Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Rôma no mametraka ny fahitana, ary Rôma no aseho ao amin’ny “fotoany”. Fanambaràn’i Rahavavy White izao, izay ilazany izay tokony ho takarina ho zavatra miharihary:

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Ny Apokalypsy dia boky voaisy tombo-kase, nefa boky efa novohana koa izy. Mirakitra zava-mahagaga izay hotanterahina amin’ny andro farany amin’ny tantaran’ity tany ity izy. Ny fampianarana ao amin’ity boky ity dia mazava tsara, fa tsy mifono zava-miafina sy tsy takatry ny saina. Ao anatiny no averina raisina ilay tsipika iray ihany amin’ny faminaniana tahaka izay ao amin’i Daniela. Ny faminaniana sasany dia naverin’Andriamanitra, ka amin’izany no anehoany fa tsy maintsy omena lanja izy ireny. Tsy mamerina zavatra tsy misy lanjany lehibe ny Tompo.” Manuscript Releases, volume 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

Ny “Tompo dia tsy mamerimberina zavatra izay tsy manan-danja lehibe” ary ny “fotoana” mifandray amin’i Roma dia averimberina hatrany. Zavatra “manan-danja lehibe” ny mahatakatra ny “fotoana” mifandray amin’i Roma, satria izany no manambara an’i Roma ho lohahevitra izay mametraka ny fahitana. Impito no anondroana mivantana ao amin’i Daniela sy Apokalypsy ny roa ambin’ny folo amby enim-polo amby roanjato sy arivo taona nanjakan’ny fahefan’ny papa.

And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

Ary hiteny teny lehibe hanoherana ny Avo Indrindra izy, ary hampahory ny olomasin’ny Avo Indrindra, sady hieritreritra hanova fotoana sy lalàna; ary hatolotra eo an-tànany izy ireny mandritra ny andro iray sy andro roa ary antsasaky ny andro. Daniela 7:25.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Ary reko ilay lehilahy nitafy rongony fotsy, izay teo ambonin’ny ranon’ny ony, raha nanandratra ny tanany ankavanana sy ny tanany ankavia ho amin’ny lanitra izy ka nianiana tamin’Ilay velona mandrakizay fa ho amin’ny andro iray sy andro roa ary tapany izany; ary rehefa vitany ny hanaparitaka ny herin’ny vahoaka masina, dia ho tanteraka ireo zavatra rehetra ireo. Daniela 12:7.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Fa ny kianja izay eo ivelan’ny tempoly dia avelao hiala, ka aza refesina; fa efa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsahiny efapolo amby roa volana. Apokalypsy 11:2.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

Ary homeko fahefana ny vavolombeloko roa, ka haminany mandritra ny arivo sy roanjato ary enim-polo andro izy, mitafy lamba fisaonana. Apokalypsy 11:3.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Ary nandositra nankany an-efitra ravehivavy, izay nananany toerana voaomana avy tamin’Andriamanitra, mba hamahanana azy any mandritra ny arivo sy roanjato ary enim-polo andro. Apokalypsy 12:6.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Ary nomena ilay vehivavy no nomena elatra roa tahaka ny an’ny voromahery lehibe, mba hahafahany manidina ho any an-efitra, ho any amin’ny fitoerany, izay amelomana azy mandritra ny andro iray sy andro roa ary tapany, lavitry ny tavan’ilay menarana. Apokalypsy 12:14.

And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

Ary nomena azy ny vava hiteny zava-dehibe sy fitenenan-dratsy; ary nomena fahefana izy haharitra roa amby efa-polo volana. Apokalypsy 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Ireo fanondroana mivantana fito ireo dia manolotra toetra ara-paminaniana manokana samihafa momba an’i Roma. Ao amin’ireo andalan-teny ireo no anehoana an’i Roma. Manampy Rahavavy White fa ireo fe-potoana ireo dia aseho koa ho “telo taona sy tapany na 1260 andro.” Tsy ahitanao na “telo taona sy tapany” na “arivo roanjato sy enim-polo andro” ao amin’ny Baiboly. Rahavavy White dia mampihatra fotsiny araka izany ny fikajiana avy amin’ireo fanondroana fito ireo.

“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

Ao amin’ny toko faha-13 (andininy 1–10) dia aseho ny bibidia iray hafa, “mitovy amin’ny leoparda,” izay nomen’ilay dragona “ny heriny sy ny seza fiandrianany ary fahefana lehibe.” Io tandindona io, araka ny ninoan’ny ankamaroan’ny Protestanta, dia maneho ny fahefana papaly, izay nandimby ny hery sy ny seza ary ny fahefana izay notanan’ny fanjakana romanina fahiny taloha. Momba ilay bibidia tahaka ny leoparda dia izao no ambara: “Ary nomena vava niteny zava-dehibe sy fitenenan-dratsy izy…. Ary nosokafany ny vavany hiteny ratsy an’Andriamanitra, dia hiteny ratsy ny anarany sy ny tranolainy ary izay mitoetra any an-danitra. Ary navela hiady tamin’ny olona masina izy ka handresy azy; ary nomena fahefana tamin’ny fokom-pirenena sy ny samy hafa fiteny ary ny firenena rehetra izy.” Io faminaniana io, izay saiky mitovy tanteraka amin’ny filazalazana ny amin’ilay tandroka kely ao amin’ny Daniela 7, dia tsy isalasalana fa manondro ny fahefana papaly.

“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

“‘Nomena azy ny fahefana haharitra roa amby efapolo volana.’ Ary hoy ny mpaminany: ‘Ary hitako fa ny iray tamin’ny lohany dia toy ny voatrobaka ho faty.’ Ary koa: ‘Izay mitondra ho amin’ny fahababoana dia ho any amin’ny fahababoana; izay mamono amin’ny sabatra dia tsy maintsy hovonoina amin’ny sabatra.’ Ny roa amby efapolo volana dia mitovy amin’ilay hoe ‘fotoana iray sy fotoana maro ary ny antsasaky ny fotoana,’ izany hoe telo taona sy tapany, na 1260 andro, ao amin’ny Daniela 7—ny fotoana izay haneriterenan’ny fahefan’ny papa ny vahoakan’Andriamanitra. Io fe-potoana io, araka izay voalaza tao amin’ireo toko teo aloha, dia nanomboka tamin’ny fahambonian’ny papa, tamin’ny A.D. 538, ary nifarana tamin’ny 1798. Tamin’izany fotoana izany dia nataon’ny tafika frantsay babo ny papa, nahazo ny ratra mahafaty ny fahefan’ny papa, ary tanteraka ny faminaniana hoe: ‘Izay mitondra ho amin’ny fahababoana dia ho any amin’ny fahababoana.’” Ny Hery Mifanandrina, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Amin’ny fahefana ara-panahy nomena antsika handinika koa ny telo taona sy tapany ho ilay “fotoana” izay “manambara” an’i Roma, dia mipoitra koa ireo andinin-teny ara-Baiboly hafa manondro an’i Roma.

But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

Fa lazaiko aminareo marina tokoa: maro ny mpitondratena teo amin’ny Isiraely tamin’ny andron’i Elia, raha nakatona ny lanitra telo taona sy enim-bolana, ka nisy mosary lehibe nanerana ny tany rehetra. Lioka 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Ny telo taona sy tapany tamin’i Elia dia mampifandray io fotoana io amin’i Jezebela, izay tandindon’i Roma papaly ao amin’ny fiangonan’i Tiatira.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

Kanefa manana zavatra vitsy hanoherako anao Aho, satria avelanao izany vehivavy Jezebela izany, izay milaza ny tenany ho mpaminanivavy, mba hampianatra sy hamitaka ny mpanompoko hanao fijangajangana sy hihinana zavatra natolotra ho fanatitra ho an’ny sampy. Ary nomeko andro hibebahany noho ny fijangajangany izy; nefa tsy nibebaka izy. Apokalypsy 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

Ny “fotoana” nomena ny fiangonana fahefatra, izay asehon’i Jezebela, dia “habaka” koa.

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

I Elias dia lehilahy mba nanam-pahoriana tahaka antsika koa; ary nivavaka mafy izy mba tsy hisy ranonorana; dia tsy nisy ranonorana tamin’ny tany nandritra ny telo taona sy enim-bolana. Jakoba 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Rehefa nilaza fa ny roa amby efapolo volana dia mitovy amin’ny arivo sy roa-jato sy enim-polo andro, dia amantarin’i Rahavavy White ho “ireo andro” io fe-potoana io, izay noresahin’i Kristy.

“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

Ny vanim-potoana voalaza eto—“roa amby efa-polo volana,” sy “arivo sy roanjato sy enimpolo andro”—dia iray ihany, samy maneho ny fotoana izay tsy maintsy nijalian’ny fiangonan’i Kristy tamin’ny famoretan’i Roma. Ny 1260 taona nanjakazakan’ny fahefana papaly dia nanomboka tamin’ny A.D. 538, ka noho izany dia hifarana amin’ny 1798. Tamin’izany fotoana izany dia niditra tao Roma ny tafika frantsay ka nanao ny papa ho babo, ary maty tany an-tsesitany izy. Na dia voafidy tsy ela taorian’izany aza ny papa vaovao, dia tsy mba afaka intsony hatramin’izay ny ambaratongam-pahefana papaly hampiasa ny fahefana izay nananany taloha.

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

“Tsy nitohy nandritra ny vanim-potoana manontolon’ny 1260 taona ny fanenjehana ny fiangonana. Noho ny famindram-pony tamin’ny olony dia nohafohezin’Andriamanitra ny fotoan’ny fizahan-toetra mirehitra nandalovany. Raha naminany mialoha ny amin’ilay ‘fahoriana lehibe’ izay hihatra amin’ny fiangonana ny Mpamonjy, dia hoy Izy: ‘Ary raha tsy nohafohezina izany andro izany, dia tsy hisy nofo hovonjena; fa noho ny olom-boafidy dia hohafohezina izany andro izany.’ Matio 24:22. Tamin’ny alalan’ny herin’ny Fanavaozana no nampitsaharana ny fanenjehana talohan’ny taona 1798.” Ilay Ady Lehibe, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Kristy sy i Ranabavy White dia manondro fa ny fiteny hoe “ireo andro ireo” dia ilay “fotoana,” izay manondro an’i Roma papaly. Rehefa miresaka ny amin’ny fanenjehana izay nanaraka ny fametrahana ny fahefan’ny papa teo ambonin’ny seza fiandrianan’ny tany ao amin’ny andininy faha‑iraika amby telopolo amin’ny toko faha‑iraika ambin’ny folo i Daniela, dia antsoiny hoe “andro maro” izany fotoan’ny fanenjehana izany.

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. Daniel 11:31–33.

Ary hisandratra eo anilany, ka handoto ny fitoerana masina fiarovana, ary hanaisotra ny fanatitra isan’andro, ary hametraka ny fahavetavetana izay mahafoana. Ary izay manao ratsy amin’ny fanekena dia hampahalovany amin’ny fandokafana; fa ny olona izay mahalala ny Andriamaniny kosa dia hatanjaka ka hanao asa lehibe. Ary izay manam-pahalalana eo amin’ny vahoaka dia hampianatra ny maro; nefa ho lavo amin’ny sabatra sy amin’ny lelafo sy amin’ny fahababoana ary amin’ny fandrobana mandritra ny andro maro. Daniela 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Roma dia aseho mifandray amin’ilay fotoana ara-paminaniana izay mifandray aminy; izany no antony ilazan’i Paoly fa ilay lehilahin’ny ota dia haseho “amin’ny fotoanany”. Ny maha-izy an’i Roma no manamafy ny fahitana, izay raha tsy fantatsika dia ho ringana isika, no mampahafantatra ny antony anehoana matetika, ary amin’ny fomba maro dia maro, izany fotoana ara-paminaniana izany; fa Andriamanitra “tsy mamerina zavatra izay tsy misy vokany lehibe.” Ao amin’ireo andininy teo aloha dia voamarika koa ny faran’izany fe-potoana izany.

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. Daniel 11:33–35.

Ary izay manan-tsaina eo amin’ny vahoaka dia hampianatra ny maro; kanefa ho lavo amin’ny sabatra sy amin’ny lelafo sy amin’ny fahababoana ary amin’ny fandrobana izy mandritra ny andro maro. Ary rehefa lavo izy, dia hovonjena amin’ny fanampiana kely; nefa maro no hiray aminy amin’ny teny mandokadoka. Ary ny sasany amin’ireo manan-tsaina dia ho lavo, mba hizahan-toetra azy sy hanadio azy ary hampahafotsy azy, mandra-pahatongan’ny fotoan’ny farany; fa mbola ho amin’ny fotoana voatendry ihany izany. Daniela 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

Ny “fotoanan’ny farany” dia “mbola ho amin’ny fotoana voatendry.” Ny teny hebreo nadika hoe “voatendry” dia “moed,” ary midika hoe fotoana voafaritra na fotoana nifanarahana. Ny lanja ara-paminaniana sy ny maha-zava-dehibe an’io “fotoana voatendry” io ao amin’ny bokin’i Daniela dia asehon’ny hamaroan’ny filazana azy. Vitsy dia vitsy amin’ireo Advantista Laodikiana, raha misy aza, no mahafantatra fa ny taona 1989 dia “fotoanan’ny farany,” ary noho izany dia fotoana voatendry ny 1989. Fanendrena nataon’Andriamanitra izany, fotoana izay hanalany tombo-kase ny fahalalana ho an’ny hetsiky ny iray hetsy sy efatra amby efapolo arivo. Noho izany antony izany, ny bokin’i Daniela dia manome porofo fa ny “fotoana voatendry” no manamarika ny fahatongavan’ny “fotoanan’ny farany”. Ao amin’ny Daniela toko fahavalo no anehoana io tandindona ara-paminaniana io.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

Ary reko ny feon’olona iray teo anelanelan’ny moron’i Ulai, izay niantso ka nanao hoe: Gabriela, ampahafantaro ity lehilahy ity ny hevitry ny fahitana. Dia nanatona teo amin’izay nijoroako izy; ary nony tonga izy, dia raiki-tahotra aho ka niankohoka tamin’ny tavako; fa hoy izy tamiko: Fantaro, ry zanak’olona, fa amin’ny andro farany no hahatanterahan’ny fahitana. Ary raha mbola niteny tamiko izy, dia rendremana lalina tamin’ny tavako niankandrefana tamin’ny tany aho; fa nokasihiny aho ka nampitsangany mahitsy. Ary hoy izy: Indro, hampahafantariko anao izay ho amin’ny faran’ny fahatezerana, fa amin’ny fotoana voatendry no hahatongavan’ny farany. Daniela 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Tahaka ny ao amin’ny toko fahiraika ambin’ny folo, ny teny hoe “fara,” ao amin’ny hoe “andron’ny fara” ao amin’ireo andininy ireo, dia teny hebreo hafa noho ilay adika hoe “voatendry.” Ny andron’ny fara dia maneho vanim-potoana iray izay manomboka amin’ny fotoana voatendry. Ny “fotoana voatendry” (moed) dia fanendrena, ary ny andron’ny fara (ny teny hebreo hoe “gets”) dia vanim-potoana iray, izay manomboka amin’ny fotoana voatendry. Io no “fotoana” izay mampiseho an’i Roma, ary io “fotoana” io dia manan-danja tokoa ka ny faran’izany vanim-potoana izany, sy ny vanim-potoana manaraka aorian’ny faran’izany fotoana izany, dia asehon’ny vavolombelona maromaro. Ao amin’ny andininy faha-efatra amby roapolo amin’ny toko fahiraika ambin’ny folo ao amin’ny Daniela, i Roma jentilisa dia aseho ho manjaka amin’izao tontolo izao mandritra ny “fotoana” iray.

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

Ny “fotoana” ara-tandindona dia enimpolo amby telonjato taona, fa misy telonjato sy enimpolo andro ao anatin’ny taona ara-Baiboly. Nanjaka nandritra ny “fotoana” iray i Roma jentilisa, ary i Roma papaly kosa nanjaka nandritra ny “fotoana iray sy fotoana roa ary antsasaky ny fotoana.” I Roma maoderina dia manjaka mandritra ny “ora” ara-tandindona iray, na “volana roa amby efapolo” ara-tandindona. Tsy misy fotoana ara-paminaniana intsony aorian’ny 1844, koa ny “ora” sy ny “volana roa amby efapolo” dia ny vanim-potoana manomboka amin’ilay lalàna alahady ho avy tsy ho ela ka hatramin’ny fikatonan’ny fotoam-pitsapana ho an’ny olombelona. Fa i Roma jentilisa dia nanapaka tamim-pahamboniana nanomboka tamin’ny Adin’i Actium tamin’ny 31 talohan’i Kristy, ka hatramin’ny namindran’i Constantin ny renivohitry ny fanjakana ho any Constantinople tamin’ny taona 330. Fantatsika fa i Roma jentilisa no resahin’ireto andininy manaraka ireto, satria i Kristy dia aseho ho ilay “andrianan’ny fanekena” izay “hopotehina” tamin’ny nanomboana Azy tamin’ny hazo fijaliana. Ny fahefana izay nanjaka tamin’izany dia i Roma jentilisa, koa ireo andininy hodinihintsika ankehitriny dia manondro an’i Roma jentilisa.

And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

Ary eo amin’ny toerany dia hisy hitsangana olona tsinontsinona, izay tsy homeny ny voninahitry ny fanjakana; nefa hiditra amim-pilaminana izy ka hahazo ny fanjakana amin’ny fandokafana. Ary amin’ny sandrin’ny safo-drano no handripahana eo anoloany, ka hovakivakina izy ireny; eny, ary koa ny andrianan’ny fanekena. Ary rehefa vita ny fifanekena taminy, dia hanao fitaka izy; fa hiakatra izy ka hihahery amin’ny vahoaka madinika. Hiditra amim-pilaminana izy na dia any amin’ny tany matavy indrindra amin’ny faritany aza; ary hanao izay tsy nataon’ny razany izy, na ny razamben’ny razany aza; hizarazara aminy ny babo sy ny zavatra norobaina ary ny harena izy; eny, ary hiamboho tetika hanohitra ny fiarovana mafy izy, mandritra ny fotoana ihany. Daniela 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Ny teny hoe “against” ao amin’ny fehezanteny farany amin’ireo andininy ireo dia midika marina hoe “avy amin’ny,” ary ny andininy dia milaza fa i Roma jentilisa dia hanjaka (hamoaka mialoha ny teti-dratsiny) “avy amin’ny” tobim-pahefany (ny Tanànan’i Roma) mandritra ny telonjato sy enimpolo taona.

“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

“‘ANDININY 24. Hiditra amim-pilaminana izy na dia amin’ny faritra lonaka indrindra amin’ny fanjakana aza; ary hanao izay tsy nataon’ny razany, na ny razamben’ny razany; hiparitany eo aminy ny babo sy ny remby ary ny harena; eny, hikasany ny fombany hanohitra ny fiarovana mafy izy, mandritra ny fotoana kelikely aza.’”

“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

“Ny fomba mahazatra izay nidiran’ny firenena, talohan’ny andron’i Roma, ho amin’ny faritany sarobidy sy tany manankarena, dia tamin’ny ady sy ny fandresena. Ary i Roma kosa dia hanao izay tsy nataon’ny razana na ny razamben’ny razana; dia ny handray ireo fananana azo ireo amin’ny alalan’ny fomba milamina. Natsangana tamin’izany fotoana izany ny fanao, izay tsy mbola re taloha, ka namelan’ny mpanjaka tamin’ny lova ho an’ny Romanina ny fanjakany. Tamin’izany fomba izany no nahazoan’i Roma fananana tamin’ny faritany lehibe.”

“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

“Ary izay tonga toy izany teo ambanin’ny fanapahan’i Roma dia tsy nahazo tombony kely tamin’izany. Notsaboina tamim-pahatsaram-panahy sy tamim-pandeferana izy ireo. Toy ny hoe nozaraina taminy ny babo sy ny remby. Narovana tamin’ny fahavalony izy ireo, ary niala sasatra tamim-piadanana sy filaminana teo ambanin’ny fiarovan’ny herin’i Roma.

“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

“Momba ny tapany farany amin’ity andininy ity, ny Eveka Newton dia manome ny hevitra hoe famolavolana tetika avy eny amin’ny manda fiarovana mafy, fa tsy hanoherana azy ireny. Izany no nataon’ny Romanina avy tao amin’ilay tanàna mafy orina nisy havoana fito. ‘Na dia mandritra ny fotoana iray aza;’ tsy isalasalana fa fotoana ara-paminaniana izany, dia 360 taona. Avy amin’inona no tokony hanombohana fanisana ireo taona ireo? Angamba avy amin’ilay toe-javatra aseho eo amin’ny andininy manaraka.”

“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

“‘ANDININY 25. Ary hampihetsi-po ny heriny sy ny fahasahiany hanohitra ny mpanjakan’ny atsimo amin’ny tafika lehibe izy; ary ny mpanjakan’ny atsimo kosa hampihetsi-po ho amin’ny ady amin’ny tafika lehibe indrindra sady mahery; nefa tsy haharitra izy; fa hisy tetika hovolavolaina hanohitra azy.’”

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

“Amin’ny alalan’ny andininy faha-23 sy faha-24 dia entina hidina atỳ an-dafin’ilay fifanekena teo amin’ny Jiosy sy ny Romanina isika, tamin’ny 161 tal. J.K., ho amin’ny fotoana izay efa nahazoan’i Roma fanjakazakana maneran-tany. Ny andininy eo anoloantsika izao dia mampiseho hetsika miaramila mahery vaika hanoherana ny mpanjakan’ny atsimo, dia i Egypta, sy ny fisian’ny ady lehibe iray niavaka teo amin’ny tafika lehibe sy mahery. Moa va nisy tokoa ve ny zava-nitranga tahaka izany teo amin’ny tantaran’i Roma tamin’izany fotoana izany?—Nisy tokoa izany. Ny ady dia ilay ady teo amin’i Egypta sy i Roma; ary ny fifandonana dia ilay ady tao Actium. Andeha hojerentsika vetivety ny toe-javatra nitarika ho amin’izany fifanandrinana izany.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Amin’ireo andininy manaraka dia resahin’i Daniela indray ny fotoana voatendry sy ny farany.

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

Ary hampihetsika ny heriny sy ny fahasahiany hanohitra ny mpanjakan’ny atsimo amin’ny tafika lehibe izy; ary ny mpanjakan’ny atsimo kosa dia ho voahetsika hiady amin’ny tafika tena lehibe sy mahery; nefa tsy hahatohitra izy; fa hisy htetika hevitra hamely azy. Eny, izay mihinana amin’ny anjaran-tsakafony no handringana azy, ary ny tafiny dia ho tondraka; ary maro no ho lavo novonoina. Ary ny fon’ireo mpanjaka roa ireo dia samy hiantefa amin’ny fanaovan-dratsy, ary handainga eo ambony latabatra iray ihany izy; nefa tsy hahomby izany; fa mbola ho amin’ny fotoana voatendry ihany ny farany. Dia hiverina ho any amin’ny taniny izy miaraka amin’ny harena be; ary ny fony dia hanohitra ny fanekena masina; ary hanao zava-dehibe izy ka hiverina ho any amin’ny taniny. Amin’ny fotoana voatendry dia hiverina izy ka ho avy ho any atsimo; nefa tsy ho tahaka ny teo aloha izany, na tahaka ny any aoriana. Daniela 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Ao amin’ny toko fahavalo, Gabriela dia nanambara fa ny “chazon,” dia ny fahitana momba ny roa arivo sy diman-jato sy roapolo taona, dia hifarana amin’ny fotoana voatendry, ary avy eo no hanombohan’ny vanim-potoana asehon’ny hoe “ny andro farany.” Ao amin’ity andalana ity, ny fotoana voatendry dia ny faran’ny telonjato sy enimpolo taona izay nanjakan’i Roma jentilisa tamin’ny fahamboniana ambony indrindra teo amin’izao tontolo izao. Ao amin’ity andalana ity dia tsy misy “andro farany,” satria tsy nisy na inona na inona voaisy tombo-kase izay tokony hosokafana amin’ny faran’izany vanim-potoana ara-tantara izany.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Ao amin’ny Daniela toko faha-valo, ny fahitana ny amin’ny “faran’ny fahatezerana”, izay ny roa arivo sy diman-jato sy roa-polo taona, ka nifarana tamin’io fotoana io ihany koa ny roa arivo sy telon-jato taona, dia voaisy tombo-kase hatramin’ny “fotoanan’ny farany”; satria tamin’ny 1844, izay fotoana voatendry ho an’ireo fahitana roa tonta, dia nesorina ny tombo-kase tamin’ny fahazavan’ny anjely fahatelo. Ao amin’ny Daniela iraika ambin’ny folo, andininy faha-telopolo ka hatramin’ny faha-enina amby telopolo, tamin’ny faran’ny “fahatezerana voalohany” tamin’ny 1798, dia nisy fotoana iray izay aseho ho ny “fotoanan’ny farany”, izay nanesorana ny tombo-kase tamin’ny fahazavan’ny anjely voalohany. Koa noho izany, ny faminanian’andro momba an’i Roma jentilisa dia tsy nanana fotoanan’ny farany, fa fotoana voatendry ihany, izay nanondro ny fotoana nifaranan’ny telon-jato sy enimpolo taona; fa ny fotoana voatendry tamin’ny 1798 sy ny fotoana voatendry tamin’ny 1844 dia samy nanesotra ny tombo-kase tamin’ny hafatra iray izay tokony ho takarina ao anatin’ilay fotoana aseho ho ny “fotoanan’ny farany”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Ny Roma dia aseho araka izay nanehoana azy ara-paminaniana tao anatin’ny fotoanany ara-paminaniana. “Andro iray sy andro roa ary antsasaky ny andro”, “volana roa amby efapolo”, “arivo sy roan-jato ary enim-polo andro”, ary “taona telo sy tapany” dia sasany amin’ireo tandindona samihafa maneho ny vanim-potoana nanjakan’ny fahefam-papaly nandritra ny Vanim-potoanan’ny Haizina. Ny fe-potoana mampifandray ny fihetsiketsehan’ny Millerites amin’ny fihetsiketsehan’ny iray hetsy sy efatra arivo amby efatra alina dia enina amby roapolo amby zato taona. Ny enina amby roapolo amby zato dia tandindon’ny arivo sy roan-jato ary enim-polo andro koa, satria ampahafolony izany. Ny enina amby roapolo amby zato taona hatramin’ny fikomiana tamin’ny 1863 ka hatramin’ny fotoana voatendry tamin’ny 1989 dia manondro ny 1989 ho fotoana nifanaovan’Andriamanitra tamin’ny vahoakany amin’ny andro farany.

We will continue this study in the next article.

Hotohizantsika amin’ny lahatsoratra manaraka izao fandinihana izao.

“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

“Ahoana no hitadiavantsika ny Soratra Masina? Hamoaka tsatokazo iray aorian’ny iray hafa va isika ho an’ny foto-pampianarantsika, ary avy eo hiezaka hampifanaraka ny Soratra rehetra amin’ny hevitra efa naorintsika; sa hitondra ny hevitsika sy ny fihevitsika ho eo amin’ny Soratra isika, ka handrefy ny teôriantsika amin’ny lafiny rehetra araka ny Soratry ny fahamarinana? Maro izay mamaky ary na dia mampianatra ny Baiboly aza no tsy mahatakatra ny fahamarinana sarobidy izay ampianariny na ianarany. Mitana fahadisoana ny olona, kanefa ny fahamarinana dia efa voamarika mazava tsara; ary raha mba nitondra ny foto-pampianarany ho eo amin’ny tenin’Andriamanitra izy, fa tsy namaky ny tenin’Andriamanitra teo ambanin’ny hazavan’ny foto-pampianarany mba hanamarinana ny heviny, dia tsy handeha ao amin’ny haizina sy ny fahajambana izy, na hitahiry fahadisoana. Maro no manome heviny ny tenin’ny Soratra izay mifanaraka amin’ny fiheviny manokana, ka mamitaka ny tenany sy mamitaka ny hafa amin’ny fanazavana diso ataony ny tenin’Andriamanitra. Raha mandray ny fianarana ny tenin’Andriamanitra isika, dia tokony hanao izany amin’ny fo manetry tena. Ny fitiavan-tena rehetra, ny fitiavana rehetra ny maha-vaovao, dia tokony hajanona. Ny hevitra izay notanana ela dia tsy tokony hoheverina ho tsy mety diso. Ny tsy fahavononan’ny Jiosy hahafoy ny lovantsofina efa niorina hatry ny ela no nahatonga ny fandringanana azy. Tapa-kevitra izy ireo ny tsy hahita hadisoana na dia iray aza tao amin’ny heviny manokana na tao amin’ny fanazavany ny Soratra; nefa na dia efa notanan’ny olona ela toy inona aza ny fomba fijery sasany, raha tsy tohanan’ny teny voasoratra mazava ireo, dia tokony hafoy izany.

“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

“Ireo izay maniry ny fahamarinana amin-kitsim-po dia tsy hisalasala hampiharihary ny toerana ijoroany mba hodinihina sy hotsikeraina, ary tsy ho sosotra raha toherina ny heviny sy ny fisainany. Izany no toe-panahy notezaina teo amintsika efa-polo taona lasa izay. Nivory izahay nitondra fahavesaran’ny fanahy, nivavaka mba ho iray amin’ny finoana sy ny fampianarana; fa fantatray fa tsy mizara Kristy. Teboka iray isaky ny mandeha no natao lohahevitry ny fandinihana. Fahamatorana sy fahamasinana no nanamarika ireo filankevitra fanaovana famotorana ireo. Nosokafana ny Soratra Masina tamin’ny fahatahorana masina. Matetika izahay no nifady hanina, mba ho tsara kokoa ny fiomananay hahatakatra ny fahamarinana. Rehefa avy nivavaka mafy, raha nisy teboka tsy mbola takatra, dia nodinihina izany, ary samy nilaza malalaka ny heviny ny tsirairay; avy eo dia niankohoka nivavaka indray izahay, ary niakatra ho any an-danitra ny fifonana mafana, mba hanampian’Andriamanitra anay hahita amin’ny maso iray ihany, mba ho iray isika, tahaka an’i Kristy sy ny Ray izay iray. Maro ny ranomaso nalatsaka. Raha nisy rahalahy iray nananatra rahalahy iray hafa noho ny fahadodonan’ny fahatakarany satria tsy azony ny andininy iray tahaka ny nahazoan’ilay voalohany azy, dia ilay voanatra kosa no handray ny tanan’ny rahalahiny avy eo ka hanao hoe: ‘Aoka tsy hampalahelo ny Fanahy Masin’Andriamanitra isika. Jesosy eto amintsika; aoka hihazona toe-panahy manetry tena sy mora ampianarina isika;’ ary ilay rahalahy notenenina dia hiteny hoe: ‘Mamelà ahy, rahalahy, fa nanao tsy rariny taminao aho.’ Avy eo dia niankohoka indray izahay tamin’ny fotoana iray hafa ho amin’ny vavaka. Ora maro no laninay tamin’izany fomba izany. Tsy fahita matetika ny nianaranay niara-nandinika mihoatra ny adiny efatra indray mandeha, kanefa indraindray dia lany tamin’ny fandinihana amim-pahamatorana ny Soratra Masina ny alina manontolo, mba hahatakaranay ny fahamarinana ho an’ny androntsika. Tamin’ny fotoana sasany dia tonga tamiko ny Fanahin’Andriamanitra, ary ny ampahany sarotra dia natao mazava tamin’ny alalan’ny fomba voatendrin’Andriamanitra, ary tamin’izany dia nisy firindrana tanteraka. Saina iray sy Fanahy iray no nanananay rehetra.

“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

“Nitady tamin’ny fahatsoram-po indrindra izahay mba tsy havilin-keloka hanaraka ny hevitry ny olona akory ny Soratra Masina. Niezaka izahay hampihena araka izay tratra ny tsy fitovian-kevitray tamin’ny tsy hitoetra amin’ireo hevitra madinidinika, izay nisy fomba fijery samihafa. Fa ny vesatry ny fanahin’ny tsirairay dia ny hampisy toetra iray eo amin’ireo rahalahy izay hamaly ny vavak’i Kristy mba ho iray ny mpianany tahaka Azy sy ny Ray izay iray. Indraindray ny iray na roa tamin’ireo rahalahy dia nijoro tamim-pikirizana nanohitra ny hevitra naseho, ka naneho ny fihetseham-po ara-boajanaharin’ny fo; nefa rehefa niseho izany fironana izany, dia naato ny fanadihadianay ka nahemotra ny fivorianay, mba hananan’ny tsirairay fotoana hankanesana amin’Andriamanitra amin’ny vavaka, ary tsy misy resaka amin’ny hafa, handinika ilay teboka tsy nifanarahana, ka hangataka fahazavana avy any an-danitra. Tamin’ny fanehoam-pirahalahiana no nisarahanay, mba hihaona indray haingana araka izay azo atao ho amin’ny fanadihadiana misimisy kokoa. Indraindray ny herin’Andriamanitra dia tonga taminay tamin’ny fomba niavaka, ary rehefa naneho mazava ireo teboky ny fahamarinana ny fahazavana mazava, dia nitomany sy nifaly niaraka izahay. Tianay Jesosy; tianay ny iray sy ny iray hafa.”

“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

“Tamin’ireo andro ireo dia niasa ho antsika Andriamanitra, ary sarobidy tamin’ny fanahintsika ny fahamarinana. Ilaina ny maha-iray antsika ankehitriny mba ho amin’ny toetra izay hahazaka ny fitsapana amin’ny andro fahoriana. Eo amin’ny sekolin’ny Mpampianatra isika eto, mba ho voaofana ho amin’ny sekoly any ambony. Tsy maintsy mianatra hitondra fahadisoam-panantenana amin’ny fomba mitovy amin’i Kristy isika, ary ny lesona ampianarin’izany dia ho zava-dehibe indrindra amintsika.”

“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

“Manana lesona maro isika tokony hianarana, ary maro dia maro koa no tokony hialàna. Andriamanitra sy ny lanitra ihany no tsy mety diso. Ireo izay mihevitra fa tsy hanana fotoana hialàna amin’ny fomba fihevitra iray izay niraiketam-po taminy velively, na tsy hanana antony hanovàna hevitra iray na oviana na oviana, dia ho diso fanantenana. Raha mbola mifikitra amin’ny hevi-tsaintsika sy ny fomba fijerintsika manokana amin’ny fikirizana hentitra isika, dia tsy hanana ny firaisan-tsaina izay nangatahin’i Kristy tamin’ny vavaka.” Review and Herald, July 26, 1892.