In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.
Ao amin’ny toko voalohan’i Daniela, i Daniela dia nentina ho amin’ilay fahababoana fito-polo taona izay nambaran’i Jeremia mialoha, ary naharitra hatramin’ny taona voalohan’i Kyrosy.
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
Ary Daniela dia mbola nitoetra hatramin’ny taona voalohany nanjakan’i Kyrosy mpanjaka. Daniela 1:21.
Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.
Koa i Daniela dia velona nandritra ny tantara manontolon’ireo fitopolo taona naha-babo, mandra-pahatongan’ny didy izay namela ny Isiraely fahiny hiverina hanorina sy hamerina amin’ny laoniny an’i Jerosalema.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.
Ary tamin’ny taona voalohany nanjakan’i Kyrosy, mpanjakan’i Persia, mba hahatanteraka ny tenin’i Jehovah tamin’ny vavan’i Jeremia, dia nampihetsika ny fanahin’i Kyrosy, mpanjakan’i Persia, Jehovah, ka nampanao fanambarana eran’ny fanjakany rehetra izy sady nampanoratra izany koa hoe: Ezra 1:1.
Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.
Koa i Daniela, noho izany, no tandindon’ny fizotry ny fizahan-toetra ny iray hetsy sy efatra amby efapolo sy efatra arivo, izay nanomboka tamin’ny 11 Septambra 2001 ary mitohy mandra-pahatongan’ilay “didy”, izay manamarika ny fiantsoana hivoaka avy ao Babylona.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Ary nahare feo hafa avy tany an-danitra aho nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy hiray amin’ny fahotany hianareo, ary mba tsy handray amin’ny lozany. Fa ny fahotany dia tafakatra hatrany an-danitra, ary Andriamanitra efa nahatsiaro ny helony. Apokalypsy 18:4, 5.
The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.
Ny fitopolo taona nanaovana fahababoana dia vanim-potoana fitsapana sy fanadiovana ho an’ny iray hetsy sy efatra arivo amby efatra alina. Tamin’ny 11 Septambra 2001 dia tonga ny Loza fahatelo avy amin’ny finoana silamo. Ireo manaiky ny fahamarinana fototra iorenan’ny Advantisma ihany no mahafantatra izany. Ny Loza voalohany sy ny Loza faharoa dia samy nofaritan’ireo mpisava lalana araka ny tokony ho izy ho ny finoana silamo. Ao amin’ireo tabilao nataon’ny mpisava lalana tamin’ny 1843 sy 1850, izay nankatoavin’i Ellen White, ary izay aseho ho fahatanterahan’ny Habakoka toko faharoa, dia ny finoana silamo no faritana ho Trompetra fahadimy sy fahenina. Ny Trompetra telo farany dia Trompetran’ny Loza.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ary nijery aho ka nandre anjely iray nanidina teo afovoan’ny lanitra, niteny tamin’ny feo mahery hoe: Loza, loza, loza ho an’izay monina ambonin’ny tany noho ny amin’ireo feon’ny trompetra hafa an’ny anjely telo, izay mbola hitsoka! Apokalypsy 8:13.
If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.
Raha misy Trompetran’ny Loza telo, ary ny Trompetran’ny Loza voalohany sy faharoa dia ny silamo, dia mora ihany ny mamantatra fa ny Trompetran’ny Loza fahatelo dia ny silamo koa. Anisan’ny singan’ny tandindon’ny silamo amin’ny maha-Trompetran’ny Loza azy ny famerana azy ireo, ary avy eo ny famotsorana azy. Sister White dia manondro ireo rivotra efatra ao amin’ny Apokalypsy toko fahafito ho toy ny “soavaly tezitra,” mitady ny “hiala amin’ny famerana” sy “hiteraka fahafatesana sy fandringanana” eo amin’izay alehany.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ny anjely dia mitana ny rivotra efatra, aseho ho toy ny soavaly romotra mitady hiala sy hirohotra manerana ny tavan’ny tany rehetra, mitondra fandringanana sy fahafatesana eo amin’ny lalany.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Hatory eo amoron-tsisin’ny tontolo mandrakizay va isika? Ho donto sy hangatsiaka ary ho faty va isika? Endrey, enga anie ka hananantsika ao amin’ireo fiangonantsika ny Fanahy sy ny fofonain’Andriamanitra izay tsofina ao amin’ny olony, mba hahafahan’izy ireo mitsangana amin’ny tongony ka ho velona. Mila mahita isika fa tery ny lalana, ary ety ny vavahady. Kanefa rehefa mandalo amin’ilay vavahady ety isika, dia tsy manam-petra ny halehibeny.” Manuscript Releases, volume 20, 217.
The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.
Ireo anjely efatra izay manakana ny rivotra efatra dia manakana ilay “soavaly tezitra” ao amin’ny faminanian’ny Baiboly izay miteraka fahafatesana sy fandringanana. Ao amin’ny Apokalypsy toko fahasivy, izay ahafantarana ny Trompetra Loza voalohany sy faharoa, dia misy mpanjaka iray izay ambara mazava. Ambara mazava ao amin’ny Apokalypsy “sivy ambin’ny folo” izy.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.
Ary nanana mpanjaka nanapaka azy ireo izy, dia ilay anjelin’ny lavaka tsy hita noanoa, izay Abadona no anarany amin’ny teny Hebreo, fa amin’ny teny Grika kosa Apoliona no anarany, satria manapaka azy ireo izy. Apokalypsy 9:11.
The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.
Ny anarana, ary noho izany ny toetran’ny mpanjakan’ny finoana silamo, dia Abadona amin’ny teny Hebreo ary Apoliona amin’ny teny Grika. Ao amin’ny Testamenta Taloha sy ny Testamenta Vaovao, izay asehon’ny teny Hebreo sy ny teny Grika, dia hita ao amin’ny famaritana ireo anarana roa ireo ny toetran’ny finoana silamo. Ao amin’ireo teny roa ireo, ny heviny dia “fahafatesana sy fandringanana.” Hoy i Ranabavy White fa ilay “soavaly tezitra” izay tazonin’ireo anjely efatra raha mbola asiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia mitady hiala ka hitondra “fahafatesana sy fandringanana” eo amin’ny lalany.
The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.
Ny firesahana voalohany ny amin’ny Islam ao amin’ny Soratra Masina dia i Isimaela, rain’ireo izay mifikitra amin’ny fivavahan’ny Islam. Ao amin’izany firesahana voalohany izany dia aseho ho lehilahy dia izy, ary ny teny nadika hoe “dia” dia midika hoe “boriky dia arabo”. Ny firesahana ara-paminaniana voalohany ny amin’ny Islam dia tandindon’ny fianakavian’ny soavaly, ary ny soavaly no nampiasain’ireo mpisava lalana hanehoana ny Islam amin’ny Loza voalohany sy faharoa teo amin’ireo tabilao masina roa. Ny rivotra efatra ao amin’ny Apokalypsy toko faha-fito dia tazonina tsy hiasa, na “sakanana”, mandra-panisy tombo-kase an’Andriamanitra ny olony. Ny dingan’ny fanisiana tombo-kase an’ny iray hetsy sy efatra arivo sy efatra alina dia dingam-pitsapana koa sady dingam-panadiovana.
All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.
Ireo fanoharana ara-paminaniana rehetra ireo dia asehon’ny fahababoan’i Daniela nandritra ny fitopolo taona, nanomboka tamin’i Jehoiakima, izay tandindon’ny fanomezam-pahefana ny hafatra voalohany, ka hatramin’ny “didy” izay miantso ny lehilahy sy ny vehivavy hivoaka avy ao Babylona. Ny fanakanana ary avy eo ny famotsorana ny finoana silamo dia toetra ara-paminaniana an’ny finoana silamo amin’ny maha-tandindon’ny faminanian’ny Baiboly azy.
When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.
Rehefa tononina ho “rivotra efatra” izy ireo, dia tazonina tsy hiasa mandra-pamehezana tombo-kase ny mpanompon’Andriamanitra. Tamin’ny fiandohan’ny Lozam-pahoriana faharoa, tao amin’ny faminaniana momba ny fotoana telo-jato sy iraika amby sivifolo taona ary dimy ambin’ny folo andro, izay tanteraka tamin’ny 11 Aogositra 1840, dia “navotsotra” ny anjely efatra, izay nisolo tena ny finoana silamo tamin’ny Lozam-pahoriana faharoa. Tamin’ny faran’ilay faminaniana, dia “notanana” izy ireo.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
Hoy izy tamin’ilay anjely fahenina izay nanana ny trompetra hoe: Vahao ireo anjely efatra izay voafatotra eo amin’ilay ony lehibe Eofrata. Ary novahana ireo anjely efatra, izay efa voaomana ho amin’ny ora iray sy andro iray sy volana iray ary taona iray, hamono ny ampahatelon’ny olona. Apokalypsy 9:14, 15.
On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.
Tamin’ny 11 Septambra 2001, dia nohamafisina ny hafatra voalohany teo amin’ny tantaran’ny iray hetsy sy efatra arivo amby efatra alina, rehefa “navotsotra” ny Islaman’ny Loza fahatelo. Kanefa dia “notanana” avy hatrany izany. Hazavain-dRahavavy White ny antony nahatonga izany, nefa aloha dia tokony hotsaroantsika fa ny tanjon’ny Islama tamin’ny fanononana azy voalohany ao amin’ny Baiboly dia ny hampahatezitra ny firenena; fa ny tanan’i Ismaela dia ho namely ny olona rehetra, ary ny tanan’ny olona rehetra kosa ho namely ny Islama.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Ary hoy ny anjelin’i Jehovah taminy hoe: Indro, mitondra vohoka ianao, ka hiteraka zazalahy, ary ny anarany hataonao hoe Ismaela; satria Jehovah efa nandre ny fahorianao. Ary izy ho lehilahy dia; ny tànany hanohitra ny olona rehetra, ary ny tànan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy. Genesisy 16:11, 12.
The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.
Ny tanjon’ny finoana silamo ao amin’ny faminaniana ara-Baiboly dia ny hampiray ny firenena rehetra hanohitra ny finoana silamo, mialoha ny hampidinana ny fahatezerany amin’ireo mpitandrina ny Sabata ataon’ny Firenena Mikambana. Tamin’ny 11 Septambra 2001, izay rehetra mahafantatra ny 9/11 ho mariky ny fiandohan’ny famerimberenana ny filaharan’ny zava-nitranga Millerita dia tonga tahaka an’i “Daniela” fony izy nentina ho any Babylona nandritra ny fitopolo taona. I Jehoiakima no manondro ny fanombohan’izany fizahan-toetra izany, ary ny finoana silamo amin’ny Loza fahatelo dia navotsotra tamin’izany, nefa notazonina avy hatrany tsy handroso, mba hahafahan’Andriamanitra manisy tombo-kase ny olony.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ity fahitana ity dia nomena tamin’ny taona 1847, fony mbola vitsy dia vitsy ireo rahalahy Advantista nitandrina ny Sabata, ary tamin’ireo aza dia vitsy no nihevitra fa ny fitandremana azy dia manan-danja ampy hampisaraka mazava ny vahoakan’Andriamanitra sy ny tsy mino. Ankehitriny dia manomboka hita ny fahatanterahan’izany fahitana izany. Ny ‘fiandohan’izany andro fahoriana izany,’ izay voalaza eto, dia tsy manondro ny fotoana hanombohan’ny loza haraidaka, fa vanim-potoana fohy mialoha kelin’ny handatsahana azy, raha mbola ao amin’ny fitoerana masina Kristy. Amin’izany fotoana izany, raha eo am-pifaranana ny asan’ny famonjena, dia ho avy etỳ ambonin’ny tany ny fahoriana, ary ho tezitra ny firenena, kanefa ho voafehy tsy hahasakana ny asan’ny anjely fahatelo. Amin’izany fotoana izany no hahatongavan’ny ‘orana farany,’ na ny famelombelomana avy amin’ny fanatrehan’ny Tompo, mba hanome hery ny feo mahery an’ilay anjely fahatelo, sy hanomanana ny olomasina hitoetra tsy hihorohoro amin’ny fotoana handatsahana ny loza fito farany.” Early Writings, 85.
Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”
Nanomboka tamin’ny 11 Septambra 2001 ny fitopolo taona an’i Daniela, rehefa navotsotra ny Silamo ka nahatezitra ny firenena tamin’ny namelezany tampoka sy tsy nampoizina ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo. Nohazonina indray avy eo ny Silamo, mba hahafahana mamita ny asan’ny anjely fahatelo. Ny asan’ny anjely fahatelo dia ny fanisiana tombo-kase ny olon’Andriamanitra, ary rehefa nanomboka izany asa izany tamin’ny 11 Septambra 2001, dia nanomboka “nifafy” ny Ranobe Farany. Ny Daniela toko voalohany dia maneho ny fizotry ny fitsapana ny iray hetsy sy efatra arivo amby efatra alina, manomboka amin’ny 11 Septambra 2001, ary mitohy mandra-piantsoan’ilay “feo” faharoa ao amin’ny Apokalypsy valo ambin’ny folo ny ondry hafa an’Andriamanitra hivoaka avy any Babylona. Koa noho izany, Daniela dia misolo tena vahoaka iray izay ankehitriny ao amin’ny fahababoana ara-panahy, mandra-pahatongan’ny faran’izay famaranana ny fizotry ny fitsapana. Ny famaranana ny vanim-potoanan’ny fitsapana ao amin’ny Daniela toko voalohany dia fantarina ho ny “faran’ny andro.”
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Ary rehefa tapitra ny andro izay nolazain’ny mpanjaka hampidirana azy ireo, dia nampidirin’ny lehiben’ny tandapa teo anatrehan’i Nebokadnezara izy. Ary niresaka taminy ny mpanjaka; ary tamin’izy rehetra dia tsy nisy hita tahaka an’i Daniela sy Hanania sy Misaela ary Azaria; koa dia nitsangana teo anatrehan’ny mpanjaka izy ireo. Ary tamin’ny raharaha rehetra momba ny fahendrena sy ny fahalalana izay nanontanian’ny mpanjaka azy, dia hitany fa avo folo heny noho ny mpanao majika rehetra sy ny mpanandro rehetra izay tao amin’ny fanjakany rehetra izy ireo. Daniela 1:18–20.
The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.
Ny fitsapana fahatelo, izay maneho fitsapana ara-paminaniana ho an’i Daniela sy ireo lehilahy telo mendrika, dia tamin’ny fotoana nanombanan’i Nebokadnezara azy ireo ka nahitana fa “in-folo heny tsara noho ny mpisikidy sy ny mpanandro rehetra izay tao amin’ny fanjakany manontolo” izy ireo. Ny fitsapana fahatelo dia asehon’ny fitsarana, ary ny fitsarana dia nitranga tamin’“ny faran’ny andro.” Ao amin’ny bokin’i Daniela, ny “faran’ny andro” no ijoroan’i Daniela amin’ny anjarany.
“‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Maro no hodiovina, sy hatao fotsy, ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra…. Sambatra izay miandry ka tonga amin’ny arivo amby telon-jato sy dimy amby telopolo andro. Fa ianao kosa (Daniela), mandehana amin’ny lalanao mandra-pahatongan’ny farany; fa hitsahatra ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro.’”
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
“Tonga ny fotoana hijoroan’i Daniela eo amin’ny anjarany. Tonga ny fotoana hielezan’ny fahazavana nomena azy ho any amin’izao tontolo izao mihoatra noho ny hatrizay. Raha ireo izay nataon’i Jehovah be dia be no handeha ao amin’ny fahazavana, dia hitombo indrindra ny fahalalany an’i Kristy sy ny faminaniana mifandraika Aminy, arakaraka ny hanatonany ny famaranana ny tantaran’ity tany ity.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”
Ellen G. White dia mampifandray ny “faran’ny andro” amin’ny fizotran’ny fanadiovana ao amin’ny andininy fahafolo ao amin’ny Daniela toko faha-roa ambin’ny folo. Matetika izy no mampiasa ny andininy fahafolo, miaraka amin’ilay hoe “faran’ny andro” ao amin’ny andininy fahatelo ambin’ny folo.
“‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Betsaka no hodiovina sy hatao fotsy ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahatakatra; fa ny hendry no hahatakatra…. Sambatra izay miandry ka tonga amin’ny andro arivo amby telon-jato sy dimy amby telo-polo. Fa mandehana ianao (Daniela) amin’ny lalanao mandra-pahatongan’ny farany; fa hiala sasatra ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro.’”
“Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’
“Daniela dia mijoro eo amin’ny anjarany ankehitriny, ary isika dia tokony hanome azy toerana hiteny amin’ny vahoaka. Ny hafatsika dia tokony hivoaka tahaka ny jiro mirehitra. ‘Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay mijoro ho an’ny zanaky ny firenenao; ary hisy andro fahoriana, izay tsy mbola nisy tahaka azy hatrizay nisian’ny firenena ka mandraka izany andro izany; ary amin’izany andro izany dia hovonjena ny olonao, dia izay rehetra hita voasoratra ao amin’ny boky. Ary maro amin’izay matory ao amin’ny vovoky ny tany no hifoha, ny sasany ho amin’ny fiainana mandrakizay, ary ny sasany ho amin’ny henatra sy fanamavoana mandrakizay. Ary izay hendry dia hamirapiratra tahaka ny famirapiratry ny lanitra; ary izay mampiverina ny maro ho amin’ny fahamarinana dia ho tahaka ny kintana mandrakizay doria mandrakizay.’”
“These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.
“Ireo teny ireo no mampiseho ny asa izay tokony hataontsika amin’izao andro farany izao. Tsy mifoha akory isika na dia ny antsasany aza. Tsy manana ny hery izay tena ilaina amin’ny fanatanterahana ny asa izay tsy maintsy atao isika. Tsy maintsy miditra amin’ny fiainana isika, miditra amin’ny firaisana. Ankehitriny, dia ankehitriny indrindra, tsy maintsy mijoro eo amin’ny toerana isika izay hahatonga ny fibebahana sy ny famelan-keloka ho toetra miavaka indrindra amin’ny asantsika. Tsy tokony hisy fifandirana. Efa tara loatra ny hirotsahana miaraka amin’i Satana amin’ny asany manajamba maso. Efa tara loatra ny hihaino fanahy mamitaka sy fampianaran’ny demonia.”
“I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.
“Nampianarina aho hilaza fa rehefa manome teny sy fanononana ny Fanahy Masina, dia hahita asa tanterahina mitovy amin’ilay natao tamin’ny andro Pentekosta isika. Hiasa amim-pahendrena ny solontenan’i Kristy. Tsy hisy hahitana olona iray etỳ sy iray erỳ mitady handrava sy hanimba.”
“‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.
“‘Alohan’ny hivoahan’ny didy, alohan’ny handalovan’ny andro tahaka ny akofa, alohan’ny hahatongavan’ny firehetan’ny fahatezeran’i Jehovah aminareo, alohan’ny hahatongavan’ny andron’ny fahatezeran’i Jehovah aminareo, katsaho Jehovah, ianareo rehetra mpandefitra amin’ny tany, izay efa nanao ny fitsarany; katsaho ny fahamarinana, katsaho ny fahalemem-panahy: angamba hafenina ianareo amin’ny andron’ny fahatezeran’i Jehovah.’” Australian Union Conference Record, 11 Martsa 1907.
The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.
Ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, izay asehon’ireo fitopolo taona nahababoana an’i Daniela tany Babylona, dia aseho ao amin’ny Daniela toko faha-roa ambin’ny folo, andininy faha-folo. Io andininy io dia mitondra ny mari-pamantarana hoe “fahamarinana,” satria ambarany ireo dingana telo izay mampiavaka ny teny hebreo hoe “fahamarinana.” Maro no hodiovina, hatao fotsy, ary avy eo hotsapaina. Daniela sy ireo telo lahy mendrika dia nodiovina tamin’ny fahatahorana an’Andriamanitra tao amin’ny toko voalohany, satria tapa-kevitra izy ireo tsy hihinana ny sakafon’i Babylona. Avy eo dia naneho endrika izay natao tsara tarehy sy botrabotra kokoa noho ny an’ireo izay nihinana ny hanin’i Babylona izy ireo. Ny endrik’izy ireo dia ny fahamarinan’i Kristy, izay fitafiana fotsy. Ary avy eo dia notsapaina izy ireo, raha niditra tao amin’ny fitsaran’i Nebokadnezara, tamin’ny faran’ny andro.
At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”
Amin’“ny faran’ny andro”, rehefa hitsangana “amin’ny anjarany” Daniela, dia “hitombo indrindra” ho an’ny vahoakan’Andriamanitra ny “fahalalana an’i Kristy sy ny faminaniana mifandraika Aminy”. Voamarik’i Nebokadnezara fa tamin’“ny raharaha rehetra momba ny fahendrena sy ny fahalalana”, dia “hita” fa i Daniela sy ireo zatovo telo mendrika dia “avo folo heny noho ny mpanao ody sy ny mpanandro rehetra izay tao amin’ny fanjakany manontolo.”
Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”
Ny toko voalohan’i Daniela dia maneho ny fanandraman’ireo iray alina sy efatra arivo amby efatra-polo sy iray hetsy, izay mandalo fizahan-toetra amin’ny dingana telo. Raha manazava izany fizotran-javatra izany, dia hoy ny Rahavavy White: “Ireo teny ireo dia maneho ny asa izay tsy maintsy ataontsika amin’izao andro farany izao. Tsy antsasaky ny mailo akory isika. Tsy manana ny hery izay tena ilaina amin’ny fanatanterahana ny asa izay tsy maintsy vita isika. Tsy maintsy miditra amin’ny fiainana isika, miditra amin’ny firaisana. Ankehitriny, dieny izao indrindra, dia tsy maintsy mijoro amin’izany toerana izany isika, izay hahatonga ny fibebahana sy ny famelan-keloka ho toetra manamarika indrindra ny asantsika. Tsy tokony hisy fifandirana.”
The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.
Ny fizahan-toetra izay mitondra ho amin’ny “faran’ny andro” dia mitondra ho amin’ny fitsanganan’ny vavolombelona roa ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Ny asa tokony hataontsika ankehitriny dia ny manaiky ny hafatry ny 11 Septambra 2001 ka hifoha, araka izay asehon’ireo taolana maina maty. “Tsy maintsy velona isika, tsy maintsy tafaray.” Rehefa manao izany isika, dia ny “fibebahana sy famelan-keloka” no ho toetra misongadina amin’ny asantsika. Ny toetra misongadina amin’ny asantsika dia asehon’i Daniela ao amin’ny toko fahasivy, rehefa mivavaka ny vavaka ao amin’ny Levitikosy faha-enina amby roapolo izy, mangataka famelan-keloka noho ny fahotany sy ny fahotan’ny razany, sady miaiky koa fa efa nandeha nanohitra an’Andriamanitra izy hatramin’ilay fahadisoam-panantenana izay nanamarika ny fiandohan’ny fotoana fiandrasana tamin’ny 18 Jolay 2020. Tsy maintsy miaiky koa izy fa Andriamanitra dia efa nandeha nanohitra azy nandritra io fotoana io ihany. Daniela dia maneho ireo izay efa nandalo fahababoana “fitopolo taona” hatramin’ny 18 Jolay 2020.
The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.
Ny fitopolo taona dia tandindon’ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo. Ny bokin’ny Tantara dia mampahafantatra antsika fa ny fitopolo taona no fe-potoana izay “hankafizan’ny” tany ny Sabata izay tsy navela hankafiziny noho ny fikomian’ny Isiraely fahiny tamin’ny fanekena ao amin’ny Levitikosy faha-dimy amby roapolo.
To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.
Mba hahatanteraka ny tenin’i Jehovah tamin’ny vavan’i Jeremia, mandra-pahatanteraky ny tany ny Sabatany; fa raha mbola nandry foana izy, dia nitandrina Sabata, mandra-pahatanteraky ny fitopolo taona. 2 Tantara 36:21.
As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.
Amin’ny maha-sariohatry ny “efitra” ara-paminaniana azy, ny “telo andro sy tapany” izay nandrian’ny vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo ho faty teny an-dalambe taorian’ny 18 Jolay 2020 dia sariohatry ny “fitopolo taona”, ary koa sariohatry ny “impito”. Ny hoe amin’ny “faran’ny andro” dia sariohatry ny faran’ireo andro ara-paminaniana izay voaisy tombo-kase tao amin’ny bokin’i Daniela.
In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.
Tamin’ny taona 1798, dia novohana ny bokin’i Daniela, ary i Daniela dia nijoro teo amin’ny anjarany, vonona hanatanteraka ny tanjony.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Rehefa omen’Andriamanitra asa manokana hataon’ny olona iray, dia tokony hijoro amin’ny anjarany sy ny toerany izy tahaka an’i Daniela, vonona hamaly ny fiantsoan’Andriamanitra, vonona hanatanteraka ny fikasany.” Manuscript Releases, boky faha-6, 108.
On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.
Tamin’ny 22 Oktobra 1844, ho fahatanterahan’ny Daniela toko faha-valo, andininy faha-14, dia nitsangana indray teo amin’ny anjarany ny bokin’i Daniela. Ny taona 1798 sy 1844 no famaranana ny fahatezerana voalohany sy faharoa, ka noho izany dia manamarika ny faran’ny “impito.” Ny “faran’ny andro” ao amin’ny bokin’i Daniela dia tandindon’ny fiafaran’ny fahababoana iray izay asehon’ny “impito.” Ao amin’ny Daniela toko faha-4, Nebokadnezara dia niaina tahaka ny bibidia, raha “impito” no nandalo taminy. Tamin’ny “faran’ny andro” dia naverina taminy ny fanjakany sy ny sainy.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.
Ary tamin’ny faran’ireo andro dia izaho Nebokadnezara nanandratra ny masoko ho any an-danitra, ka niverina tamiko ny fahalalako; ary nisaotra ny Avo Indrindra aho, sady nidera sy nanome voninahitra Ilay velona mandrakizay, izay fanjakany dia fanjakana mandrakizay, ary ny fanapahany dia hatramin’ny taranaka fara mandimby: Ary ny mponina rehetra ambonin’ny tany dia heverina ho tsinontsinona; ary Izy manao araka ny sitrapony amin’ny antokon’ny lanitra sy amin’ny mponina ambonin’ny tany; ary tsy misy mahatsangam-batana ny tànany, na milaza aminy hoe: Inona no ataonao? Tamin’izany andro izany indrindra dia niverina tamiko ny saiko; ary noho ny voninahitry ny fanjakako dia niverina tamiko ny haja sy ny famirapiratako; ary ny mpanolo-tsaiko sy ny tompoko dia nitady ahy; ary niorina tao amin’ny fanjakako aho, sady nampiana fiandrianana lehibe indrindra. Daniela 4:34–36.
The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.
Ny fiafaran’ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina dia aseho ho ny “faran’ny andro”, ary noho izany dia maneho ny famaranana ara-panoharana ny “fitopolo taona” ary koa ny “impito”. Amin’izany andro izany, ny “fibebahana sy famelan-keloka” no ho toetra haneho ny asan’ireo izay taloha efa maty teo amin’ny arabe mamakivaky ny lohasahan’ny taolana maina maty.
The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.
Ny lafiny hita maso amin’ny asan’ny fibebahan’ny iray hetsy sy efatra alina amby efatra arivo dia aseho ao amin’ny Ezekiela toko faha-sivy amin’ny hoe: “misento sy mitomany mafy.” Rehefa miaiky sy manaisotra ny fahotany manokana ny olon’Andriamanitra, rehefa manaiky izy fa namerina ny fahotan-drainy ihany, rehefa mametraka an-kilabao ny fireharehany amin’ny heviny izy ka miaiky fa nandeha nifanohitra tamin’Andriamanitra, ary koa fa Izy dia efa nandeha nifanohitra taminy hatramin’ny nahatongavan’ny fotoana fiandrasana tamin’ny 18 Jolay 2020, dia amin’izany no hahitana azy fa manana hery ara-paminaniana “avo folo heny” noho ireo lehilahy hafa rehetra izay milaza tena ho hendry ao amin’ny fanjakana.
The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.
Ny fizotry ny fanisiana tombo-kase dia nanomboka tamin’ny famotsorana an’i Islam, ary avy eo tamin’ny famerana azy. Izany fizotra izany dia mifarana tahaka ny nanombohany, rehefa avotsotra indray i Islam. Avotsotra izy amin’ny faran’ny andron’ny fotoan’ny fanisiana tombo-kase, izay, ho an’i Daniela, dia ny didin’i Kyrosy izay niantso ny olona hivoaka avy any Babylona. Any, amin’ny faran’ny andron’ny fanadiovana, amin’ny fitsarana ny “didy” momba ny lalàn’ny Alahady any Etazonia, no hahitana fa ny mahatoky dia manana hery ara-paminaniana “avo folo heny kokoa”.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Amboarinareo ho lavitra loatra ny fihavian’ny Tompo. Hitako fa ho avy ny ranonorana farany tahaka ny [tampoka toy ny] antso tamin’ny sasakalina, ary amin-kery avo folo heny.” Spalding and Magan, 5.
We will begin the consideration of Daniel chapter two in the next article.
Hanomboka ny fandinihana ny Daniela toko faharoa isika ao amin’ny lahatsoratra manaraka.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Ity no antso tamin’ny misasakalina, izay natao hanome hery ny hafatry ny anjely faharoa. Nisy anjely nirahina avy any an-danitra mba hamoha ny olo-masina kivy sy hanomana azy ho amin’ilay asa lehibe eo anoloany. Tsy ny lehilahy nanan-talenta indrindra no voalohany nandray io hafatra io. Nisy anjely nirahina ho any amin’ireo manetry tena sy mahafoy tena, ary nanosika azy ireo hanandratra ny antso hoe: ‘Indro, avy ny Mpampakatra; mivoaha ianareo hitsena Azy!’ Ireo izay natokisana izany antso izany dia nirohotra, ary tamin’ny herin’ny Fanahy Masina no nanambarany mafy ilay hafatra sy namohazany ny rahalahiny kivy. Tsy niorina teo amin’ny fahendrena sy ny fahaizan’ny olona izany asa izany, fa teo amin’ny herin’Andriamanitra, ary ny olo-masiny izay nandre izany antso izany dia tsy nahaohitra azy. Ireo ara-panahy indrindra no nandray io hafatra io voalohany, ary ireo izay efa nitarika teo amin’ny asa taloha no farany nandray azy sy nanampy nampitombo ilay antso hoe: ‘Indro, avy ny Mpampakatra; mivoaha ianareo hitsena Azy!’” Early Writings, 238.