We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
Efa natombotsika ny fandinihantsika ny fahitana farany nomena an’i Daniela tamin’ny famantarana an’i Daniela ho tandindon’ny vahoakan’Andriamanitra amin’ny fanekena amin’ny andro farany; ary nampiasaintsika ny andininy voalohany miaraka amin’ny toko farany mba hanombohana hamantatra ireo toetra ara-paminaniana ananan’izany vahoaka amin’ny andro farany izany izay asehon’i Belteshazara. Ny vahoakan’Andriamanitra amin’ny fanekena amin’ny andro farany dia maneho ny Millerita amin’ny hetsiky ny anjely voalohany, ary ny iray hetsy sy efatra amby efapolo arivo amin’ny hetsiky ny anjely fahatelo. Ny Millerita no nanatanteraka ny fanoharana ny amin’ny virijiny folo, ary izany fanoharana izany dia averina indray amin’ny teny sy litera tsy misy diso amin’ny andro farany.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Matetika aho no itarihana ho amin’ny fanoharana ny amin’ireo virijiny folo, dimy tamin’ireo no hendry, ary dimy no adala. Efa tanteraka sy mbola hotanterahina hatramin’ny litera farany io fanoharana io, satria manana fampiharana manokana ho amin’izao andro izao izy, ary tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka sady mbola hitohy ho fahamarinana ankehitriny mandra-pahatongan’ny fiafaran’ny andro.” Review and Herald, August 19, 1890.
The experience of both movements of the last days, is the experience of Adventism.
Ny fanandraman’ireo hetsika roa tonta amin’ny andro farany dia fanandraman’ny Advantisma.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Ny fanoharana ny amin’ireo virijina folo ao amin’ny Matio 25 dia mampiseho koa ny fanandraman’ny vahoaka Advantista.” Ilay Fifanandrinana Lehibe, 393.
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
Ny Millerita dia naneho ny fihetsiketsehan’ilay anjely voalohany, ary ny fanandraman’izy ireo koa dia nasehon’ny fiangonan’i Filadelfia. Tamin’ny taona 1856, ny fihetsiketsehana Millerita Filadelfiana dia nifindra ho amin’ny fihetsiketsehana Laodiseana, ary tamin’ny fikomiana tamin’ny 1863 dia mbola nifindra lavidavitra kokoa ho amin’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana izany.
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
Ny iray hetsy sy efatra amby efapolo arivo dia maneho ny hetsiky ny anjely fahatelo, ary ny fiainan’izy ireo koa dia nasehon’ny fiangonan’i Filadelfia. Tamin’ny taona 1989, dia novahana ny tombokasen’ny bokin’i Daniela ho an’ny fiangonana Advantista Mitandrina ny Andro Fahafito laodikeana, ary tamin’ny 11 Septambra 2001 dia nanomboka ny hetsika Advantista laodikeana, ary tamin’ny Jolay 2023 dia tonga ny fiovana niverina ho amin’ny hetsika filadelfiana.
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
Belteshazzar, na Daniela, dia maneho ny hetsika Filadelfiana amin’ny andro farany, izay mamerina ny hetsika Filadelfianan’ny Millerita “hatramin’ny litera farany indrindra.” Ny andininy voalohany amin’ny fahitana farany dia maneho ireo vahoakan’ny andro farany ireo, ary ny fijoroana vavolombelona farany ao amin’ny fahitana farany dia tsy maintsy mifanaraka amin’ny fijoroana vavolombelona voalohany ao amin’ny fahitana farany. Ny dingam-panadiovana ao amin’ny Daniela toko faha-roa ambin’ny folo dia manondro ny fitomboan’ny fahalalana sy ireo sokajy roa vokarin’izany. Belteshazzar no fanehoana faratampony ny olon-kendry amin’ny andro farany. Ao amin’ny Daniela toko faha-roa ambin’ny folo dia misy, farafahakeliny, fahamarinana ara-paminaniana dimy izay vatofantsika ho an’ny hetsika Millerita, ka tsy maintsy haverina ao amin’ny hetsiky ny anjely fahatelo.
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
Ny voalohany dia ny fizotran’ny fanadiovana izay mamoaka sokajy roa amin’ireo mpivavaka, ka noho izany dia manatanteraka ny fanoharana ny amin’ireo virijina folo ao amin’ny fiandohana sy ao amin’ny fiafarana.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:4, 9, 10.
Fa ianao kosa, ry Daniela, akatòny ny teny, ary asiana tombo-kase ny boky, mandra-pahatongan’ny andro farany; maro no hivezivezy etsy sy eroa, ary hitombo ny fahalalana.... Ary hoy Izy: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy hohatsaraina ka ho fotsy, ary hosedraina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:4, 9, 10.
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
Ny fanavahana ny hendry sy ny ratsy fanahy (adala) dia mifototra amin’ny fahatakarany—dia ny fahaizany mizara ara-tsaina—ny fitomboan’ny fahalalana izay nosokafana tamin’ny fotoan’ny farany, na tamin’ny 1798 ho an’ny Millerites, na tamin’ny 1989 ho an’ny iray hetsy sy efatra arivo sy efatra alina. Takina amin’ny vahoakan’Andriamanitra ny hahafantarany fa ny Advantisma no fanandramana asehon’ny fanoharana momba ny virijiny folo; fa raha tsy misy izany fahatakarana izany dia tsy hitady hahatakatra izy ireo hoe rahoviana no tonga ny “fotoan’ny farany” ho an’ny taranaka farany, na inona ilay hafatra izay nohafahana tamin’izany fotoana izany. Raha tsy misy ny fahatakarana fa ny fanandraman’ny Advantista dia fizahan-toetra misy dingana telo, miorina amin’ny fivoaran’ny fahamarinana miandalana, izay mitondra any amin’ny vokatra “aina-na-fahafatesana”, dia tsy azo atao ny mamantatra ny fiantsoana ambony ananan’ny Advantista Mitandrina ny Andro Fahafito tsirairay. Belteshazara dia maneho vahoaka iray izay mahalala fa nandalo ilay fizotran’ny fanadiovana naseho amin’ny hoe “nodiovina, nofotsiana, ary nozahan-toetra” izy. Io fizotran’ny fanadiovana misy dingana telo io indrindra no faritana mazava ho asan’ny Fanahy Masina.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
Kanefa lazaiko aminareo ny marina: Mahasoa anareo ny fialako; fa raha tsy miala Aho, dia tsy ho avy atỳ aminareo ny Mpananatra; fa raha handeha Aho, dia hirahiko ho atỳ aminareo Izy. Ary raha tonga Izy, dia hampiaiky izao tontolo izao ny amin’ny ota sy ny amin’ny fahamarinana ary ny amin’ny fitsarana: ny amin’ny ota, satria tsy mino Ahy izy; ny amin’ny fahamarinana, satria mankany amin’ny Raiko Aho, ka tsy hahita Ahy intsony ianareo; ny amin’ny fitsarana, satria efa voatsara ny andrianan’izao tontolo izao. Mbola manana zavatra maro holazaina aminareo Aho, nefa tsy zakanareo ankehitriny izany. Fa rehefa tonga Izy, dia ny Fanahin’ny fahamarinana, no hitari-dalana anareo ho amin’ny marina rehetra; fa tsy hiteny avy amin’ny tenany Izy; fa izay rehetra ho reny, dia izany no holazainy; ary ny zavatra ho avy aza dia hasehony aminareo. Jaona 16:7–13.
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
Ny asan’ny Fanahy Masina amin’ny fitarihana ireo virijina hendry ho amin’“ny fahamarinana rehetra” dia mitaky ny hananarany, izay midika hoe hananatra na hampiaiky heloka, izao tontolo izao ny amin’ny ota sy ny fahamarinana ary ny fitsarana; ary ireo no dingana telo mitovy indrindra izay miteraka na virijina hendry na virijina adala ao amin’ny Daniela toko faharoa ambin’ny folo. Ny hafatra izay nofaritan’i Jesosy ho asan’ny Fanahy Masina no “solika,” izay mampiseho ny fahasamihafana misy eo amin’ny hendry sy ny ratsy fanahy ao amin’ny Daniela 12. Ny olon’Andriamanitra amin’ny andro farany dia tsy maintsy mahatakatra ny fitomboan’ny fahalalana ho an’ny taranany, ary ao anatin’izany fahalalana izany ny fanekeny fa na virijina adala izy ireo na virijina hendry ao amin’ny fanoharana ao amin’ny Matio toko faha-dimy amby roapolo.
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
“Naseho an’i Jaona tao amin’ny fahitana masina ireo zavatra ireo. Hitany ilay antokon’olona asehon’ireo virijiny dimy hendry, nitondra ny jirony voaomana tsara sy nirehitra, ka nihiaka tamim-piravoravoana izy hoe: ‘Indro ny faharetan’ny olona masina; indreo ireo izay mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy. Ary nahare feo avy any an-danitra aho nanao tamiko hoe: Soraty hoe: Sambatra ny maty izay maty ao amin’ny Tompo hatramin’izao; Eny, hoy ny Fanahy, mba hialany sasatra amin’ny fisasarany; ary ny asany manaraka azy.’”
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
“Maro izay nandre ny hafatry ny anjely voalohany sy faharoa no nihevitra fa ho velona hahita an’i Kristy ho avy eo amin’ny rahon’ny lanitra. Raha izay rehetra nilaza fa mino ny fahamarinana no nanatanteraka ny anjarany tahaka ny virijina hendry, dia efa ho efa nambara tamin’ny firenena sy foko sy samy hafa fiteny ary olona rehetra izany hafatra izany. Kanefa dimy no hendry ary dimy no adala. Ny fahamarinana dia tokony ho nambaran’ny virijina folo, nefa dimy monja no efa nanomana izay ilaina mba hiarahana amin’izay antokona olona nandeha tamin’ny mazava izay tonga taminy. Ilaina ny hafatry ny anjely fahatelo. Tsy maintsy natao izany fanambarana izany. Maro tamin’izay nivoaka hitsena ny Mpampakatra teo ambanin’ny hafatry ny anjely voalohany sy faharoa no nandà ny hafatry ny anjely fahatelo, dia ilay hafatra farany fitsapana homena izao tontolo izao.”
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. 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 18:2–5].
“Ho tanteraka koa ny asa mitovy amin’izany rehefa ilay anjely hafa, izay aseho ao amin’ny Apokalypsy 18, manolotra ny hafany. Tsy maintsy haverina ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Homena ny fiangonana izao antso izao: ‘Mivoaha avy ao aminy, ry oloko, mba tsy hiraisanareo amin’ny fahotany.’ ‘Rava, rava Babylona lehibe, ka tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona misy ny vorona maloto sy ankahalaina rehetra. Fa ny firenena rehetra dia efa nisotro ny divain’ny fahatezeran’ny fijangajangany, ary ny mpanjakan’ny tany efa nijangajanga taminy, ary ny mpandranto amin’ny tany efa nihanan-karena tamin’ny haben’ny zava-manitra nahafinaritra azy…. Mivoaha avy ao aminy, ry oloko, mba tsy hiraisanareo amin’ny fahotany, ary mba tsy handraisanareo anjara amin’ny lozany; fa ny fahotany efa tafakatra hatrany an-danitra, ary Andriamanitra efa nahatsiaro ny helony’ [Apokalypsy 18:2–5].”
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
“Raiso tsirairay ato amin’ity toko ity, ka vakio tsara, indrindra fa ny roa farany: ‘Ary ny fahazavan’ny jiro dia tsy hamirapiratra ao aminao intsony na oviana na oviana; ary ny feon’ny mpampakatra sy ny ampakarina dia tsy ho re ao aminao intsony na oviana na oviana; fa ny mpandranto tao aminao no olona lehibe tamin’ny tany; fa tamin’ny odinao no namitahana ny firenena rehetra. Ary tao aminy no nahitana ny ran’ny mpaminany sy ny an’ny olona masina ary ny an’izay rehetra novonoina tambonin’ny tany.’”
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
“Ny fanoharana ny amin’ny virijina folo dia nomen’i Kristy tenany mihitsy, ary ny antsipiriany rehetra ao aminy dia tokony hodinihina amim-pitandremana. Ho avy ny fotoana izay hanidiana ny varavarana. Isika dia aseho na amin’ny alalan’ny virijina hendry na amin’ny virijina adala. Tsy azontsika avahana ankehitriny, ary tsy manana fahefana isika hilaza hoe iza no hendry ary iza no adala. Misy ireo mitana ny fahamarinana amin’ny tsi-fahamarinana, ary ireo dia miseho ivelany tahaka ny hendry.” Manuscript Releases, volume 16, 270.
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
Amin’ny maha-Adventista antsika, izay nantsoina hiantso ny lehilahy sy ny vehivavy hivoaka avy ao Babylona amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, dia “aseho ho na amin’ny virijina hendry na amin’ny virijina adala isika.” Ilay antokon’olona izay hitan’i Jaona, “asehon’ireo virijina hendry dimy, miaraka amin’ny fanilony voakarakara sy mirehitra,” izay nofaritan’i Jaona koa ho ireo izay manana “ny faharetan’ny olo-masina,” ary izay “mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy,” dia ireo efatra arivo sy efatra alina sy iray hetsy, izay takiana hitandrina ny didin’Andriamanitra, hampihatra ny finoan’i Jesosy, ary hahalala fa izy ireo no virijina ao amin’ny fanoharana ao amin’ny Matio toko fahadimy amby roapolo. Tsy vitan’ny hoe mila mahatakatra izy ireo fa na virijina hendry na virijina adala izy, fa tsy maintsy mamerina koa ny fanandramana asehon’i Daniela ho “voadio sy nofotsiana ary notsapaina.”
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
Ary nihira tahaka ny fihirana vaovao teo anoloan’ny seza fiandrianana sy teo anoloan’ny zava-manana aina efatra ary ny loholona; ary tsy nisy olona nahay nianatra izany fihirana izany afa-tsy ilay efatra arivo amby efa-polo amby iray hetsy, dia ireo izay navotana avy tamin’ny tany. Ireo no tsy mba voaloton’ny vehivavy; fa virijina izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho santatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Ary tsy nisy lainga hita teo am-bavany; fa tsy manan-tsiny izy eo anoloan’ny seza fiandrianan’Andriamanitra. Apokalypsy 14:3–5.
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
Misy farafahakeliny dimy aseho ao amin’ny Daniela toko faha-roa ambin’ny folo, izay fahamarinana mifandray amin’ny hetsika Millerita an’ilay anjely voalohany, ka haverina indray sy ho takatra amin’ny fahafenoana kokoa amin’ny alalan’ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina. Ny iray amin’ireo fahamarinana ireo dia ilay fizotran’ny fanadiovana misy dingana telo mifandraika amin’ny fanoharana ny amin’ireo virijina folo. Ny fahamarinana voalohany izay takatr’i William Miller teo amin’ny lafiny fotoan’ny faminaniana dia ny “impito”, ao amin’ny Levitikosy enina amby roa-polo, ary izany fahamarinana izany dia voatondro ao amin’ny Daniela roa ambin’ny folo, sady izy no fahamarinana voalohany ao amin’ny tantara Millerita izay voalaza ao.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:4–10.
Fa ianao kosa, ry Daniela, akatòny ny teny, ary asio tombo-kase ny boky mandra-pahatongan’ny andro farany; maro no hivezivezy atsy sy aroa, ary hitombo ny fahalalana. Dia izaho Daniela nijery, ka, indro, nisy roa hafa nitsangana, ny iray tety an-dafin’ny moron’ny ony, ary ny iray tery an-dafin’ny moron’ny ony. Ary ny iray niteny tamin’ilay lehilahy nitafy rongony fotsy madinika, izay teo ambonin’ny ranon’ny ony hoe: Mandra-pahoviana no hahataperan’ireo zava-mahagaga ireo? Dia reko ilay lehilahy nitafy rongony fotsy madinika, izay teo ambonin’ny ranon’ny ony, raha nanandratra ny tanany ankavanana sy ny tanany ankavia ho any an-danitra izy ka nianiana tamin’Ilay velona mandrakizay fa ho amin’ny andro iray sy andro roa ary tapany izany; ary rehefa vitany ny hampielezana ny herin’ny vahoaka masina, dia ho tanteraka izany rehetra izany. Ary nahare aho, nefa tsy nahafantatra; dia hoy izaho: Tompoko ô, hanao ahoana no hiafaran’ireo zavatra ireo? Ary hoy Izy: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy hatao fotsy ary hozahan-toetra; fa ny ratsy fanahy hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 12:4–10.
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Ity andalan-teny ity dia manomboka amin’ny filazana fa ny bokin’i Daniela dia hakatona tombo-kase mandra-pahatongan’ny andro farany, ary mifarana amin’ny filazana fa ny bokin’i Daniela dia hakatona tombo-kase mandra-pahatongan’ny andro farany. Eo anelanelan’ny fanakatonana tombo-kase voalohany sy farany ny tenin’i Daniela, ny fijoroana ho vavolombelona nianianan’“Ilay velona mandrakizay doria” dia izao: “fa ho amin’ny andro iray sy andro roa ary tapaky ny andro izany; ary rehefa vitany ny hanaparitaka ny herin’ny vahoaka masina, dia ho tanteraka izany rehetra izany.”
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
Izay nanome izao fanambarana nianianana izao dia Ilay teo ambonin’ny rano, nitafy lamba rongony fotsy madinika. Daniela nahita anjely iray teo amoron’ny ony Hiddekel amin’ny lafiny iray ary anjely iray hafa teo amorony amin’ny lafiny ilany, ary ny iray tamin’ireo anjely ireo dia nametraka fanontaniana, izay novalian’Ilay teo ambonin’ny rano. Ny fanontaniana dia hoe: “Mandra-pahoviana?” Ireo no teny roa voalohany mitovy amin’ny fanontaniana napetraka ao amin’ny andininy fahatelo ambin’ny folo ao amin’ny toko fahavalo amin’ny bokin’i Daniela.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Dia naheno olomasina iray niteny aho; ary olomasina iray hafa nanao tamin’ilay olomasina anankiray izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mahatsiravina mampandringana, ka hanolorana ny fitoerana masina sy ny antokon’olona hohitsakitsahina? Ary hoy izy tamiko: Hatramin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina. Daniela 8:13, 14.
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
Ny rafitra ara-paminaniana iray ihany no hita ao amin’ireo resaka roa tonta, afa-tsy ny hoe ao amin’ny toko fahavalo dia eo amoron’ny renirano Ulai i Daniela, fa tsy eo amoron’ny renirano Hiddekel. Ao amin’ny toko fahavalo dia nisy anjely iray (olomasina) “nanao tamin’ilay olomasina anankiray izay niteny hoe: mandra-pahoviana?” Ny teny hebreo nadika hoe “ilay olomasina anankiray” dia ilay teny hebreo hoe “Palmoni,” izay midika hoe Ilay Mpanisa Mahagaga, na Ilay Mpanisa ny zava-miafina. Ao amin’ny toko fahavalo dia i Jesosy (Ilay Mpanisa Mahagaga) no niteny, ary nisy olomasina iray hafa nanontany an’i Jesosy (ilay olomasina anankiray) hoe: “mandra-pahoviana?”
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Ao amin’ny toko faharoa ambin’ny folo, Ilay mitsangana eo ambonin’ny rano dia anontanian’ilay anjely izay teo amin’ny iray tamin’ny moron’ny Reniranon’i Hiddekel hoe: “mandra-pahoviana?” Ireo andalan-teny roa ireo dia tsy maintsy heverina miaraka, andalana eo ambonin’ny andalana. Ny fanontaniana voalohany ao amin’ny toko fahavalo dia hoe: “mandra-pahoviana ny fahitana ny amin’ny fanitsakitsahana ny fitoerana masina sy ny antokon’olona, izay tanterahina voalohany amin’ny fivavahan-tsampy, ary avy eo amin’ny fahefan’ny papa?” Ny fanontaniana ao amin’ny toko faharoa ambin’ny folo kosa dia hoe: “mandra-pahoviana no hahatongavana amin’ny faran’ireo zava-mahagaga ireo?” Avy eo dia omena ny valiny nianianana avy amin’i Palmoni, Ilay Mpandrindra Isa Mahagaga izay nitafy lamba rongony sady nitsangana teo ambonin’ny rano hoe: “ho amin’ny fotoana iray sy fotoana roa ary tapany izany; ary rehefa vitany ny hampiely ny herin’ny vahoaka masina, dia ho tanteraka avokoa izany rehetra izany.”
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
Ny fanontanian’ny Ony Ulai sy Hiddekel dia hoe: “Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanaparitahana ny vahoakan’Andriamanitra, izay tanterahin’ny fivavahan-tsampy ary avy eo ny fahefan’ny papa, raha manitsakitsaka ny fitoerana masina sy ny antokony izy ireo?” Ny valiny dia hoe mifarana amin’ny 1798 izany fanitsakitsahana izany, rehefa manomboka ny asan’i Palmoni amin’ny fananganana ny tempolin’ny Millerita, ary avy eo dia mifarana efatra amby efapolo taona sy enina tatỳ aoriana, amin’ny 1844, rehefa tokony hodiovina ny fitoerana masina.
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
Tamin’ny toko faharoa ambin’ny folo dia nandre ilay resaka i Daniela, “nefa tsy azoko.” Naneho faniriana hahatakatra i Daniela, araka izay asehon’ny fangatahany tamin’i Kristy. “Ry Tompoko ô, inona no ho faran’ireo zavatra ireo?” Ny fanehoany faniriana hahatakatra dia nisolo tena ny fanirian’ireo virijina hendry hahatakatra, satria napetraka teo anelanelan’ireo filazana roa momba ny bokin’i Daniela hofehezina mandra-pahatongan’ny andro farany ny fifanakalozan-kevitra manontolo. I Daniela dia nisolo tena ny faniriana napetraka tamin’i William Miller mba hahatakatra ny fahamarinana izay novahana tombo-kase tamin’ny 1798, ary ny fahamarinana voalohany notarihina ho fantany dia ny fanitsakitsahana ny fitoerana masina sy ny tafika, voalohany tamin’ny alalan’ny fanompoan-tsampy ary avy eo tamin’ny alalan’ny fahefana papaly nandritra ilay vanim-potoana izay nampielezana ny herin’ny vahoaka masina, ho fahatanterahan’ny “impito,” ao amin’ny Levitikosy enina amby roa-polo.
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
Ny fanirian’i Miller hahalala ny fahamarinana dia asehon’ny fanirian’i Daniela, nefa tsy feno ny fahatakaran’i Miller. I Daniela dia maneho ny fanirian’i Miller, ary i Beltesazara kosa dia maneho ireo izay manana fahatakarana feno ny zavatra sy ny fahitana. Farafahakeliny dia misy fahamarinana lehibe dimy izay isan’ny fanandraman’ny Millerita ao amin’ny Daniela toko faharoa ambin’ny folo, ka hahita fitoviana mifanandrify amin’izany ao amin’ny tantaran’ny iray hetsy sy efatra alina amby efatra arivo. Ny iray amin’izany dia ny nahatanterahan’izy ireo sy ny nahafantarany fa izy ireo no nanatanteraka ny fanoharana ny amin’ny virijina folo, miaraka amin’ny fizahan-toetra dingana telo ao aminy; ary ny iray hafa dia ny fahazoan’izy ireo ny vato fehizoro iorenan’ny “fotoana fito,” ao amin’ny Levitikosy toko fahenina amby roapolo.
We will continue this study in our next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
“‘Ary amin’izany ny fanjakan’ny lanitra dia ho tahaka ny virijina folo, izay naka ny fanalany ka nivoaka hitsena ny mpampakatra. Ary ny dimy tamin’ireo dia hendry, ary ny dimy kosa adala. Fa ireo adala dia naka ny fanalany, nefa tsy nitondra menaka niaraka taminy; fa ny hendry kosa nitondra menaka tao anatin’ny fitoerany niaraka tamin’ny fanalany. Ary raha ela tonga ny mpampakatra, dia samy rendremana izy rehetra ka natory. Ary nony misasakalina, dia nisy antso hoe: Indro, avy ny mpampakatra; mivoaha hitsena azy ianareo. Dia nitsangana ireo virijina rehetra ireo ka nanamboatra ny fanalany. Ary hoy ny adala tamin’ny hendry: Omeo anay ny menakareo, fa efa ho faty ny fanalanay. Fa ny hendry namaly hoe: Tsia, fandrao tsy ho ampy ho anay sy ho anareo; fa aleo mankany amin’izay mivarotra ianareo, ka mividiana ho an’ny tenanareo. Ary raha mbola nandeha hividy izy, dia tonga ny mpampakatra; ary izay efa vonona dia niara-niditra taminy ho ao amin’ny fampakaram-bady; ary nakatona ny varavarana. Rehefa afaka izany, dia tonga koa ireo virijina sasany ka nanao hoe: Tompoko, Tompoko, vohay izahay. Fa izy namaly ka nanao hoe: Lazaiko aminareo marina tokoa: Tsy fantatro ianareo. Koa amin’izany miambena ianareo; fa tsy fantatrareo na ny andro na ny ora hihavian’ny Zanak’olona.’”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Ankehitriny isika dia miaina amin’ny andro mampidi-doza indrindra, ary tsy misy na dia iray aza amintsika tokony hanemotra amin’ny fitadiavana fiomanana ho amin’ny fihavian’i Kristy. Aoka tsy hisy hanaraka ny ohatry ny virijina adala ka hihevitra fa azo antoka ny miandry mandra-pahatongan’ny fotoam-pahoriana vao mahazo fiomanana ara-toetra hahafahany maharitra amin’izany andro izany. Ho tara loatra ny hitady ny fahamarinan’i Kristy rehefa antsoina hiditra ny vahiny ka hodinihina. Izao no fotoana hitafiana ny fahamarinan’i Kristy,—dia ny fitafian’ny fampakaram-bady izay hahatonga anao ho mendrika hiditra amin’ny fanasan’ny Zanak’ondry. Ao amin’ilay fanoharana, ny virijina adala dia aseho ho mangataka diloilo, nefa tsy nahazo izany araka ny fangatahany. Izany dia tandindon’ireo izay tsy nanomana ny tenany tamin’ny fampivelarana toetra haharitra amin’ny fotoam-pahoriana. Toy ny hoe handeha any amin’ny namany izy ka hiteny hoe: Omeo ahy ny toetrareo, fa raha tsy izany dia ho very aho. Ireo izay hendry tsy nahavita nampita ny diloilony ho amin’ny fanilo efa ho fatin’ny virijina adala. Ny toetra dia tsy azo afindra. Tsy zavatra azo vidina na amidy izy io; fa zavatra tsy maintsy azo. Ny Tompo dia nanome ny tsirairay avy fahafahana hahazo toetra marina mandritra ny ora fitsapana; nefa tsy namboariny ny lalana hahafahan’ny olombelona iray mampita amin’ny hafa ny toetra izay novolavolainy tamin’ny fandalovany zava-tsarotra, tamin’ny fianarany lesona avy amin’ilay Mpampianatra Lehibe, mba hahafahany maneho faharetana ao anatin’ny fizahan-toetra sy mampihatra finoana hahafahany manala tendrombohitry ny tsy fahafahana. Tsy azo atao ny mampita ny hanitry ny fitiavana,—na manome amin’ny hafa fahalemem-panahy, fahakingana, ary faharetana. Tsy azo atao amin’ny fon’olombelona iray ny mandrotsaka ao amin’ny fon’ny hafa ny fitiavan’Andriamanitra sy ny olombelona.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
“Fa avy ny andro, sady efa akaiky antsika izany, izay haseho amin’ny alalan’ny fakam-panahy manokana ny lafiny rehetra amin’ny toetra. Ireo izay mijanona ho mahatoky amin’ny foto-kevitra, izay mampihatra finoana hatramin’ny farany, dia ireo izay efa voaporofo ho mahatoky teo ambanin’ny fizahan-toetra sy ny fitsapana nandritra ireo ora teo aloha tamin’ny androm-pitsapany, ary efa namolavola toetra mitovy amin’ny an’i Kristy. Ireo izay efa namboly fifankazarana akaiky tamin’i Kristy no ho izany, dia ireo izay, amin’ny alalan’ny fahendreny sy ny fahasoavany, dia mpiombona amin’ny toetra araka an’Andriamanitra. Kanefa tsy misy olombelona afaka manome amin’ny hafa fanoloran-po avy amin’ny fo sy ireo hatsaram-panahin-tsaina mendrika, na hanonitra ny tsy fahampiany amin-kery ara-pitondrantena. Isika tsirairay dia afaka manao zavatra betsaka ho an’ny hafa amin’ny fanomezana amin’ny olona ohatra mitovy amin’ny an’i Kristy, ka amin’izany dia mitaona azy hankany amin’i Kristy mba handray ny fahamarinana izay tsy ahafahany mijoro eo amin’ny fitsarana raha tsy eo aminy. Tokony handinika amim-bavaka ny raharaha lehibe momba ny fanorenana toetra ny olona, ka hamolavola ny toetrany araka ny modely avy amin’Andriamanitra.” The Youth Instructor, January 16, 1896.