A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Ny teny na andian-teny izay averina indroa ao anatin’ny Teny voatsindrimandry dia tandindon’ny hafatry ny anjely faharoa.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
Ary tamin’ny taona faharoa nanjakan’i Nebokadnezara dia nanonofy nofy Nebokadnezara, ka dia toran-kovitra ny fanahiny, ary nandositra azy ny torimasony. Dia nasain’ny mpanjaka nantsoina ny mpanao ody, sy ny mpanandro, sy ny mpamosavy, ary ny Kaldeana, mba hampahafantatra ny mpanjaka ny nofiny. Dia tonga ireo ka nitsangana teo anatrehan’ny mpanjaka. Ary hoy ny mpanjaka taminy: Efa nanonofy nofy aho, ary toran-kovitra ny fanahiko hahalala ny nofy. Daniela 2:1–3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
Tao anatin’ny “haizina” amin’ny alina no nanonofinofin’i Nebokadnezara sarivongana iray, nefa tsy azony notadidina ilay nofy. Tao amin’ny nofin’ny alina dia nanonofy sarivongana iray izy, kanefa ny nofin’ilay sarivongana dia maizina tamin’ny fahalalany tahaka ny naha-maizina ny alina tamin’ny fotoana nanonofiny ilay nofy.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Dia niteny tamin’ny mpanjaka tamin’ny teny Syriana ny Kaldeana hoe: Ry mpanjaka ô, ho velona mandrakizay anie ianao; lazao amin’ny mpanomponao ny nofy, dia hasehonay ny hevitry ny nofy. Ary ny mpanjaka namaly ka nanao tamin’ny Kaldeana hoe: Efa tafala tamiko ny zavatra; raha tsy hampahafantarinareo ahy ny nofy mbamin’ny heviny, dia hotetehina ianareo, ary ny tranonareo hatao korontam-bato. Fa raha asehonareo kosa ny nofy sy ny heviny, dia handray fanomezana sy valisoa ary voninahitra lehibe avy amiko ianareo; koa asehoy ahy ny nofy sy ny heviny. Daniela 2:4–7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Ny fitsapana momba ny nofin’ilay sarin’i Nebokadnezara dia fitsapana natao hamantarana izay mahay manome famaritana ara-paminaniana marina momba ny sary iray voasarona ao amin’ny haizina, miaraka amin’ny fanazavana ny votoatin’ilay nofy. Ny hafatry ny anjely faharoa, izay niray tamin’ny hafatry ny Antso amin’ny Mamatonalina tao amin’ny tantaran’ny Millerita, dia efa nasehon’i Elia mialoha tamin’ilay fifaninanana teo an-Tendrombohitra Karmela. Izany koa dia fitsapana izay haneho, tsy hoe iza ihany no Andriamanitra marina, fa koa iza no mpaminany marina. William Miller, izay lazain-dRahavavy White mivantana fa nasehon’i Elia mialoha, no naneho an’i Elia teo an-Tendrombohitra Karmela. Kanefa tsy i William Miller no tena naseho, tahaka ny namelabelarana bebe kokoa ireo fitsipiky ny fanazavana ny faminaniana izay notarihina ho azony. Teo an-Tendrombohitra Karmela, ireo mpaminanin’ilay andriamanitra lahy Bala sy ireo mpaminanin’ilay andriamanitra vavy Astarta dia naseho fa mpaminany sandoka. Tao amin’ny tantaran’ny Millerita, ireo fiangonana Protestanta dia naseho fa mpaminany sandoka, araka ny nasehon’ny Tendrombohitra Karmela mialoha.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Rehefa naneho ny fandavany ny fitsipiky ny fandikana faminaniana napetrak’i William Miller ny fiangonana protestanta, dia tonga zanakavavin’i Roma izy ireo. Ara-paminaniana, ny zanakavavy dia sarin-dreniny. Ny fitsapana izay tsy nahafahan’ny Protestanta nandresy teo amin’ny tantaran’ny Millerita no fitsapana izay namantarana sy namokarana sary (zanakavavy) an’ilay bibidia. Eo indrindra no nisehoan’ny tandroky ny Protestantisma marina ho fanoherana ny tandroky ny Protestantisma niodina tamin’ny finoana. Nitaky fanazavana i Nebokadnezara, ary tamin’ny fanaovany izany dia voakasiky ny fitarihan’Andriamanitra izy tamin’ny famokarana fisehoan’ny mpaminany sandoka sy ny mpaminany marina.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Dia namaly indray ka nanao hoe: Aoka ny mpanjaka hilaza amin’ny mpanompony ny nofy, dia hambaranay ny heviny. Namaly ny mpanjaka ka nanao hoe: Fantatro marina fa mitady hahazo andro hianareo, satria hitanareo fa efa nandao ahy izany zavatra izany. Fa raha tsy hampahafantarinareo ahy ny nofy, dia didy iray ihany no ho anareo; fa efa nanomana teny lainga sy teny ratsy hovolena eo anatrehako hianareo, mandra-piovan’ny fotoana; koa lazao amiko ny nofy, dia ho fantatro fa hainareo ny mampiseho ny heviny. Daniela 2:7–9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Tamin’ny fiafaran’ireo vanim-potoanan’ny fitsapana, ny fanavahana izay naseho tao an-tendrombohitra Karmela sy tamin’ny 22 Oktobra 1844 dia naseho koa tao amin’ny Daniela toko faharoa. Ao amin’ireo fanehoam-paminaniana telo dia ny an’i Karmela, ny tantaran’ny Millerita, ary ny nofin’i Nebokadnezara momba ilay sariolona, dia eo amin’ny fanazavana marina ny faminaniana no apetraka ny fanamafisana, araka ny asehon’i Elia sy i Miller ary i Daniela. Ny fanazavana ny nofy no hafatra izay voavaha tombo-kase ao amin’ilay tantara izay isehoan’ny kilasy roa amin’ny mpaminany.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Dia namaly teo anatrehan’ny mpanjaka ny Kaldeana ka nanao hoe: Tsy misy olona etỳ ambonin’ny tany izay mahay mampahafantatra ny raharahan’ny mpanjaka; koa tsy misy mpanjaka, na andriana, na mpanapaka mba nangataka zavatra toy izany tamin’ny mpanao ody, na tamin’ny mpanandro, na tamin’ny Kaldeana. Ary zavatra sarotra loatra no takin’ny mpanjaka, ka tsy misy hafa mahay mampahafantatra izany eo anatrehan’ny mpanjaka, afa-tsy ireo andriamanitra, izay tsy mitoetra amin’ny nofo ny fonenany. Noho izany dia tezitra ny mpanjaka sady romotra indrindra, ka nandidy handringana ny olon-kendry rehetra tany Babylona. Daniela 2:10–12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
Teo an-tendrombohitra Karmela, Elia dia nanolotra ny fitsapana, ary ilay fitsapana natolony dia tsy natao hanehoana fotsiny hoe iza no Andriamanitra marina, fa koa hoe iza no mpaminany marina. Ao amin’ny Daniela toko faharoa, dia ny Kaldeana no mamantatra ilay fitsapana izay naneho ny fahasamihafana misy eo amin’ny marina sy ny sandoka. Hazavainy fa ny fanazavana tadiavin’i Nebokadnezara dia Andriamanitra ihany no afaka mampahafantatra izany, fa tsy ny olombelona. Nitaraina koa izy ireo fa tsy mety ny fifandraisana misy eo amin’i Nebokadnezara sy ireo olon-kendriny ara-pivavahana, raha nilaza izy hoe: “zavatra tsy fahita firy no takin’ny mpanjaka.” Ny faniriany dia ny mba tsy hidiran’ny mpanjaka, izay misolo tena ny Fanjakana, ao amin’ny sehatra ara-pivavahana izay efa noheverina fa izy ireo no manam-pahefana ao. Tsy manohitra ny foto-kevitry ny firaisan’ny fiangonana sy ny fanjakana izy ireo, fa manohitra kosa izy satria i Nebokadnezara, amin’ny maha-solontenan’ny Fanjakana azy, dia mitaky ny hifehy ny fiangonana. Ho afa-po amin’ny fifandraisana misy eo amin’ny fiangonana sy ny fanjakana izy ireo, raha ny mpitondra fivavahana no manjaka amin’ny fanjakana. Ny fitsapana momba ny sarin’ny bibidia no fotoana anapahantsika ny anjara mandrakizaintsika—ary tahaka ny nofin’i Nebokadnezara momba ilay sariolona—dia fitsapana mahakasika aina na fahafatesana.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
Ary navoaka ny didy mba hovonoina ny olon-kendry; ary nitady an’i Daniela sy ny namany koa izy ireo mba hovonoina. Dia namaly tamin’ny fisainana sy fahendrena i Daniela an’i Arioka, lehiben’ny mpiambina ny mpanjaka, izay nivoaka hamono ny olon-kendry tao Babylona; namaly i Daniela ka nanao tamin’i Arioka, kapitenin’ny mpanjaka hoe: Nahoana no maika loatra ny didy avy amin’ny mpanjaka? Dia nampahafantarin’i Arioka an’i Daniela izany zavatra izany. Daniela 2:13–15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Rehefa nohazavaina tamin’i Daniela ny amin’ny fahatakarana ny toe-javatra momba ny fiainana sy ny fahafatesana ao amin’ilay nofin’ilay sary mbola tsy fantatra, dia maneho ny fanazavana omena ny iray hetsy sy efatra amby efatra alina izany, fa ao anatin’ny tantaran’ny fitsapana faharoa sady hita maso amin’ilay dingam-pitsapana misy ambaratonga telo izy ireo. Nefa i Daniela tsy maneho fotsiny ireo izay nifidy hihinana ny sakafo marina ka noho izany nandalo ny fitsapana voalohany, fa maneho koa ilay solontena maha-olona izay nomen’Andriamanitra fahiratan-tsaina manokana momba ny faminaniana ara-Baiboly.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
Ary ny amin’ireto zaza efatra ireto, Andriamanitra dia nanome azy fahalalana sy fahaiza-manao tamin’ny fianarana sy fahendrena rehetra; ary Daniela dia nanana fahalalana tamin’ny fahitana sy ny nofy rehetra. Daniela 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Na dia samy nandalo ny fitsapana momba ny sakafo aza ireo Hebreo mahatoky efatra, dia i Daniela no voafidy ho mpitondra hafatry ny fahitana sy ny nofy. I Daniela dia misolo tena ilay mpitondra hafatra ara-paminaniana, araka ny asehon’i Elia, Jaona Mpanao Batisa, Jaona Mpahita, William Miller ary Future for America. Ny mpitondra hafatra ara-paminaniana dia tsy mba misaraka amin’ny fitsapana ara-paminaniana velively.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
Tamin’ny andron’i Kristy, ireo izay nandà ny fanambaran’i Jaona dia tsy nahazo tombontsoa tamin’i Jesosy. Ao amin’ny tantaran’ny Millerita, ireo izay nandà ny hafatra voalohany (izay asehon’i William Miller), dia tsy nahazo tombontsoa tamin’ny hafatra faharoa. Tao amin’ireo tantara roa ireo dia tsy nahafantatra izay niafaran’ny fizahan-toetra ny mahatoky. Nandà tsy hahita ny hazo fijaliana ny mpianatra, na dia nolazaina mazava taminy aza fa hitranga izany. Tsy nahita ny fahadisoam-panantenana lehibe ny Millerita. Daniela, raha nampahafantarin’i Arioha ny toe-javatra mahakasika aina sy fahafatesana mifandray amin’ny nofin’i Nebokadnezara momba ilay sariolona, dia tsy nahalala izay votoatin’ilay nofy na izay nitarika ny fizahan-toetran’ilay sariolona. Ny hany fantany dia hoe toe-javatra mahakasika aina sy fahafatesana izany. Koa nila fotoana Daniela mba hahatakarany ny hevitr’izany.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Dia niditra i Daniela ka nangataka tamin’ny mpanjaka mba homeny fotoana izy, ary dia hasehony amin’ny mpanjaka ny hevitry ny nofy. Daniela 2:16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Naneho finoana i Daniela tao amin’ilay sakafo (fomba fiasa) izay nofidiny hohanina tamin’ilay fitsapana voalohany. Koa nomena fotoana izy, tahaka ny nomena ny mpianatra tamin’ny andron’i Kristy. Ny fotoana nomena ny mpianatra dia ny fe-potoanan’ny fahafatesan’i Kristy sy ny fandevenana Azy ary ny fitsanganany tamin’ny maty sy ny fiakarany voalohany, talohan’ny nihaonany tamin’ny mpianatra teny an-dalana ho any Emaosy, ary avy eo indray tao amin’ny efitra ambony. Ary tamin’ny faran’izany fotoana izany dia nofofoniny taminy ny Fanahy Masina.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Ary rehefa nilaza izany Izy, dia nitsoka fofonaina taminy ka nanao taminy hoe: Raiso ny Fanahy Masina. Jaona 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Naminany i Ezekiela, ary natambatra ny taolana maina. Ary naminany indray Ezekiela, ka nofofonina ny Fanahy Masina teo amin’ireo vatana vao niforona, dia nitsangana izy ireo ka tonga tafi-tafika lehibe mahery. Raha nitsoka fofonaina tamin’ny mpianatra Kristy, dia nosokafany ny fahatakaran’izy ireo.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Dia nosokafany ny sainy, mba hahafahany mahafantatra ny Soratra Masina. Lioka 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Ny mpaminany rehetra dia miresaka ny amin’ny faran’izao tontolo izao, ary i Daniela dia tsy ankanavaka amin’izany. Ny fotoana nangatahiny dia fe-potoana iray mba hahazoany fahazavana. Ny fotoana niandrasan’ny Millerita dia hatramin’ny fahadisoam-panantenana voalohany ka mandra-pahafantarany fa tao anatin’ny fotoana fiandrasana izy ireo mifandray amin’ny faminanian’ny Matio toko faha-dimy amby roapolo sy ny Habakoka toko faharoa. Ny tantaran’ny fotoana fiandrasana teo amin’ny tantaran’ny Millerita dia tanteraka tamin’ny andron’ny hafatry ny anjely faharoa. Daniela toko faharoa dia maneho io tantara io ihany, koa ny fangatahany fotoana dia mifanaraka ara-paminaniana amin’ny fotoana fiandrasan’ny Millerita. Noho izany, ny fangatahan’i Daniela fotoana sy ny fotoana fiandrasan’ny Millerita dia maneho ny fotoana fiandrasan’ny iray hetsy sy efatra arivo sy efatra alina, izay nanomboka tamin’ny 18 Jolay 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Ny fangatahan’i Daniela fotoana mba hahafantarany ny hevitry ny nofin’i Nebokadnezara momba ilay sari-olona dia aseho ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo ho ireo telo andro sy tapany izay nandrianan’ireo vavolombelona roa maty teo amin’ny arabe. Ao amin’ny tantaran’ireo telo andro sy tapany ao amin’ny Apokalypsy iraika ambin’ny folo, dia ireo telo andro sy tapany izay maneho ara-panoharana ny efitra ara-paminaniana, dia misy feo miantso mafy. Ilay feon’olombelona ampiasain’ny Mpananatra mba hampifoha sy hampiaina indray ireo taolana maina maty dia asehon’i Daniela, izay nomena ny fanambarana ara-paminaniana ny amin’izay nofy sy izay heviny. Ilay feo miantso mafy any an-efitra dia nomena fahatakarana ara-paminaniana ny nofy sy ny fahitana, araka ny asehon’i Daniela. Miantso mafy ilay feo, ka izany no manondro fa nomena azy ny hafatry ny Fitarainan’ny Mamatonalina, ary amin’ny mamatonalina no anomezana ilay fitarainana, izay maneho ny haizina.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
Tao anatin’ny haizina lalina indrindra tamin’ny misasakalina no nomena fahalalana ny hafatra izay voasaron’ny haizina ny feo (Daniela). Ny didy nomena ny feo (Ezekiela) dia ny haminany amin’ireo taolana maina maty. Ary raha manao izany izy, dia tsofina amin’ireo maty eo an-dalana ny Mpananatra ka “velomina indray” izy ireo. Kanefa amin’ny alalan’ny vavaka ihany no anatanterahana izany fifohazana izany. Ny vavaka dia marika eo amin’ny tantaran’ny fifohazan’ireo taolana maina maty izay novonoina teo an-dalana. Daniela dia maneho ara-paminaniana izany marika izany, eo amin’ilay toerana tokony hisy azy indrindra, dia eo amin’izay amaritana ilay marika mihitsy.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Ny fifohazana amin’ny tena toe-panahy araka an’Andriamanitra eo amintsika no lehibe indrindra sady maika indrindra amin’ny filàntsika rehetra. Ny fitadiavana izany no tokony ho asa voalohany ataontsika. Tsy maintsy misy ezaka mafana fo hahazoana ny fitahian’ny Tompo, tsy satria Andriamanitra tsy vonona hanome ny fitahiany ho antsika, fa satria isika no tsy mbola voaomana handray izany. Ny Raintsika any an-danitra dia mazoto kokoa hanome ny Fanahy Masiny ho an’izay mangataka aminy noho ny ray aman-dreny etỳ an-tany hanome fanomezana tsara ho an’ny zanany. Fa anjarantsika kosa, amin’ny alalan’ny fiaiken-keloka, fanetren-tena, fibebahana ary vavaka mafana fo, no manatanteraka ireo fepetra izay nampanantenain’Andriamanitra hanomezany antsika ny fitahiany. Ny fifohazana dia tsy azo antenaina raha tsy ho valin’ny vavaka. Raha mbola toy izany ny olona ka tena tsy manan’ny Fanahy Masin’Andriamanitra, dia tsy afaka hankasitraka ny fitoriana ny Teny izy; fa rehefa mikasika ny fony ny herin’ny Fanahy, dia tsy ho tsy hisy vokany ny toriteny atao. Tarihin’ny fampianaran’ny Tenin’Andriamanitra, miaraka amin’ny fanehoana ny Fanahiny, amin’ny fampiasana fahendrena marina, ireo izay manatrika ny fivoriantsika dia hahazo fanandramana sarobidy, ary rehefa mody any an-tranony izy, dia ho vonona hampiasa hery miasa mangina sy mahasoa.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Ireo mpitondra faneva fahiny dia nahafantatra izay atao hoe miady mafy amin’Andriamanitra amin’ny vavaka, sy mifaly amin’ny firotsahan’ny Fanahiny. Fa efa miala eo amin’ny sehatry ny asa izy ireny; ary iza no misandratra hameno ny toerany? Manao ahoana ny taranaka vao misondrotra? Efa niova fo ho amin’Andriamanitra va izy? Mahatsiaro sy mailo amin’ny asa izay tanterahina ao amin’ny fitoerana masina any an-danitra va isika, sa miandry hery manery iray hidina amin’ny fiangonana vao hifoha? Manantena hahita ny fiangonana manontolo ho velombelomina va isika? Tsy ho avy na oviana na oviana izany fotoana izany.”
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Misy olona ao amin’ny fiangonana izay tsy mbola niova fo, ary tsy hiray amin’ny vavaka mafana sy maharesy lahatra izy. Tsy maintsy miroso amin’ny asa isika tsirairay avy. Tsy maintsy mivavaka bebe kokoa isika, ary miresaka kely kokoa. Mihabetsaka ny heloka, ary tsy maintsy ampianarina ny vahoaka mba tsy hionona amin’ny endriky ny toe-panahy araka an’Andriamanitra nefa tsy manana ny fanahy sy ny hery. Raha tapa-kevitra isika handinika ny fontsika, hanaisotra ny fahotantsika, ary hanitsy ny fironantsika ratsy, dia tsy hasandratra ho amin’ny zava-poana ny fanahintsika; tsy hatoky tena isika, fa hanana fahatsapana maharitra fa avy amin’Andriamanitra ny fahafahantsika.” Selected Messages, boky 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Miorina amin’ny finoana ny amin’ny sakafo izay nofidin’i Daniela hohanina, dia nampidirina tao anatin’ny fizotry ny fitsapana hita maso izy, izay nitaky taminy hampiasa ny fomba fiasa izay nasehon’izany sakafo izany, mba hampanantena aloha fa Andriamaniny no hampahafantatra sy hanazava ny nofy, ary aorian’izany dia hanatontosa ny fampisehoana izany nofy izany eo anatrehan’ny mpanjaka. Nanana ny sakafo marina izy, na ny fomba fiasa marina, ary avy eo dia notakina taminy haneho hita maso ny finoany amin’ny fanolorana ny hafatry ny nofin’i Nebokadnezara momba ilay sariolona izay tao anatin’ny “haizina” tanteraka. Ny asa nataony manaraka dia ny fanehoany hita maso ny finoana, fa tamin’izany izy no nampihatra ilay rijan-teny masina ho an’ny vahoakan’Andriamanitra rehefa mahita ny tenany ao anatin’ny haizina izy ireo.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
“Ny haizin’ilay ratsy dia manodidina ireo izay tsy miraharaha ny mivavaka. Ny fakam-panahy bitsibitsiky ny fahavalo dia mitaona azy ireo hanota; ary izany rehetra izany dia satria tsy ampiasainy ny tombontsoa izay nomen’Andriamanitra azy ao amin’ny fanendrena masina ny vavaka. Nahoana moa ny zanakalahy sy zanakavavin’Andriamanitra no ho misalasala hivavaka, raha ny vavaka no fanalahidy eo an-tanan’ny finoana hanokafana ny trano firaketana any an-danitra, izay itehirizana ny haren’ny Tsitoha tsy manam-petra? Raha tsy misy vavaka tsy tapaka sy fiambenana amim-pahazotoana dia tandindomin-doza isika ho tonga tsy mitandrina sy hiala amin’ny lalana marina. Mitady mandrakariva ny hanakantsakana ny lalana mankany amin’ny sezan’ny famindram-po ilay fahavalo, mba tsy hahazoantsika, amin’ny fitalahoana mafy sy ny finoana, fahasoavana sy hery hanoherana ny fakam-panahy.” Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Noho ny haizin’ny votoatin’ny nofin’i Nebokadnezara tamin’ny alina, dia niara-nifanety tamin’ireo namany telo i Daniela ka nivavaka.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Dia nankany an-tranony Daniela, ka nampahafantatra izany tamin’i Hanania sy Misaela ary Azaria, namany; mba hangatahany famindram-po amin’Andriamanitry ny lanitra ny amin’izany zava-miafina izany, mba tsy haringana Daniela sy ny namany miaraka amin’ny sisa amin’ireo olon-kendry tany Babylona. Dia naseho tamin’i Daniela tamin’ny fahitana tamin’ny alina ilay zava-miafina. Ary Daniela nisaotra ny Andriamanitry ny lanitra. Daniela namaly ka nanao hoe: Isaorana anie ny anaran’Andriamanitra mandrakizay doria; fa Azy ny fahendrena sy ny hery; Ary Izy no manova ny fotoana sy ny vanim-potoana; manaisotra mpanjaka Izy ary manangana mpanjaka; manome fahendrena ny hendry Izy, ary fahalalana ho an’izay mahafantatra fahatakarana; Izy no manambara ny zavatra lalina sy miafina; fantany izay ao amin’ny maizina, ary ao aminy ny mazava no mitoetra. Misaotra Anao aho ary midera Anao, Ry Andriamanitry ny raiko, Izay nanome ahy fahendrena sy hery, ary efa nampahafantatra ahy ankehitriny izay nangatahinay Taminao; fa efa nampahafantarinao anay ankehitriny ny amin’ny raharahan’ny mpanjaka. Daniela 2:17–23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Dia nomena valisoa tamin’Ilay “mahalala izay ao amin’ny maizina” Daniela. Mandeha ao anatin’ny maizina ny hetsika momba ny lalàna Alahady, ary izay efa nanao fanekena fa mihinana ny sakafon’Andriamanitra dia takiana hahafantatra ny fiforonan’ny sarin’ny bibidia, izay manomana ny sehatra ara-pivavahana sy ara-politika hampiharana ny mariky ny fahefan’ny papa.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Ny toko faharoa ao amin’i Daniela dia tsy manondro fotsiny ny tantaran’ilay anjely faharoa ao amin’ny tantara Millerita, fa amin’ny fomba mivantana kokoa dia maneho ny tantaran’ilay anjely faharoa ao anatin’ny hetsiky ny anjely fahatelo izy. Ao amin’ny fizahan-toetra momba ny nofin’ilay sarin’i Nebokadnezara no anehoana ny fizahan-toetran’ny sarin’ny bibidia. Ny dingana ara-paminanian’ny fifohazan’ny vahoakan’Andriamanitra ho amin’ny toe-javatra mahakasika aina sy fahafatesana ateraky ny lalàn’ny Alahady mananontanona dia faritana amin’ny fomba tena mazava ao amin’ny bokin’i Daniela sy Apokalypsy.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Daniela dia maneho ny iraky ny tantara izay ivoahan’ilay hafatra mahakasika aina na fahafatesana momba ny nofin’ilay sary. Miorina eo ambonin’ilay sakafo izay efa azony tsara izy, ary amin’ny finoana no ilazany fa hain’Andriamanitra ny mampahafantatra ilay fahitana, nefa mangataka fotoana izy. Io fotoana io no fotoana fiandrasana. Rehefa tapitra ny fotoana fiandrasana, dia omena fahalalana ny amin’izay tao amin’ny nofy maizin’i Nebokadnezara izy, nefa tsy izany ihany. Tsy ny fahatakarana ny nofin’ilay sary ihany no raisiny, izay tandindon’ny sarin’ny bibidia sy ny fizahan-toetra mifandray aminy, fa amin’ny faran’ny fotoana fiandrasana koa dia midera an’Andriamanitra izy satria Andriamanitra “manome fahendrena ho an’ny hendry, sy fahalalana ho an’izay mahalala fahatakarana; Manambara ny zavatra lalina sy miafina Izy; Fantany izay ao amin’ny maizina, ary ny mazava mitoetra ao aminy.”
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
I Daniela eto no mametraka ny fiderany ao anatin’ilay sehatra izay nisy “fitomboan’ny fahalalana”, satria izy izay manambara ao amin’ny toko faharoa ambin’ny folo fa ny “hendry” no hahatakatra ny “fitomboan’ny fahalalana”, dia midera an’Andriamanitra koa noho Izy nanome “fahendrena” sy “fahalalana” ho an’ny “hendry.” Miresaka mivantana momba ireo virijina hendry izy, ary mampifandray ny androny amin’ny fotoam-pahatarana. Apetrany mivantana ao anatin’ny fahatanterahana lavorary amin’ny fotoam-pahataran’ny Matio dimy amby roa-polo, ao amin’ny hetsiky ny anjely fahatelo, ilay fanoharana hita ao amin’ny toko faharoa. Ary mbola manan-danja kokoa aza ny zava-misy fa ny bokin’ny Apokalypsy dia manambara fa taloha kelin’ny hifaranan’ny fotoam-pitsarana, dia nasaina i Jaona mba tsy hamehy ny teny filazan’ny faminanian’ny bokin’i Daniela sy ny Apokalypsy, satria boky iray ihany ireo.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ary hoy Izy tamiko: Aza asiana tombo-kase ny tenin’ny faminanian’ity boky ity; fa akaiky ny andro. Izay tsy marina, aoka izy mbola tsy ho marina ihany; ary izay maloto, aoka izy mbola ho maloto ihany; ary izay marina, aoka izy mbola ho marina ihany; ary izay masina, aoka izy mbola ho masina ihany. Apokalypsy 22:10, 11
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Ny fotoana izay hanokafana ny faminanian’i Daniela sy ny Apokalypsy dia ao amin’ilay fotoam-piandrasana ao amin’ny fanoharana ny amin’ny virijina folo, ary izany fotoana izany dia asehon’ny fangatahan’i Daniela fotoana. Ny fangatahany fotoana dia narahin’ny vavaka, izay tsy maintsy miseho mialoha ny fitsanganan’ny taolana maina maty. Tao anatin’ny fe-potoana izay nanehoana ny fitomboan’ny fahalalana sy ny fahazoana ny amin’ilay sarin’ny nofy izay voasaron’ny haizina, dia nanao zavatra hafa koa Andriamanitra ho an’i Daniela. “Izy no manambara ny zavatra lalina sy miafina.” Ny zavatra miafina ao amin’ny tantaran’ny Antso Amin’ny Mamatonalina dia ilay faminaniana ao amin’ny Apokalypsy izay sokafana tsy ela alohan’ny hifaranan’ny androm-pahasoavana. Izany zavatra “lalina sy miafina” izany dia “fahamarinana.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Ny fahamarinana no tonga lakilen’ny faminaniana izay vohaina ho an’ilay iraka asehon’i Daniela, ka ahafahana mamantatra ny tantara miafina momba ireo “kotrokorana fito.” Io tantara miafina io dia tantaran’ireo mari-dalana telo. Ny voalohany dia fahadisoam-panantenana, ary ny farany dia fahadisoam-panantenana, araka ny aseho ao amin’ny tantaran’ny Millerites. Ny teny hebreo izay nadika hoe “fahamarinana” dia noforonin’ilay “Mpahay Fiteny Mahagaga”, tamin’ny fampifangaroana ny litera voalohany, fahatelo ambin’ny folo, ary farany amin’ny abidy hebreo. Jesosy no voalohany sy farany, ary Izy no “fahamarinana.” Ny firafitry ny teny izay noforonin’ilay “Mpahay Fiteny Mahagaga” dia manondro ireo mari-dalana ara-paminaniana telo izay tantara miafina momba ireo “kotrokorana fito,” izay tsy maintsy nohasiana tombo-kase mandra-pangatahan’i Daniela “fotoana” sy nandehanany nivavaka.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Ny fahadisoam-panantenana tamin’ny 18 Jolay 2020 no mari-dalana voalohany, ary izany dia maneho ny fahadisoam-panantenana mifandray amin’ilay mari-dalana farany amin’ireo mari-dalana telo, dia ny lalàna alahady. Ny litera afovoany, dia ny litera fahatelo ambin’ny folo, dia tandindon’ny fikomiana, ary tandindon’ilay mari-dalana afovoany ao amin’ny tantara miafin’ny kotrokorana fito. Ny fikomiana dia asehon’ireo virijina adala amin’ny Antso amin’ny Mamatonalina, satria ny Antso amin’ny Mamatonalina no mari-dalana afovoany amin’ilay tantara misy dingana telo momba ny 18 Jolay 2020, ny Antso amin’ny Mamatonalina, ary ny lalàna alahady izay ho avy tsy ho ela. Raha vao tonga ny mamatonalina, dia miditra amin’ny ora fahatelo ambin’ny folo ny fotoana, izay anehoana amin’ny fomba hita maso ny fisehoan’ireo virijina adala amin’ny fanekeny fa tsy manana ny diloilo volamena izy ireo.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
Ao amin’ilay “efitra” ara-panoharana amin’ireo “telo andro sy tapany” ao amin’ny Apokalypsy toko faha iraika ambin’ny folo, ny olon’Andriamanitra dia aseho ho ao anatin’ny tantara ara-panoharana amin’ilay ozona hoe “impito.” Amin’ny faran’izany fotoana izany dia tsy maintsy miaiky izy ireo fa efa niparitaka, fa efa nanota, fa efa nanota ny razany, fa efa nandeha nifanohitra tamin’Andriamanitra izy, ary Andriamanitra kosa efa nandeha nifanohitra taminy. Izany fahatsapana izany no tokony hitarika azy ireo hivavaka ilay vavaka ao amin’ny Levitikosy toko faha enina amby roapolo. Io fahafantarana fa tsy maintsy mivavaka ilay vavaka ao amin’ny Levitikosy toko faha enina amby roapolo io dia mifanaraka ara-paminaniana amin’ny vavak’i Daniela ao amin’ny Daniela toko faha roa, ary asehon’ny vavak’i Daniela ao amin’ny toko faha sivy izany. Ny antony nivavahan’i Daniela ilay vavaka ao amin’ny Levitikosy toko faha enina amby roapolo tao amin’ny toko faha sivy dia niorina tamin’ny fahafantarany fa tonga teo amin’ny faran’ireo fitopolo taona voalazan’ny faminanian’i Jeremia momba ny fahababoan’ny olon’Andriamanitra izy.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Ireo fito-polo taona ireo ihany no maneho ny tantaran’ny fanisiana tombo-kase ny vahoakan’Andriamanitra. Ireo fito-polo taona ireo no maneho ny fanadiovana ao amin’ny Malakia toko faha-telo sy ny fanadiovana indroa nataon’i Kristy ny tempoly. Izy ireo no maneho ny tantaran’ny fitsapana ny sarin’ny bibidia. Izany tantara izany dia nanomboka tamin’ny 11 Septambra 2001, ary mifarana amin’ilay lalàna Alahady ho avy tsy ho ela. Amin’ny faran’izany vanim-potoana fito-polo taona ara-panoharana izany, dia mitady “fotoana fiandrasana” i Daniela mba hahafahany mivavaka. Voavaly ny vavany rehefa nambara taminy ny zava-miafina farany ao amin’ny faminaniana. Tonga izany fanambarana izany raha mbola tao amin’ny fotoana fanaparitahana tany an-efitra ny tena vahoakan’Andriamanitra Protestanta, taorian’ny 18 Jolay 2020. Tamin’izany fotoana izany no nanambarana ny “fahamarinana” tamin’ilay “feo miantso any an-efitra”.
We will continue Daniel chapter two in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ny Daniela toko faharoa.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Dia nagahetse tamin’ity tany ity ny fahatezeran’i Jehovah, hampihatra aminy ny ozona rehetra voasoratra ato amin’ity boky ity; ary Jehovah nifaoka azy hiala tamin’ny taniny tamin’ny fahatezerana sy ny firehetam-pahatezerana ary ny fahavinirana lehibe ka nanipy azy ho any an-tany hafa, araka ny amin’izao anio izao. An’i Jehovah Andriamanitsika ny zavatra miafina; fa antsika sy ny zanatsika mandrakizay kosa ny zavatra nambara, mba hotandremantsika ny teny rehetra amin’ity lalàna ity. Deoteronomia 29:27–29.