We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.
Manomboka ny fandinihantsika ny fahitana farany nomena an’i Daniela isika amin’ny fampiharana ilay fitsipika asehon’ny Alfa sy Omega, izay manambara fa Izy dia mampifandray mandrakariva ny farany amin’ny fiandohana. Koa i Belsazara, izay i Daniela ao amin’ny andininy voalohany indrindra amin’ny fahitana farany an’i Daniela, dia haseho koa ao amin’ny tapany farany amin’io fahitana io ihany. Efa nofaritantsika fa i Belsazara dia maneho ny vahoakan’Andriamanitra amin’ny fanekena amin’ny andro farany, izay mahafantatra ny “chazon”, dia ny fahitan’ny tantara ara-paminaniana, araka izay asehon’ny teny hoe “zavatra” ao amin’ny andininy voalohany. Izany fahitan’ny tantara ara-paminaniana izany dia ireo “impito”, ao amin’ny Levitikosy enina amby roa-polo, izay mitovy amin’ny roa arivo dimanjato sy roa-polo taona. I Belsazara koa dia mahatakatra ny “fahitana” ao amin’ny andininy voalohany, izay ilay fahitana “mareh” mandritra ny roa arivo sy telon-jato taona, izay maneho ny fisehoan’i Kristy tampoka.
In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.
Ao amin’ny toko faharoa ambin’ny folo, i Daniela dia maneho ny hetsiky ny anjely voalohany ary koa ny hetsiky ny anjely fahatelo, satria samy manatanteraka ny fanoharana ny amin’ireo virijina folo ireo hetsika roa ireo. Ao amin’ny toko faharoa ambin’ny folo dia misy fahamarinana dimy, fara fahakeliny, izay anisan’ny hetsika Millerita, ka maneho fahamarinana izay tsy maintsy iainan’ny hetsiky ny anjely fahatelo sy azony koa. Samy manatanteraka ny fanoharana ny amin’ireo virijina folo ireo hetsika roa ireo, ary takiana amin’ireo virijina hendry amin’izy roa tonta ny hahatakatra izany zava-misy ara-paminaniana izany. Tsy maintsy mahatakatra ny fahamarinana ara-paminaniana voalohany izay notarihina ho fantatr’i Miller koa ireo hetsika roa ireo, araka izay asehon’ilay hoe “impito” ao amin’ny Levitikosy enina amby roapolo. Ireo traikefa sy fahatakarana telo hafa mifanandrify dia hita ao amin’ireo andininy vitsy farany amin’ilay toko.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.
Ary hatramin’ny fotoana hanafoanana ny fanatitra isan’andro sy hananganana ny fahavetavetana mampahafongana, dia hisy arivo amby roanjato sy sivifolo andro. Sambatra izay miandry ka tonga amin’ny arivo amby telon-jato sy dimy amby telopolo andro. Fa mandehana amin’ny lalanao ianao mandra-pahatongan’ny farany; fa hiala sasatra ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro. Daniela 12:11–13.
The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.
Ny sisa olon’Andriamanitra ao amin’ny bokin’ny Apokalypsy dia manana toetra ara-paminaniana telo lehibe. Mitandrina ny didin’Andriamanitra izy, manana ny finoan’i Jesosy ary mihazona ny Fanahin’ny Faminaniana.
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.
Ary hoy izy tamiko: Soraty hoe: Sambatra izay nantsoina ho amin’ny fanasan’ny fampakaram-badin’ny Zanak’ondry. Ary hoy izy tamiko: Ireo no teny marina avy amin’Andriamanitra. Dia niankohoka teo an-tongony aho mba hiankohoka aminy. Fa hoy izy tamiko: Tandremo, aza manao izany; fa mpanompo namanao aho sy ireo rahalahinao izay mitana ny filazan’i Jesosy; Andriamanitra no iankohofy; fa ny filazan’i Jesosy no fanahin’ny faminaniana. Apokalypsy 19:9, 10.
The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”
Takatr’ireo Millerita tsara fa ny hoe “ny isan’andro” ao amin’ny bokin’i Daniela dia misolo tena ny fanompoan-tsampy, ary ny “androana izay nanesorana ny isan’andro” dia ny taona 508. Ny mandà izany fahamarinana izany dia mandà ny fahefan’“ny filazàn’i Jesosy,” izay “Fanahin’ny faminaniana”; fa ny Fanahin’ny faminaniana dia manambara mazava fa marina ny fahatakaran’ireo Millerita ny amin’“ny isan’andro.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Dia hitako, mikasika ny ‘Daily,’ fa ny teny hoe ‘sacrifice’ dia nampidirin’ny fahendren’olombelona, ary tsy anisan’ny lahatsoratra; ary nomen’ny Tompo ny fahatakarana marina izany ho an’ireo izay nanambara ny antson’ny ora fitsarana. Raha mbola nisy firaisana, talohan’ny 1844, dia saika niray hina avokoa ny rehetra tamin’ny fahitana marina ny amin’ny ‘Daily;’ fa hatramin’ny 1844 kosa, tao anatin’ny fisafotofotoana, dia nisy fomba fijery hafa noraisina, ka nanaraka izany ny haizina sy ny fisafotofotoana.” Review and Herald, 1 Novambra 1850.
The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.
Ny Millerita dia nahatakatra fa ny fanoheran’ny fanompoan-tsampy ny fiakaran’ny fahefan’ny papa teo amin’ny fitondrana tamin’ny taona 538 dia nesorina tamin’ny taona 508. Marina ny an’ny Millerita, nefa voafetra ny fahatakarany. Ny olon’Andriamanitra amin’ny andro farany, izay asehon’i Belteshazzara ao amin’ny andininy voalohany, dia hahita fa ny vanim-potoana manomboka amin’ny taona 508 ka hatramin’ny 538 dia maneho fe-potoana ara-paminaniana izay nanehoana mialoha tamin’ny alalan’ny telopolo taona fiomanana teo amin’ny tantaran’i Kristy talohan’ny nandraisany hery tamin’ny batisany. Ho hitany fa io fe-potoana ara-paminaniana io koa dia maneho ny fe-potoana ara-paminaniana manomboka amin’ny 1776 ka hatramin’ny 1798, ary fa ireo fe-potoana telo ireo dia samy maneho ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, izay nanomboka tamin’ny 11 Septambra 2001, ary mifarana amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela.
In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.
Ao amin’ny toko faharoa ambin’ny folo, i Daniela dia misolo tena ny Millerita sy ireo fahamarinana sy fanandramana lehibe dimy izay tsy maintsy haverina ao amin’ireo izay asehon’i Beltesazara. Ny fahamarinana sy fanandramana fahatelo ananan’ny Millerita dia “ny fahazoana marina ny amin’ny ‘fanatitra isan’andro,’ … nomen’ny Tompo … ho an’ireo izay nanandratra ny antson’ny ora fitsarana.” Ny fandavana izany fahamarinana izany dia fandavana ny soratr’i Ellen White, izay Fanahin’ny Faminaniana. Ny fahamarinana sy fanandramana fahefatra ananan’ny Millerita, sy ireo iraky ny anjely fahatelo, dia ny faminaniana momba ny telo ambin’ny folo amby telopolo sy telon-jato taona, izay nanomboka tamin’ny taona nanaisotra ny “fanatitra isan’andro,” dia tamin’ny 508.
Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.
Manomboka amin’ny 508, ny telonjato sy arivo amby dimy amby telopolo taona dia mitondra anao ho amin’ny 1843, nefa tsy amin’ny 1843 fotsiny, satria ny faminaniana dia manondro marina ny andro faran’iny taona 1843 iny mihitsy, fa hoy izy: “Sambatra izay miandry ka tonga amin’ny arivo amby telonjato sy dimy amby telopolo andro.” Ny teny hebreo nadika hoe “tonga” dia “naga”, ary ny heviny dia hoe “mikasika”, na “mametraka tanana amin’”. Koa izany no hevitry ny faminaniana: “sambatra izay miandry ka” mikasika na mametraka tanana amin’ny 1843.
The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.
Ny fitahian’ny fiandrasana teo amin’ny tantaran’ny Millerita dia ho an’ireo virijina hendry izay niaina ny fahadisoam-panantenana voalohany, nefa niandry ny fahitana izay niadana. Raha niandry ny “fahitana izay niadana” ny Millerita ho fahatanterahan’ny fanoharana ny amin’ny virijina folo sy ny Habakoka toko faharoa, dia notahina izy ireo. Tamin’izany fotoan’ny fiandrasana izany dia hitany avy eo fa izy ireo no nanatanteraka ny fanoharana, ary fa amin’ny farany ny fahitana dia “hiteny”. Ny fotoan’ny fiandrasan’izy ireo sy ny fahadisoam-panantenany dia niorina tamin’ilay famantarana diso fa hifarana amin’ny 1843 ny roa arivo sy telon-jato taona, kanefa ny fahitana dia tena ho an’ny 1844. Ny fahadisoam-panantenan’izy ireo dia niorina tamin’ny fanandramany izay nateraka rehefa nifarana ny taona 1843 nefa tsy niverina Kristy. Ny fahadisoam-panantenan’izy ireo sy ny fitahiana nambara ho an’ireo izay nifidy ny hiandry taorian’izany dia samy niorina manontolo tamin’ny andro farany indrindra amin’ny taona 1843, izay “mikasika” na “tonga amin’ny” 1844.
The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.
Ny fanandraman’ny fahadisoam-panantenana voalohany, amin’ny maha-fahatanterahan’ny fanoharana ny amin’ny virijina folo azy, dia takarina sy averina amin’ireo izay asehon’i Belteshazzara. Ny fahamarinana sy fanandramana fahadimy izay ho fantatr’ireo izay asehon’i Belteshazzara dia izao: amin’ny “faran’ny andro”, i Daniela dia “hitsangana amin’ny anjarany”.
“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.
“Daniela dia nijoro teo amin’ny anjarany hatramin’ny nanesorana ny tombo-kase, ary ny fahazavan’ny fahamarinana dia namirapiratra teo amin’ny fahitany. Mijoro eo amin’ny anjarany izy, mitondra ny fijoroana vavolombelona izay tokony ho azo tamin’ny faran’ny andro.” Sermons and Talks, volume 1, 225, 226.
The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.
Ny Millerita dia niaina ny fizotry ny fanadiovana izay tanterahin’ny fitomboan’ny fahalalana avy amin’ny bokin’i Daniela rehefa nosokafana izany tamin’ny 1798. Ireo izay asehon’i Belsazara kosa dia hiaina ny fizotry ny fanadiovana izay tanterahin’ny fitomboan’ny fahalalana avy amin’ny bokin’i Daniela rehefa nosokafana izany tamin’ny 1989. Ho takatr’izy ireo koa fa ny bokin’i Daniela dia manana tanjona manokana ao amin’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Rehefa anomezan’Andriamanitra asa manokana ny olona iray, dia tokony hijoro amin’ny anjara sy ny toerany izy tahaka an’i Daniela, vonona hamaly ny fiantsoan’Andriamanitra, vonona hanatanteraka ny fikasan’Andriamanitra.” Manuscript Releases, volume 6, 108.
As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.
Amin’ny maha-Laodikeana teo aloha azy, ireo asehon’i Beltesazara dia hahafantatra fa amin’ny alalan’ny bokin’i Daniela sy ny Apokalypsy, izay boky iray ihany, no anatanterahana ny fifohazana farany.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
“Rehefa takatra tsara kokoa ny bokin’i Daniela sy ny Apokalypsy, dia hanana fanandramana ara-pivavahana hafa tanteraka ny mpino... Zavatra iray no ho azo antoka fa ho takatra avy amin’ny fianarana ny Apokalypsy—dia izao: akaiky sy mazava tsara ny fifandraisana eo amin’Andriamanitra sy ny olony.” The Faith I Live By, 345.
As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.
Amin’ny maha-Laodiseana teo aloha azy, dia ho fantany ny toetrany Laodiseana, ary ho fantany fa maty ara-panahy tahaka ny lohasahan’ny taolana maina izy; ary ho setrin’ny fijoroana mahitsy momba ny toetrany maty sy very, dia ho fantany fa ny filàna ho velona no laharam-pahamehany voalohany.
“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.” Selected Messages, book 1, 121.
«Ny fifohazana ny tena toe-panahy araka an’Andriamanitra eo amintsika no lehibe indrindra sy maika indrindra amin’ny zavatra rehetra ilaintsika. Ny fitadiavana izany no tokony ho asantsika voalohany indrindra.» Selected Messages, boky 1, 121.
The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.
Ny fampanantenan’ny Baiboly dia izao: izay rehetra mitady dia hahita, ary avy eo ny Fanahy Masina no hitarika azy hahatakatra fa ny bokin’i Daniela sy ny Apokalypsy no miteraka ny fifohazana ilaina.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Rehefa isika amin’ny maha-vahoaka antsika mahatakatra izay dikan’ity boky ity ho antsika, dia hisy fifohazana lehibe ho hita eo anivontsika.” Testimonies to Ministers, 113.
The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.
Ny fiafaran’ny fahitana farany nomena an’i Daniela, araka ny aseho ao amin’ny toko faha-roa ambin’ny folo, dia mamantatra ny fanandramana izay miteraka ny vahoakan’ny fanekena amin’Andriamanitra amin’ny andro farany, araka ny asehon’i Belsatsara, ao amin’ny andininy voalohany amin’ilay fahitana farany. Eo i Daniela, aseho ho Belsatsara, dia mahafantatra na ny fahitana anatiny momba ireo roa arivo sy telon-jato taona, na ny fahitana ivelany momba ireo roa arivo sy dimy hetsy amby roapolo taona. Takany ny “zavatra” sy ny “fahitana.” Takany ny fahitana chazon sy ny fahitana mareh. Takany ny fanitsakitsahana ny fitoerana masina sy ny maro, ary ny famerenana amin’ny laoniny ny fitoerana masina sy ny maro. Takany na ny fahitana teo amin’ny Ony Olay, na ny fahitana teo amin’ny Ony Hidekela.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….
“Ilaina ny fandalinana akaiky kokoa ny Tenin’Andriamanitra; indrindra indrindra dia tokony homena fiheverana tahaka ny tsy mbola nisy hatrizay teo amin’ny tantaran’ny asantsika i Daniela sy ny Apokalypsy. Mety ho vitsy kokoa ny zavatra holazaintsika amin’ny lafiny sasany momba ny fahefana romana sy ny papa; nefa tokony ho sintonintsika ny saina amin’izay nosoratan’ny mpaminany sy ny apostoly teo ambanin’ny tsindrimandrin’ny Fanahy Masin’Andriamanitra. Ny Fanahy Masina no nandamina ny raharaha tamin’ny fomba toy izany, na teo amin’ny fanomezana ny faminaniana na teo amin’ireo zava-nitranga aseho, mba hampianatra fa ny olombelona ampiasaina dia tokony hotehirizina tsy ho eo imason’ny olona, afenina ao amin’i Kristy, ary ny Tompo Andriamanitry ny lanitra sy ny lalàny no tokony hasandratra. Vakio ny bokin’i Daniela. Asehoy, teboka isaky ny teboka, ny tantaran’ireo fanjakana aseho ao. Jereo ireo mpanao politika, ireo filan-kevitra, ireo tafika mahery, ary zahao ny fomba niasan’Andriamanitra hampietry ny fireharehan’ny olona sy hampidina ny voninahitr’olombelona ho amin’ny vovoka….”
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
Ny fahazavana izay noraisin’i Daniela avy tamin’Andriamanitra dia nomena indrindra ho an’ireto andro farany ireto. Ny fahitana izay hitany teo amoron’i Ulai sy Hiddekel, ireo ony lehibe any Sinara, dia eo am-panatanterahana ankehitriny, ary tsy ho ela dia ho tanteraka avokoa ny zava-nitranga rehetra voalaza mialoha.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
Diniho ny toe-javatra nisy ny firenena jiosy tamin’ny fotoana nanomezana ny faminanian’i Daniela.
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
“Andeha isika hanokana fotoana bebe kokoa ho amin’ny fandalinana ny Baiboly. Tsy mahatakatra ny Teny araka izay tokony ho izy isika. Ny bokin’ny Apokalypsy dia misokatra amin’ny didy omena antsika mba hahatakatra ny fampianarana raketiny. ‘Sambatra izay mamaky, sy izay mandre ny tenin’ity faminaniana ity,’ hoy Andriamanitra manambara, ‘ary mitandrina izay zavatra voasoratra ao anatiny; fa efa akaiky ny fotoana.’ Rehefa isika amin’ny maha-vahoaka antsika mahatakatra izay ambaran’ity boky ity ho antsika, dia hisy fifohazana lehibe ho hita eo amintsika. Tsy mbola takatsika amin’ny fahafenoany ny lesona ampianariny, na dia eo aza ny didy nomena antsika mba handinika sy hianatra azy.”
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….
“Taloha dia efa nisy mpampianatra nanambara fa boky voaisy tombo-kase i Daniela sy ny Apokalypsy, ka nivily niala tamin’ireo ny olona. Ilay voaly izay noho ny zava-miafina hita ho ao aminy no nahatonga ny maro tsy hanandratra azy, dia nesorin’ny tànan’Andriamanitra tenany avy amin’ireo ampahan’ny Teniny ireo. Ny anarana mihitsy hoe ‘Apokalypsy’ dia manohitra ny filazana fa boky voaisy tombo-kase izy. Ny hoe ‘Apokalypsy’ dia midika fa misy zava-dehibe ambara. Ny fahamarinana ao amin’ity boky ity dia natokana ho an’izay velona amin’izao andro farany izao. Mijoro eo anatrehan’ny zava-masina isika, efa nesorina ny voaly. Tsy tokony hijanona eny ivelany isika. Tokony hiditra isika, tsy amin’ny eritreritra tsy mitandrina sy tsy manaja, na amin’ny diany maimaika, fa amin’ny fanajana sy ny fahatahorana an’Andriamanitra. Manakaiky ny fotoana hanatanterahana ny faminaniana ao amin’ny bokin’ny Apokalypsy isika….”
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“Manana ny didin’Andriamanitra sy ny filazan’i Jesosy Kristy isika, izay fanahin’ny faminaniana. Vatosoa sarobidy tsy hita pesipesenina no hita ao amin’ny Tenin’Andriamanitra. Ireo izay mandinika ity Teny ity dia tokony hitandrina ny sainy ho mazava. Tsy tokony hanaram-po velively amin’ny filan-komana simba izy na amin’ny fihinanana na amin’ny fisotroana.
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
“Raha manao izany izy, dia ho very hevitra ny saina; tsy hahazaka ny ezaka ilaina amin’ny fikarohana lalina mba hahitana ny hevitry ny zavatra mifandray amin’ny toe-javatra famaranana ny tantaran’ity tany ity izy ireo.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“Rehefa takatra bebe kokoa ny bokin’i Daniela sy ny Apokalypsy, dia hanana fanandramam-pivavahana hafa tanteraka ny mpino. Homena topimaso toy izany momba ny vavahady misokatra any an-danitra izy ireo, ka ny fo sy ny saina dia ho voatohin’ny toetra izay tsy maintsy volavolain’ny rehetra mba hahazoana ny fahasambarana izay ho valisoan’ny madio fo.
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
“Ny Tompo dia hitahy izay rehetra hikatsaka amim-panetrentena sy amin’ny fahalemem-panahy hahatakatra izay voambara ao amin’ny Apokalypsy. Ity boky ity dia ahitana zavatra maro izay mitondra ny halehiben’ny tsy fahafatesana sy feno voninahitra, ka izay rehetra mamaky sy mandinika azy amin-kafanam-po dia mandray ilay fitahiana ho an’ireo ‘izay mihaino ny tenin’ity faminaniana ity ka mitandrina izay zavatra voasoratra ao anatiny.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Zavatra iray no azo antoka fa ho takatra avy amin’ny fandalinana ny Apokalypsy—dia izao: fa akaiky sy tena voafaritra ny fifandraisana misy eo amin’Andriamanitra sy ny vahoakany.
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“Misy fifandraisana mahatalanjona hita eo amin’ny tontolon’izao rehetra izao any an-danitra sy ity tontolo ity. Ny zavatra nambara tamin’i Daniela dia nofenoina tatỳ aoriana tamin’ny fanambarana natao tamin’i Jaona tao amin’ny Nosy Patmo. Ireo boky roa ireo dia tokony hodinihina amim-pitandremana. Indroa i Daniela no nanontany hoe: Mandra-pahoviana no hahatongavan’ny faran’ny andro?”
“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
«Ary reko, nefa tsy nahalala aho; dia hoy izaho: Tompoko ô, inona no ho faran’ireo zavatra ireo? Ary hoy Izy: Mandehana amin’ny lalanao, ry Daniela; fa ny teny dia voahidy sy voaisy tombo-kase mandra-pahatongan’ny andro farany. Maro no hodiovina sy hatao fotsy ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy hatrany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Ary hatramin’ny fotoana hanesorana ny fanatitra isan’andro sy hampitsanganana ny fahavetavetana mahafoana, dia hisy arivo amby roan-jato sy sivifolo andro. Sambatra izay miandry ka tonga amin’ny arivo amby telon-jato sy dimy amby telopolo andro. Fa ianao kosa, mandehana amin’ny lalanao mandra-pahatongan’ny farany; fa hitsahatra ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro.»
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Ny Liona avy amin’ny firenen’i Joda no namaha ny tombo-kasen’ny boky ka nanome an’i Jaona ny fanambarana ny amin’izay tokony hiseho amin’izao andro farany izao.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
« Daniela dia nitsangana tamin’ny anjarany mba hitondra ny fijoroany ho vavolombelona, izay voaisy tombo-kase mandra-pahatongan’ny andro farany, amin’ny fotoana hanambarana ny hafatry ny anjely voalohany amin’izao tontolo izao. Zava-dehibe tsy manam-petra ireo raharaha ireo amin’izao andro farany izao; kanefa raha “maro no hodiovina sy hotsifotsifotsy ary hosedraina,” dia “ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra.” Endrey ny fahamarinan’izany! Ny ota dia fandikana ny lalàn’Andriamanitra; ary ireo izay tsy hanaiky ny fahazavana momba ny lalàn’Andriamanitra dia tsy hahatakatra ny fanambarana ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Ny bokin’i Daniela dia voavaha ny tombo-kaseny ao amin’ny fanambarana nomena an’i Jaona, ary mitondra antsika handroso ho amin’ireo seho farany amin’ny tantaran’ity tany ity. »
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.
“Hotadidin’ireo rahalahintsika ao an-tsaina va fa miaina eo afovoan’ny loza mananontanona amin’ny andro farany isika? Vakio ny Apokalypsy ampifandraisina amin’i Daniela. Ampianaro ireo zavatra ireo.” Testimonies to Ministers, 112–115.