapitra ny fito-polo taona, dia hamangy an’i Tyro Jehovah, ka hiverina amin’ny karamany izy ary hijangajanga amin’ny fanjakana rehetra ambonin’ny tany rehetra eran’izao tontolo izao. Ary ny varony sy ny karamany dia ho fahamasinana ho an’i Jehovah; tsy hotehirizina na hangonina izany; fa ny varony dia ho an’izay mitoetra eo anatrehan’i Jehovah, mba hihinana ampy sy hahazo fitafiana maharitra. Isaia 23:1–18.
Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”
Nanoratra i Masera White hoe: “Ny zava-nitranga lehibe rehetra sy ny raharaha manetriketrika eo amin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverimberina ao amin’ny fiangonana amin’izao andro farany izao.”
Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:
Isaia toko faha-telo amby roapolo dia miresaka ny fifandraisana ara-paminaniana misy eo amin’ny Firenena Mikambana, ny Fiadidian’ny Papa, i Etazonia ary ny Silamo. Mba hahafantarana ireo fahamarinana ireo, dia tsy maintsy faritana araka ny Tsindrimandry ireo tandindona sasany ao amin’ilay toko. Raha vantany vao voafaritra ireo tandindona, dia mazava tsara ny filaharan’ny zava-mitranga. Ireto avy ireo tandindona ao amin’ilay toko izay mila faritana:
The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering
Ny Vesatra, Tyro, Ilay Janga, Ilay Asyriana, Ny tanin’ny Kaldeana, Ny Tilikambo sy ny Lapa, Tarsisy, Ny taranak’i Sihora, Ny tanin’i Kittima, Sidona, Ilay Tanànan’ny Mpandranto, Ny tatitra momba an’i Egypta sy ny tatitra momba an’i Tyro, Ny Fitomaniana, Zanakavavy Iray, Fitopolo Taona, Ny andron’ny Mpanjaka Iray, Fanadinoana, ary Fahatsiarovana
The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.
Ny teny hoe “enta-mavesatra” ao amin’ny andininy voalohany dia manondro faminaniana loza manjo ny fanjakan’i Tyro.
Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.
Enta-mavesatra: H4853—Avy amin’ny H5375; enta-mavesatra; indrindra hetra, na (amin’ny heviny tsy mivaingana) fitondrana entana; ara-panoharana, fanambaràna, indrindra fitsarana; indrindra koa hira; ara-tsaina, faniriana: – enta-mavesatra, mitondra lavitra, faminaniana, X apetrany, hira, hetra.
The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.
Ny faminaniana mavesatra momba an’i Tyro dia iray amin’ireo andalan-teny maro ao amin’ny Baiboly izay anondroana ny fitsarana farany hihatra amin’ny fiangonana katolika romana. Ny teny hoe “faminaniana mavesatra”, araka ny fampiasana azy sy ny famaritana azy, dia faminaniana, ary indrindra indrindra dia faminaniana loza. Misy iraika ambin’ny folo ny “faminaniana mavesatra” ao amin’i Isaia, ary in-valo koa no ampiasana io teny io mba hilazana enta-mavesatra entina eo an-tsoroka. Ireto avy ireo in-iraika ambin’ny folo isehoan’ny teny hoe “faminaniana mavesatra” ho faminaniana loza: Isaia 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 ary mazava ho azy ny toko faha-telo amby roapolo izay ahitantsika ny faminaniana mavesatra momba an’i Tyro. Tsara ny mametraka miaraka ireo faminaniana loza rehetra ao amin’i Isaia mba handinihana izay fahefana aseho amin’ny andro farany. Sarotra ny handrakotra indray mandeha ireo faminaniana loza iraika ambin’ny folo, koa hanome famaritana fohy ny tsirairay amin’ireo faminaniana loza aho mba hametrahana ny tontolon-kevitra ho an’ny toko faha-telo amby roapolo.
In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.
Ao amin’ny toko fahatelo ambin’ny folo, ny faminaniana ny loza hanjo an’i Babylona dia Babylona maoderina amin’ny faran’izao tontolo izao, dia ilay vehivavy janga any Roma, izay aseho koa ao amin’ny toko fahafito ambin’ny folo amin’ny bokin’ny Apokalypsy.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.
Dia tonga ny anankiray tamin’ireo anjely fito izay nanana ny lovia fito, dia niteny tamiko ka nanao hoe: Avia atỳ; hasehoko anao ny fitsarana ny amin’ilay vehivavy janga lehibe, izay mipetraka eo ambonin’ny rano maro; izay nijangajangan’ny mpanjakan’ny tany, ary nahamamo ny mponina etỳ ambonin’ny tany tamin’ny divain’ny fijangajangany. Dia nentiny tamin’ny Fanahy ho any an-efitra aho; ary nahita vehivavy nipetraka teo ambonin’ny bibidia miloko jaky aho, sady feno anarana fitenenan-dratsy, ary nanana loha fito sy tandroka folo. Ary ravehivavy nitafy lamba volomparasy sy jaky, sady noravahana volamena sy vato soa ary perla, nitana kapoaka volamena teny an-tànany, feno zava-betaveta sy ny fahalotoan’ny fijangajangany; ary nisy anarana voasoratra teo amin’ny handriny hoe: ZAVA-MIAFINA, BABYLONA LEHIBE, RENIN’NY MPIJANGAJANGA SY NY ZAVA-BETAVETA AMIN’NY TANY. Apokalypsy 17:1–5.
I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.
Mila mivily kely aho. Ny tanjon’ny fandalinana ny faminaniana momba an’i Tyro dia amin’ny farany ny hampifanaraka ny tantara ara-paminanian’i Etazonia amin’ny an’ny fiangonana Advantista Mitandrina ny Andro Fahafito. Hasehontsika fa ny fitondram-panjakan’i Etazonia dia tandroka iray amin’ilay bibidia toy ny zanak’ondry ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, ary ny Protestantisma izay nivoaka avy tamin’ny Vanim-potoanan’ny Haizina no tandroka iray hafa. Ny tandroky ny Protestantisma dia tonga ho Advantisma Millerita tamin’ilay fotoana nandavan’ny Protestanta tao Etazonia ny hafatry ny anjely voalohany. Rehefa tafapetraka izany, dia hasehontsika fa ny tantaran’ilay tandroka protestanta sy ny tantaran’ilay tandroka repoblikana dia mifanindran-dalana, ary manana toetra ara-paminaniana mifanindran-dalana. Satria rahateo izy roa dia eo amin’ilay bibidia iray ihany, ka maneho fa samy miara-belona izy roa tonta. Haneho ohatra iray aho momba io fifanindran-dalan’ny tandroky ny fiangonana sy ny fanjakana ao Etazonia io. Samy “manadino” amin’ny fombany avy izy roa.
Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.
Isaia telo amby roapolo dia manamarika ilay teboka ara-paminaniana izay ahadinoana ny fahefan’ny papa mandritra ny fitopolo taona, ary ao anatin’ireo fitopolo taona ara-tandindona ireo dia hadinon’ny olona ny maha-papacy ny papacy sy ny antony iantsoana ny Vanim-potoana Maizina hoe Vanim-potoana Maizina. Ny teny filamatry ny tandroka protestanta tamin’izy ireo nisaraka tamin’ny fiangonana katolika dia ny Baiboly, ary ny Baiboly irery ihany. Nohadiny fa ny Baiboly no mampahafantatra antsika hoe iza marina ny papacy. Nohadiny ny hafatra voatahiry ao amin’ilay antontan-taratasy masina izay natolotra hotandreman’izy ireo, sady nambarany fa izy ireo no mpiaro sy mpandala azy lehibe indrindra.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ireo izay misafotofoto amin’ny fahatakarany ny teny, izay tsy mahita ny hevitry ny antikristy, dia azo antoka fa hametraka ny tenany eo anilan’ny antikristy. Tsy misy fotoana intsony ankehitriny ho antsika hifangaro amin’izao tontolo izao. Daniela dia mijoro amin’ny anjarany sy eo amin’ny toerany. Ny faminanian’i Daniela sy i Jaona dia tsy maintsy ho takarina. Ireo dia mifampandika. Manolotra amin’izao tontolo izao fahamarinana izay tokony ho takatry ny olona rehetra izy ireo. Ireo faminaniana ireo dia tokony ho vavolombelona eo amin’izao tontolo izao. Amin’ny fahatanterahany amin’izao andro farany izao dia hanazava ny tenany izy ireo.” Kress Collection, 105.
Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.
Toy izany koa, ilay tandroka repoblikana izay maneho ny governemantan’i Etazonia dia natao ho avy amin’ny vahoaka sy ho an’ny vahoaka; nefa ny olom-pirenen’i Etazonia koa dia nanadino ilay taratasy masina izay natokàna teo am-pelatanany. Io taratasy masina io dia ny Lalàm-panorenan’i Etazonia, ary ny foto-kevitry ny governemanta izay noforonina ho an’ny vahoaka dia ny fisarahan’ny fiangonana sy ny fanjakana. Nanadino ny hafatry ny Lalàm-panorenana izay natokàna taminy izy ireo, sady nolazainy ho arovany.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Aoka hotsarovana izao: i Roma dia mirehareha fa tsy miova na oviana na oviana. Ny foto-kevitr’i Gregory VII sy Innocent III dia mbola foto-kevitry ny Fiangonana Katolika Romana ihany. Ary raha toa ka eo am-pelatanany ny hery, dia hampihatra izany amin-kery mitovy amin’ny tamin’ny taonjato lasa izy ankehitriny. Tsy dia fantatry ny Protestanta loatra izay ataony rehefa manolo-kevitra ny handray ny fanampian’i Roma amin’ny asa fanandratana ny Alahady izy. Raha mbola mifantoka amin’ny fanatanterahana ny tanjony izy ireo, i Roma kosa mikendry ny hampiorina indray ny fahefany sy hamerina ny fanjakazakany izay very. Raha vao tafapetraka any Etazonia indray mandeha monja ny foto-kevitra hoe azon’ny fiangonana ampiasaina na fehezina ny herin’ny fanjakana; hoe ny fitandremana ara-pivavahana dia azo ampiharina amin’ny alalan’ny lalàna sivily; raha fintinina, hoe ny fahefan’ny fiangonana sy ny fanjakana no hanjakazaka amin’ny feon’ny fieritreretana, dia azo antoka ny fandresen’i Roma eto amin’ity tany ity.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ny tenin’Andriamanitra dia efa nanome fampitandremana ny amin’ilay loza mananontanona; raha tsy hohenoina izany, dia hianatra izay tena fikasan’i Roma marina ihany ny tontolo protestanta, rehefa tara loatra ka tsy afa-miala amin’ny fandrika intsony. Mitombo mangina eo amin’ny fahefana izy. Ny fampianarany dia mampihatra ny heriny ao amin’ny efitrano fanaovan-dalàna, ao amin’ny fiangonana, ary ao am-pon’ny olona. Manangona ireo rafitra avo sy goavana izy, ka ao amin’ny tsiambaratelo lalina ao anatiny no hamerenana indray ireo fanenjehana nataony fahiny. Mangingina sady tsy ahiahiana izy no manamafy ny heriny mba hampandroso ny tanjony manokana rehefa tonga ny fotoana hamelezany. Ny hany irin’izy dia toerana mahasoa, ary efa omena azy sahady izany. Tsy ho ela dia ho hitantsika sy ho tsapantsika izay tanjon’ny singa romana. Na iza na iza hino sy hankatò ny tenin’Andriamanitra dia hahazo fanalam-baràka sy fanenjehana noho izany.” The Great Controversy, 581.
If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.
Raha afaka mahita rakibolana navoaka talohan’ny taona 1950 ianao, ka mijery ny hoe “vehivavy mitafy jaky” na endrika hafa amin’izany fiteny izany ao amin’ny Apokalypsy toko fahafito ambin’ny folo, dia ny rakibolana rehetra talohan’ny 1950 dia samy milaza fa ny fiangonana Katolika Romana no ilay vehivavy janga ao amin’ny Apokalypsy toko fahafito ambin’ny folo. Etazonia, ilay bibidia avy amin’ny tany manana tandroka roa ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, dia manadino ny lasa niaviany, na ny tandroky ny Protestanta izany na ny tandroky ny Repoblikanisma. Samy nipoitra avy tamin’ny fanoherana ny jadona ara-pivavahan’ny fahefan’ny papa sy ny jadona ara-politikan’ireo mpanjaka izay nanohana azy ireo andrim-panjakana roa ireo, na araka ny voalazan’ny Baiboly, ireo mpanjaka izay “nijangajanga” taminy. Alohan’ny handraisantsika ny Isaia toko fahatelo amby roapolo, dia hanome topy maso fohy momba ireo fotoana folo hafa izay amaritan’i Isaia “faminaniana loza” isika, satria ireo “entana” iraika ambin’ny folo dia izany tokoa.
Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.
Isaia toko fahatelo ambin’ny folo dia ny faminaniana mavesatra momba an’i Babylona amin’ny “andro farany.” Babylona, na dia fehezin’ny fiangonana Katolika sy tarihin’izany amin’ny andro farany aza, dia voaforon’ny hery telo izay mitarika izao tontolo izao ho any Armagedona ao amin’ny toko fahenina ambin’ny folo ao amin’ny Apokalypsy. Ao amin’ny faminaniana ao amin’ny toko fahatelo ambin’ny folo momba ny loza hanjo an’i Babylona maoderina dia misy hery telo aseho: Babylona, Losifera ary Asyria, izay misolo tena ny bibidia (Asyria), ny dragona (Losifera), ary ny mpaminany sandoka (Babylona). Asyria sy Babylona no hery roa nandrava nampiasain’Andriamanitra hanasaziana ny Isiraely fahiny; ary Asyria no tonga voalohany ka nentiny ho amin’ny fahababoana ny foko folo tany avaratra, ary taorian’izany dia nalain’i Babylona ny foko roa tany atsimo, dia Joda.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Israely dia ondry miparitaka; ny liona no nandroaka azy; ny mpanjakan’i Asyria no nitelina azy voalohany; ary farany dia ity Nebokadnezara, mpanjakan’i Babylona, no nanorotoro ny taolany. Koa izao no lazain’i Jehovah, Tompon’ny maro, Andriamanitry ny Isiraely: Indro, hovaliako ny mpanjakan’i Babylona sy ny taniny, tahaka ny nanasaziako ny mpanjakan’i Asyria. Jeremia 50:17, 18.
First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.
Voalohany, dia nentin’i Asyria ho amin’ny fahababoana ny foko folon’i Isiraely tany avaratra, ary taorian’izany dia nentin’i Babylona ho amin’ny fahababoana ny foko roan’i Joda tany atsimo. Samy fanatanterahana ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo ireo fahababoana roa ireo. Ny “impito” ao amin’ny Levitikosy no “faminaniana momba ny fotoana” voalohany indrindra hitan’i William Miller, ary izany no manondro fa, rehefa azon’i Asyria ny foko tany avaratra, dia nanamarika ny fiandohan’ny fanaparitahana iray izay nitohy nandritra ny roa arivo dimanjato sy roapolo taona izany. Nanomboka tamin’ny fahababoana azy ireo tamin’ny 723 tal. J.K. izany vanim-potoana izany, ary nifarana tamin’ny “fotoanan’ny farany” tamin’ny 1798. Ny foko tany atsimo kosa dia nentin’i Babylona tamin’ny fahababoana tamin’ny 677 tal. J.K., ka izany no fiandohan’ny “impito” namely an’i Joda, izay nifarana teo amin’ilay teboka iray ihany amin’ny faminaniana momba ny 2300 taona ao amin’ny Daniela toko faha-valo andininy faha-efatra ambin’ny folo, tamin’ny 22 Oktobra 1844. Asyria sy Babylona dia samy nanatanteraka tanjona iray ihany, dia ny famaizana noho ny fikomian’ny vahoakan’Andriamanitra; nefa i Asyria no nanatanteraka izany famaizana izany voalohany, ary avy eo i Babylona.
In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.
Ao amin’ny fifandraisana ara-paminaniana misy eo amin’ireo hery telo ao amin’ny toko faha-telo ambin’ny folo, Babylona no sarin’i Asyria, satria tonga tatỳ aoriana izy nefa nanao ihany ny asa mitovy tamin’izany nanohitra ny vahoakan’Andriamanitra.
In chapter fifteen, the burden against Moab is against the Protestant churches.
Ao amin’ny toko fahadimy ambin’ny folo, ny teny mavesatra ny amin’i Moaba dia manohitra ny fiangonana protestanta.
“This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.
“Ity famaritana an’i Moaba ity dia maneho ireo fiangonana izay efa tonga tahaka an’i Moaba. Tsy nijoro teo amin’ny toeram-piandrasany amin’ny adidy izy ireo tahaka ny mpiambina mahatoky. Tsy niara-niasa tamin’ireo faharanitan-tsaina any an-danitra izy ireo tamin’ny fampiasana ny fahaiza-manao nomen’Andriamanitra azy hanao ny sitrapon’Andriamanitra, tamin’ny fanosehana hiala ny herin’ny haizina, ary tamin’ny fampiasana ny hery rehetra nomen’Andriamanitra azy mba hampandroso ny fahamarinana sy ny fahitsiana eto amin’izao tontolo izao. Manana fahalalana ny fahamarinana izy ireo, nefa tsy nampihatra izay fantany.” Seventh-day Adventist Bible Commentary, volume 4, 1159.
The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.
Ny fiangonana protestanta izay lavo dia ilay fiangonana izay mbola nanohy niara-nandeha tamin’ny Tompo, raha nandositra tamin’ny hafatry ny anjely faharoa kosa ny sisa tamin’ny protestantisma. Moaba dia Advantisma, ilay tandroka protestanta lavo.
Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.
Ny toko fahafito ambin’ny folo dia momba an’i Damaskosy, ary aseho ho tanàna izay hesorina izy. Ny tanàna dia tandindon’ny fanjakana, ary ny fanjakana izay hesorina amin’ny “andro farany” dia i Etazonia.
Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.
Ny toko fahasivy ambin’ny folo dia faminaniana momba ny loza hanjo an’i Egypta, izay maneho ny Firenena Mikambana sy izao tontolo izao manontolo.
The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.
Ny faminaniana loza telo manaraka ao amin’ny toko faha-roapolo amby iray dia manohitra ny tany efitra mahatahotra any atsimo, dia Doma sy Arabia. Ireo faminaniana loza telo ireo dia manondro ny finoana silamo, mifanaraka amin’ireo loza telo ao amin’ny Apokalypsy 8:13.
The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.
Ny faminanian’ny loza ao amin’ny toko faha-roapolo amby roa dia mampiseho ny fisarahan’ny Advantista Laodiseana amin’ny Advantista Filadelfiana amin’ny lalàna Alahady.
And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.
Ary avy eo ao amin’ny toko fahatelopolo no ahitantsika ny faminaniana mavesatra momba ny bibin’ny atsimo, izay fanoharana faharoa momba ny fikomian’ny Advantista Laodiseana. Ny fanangonana miaraka ireo faminaniana mavesatra rehetra ao amin’i Isaia dia saika miresaka amin’ireo mpandray anjara ara-paminaniana rehetra amin’ny “andro farany.” Mifidy an’i Isaia telo amby roapolo aho mba hampisehoana fa ny tantaran’i Etazonia, amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, dia manjaka hatramin’ny 1798 ka hatramin’ny lalàn’ny Alahady.
Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.
Satria “ny mpaminany fahiny tsirairay avy dia tsy niteny loatra ho an’ny androny manokana noho ny ho an’ny androntsika, ka ny faminaniany dia manan-kery ho antsika,” ny fanambarana ara-paminaniana rehetra dia miresaka ny amin’ireo zava-mitranga amin’ny faran’izao tontolo izao. Io fahamarinana io, ampitambatra amin’ny zava-misy fa “ny boky rehetra ao amin’ny Baiboly dia mihaona sy mifarana” ao amin’ny bokin’ny Apokalypsy, no mametraka ny bokin’ny Apokalypsy ho teboka iankinana amin’ny fampifanarahana ny fijoroana vavolombelona ara-paminaniana momba ireo zava-mitranga amin’ny faran’izao tontolo izao.
In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.
Ao amin’ny toko fahafito ambin’ny folo ao amin’ny Apokalypsy no ahitantsika ilay vehivavy janga lehibe, izay mijangajanga amin’ny mpanjakan’ny tany, sy ny fitsarana farany azy.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Dia tonga ny anankiray tamin’ireo anjely fito izay nitana ny lovia fito, dia niresaka tamiko ka nanao hoe: Avia atỳ; hasehoko anao ny fitsarana ilay vehivavy janga lehibe izay mipetraka eo ambonin’ny rano maro, izay nijangajangan’ny mpanjakan’ny tany; ary ny mponina amin’ny tany dia namamo tamin’ny divain’ny fijangajangany. Apokalypsy 17:1, 2.
The prophets never contradict one another.
Tsy mifanojo velively ny mpaminany.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Ary ny fanahin’ny mpaminany dia manaiky ny mpaminany. Fa Andriamanitra tsy mpamorona fikorontanana, fa mpamorona fiadanana, tahaka ny any amin’ny fiangonan’ny olona masina rehetra. 1 Korintiana 14:32, 33.
At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.
Amin’ny faran’izao tontolo izao, “ny fitsarana ilay vehivavy janga lehibe izay mipetraka eo ambonin’ny rano be,” ilay vehivavy janga lehibe izay “niarahan’ny mpanjakan’ny tany nijangajanga,” ilay vehivavy janga lehibe izay nampamamo “ny mponina ambonin’ny tany” “tamin’ny divain’ny fijangajangany,” dia asehon’i Isaia ho ilay “mpijangajanga” izay hadino mandritra “ny andron’ny mpanjaka iray,” na fitopolo taona ara-paminaniana. Rehefa tapitra ny fitopolo taona dia i Tyro “hijangajanga amin’ny fanjakana rehetra amin’izao tontolo izao.” Ilay mpijangajanga ao amin’i Isaia dia ilay vehivavy janga lehibe ao amin’i Jaona. Ilay mpijangajanga ao amin’i Isaia sy ilay vehivavy janga ao amin’i Jaona dia maneho ny fiangonana Katolika Romana, fa ny vehivavy dia tandindon’ny fiangonana ao amin’ny Tenin’Andriamanitra.
Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.
Ry vehivavy, maneke ny vadinareo avy, tahaka ny anaovanareo amin’ny Tompo. Fa ny lehilahy no lohan’ny vavy, tahaka an’i Kristy no Lohan’ny fiangonana; ary Izy no Mpamonjy ny tena. Koa tahaka ny aneken’ny fiangonana an’i Kristy, dia aoka ny vehivavy hanaiky ny vadiny avy amin’ny zavatra rehetra. Ry lehilahy, tiavo ny vadinareo, tahaka an’i Kristy koa efa tia ny fiangonana ka nanolotra ny tenany hamonjy azy; mba hanamasinany azy sy hanadiovany azy amin’ny fanasana amin’ny rano amin’ny teny; mba hatolony ho an’ny tenany ny fiangonana be voninahitra, tsy manan-kilema, na ketrona, na zavatra toy izany, fa mba ho masina sady tsy misy tsiny izy. Dia toy izany koa no tokony hitiavan’ny lehilahy ny vadiny tahaka ny tenany ihany. Izay tia ny vadiny dia tia ny tenany. Fa tsy mbola nisy olona na dia iray aza nankahala ny nofony; fa mamelona sy mikarakara azy izy, tahaka ny ataon’ny Tompo amin’ny fiangonana; fa rantsam-batany isika, avy amin’ny nofony sy ny taolany. Ary noho izany ny lehilahy dia handao ny rainy sy ny reniny ka hikambana amin’ny vadiny, ary ho nofo iray ihany izy roroa. Zava-miafina lehibe izany; nefa milaza ny amin’i Kristy sy ny fiangonana aho. Kanefa aoka samy ho toy izao ny aminareo tsirairay avy: ny lehilahy aoka ho tia ny vadiny tahaka ny tenany; ary ny vehivavy kosa aoka hanaja ny vadiny. Efesiana 5:22–33.
The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.
Ny apostoly Paoly dia manondro fa ny fiangonan’i Kristy dia aseho ara-paminaniana ho toy ny vehivavy. Noho izany, ny vehivavy ao amin’ny faminaniana dia fiangonana; nefa ny fiangonan’i Kristy kosa dia “masina sady tsy misy tsiny.” Ny fiangonana tsy masina dia aseho ho toy ny vehivavy tsy masina; koa i Isaia dia manondro vehivavy janga, ary i Jaona kosa mpivaro-tena. Ireo dia maneho ny fahefam-papa ho toy ny mpivaro-tena, ary ny fiangonan’Andriamanitra dia virijina.
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.
Fa saro-piaro aminareo amin’ny fialonana araka an’Andriamanitra aho; fa efa nampakatra anareo ho vadin’ny lehilahy iray aho, mba hanolorako anareo ho virijina madio ho an’i Kristy. 2 Korintiana 11:2.
Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.
Tsy ny fiangonan’Andriamanitra ihany no aseho ho virjiny, fa efa fofombadina amin’ny vady iray monja izy. Tyro sy ilay vehivavy janga lehibe ao amin’i Jaona dia mijangajanga miaraka amin’ny mpanjakan’ny tany. Ny fiangonana Katolika dia manana fifandraisana amin’ny lehilahy maro, fa tsy amin’ny iray monja. Ampahafantarin’i Daniela antsika fa fanjakana ireo mpanjaka.
This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.
Ity no nofy; ary holazainay eo anatrehan’ny mpanjaka ny heviny. Hianao, ry mpanjaka ô, dia mpanjakan’ny mpanjaka; fa Andriamanitry ny lanitra no nanome anao fanjakana sy hery sy tanjaka ary voninahitra. Ary na aiza na aiza itoeran’ny zanak’olombelona, dia efa natolony eo an-tananao ny bibidia any an-tsaha sy ny voro-manidina eny amin’ny lanitra, ary efa nataony mpanapaka azy rehetra hianao. Hianao no io loha volamena io. Ary handimby anao hisy fanjakana iray hafa, izay ambany noho ianao, ary fanjakana fahatelo hafa, varahina, izay hanapaka amin’ny tany rehetra. Ary ny fanjakana fahefatra dia ho mafy tahaka ny vy; satria ny vy manapatapaka sy mandresy ny zavatra rehetra; ary tahaka ny vy izay manapatapaka ireo rehetra ireo, dia hanapatapaka sy hanorotoro koa izy. Daniela 2:36–40.
In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.
Ao amin’ny Daniela toko faha-roa dia voafaritra sy hazavaina ny fanjakana amin’ny faminanian’ny Baiboly. Raha nanazava ny nofy tamin’i Nebokadnezara i Daniela, dia nilaza taminy fa izy no loha volamena. Ny loha volamena dia mpanjaka, nefa ny mpanjaka dia misolo tena fanjakana. Ny fiangonana Katolika Romana no ilay janga lehibe izay mijangajanga miaraka amin’ny mpanjakan’ny tany rehetra amin’ny faran’ny fitopolo taona ara-paminaniana. Ny mpanjaka dia tandindon’ny lehilahy, ary Tyro dia vehivavy maloto. Ny vehivavy dia fiangonana, ny janga dia fiangonana tsy masina; ny lehilahy dia mpanjaka ary ny mpanjaka dia fanjakana. Ny vehivavy dia fiangonana ary ny mpanjaka dia fanjakana. Ny fifandraisana tsy ara-dalàna misy eo amin’ireo antokon-javatra roa ireo dia misolo tena fijangajangana ara-panahy.
The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.
Ny Lalàm-panorenan’i Etazonia dia antontan-taratasy avy amin’Andriamanitra izay mametraka ho foto-kevitra voaaro ny tsy maintsy hitazonana ireo antokon-javatra roa ireo ho misaraka. Na dia mbola tsy vitantsika aza ny mamantatra tanteraka an’i Tyro ho ny fiangonana Katolika Romana, dia hita ho mety amin’izao fotoana izao ny hiresaka famantarana iray hafa ao amin’ny Isaia toko faha-roapolo sy telo, izay manazava ny tandindon’ny lehilahy sy ny vehivavy—ny fiangonana sy ny fanjakana.
Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.
Indro, ny tanin’ny Kaldeana; ity firenena ity dia tsy nisy, mandra-panorenan’ny Asyrianina azy ho an’izay monina any an-efitra; nanangana ny tilikambony izy, nanorina ny lapany izy; ary nampiditra azy ho amin’ny fandravana izy. Isaia 23:13.
In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:
Ao amin’ilay andininy, ny Asyriana no nanorina ny tanin’ny Kaldeana ary nanangana na ny “tilikambo” na ny “lapa.” Ny Asyriana dia tandindon’i Nimroda, ary ny Kaldeana kosa dia maneho ireo mpitarika ara-pivavahan’ny fivavahana miafin’i Babylona. Ny “tilikambo” dia tandindon’ny fiangonana. Rehefa namelabelatra ny fanoharana momba ny tanim-boaloboka Jesosy, dia nanamarika toy izao momba izany fanoharana izany i Rahavavy White:
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.
“Tao amin’ilay fanoharana, ny tompon-trano dia nisolo tena an’Andriamanitra, ny tanim-boaloboka ny firenena jiosy, ary ny fefy ny lalàna masina izay fiarovana ho azy ireo. Ny tilikambo dia tandindon’ny tempoly.” Desire of Ages, 596.
The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.
Ny Asyriana no nanorina ny tanin’ny Kaldeana, izay nanangana fiangonana (tilikambo) sy “lapa.” Ny “lapa” dia maneho “mpanjaka,” izay kosa maneho fanjakana. Ny fanjakana koa dia aseho ho tanàna.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Ary hoy izy ireo ka nanao hoe: Andeha, aoka hanorina tanàna sy tilikambo ho antsika isika, izay hahatratra ny lanitra ny tampony; ary aoka isika hanao anarana ho antsika, fandrao hielezana eny ambonin’ny tany rehetra isika. Genesisy 11:4
The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.
Ny “tilikambo” sy “lapam-panjakana” izay naorin’ilay Asiriana no “tanàna” sy “tilikambo” izay naorin’i Nimroda.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.
Ary ny fatiny dia handry eo amin’ny lalan’ny tanàna lehibe, izay antsoina ara-panahy hoe Sodoma sy Egypta, sady teo koa no nanomboana ny Tompontsika tamin’ny hazo fijaliana. Apokalypsy 11:8.
Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.
Ny aingam-panahy dia mampahafantatra antsika fa ilay “tanàna lehibe” ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo dia maneho ny fanjakan’i Frantsa nandritra ny vanim-potoanan’ny Revolisiona frantsay.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
“Ny ‘tanàna lehibe,’ izay amonoana ireo vavolombelona eny an-dalambeny, sady andrian’ny fatin’izy ireo, dia Egypta ‘ara-panahy.’ Amin’ireo firenena rehetra aseho ao amin’ny tantaran’ny Baiboly, i Egypta no nandà tamin-kasahiana indrindra ny fisian’Andriamanitra velona ary nanohitra ny didiny. Tsy nisy mpanjaka sahy nanao fikomiana miharihary sy feno fihantsiana tamin’ny fahefan’ny Lanitra mihoatra noho ny mpanjakan’i Egypta. Rehefa nentin’i Mosesy taminy, tamin’ny anaran’i Jehovah, ny hafatra, dia namaly tamim-pireharehana Farao hoe: ‘Iza moa Jehovah, no mba hohenoiko ny feony handefasako ny Isiraely? Tsy mahalala an’i Jehovah aho, ary koa tsy handefa ny Isiraely aho.’ Eksodosy 5:2, A.R.V. Izany no tsy finoana an’Andriamanitra, ary ilay firenena asehon’i Egypta dia haneho fandavana mitovy amin’izany ny fitakian’Andriamanitra velona ary haneho toe-panahy mitovy amin’ny tsy finoana sy ny fihantsiana. Ny ‘tanàna lehibe’ koa dia oharina, ‘ara-panahy,’ amin’i Sodoma. Ny fahalòvan’i Sodoma tamin’ny fandikana ny lalàn’Andriamanitra dia naseho manokana tamin’ny fahavetavetana ara-nofo. Ary io fahotana io koa no ho toetra mibaribary indrindra amin’ilay firenena izay hanatanteraka ireo famaritana ao amin’ity Soratra Masina ity.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Araka ny tenin’ny mpaminany, àry, fotoana fohy talohan’ny taona 1798 dia hisy hery iray, avy amin’i Satana sy mitondra ny toetrany, hitsangana hiady amin’ny Baiboly. Ary ao amin’ny tany izay hampanginana toy izany ny fijoroana vavolombelon’ireo vavolombelona roa an’Andriamanitra, dia haseho ny tsy finoana an’Andriamanitra nananan’i Farao sy ny fahalotoam-pitondran-tenan’i Sodoma.
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.
“Ity faminaniana ity dia nahazo fahatanterahana tena marina sy manaitra indrindra teo amin’ny tantaran’i Frantsa. Nandritra ny Revolisiona, tamin’ny 1793, ‘izao tontolo izao dia sambany vao nandre fivorian-dehilahy, teraka sy notezaina tao anatin’ny sivilizasiôna, ary nilaza ho manan-jo hitondra ny iray amin’ireo firenena eoropeana mendrika indrindra, nanandratra ny feony niray mba handà ny fahamarinana masina indrindra izay raisin’ny fanahin’olombelona, ary niray feo nandà ny finoana sy ny fanompoam-pivavahana amin’Andriamanitra.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘Frantsa no hany firenena eto amin’izao tontolo izao izay mbola misy firaketana marina momba azy, fa amin’ny maha-firenena azy dia nanandratra ny tanany tamin’ny fikomiana miharihary hanohitra ny Mpamorona an’izao rehetra izao. Maro ny mpiteny ratsy, maro ny tsy mino, izay efa nisy sady mbola mitohy ho ao Angletera, Alemaina, Espaina, ary any an-kafa; nefa Frantsa dia misongadina manokana ao amin’ny tantaran’izao tontolo izao amin’ny maha-fanjakana tokana azy izay, tamin’ny didin’ny Antenimieram-pitsarana mpanao lalàna-ny, dia nanambara fa tsy misy Andriamanitra, ary ny mponina manontolo tao an-drenivohitra, mbamin’ny maro an’isa lehibe tany an-kafa, na vehivavy na lehilahy, dia nandihy sy nihira tamin-kafaliana raha nandray izany fanambarana izany.’—Blackwood’s Magazine, Novambra, 1870.” The Great Controversy, 269.
The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.
Ny “tanàna lehibe” ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia ny firenen’i Frantsa izay nandany “didy navoakan’ny Antenimieram-panaovan-dalàny” milaza fa tsy misy Andriamanitra. Io didy io dia fanehoana ny tsy finoana an’Andriamanitra araka izay asehon’ny fikomian’i Farao. Ny tanàna lehibe dia fanjakana, na “firenena” na “fanjakana.” Ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, Frantsa dia ahitana tandindona roa—Egypta sy Sodoma.
We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”
Ampahafantarina isika hoe: “Izao no ateisma, ary ilay firenena asehon’i Egypta dia haneho am-bava fandavana mitovy amin’ny fitakian’Andriamanitra velona ary hampiseho toe-panahy mitovy amin’ny tsy finoana sy ny fihantsiana. Ilay ‘tanàna lehibe’ koa dia ampitahaina, ‘ara-panahy,’ amin’i Sodoma. Ny fahalòvan’i Sodoma tamin’ny fandikana ny lalàn’Andriamanitra dia naseho indrindra tamin’ny fahavetavetana ara-pitondrantena.”
The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation
Ny tanàna lehibe na firenena Frantsa dia aseho ara-panoharana amin’ny alalan’ny firenena iray (Egypta) sy tanàna iray (Sodoma). Egypta “hiteny,” ary ny fitenenan’ny firenena iray dia maneho raharaham-panjakana, fa tsy raharaham-piangonana. Egypta no fanjakana ary Sodoma no fiangonana; izany no fanehoana hita ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Apokalypsy.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
Ny “fitenenan” ny firenena dia ny asan’ny fahefam-panorenana sy ny fahefam-pitsarana ao aminy. The Great Controversy, 442.
In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.
Ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, Jaona dia maneho amin’ny tandindona ara-paminaniana ny zava-nitranga tamin’ny Revolisiona Frantsay. Ny tena Revolisiona dia nanome porofo ara-tantara ampy momba ny maha-marina ny faminanian’i Jaona ao amin’io toko io. Jaona no naminany, avy eo ny Revolisiona Frantsay no nahatanteraka ilay faminaniana, ary avy eo indray—na ilay faminaniana na ilay fahatanterahany ara-tantara—dia samy manondro sy mifanandrify amin’ireo zava-mitranga amin’ny faran’izao tontolo izao, rehefa indray miverina ny fanjakana simba dia mitambatra amin’ny fiangonana simba. Mazava ho azy fa fandripahan-dra no manaraka io fanambadiana tsy masina io. Ny fanjakan’Andriamanitra koa dia tanàna lehibe.
And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.
Ary nitondra ahy tamin’ny Fanahy ho any an-tendrombohitra lehibe sady avo izy, ka nasehony ahy ilay tanàna lehibe, dia Jerosalema masina, nidina avy any an-danitra avy tamin’Andriamanitra. Apokalypsy 21:10.
“The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.
“Ny fihavian’ny mpampakatra, izay aseho eto, dia mitranga alohan’ny fanambadiana. Ny fanambadiana dia maneho ny fandraisan’i Kristy ny fanjakany. Ny Tanàna Masina, dia Jerosalema Vaovao, izay renivohitra sy solontenan’ny fanjakana, dia antsoina hoe ‘ny ampakarina, vadin’ny Zanak’ondry.’ Hoy ny anjely tamin’i Jaona: ‘Avia atỳ, hasehoko anao ny ampakarina, vadin’ny Zanak’ondry.’ ‘Nentiny tamin’ny Fanahy aho,’ hoy ny mpaminany, ‘ka nasehony ahy ilay tanàna lehibe, dia Jerosalema masina, nidina avy tany an-danitra avy amin’Andriamanitra.’ Apokalypsy 21:9, 10.” Ilay Ady Lehibe, 426.
Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.
Ny fikomian’i Nimroda dia aseho amin’ny fanorenany tilikambo sy tanàna, izay tandindon’ny firaisan’ny fiangonana sy ny fanjakana amin’ny faran’izao tontolo izao, fa ny mpaminany rehetra dia samy niresaka ny amin’ny faran’izao tontolo izao. Ny fikomian’i Nimroda koa dia fitohizan’ny fikomian’i Losifera, izay ny faniriany dia ny handray ny fahefana hifehy ny fiangonan’Andriamanitra sy ny fanjakan’Andriamanitra.
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. Isaiah 14:12–14.
Endrey! latsaka avy tany an-danitra ianao, ry Losifera, zanaky ny maraina! Endrey! voakapa ka lavo amin’ny tany ianao, izay nampahalemy ny firenena! Fa hoy ianao anakampo: Hiakatra any an-danitra aho, hasandratro ho ambonin’ny kintan’Andriamanitra ny seza fiandrianako; ary hipetraka eo an-tendrombohitry ny fiangonana aho, any amin’ny farany avaratra; hiakatra ambonin’ny havoan’ny rahona aho; ho tahaka ny Avo Indrindra aho. Isaia 14:12–14.
As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”
Tahaka ny ambaran’i Isaia ny faniriana miafin’ny fon’i Losifera ho “tahaka ny Avo Indrindra,” dia asehony fa Losifera dia mikatsaka hipetraka eo amin’ny seza roa samy hafa mihitsy. Maniry ny “hanandratra” ny “seza fiandrianany ho ambonin’ny kintan’Andriamanitra” izy ary “hipetraka koa eo an-tendrombohitry ny fiangonana, any amin’ny faritra avaratra.”
The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.
Ny seza fiandrianana dia tandindon’ny fahefan’ny mpanjaka—na ny fahefan’ny fanjakana—ary “ny ilan’ny avaratra” dia ny fiangonan’Andriamanitra.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.
Fihirana sy Salamo ho an’ny zanakalahin’i Kora. Lehibe Jehovah ka mendrika hoderaina indrindra ao amin’ny tanànan’Andriamanitsika, dia ao amin’ny tendrombohitry ny fahamasinany. Tsara tarehy amin’ny fitoerany, fifalian’ny tany rehetra, ny tendrombohitra Ziona, eo amin’ny ilany avaratra, dia tanànan’ny Mpanjaka lehibe. Andriamanitra dia fantatra ao an-dapany ho fiarovana mafy. Salamo 48:1–3.
Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.
I Jerosalema dia “tanànan’ilay Mpanjaka lehibe,” ka izany no manamarika azy ho seza fiandrianana ara-politikan’Andriamanitra; ary i Jerosalema koa dia “tendrombohitry ny fahamasinany,” “eo amin’ny sisin’ny avaratra,” ka izany no manamarika azy ho seza fiandrianana ara-pivavahan’Andriamanitra. Hatrany am-piandohana dia aseho ao anatin’ny tontolon-kevitry ny faniriany hanapaka ny fiangonan’Andriamanitra sy ny fanjakan’Andriamanitra ny fikomian’i Satana sy ny adiny. Taorian’izany, Satana no nitarika tamin’ny fikomian’i Nimroda, ary ny tany naoriny ho an’ny Kaldeana dia aseho ho tany izay nanorenan’i Nimroda tilikambo sy tanàna—fiangonana sy fanjakana.
Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.
Koa rehefa mijangajanga miaraka amin’ireo mpanjakan’ny tany ny vehivavy janga ao amin’i Isaia sy ny vehivavy janga lehibe ao amin’i Jaona, dia asongadin’ny faminaniana fa misy fifandraisana tsy masina miorina eo amin’ny fiangonana Katolika Romana sy ireo mpanjakan’ny tany amin’ny fiafaran’ny fito-polo taona ara-paminaniana.
Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:
Ny laharan’ny faminanian’i Isaia dia mamaritra ny fitsarana ny janga Tiro ao amin’ny toko fahatelo amby roapolo, ary i Jaona kosa mamaritra io fitsarana io ihany amin’ny alalan’ny tandindon’ny vehivavy iray mena jaky, izay fantarina ho “Babylona lehibe.” Ny vavolombelona fahatelo momba io fitsarana io ihany, an’io janga io ihany, dia izao manaraka izao:
“The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
“Ang babae (Babilonia) sa Pahayag 17 ay inilalarawan na ‘nabibihisan ng kulay ube at eskarlata, at napapalamutian ng ginto at mahahalagang bato at mga perlas, na may hawak na isang sarong ginto sa kaniyang kamay na puno ng mga karumaldumal at ng karumihan:... at sa kaniyang noo ay may isang pangalang nakasulat, Hiwaga, Babilonia na Dakila, ang ina ng mga patutot.’ Sabi ng propeta: ‘Nakita ko ang babae na lasing sa dugo ng mga banal, at sa dugo ng mga martir ni Jesus.’ Ang Babilonia ay ipinahahayag pa bilang ‘yaong dakilang lungsod, na naghahari sa mga hari sa lupa.’ Pahayag 17:4–6, 18. Ang kapangyarihang sa loob ng napakaraming siglo ay nagpanatili ng mapaniil na paghahari sa mga monarka ng Sangkakristiyanuhan ay ang Roma.” The Great Controversy, 382.
Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.
Tyro dia ny fiangonana Katolika Romana amin’ny “andro farany.” Amin’izany andro izany dia hivoaka ny fahefana papaly ka hihira ny hirany mandrebireby amin’ireo mpanjakan’ny tany, ka amin’izany no hitarihanany ireo mpanjaka hanao fijangajangana, izay amin’ny faminaniana dia ny fampiraisana ny fiangonana sy ny fanjakana.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.
Ary ho tonga amin’izany andro izany, dia ho hadino fito-polo taona Tiro, araka ny andron’ny mpanjaka iray; rehefa tapitra ny fito-polo taona, dia hihira tahaka ny vehivavy janga Tiro. Isaia 23:15.
A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.
Ny mpanjaka dia fanjakana iray ao amin’ny faminaniana ara-Baiboly, koa ho hadino i Tyro mandritra ny fotoana anjakan’ny fanjakana ara-paminaniana iray mandritra ny fitopolo taona.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Ary amin’izany andro izany dia hohadinoina fitopolo taona Tyro, araka ny andron’ny mpanjaka iray; ary rehefa tapitra ny fitopolo taona dia hihira tahaka ny vehivavy janga Tyro. Raiso ny lokanga, mitety ny tanàna, ianao ry janga izay efa hadinoina; ataovy mamy ny feonao, mihirà hira maro, mba hotsarovana ianao. Ary rehefa tapitra ny fitopolo taona, dia hotsidihin’i Jehovah Tyro, ka hiverina amin’ny karamany izy, ary hijangajanga amin’ny fanjakana rehetra amin’izao tontolo izao ambonin’ny tany. Isaia 23:15–17.
During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”
Mandritra ny andron’ny fanjakana iray izay hanjaka mandritra ny fitopolo taona ara-paminaniana dia ho hadinoina ny fiangonana Katolika Romana. Amin’ny faran’ny fitopolo taona dia “hitendry feon-kira mamy sy hihira hira maro” ny fahefan’ny papa. Ara-paminaniana, ny “hira” dia maneho ny “fanandramana.”
“Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.
“Eo ambonin’ny ranomasina kristaly eo anoloan’ny seza fiandrianana, dia ilay ranomasina fitaratra toy ny mifangaro amin’ny afo,—mamirapiratra tokoa izy noho ny voninahitr’Andriamanitra,—no ivorian’ny antokon’izay ‘naharesy ny bibidia sy ny sariny ary ny mariny ary ny isan’ny anarany.’ Miaraka amin’ny Zanak’ondry eo an-tendrombohitra Ziona, ‘mitana ny lokangan’Andriamanitra,’ no ijoroany, dia ireo iray hetsy sy efatra arivo sy efatra alina izay navotana avy tamin’ny olona; ary re, tahaka ny feon’ny rano be, sy tahaka ny feon’ny kotrokorana mafy, ‘ny feon’ny mpitendry lokanga mitendry ny lokangany.’ Ary mihira ‘hira vaovao’ eo anoloan’ny seza fiandrianana izy ireo, dia hira izay tsy misy olona mahay ianarana afa-tsy ireo iray hetsy sy efatra arivo sy efatra alina. Izany no hiran’i Mosesy sy ny Zanak’ondry—hiran’ny fanafahana. Tsy misy afa-tsy ireo iray hetsy sy efatra arivo sy efatra alina no afaka mianatra izany hira izany; fa hiran’ny fanandramany izany—fanandramana izay tsy mbola nisy antoko hafa nanana na oviana na oviana. ‘Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany.’ Ireo, rehefa nakarina niala tamin’ny tany, avy amin’ny velona, dia isaina ho ‘voaloham-bokatra ho an’Andriamanitra sy ho an’ny Zanak’ondry.’ Apokalypsy 15:2, 3; 14:1-5. ‘Ireo no avy tamin’ny fahoriana lehibe;’ efa nandalo tamin’ny andro fahoriana tsy mbola nisy toy izany hatrizay nisian’ny firenena izy; efa niaritra ny fahoriana mangidin’ny andron’ny fahorian’i Jakoba izy; efa nijoro tsy nisy mpanelanelana izy nandritra ny fandatsahana farany ny fitsaran’Andriamanitra. Nefa efa voavonjy izy, satria ‘nanasa ny fitafiany lava izy ka nahafotsy izany tamin’ny ran’ny Zanak’ondry.’ ‘Tsy nisy fitaka hita teo am-bavany; fa tsy manan-tsiny izy’ eo anatrehan’Andriamanitra. ‘Koa izany no ijoroany eo anoloan’ny seza fiandrianan’Andriamanitra ka manompo Azy andro aman’alina ao amin’ny tempoliny; ary Ilay mipetraka eo ambonin’ny seza fiandrianana dia hitoetra eo aminy.’ Efa nahita ny tany noravan’ny mosary sy ny areti-mandringana izy, ny masoandro nanana hery handoro ny olona amin’ny hafanana lehibe, ary izy tenany aza efa niaritra fijaliana sy hanoanana ary hetaheta. Fa ‘tsy ho noana intsony izy, ary tsy hangetaheta intsony; ary tsy hamely azy ny masoandro, na hafanana akory aza. Fa ny Zanak’ondry, Izay eo afovoan’ny seza fiandrianana, no hiandry azy sy hitarika azy ho amin’ny loharanon-dranon’aina; ary Andriamanitra hamafa ny ranomaso rehetra amin’ny masony.’ Apokalypsy 7:14-17.” Hery mifanandrina, 648.
“‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.
“‘Ao amin’ny tempoliny dia samy miteny ny amin’ny voninahiny ny rehetra’ (Salamo 29:9), ary ny hira izay hihiran’ny voavotra—dia ny hiran’ny fanandramany—no hanambara ny voninahitr’Andriamanitra hoe: ‘Lehibe sy mahagaga ny asanao, Tompo Andriamanitra, Tsitoha ô; marina sy mahatoky ny lalanao, Ry Mpanjakan’ny taona mandrakizay. Iza no tsy hatahotra Anao, Tompo ô, sy tsy hanome voninahitra ny anaranao? fa Hianao ihany no masina.’ Apokalypsy 15:3, 4, R.V.” Education, 308.
At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.
Amin’ny fiafaran’ny fito-polo taona ara-paminaniana dia “hampaneno feo mamy ny papisy, hihira hira maro izy mba” “hahatsiarovana azy.” Amin’ny fiafaran’ilay fanjakana izay manjaka mandritra ny fito-polo taona ara-paminaniana, ny fiangonana Romanina Katolika dia hampahatsiahy izao tontolo izao ny fanandramana tamin’ny tantarany taloha. Tao amin’izany tantara izany dia nanjaka izy ho fahefana ara-môraly tao anatin’ny fifandraisana nisy teo aminy sy ireo mpanjakan’i Eoropa. Io tantara io dia fantatra ara-drariny ho ny Vanim-potoanan’ny Haizina, ary ny haizina rehetra izay mety ho ampifandraisina amin’ny tantara izay nanjakan’ny Papisy teo ambonin’ireo mpanjakan’i Eoropa dia azo anondroana amin’ilay asa fototra indrindra izay namokatra ny haizina rehetra nanaraka. Izany asa izany dia ny fampiraisana ny fiangonana sy ny fanjakana, ny fampiraisana ireo mpanjakan’i Eoropa sy ny fiangonana Katolika. Ao amin’ny fanambadiana araka ny Baiboly dia ny lehilahy no tokony hanapaka amin’ny vehivavy, kanefa ny fijangajangana izay nitranga tao amin’izany tantara izany dia nivadika tanteraka tamin’ny filaharana marina amin’ny fifandraisan’ny lehilahy sy ny vehivavy.
At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.
Amin’ny fiafaran’ny fitopolo taona dia hisy krizy lehibe, rehefa tonga amin’ny famaranana ilay fanjakànan’ny faminanian’ny Baiboly izay manjaka amin’izao tontolo izao mandritra ny vanim-potoana izay anadinoana ara-paminaniana ny Fanjakana papaly. Ny krizy maneran-tany ateraky ny firodanan’izany fanjakàna izany no manokatra varavarana ho an’ny Fiangonana Katolika hanomboka hampahafantatra amin’izao tontolo izao fa, mba hahafahana mandalo amin’ny fotoan-tsarotra ateraky ny firodanan’izany fanjakàna izany, dia tsy maintsy manaiky ny fahefana ara-môralin’ny Fiangonana Katolika Romana izao tontolo izao, araka ny aseho ao amin’ny tantaran’ny Andro Maizina.
When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?
Rehefa tapitra ny fanjakana ka ny fahefam-papaly mihira ny hiran’ny fanandramany tamin’ny lasa, dia fanandramana izay antsoin’ny mpahay tantara hoe haizina izany; koa ahoana no hahafahan’izany tantara maizina izany ho hafatra hozarain’ny fahefam-papaly amin’ny mpanjakan’ny tany, ka handresy lahatra azy ireo hijangajanga aminy? Ao anatin’ny krizy lehibe iray, nahoana no ny fanandraman’ny taonjato lasa, (ny hirany) dia ny fanandramany talohan’ny nanadinoana azy ara-paminaniana, no hanome ny lojika ho an’ny mpanjakan’ny tany hanaiky ny fanandraman’ny haizina ho vahaolana amin’ny krizy lehibeny?
“A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.
“Vondron’olona maro, na dia amin’ireo aza izay tsy mankasitraka ny Romanisma, no tsy mahatsapa afa-tsy kely ihany ny loza avy amin’ny heriny sy ny fitaomany. Maro no milaza fa ny haizina ara-tsaina sy ara-pitondrantena nanjaka nandritra ny Moyen Âge no nanamora ny fielezan’ny foto-pampianarany sy ny finoanoam-poany ary ny fampahoriany, ary fa ny faharanitan-tsaina lehibe kokoa amin’izao andro maoderina izao, ny fielezan’ny fahalalana amin’ny ankapobeny, ary ny fitomboan’ny fandeferana amin’ny raharaham-pivavahana dia misakana ny fiverenan’ny tsy fandeferana sy ny jadona. Ny fiheverana fotsiny hoe hisy toe-javatra tahaka izany amin’izao vanim-potoana mazava izao dia heverina ho zavatra mahatsikaiky. Marina fa fahazavana lehibe, ara-tsaina, ara-pitondrantena ary ara-pivavahana, no mamirapiratra amin’ity taranaka ity. Ao amin’ny pejy misokatrin’ny Tenin’Andriamanitra Masina, dia naely tamin’izao tontolo izao ny fahazavana avy any an-danitra. Kanefa tokony hotsarovana fa arakaraka ny haben’ny fahazavana omena no haben’ny haizin’ireo izay manodina izany sy mandà azy.”
“A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.
“Ny fandalinana ny Baiboly amim-bavaka dia hampiseho amin’ny Protestanta ny tena toetran’ny papa, ka hahatonga azy hankahala sy hiala aminy; nefa maro no hendry amin’ny fiheveran-tenany ka tsy mahatsapa fa mila mitady an’Andriamanitra amin’ny fanetren-tena izy mba hotarihina ho amin’ny fahamarinana. Na dia mirehareha amin’ny fahazavany aza izy, dia tsy mahalala na ny Soratra Masina na ny herin’Andriamanitra. Tsy maintsy manana fomba hampanginana ny feon’ny fieritreretany izy, ka izay kely indrindra ara-panahy sy manetry tena no tadiaviny. Ny faniriany dia fomba hanadinoana an’Andriamanitra nefa heverina ho fomba fahatsiarovana Azy. Ny papa dia mifanaraka tsara amin’ny fanomezana izay ilain’ireo rehetra ireo. Efa voaomana ho an’ny sokajin’olona roa izy, izay mahafaoka saiky izao tontolo izao manontolo—ireo izay te hovonjena amin’ny fahamendrehany, sy ireo izay te hovonjena ao anatin’ny fahotany. Eto no zava-miafin’ny heriny.”
“A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.
“Naseho fa ny andron’ny haizina ara-tsaina lehibe dia nanampy ny fahombiazan’ny fahefan’ny papa. Mbola haseho koa fa ny andron’ny fahazavana ara-tsaina lehibe dia mitovy amin’izany ihany koa amin’ny fanampiana ny fahombiazany. Tamin’ny taonjato lasa, raha tsy nanana ny Tenin’Andriamanitra ny olona sady tsy nanana ny fahalalana ny fahamarinana, dia voasaron-tava ny masony, ary an’arivony no voafandrika, satria tsy nahita ny harato voavelatra ho eo anoloan’ny tongony. Amin’ity taranaka ity kosa dia maro no jamban’ny famirapiratan’ny fisainana foronin’olombelona, dia ilay ‘siansa izay antsoina amin’ny lainga hoe siansa;’ ka tsy mahatsikaritra ny harato izy, ary miditra ao anatiny mora foana toy ny hoe voasaron-tava. Nokendren’Andriamanitra ny hitehirizana ny herin’ny sain’olombelona ho fanomezana avy amin’ny Mpamorona azy sy hampiasana izany ho amin’ny fanompoana ny fahamarinana sy ny fahitsiana; kanefa rehefa kolokoloina ny fireharehana sy ny fanirian-daza, ary asandratry ny olona ambonin’ny Tenin’Andriamanitra ny foto-keviny manokana, dia mahavita manimba bebe kokoa noho ny tsy fahalalana ny faharanitan-tsaina. Koa izany no hahatonga ny siansa sandoka amin’izao andro izao, izay mandrava ny finoana ny Baiboly, ho hita fa mahomby toy izany koa amin’ny fanomanana ny lalana ho amin’ny fanekena ny fahefan’ny papa, miaraka amin’ireo endrika mahafinaritra ananany, tahaka ny nataon’ny fanakanana ny fahalalana izay nanokatra ny lalana ho amin’ny fanitarana ny fahefany tamin’ny Andro Maizina.” The Great Controversy, 572.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Ny Katolika Romana dia manaiky fa ny fiovana ny Sabata dia nataon’ny fiangonany, ary io fiovana io indrindra no entiny ho porofon’ny fahefana fara tampon’ny fiangonana. Ambarany fa amin’ny fitandreman’ny Protestanta ny andro voalohan’ny herinandro ho Sabata dia miaiky ny fahefany hametraka lalàna amin’ny zavatra masina izy ireo. Ny fiangonana Romana dia tsy nahafoy ny fitakiany ny tsy fahadisoana; ary rehefa eken’izao tontolo izao sy ny fiangonana Protestanta ny Sabata sandoka noforoniny, sady laviny ny Sabatan’i Jehovah, dia miaiky an-kolaka izany fitakiana izany izy ireo. Mety hanonona ny fahefana iankinan’io fanovana io izy ireo, nefa mora fantarina ny fahadisoan’ny fisainany. Ny papista dia mahita mazava tsara fa ny Protestanta dia mamitaka ny tenany, ka minia manakimpy ny masony amin’ny zava-misy marina amin’ity raharaha ity. Rehefa mahazo sitraka kokoa ny fanorenana ny Alahady, dia mifaly izy, satria matoky fa amin’ny farany izany dia hitondra ny tontolo Protestanta manontolo eo ambanin’ny sainan’i Roma.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Ny fanovana ny Sabata no famantarana na mariky ny fahefan’ny fiangonana romana. Ireo izay, amin’ny fahatakarana ny fitakian’ny didy fahefatra, misafidy hitandrina ny Sabata sandoka ho solon’ilay tena izy, dia manome voninahitra amin’izany hery izany, izay izy irery ihany no nanome baiko izany. Ny mariky ny bibidia dia ny Sabatan’ny papa, izay neken’izao tontolo izao ho solon’ny andro notendren’Andriamanitra.”
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Fa ny fotoana handraisana ny mariky ny bibidia, araka izay voatondro ao amin’ny faminaniana, dia tsy mbola tonga. Ny fotoam-pitsapana dia tsy mbola tonga. Misy Kristiana marina ao amin’ny fiangonana rehetra, tsy ankanavaka na dia ny fiombonana katolika romana aza. Tsy misy voaheloka mandra-pahazoany ny fahazavana sy hahitany ny adidy ateraky ny didy fahefatra. Fa rehefa hivoaka ny didy manery ny Sabata sandoka, ary rehefa ny antso mafy ataon’ilay anjely fahatelo no hampitandrina ny olona ny amin’ny fiankohofana amin’ny bibidia sy ny sariny, dia hosarihina mazava ny tsipika manasaraka ny sandoka sy ny marina. Amin’izay, izay mbola manohy ny fandikan-dalàna dia handray ny mariky ny bibidia eo amin’ny handriny na eo amin’ny tanany.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Amin’ny dingana haingana no anatonantsika izao fotoana izao. Rehefa hampiray hina amin’ny fahefana ara-panjakana ny fiangonana Protestanta mba hanohanana fivavahana sandoka, izay nanohitra azy no niaretan’ny razambeny ny fanenjehana faran’izay masiaka indrindra, dia amin’izay no hampiharana ny Sabatan’ny papa amin’ny alalan’ny fahefana mitambatry ny fiangonana sy ny fanjakana. Hisy fihemorana ara-pivavahana eo amin’ny firenena, izay hiafara amin’ny faharavan’ny firenena ihany.” Bible Training School, February 2, 1913.
We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.
Efa voakitika izao ny dimy amin’ireo tandindona tadiavintsika ho fantarina alohan’ny handraisantsika tanteraka ny toko mihitsy. Ny tanàna dia fanjakana ao amin’ny faminanian’ny Baiboly, ary ao amin’i Isaia telo amby roapolo dia misy fanjakana roa izay mifandray akaiky, nefa samy hafa mazava. Ny voalohany dia ilay “tanàna manome satro-boninahitra,” ary ny iray kosa dia ilay “tanàna mpivarotra.” Amin’ny andro farany, ny fahefana izay mifehy ilay firaisana telo sosona misy ny dragona sy ny bibidia ary ny mpaminany sandoka dia ny papa. Izany no fanjakana izay manana ny satro-boninahitra.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. 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. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Rehefa manatona ny krizy farany isika, dia zava-dehibe indrindra ny hisian’ny firindrana sy ny firaisan-kina eo amin’ireo fitaovan’ny Tompo. Feno tafiotra sy ady ary fifandirana izao tontolo izao. Kanefa eo ambanin’ny loha iray—dia ny fahefan’ny papa—no hihavondronan’ny olona mba hanohitra an’Andriamanitra eo amin’ny tenan’ireo vavolombelony. Io firaisana io dia samentin’ilay mpiodina lehibe. Raha mitady hampiray ireo solontenany izy mba hiady amin’ny fahamarinana, dia hiasa kosa mba hampisara-bazana sy hanaparitaka ireo mpiaro azy. Ny fialonana, ny fisalasalana ratsy, ny fifampitenenana ratsy, dia atosiny mba hiteraka tsy fifanarahana sy fisaratsarahana.” Testimonies, volume 7, 182.
The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”
Ny fanjakana mitafy satroboninahitra dia Tyro, izay midika hoe: “vatolampy.” Ao amin’ity toko ity, i Tyro dia maneho ny papaisma izay miasa hanolo sandoka an’i Kristy, fa ny papaisma dia antikristy. Ny teny hoe “anti” ao amin’ny antikristy dia midika hoe “eo amin’ny toeran’ny.” Ny papaisma dia mitady hanolo sandoka an’i Kristy amin’ny ambaratonga rehetra, ary ny anarana hoe Tyro dia midika hoe vatolampy, satria ny papaisma dia sandokan’ilay “Vatolampin’ny Mandrakizay.”
Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.
Iza no nandrafitra izao fisainana hanoherana an’i Tyro, ilay tanàna mpanome satro-boninahitra, izay andriana ny mpivarotra ao aminy, ary ny mpanao raharahany no olona manan-kaja amin’ny tany? Jehovah, Tompon’ny maro, no efa nikasa izany, handoto ny avonavon’ny voninahitra rehetra sy hampietry ny olona manan-kaja rehetra amin’ny tany. Mandehana mamakivaky ny taninao tahaka ny ony, ry zanakavavin’i Tarsisy; tsy misy hery intsony. Naninjitra ny tànany teo ambonin’ny ranomasina Izy, nampihorohoro ny fanjakana; Jehovah efa namoaka didy hamelezana ilay tanàna mpivarotra, mba handrava ny fiarovana mafy ao aminy. Isaia 23:8–11.
We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.
Izahay dia mikasa hampiseho amin’ny alalan’ny vavolombelona maro fa ny “fihovitrovitry ny fanjakana” dia tanterahin’Andriamanitra amin’ny alalan’ny Islama. Ny Islama no hery mahatezitra ny firenena ary ampiasaina hampihorohoroana ny firenena. Eto isika dia manondro fa efa tapa-kevitry ny Tompo ny hampianjera ho amin’ny fanamavoana “ny manan-kaja rehetra ambonin’ny tany,” izay “mpivarotra” sy “mpanao raharaham-barotra” izay tsy maintsy horavana ny “fiarovana mafy” ananany. Ilay tanàna mpivarotra sy ilay tanàna mpanome satro-boninahitra dia “nahatezitra ny lanitra,” ary efa nokasain’ny Tompo horavana ny “fiarovana mafy” ananany, ary izany dia maneho ny toe-karena. Ny firodanan’ny toe-karena dia mitranga alohan’ny lalàna alahady any Etazonia, satria alohan’ny lalàna alahady dia mitaky ny hampodiana azy ireo “ho amin’ny fankasitrahana avy amin’Andriamanitra sy ny fanambinana ara-nofo” ny olom-pirenena ao Etazonia. Ny filazany dia hoe tsy hifarana ny fitsaran’Andriamanitra raha tsy “ampiharina henjana” ny Alahady. Vavolombelona maro ao amin’ny Baiboly no mifanaraka fa eo amoron’ny fianjerana goavana eo amin’ny toe-karen’izao tontolo izao isika. Izany fianjerana izany dia mitranga alohan’ny lalàna alahady, tahaka ny nitrangan’ny fianjerana tamin’ny 1837 alohan’ny 22 Oktobra 1844.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Ary avy eo ilay mpamitaka lehibe dia haharesy lahatra ny olona fa ireo izay manompo an’Andriamanitra no mahatonga ireo loza ireo. Ilay antokon’olona izay nampahatezitra ny lanitra dia hanome tsiny noho ny fahoriany rehetra ireo izay ny fankatoavany ny didin’Andriamanitra no fananarana tsy miato ho an’ny mpandika lalàna. Hambara fa manafintohina an’Andriamanitra ny olona amin’ny fanitsakitsahana ny sabatan’ny Alahady; fa io fahotana io no nitondra ny loza izay tsy hitsahatra mandra-pampiharana amin-kery sy amin-kafitsoka ny fitandremana ny Alahady; ary ireo izay manolotra ny fitakian’ny didy fahefatra, ka mandrava toy izany ny fanajana ny Alahady, dia mpampitabataba ny vahoaka, manakana ny famerenana azy ireo ho amin’ny fankasitrahan’Andriamanitra sy ny fanambinana ara-nofo. Araka izany dia haverina ilay fiampangana natao fahiny tamin’ny mpanompon’Andriamanitra, ary amin’ny antony heverina ho mafy orina tahaka izany koa: ‘Ary rehefa hitan’i Ahaba Elia, dia hoy Ahaba taminy: Ianao va no mampitabataba ny Isiraely? Ary hoy ny navaliny: Tsy izaho no nampitabataba ny Isiraely, fa ianao sy ny taranakao kosa, satria nahafoy ny didin’i Jehovah ianareo ka nanaraka ireo Bala.’ 1 Mpanjaka 18:17, 18. Raha ho voahetsiky ny fiampangana lainga ny fahatezeran’ny vahoaka, dia handray fomba fanao manoloana ireo irak’Andriamanitra izay mitovy indrindra amin’izay nataon’ny Isiraely nihemotra tamin’i Elia.” Ilay Hery Mifanditra Lehibe, 590.
Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.
Ny fifanandrinan’i Elia tamin’ny mpaminanin’i Bala sy ny mpisoron’ny ala teo an-tendrombohitra Karmela dia maneho ny lalàna alahady. Ny hafatra ho an’ny fiangonana dia hoe: “fidio anio izay hotompoinao.” Rehefa averina io tantara io amin’ny lalàna alahady, ny fanontaniana dia hoe: “andro iza no hofidinao, fa ny andro fidinao no manambara izay tompoinao.” Talohan’ny Tendrombohitra Karmela dia nisy haintany mafy naharitra telo taona sy tapany. Talohan’ny lalàna alahady dia misy andiana lalàna alahady misesy, nefa tsy mbola “nampiharina tamin’ny henjana” izany. Ny foto-kevitra mifandray amin’ny lalàna alahady dia izao: ny fivadiham-pirenena amin’Andriamanitra dia arahina faharavan’ny firenena. Ny ohatra amin’izany dia i Constantin tamin’ny taona 321 namoaka lalàna alahady, ary vetivety taorian’izany ireo trompetra efatra voalohany ao amin’ny Apokalypsy toko faha-valo dia nanomboka nitondra an’i Roma Andrefana ho amin’ny fiafarany tamin’ny taona 476. Zava-dehibe ny tantaran’i Constantin, satria nahitana fanandratana miandalana ny Alahady, ary niaraka tamin’izany koa ny fameperana miandalana ny Sabata andro fahafito. Tonga tamin’ny famaranana azy io tantara miandalana io rehefa noterena hitandrina ny Alahady ny olom-pirenena, na nenjehina noho ny fitandremany ny Sabata. Izany koa no fiafaran’ny lalàna alahady mihamafy hatrany any Etazonia. Ny foto-kevitra iray mifandray amin’ny fampiharana ny fanompoam-pivavahana amin’ny Alahady dia izao: “ny fivadiham-pirenena amin’Andriamanitra dia arahina faharavan’ny firenena.” Midika io foto-kevitra io fa ny fampiharana mihamafy hatrany ny lalàna alahady dia miteraka fitomboan’ny fitsaran’Andriamanitra, alohan’ilay tena lalàna alahady ao amin’ny Apokalypsy 13:11. Ny famoahana didy tsirairay dia hitondra faharavana mifanaraka aminy. Ny fitsarana izay iampangan’ny olom-pirenena ny mpitandrina Sabata ho miteraka azy dia ny fampiharana mihamafy hatrany ny lalàna alahady no tena mamoaka izany. Nampiditra andalan-teny avy ao amin’ny The Great Controversy izahay, izay nomeko lohateny hoe Sunday Progression. Manoro hevitra aho mba hovakinao indray mandeha indray izany. Ao amin’ny sokajy mitondra ny lohateny hoe The Spirit of Prophecy izany.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Efa nasehon’Andriamanitra izay hitranga amin’ny andro farany, mba hiomanan’ny olony hahatohitra ny tafio-drivotry ny fanoherana sy ny fahatezerana. Ireo izay efa nampitandremana ny amin’ireo zavatra eo anoloany dia tsy tokony hipetraka am-pitoniana miandry ny tafiotra ho avy, ka hampionona ny tenany amin’ny filazana fa ny Tompo dia hiaro ny mahatoky Azy amin’ny andron’ny fahoriana. Tokony ho tahaka ny olona miandry ny Tompony isika, tsy amin’ny fiandrasana tsy manao na inona na inona, fa amin’ny asa mafana fo sy amin’ny finoana tsy mihozongozona. Tsy izao no fotoana hanekena ny saintsika ho variana amin’ny zavatra madinidinika. Raha mbola matory ny olona, Satana kosa dia miasa amim-pahavitrihana mandamina ny raharaha mba tsy hahazoan’ny olon’ny Tompo famindram-po na rariny. Ny hetsika momba ny Alahady dia efa mandroso ao anatin’ny haizina ankehitriny. Manafina ny tena olana ireo mpitarika, ary maro amin’ireo miara-dia amin’izany hetsika izany no tsy mahita akory izay iafaran’ny fikorianan-javatra miafina. Malefaka sy toa kristiana ny filazany, kanefa rehefa hiteny izy, dia haneho ny fanahin’ilay dragona. Adidintsika ny manao izay rehetra azontsika atao mba hisorohana ny loza atahorana. Tokony hiezaka isika hanala fiangarana amin’ny alalan’ny fametrahana ny tenantsika amin’ny lafiny mendrika eo anatrehan’ny vahoaka. Tokony hapetratsika eo anoloan’izy ireo ny tena fanontaniana iadian-kevitra, ka amin’izany no anehoantsika ny fanoherana mahomby indrindra manoloana ireo fepetra mametra ny fahafahan’ny fieritreretana. Tokony handinika ny Soratra Masina isika ary ho afaka hanome ny anton’ny finoantsika. Hoy ny mpaminany: ‘Ny ratsy fanahy dia mbola hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra.’ Testimonies, boky faha-5, 452.”
It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.
Sarotra ny mamantatra ny hetsika mikendry ny fananganana lalàna momba ny Alahady, satria mizotra ao amin’ny “haizina” izany ary ny papa dia “am-pahanginana sy tsy ahiahiana akory” no “manamafy ny heriny mba hampandrosoany ny tanjony manokana.” Zava-misy fa ny asa fampandaniana lalàna momba ny Alahady ao amin’ny haizina dia raharaha ivon’ny fizahan-toetra ny iray hetsy sy efatra arivo amby efatra alina. “Tsy hisy amin’ny ratsy fanahy hahalala” araka an’i Daniela sy Ranabavy White. Ny “ratsy fanahy” ao amin’i Daniela dia ireo “virijina adala” ao amin’i Matio, izay ambaran-dRanabavy White ho Laodiseana. Ny hendry no hahatakatra ny zava-mitranga ankehitriny, na dia toa mifanohitra amin’ny tenin’Andriamanitra aza ny tantara manodidina antsika. Mino ny tenin’Andriamanitra va isika sa izay mitranga manodidina antsika? Kanefa efa nampitandremana mialoha isika fa ny farany dia ho tahaka ny tamin’ny andron’i Noa.
“The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.
“Ny tany izao tontolo izao, feno fikorontanana sy filibana, feno fahafinaretana tsy araka an’Andriamanitra, dia rendremana, rendremana ao anatin’ny fiadanam-po ara-nofo. Ny olona dia manalavitra ao an-tsainy ny fiavian’ny Tompo. Maneso ny fampitandremana izy. Izao no fireharehana ataon’ny mpiavonavona: ‘Ny zavatra rehetra dia mbola mitohy toy izay efa hatramin’ny fiandohana.’ ‘Rahampitso dia ho tahaka ity andro anio ity, ary mbola hisy be lavitra noho izao aza.’ 2 Petera 3:4; Isaia 56:12. Handeha lalindalina kokoa amin’ny fitiavana fahafinaretana isika. Fa hoy Kristy: ‘Indro, avy tahaka ny mpangalatra Aho.’ Apokalypsy 16:15. Amin’ilay fotoana indrindra izay anontanian’izao tontolo izao amim-panesoesoana hoe: ‘Aiza ny teny fikasan’ny fihaviany?’ dia tanteraka ny famantarana. Raha mbola miantso izy hoe: ‘Fiadanana sy filaminana,’ dia tonga ny fandringanana tampoka. Raha vao tonga sahisahy ny mpaneso, ilay mandà ny fahamarinana; raha ny fandehan-javatra mahazatra eo amin’ny asa amin’ny sampana samihafa fitadiavam-bola no tohizana tsy misy fiheverana ny foto-pitsipika; raha ny mpianatra kosa mikatsaka fatratra ny fahalalana ny zavatra rehetra afa-tsy ny Baiboliny, dia avy tahaka ny mpangalatra Kristy.”
“Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.
“Mikorontan-tsaina ny zavatra rehetra eo amin’izao tontolo izao. Mampitahotra ny famantarana ny andro. Ny zavatra ho avy dia mandefa mialoha ny aloky ny tenany. Mihemotra miala amin’ny tany ny Fanahin’Andriamanitra, ary loza manaraka loza no tonga eny an-dranomasina sy eny an-tanety. Misy tafio-drivotra, horohoron-tany, hain-trano, tondra-drano, famonoana olona amin’ny ambaratonga rehetra. Iza no mahavaky ny hoavy? Aiza no misy fiarovana? Tsy misy azo antoka na inona na inona izay maha-olombelona na avy amin’ny tany. Haingana no iandanian’ny olona eo ambanin’ny faneva izay nofidiny. Tsy manam-piadanana izy ireo eo am-piandrasana sy am-pijerena ny fihetsiky ny mpitarika azy. Misy ireo izay miandry sy miambina ary miasa noho ny fisehoan’ny Tompontsika. Ny sokajy hafa kosa dia milahatra eo ambanin’ny fitarihan’ilay mpikomy lehibe voalohany. Vitsy no mino amin’ny fo sy fanahy fa misy helo tokony hialàna sy lanitra tokony ho azo.”
“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.
“Mihamitsofina miadana amintsika ny krizy. Mamirapiratra eny amin’ny lanitra ny masoandro, mandalo amin’ny fihodinany mahazatra, ary mbola manambara ny voninahitr’Andriamanitra ihany ny lanitra. Mbola mihinana sy misotro ny olona, mamboly sy manorina, manambady sy manome ho amin’ny fanambadiana. Mbola mividy sy mivarotra ihany ny mpandranto. Mifanositosika ny olona, samy miady hahazo ny toerana ambony indrindra. Mbola mameno ny teatra sy ny hazakaza-tsoavaly ary ny trano filokana ireo tia fahafinaretana. Mihanaka hatraiza hatraiza ny fientanentanana fara tampony; nefa mihidy haingana ny ora famindram-po, ary efa ho tapaka mandrakizay ny amin’ny raharaha tsirairay avy. Hitàn’i Satana fa fohy ny androny. Efa nampandehaniny hiasa ny fitaovany rehetra mba ho voafitaka sy voatarika vilana ary ho sahirana sy ho voagejan’ny famosaviana ny olona, mandra-pahatapitry ny androm-pamindram-po, ka hikatona mandrakizay ny varavaran’ny famindram-po.”
“Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.
“Amin-kaja no tonga amintsika, mamakivaky ny taonjato maro, ny tenin’ny Tompontsika fampitandremana avy eny an-Tendrombohitra Oliva: ‘Mitandrema amin’ny tenanareo, fandrao amin’ny fotoana rehetra ny fonareo ho vesaran’ny fihoaram-pihinanana sy ny fahamamoana ary ny fiahiahiana izao fiainana izao, ka ho tonga aminareo tampoka izany andro izany.’ ‘Koa miambena hianareo, ary mivavaha mandrakariva, mba ho isaina ho mendrika handositra izany zavatra rehetra izay ho avy izany sy hitsangana eo anatrehan’ny Zanak’olona.’” Desire of Ages, 635, 636.
In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.
Ao amin’ny toko fahatelo amby roapolon’i Isaia, i Zidona dia Etazonia ary i Tyro dia ny fahefana papa. I Tyro sy i Zidona dia tanàna fenisianina fahiny niara-belona, izay teo amoron’ny Ranomasina Mediteranea. Nalaza izy ireo noho ny varotra an-dranomasina nataony, ny harenany, ary ny heriny teo amin’izao tontolo fahiny izao. Ao amin’ilay andalan-teny, i Zidona sy ireo “mpivarony” no nameno indray an’i Tarsisy. Ny mpivaron’i Zidona no nivarotra ny “voan’i Sihora,” izay “vokatry ny ony,” ary dia ny voa “avy amin’ny ony” izany, sady “fidiram-bolany” izany; fa izy no “tsenan’ny firenena.” Ny mpaminany rehetra dia miresaka ny amin’ny faran’izao tontolo izao, koa iza no tsenan’ny firenena amin’ny faran’izao tontolo izao? Etazonia izany.
Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?
Sihora dia renirano any Egypta (azo heverina ho ny delta-n’i Neily) ary ampiasaina hanehoana ny haren’izao tontolo izao, fa Egypta dia izao tontolo izao. Ny “zanakavavy virijina”-n’i Zadona dia maneho ny taranaka farany ao Etazonia, ary ampahorina izy noho ny lalàna miaramila izay manaraka ny lalàna alahady sy ny faharavan’ny firenena izay tonga eo no ho eo aorian’izany. Ireo virijina ao Zadona ireo dia anarina amin’ilay fanontaniana mikasika an’i Tyro manao hoe: “Ity va no tanànanareo feno fifaliana” (fanjakana) izay nifalian’i Etazonia? “Ity va no fanjakana “izay hatramin’ny andro fahiny no niandohany,” kanefa araka ny andalan-teny dia i Nimroda no nanorina azy, fotoana fohy taorian’ny safo-drano?
God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.
Andriamanitra dia efa nanapa-kevitra sy “nikasa” ny hampihatra famaizana amin’i “Tyro, ilay tanàna mampisatro-boninahitra.” Ny famaizana ny papa dia ahitana ny firodanan’ny rafitra ara-bolan’izao tontolo izao, satria “Jehovah no nanome” “didy hanohitra” an’i “Sidona” “ilay tanàna mpivarotra,” (Etazonia.) Ny didiny “handrava ny fiarovana mafy,” na ny toekaren’i Etazonia, dia ny didin’ny Sabata, satria ny fihemorana ara-pinoana eo amin’ny firenena dia arahin’ny fandringanana ny firenena.
The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”
Ny famaizana ny fahefan’ny papa dia manomboka amin’ny firodanan’ny toe-karena maneran-tany manontolo ho setrin’ny fandravana ny toekaren’i Etazonia. Zidon dia manana “trano” mifandray amin’ny toekareny, ka izany no anehoana rafitra ara-bola iray izay rava, fa tsy azo idirana intsony. Tsy misy fampiasam-bola na tombombarotra intsony avy amin’izany “trano” izany, fa rava izy. Ny fandravana dia mitranga amin’ny lalàn’ny Alahady, na dia efa misy fitsarana miha-mahery aza mialoha ny lalàn’ny Alahady. Rehefa tonga ny firodanana, ny fahefan’ny papa, i Etazonia miaraka amin’ireo andriana mpivarotra sy mpandraharaha hajaina ao aminy, ary ny sambon’i Tarsisy, dia “hidradradradra.”
The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.
Ny toerana antsoina hoe “Tarsisy” ao amin’io andininy io dia mifandray amin’ny harena tamin’ny andro fahiny, ary ny sambon’i Tarsisy ao amin’ny Baiboly no tandindona ambony indrindra momba ny hery ara-toekarena.
For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.
Fa ny sambon’ny mpanjaka dia nankany Tarsisy niaraka tamin’ny mpanompon’i Horama; ary isan-telo taona dia tonga indray mandeha ny sambon’i Tarsisy nitondra volamena sy volafotsy sy ivoara sy gidro ary vorombola. Ary Solomona mpanjaka nihoatra noho ny mpanjaka rehetra ambonin’ny tany tamin’ny harena sy ny fahendrena. 2 Tantara 9:21, 22.
Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.
Ny sambo dia maneho hery ara-toekarena, ary i Tarsisy no sambo ara-toekarena lehibe indrindra ao amin’ny faminanian’ny Baiboly. Ny taranaka farany an’i Tarsisy, izay asehon’ny “zanakavavin’i” Tarsisy, dia asaina “mamakivaky ny taninao tahaka ny ony”; ary izay hitany dia izao: “tsy manana hery intsony” ny taniny, ary tsy afaka “mifaly” intsony noho ny fanjakan’i Tyro. Ny hery izay notadiaviny dia ilay hery ara-toekarena talohan’izay an’i Sidona, nefa efa levona izany, fa ny ranomasina no efa niteny “nanao hoe: Tsy marary hiteraka aho, tsy miteraka zanaka aho, tsy mitaiza zatovolahy aho, ary tsy manabe virijina,” ka amin’izany dia aseho mazava ny taranaka farany avy amin’ny ranomasina, dia ireo firenena eran-tany izay mitomany noho ny fandravana ny toekaren’izao tontolo izao; ary amin’izany fotoana izany no mifoha ny vahoakan’izao tontolo izao hahatsapa ny zava-misy fa izy ireo no taranaka farany eo amin’ny tantaran’ny tany, ary efa tara loatra ny hiomanana ho amin’ny fiainana mandrakizay.
“Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.
“Tsy ho ela dia hihena tampoka indrindra ny sandan’ny vola rehefa misokatra amin’ny fahatsapan’ny olombelona ny zava-misy marina momba ireo seho mandrakizay.” Evangelism, 62.
There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”
Misy “tatitra” na hafatra roa izay mampahory ny olona rehetra ao amin’ilay andalana. Ny “tatitra” voalohany dia momba an’i Egypta, ary ny “tatitra” faharoa dia i Tyro. Ny tatitra momba an’i Egypta dia amin’ny endriky ny lasa, satria hoy Isaia: “tahaka ny tamin’ny tatitra momba an’i Egypta,” ka mampiseho izany fa efa nanao zavatra tamin’i Egypta Andriamanitra talohan’ny nandravany an’i Zaidona (Etazonia.) Izay nataon’Andriamanitra tamin’i Egypta, izay maneho koa ny “tatitra” momba an’i Egypta, dia izao: noravany i Egypta mifandray amin’ny fotoana voalohany nidiran’Andriamanitra tao amin’ny fanekena tamin’ny vahoaka voafidy. Iray ihany ireo tatitra roa ireo, dia ilay “tatitra” iray ihany. Ny tatitra momba an’i Egypta no fiandohana ary ny tatitra momba an’i Tyro no fiafarana. Ilay Alfa sy Omega dia naneho ny fanekena amin’ny iray hetsy sy efatra arivo amby efatra alina amin’ny andro farany tamin’ny alalan’ny tantara tany am-piandohan’io lohahevitra io. Ny “tatitra” momba an’i Egypta dia ny fanafahana teo amin’ny Ranomasina Mena, tamin’ny nandringanana an’i Farao sy ny miaramilany, izay tandindon’ny fanafahana farany ny vahoakan’Andriamanitra araka ny asehon’ilay “tatitra” izay “enta-mavesatr’i Tyro.”
The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.
Ny hery aseho ao amin’ny Baiboly izay mandrava ny sambon’i Tarsisy dia ny finoana silamo. Hodinihina any aoriana ny momba ny finoana silamo, ka horesahintsika amin’ny fomba feno kokoa izany amin’ny fotoana manaraka. Aseho ao amin’io andalan-teny io ho “Kitima” izy, teny fahiny ilazana an’i Sipra, ary ambaran’ilay andalan-teny fa ny fandravana an’i Sidona sy Tyro dia ambara avy any “Kitima.” Ny tandindon’ny finoana silamo dia ahitana fanoharana tena voafaritra tsara momba ny fandravana an’i Etazonia ao amin’ny faminanian’ny Baiboly.
It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.
Zava-dehibe ny manaraka ireo andro sy taona resahina ao amin’ny bokin’i Isaia, satria matetika izy ireny no manondro ny fotoana ara-paminaniana amin’ny andalana manaraka. Isaia faha-telo amby roapolo dia manaraka ny “enta-mavesatra” momba ny lohasahan’ny fahitana ao amin’ny toko faha-roa amby roapolo, izay ialohavan’ny toko faha-iray amby roapolo izay ahitana “enta-mavesatra” telo, ary ireo telo ireo dia samy manondro ny Silamo. Talohan’io toko io, ao amin’ny andininy voalohany amin’ny toko faha-roapolo, no ametrahana ny tontolon’ny tantara ara-paminaniana izay ahafantarana ireo faminaniana momba ny loza izay voatondro ao amin’ireo toko manaraka.
In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.
Tamin’ny taona nahatongavan’i Tartana ho any Asdoda (raha nirahin’i Sargona, mpanjakan’i Asyria, izy), ka niady tamin’i Asdoda izy ary nahafaka azy. Isaia 20:1.
The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.
Ny teny hoe “Tartan” dia mety ho anarana, na azo inoana kokoa fa anaram-boninahitra entin’ny mpitarika miaramila. Tonga tany Ashdoda i Tartan, tanàna iray tany Egypta, ka nahafaka azy tamin’izany vanim-potoana ara-tantara izany, raha mbola nandray tsikelikely ny fifehezana izao tontolo izao ny Asyriana. Asyria dia tandindon’i Babylona. Samy fanjakana avy tany avaratra na Asyria na Babylona, fanjakana izay nantsoina hoe “liona” izay “nampiely” ny ondrin’Andriamanitra, ary samy mandray sazy mitovy. Asyria no voalohany, Babylona no farany.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Isiraely dia ondry miparitaka; ny liona no nandroaka azy; voalohany, ny mpanjakan’i Asyria no nitelina azy; ary farany, Nebokadnezara, mpanjakan’i Babylona, no nanorotoro ny taolany. Koa izao no lazain’i Jehovah, Tompon’ny maro, Andriamanitry ny Isiraely: Indro, hovaliako ny mpanjakan’i Babylona sy ny taniny, tahaka ny namaliako ny mpanjakan’i Asyria. Jeremia 50:17, 18.
Prophetically they are both the “haughty Assyrian.”
Ara-paminaniana dia samy ilay “Asyriana mpiavonavona” izy roa.
“When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.
“Rehefa i Sankeriba, ilay Asiriana mpiavonavona, nanao tsinontsinona sy niteny ratsy an’Andriamanitra, ary nandrahona an’Israely tamin’ny fandringanana, dia ‘tamin’izany alina izany no nivoahan’ny anjelin’i Jehovah ka namely dimy arivo amby valopolo sy iray hetsy tao an-tobin’ny Asiriana.’ ‘Naringana avokoa ny lehilahy mahery fo rehetra sy ny mpitarika ary ny komandy’ tao amin’ny tafik’i Sankeriba. ‘Dia niverina tany amin’ny taniny izy, sady menatra indrindra.’ [2 Mpanjaka 19:35; 2 Tantara 32:21.] Hery Mifanandrina, 512.
The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.
Ny taona izay “nahatongavan’i Tartana tany Asdoda” ka “nahazoany azy,” dia maneho ny fandresena miandalana an’izao tontolo izao ataon’ny fahefana papaly, araka ny aseho ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ny tantaran’ny krizin’ny lalàna Alahady, izay “andro farany” amin’ny fitsarana famotopotorana, ary izay mitarika mivantana ho amin’ny fitsarana fanatanterahana, (ireo loza fito farany) no sehatra ara-tantara asehon’ilay “taona” nahatongavan’i Tartana tany Asdoda. Rehefa voapetraka ny tontolon’izany tantara izany dia omen’i Isaia faminaniana telo momba ny loza hanjo ny finoana silamo, iray momba ny Advantisma Laodiseana, ary avy eo ny enta-mavesatr’i Tyro. Ny toko faha-roa amby roapolo dia iray amin’ireo ohatra mahazatra momba ireo loza fito farany, ary arahina ny toko faha-dimy amby roapolo izay maneho ny fanafahana farany ny olon’Andriamanitra, izay ahitantsika ny olon’Andriamanitra maneho ny iray amin’ireo fanambarana malaza indrindra mandritra ny andro sarotra lehibe.
And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.
Ary holazaina amin’izany andro izany hoe: Indro, Izy no Andriamanitsika; Izy no nandrasantsika, ary hamonjy antsika Izy; Izy no Jehovah; Izy no nandrasantsika; hifaly sy hiravoravo amin’ny famonjeny isika. Isaia 25:9
The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.
Ny iray hetsy sy efatra arivo sy efatra alina dia ireo virijina hendry izay niandry ny Tompony ho avy ho amin’ny fampakaram-bady, na dia niandry ela aza Izy araka ny fanoharana ny amin’ny virijina folo. Tsy Laodiseana izy ireo, fa Filadelfiana. Hatramin’izao teboka izao dia fametrahana ny tontolon-kevitra no nataon’ity lahatsoratra ity.
In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.
Tamin’ny taona 1798, i Napoleon dia naka ny papa ho babo, ka nampihatra ilay ratra mahafaty ara-paminaniana izay sitrana amin’ny faran’izao tontolo izao araka ny Apokalypsy toko fahatelo ambin’ny folo. Tamin’izany fotoana izany no nandraisan’i Etazonia ny toerany ho fanjakana fahenina ao amin’ny faminaniana ao amin’ny Baiboly araka ny Daniela toko faharoa, fahafito, fahavalo ary fahiraika ambin’ny folo, ary ny Apokalypsy toko faharoa ambin’ny folo, fahatelo ambin’ny folo, fahenina ambin’ny folo, fahafito ambin’ny folo ary fahavalo ambin’ny folo. Hatramin’izay fotoana izay dia samy nanadino izay tena maha-izy ny papa ny tandroka Repoblikana an’i Etazonia sy ny tandroka Protestanta (Advantisma). Ny taona 1798 no taona voalohany nanaovan’ny firenena sisa amin’izao tontolo izao fanekena an’i Etazonia ho firenena manana fiandrianam-pirenena, ary io koa no taona nahatongavan’ny hafatry ny anjely voalohany teo amin’ny tantara.
The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.
Ny “teny faneva” an’ny Protestanta tamin’izany andro izany dia hoe: “ny Baiboly, ary ny Baiboly ihany.” Ny Protestanta dia mampahafantatra ny tenany ho mpiaro ny Baiboly irery ihany; ary rehefa nandray ny anjara asany ny Advantisma tamin’ny fahatongavan’ny anjely faharoa, dia nekeny izany “teny faneva” izany, ka taorian’izany dia nantsoina hoe “vahoakan’ny boky” izy ireo. Nomena azy ireo, tamin’ny alalan’ny asa fanompoan’i William Miller, andiana fitsipika izay, raha ampiharina araka ny tokony ho izy, dia hanokatra ny Baiboly ho azon’ny sain’ny rehetra izay maniry hihaino. Ny Fitsipik’i Miller momba ny Fandikana ny Faminaniana no lazain’ny aingam-panahy fa tsy maintsy ianarantsika raha tiantsika ny hitory ny hafatry ny anjely fahatelo.
“Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.
Hoy Kristy hoe: “Raha misy olona te-hanaraka Ahy, dia aoka izy handà ny tenany ka hitondra ny hazo fijaliany, ary hanaraka Ahy.” Ary hoy koa Izy: “Izaho no fahazavan’izao tontolo izao; izay manaraka Ahy tsy mba handeha amin’ny maizina.” Mivoaka tahaka ny jiro mirehitra ny fahazavan’ny fahamarinana, ary izay tia ny mazava dia tsy handeha amin’ny maizina. Handinika ny Soratra Masina izy ireo, mba hahalalany marina tokoa fa ny feon’ilay Mpiandry marina no henoiny, fa tsy ny an’ny vahiny.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Ireo izay mirotsaka amin’ny fanambarana ny hafatry ny anjely fahatelo dia mandinika ny Soratra Masina araka ilay fomba narahin’i Dada Miller. Ao amin’ilay boky kely mitondra ny lohateny hoe Views of the Prophecies and Prophetic Chronology, Dada Miller dia manome ireto fitsipika tsotra nefa manan-tsaina sy manan-danja manaraka ireto ho amin’ny fianarana sy ny fanazavana ny Baiboly:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Ny teny rehetra dia tsy maintsy manana ny heviny sy ny lanjany sahaza eo amin’ilay lohahevitra aseho ao amin’ny Baiboly; 2. Ilaina ny Soratra Masina rehetra, ary azo takarina amin’ny fampiharana mazoto sy ny fandalinana izany; 3. Tsy misy na inona na inona voambara ao amin’ny Soratra Masina izay azo afenina na hafenina amin’ireo izay mangataka amim-pinoana ka tsy mihozongozona; 4. Mba hahazoana ny fampianarana marina, angony miaraka avokoa ny andinin-tSoratra rehetra momba ilay lohahevitra tianao ho fantatra, dia aoka ny teny rehetra hanana ny heriny sy ny lanjany sahaza; ary raha azonao foronina ny foto-kevitrao nefa tsy misy fifanoherana, dia tsy mety ho diso ianao; 5. Ny Soratra Masina dia tsy maintsy ho mpanazava ny tenany ihany, satria izy no fitsipiky ny tenany. Raha miankina amin’ny mpampianatra hanazava izany amiko aho, ary izy maminavina ny heviny, na maniry ny hampiseho izany ho toy izany noho ny foto-pampianaran’ny antokony, na mba hoheverina ho hendry, dia ny vinavinany, ny faniriany, ny foto-pampianarany, na ny fahendreny no fitsipiko, fa tsy ny Baiboly.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Ny voalaza etsy ambony dia ampahany amin’ireo fitsipika ireo; ary amin’ny fandalinantsika ny Baiboly dia hanao tsara isika rehetra raha manaraka ny foto-kevitra aseho.”
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Ny finoana marina dia miorina amin’ny Soratra Masina; kanefa Satana mampiasa hafetsena maro dia maro hanodikodinana ny Soratra ka hampiditra fahadisoana, koa ilaina indrindra ny fitandremana lehibe raha misy te hahalala izay tena ampianarin’izy ireny. Anisan’ny fitaka lehibe amin’izao andro izao ny mibanjina fatratra ny fihetseham-po, sady milaza ny tenany ho marina fo, nefa manamaivana ny fanambaran’ny tenin’Andriamanitra izay mazava, satria tsy mifanaraka amin’ny fihetseham-po izany teny izany. Maro no tsy manana fototra ho an’ny finoany afa-tsy fihetseham-po. Fientanentanana no andrafetan’ny fivavahany; ary rehefa mitsahatra izany, dia levona ny finoany. Mety ho akofa ny fihetseham-po, fa ny tenin’Andriamanitra no vary. Ary “inona,” hoy ny mpaminany, “no ifandraisan’ny akofa amin’ny vary?””
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Tsy hisy hohelohina noho ny tsy firaharahany fahazavana sy fahalalana izay tsy mbola nananany, sady tsy azony notratrarina. Kanefa maro no mandà tsy hankatò ny fahamarinana atolotra azy amin’ny alalan’ny masoivohon’i Kristy, satria te hifanaraka amin’ny fenitry izao tontolo izao izy; ary ny fahamarinana izay tonga teo amin’ny fahalalany, dia ny fahazavana izay namirapiratra tao amin’ny fanahy, no hanameloka azy amin’ny Fitsarana. Amin’izao andro farany izao dia ananantsika ny fitambaran’ny fahazavana izay namirapiratra nandritra ny taonjato rehetra, ka hotazonina ho tompon’andraikitra mifanaraka amin’izany isika. Ny lalan’ny fahamasinana dia tsy mitovy lenta amin’izao tontolo izao; làlana nasandratra izy. Raha mandeha amin’ity làlana ity isika, raha mihazakazaka amin’ny lalan’ny didin’ny Tompo isika, dia ho hitantsika fa ny ‘lalan’ny marina dia tahaka ny mazava mamirapiratra, izay mihamazava hatrany mandra-pahatongan’ny andro tanteraka.’” Review and Herald, 25 Novambra 1884.
You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.
Azonao vakiana amin’ny antsipiriany kokoa ny momba ireo fitsipika napetrak’i William Miller ao amin’ilay lahatsoratra mitondra ny lohateny hoe William Miller, eo ambanin’ny sokajy Prophetic Keys.
In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.
Ao amin’“ny fianarantsika ny Baiboly dia samy hanao tsara isika raha mihaino ny foto-kevitra voasoritra” ao anatin’ny fitsipiky ny fandikana faminaniana an’i “Ray Miller.” Ny tandroky ny Protestanta dia nomena ny antontan-taratasy masina izay antsointsika hoe Baiboly, ary nomena koa ny andraikitra hiaro sy hampandroso ny foto-kevitra voarakitra ao anatiny, ary ny tandroky ny Protestanta dia nomena andiana fitsipika koa mba hizara marina ny hevitra sy ny tanjon’ireo antontan-taratasy masina.
The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.
Ny tandroky ny Repoblikanisma dia nomena taratasy masina izay antsointsika hoe ny Lalàm-panorenana, ary nomena koa ny andraikitra hiaro sy hampandroso ireo foto-kevitra voarakitra ao anatiny. Ny tandroka repoblikana dia nomena ihany koa andiana fitsipika hampizarana araka ny tokony ho izy ny hevitra sy ny tanjon’io taratasy masina io. Ny fitsipika nomena hampizarana araka ny tokony ho izy ny Lalàm-panorenana dia ny Volavolan-dalànan’ny Zo, ary mametraka ho voatahiry ao ny tanjona lehibe indrindra amin’ny Lalàm-panorenana ao amin’ireo fitsipika voalohany amin’ny Volavolan-dalànan’ny Zo. Ny Fanitsiana Voalohany voatanisa ao amin’ny Volavolan-dalànan’ny Zo dia ny fahalalahan’ny fivavahana, ny fanehoan-kevitra, ny fitenenana, ary ny asa fanaovan-gazety.
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I
“Ny Kongresy dia tsy hanao lalàna momba ny fananganana fivavahana iray, na mandrara ny fampiharana malalaka izany; na manamaivana ny fahalalahana miteny, na ny an’ny asa fanaovan-gazety; na ny zon’ny vahoaka hivory amim-pilaminana, sy hangataka amin’ny Governemanta fanitsiana ny fitarainany.” Lalàm-panorenan’i Etazonia, fanitsiana I
The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.
Ny lalànan’ny Alahady dia fanafihana miharihary atao amin’ilay laharam-pahamehana voalohan’ny Lalàm-panorenana, izay miantoka ny fahalalahan’ny fivavahana, ka foanana amin’ny alalan’ny lalànan’ny Alahady izany; ka izany no manamarika ny fiafaran’ny Lalàm-panorenana, ny fiafaran’i Etazonia amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, ary ny fiandohan’ny fanenjehana ireo izay amin’izany fotoana izany no manambara ny hafatry ny anjely fahatelo amin’ny antso mafy. Ireo izay manambara ny antso mafy ataon’ny anjely fahatelo sy manohitra ny fandravana ny Fanitsiana Voalohany sy ny Lalàm-panorenana dia enjehin’ireo izay tokony ho niaro sy nampihatra ireo fitsipika masina, izay miaro ilay taratasy masina izay notendrena hiarovany. Ity dia fanoharana iray momba ny fahatakarana sy ny fampiharana ny tantara mifanandrify misy eo amin’ireo tandroka roa an’ilay biby avy amin’ny tany, mitovy amin’ny zanak’ondry. Ireo Rain’ny fanorenana ny Lalàm-panorenana dia mifanandrify amin’i Ray Miller. Ny teny hoe Ray ampiasaina ho an’i Miller dia entina ilazana mpitarika, fa tsy pretra popa. Mandrara ny fiantsoana olona hoe ray ny Baiboly, raha ireo milaza tena ho mpitari-panahy ara-panahy no resahina. Ny Millerita dia nomena anarana araka ny anaran-drainy, araka ny mahazatra matetika. Ny tsy fahitana izany fanavahana izany dia tsy fahazoana ny ampahany amin’izay dikan’ny hafatr’i Elia, rehefa mampitodika ny fon’ny ray ho amin’ny zanaka izany, ary ny an’ny zanaka ho amin’ny ray kosa.
The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.
Ny Etazonia ao amin’ny Isaia toko faha-roa-polo amby telo no fanjakana fahenina ao amin’ny faminanian’ny Baiboly, ary mbola mitoetra ho izany izy mandra-panongany ny Lalàm-panorenany amin’ilay lalàn’ny Alahady izay manakaiky haingana. Ny fanjakana fahenina dia manjaka mandritra ny fitopolo taona ara-paminaniana, izay andro an’ny mpanjaka iray. Ny fanjakana iray (mpanjaka iray dia fanjakana iray) izay nanjaka nandritra ny fitopolo taona dia Babylona. Nandritra ireo fitopolo taona ireo, ny tandroky ny fanjakana dia ny governemantan’i Babylona ary ny tandroky ny fiangonana dia ny Kaldeana. Daniela sy Sadraka sy Mesaka ary Abednego dia maneho ireo efatra arivo amby efatra alina sy iray hetsy. Samy aseho ao amin’ny fijoroana vavolombelon’i Daniela na ireo tandroka roa na ny olon’Andriamanitra. Ny fitopolo taona nahababoana tany Babylona no andro an’ny mpanjaka iray izay ampiasain’i Isaia hamantarana fa ny tantara ara-paminanian’i Etazonia sy ny tantaran’ny Advantisma dia ny taona 1798 ka hatramin’ny lalàn’ny Alahady.
Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.
Ny fahafantarana fa ny tsipiky ny tantara ara-paminaniana ho an’ireo tandroka roa an’i Etazonia dia mamela antsika handinika ny fiafarana sy ny fiandohana, miaraka amin’ireo vavolombelona tandroka roa mba hamantarana ny toetran’ilay tandroka anankiray. Rehefa dinihina tokoa, dia nitovy avokoa ny tandroka. Ao amin’i Daniela dia nisy tandroka, ny sasany tapaka, ary nisy tandroka nitsiry avy tamin’ilay tandroka tapaka. Ny tandroka sasany ao amin’i Daniela dia tsy nitovy habe tamin’ny hafa, ary niseho tatỳ aoriana noho ny iray hafa. Tsy toy izany kosa ny amin’ireo tandroka roa an’i Etazonia. Ireo tandroka roa ireo dia mifandrindra amin’ny alalan’io tantara io ihany ary mamokatra ireo mari-dalana mitovy, na dia samy hafa aza izy ireo amin’ny lafiny tanjony. Misy ihany koa fepetra manokana ao anatin’ilay tantara izay zava-dehibe koa ny hahazoana azy.
In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.
Tamin’ny fiandohan’ny Advantisma dia nisy fiovana avy amin’ny tantara ara-paminaniana izay nasehon’ny fiangonan’i Filadelfia ho amin’ny fiangonan’i Laodikia. Koa tsy maintsy hisy koa amin’ny farany fiovana hiala amin’ny tantara ara-paminanian’i Laodikia. Ny Fanambaran’i Jesosy Kristy dia ahitana ny fahazavan’izao fahatakarana izao, ary anisan’izay voavaha tombo-kase amin’izao fotoana izao izany.
And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”
Ary “rehefa tapitra ny fitopolo taona” dia “hihira” ny papa, ary hotsarovana indray ilay “vehivavy janga” “hadino.” Izy dia “tsaroana” amin’ny lalàn’ny Alahady, izay misy ny olana eo amin’ny fanompoam-pivavahana amin’ny masoandro, na ny fanompoam-pivavahana amin’ilay andro izay nandidian’ny lalàn’Andriamanitra ny olombelona mba “hahatsiaro.”
In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.
Amin’ity lahatsoratra ity dia efa nofaritantsika fa ny tantaran’ny fanapahana fitopolo taona nataon’i Babylona dia tandindon’ny tantaran’i Etazonia hatramin’ny 1798 ka hatramin’ny lalàn’ny Alahady. Ao amin’ny lahatsoratra iray teo aloha, ary matetika koa ao amin’ny Tabilao nosoratan’i Habakoka, dia nofaritantsika fa ny fahababoana tany Egypta sy ny fanafahana avy tany koa dia tandindon’ny tantaran’i Etazonia sy ny vahoakan’Andriamanitra. Ireo tantara efatra ireo, dia ny an’i Babylona, Egypta, Advantisma ary Etazonia, tsy izy ireo ihany no tsipika azo ampiharina amin’ireo tsipika ireo; kanefa rehefa ampiharintsika amin’ireo tsipika efatra ireo ny fitsipiky ny filazana voalohany, dia mahagaga tanteraka izany. Hofaranako amin’ny fanoharana tsotra iray sady ampahany ity lahatsoratra ity mba hanazavana izay tiako holazaina, sy izay kasain-ko tohizana rehefa hodinihintsika bebe kokoa amin’ny fotoana manaraka ny tantaran’i Isaia telo amby roapolo.
The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.
Ny tantaran’i Babylona dia manana mpanjaka niova fo tany am-piandohana ary mpanjaka ratsy fanahy tany am-parany. Tsy maninona na Biden izany na Trump, satria ny bokin’i Daniela dia mampianatra fa Andriamanitra no manangana mpanapaka sy manaisotra azy. Ny azo antoka momba izay mpitarika na Demaokraty na Repoblikana amin’ny fotoanan’ny lalàn’ny Alahady dia izao: mpitarika ratsy fanahy izy. Nebokadnezara no Babylona; izy no jadon’i Babylona, vonona hanipy lehilahy tsara telo ao anaty afo. Kanefa nony farany dia niova fo ho amin’Andriamanitr’i Daniela izy. Tsy toy izany kosa ny amin’ilay mpitarika farany, Belsazara. Mpanjaka ratsy fanahy izy. Ny Etazonia ao amin’ny faminaniana dia manomboka tahaka ny zanak’ondry, tandindon’i Kristy sy ny sorony ho an’ny taranak’olombelona. Amin’ny farany dia hiteny tahaka ny dragona ny Etazonia. Ny fiovana avy amin’i Kristy ho amin’i Satana eo amin’ity tsipiky ny tantara ity dia asehon’ny fahasamihafana misy eo amin’i Nebokadnezara sy Belsazara.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“I Belsazara dia nomena fahafahana maro hahafantarany sy hanaovany ny sitrapon’Andriamanitra. Efa hitany ny raibeny, Nebokadnezara, noroahina hiala amin’ny fiaraha-monin’ny olona. Efa hitany ny faharanitan-tsaina izay nireharehan’ilay mpanjaka mpiavonavona nalain’Ilay nanome izany azy. Efa hitany ny mpanjaka noroahina hiala amin’ny fanjakany ka natao ho naman’ny bibidia any an-tsaha. Kanefa ny fitiavan’i Belsazara ny fialam-boly sy ny fanandratana tena dia namafa ny lesona izay tsy tokony hohadinoiny na oviana na oviana; ary nanao fahotana mitovy amin’izay nitondra fitsarana mahery vaika tamin’i Nebokadnezara izy. Nandany ireo fahafahana nomena tamim-pahasoavana azy izy, ka tsy niraharaha ny hampiasa ireo fahafahana teo am-pelatanany mba hahalalany ny fahamarinana. ‘Inona no tsy maintsy hataoko mba hovonjena aho?’ dia fanontaniana izay nodiaviny tsy nasiany dikany tamim-pitoniana ilay mpanjaka lehibe kanefa adala.” Bible Echo, 25 Aprily 1898.
Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.
Mariho fa Belshazzara ratsy fanahy no mpanjaka adala. Niharan’ilay fitsarana mitovy tamin’ny rainy Nebokadnezara izy, fa samy naseho ho ireo “impito” ao amin’ny Levitikosy enina amby roapolo ireo fitsarana roa ireo. Nebokadnezara dia tany an-tsaha niaina tahaka ny bibidia nandritra ny roa arivo sy diman-jato sy roapolo andro, izay fito taona araka ny Baiboly; ary ny fitsarana an’i Belshazzara zanany, izay voasoratra teo amin’ny rindrina, dia maneho ny roa arivo sy diman-jato sy roapolo koa. Ny maha samy hafa azy dia ny fitsarana nanjo an’i Nebokadnezara no nampibebaka azy ka nahatonga azy ho mpanjaka hendry, fa ny fitsarana nanjo an’i Belshazzara kosa dia namely ilay mpanjaka adala.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
«Tamin’ilay mpanapaka farany tao Babylona, tahaka izay nitranga tamin’ny endrika tandindona tamin’ilay voalohany, dia tonga ny didim-pitsaran’ilay Mpiambina avy amin’Andriamanitra hoe: “Ry mpanjaka ô, … aminao no ilazana izany; efa niala taminao ny fanjakana.” Daniela 4:31.» Mpaminany sy Mpanjaka, 533.
The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.
Ny sora-tanana eo amin’ny rindrina ho an’ilay filoha farany dia ny fanitsiana voalohany, izay manondro ilay “rindrina” mampisaraka ny fiangonana sy ny fanjakana, nefa tsy takatry ny mpanjaka adala farany izany. Ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo dia maneho ny “fanaparitahana ny vahoaka” izay tanterahin’ny mpanjakan’ny avaratra amin’ny lalàn’ny Alahady. Izany fanaparitahana izany no faharavan’ny firenena izay manaraka ny lalàn’ny Alahady. Hadinon’ilay firenena fahenina ny lesona navelan’ireo rainy mpanorina azy, izay nanoratra ny Lalàm-panorenana mba hiaro tsy amin’ny fiangonana ratsy lo ihany, fa koa tsy amin’ireo mpanjaka jadona eoropeana izay niarahan’ilay vehivavy ratsy lo nandry. Ireo rainy mpanorina dia tandindon’ireo izay nandà ny fahefana papaly sy ny mpanjakan’i Eoropa, satria fantany tamin’ny zavatra niainany taorian’ny nivoahany avy tamin’ny fanaparitahana naharitra arivo sy enin-jato amby roapolo taona tao amin’ny haizin’ny papaly, fa ny fiarovana manohitra izany karazana jadona izany dia tsy maintsy ho ivon’ny Lalàm-panorenany vaovao. Rainy hendry izy ireo, tahaka ny zanak’ondry izy, nefa tsy mba toy izany ny rainy farany, fa hiteny tahaka ny dragona izy. Nivoaka avy tao amin’ny fanaparitahana ireo Ray, ary ny zanaka kosa miverina indray ao amin’ny fanaparitahana. Ny jadona amin’ireo tranga roa ireo dia ny fahefana papaly voalohany sy ny fahefana papaly farany.
The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.
Ny tandindon’ny fitsarana nanjo an’i Nebokadnezara, ilay mpanjaka voalohany, sy ilay mpanjaka farany, Belsazara, dia ny fanaparitahana “in-impito” ao amin’ny Levitikosy enina amby roa-polo. Nebokadnezara no niaina izany, ary Belsazara kosa dia nahazo izany voasoratra teo amin’ny rindrina ho epitafiany tamin’io alina nahafatesany indrindra io. Ny tandindon’ny tandroka Repoblikana tany am-piandohana dia ny fialany tamin’ny fanandevozan’ny mpanjakan’ny avaratra, ary ny tandindon’ny tandroka Repoblikana any amin’ny farany kosa dia ny fahababoana nateraky ny mpanjakan’ny avaratra. Ny lalàn’ny Alahady no “io alina indrindra” ahafatesany amin’ny maha-fanjakana fahenina azy ao amin’ny faminanian’ny Baiboly. Ao amin’ireo sary an’ohatra efatra rehetra ireo—Belsazara, Nebokadnezara, ary ny fiandohana sy ny fiafaran’ny tandroka Repoblikana—ny dimy amby roapolo roapolo ao amin’ny Levitikosy enina amby roa-polo no tandindona aseho eo am-piandohana sy eo amin’ny fiafarana. Izany no maneho ny sonian’ny Alfa sy Omega.
The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.
Ny faminaniana momba ny “fotoana” voalohany hitan’i William Miller dia ny dimy amby roapolo amby roanjato ao amin’ny Levitikosy enina amby roapolo. Izany no vato voalohany teo amin’ny fanorenana napetrak’i Jesosy tamin’ny alalan’ny asan’i Miller. Izany koa no fahamarinana fototra voalohany natsipin’ny Advantisma tamin’ny 1863. Rehefa napetraka tao amin’ny fanorenana avokoa ireo vaton’ny fahamarinana rehetra an’i Miller, dia naseho teo amin’ireo takelaka roa ao amin’i Habakoka ireo fahamarinana ireo, dia ny tabilao pioniera tamin’ny 1843 sy 1850. Ireo takelaka roa ireo dia maneho ny fifandraisan’ny fanekena eo amin’Andriamanitra sy ny olony nantsoina tamin’ny anarana, tahaka ny nanehoan’ireo takelaka roan’ny Didy Folo ny fanekena tamin’ny Isiraely fahiny.
At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….
Amin’ny faran’ny Advantisma laodikeana, rehefa aloan’ny Tompo hiala amin’ny vavany izy amin’ny fotoanan’ny lalàn’ny Alahady, ny soratra eo amin’ny rindrina dia ireo tabilao masina roa navelan’ireo mpisava lalana. Tabilao izay tsy hainy vakina, satria nolaviny ny handray soa tamin’ny hafatra fampitandremana tamin’ny fiandohan’ny tantarany….
The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.
Ny krizy ara-bola tamin’ny taona 1837 tany Etazonia dia zava-nitranga sarotra, nateraky ny fitambaran-javatra ara-toekarena, politika, ary hetsika vinavina ara-barotra.
Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.
Tambajotram-pisainan-kevitra: Tamin’ireo taona nialoha ny 1837, dia nisy fiakaran’ny hetsika fanombantombanana momba ny tany sy ny fampiasam-bola, izay notarihin’ny fanitaran’ny firenena niankandrefana, amin’ny ampahany. Ny fanombantombanana momba ny tany, indrindra tany amin’ny faritra sisin-tany andrefana, dia nitarika ho amin’ny fiakaran’ny vidin-tany tafahoatra sy ny fampindramam-bola tafahoatra.
Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.
Trosa mora sy fampindramam-bola vinavinaina: Ny banky sy ny andrim-bola dia namoaka trosa sy fampindramam-bola be dia be, matetika tsy nisy antoka ampy. Io fahamorana tamin’ny fahazoana trosa io dia nandray anjara tamin’ny hafanam-po vinavinaina ary nampitombo ny loza ateraky ny tsy fahamarinan-toeran’ny rafitra ara-bola.
Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.
Fanitarana tafahoatra nataon’ny banky: Nampivelatra haingana ny asany ny banky, ary matetika dia namoaka taratasy vola (banknotes) betsaka kokoa noho ny vola metaly sarobidy (volamena sy volafotsy) nananany hanohanana izany. Io fanao io, izay fantatra amin’ny anarana hoe “wildcat banking,” dia niteraka fihabetsahan’ny vola tsy voafehy sy tsy azo itokisana be loatra teo amin’ny fifanakalozana.
Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.
Ny Politika Ara-toekaren’i Jackson: Nandray anjara tamin’ny fampitomboana ny hamafin’ny krizy ny politikam-panjakana napetraky ny Filoha Andrew Jackson. Namoaka ny Specie Circular izy tamin’ny 1836, izay nitaky fa ny tany ho an’ny daholobe dia tsy maintsy vidiana amin’ny vola mafy (volamena sy volafotsy) fa tsy amin’ny vola taratasy. Izany dia niteraka fifanosehana hanakalo ny taratasim-bola avy amin’ny banky ho vola mafy, ka niteraka fahasahiranana ara-bola sy fianjeran’ny banky.
International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.
Antony Iraisam-pirenena: Ny krizy tany Etazonia dia voakasiky ny toe-karena iraisam-pirenena koa. Ny fitotongan’ny toekarena britanika, izay iray amin’ireo mpiara-miombon’antoka ara-barotra lehibe amin’i Etazonia, dia niteraka fihenan’ny tinady ny entana sy ny fanondranana avy any Amerika. Izany kosa dia nisy fiantraikany tamin’ny orinasa amerikanina ary nandray anjara tamin’ny fahasahiranana ara-toekarena.
Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.
Paniky sy Fitsoahana Teny Amin’ny Banky: Tamin’ny volana Mey 1837, andiana dona ara-bola, anisan’izany ny faharavan’ny banky sy ny fihenjanan’ny fampindramam-bola, no niteraka paniky teo amin’ny mpampiasa vola sy ny mpametraka petra-bola. Io paniky io dia nitarika onjan’ny fitsoahana teny amin’ny banky sy fihenjanana mafy teo amin’ny fampindramam-bola.
Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.
Fihenan’ny Vatsim-bola Mivezivezy: Rehefa nirodana ny banky ary nihamafy ny famerana ny trosa, dia nihena be ny fitambaran’ny vola mivezivezy tao amin’ny toekarena. Io fihenan’ny vola io dia vao mainka nampitombo ny fahasarotana ara-toekarena ary nandalina ny fitotonganana. Ny fitambaran’ireo anton-javatra ireo no nitarika ho amin’ny fihenan’ny toekarena tena mafy, izay nampiavaka azy ny firodanan’ny banky, ny tsy fananan’asa, ny fihenan’ny fandanian’ny mpanjifa, ary ny fahaketrahana ara-toekarena ankapobeny.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Tsy misy tokony hatahorantsika ny amin’ny ho avy, afa-tsy raha manadino ny fomba nitarihan’ny Tompo antsika sy ny fampianarany teo amin’ny tantarantsika taloha isika.” Life Sketches, 196.