Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Ny toko faharoa ao amin’i Daniela dia maneho ny anjely faharoa ao amin’ny Apokalypsy efatra ambin’ny folo. Noho izany dia maneho ny faharoa amin’ireo fitsapana telo izy, izay aseho ho fitsapana ara-tsakafo, arahina fitsapana ara-pahitana, ary mifarana amin’ny fitsapana litmôsy. Ireo fitsapana telo ireo, izay mari-dalana ara-paminaniana koa, dia hita ao amin’ny hafatry ny anjely voalohany ao amin’ny Apokalypsy efatra ambin’ny folo. Tahaka ny amin’ny anjely voalohany ao amin’ny Apokalypsy efatra ambin’ny folo, ny toko voalohany ao amin’i Daniela koa dia manana ireo fitsapana telo ireo tsirairay avy.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Ny fitsapana faharoa, na ny hafatry ny anjely faharoa, dia manomboka eo amin’ny fiafaran’ny fitsapana voalohany. Ny toko faharoa dia manaraka ny toko voalohany. Ny famaranana ny fitsapana faharoa no manomboka avy hatrany ny fitsapana fahatelo. Ny fe-potoana asehon’ny fitsapana faharoa dia nosoloan-tandindona tamin’ireo fitopolo taona nahababoana an’i Daniela, izay nanomboka tamin’ny fandresena an’i Jehoiakima ary nifarana tamin’ny didin’i Kyrosy. Raha nanakaiky ny fiafaran’ireo fitopolo taona ireo, dia fantatr’i Daniela tamin’ny alalan’ny Tenin’Andriamanitra ara-paminaniana fa efa ho tonga ny farany.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Tamin’ny taona voalohany nanjakan’i Dariosa, zanak’i Ahasoerosy, avy tamin’ny taranak’ny Mediana, izay natao mpanjaka tamin’ny fanjakan’ny Kaldeana, dia tamin’ny taona voalohany nanjakany no nahafantarako, izaho Daniela, tamin’ny boky ny isan’ny taona izay nahatongavan’ny tenin’i Jehovah tamin’i Jeremia mpaminany, fa hahatanteraka fitopolo taona Izy amin’ny fandravana an’i Jerosalema. Daniela 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
I Daniela dia maneho ny vahoakan’Andriamanitra amin’ny andro farany, izay mahafantatra ny hevitra an’ohatra ao amin’ny fahababoana fito-polo taona, ary izany fahafantarana izany dia miseho fotoana fohy mialoha ny hifaranan’ireo fito-polo taona an’ohatra. Ny vahoakan’Andriamanitra dia nahatakatra tsara ny fahababoana fito-polo taona, nefa izay asehon’i Daniela dia ny fahatakarana fa ireo fito-polo taona ireo dia maneho ny fe-potoana ara-paminaniana manomboka amin’ny 11 Septambra 2001 ka hatramin’ny lalàna Alahady. Ho an’i Daniela, ireo taona ireo dia nifarana tamin’ny didin’i Kyrosy, izay amin’ny andro farany dia maneho ny lalàna Alahady any Etazonia.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Kely talohan’ny didin’ny Alahady dia hatsangana ho amin’ny fahatakarana ara-paminaniana izay asehon’ireo fitopolo taona ara-tandindona ny vahoakan’Andriamanitra. Ireo taona ara-tandindona ireo dia nanomboka tamin’i Jehoiakima, izay maneho ny 11 Septambra 2001, rehefa, tamin’ny fahatongavan’ny finoana silamo amin’ilay Loza fahatelo, dia nidina ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo ka nanambara ny fahalavoan’i Babylona. Ny fahalavoan’i Babylona dia maneho ny hafatry ny anjely faharoa, ary tamin’ny 11 Septambra 2001 dia nanomboka ny fotoam-pitsapana faharoa ho an’ireo izay nihinana ny boky miafina izay teny an-tanan’ilay anjely. Izany vanim-potoana izany, izay asehon’ireo fitopolo taona ara-tandindona, dia mitohy hatramin’ny didin’ny Alahady.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Rehefa manakaiky ny farany, araka ny asehon’i Daniela ho tandindona tamin’ny taona voalohany nanjakan’i Dariosa, dia fohazina ho amin’ny fitsapana momba ny sarin’ny bibidia ny vahoakan’Andriamanitra. Efa nahatakatra mialoha ny ampahany amin’ireo fahamarinana mifandray amin’ny fitsapana momba ny sarin’ny bibidia izy ireo, nefa ilay ampahany izay tonga takany fotoana fohy mialoha indrindra ny fiafaran’ny fe-potoana ara-paminaniana an’ilay anjely faharoa dia nafenina tao amin’ny maizina. Tahaka an’i Daniela nandinika ny Tenin’Andriamanitra ara-paminaniana, ka avy eo tonga saina ny amin’ny hevitry ny fitopolo taona, dia voatarika ho amin’ny vavaka izy, tahaka ihany koa ny nitarihana azy ho amin’ny vavaka fony izy tonga saina ny amin’ilay loza mahafaty na velona nambaran’i Nebokadnezara momba ny nofy-sariny. Ao amin’ny Daniela toko faha-sivy, tahaka ny ao amin’ny Daniela toko faharoa, raha nivavaka i Daniela, dia nandray fahazavana ara-paminaniana izy.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Eny, raha mbola niteny tamim-bavaka aho, dia ilay lehilahy Gabriela, izay efa hitako tamin’ny fahitana tany am-piandohana, nalefa hanidina haingana, ka nanendry ahy tamin’ny fotoana fanaovana ny fanatitra hariva. Ary nampahafantariny ahy izany, sady niresaka tamiko izy ka nanao hoe: Ry Daniela ô, ankehitriny aho dia tonga mba hanome anao fahendrena sy fahalalana. Daniela 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
Ny “fahaiza-manao sy fahalalana” nomena an’i Daniela teo am-pivavahany dia mifanaraka amin’ny vavaka nataony ao amin’ny toko faharoa.
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 2:17–19.
Dia Daniela nody nankany an-tranony, ka nampahafantatra izany tamin’i Hanania sy Misaela ary Azaria, namany; mba hangatahan’izy ireo famindrampo amin’Andriamanitry ny lanitra ny amin’izany zava-miafina izany, mba tsy ho levona miaraka amin’ny sisa amin’ny olon-kendrin’i Babylona Daniela sy ny namany. Dia naseho tamin’i Daniela tamin’ny fahitana tamin’ny alina izany zava-miafina izany. Dia nisaotra an’Andriamanitry ny lanitra Daniela. Daniela 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Andalana manaraka andalana, ny vavaka roa nataon’i Daniela dia vavaka iray ihany. Samy nomena tao anatin’ny tantara izay maneho an’ohatra ny fitsapana hita maso momba ny anjely faharoa izy roa, izay miseho eo anelanelan’ny 11 Septambra 2001 sy ny lalàn’ny Alahady izay ho avy tsy ho ela. Teo anatrehan’ny fandrahonana ho faty efa mananontanona nataon’i Nebokadnezara sy ny fahalalana ara-paminaniana momba ny fito-polo taona an’i Jeremia ary ny fianianan’ny impito an’i Mosesy, dia mivavaka ny vavak’i Levitikosy fahenina amby roapolo i Daniela, sady mangataka mba hanehoan’Andriamanitra aminy ny zava-miafina farany ara-paminaniana ao amin’ny faminanian’ny Baiboly. Ilay zava-miafina izay ambaran’i Jaona ho Fanambaran’i Jesosy Kristy.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
Ao amin’ny toko fahasivy, Daniela dia hita eo amin’ny fifindrana eo anelanelan’ny fanjakana roa. Vao avy resy tamin’ny Mediana sy ny Persiana Babylona, satria taona voalohany nanjakan’i Dariosa izany, ka mametraka ny vahoakan’Andriamanitra amin’ny andro farany eo amin’ilay teboka fifindrana izay voamarika tao amin’ny fihetsiky ny anjely voalohany sy tao amin’ny fihetsiky ny anjely fahatelo.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Ny hetsika Millerita Filadelfiana dia nifindra ho amin’i Laodikia tamin’ny taona 1856, ary ny hetsika Laodikiana antsoina hoe Future for America dia mifindra ho amin’ny hetsika Filadelfiana amin’ny faran’ireo telo andro sy tapany izay nitoerany maty teny an-dalambe araka ny Apokalypsy toko faha‑iraika ambin’ny folo. Ny fitsapana izay tsy voazakan’ny hetsika Filadelfianan’ny Millerita hatramin’ny 1856 ka hatramin’ny 1863 dia mifandray amin’ny fotopampianaran’ny “fito fotoana.”
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Ny fitsapana ho an’ny hetsika Laodiseana an’ny Future for America dia mifandray amin’ny filàna hamantatra ny toe-piparitahany, ary avy eo hidirana ao amin’ny vavaka sy ny fanandramana ao amin’ny Levitikosy faha-enina amby roapolo. Daniela dia teo amin’ny fotoam-pifindrana teo anelanelan’ny fanjakana Babyloniana sy ny Medo-Persiana, ary talohan’ny faran’ny fe-potoana fitopolo taona izay voamariky ny didin’i Kyrosy. Ny fitopolo taona no tontolon-kevitry ny vavak’i Daniela, ary ny fitopolo taona dia maneho ny “impito” an’i Mosesy. Samy mifanaraka amin’ny fotoam-pifindrana izay voamariky ny “impito” ao amin’ny hetsiky ny anjely voalohany, ary koa ao amin’ny hetsiky ny anjely fahatelo, ireo vavak’i Daniela roa tonta.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
Ny “zava-miafina” izay ambara amin’i Daniela dia ny fanambarana ny amin’ny sarin’i Nebokadnezara. Ny “zava-miafina” momba ny sarin’i Nebokadnezara amin’ny andro farany dia izao: fanjakana valo no asehony, fa tsy efatra. Ao amin’ireo lahatsoratra teo aloha izay ao anatin’ilay sokajy hoe, “The Eighth is of the Seven,” dia efa naseho izany fahamarinana izany. Ao anatin’izany zava-miafina izany no misy ny fanambarana ny teboka fifindrana rehefa tonga ilay fahavalo, izay avy amin’ny fito. Ny “zava-miafina” momba ny sarin’i Nebokadnezara dia ny fanamafisana ny fitsanganan’ny tandrok’i Protestantisma marina sy ny tandrok’i Republicanisma. Ireo fitsanganana roa ireo dia samy manondro fa ny tandroka tsirairay dia ilay fahavalo, nefa avy amin’ny fito; ary ny fifindrana avy amin’ny fahenina ho amin’ny fahavalo amin’ireo tandroka roa ireo dia miseho ao anatin’ny tontolon-kevitra ara-paminaniana momba ny fitsapana iray mifandray amin’ny “impito” an’i Mosesy. Ny fifindrana dia mitranga araka ny asehon’i Daniela, talohan’ny didin’i Kyrosy, izay maneho ny didy momba ny Alahady any Etazonia. Avy eo, amin’ny lalàn’ny Alahady, ao anatin’ny fihetsiketsehana haingana, dia sitrana ilay ratra mahafaty nahazo ny papisma, raha toa ka lasa ilay loha fahavalo izay avy amin’ny fito ny papisma, ary izy koa mandalo fifindrana ara-paminaniana, araka ny asehon’ny sarin’i Nebokadnezara ao amin’ny Daniela toko faharoa.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Koa dia niditra nankao amin’i Ariocha Daniela, ilay notendren’ny mpanjaka handringana ny olon-kendrin’i Babylona; dia nandeha izy ka nilaza taminy toy izao: Aza ringanina ny olon-kendrin’i Babylona; ento aho hiditra eo anatrehan’ny mpanjaka, dia hasehoko amin’ny mpanjaka ny heviny. Ary tamin’izay Ariocha dia nitondra an’i Daniela haingana teo anatrehan’ny mpanjaka ka nanao taminy hoe: Efa nahita lehilahy iray avy amin’ny babo avy amin’ny Joda aho, izay hampahafantatra amin’ny mpanjaka ny heviny. Ary ny mpanjaka namaly ka nanao tamin’i Daniela, izay Beltesazara no anarany hoe: Mahavita mampahafantatra ahy ny nofy izay efa hitako va ianao, sy ny heviny? Daniela 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Raha vao nomena an’i Daniela ny zava-miafina, dia samy tononina avokoa ny anarany roa, ka mampahafantatra fa izy no misolo tena ny vahoakan’ny fanekena, izay amin’ny andro farany dia vao avy nifindra ho ao amin’ny hetsika Filadelfiana misy ny efatra amby efa-polo sy iray hetsy. Asehony ny toetran’ny mpanompon’Andriamanitra amin’ny fangatahany mba tsy hisy hovonoina noho ny tsy fahafahany mahatakatra ny “zava-miafina.” Ampitahaina amin’i Arioka ny toetrany, dia mpanompon’i Nebokadnezara izay mitady hahazo dera eo anatrehan’ny mpanjaka noho ny fahitany an’i Daniela. Ary avy eo Daniela dia manambara ny maha-samihafa ny fisehoan’ny faminaniana marina sy ny an’ireo olon-kendrin’i Babylona, rehefa mamaly ny fanontanian’i Nebokadnezara amin’ny fanontaniana izy; ary avy eo, tsy tahaka an’i Arioka, dia tsy manararaotra ny fahalalany ny “zava-miafina” mba hanandratana ny tenany, fa manome voninahitra kosa an’Andriamanitry ny lanitra.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Dia namaly teo anatrehan’ny mpanjaka ka nanao hoe Daniela: Ny zava-miafina izay notakin’ny mpanjaka dia tsy hain’ny olon-kendry, na ny mpanandro, na ny mpanao ody, na ny mpisikidy ambara amin’ny mpanjaka; fa misy Andriamanitra any an-danitra izay mampahafantatra ny zava-miafina, ary Izy no mampahalala an’i Nebokadnezara mpanjaka izay ho avy amin’ny andro farany. Ny nofinao sy ny fahitana tao an-tsainao teo ambonin’ny fandrianao dia izao. Daniela 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Daniel dia manomboka ny famelabelarany ny amin’ilay “zava-miafina” amin’ny fanondroana azy ho “zava-miafina” izay manazava izay hitranga any am-parany andro. Ny zava-miafin’ny tantara miafin’ireo kotrokorana fito dia manondro izay hitranga any am-parany andro. Ny sariolona nataon’i Nebokadnezara dia singa iray amin’ilay zava-miafina momba ny andro farany izay voaseho rehefa hovahana, fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana. Ambara izany fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana izany, ao anatin’ny fotoam-pifindrana, rehefa tonga ilay fahavalo avy amin’ny fito ireo tandroka roa amin’ilay bibidia avy amin’ny tany, araka ny nasehon’i Daniela tamin’ny taona voalohan’i Dariosa.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Ary ny aminao, ry mpanjaka, ny hevitra tao an-tsainao teo am-pandrianao dia ny amin’izay zavatra hitranga any aoriana; ary Ilay maneho zava-miafina no mampahafantatra anao izay zavatra ho avy. Fa ny amiko kosa, tsy noho ny fahendrena izay ato amiko mihoatra noho ny an’ny velona rehetra no nampahafantarana ahy izao zava-miafina izao, fa mba hampahafantarina amin’ny mpanjaka ny heviny, ary mba hahafantaranao ny hevitry ny fonao. Daniela 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Daniel dia mametraka ny fahamarinana amin’ny vavolombelona faharoa momba ny zava-misy fa ny nofin’i Nebokadnezara dia mikasika ny andro farany, raha hoy izy: “Ilay manambara zava-miafina no mampahafantatra anao izay ho avy,” “rahatrizay aoriana.” Avy eo dia ambaran’i Daniela fa tsy nomena ho azy ny zava-miafina, na noho izy nanana fahendrena ambony noho ny an’ny olombelona hafa rehetra, fa nomena an’i Nebokadnezara ilay “zava-miafina” “noho ny amin’ireo izay hampahafantatra ny heviny.” Nomena ho an’ireo izay hanolotra ny “hevitr’” ilay nofy amin’ny mpanjaka ara-panahin’i Babylona amin’ny andro farany ilay “zava-miafina.” Nomena manokana ho an’ny iray hetsy sy efatra alina sy efatra arivo ilay zava-miafina, fa ny “zava-miafina” dia ho an’ireo izay amin’ny andro farany no manambara ny fahalavoana faran’i Babylona. Dia avy eo i Daniela no manambara ilay nofin’ny sariolona izay nafenina tao amin’ny haizina, ary izay niteraka ilay fitsapana mahakasika aina na fahafatesana.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Hianao, ry mpanjaka ô, dia nahita ianao, ka indro, sarivongana lehibe iray. Io sarivongana lehibe io, izay namirapiratra indrindra ny famirapiratany, dia nitsangana teo anoloanao; ary nahatahotra ny fijery azy. Ny lohan’izany sarivongana izany dia volamena tsara, ny tratrany sy ny sandriny dia volafotsy, ny kibony sy ny feny dia varahina, ny tongony dia vy, ary ny faladiany dia ampahany vy ary ampahany tanimanga. Nijery ianao mandra-panapaka vato iray tsy nataon-tanana, izay namely ny sarivongana teo amin’ny faladiany izay vy sy tanimanga, ka nanorotoro azy. Dia niara-notorotoro ny vy sy ny tanimanga sy ny varahina sy ny volafotsy ary ny volamena, ka tonga tahaka ny akofa eny amin’ny famoloam-bary amin’ny fahavaratra; ary nentin’ny rivotra ireny, ka tsy nisy toerana hita ho azy intsony; ary ilay vato izay namely ny sarivongana dia tonga tendrombohitra lehibe ka nameno ny tany rehetra. Izao no nofy; ary holazainay eo anatrehan’ny mpanjaka ny heviny. Daniela 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Ny nofin’i Nebokadnezara dia nanondro ireo fanjakana ao amin’ny faminanian’ny Baiboly hatramin’ny androny ka hatramin’ny andro farany, izay amin’izany no isehoan’ny iray hetsy sy efatra arivo amby efatra alina, voasolo tena tamin’i Daniela tamin’ny nisehoany teo anatrehan’i Nebokadnezara, ary tamin’ilay vato voakapa tsy tamin-tanana, izay mandrava ireo fanjakana eto an-tany asehon’ilay sariolona, ka avy eo dia tonga tendrombohitra mameno ny tany rehetra. Ny nofy dia momba ny andro any aoriana, amin’ilay teboka fifindrana ara-paminaniana izay anambarana amin’ilay iray hetsy sy efatra arivo amby efatra alina ny tsiambaratelo ara-paminaniana farany.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Amin’ny maha-fanevan’ilay tandroka Protestanta marina azy, dia mitondra ny hafatry ny anjely fahatelo ho amin’izao tontolo efa ho faty izy ireo. Izany hafatra izany dia mitombo ho antso mafy amin’ny lalàn’ny Alahady any Etazonia, rehefa ampiharina ny mariky ny bibidia. Talohan’izany didy izany, ireo asehon’i Daniela amin’ny andro farany dia tsy maintsy atrehin’ny fitsapan’ny sarin’ny bibidia. Fitsapana hita maso izany fitsapana izany, ary mitaky mba ho hitan’ireo asehon’i Daniela ireo hetsika miteraka ny didin’ny lalàn’ny Alahady. Sedraina izy ireo mba hahafantarana raha nifidy ny fomba fiasan’Andriamanitra izay ahafahany mahita ilay fitsapan’ny sary izay miafina ao amin’ny maizina izy. Ny fitsapana azy dia ahitana fanetren-tena manokana sy fiaikena. Ahitana fanekena koa izany fa nomena fahatakarana tamin’ny nofy sy fahitana i Daniela; fa raha mandà tsy hihaino ny feon’i Daniela miantso any an-efitra izy ireo, dia tahaka ireo izay nandà ny hafatr’i Jaona Mpanao-batisa tamin’ny andron’i Kristy.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Ampahafantarin-dRahavavy White isika fa mifameno ny bokin’i Daniela sy ny Apokalypsy, ary ny teny hoe “mifameno” izay ampiasainy dia midika hoe mitondra ho amin’ny fahatanterahana. Tamin’ny faran’ny volana Jolay 2023, ny Liona avy amin’ny fokon’i Joda dia nanomboka nanokatra ny famehezana ny Fanambaran’i Jesosy Kristy araka izay nampanantenainy fa hataony mialoha indrindra ny hikatonan’ny fotoam-pahasoavana. Tamin’ny nanaovany izany, dia nofaritany ireo fahamarinana ara-Baiboly izay efa voaray tsara teo aloha, nefa ankehitriny kosa dia tokony ho takarina ao anatin’ny tontolon’ny andro farany.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Iray amin’ireo fahamarinana ireo ny amin’ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo. Ny iray hafa dia ilay tantara izay fanatanterahana lavorary ny “kotrokorana fito” ao amin’ny Apokalypsy toko faha‑folo. Namoaka fahamarinana avy amin’ireo tsipika masina momba ny fanavaozana Izy, izay miresaka ny amin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020. Nampiasainy ireo mari‑dalana efatra izay hita ao amin’ny tsipika masina tsirairay momba ny fanavaozana, izay mampiseho ny tantaran’ny fanomezam‑pahefana ny hafatra voalohany hatramin’ny fitsarana, amin’ny fomba izay tsy mbola nekena hatrizay. Ny Daniela toko faharoa dia mitondra maro amin’ireo hevitra ireo ho amin’ny fahatanterahana, na dia miafina ao amin’ny haizina aza ireo fahamarinana lalina ireo ho an’izay mandà tsy hihinana ny fomba fiasa voatondro hoe Alfa sy Omega.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
Eo am-pamaranana izao fandalinana ny Daniela toko faharoa izao, dia hamintina sy hampifandray ny sasany amin’ireo fahamarinana sy mari-dalana izay tonga amin’ny fahatanterahany ao amin’ny Daniela toko faharoa isika. Amin’ny fanaovana izany dia asehontsika fa ny zava-miafina izay naseho tamin’i Daniela tamin’ny fahitana tamin’ny alina dia maneho ireo fahamarinana ireo mihitsy.
We will set forth the summary and conclusion in the next article.
Hapetrakay ny famintinana sy ny famaranana isika ao amin’ny lahatsoratra manaraka.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Ny Tompo dia manana ny solontenany voatendry hihaona amin’ny olona ao anatin’ny fahadisoany sy ny fihemorany. Ny irany dia alefa hitondra fijoroana mazava mba hampifoha azy hiala amin’ny toetry ny torimasony sy hanokatra amin’ny fahalalany ny teny sarobidin’ny fiainana, dia ny Soratra Masina. Ireo lehilahy ireo dia tsy tokony ho mpitory teny fotsiny ihany, fa mpanompo, mpitondra fahazavana, mpiambina mahatoky, izay hahita ny loza mananontanona ka hampitandrina ny vahoaka. Tsy maintsy hitovy amin’i Kristy izy amin’ny hafanam-pony lalina, amin’ny fahendrena amam-piheverana asehony, amin’ny ezaka ataony manokana—raha fintinina, amin’ny asa fanompoany rehetra. Tokony hanana fifandraisana velona amin’Andriamanitra izy, ary tokony ho tonga zatra fatratra amin’ny faminaniana sy amin’ny lesona azo ampiharina ao amin’ny Testamenta Taloha sy ny Testamenta Vaovao, mba hahafahany mamoaka avy ao amin’ny trano firaketana ny tenin’Andriamanitra zavatra vaovao sy zavatra taloha.” Testimonies, volume 5, 251.