In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Ao amin’ny toko fahafolo dia voakasika intelo Daniela, ary ireo fikitihana telo ireo dia mifanandrify amin’ireo fotoana intelo niainan’i Daniela manokana ny “mareh,” fahitana. Ny fisehoana voalohany sy farany dia an’i Gabriela, ilay iraky ny Fanambaran’i Jesosy Kristy. I Gabriela no mandray ny hafatra avy amin’i Kristy, izay nomen’ny Ray Azy, ka manatitra izany amin’ny mpaminany, izay tokony handefa izany any amin’ny fiangonana.

But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

Nefa hasehoko anao izay voasoratra ao amin’ny Soratry ny fahamarinana aho; ary tsy misy miara-mijoro amiko amin’ireo zavatra ireo afa-tsy Mikaela andriananareo. Daniela 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Gabriela dia mahalala fa zavaboary no maha-izy azy, ary izany no antony nilazany mivantana tamin’i Jaona tao amin’ny bokin’ny Apokalypsy mba tsy hiankohoka aminy.

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 19:10.

Dia niankohoka teo an-tongony aho mba hiankohoka aminy. Fa hoy izy tamiko: Tandremo, aza manao izany; fa mpanompo namanao aho, sady isan’ny rahalahinao izay mitana ny filazana an’i Jesosy; Andriamanitra no ivavaho; fa ny filazana an’i Jesosy no fanahin’ny faminaniana. Apokalypsy 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Koa ny mpianatry ny faminaniana dia tokony hahatakatra fa ny antony ilazan’i Gabriela fa tsy misy amboniny, mifandray amin’izay “voasoratra ao amin’ny soratra masin’ny fahamarinana,” dia manana tanjona ara-paminaniana voafaritra manokana. Rehefa asehony ny zava-misy fa i Kristy irery ihany no mahalala ny Soratra Masina mihoatra noho ny tenany, dia asehony i Kristy ho “Mikaela andriananareo.” Nefa i Mikaela dia tsy andriana ihany, fa izy koa no arkanjely.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Kanefa Mikaela arkanjely, raha nifanditra tamin’ny devoly momba ny fatin’i Mosesy izy, dia tsy sahy niampanga azy tamin’ny teny fanaratsiana, fa hoy izy: Hananatra anao anie ny Tompo. Joda 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Noho izany, ireo fikasihana telo ireo dia fikasihan’anjely avokoa; ary in-telo i Daniela no niaina ny “mareh,” izany hoe fahitana, ka avy amin’ny anjely izany. Tamin’ny fanintelony nanendrena an’i Daniela dia mba hampaherezina azy izany, fa teo aloha, tamin’ny fikasihana faharoa, dia very hery izy.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:18–20.

Dia nisy anankiray indray ka nikasika ahy, izay tahaka ny endriky ny lehilahy, ka nampahery ahy izy, ary nanao hoe: Ry lehilahy malala indrindra, aza matahotra; fiadanana ho anao anie; mahereza, eny, mahereza. Ary raha vao niteny tamiko izy, dia natanjaka aho ka nanao hoe: Aoka hiteny ny tompoko; fa efa nampahery ahy ianao. Dia hoy izy: Fantatrao va izay antony nahatongavako atỳ aminao? Ary ankehitriny dia hiverina hiady amin’ny andrianan’i Persia aho; ary rehefa mivoaka aho, indro, ho avy ny andrianan’i Grecia. Daniela 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Nampahatsiahy an’i Daniela i Gabriela fa izy dia “tonga hampahafantatra” an’i Daniela “izay hanjo ny firenenao any am-parany andro,” raha nanontany an’i Daniela izy hoe: “Fantatrao va ny anton’ny nahatongavako atỳ aminao?” Mifanaraka amin’izay efa nampianariny an’i Daniela momba ny andro farany, dia nilaza koa i Gabriela avy eo fa izy dia “hiverina hiady amin’ny andrianan’i Persia: ary rehefa lasa aho, indro, ho avy ny andrianan’i Grisia.” Dia atombony ny fitantarana ara-paminaniana ao amin’ny toko faha‑iraika ambin’ny folo, izay mamaritra izay hanjo ny iray hetsy sy efatra alina sy efatra arivo amin’ny andro farany. Izany fitantarana ara-paminaniana izany dia apetraka ao anatin’ny tontolon’ny ady amin’“ny andrianan’i Persia” sy “ny andrianan’i Grisia”.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Ny tena tantara teo anelanelan’i Kyrosy Lehibe sy Aleksandra Lehibe dia naharitra mihoatra ny roanjato taona. Fa ao amin’ilay horohoron-tany lehibe ao amin’ny Apokalypsy toko faha-11, dia haingana ny fihetsiketsehana farany, ary raha vao resin’ilay mpanjakan’ny avaratra sandoka ny fanjakana fahenina, dia manaiky avy hatrany hanolotra ny fanjakany ho an’ilay bibidia ny fanjakana fahafito, dia ireo mpanjaka folo, izay asehon’i Gresy.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Amin’ny lafiny iray, ny fahitana “mareh” dia ampiasaina impito ao amin’ny Daniela toko faha‑folo. Efa nodinihintsika ny efatra amin’ireo impito ireo, ary hita fa ny filazana voalohany dia i Daniela no manondro fa talohan’ny taona fahatelo nanjakan’i Kyrosy dia nahafantatra ny fahitana izy. Ao amin’ireo filazana telo manaraka, ireo fikasihana telo isaky ny fahitana dia manondro ny fanandraman’i Daniela rehefa mifoha avy amin’ny fisaonana nandritra ny iraika amby roapolo andro izy. Ny fifohazany ho amin’ny fifohazana ara-panahy dia voalamina eo ambonin’ilay dingana telo amin’ny filazantsara mandrakizay, ary ireo dingana telo ireo dia asehon’ny anjely, na dia i Mikaela arkanjely aza no dingana faharoa, dia Izy Ilay nanangana an’i Mosesy hiala tamin’ny fahafatesana ka namindra azy ho any an-danitra.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Ny in-telo hafa isehoan’ny teny hoe “vision” ao amin’ny toko fahafolo dia tsy ny “mareh”, fa ny “marah”. Ny “marah” dia endrika feminizan’ny “mareh”. Midika hoe fahitana izy io, ary amin’ny hevitra mahatonga dia “fitaratra” na “looking-glass”. Ny lakilen’ny famaritana azy dia ny maha-“causative” azy. Izy no fahitan’ny “the appearance”, nefa samy hafa amin’izany amin’ny maha-lahy sy maha-vavy azy, ka izany no amantarana hafatra ara-paminaniana hafa. Araka ny ambaran’ny famaritana azy, ny “fitaratra” dia manondro fa ireo izay mahita ny fahitana dia mahita karazam-pitarafana iray. Izany no singan’ilay teny izay “causative”. Lalina ny famaritana ny teny mahatonga iray ao anatin’ny tontolon-kevitry ny “marah”.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Ny voambolana hoe “causative” dia mifandray amin’ny hevitry ny antony mampisy zavatra na amin’ny asa fampisy zavatra hitranga. Ao amin’ny fandalinana ny fiteny, indrindra ao amin’ny rafitry ny endriky ny matoanteny, ny endrika causative dia rafitra ara-pitsipi-pitenenana izay manambara fa ny lazain’ny enti-milaza no mampanao olona na zavatra hafa ny asa ambaran’ilay matoanteny. Ohatra, amin’ny teny anglisy, ny matoanteny hoe “to read” dia tonga causative rehefa lazaina hoe “to make someone read.” Eto, ny lazain’ny enti-milaza no mampanao olona hafa ny asa famakiana.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Ny endrika mpanetsika dia manondro fa ny lohahevitra no tompon’andraikitra amin’ny fampisy ny asa lazain’ny matoanteny. Ny hoe “mpanetsika” dia manondro ny fomba ampanjary ny asa na ny zava-mitranga hitranga. Amin’ireo intelo ampiasan’i Daniela ny teny hebreo hoe “marah,” ny fahitana izay banjinina no mahatonga ilay mpijery hovana ho amin’ny endrik’izay banjininy.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance (mareh) of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:4–9.

Ary tamin’ny andro fahefatra amby roa-polo tamin’ny volana voalohany, raha teo amoron’ilay renirano lehibe aho, dia Hiddekel izany, dia nanopy ny masoko aho ka nijery; ary, indro, nisy lehilahy anankiray nitafy lamba rongony, ary ny valahany nofehezina volamena tsara avy any Ofaza; ny tenany koa dia tahaka ny berila, ary ny tavany tahaka ny fijery (mareh) ny helatra, ary ny masony tahaka ny fanilon’afo, ary ny sandriny sy ny tongony tahaka ny famirapiratan’ny varahina voakosoka, ary ny feon’ny teniny tahaka ny feon’ny vahoaka be. Ary izaho Daniela irery no nahita ny fahitana (marah); fa ny olona izay niaraka tamiko tsy nahita ny fahitana (marah); kanjo nangovitra mafy izy, ka nandositra niafina. Koa dia izaho irery no sisa tavela, ka nahita izany fahitana (marah) lehibe izany; ary tsy nisy hery sisa tavela tao anatiko; fa ny hatsarako niova tao anatiko ho fahalòvana, ary tsy nahatana hery aho. Nefa reko ny feon’ny teniny; ary rehefa reko ny feon’ny teniny, dia latsaka tamin’ny torimaso lalina niankohoka aho, ary ny tavako nitodika tamin’ny tany. Daniela 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Tamin’ny faran’ny iraika amby roapolo andro fisaonana, izay mifandrindra amin’ny andro telo sy tapany izay iainan’ny vavolombelona roa ho faty eny an-dalambe amin’ny andro farany, dia nampahitana tampoka an’i Kristy i Daniela, ary ny endriny dia “tahaka ny endriky (mareh) ny tselatra.” Izany fisehoan-javatra izany, amin’ny faran’ireo andro telo sy tapany ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Apokalypsy, dia miteraka fisarahana, satria “ireo lehilahy izay niaraka tamin’i” Daniela dia natao “tsy [hahita] ny fahitana (marah); fa nisy horohoro lehibe nahazo azy, ka dia nandositra izy mba hiafina. Koa” i Daniela “dia navela irery,” nefa “ireo lehilahy izay niaraka tamiko dia tsy [nahita] ny fahitana (marah); fa nisy horohoro lehibe nahazo azy, ka dia nandositra izy mba hiafina.”

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Ny fahitana izay hitan’i Daniela fony izy irery dia ilay fahitana vavy, mpanatanteraka, izay nanova an’i Daniela ho amin’ny endrik’ilay fahitana. Tanteraka izany fanovana izany tamin’ny nanesorana ny herin’olombelona tao amin’i Daniela, ary tamin’ny nampivadihana ny hatsarany ho fahalòvana.

“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

“Ny tena nofo izay itoeran’ny fanahy tahaka ny ao an-tabernakely sy izay iasany dia an’ny Tompo. Tsy manan-jo hanao tsirambina ny ampahany akory amin’ity rafitra velona ity isika. Ny faritra rehetra amin’ny tena velona dia an’ny Tompo. Ny fahalalana ny firafitry ny tenantsika ara-batana dia tokony hampianatra antsika fa ny rantsam-batana rehetra dia natao hanao ny fanompoana an’Andriamanitra, ho fitaovan’ny fahamarinana.

“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

“Tsy misy afa-tsy Andriamanitra ihany no mahay mampilefitra ny fireharehan’ny fon’ny olona. Tsy mahavonjy ny tenantsika isika. Tsy mahavita manavao ny tenantsika isika. Any amin’ny kianjan’ny lanitra dia tsy hisy hira hiraina hoe: Ho ahy izay tia ny tenako, sy nanasa ny tenako, nanavotra ny tenako, ho ahy anie ny voninahitra sy ny haja, ny fitahiana ary ny fiderana. Fa izany no feon-drafitry ny hira izay hirain’ny maro eto amin’ity izao tontolo izao ity. Tsy fantany izay hevitry ny hoe malemy fanahy sy manetry tena ao am-po; ary tsy mikasa hahalala izany izy, raha azony ialana. Ny filazantsara manontolo dia voafintina ao amin’ny fianarana an’i Kristy, dia ny fahalemem-panahiny sy ny fanetren-tenany. ”

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

“Inona no atao hoe fanamarinana amin’ny finoana? Izany no asan’Andriamanitra amin’ny fampietrena ny voninahitr’olombelona ho amin’ny vovoka, sy amin’ny fanaovana ho an’ny olona izay tsy hainy atao ho an’ny tenany.” Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Ny fanandramana ny fanamarinana amin’ny finoana dia asan’Andriamanitra amin’ny fampietrena ny voninahitr’olombelona ho amin’ny vovoka. Ny fahitana izay nahatonga ireo lehilahy niaraka tamin’i Daniela handositra dia ilay fahitana vehivavy “mampahatonga” momba ny fisehoan’i Kristy; ary avy hatrany taorian’ny nampietrena ho amin’ny vovoka ny fahamarinan-tenan’i Daniela, dia nampiharina ireo fikasihana anjely telo, izay tamin’ny farany no nanome hery an’i Daniela hitondra ny hafatra.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Tamin’ny taona 1888, dia nidina ilay anjely mahery nitondra ny hafatry ny fanamarinana amin’ny finoana, araka izay nasehon-dRtoa Jones sy Waggoner. Io anjely io ihany indrindra no nidina indray tamin’ny 11 Septambra 2001, nitondra io hafatra io ihany indrindra momba ny fanamarinana amin’ny finoana. Izany no nanamarika ny fiandohan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Amin’ny fiafaran’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, dia averina indray ny hafatra teo am-piandohana, satria i Jesosy dia mandrakariva mampiseho ny faran-javatra iray amin’ny alalan’ny fiandohan-javatra iray.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

Tamin’ny 11 Aogositra 1840 dia io anjely io ihany no nidina ka nanomboka ireo dingana telo izay tanteraka nanomboka tamin’ny 1840 ka hatramin’ny 1844. Ireo dingana telo ireo dia natomboka tamin’ny fanomezam-pahefana ny anjely voalohany tamin’ny 11 Aogositra 1840, ny fahatongavan’ny anjely faharoa tamin’ny 19 Aprily 1844, ary ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844. Izany tantara izany dia naneho mialoha ny fidinan’ilay voalohany amin’ireo anjely telo tamin’ny 11 Septambra 2001, izay narahin’ny anjely faharoa tamin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, ary izany no mifarana amin’ny fahatongavan’ny anjely fahatelo amin’ilay lalàna alahady izay ho avy tsy ho ela.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Eo amin’ny faran’izany tantara izany, rehefa midina Mikaela hanangana an’i Mosesy sy Elia amin’ny maty rehefa afaka ny telo andro sy tapany niandrianan’ny fahafatesana teny an-dalambe, araka izay aseho ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, ary araka izay asehon’ny alahelon’i Daniela nandritra ny iraika amby roa-polo andro koa, dia midina indray Kristy. Asehony aloha ny fahitana ny voninahiny, dia ilay fahitana izay mampandry ny voninahitry ny olona ao amin’ny vovoka sady miteraka fisarahana. Raha vantany vao tafapetraka ao amin’ny vovoka Daniela, ary rehefa efa niova izy noho ny fijeriny ilay fahitana maha-vehivavy “mampisy”, dia nokasihin’i Gabriela fanindroany izy tamin’ny voalohany, ka natsangany teo ambonin’ny tongony nangovitra.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Avy eo Mikaela arkanjely no midina mba “hanangana an’i Mosesy amin’ny maty” ary mikasika an’i Daniela fanindroany, ka mamela azy ho tsy manan-kery noho izy resin’ny fahatsapan-tena lalina ny zava-misy fa tena niresaka tamin’ny Tompony izy. Dia tonga Gabriela ka mikasika azy fanintelony, ary mampahery azy ho amin’ny asa maha-faneva amin’ilay lalàna momba ny Alahady izay ho avy tsy ho ela. Ireo fikasihana telo ireo dia tandindon’ireo anjely telo ao amin’ny Apokalypsy faha-efatra ambin’ny folo, na dia ao anatin’ny andro iray monja aza no isehoany.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Ny fanandraman’ilay anjely voalohany dia ahitana ny fisehoan’i Kristy tahaka ny tselatra, ny fahitana “miteraka” izay mampisaraka, ary ny fikasihana voalohany izay manandratra an’i Daniela hiala amin’ny vovoky ny voninahiny maha-olombelona. Ilay anjely voalohany dia manana ireo dingana telo rehetra tafiditra ao amin’ny voalohany, satria izy no maneho ny hafatra voalohany. Tsy kisendrasendra ny voarakitra ao amin’ny andininy SIVY ka hatramin’ny IRAIKA AMBIN’NY FOLOny ny fikasihana voalohany.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Daniel 10:9–11.

Kanefa reko ihany ny feon’ny teniny; ary raha vao reko ny feon’ny teniny, dia latsaka tamin’ny torimaso lalina niankohoka tamin’ny tavako aho, sady nitodika tamin’ny tany ny tavako. Ary, indro, nisy tanana nikasika ahy ka nampitsangana ahy teo amin’ny lohaliko sy teo amin’ny felatanako. Dia hoy izy tamiko: Ry Daniela, lehilahy malala indrindra, fantaro ny teny izay lazaiko aminao, ary mitsangàna mahitsy; fa aminao no anirahana ahy ankehitriny. Ary rehefa nilaza izany teny izany tamiko izy, dia nitsangana nangovitra aho. Daniela 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Ny fanandramana ny amin’ny fikasihana faharoa, izay notanterahin’i Kristy tenany ihany, dia manova an’i Daniela hiala amin’ny tsy fahafahany miteny ho amin’ny fahafahany miteny amin’ny Tompony. Ao amin’ny fikasihana faharoa, dia tsy manam-pofonaina Daniela, ka izany no anehoana azy eto eo amin’ilay dingan’ny hafatra voalohan’i Ezekiela ao amin’ny toko fahafito amby telopolo.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

Ary rehefa niteny tamiko izany teny izany izy, dia nitodika tamin’ny tany aho ka tonga moana. Ary, indro, nisy anankiray tahaka ny endriky ny zanak’olombelona nikasika ny molotro; dia nisokatra ny vavako, ka niteny aho ary hoy aho tamin’izay nitsangana teo anatrehako: Tompoko ô, noho ny fahitana dia nivadika tamiko ny fahoriako, ary tsy nisy hery voatahiry tamiko. Fa hataon’ny mpanompon’ity tompoko ity ahoana no hiteny amin’ity tompoko ity? fa raha ny amiko, dia tsy nisy hery tavela tamiko teo no ho eo, ary tsy nisy fofonaina sisa tao anatiko. Daniela 10:15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Ao amin’ny hafatra faharoa ao amin’i Ezekiela, dia hafatra avy amin’ny rivotra efatra no tokony hovelomina ao amin’ireo taolana, mba ho velona izy ireo ka hitsangana ho tafika lehibe mahery. Ny fanomezana hery izany tafika izany dia asehon’ny fikasihana fahatelo.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

Dia nisy tonga indray ka nikasika ahy, dia ilay nitovy endrik’olona, ka nampahery ahy. Ary hoy izy: Ry olona tena malala, aza matahotra; fiadanana ho anao; mahereza, eny, mahereza. Ary raha niteny tamiko izy, dia natanjaka aho ka nanao hoe: Aoka hiteny ny tompoko; fa efa nampahery ahy ianao. Dia hoy izy: Fantatrao va ny anton’izay nahatongavako atỳ aminao? Ary ankehitriny hiverina hiady amin’ny andrianan’i Persia aho; ary rehefa mivoaka aho, indro, ho avy ny andrianan’i Gresy. Fa hasehoko anao izay voasoratra ao amin’ny soratry ny fahamarinana; ary tsy misy miara-mifikitra amiko amin’ireo zavatra ireo afa-tsy Mikaela andriananareo. Ary izaho koa, tamin’ny taona voalohany nanjakan’i Dariosa Mediana, dia nijoro hampahery sy hanamafy azy. Ary ankehitriny hasehoko anao ny marina. Indro, mbola hisy mpanjaka telo hitsangana any Persia; ary ny fahefatra ho lavitra harena noho izy rehetra; ary amin’ny heriny avy amin’ny harenany no hampihetsehany ny rehetra hiady amin’ny fanjakan’i Gresy. Daniela 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Ny hafatra izay mitondra aina ho an’ireo vavolombelona roa ao amin’ny Ezekiela toko fahafito amby telopolo dia ny hafatry ny Silamo amin’ny loza fahatelo; kanefa, andalana eo ambonin’ny andalana, ny hafatra izay ambaran’i Gabriela ao amin’ilay fanoharana momba an’i Mikaela manangana an’i Mosesy sy mampiakatra azy ho any an-danitra ho faneva, dia ny hafatry ny filoha farany an’i Etazonia. Izany no hafatry ny filoha fahenina (ilay tandroka Repoblikana) izay novonoina tamin’ny 2020, tahaka ny namonoana ilay tandroka Protestanta marina. Ao amin’ny fitantaran’i Daniela, ny fitsanganana amin’ny andron’ny fisaonana noho ilay tandroka Protestanta marina dia nitondra ho amin’ny famantarana ny fitsanganan’ilay tandroka Repoblikana.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Impito tao amin’ny toko fahafolo amin’ny bokin’i Daniela no ampiasana ny teny hoe “fahitana” na “fisehoana.” Ireo filazana fito ireo dia samy asehon’ilay teny hebreo iray ihany, afa-tsy amin’ny hoe in-telo ilay teny dia amin’ny endrika vavy, ary in-efatra kosa dia amin’ny endrika lahy. Koa satria ny fito no isan’ny fahatanterahana, ary ny fitambaran’ny telo sy efatra izay mahafeno fito dia toetra lehibe mampiavaka ny bokin’ny Apokalypsy, izay anavahana manokana ny telo farany amin’ny fiangonana fito amin’ny efatra voalohany, sy ny tombo-kase fito ka ny telo farany amin’izany dia avahana amin’ny efatra voalohany, ary ny trompetra fito koa ka ny telo farany amin’izany dia avahana amin’ny efatra voalohany.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, ary amin’io heviny io dia i Daniela sy i Jaona no tandindon’ny andro farany iray ihany. Ny fahitana an’i Kristy ao amin’ny toko fahafolo dia ilay fahitana an’i Kristy ao amin’ny Apokalypsy toko voalohany.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

Ao amin’ny toko voalohany amin’ny Apokalypsy, dia mandre feo ao ivohony Jaona ka mitodika hijery Ilay miteny aminy.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Tamin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nandre feo mahery teo ivohoko, toy ny feon’ny trompetra, nanao hoe: Izaho no Alfa sy Omega, ny voalohany sy ny farany; ary, Izay hitanao dia soraty ao amin’ny boky ka ampitondray ho any amin’ny fiangonana fito izay any Azia: any Efesosy, sy any Smyrna, sy any Pergamosy, sy any Tyatira, sy any Sardisy, sy any Filadelfia, ary any Laodikia. Apokalypsy 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Na ny mikasika in-telo ao amin’ny Daniela toko faha-folo izany, na ilay fahitana iray ihany ao amin’ny toko voalohan’ny Apokalypsy, na ireo hafatra roa ao amin’ny Ezekiela toko faha-fito amby telopolo, na Isaia nokasihin’ny vainafo velona nalaina teo amin’ny alitara, dia io fanandramana io no manondro ny fanomezam-pahefana ny hafatra fampitandremana farany, ary izany hafatra izany dia manomboka amin’ny fitsanganan’ny vavolombelona roa amin’ny Jolay 2023. Daniela, Jaona, Ezekiela ary Isaia dia samy maneho iraka iray izay mandre ny “feo” avy amin’ny “lalana fahiny” ao ivohony, izay manontany hoe: “iza no hirahiko?” Rehefa mamaly io iraka io hoe: “intỳ aho, iraho aho,” dia ampaherezina izy ka mampiakatra ny feony, tahaka ny olona iray miantso any an-efitra. “Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana.”

We will continue this study in our next article.

Hotohizantsika ao amin’ny lahatsoratra manaraka ity fianarana ity.

“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

“Tamin’ilay fotoana vao nofaritana teo, dia nampitain’i Gabriela anjely tamin’i Daniela ny fampianarana rehetra izay azony noraisina tamin’izany. Kanefa taona vitsivitsy tatỳ aoriana, dia naniry hianatra bebe kokoa ny amin’ireo zavatra mbola tsy voazava tanteraka ny mpaminany, ka nanolo-tena indray hitady fahazavana sy fahendrena avy amin’Andriamanitra. ‘Tamin’izany andro izany izaho Daniela dia nisaona henemana telo herinandro mipaka. Tsy nihinana hanina matsiro aho, ary tsy nisy hena na divay tonga tao am-bavako, sady tsy nanosotra menaka ny tenako mihitsy aho…. Dia nanandratra ny masoko aho ka nijery, ary, indro, nisy lehilahy anankiray nitafy rongony fotsy madinika, ary ny valahany nisikina volamena tsara avy any Oifaza. Ary ny tenany dia tahaka ny berila, ary ny tavany tahaka ny fijerin’ny helatra, ary ny masony tahaka ny fanilon’ny afo, ary ny sandriny sy ny tongony tahaka ny famirapiratan’ny varahina voavoatra tsara, ary ny feon’ny teniny tahaka ny feon’ny hamaroana’ (Daniela 10:2–6).”

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

“Ity famaritana ity dia mitovy amin’ilay nomen’i Jaona, raha naseho taminy tao amin’ny Nosin’i Patmo i Kristy. Tsy iza fa ny Zanak’Andriamanitra mihitsy no niseho tamin’i Daniela. Tonga ny Tompontsika miaraka amin’ny iraka iray hafa avy any an-danitra mba hampianatra an’i Daniela izay hitranga amin’ny andro farany.

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

“Ny fahamarinana lehibe nambaran’ny Mpanavotra izao tontolo izao dia ho an’ireo izay mitady ny fahamarinana tahaka ny fitadiavana harena miafina. Efa lehilahy antitra Daniela. Lany teo anivon’ny fanintonan’ny lapan’ny jentilisa ny fiainany, ary voasakan’ny raharahan’ny fanjakana lehibe iray ny sainy. Kanefa miala amin’izany rehetra izany izy mba hampahory ny fanahiny eo anatrehan’Andriamanitra sy hitady fahalalana ny amin’ny fikasan’Ilay Avo Indrindra. Ary ho valin’ny fifonany dia nampitaina ny mazava avy any an-kianjan’ny lanitra ho an’izay hiaina amin’ny andro farany. Koa amin’ny fahazotoana manao ahoana moa no tokony hitadiavantsika an’Andriamanitra, mba hanokafany ny fahalalantsika hahatakatra ny fahamarinana nentina ho antsika avy any an-danitra.”

“‘I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“‘Izaho Daniela irery no nahita ny fahitana; fa ireo lehilahy izay niaraka tamiko tsy nahita ny fahitana; kanjo horohoro lehibe no namely azy, ka nandositra izy mba hiafina…. Ary tsy nisy hery sisa tavela tamiko; fa ny hatsaran-tarehiko dia niova tao anatiko ho fahalovana, ary tsy nanan-kery intsony aho’ (andininy 7, 8). Izay rehetra tena nohamasinina marina dia hanana fanandramana mitovy amin’izany. Arakaraka ny maha-mazava kokoa ny fahitany ny halehibeazana sy ny voninahitra ary ny fahatanterahan’i Kristy no hahitany mazava kokoa ny fahalemeny sy ny tsy fahatanterahany. Tsy hanana fironana hitaky toetra tsy manan-tsiny izy; izay zavatra toa marina sy mendrika teo amin’ny tenany dia, raha ampitahaina amin’ny fahadiovana sy ny voninahitr’i Kristy, tsy hiseho afa-tsy ho tsy mendrika sy mety lo ihany. Rehefa tafasaraka amin’Andriamanitra ny olona, rehefa manjavozavo dia manjavozavo ny fahitany an’i Kristy, amin’izay izy no milaza hoe: ‘Tsy manan-tsiny aho; nohamasinina aho.’”

“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words’ (verses 11, 12).

“Amin’izao fotoana izao dia niseho tamin’ny mpaminany i Gabriela, ka niteny taminy toy izao: ‘Ry Daniela, lehilahy tena malala indrindra, fantaro ny teny izay lazaiko aminao, ary mijoroa mahitsy; fa aminao no nanirahana ahy ankehitriny. Ary raha vao nilaza izany teny izany tamiko izy, dia nijoro nangovitra aho. Dia hoy izy tamiko: Aza matahotra, ry Daniela; fa hatramin’ny andro voalohany izay nanoloranao ny fonao hahalala sy hanetry tena eo anatrehan’Andriamanitrao, dia efa nohenoina ny teninao, ary tonga aho noho ny teninao’ (andininy 11, 12).”

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“Voninahitra lehibe toy inona no nasehon’ny Mpanjakan’ny lanitra tamin’i Daniela! Nampahery ny mpanompony nangovitra Izy ary nanome toky azy fa efa nohenoina tany an-danitra ny fivavahany. Ho valin’izany fangatahana mafana izany dia nirahina ny anjely Gabriela hanetsika ny fon’ny mpanjakan’i Persia. Nandritra ny telo herinandro izay nifadian’i Daniela hanina sy nivavahany dia nanohitra ny fitarihan’ny Fanahin’Andriamanitra io mpanjaka io; nefa ny Andrianan’ny lanitra, dia Mikaela Arkanjely, no nirahina hampiova ny fon’ilay mpanjaka mafy hatoka mba handray fepetra mazava hamaliana ny vavak’i Daniela.”

“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

“‘Ary rehefa nilaza teny toy izany tamiko izy, dia nitodika tamin’ny tany aho, ka tonga moana. Ary, indro, nisy iray mitovy endrika amin’ny zanak’olombelona nikasika ny molotro…. Dia hoy izy: Ry lehilahy tena malala indrindra, aza matahotra; fiadanana anie ho anao; mahereza, eny, mahereza. Ary rehefa niteny tamiko izy, dia natanjaka aho ka nanao hoe: Aoka hiteny ny Tompoko; fa efa nampaherezinao aho’ (andininy 15–19). Lehibe loatra ny voninahitra avy amin’Andriamanitra naseho tamin’i Daniela ka tsy zakany ny nijery izany. Dia nosaronan’ilay iraky ny lanitra ny famirapiratan’ny fanatrehany ka niseho tamin’ilay mpaminany ho “iray mitovy endrika amin’ny zanak’olombelona” (andininy 16). Tamin’ny heriny maha-Andriamanitra azy no nampahatanjahany io lehilahy marina sady manam-pinoana io, mba hihaino ny hafatra nalefa taminy avy amin’Andriamanitra.

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

“I Daniela dia mpanompo nanolo-tena ho an’Ilay Avo Indrindra. Ny androm-piainany lava dia nofenoina asa fanompoana mendrika ho an’ny Tompony. Ny fahadiovan’ny toetrany sy ny fahatokiany tsy nihozongozona dia tsy manan-tsahala afa-tsy amin’ny fanetren-tenan’ny fony sy ny fibebahany teo anatrehan’Andriamanitra. Averinay indray hoe: Ny fiainan’i Daniela dia ohatra notezaina tamin’ny tsindrimandrin’Andriamanitra momba ny fanamasinana marina.” Sanctified Life, 49–52.