Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.
Daniaela dia aseho ao amin’ny toko faha‑folo ho toy ny natsangana tamin’ny andro fisaonana tamin’ny alalan’ilay dingana telo sosona an’ny filazantsara mandrakizay. Avy eo i Gabriela dia manolotra an’i Daniaela ny tantara ara-paminaniana ao amin’ny toko faha‑iraika ambin’ny folo, ka amin’izany dia mamantatra ny tantaran’ny fahazavan’ilay Renirano lehibe Hiddekel.
“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 the apostles have written under the inspiration of the 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 the Lord God of heaven and His law are to be exalted.
“Ilaina ny fandalinana akaiky kokoa ny Tenin’Andriamanitra. Indrindra indrindra, i Daniela sy ny Apokalypsy no tokony homena fitandremana tahaka izay tsy mbola nisy teo amin’ny tantaran’ny asantsika. Mety ho kely kokoa izay holazaintsika amin’ny lafiny sasany momba ny hery romana sy ny fahefana papaly, nefa tokony hampitodika ny saina amin’izay nosoratan’ny mpaminany sy ny apostoly eo ambanin’ny tsindrimandrin’ny Fanahin’Andriamanitra isika. Ny Fanahy Masina no nandamina ny zavatra tamin’ny fomba toy izany, na tamin’ny fanomezana ny faminaniana na tamin’ireo toe-javatra aseho ao, mba hampianarana fa ny mpandraharaha mahaolona dia tsy maintsy tazonina tsy ho hita maso, afenina ao amin’i Kristy, ary ny Tompo Andriamanitry ny lanitra sy ny lalàny no tokony hasandratra.
“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. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Vakio ny bokin’i Daniela. Antsoy hiseho, tsikelikely isam-boninahitra, ny tantaran’ireo fanjakana aseho ao. Jereo ireo mpitondra fanjakana, ireo filankevitra, ireo tafika mahery, ka fantaro ny niasan’Andriamanitra hanetren-tena ny fireharehan’ny olona sy hampandry ny voninahitr’olombelona ao amin’ny vovoka. Andriamanitra irery ihany no aseho ho lehibe. Ao amin’ny fahitan’ny mpaminany dia hita Izy manongana mpanapaka mahery iray ary manangana iray hafa. Aseho Izy ho Mpanjakan’izao rehetra izao, izay efa hanorina ny fanjakany mandrakizay—Ilay Fahagola, Andriamanitra velona, Loharanon’ny fahendrena rehetra, Mpanjakan’ny ankehitriny, Mpampahafantatra ny ho avy. Vakio ka fantaro fa mahantra, marefo, vetivety foana ny androm-piainan’ny olona, mora diso, ary meloka izy, raha manandratra ny fanahiny ho amin’ny zava-poana.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Ny Fanahy Masina tamin’ny alalan’i Isaia dia manondro antsika amin’Andriamanitra, dia Andriamanitra velona, ho zavatra lehibe indrindra ifantohana—amin’Andriamanitra araka ny nanehoana Azy ao amin’i Kristy. ‘Fa Zaza no teraka ho antsika, Zazalahy no omena ho antsika; ary eo an-tsorony no hitoeran’ny fanapahana; ary ny anarany hatao hoe Mahagaga, Mpanolo-tsaina, Andriamanitra Mahery, Ray mandrakizay, Andrian’ny Fiadanana’ [Isaia 9:6].”
“The light that Daniel received direct 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 have come to pass.” Manuscript Releases, volume 16, 333, 334.
“Ny fahazavana izay noraisin’i Daniela mivantana avy tamin’Andriamanitra dia nomena manokana ho an’izao andro farany izao. Ny fahitana izay hitany teo amoron’ny Ulai sy ny Hiddekel, ireo ony lehibe ao Sinara, dia eo am-panatanterahana ankehitriny, ary ny zava-nitranga rehetra izay voalaza mialoha dia ho tanteraka tsy ho ela.” Manuscript Releases, volume 16, 333, 334.
The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.
Ny Fanahy Masina dia “namolavola toy izany ny raharaha” tamin’ny fanomezana ny faminaniana “sy ny zava-nitranga” ao amin’ny fahitana farany an’i Daniela, ka ny toko voalohany (folo) dia maneho ny fanandraman’ny olon’Andriamanitra amin’ny andro farany, tahaka izay ataon’ny toko farany (roambin’ny folo). Ny famolavolana ireo toko telo izay mandrafitra ny fahazavan’ny Reniranon’i Hiddekel, izay “nomena manokana ho an’ireto andro farany ireto,” dia nokendrena hitondra ny famaritana dingana telo an’ny “fahamarinana.” Ao amin’ny voalohany mifanaraka amin’ny farany, ary ny eo afovoany maneho ny fikomiana, dia tsy ny firafitry ny teny hebreo hoe “fahamarinana” ihany no ananantsika, izay noforonin’ny litera voalohany, fahatelo ambin’ny folo ary farany amin’ny abidia hebreo, fa hitantsika koa ny sonian’ny Alfa sy Omega.
Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.
Ny toko fahafolon’ny Daniela dia manondro ilay iray hetsy sy efatra alina sy efatra arivo izay mahatakatra ny fahitana “chazon” momba ny dimy amby roapolo amby roa arivo sy zato taona, ary ny fahitana “mareh” momba ny telo amby roa arivo sy zato taona. Tsy vitan’ny hoe mahatakatra ireo fahitana roa ireo izy ireo, fa manana koa ny fanandraman’ny fanamarinana amin’ny finoana izay vokarin’ilay fahitana “marah” amin’ny endrika vavy sy mampiteraka, dia ny fahitana ny “fisehoana”.
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
“Ho an’ny saina sy ny fanahy, tahaka ny ho an’ny tena koa, dia lalàn’Andriamanitra ny hoe amin’ny alalan’ny ezaka no ahazoana hery. Ny fampiasana no mampivelatra. Mifanaraka amin’izany lalàna izany, Andriamanitra dia efa nanome ao amin’ny Teniny ny fitaovana ho amin’ny fampandrosoana ara-tsaina sy ara-panahy.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
Ny Baiboly dia mirakitra ny foto-kevitra rehetra ilain’ny olona ho fantatra mba hahatonga azy ho mendrika na amin’ity fiainana ity na amin’ny fiainana ho avy. Ary ireo foto-kevitra ireo dia azon’ny rehetra takarina. Tsy misy olona manana toe-panahy mahay mankasitraka ny fampianarany ka mamaky andalana iray monja ao amin’ny Baiboly nefa tsy mahazo avy aminy hevitra mahasoa iray. Kanefa ny fampianarana sarobidy indrindra ao amin’ny Baiboly dia tsy azo amin’ny fianarana tsindraindray na mifampisaraka. Ny rafitra lehiben’ny fahamarinany dia tsy voaseho amin’ny fomba hahafahan’ny mpamaky maika na tsy mitandrina mahatsikaritra azy. Maro amin’ireo harenany no miafina lalina any ambanin’ny etỳ ivelany, ary tsy azo raha tsy amin’ny fikarohana fatratra sy ezaka mitohy. Ny fahamarinana izay mandrafitra io fitambaran-javatra lehibe io dia tsy maintsy karohina sy angonina, “eto kely, ary eroa kely.” Isaia 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“Rehefa dinihina sy atambatra araka izany izy ireo, dia ho hita fa mifanaraka tanteraka amin’ny tsirairay avy. Ny Filazantsara tsirairay dia famenon’ny hafa, ny faminaniana rehetra dia fanazavana ny iray hafa, ny fahamarinana rehetra dia fampivelarana fahamarinana hafa. Ny tandindon’ny rafi-pivavahana jiosy dia hazavain’ny Filazantsara. Ny foto-kevitra rehetra ao amin’ny tenin’Andriamanitra dia samy manana ny toerany, ny zava-misy rehetra dia samy manana ny heviny entiny. Ary ny rafitra manontolo, na eo amin’ny fandrafetana na eo amin’ny fanatanterahana, dia manambara ny Mpamorona azy. Rafitra tahaka izany dia tsy misy saina afa-tsy ny an’ny Ilay Tsy Manam-petra no afaka namorona na nandrafitra azy.”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
Amin’ny fandinihana ireo ampahany samihafa sy ny fandalinana ny fifandraisany, dia antsoina hiasa amin-kery lalina indrindra ny fahaiza-misaina ambony indrindra ao amin’ny sain’olombelona. Tsy misy olona afaka mirotsaka amin’ny fianarana toy izany ka tsy hampivelatra ny herin-tsainy.
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“Ary tsy amin’ny fitadiavana ny fahamarinana sy ny fanangonana izany ihany no misy ny hasarobidin’ny fianarana ny Baiboly ho an’ny saina. Misy koa izany ao amin’ny ezaka takiana mba hahazoana ny hevi-dehibe aseho. Ny saina izay variana amin’ny raharaha tsotra sy andavanandro ihany dia mihakely sy mihalemy. Raha tsy asaina mandrakariva hahatakatra fahamarinana lehibe sy midadasika izy, dia very tsikelikely ny heriny hivelatra. Ho fiarovana amin’izany fahalovana izany sy ho fanentanana ny fivoarana, tsy misy zavatra hafa mitovy amin’ny fianarana ny Tenin’Andriamanitra. Amin’ny maha-fitaovana fanazarana ara-tsaina azy, ny Baiboly dia mahomby kokoa noho ny boky hafa rehetra, na noho ny boky hafa rehetra atambatra aza. Ny halehiben’ny foto-keviny, ny fahatsoran’ny fiteniny nefa manan-kaja, ary ny hatsaran’ny sarin-teniny, dia mampivelatra sy mampiakatra ny fisainana amin’ny fomba tsy azon-javatra hafa atao. Tsy misy fianarana hafa afaka manome hery ho an’ny saina tahaka ny ezaka atao mba hahazoana ny fahamarinana mahatalanjona ao amin’ny fanambarana. Ny saina izay ampifaneraserina toy izany amin’ny fisainan’Ilay Tsy Manam-petra dia tsy maintsy mivelatra sy mihamatanjaka.”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“Ary mbola lehibe lavitra noho izany aza ny herin’ny Baiboly eo amin’ny fampivelarana ny toetra ara-panahy. Ny olombelona, izay noforonina ho amin’ny firaisana amin’Andriamanitra, dia ao amin’izany firaisana izany ihany no ahitany ny tena fiainany sy ny fitomboany. Satria noforonina izy mba hahita ao amin’Andriamanitra ny hafaliany ambony indrindra, dia tsy hahita amin’ny zavatra hafa akory izay mahay mampitony ny filàn’ny fo, sy mahavoky ny hanoanana sy hetahetan’ny fanahy. Izay mandalina ny tenin’Andriamanitra amin’ny fanahy marina sy mora ampianarina, ka mikatsaka hahatakatra ny fahamarinany, dia ho entina hifandray amin’ny Mpanoratra azy; ary, afa-tsy noho ny safidiny ihany, dia tsy misy fetra ny amin’izay mety ho fivoarany.
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
Ao amin’ny halehiben’ny fomba fanoratra sy ny lohahevitra raketiny, ny Baiboly dia misy zavatra mahaliana ny saina rehetra sy manintona ny fo rehetra. Ao amin’ny pejiny no ahitana ny tantara tranainy indrindra; ny tantaram-piainana izay tena mifanandrify indrindra amin’ny fiainana; ireo foto-kevitry ny fitondrana ho fanapahana ny fanjakana sy ho fandaminana ny ankohonana—foto-kevitra izay tsy mbola nisy fahendren’olombelona nahatratra izany. Ahitana filozofia lalina indrindra izy, tononkalo mamy indrindra sy avo indrindra, feno hafanam-po indrindra ary mampangoraka indrindra. Ambony lavitra tsy azo refesina amin’ny lanjany noho ny vokatry ny mpanoratra olombelona rehetra ny soratry ny Baiboly, na dia raha dinihina amin’izany lafiny izany aza; nefa mbola malalaka lavitra tsy manam-petra ny sehatra iasany, ary lehibe lavitra tsy manam-petra ny lanjany, rehefa heverina amin’ny fifandraisany amin’ilay hevi-dehibe ivony. Rehefa jerena amin’ny fahazavan’io hevitra io, dia mahazo heviny vaovao ny lohahevitra rehetra. Ao amin’ireo fahamarinana voalaza amin’ny fomba tsotra indrindra no misy foto-kevitra izay avo tahaka ny lanitra sady mahafaoka ny mandrakizay.
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.
“Ny lohahevitra fototra ao amin’ny Baiboly, dia ilay lohahevitra izay ivondronan’ny lohahevitra hafa rehetra ao amin’ny boky manontolo, dia ny drafi-panavotana, dia ny famerenana ao amin’ny fanahin’olombelona ny endrik’Andriamanitra. Hatramin’ilay fanondroana voalohany ny fanantenana tao amin’ny didim-pitsarana nambara tao Edena ka hatramin’ilay teny fikasana farany be voninahitra ao amin’ny Apokalypsy hoe: ‘hahita ny tavany izy; ary ny anarany ho eo amin’ny handriny’ (Apokalypsy 22:4), ny votoatin’ny boky rehetra sy ny andalan-teny rehetra ao amin’ny Baiboly dia ny fisehoan’ity lohahevitra mahagaga ity,—ny fanandratana ny olombelona,—dia ny herin’Andriamanitra, ‘Izay manome antsika ny fandresena amin’ny alalan’i Jesosy Kristy Tompontsika.’ 1 Korintiana 15:57.” Fanabeazana, 123–125.
In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”
Ao amin’ilay andalan-teny vao notanisaina dia aseho mazava fa ny Baiboly, raha dinihina amin’ny lafiny rehetra amin’ny haisoratra, dia ambony lavitra noho ny vokatra rehetra avy amin’ny olombelona. Hoy Rahavavy White: “Ao amin’ny pejiny no ahitana ny tantara tranainy indrindra; ny tantaram-piainana tena mifanaraka indrindra amin’ny fiainana; ireo foto-pitsipiky ny fitondram-panjakana ho amin’ny fitarihana ny fanjakana, ho amin’ny fandrindrana ny ankohonana—foto-pitsipika izay tsy mbola notovian’ny fahendren’olombelona na oviana na oviana. Ahitana filôzôfia lalina indrindra izy, tononkalo mamy indrindra sy avo indrindra, feno firehetam-po indrindra sy mampangorakoraka indrindra,” ary koa fa “rafitra tahaka izany dia tsy misy saina hafa afa-tsy ny an’ilay Tsy Manam-petra no afaka mamorona na mandrafitra azy.”
All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.
Ny fitsipika rehetra eken’ny olombelona izay mamaritra ireo lalàna manome rafitra ny haisoratra dia voasongon’ny Baiboly avokoa. Ireo foto-kevitra aseho any amin’ny anjerimanontolon’ny olombelona, izay manavaka ny haisoratra tsotra na ambany kokoa hatramin’ireo sangan’asa lehibe indrindra amin’ny haisoratra maha-olombelona, dia voasongon’ny Baiboly avokoa. Koa raha izany no heverina, dia mendrika ho ekena fa ny tendro faratampony, dia ny famaranana lehibe indrindra amin’ny fijoroana ho vavolombelon’ny faminaniana manontolon’ny Baiboly, dia aseho ao amin’ny fahitana farany nomena an’i Daniela. Izany no vatofehizoron’ny fijoroana ho vavolombelon’ny faminaniana, ary tsy misy tendro faratampony ao amin’ny haisoratra maha-olombelona izay manakaiky akory ny fijoroana ho vavolombelona ao amin’ny Daniela toko faha-iraika ambin’ny folo, manomboka amin’ny andininy voalohany ka mitohy hatramin’ny toko faha-roa ambin’ny folo andininy faha-efatra.
In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.
Ao amin’ny bokin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy iafaran’izy ireo, ary ao amin’ny Apokalypsy dia raisina indray ireo tsipika faminaniana ireo tahaka ny ao amin’ny bokin’i Daniela; kanefa, raha ny fifandraisany samy izy no jerena, ny bokin’i Daniela no filazana voalohany, ary ny Apokalypsy no filazana farany. Ao amin’ny filazana voalohany no misy ny zavatra rehetra, ary ao amin’ny bokin’i Daniela no misy ny zavatra rehetra, ary ny tampon’isan’ilay boky dia ny fahitana nomena teo amoron’ny ony Hiddekel. Ny tampon’ireo zava-mitranga aseho ao amin’izany fahitana izany dia manomboka ao amin’ny andininy faha-efapolo, ary mitohy mandra-pamehezana ny boky ao amin’ny andininy faha-efatra amin’ny toko faha-roa ambin’ny folo. Ireo andininy ireo no maneho ny famaranana lehibe indrindra amin’ny fahamarinana ara-paminaniana rehetra izay efa voalaza na voarakitry ny lehilahy masina tamin’ny andro fahiny, anisan’izany i Rahavavy White.
What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.
Izay mitarika ho amin’izany fehin-kevitra izany ao amin’ny toko fahiraika ambin’ny folo dia ireo tantara ao anatin’ilay toko, izay manome vavolombelona ho amin’ny fahatakarana marina ny andininy enina farany ao amin’ny toko fahiraika ambin’ny folo, izay ahitan’ireo fahavalo telo sosona—dia ny dragona sy ny bibidia ary ny mpaminany sandoka—mitarika izao tontolo izao ho amin’ny famaranana ny fotoam-pitsaran’ny olombelona. Sister White dia manondro mivantana io fitsipika anatiny io.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Tsy manam-potoana ho very isika. Eo anoloantsika ny fotoan-tsarotra. Mihetsiketsika amin’ny fanahin’ny ady izao tontolo izao. Tsy ho ela dia hiseho ireo toe-javatra mampahory izay voalaza tao amin’ny faminaniana. Ny faminaniana ao amin’ny Daniela toko faha-11 dia saiky efa tonga amin’ny fahatanterahany tanteraka. Betsaka amin’ny tantara izay efa nitranga ho fahatanterahan’ity faminaniana ity no mbola haverina indray. Ao amin’ny andininy faha-30 dia misy hery iray voalaza fa ‘halahelo izy ka hiverina, ary hanana fahatezerana amin’ny fanekena masina; dia toy izany no hataony; eny, hiverina izy ka hifandray amin’izay mahafoy ny fanekena masina. Ary hisy tafika hijoro eo anilany, ka handoto ny fitoerana masina, dia ny fiarovana mafy, ary hanaisotra ny fanatitra isan’andro, ary hametraka ny fahavetavetana mahalao. Ary izay manao ratsy amin’ny fanekena dia hahalòny amin’ny fandokafana; fa ny olona izay mahalala ny Andriamaniny kosa dia hahery ka hanao asa lehibe. Ary izay manan-tsaina eo amin’ny vahoaka dia hampianatra ny maro; kanefa ho lavon’ny sabatra sy ny lelafo sy ny fahababoana ary ny fandrobana izy ireo, mandritra ny andro maro. Ary raha lavon’izy ireo izy, dia hahazo fanampiana kely; nefa maro no hikambana aminy amin’ny fandokafana. Ary ny sasany amin’izay manan-tsaina dia ho lavo, mba hitsapana azy sy hanadiovana azy ary hampahafotsy azy, hatramin’ny andro farany; satria mbola ho amin’ny fotoana voatendry izany. Ary ny mpanjaka dia hanao araka ny sitrapony; ary hanandratra ny tenany izy ka hanalehibe ny tenany ho ambonin’ny andriamanitra rehetra, ary hiteny zavatra mahagaga manohitra ny Andriamanitry ny andriamanitra, ary hambinina mandra-pahatanteraky ny fahatezerana; fa izay efa voatendry dia tsy maintsy ho tanteraka.’ Daniela 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Ny toe-javatra mitovitovy amin’izay voalaza ao anatin’ireo teny ireo dia hiseho. Hitantsika ny porofo fa i Satana dia mahazo haingana ny fifehezana ny sain’ny olombelona izay tsy manana ny fahatahorana an’Andriamanitra eo anoloany. Aoka hovakin’ny rehetra sy ho takarina ny faminaniana ato amin’ity boky ity, fa ankehitriny isika dia miditra amin’ny fotoan’ny fahoriana izay voalaza hoe:”
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 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.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay miaro ny zanaky ny firenenao; ary hisy fotoam-pahoriana izay tsy mbola nisy hatrizay nisian’ny firenena ka hatramin’izany andro izany; ary amin’izany andro izany dia hovonjena ny olonao, dia izay rehetra hita voasoratra ao amin’ny boky. Ary maro amin’ireo izay matory ao amin’ny vovoky ny tany no hifoha, ny sasany ho amin’ny fiainana mandrakizay, ary ny sasany ho amin’ny fahafaham-baraka sy ny fanamavoana mandrakizay. Ary izay hendry dia hamirapiratra tahaka ny famirapiratry ny lanitra; ary izay mitarika ny maro ho amin’ny fahamarinana dia ho tahaka ny kintana mandrakizay doria. Fa ianao kosa, ry Daniela, akatòny ny teny, ary asìo tombo-kase ny boky mandra-pihavin’ny andro farany; maro no hivezivezy atsy sy aroa, ary hitombo ny fahalalana.’ Daniela 12:1–4.” Manuscript Releases, laharana faha-13, 394.
In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.
Ao amin’ity andalan-teny ity dia i Sister White no manondro voalohany ny Daniela toko fahairaika ambin’ny folo, ary avy eo dia manondro ilay fitsipika hoe: “fa ny ampahany betsaka amin’ny tantara izay efa nitranga ho fanatanterahana ity faminaniana ity dia haverina indray.” Avy eo dia mitanisa mivantana ny andininy faha-telopolo ka hatramin’ny fahaenina amby telopolo izy, ary manohy amin’izao fanambarana izao fa: “zava-miseho mitovy amin’izay voafaritra ao amin’ireo teny ireo no hitranga.” Rehefa avy nanondro ny andininy faha-telopolo ka hatramin’ny fahaenina amby telopolo izy, ary nilaza fa hisy zava-miseho mitovy amin’ireo andininy ireo hitranga, dia avy eo izy manondro ny fifaranan’ny fotoam-pahasoavana, rehefa mitsangana Mikaela ao amin’ny andininy voalohany amin’ny toko faha-roa ambin’ny folo. Amin’ny fanaovany izany dia sarahiny manokana ireo andininy fito ireo, ary apetrany ao anatin’ilay tantara izay mialoha avy hatrany ny fitsanganan’i Mikaela.
More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.
Mihoatra ny indray mandeha no efa niresahantsika ny tantaran’ireo andininy telopolo ka hatramin’ny enina amby telopolo, sy ny fomba itoviany amin’ireo andininy efapolo ka hatramin’ny dimy amby efapolo ao amin’ny Daniela toko fahiraika ambin’ny folo; ary ankehitriny isika dia hanomboka handinika vanim-potoana hafa amin’ny tantara ara-paminaniana ao amin’io toko fahiraika ambin’ny folo io, izay averina ao anatin’ireo andininy enina farany ireo. Kanefa, alohan’ny hanaovantsika izany, dia hatolotsika indray ny famintinana fohy momba ny fitovian’ireo andininy telopolo ka hatramin’ny enina amby telopolo amin’ireo andininy efapolo ka hatramin’ny dimy amby efapolo.
Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.
Ny andininy faha-telo-polo no manamarika ny fifindrana avy amin’i Roma jentilisa ho amin’i Roma papaly. Io tantara tetezamita io dia resahina ao amin’ny andalan-teny ara-paminaniana isan-karazany izay manondro taona toy ny 330, 508, 533 ary 538. Misy mari-pamantarana ara-paminaniana hafa koa ao amin’ny fifindrana avy amin’ny fanjakana fahefatra ho amin’ny fanjakana fahadimy ao amin’ny faminanian’ny Baiboly, nefa ao amin’ny andininy faha-iraika amby telo-polo i Roma jentilisa no mitsangana manohana ny fahefana papaly, araka izay asehon’i Clovis tamin’ny taona 496. Ny hery jentilisa izay nasehon’i Clovis tamin’ny voalohany tao amin’ilay andininy dia manatanteraka ny asa fanesorana izay mety ho fanoherana jentilisa rehetra (ny isan’andro) manoloana ny fiakaran’ny fahefana papaly hatramin’ny taona 508. Ny ady tamin’izany andro izany dia mitondra fandringanana amin’ny Tanànan’i Roma mandritra izany tantara izany, araka ny asehon’ny “toera-masina fiarovana”, ary tamin’ny taona 538, ireo hery jentilisa dia mametraka ny fahefana papaly eo amin’ny seza fiandrianan’ny tany, ary izy avy eo dia mandany lalàna alahady tao amin’ny Konsilin’i Orléans.
Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.
Ny andininy faha-roa amby telopolo ka hatramin’ny faha-enina amby telopolo dia manondro ny ady famonoana nataon’ny fahefan’ny papa tamin’izany andro izany hamelezana ireo mahatoky amin’Andriamanitra nandritra ny roa ambin’ny folo zato sy enim-polo taona tamin’ny vanim-potoanan’ny Haizina. Amin’ny farany dia tonga amin’ny fiafarany ny fahefan’ny papa ao amin’ny andininy faha-enina amby telopolo. Ao amin’ny andininy faha-efapolo, Reagan dia namorona firaisana miafina tamin’ny antikristy, ka nanamarika ny fotoana izay efa nesorina ny fanoheran’ny Protestantisma, araka ny asehon’ny taona 508. Ny fanoloran-tenan’i Reagan tamin’ny lafiny vola sy hery ara-miaramila dia efa voasary endrika tamin’ireo “sandry” izay nijoro hanohana ny fahefan’ny papa tamin’ny taona 496. Ny fandravana ny fitoerana masina sy ny fiarovan-tenan’i Roma jentilisa, izay asehon’ny tanànan’i Roma, dia manambara mialoha ny fandravana ny Lalàm-panorenan’i Etazonia amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, satria ny Lalàm-panorenana no fitoerana masina sy fiarovan-tenan’i Etazonia. Amin’ny lalàn’ny Alahady dia hapetraka indray eo ambonin’ny seza fiandrianan’ny tany ny fahefan’ny papa, araka ny asehon’ny taona 538.
Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.
Dia hanomboka amin’izay ny vanim-potoana farany amin’ny fanenjehana famonoan’olona ataon’ny fahefana papaly hamelezana ny mahatoky amin’Andriamanitra, tahaka izay nitranga tamin’ny Andro Maizina nanomboka tamin’ny 538 ka hatramin’ny 1798. Izany no hitarika ho amin’ny fiafaran’ny androm-pitsapana ho an’ny olombelona, rehefa hitsangana Mikaela, araka izay asehon’ny 1798, tamin’ny fotoana izay nahazoan’ny fahefana papaly, izay efa nandroso nandritra ny roa ambin’ny folo zato sy enim-polo taona, ny firehetan’ny fahatezerana tamin’ilay ratra mahafaty.
We will continue this study in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Indray andro, fony tany an-tanànan’i New York aho, dia nantsoina tamin’ny fahitana tamin’ny alina hibanjina trano nisandratra rihana ambonin’ny rihana ho any an-danitra. Nohamafisina fa tsy azon’ny afo ireo trano ireo, ary naorina izy mba hanomezam-boninahitra ny tompony sy ny mpanorina azy. Niakatra ambony kokoa hatrany ireo trano ireo, ary tao aminy dia nampiasaina ny akora lafo indrindra. Ireo izay tompon’ireo trano ireo dia tsy nanontany tena hoe: ‘Ahoana no hahafahantsika manome voninahitra an’Andriamanitra amin’ny tsara indrindra?’ Tsy tao an-tsainy ny Tompo.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Nieritreritra aho hoe: ‘Enga anie ka ireo izay mampiasa ny fananany toy izao hahita ny lalany araka izay fahitan’Andriamanitra azy! Manangona trano mijoalajoala izy ireo, nefa endrey ny hadalan’ny fandaminany sy ny fikasarany eo imason’Ilay Mpanjakan’izao rehetra izao. Tsy mandinika amin’ny herin’ny fo sy ny saina rehetra izy mba hahafahany manome voninahitra an’Andriamanitra. Very tsy hitany intsony izao, dia ny adidy voalohany indrindra amin’ny olombelona.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Raha nitsangana ireo trano avo sy mijoalajoala ireo, dia nifaly tamin’ny fireharehana feno fatra-paniry laza ny tompony satria nanam-bola hampiasaina hanomezana fahafaham-po ny tena sy hampiteraka ny fialonan’ny mpiara-monina aminy. Ny ampahany betsaka tamin’ny vola izay nampiasainy tamin’izany dia azo tamin’ny alalan’ny faneriterena, tamin’ny fampahoriana mafy ny mahantra. Hadinony fa any an-danitra dia voatahiry ny kaontin’ny raharaham-barotra rehetra; ny fifanarahana tsy marina rehetra, ny asa fitaka rehetra, dia voasoratra ao. Ho avy ny fotoana izay hahatongavan’ny olona, amin’ny hosoka sy ny fiavonavonany, amin’ny fetra iray izay tsy havelan’ny Tompo hihoarany, ary hianarany fa misy fetra ny fahari-pon’i Jehovah.
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Ny toe-javatra izay nandalo teo anatrehako taorian’izany dia fanairana noho ny afo. Nijery ireo trano avo sy heverina ho tsy mety may ny olona ka nanao hoe: ‘Azo antoka tanteraka ireo.’ Kanjo levon’ny afo ireo trano ireo toy ny hoe vita tamin’ny ditin-kazo mainty. Tsy nisy na inona na inona azon’ny fiaran’ny mpamono afo natao hampitsaharana ny fandringanana. Tsy nahavita nampandeha ny milina ireo mpamono afo.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Nampianarina aho fa rehefa tonga ny fotoanan’ny Tompo, raha tsy mbola nisy fiovana nitranga tao am-pon’ny olona mpiavonavona sy fatra-paniry laza, dia ho hitan’ny olona fa ilay tanana izay nahery hamonjy dia hahery koa handrava. Tsy misy fahefana etỳ an-tany mahatazona ny tanan’Andriamanitra. Tsy misy akora azo ampiasaina amin’ny fanorenana trano izay hiaro azy ireny amin’ny fandringanana rehefa tonga ny fotoana voatendrin’Andriamanitra handefasany famaliana amin’ny olona noho ny fanamavoany ny Lalàny sy noho ny fitiavan-tenany amin’ny faniriana fatra-paniry laza.
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Tsy maro, na dia eo anivon’ireo mpanabe sy mpitondra fanjakana aza, no mahafantatra ny antony fototra iorenan’ny toetry ny fiarahamonina ankehitriny. Ireo izay mitana ny fitondram-panjakana dia tsy mahavaha ny olan’ny fahalotoam-pitondrantena, ny fahantrana, ny fahantram-bahoaka, ary ny fitomboan’ny heloka bevava. Mikely aina foana izy ireo mitady hametraka ny raharaham-barotra eo amin’ny fototra azo antoka kokoa. Raha mba nihaino bebe kokoa ny fampianaran’ny Tenin’Andriamanitra ny olona, dia hahita vahaolana amin’ireo olana izay mampisavoritaka azy izy.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
Ny Soratra Masina dia manoritsoritra ny toetry ny izao tontolo izao mialoha indrindra ny fihavian’i Kristy fanindroany. Momba ireo olona izay manangona harena be amin’ny alalan’ny halatra sy ny fanambakana dia voasoratra hoe: “Nangoninareo ho antontam-bola ny harenareo ho amin’ny andro farany. Indro, ny karaman’ny mpiasa izay nijinja ny tanimbolinareo, izay notazoninareo tamin’ny fitaka, dia miantso mafy; ary ny fitarainan’ireo mpijinja dia efa tafiditra ao an-tsofin’ny Tompon’ny maro. Efa niaina tamin’ny fahafinaretana teto an-tany ianareo sady nanao filan-dratsy; namelona ny fonareo ianareo toy ny amin’ny andro famonoana. Nanameloka sy namono ny marina ianareo; ary izy tsy manohitra anareo.” Jakoba 5:3–6.
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Fa iza no mamaky ny fampitandremana omen’ireo famantarana ny andro izay tanteraka haingana? Inona no fahatsapana aterak’izany eo amin’ny olona araka izao tontolo izao? Fiovana inona no hita eo amin’ny toe-tsainy? Tsy mihoatra noho izay hita tamin’ny toe-tsain’ireo mponina tamin’ny andron’i Noa. Variana tamin’ny raharaham-barotra sy ny fahafinaretan’izao tontolo izao, ireo olona talohan’ny Safodrano dia ‘tsy nahalala mandra-pahatongan’ny Safodrano, ka nandringana azy rehetra.’ Matio 24:39. Nanan-kafatra fampitandremana avy tany an-danitra izy ireo, nefa tsy nety nihaino. Ary ankehitriny izao tontolo izao, tsy miraharaha mihitsy ny feon’ny fampitandreman’Andriamanitra, dia mihazakazaka ho amin’ny fandringanana mandrakizay.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.
“Ny fanahin’ny ady no mampihetsiketsika izao tontolo izao. Ny faminanian’ny toko fahiraika ambin’ny folo ao amin’i Daniela dia saiky efa tonga amin’ny fahatanterahany tanteraka. Tsy ho ela dia hiseho ny toe-javatra mampahory izay nolazaina tao amin’ny faminaniana.” Testimonies, volume 9, 12–14.