We will now begin to proceed through chapter eleven of Daniel.
Ankehitriny dia hanomboka handinika tsikelikely ny toko faha-iraika ambin’ny folo ao amin’i Daniela isika.
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Ary izaho koa, tamin’ny taona voalohany nanjakan’i Dariosa Mediana, dia nitsangana hampahery sy hanamafy azy. Ary ankehitriny dia hasehoko anao ny marina. Indro, mbola hisy mpanjaka telo hiseho any Persia; ary ny fahefatra ho lavitra manankarena noho izy rehetra; ary amin’ny heriny avy amin’ny harenany no hampanetsika ny rehetra hiady amin’ny fanjakan’i Gresy. Ary hisy mpanjaka mahery hitsangana, izay hanapaka amin’ny fanapahana lehibe ka hanao araka izay sitrapony. Ary rehefa mitsangana izy, dia ho torotoro ny fanjakany ka hozaraina ho amin’ny rivotra efatry ny lanitra; nefa tsy ho an’ny taranany, ary tsy araka ny fanapahana izay nanjakany; fa hongotana ny fanjakany, dia ho an’ny hafa ankoatra ireo. Daniela 11:1–4.
Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.
Gabriela dia manomboka amin’ny fampahafantarana an’i Daniela fa izy koa dia niara-niasa tamin’i Dariosa tamin’ny taona voalohany nanjakany, dia ilay taona izay nahazoan’ny zana-drahalahin’i Dariosa, sady jeneraliny, an’i Babylona ka namonoany an’i Belsazara. Araka ny andininy voalohany amin’ny toko faha‑folo, dia amin’ny taona fahatelon’i Kyrosy no andraisan’i Daniela io fahitana io; koa i Gabriela dia manamarika an’i Dariosa sy i Kyrosy ho marika samy maneho ny “fotoanan’ny farany.” I Belsazara sy Babylona dia resin’ny Fanjakana Medo‑Persiana tamin’ny taona 538 tal. J.K.
“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.
“Nanao fahirano an’i Babylona i Kyrosy, ary azony tamin’ny tetika izany tamin’ny 538 tal. J.K.; ary tamin’ny nahafatesan’i Belsazara, izay novonoin’ny Persianina, dia nitsahatra tsy nisy intsony ny fanjakan’i Babylona.” Uriah Smith, Daniel and the Revelation, 46.
In the year 538 BC, Daniel recorded chapter nine.
Tamin’ny taona 538 talohan’i Kristy, i Daniela dia nanoratra ny toko fahasivy.
“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.
“Ny fahitana voarakitra ao amin’ny toko teo aloha [toko fahavalo] dia nomena tamin’ny taona fahatelon’i Belsazara, 538 tal. J.K. Tamin’io taona io ihany, izay taona voalohan’i Dariosa koa, no nisehoan’ireo zava-nitranga tantaraina ao amin’ity toko ity [toko fahasivy].” Uriah Smith, Daniel and the Revelation, 205.
The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.
Tamin’ny taona voalohan’i Dariosy, izay taona fahatelo sady farany nanjakan’i Belsazara, tamin’ny 538 talohan’i Kristy, dia nofaizin’ny Tompo ny tanin’ny Kaldeana ka nataony lao.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Ary ity tany rehetra ity dia ho faharavana sy ho zava-mahagaga; ary ireo firenena ireo dia hanompo ny mpanjakan’i Babylona fito-polo taona. Ary izao no hitranga, rehefa tapitra ny fito-polo taona, dia hovaliako ny mpanjakan’i Babylona sy izany firenena izany, hoy Jehovah, noho ny helony, mbamin’ny tanin’ny Kaldeana; ary hataoko faharavana mandrakizay izany. Jeremia 25:11, 12.
In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.
Ao amin’ny andininy fahafolo, ny Tompo dia mampiasa ny teny hoe “aorian’izany,” eo am-pampidirany ny famaizana an’i Babylona. “Aorian’izany,” rehefa natao lao Babylona, dia hotanterahin’ny Tompo ny asany tsara ho an’ny olon’Andriamanitra.
For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.
Fa hoy Jehovah hoe: Rehefa tapitra ny fito-polo taona any Babylona, dia hamangy anareo Aho ka hanatanteraka aminareo ny teniko tsara, amin’ny hampodiko anareo ho amin’ity tany ity. Jeremia 25:10.
The captivity of seventy years began in 606 BC.
Ny fahababoana naharitra fito-polo taona dia nanomboka tamin’ny 606 talohan’i Kristy.
“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.
“Niainga tamin’ny taona 606 tal. J.K. ireo fitopolo taona ireo, dia takatr’i Daniela fa efa nanakaiky ny fiafarany izy ireo ankehitriny.” Uriah Smith, Daniel and the Revelation, 205.
The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.
Ny fahababoana naharitra fitopolo taona dia nanomboka tamin’ny 606 talohan’i Kristy, ary nifarana tamin’ny 536 talohan’i Kristy, izay roa taona taorian’ny nahafatesan’i Belsazara sy ny fandravana an’i Babylona tamin’ny 538 talohan’i Kristy. Tamin’ny taona fahatelo nanjakan’i Kyrosy izany. Apetrak’i Gabriela amin’ny taona fahatelo nanjakan’i Kyrosy ny faminaniana momba ny Reniranon’i Hiddekel, ary atombony amin’ny firesahana ny taona voalohany nanjakan’i Dariosa ny fitantarana ao amin’ny toko fahiraika ambin’ny folo; ary amin’ny fanaovany izany dia taona roa voafaritra manokana no tondroiny. Samy fotoana voatendry ny 538 talohan’i Kristy sy ny 536 talohan’i Kristy: ny 538 talohan’i Kristy no fotoana voatendry hifaranan’ny faminanian’ny fitopolo taona, ary ny 536 talohan’i Kristy no fotoana ara-paminaniana voatendry izay, “aorian’ny” 538 talohan’i Kristy, hanatanterahan’i Jehovah ny asany tsara ho an’ny olony.
538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.
Ny taona 538 tal. J.K. sy 536 tal. J.K. dia samy fotoana voatendry, ary asehon’olona ara-tantara roa izy ireo: ny iray dia ilay mpanjaka voalohany tao Media, ary ny faharoa dia ilay mpanjaka voalohany tao Persia. Ny fiafaran’ireo fitopolo taona naha-babo an’i Isiraely ara-bakiteny tao Babylona ara-bakiteny dia naneho ireo roanjato amby enim-polo sy arivo taona naha-babo an’i Isiraely ara-panahy tao Babylona ara-panahy, hatramin’ny taona 538 taor. J.K. ka hatramin’ny 1798. Ny taona 1798 dia “fotoana voatendry”, ary tamin’izay no nanomboka ilay fe-potoana izay faritana ara-paminaniana ho “fotoanan’ny farany”. Ny taona 538 tal. J.K. sy 536 tal. J.K., izay aseho ho “fotoana voatendry”, dia manamarika koa ny fiandohan’ny fe-potoana iray izay aseho ho “fotoanan’ny farany”.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Nandritra io vanim-potoana lava nisian’ny fanenjehana tsy an-kijanona io dia tena tao amin’ny fahababoana tokoa ny fiangonan’Andriamanitra etỳ an-tany, tahaka ny naha-babo ny zanak’Isiraely tany Babylona nandritra ny fotoanan’ny fahababoana.” Prophets and Kings, 714.
All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.
Ny faminaniana rehetra dia miresaka manokana kokoa ny andro farany noho ny andro izay nahatanterahany voalohany; noho izany, ny taona 538 tal. JK sy ny mpanjaka Dariosy, ary ny taona 536 tal. JK sy ny mpanjaka Kyrosy, dia maneho ny “fotoanan’ny farany” tamin’ny 1989, ary ireo mpanjaka roa ireo dia tandindon’i Filoha Reagan sy Filoha Bush zokiny. Ny 538 tal. JK sy ny 536 tal. JK dia maneho mari-pamantarana iray izay tanteraka amin’ny fahatakarana fa samy maneho ilay mari-pamantarana tokana ireo daty roa ireo. Ny mari-pamantarana momba ny “fotoanan’ny farany” dia ahitana tandindona roa, ary indraindray, tahaka ny tamin’i Reagan sy Bush zokiny, dia samy tanteraka tao anatin’ny taona iray ihany ireo tandindona roa ireo. Kanefa izany no fanavahana amin’ny fitsipika, satria ny mari-pamantarana momba ny “fotoanan’ny farany” tamin’ny andron’i Mosesy dia ny nahaterahan’i Arona sy Mosesy, izay nosarahan’ny telo taona. Tamin’ny tantaran’i Kristy, dia ny nahaterahan’i Jaona Mpanao-batisa sy Kristy no nosarahan’ny enim-bolana.
With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.
Miaraka amin’ny “fotoan’ny farany,” teo amin’ny tantaran’ny antikristy dia ny taona 1798 sy 1799 izany. Ny Revolisiona Frantsay dia lohahevitra ara-paminaniana, ary nanomboka tamin’ny 1789 izany, ka naharitra folo taona nifarana tamin’ny 1799, tamin’ny fotoany voatendry, tahaka ny naha-fotoana voatendry an’i 1798. Ireo miaraka no manondro ny ratra mahafaty nomena ny bibidia, ary koa ilay vehivavy izay nitaingina sy nanjaka tamin’ilay bibidia. Dariosy no mpanjaka nandresy ny fahavalony tamin’ny nampidirany ny tafiny namaky ny “rindrina”, ary izy no maneho an’i Reagan, izay nandresy ny fahavalony tamin’ny nandravany ny rindrin’ny “firakotra vy.” Kyrosy kosa maneho an’i Bush zokiny, satria Kyrosy dia fantatra amin’ny anarana hoe Kyrosy Lehibe, ary George Bush zokiny dia Bush lehibe kokoa, fa Bush farany kosa dia Bush kely kokoa.
Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”
Satria ireo mpanjaka roa ireo sy ireo daty roa izay asehony dia marika iray ihany tokoa. Ny iray dia manamarika ireo fitopolo taona izay hanapahan’i Babylona. Tonga tamin’ny fotoana voatendriny izany fe-potoana fitopolo taona izany tamin’ny 538 tal. J.K. ary i Dariosy no misolo tena azy. Ny fahatanterahan’ny fahababoana nandritra ny fitopolo taona dia tonga tamin’ny fotoana voatendriny tamin’ny 536 tal. J.K. ary i Kyrosy no misolo tena azy. Miaraka izy ireo no maneho ny “fotoanan’ny farany,” izay tokony haseho tsy ho voaisy tombo-kase intsony ny fahazavan’ny faminaniana. Tamin’ny 1798 dia tonga teo amin’ny “fotoanan’ny farany” ny anjely voalohany ao amin’ny Apokalypsy efatra ambin’ny folo, ary hoy ny Rahavavy White fa io anjely io dia “tsy iza fa i Jesosy Kristy.”
In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.
Tamin’ny taona fahatelon’i Kyrosy, Mikaela, andrianan’ny vahoakan’Andriamanitra sady arkanjely ho an’ny anjely, dia nidina hifandray tamin’i Kyrosy sy hanamafy ny fahazavana izay hitarika an’i Kyrosy hamoaka ny voalohany amin’ireo didy telo izay hamela ny vahoakan’Andriamanitra hiverina ho any Jerosalema, ka hanorina indray ny tanàna sy ny fitoerana masina ary ny lalana sy ny manda. Io asa io dia tandindon’ny asan’ny anjely voalohany sy faharoa, izay nanomboka tamin’ny “fotoanan’ny farany” tamin’ny taona 1798.
The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.
Ny fidinan’i Mikaela tamin’ny andro farany, tamin’ny andron’i Dariosy sy Kyrosy, dia naneho ny fahatongavan’ilay anjely voalohany tamin’ny 1798; ary miaraka izy ireo no manamarika ny fahatongavan’io anjely io ihany amin’ny “andron’ny farany,” tamin’ny 1989. Tamin’ny 1989 no nanomboka ny vanim-potoanan’ny “andron’ny farany,” ary fotoana voatendry koa izany. Ny fotoana voatendry dia manondro ny fiafaran’ny fe-potoana ara-paminaniana. Ny fikomiana tamin’ny 1863, teo amin’ny “Kadesy” voalohany ho an’ny Isiraely ara-panahy maoderina, no fiandohan’ny fe-potoana enim-polo amby zato sy enin-taona izay nifarana tamin’ny “fotoana voatendry” tamin’ny 1989. Ny enina amby roapolo sy zato dia ampahafolon’ny arivo sy roan-jato ary enimpolo; ary tamin’ny faran’ny roa ambin’ny folo zato sy enimpolo taona tamin’ny 1798 dia tonga teo amin’ny tantara ny fihetsik’ilay anjely voalohany. Tamin’ny faran’ny enina amby roapolo sy zato taona, tamin’ny 1989, dia tonga teo amin’ny tantara ny fihetsik’ilay anjely fahatelo.
In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.
Ao amin’ny andininy voalohany amin’ny Daniela toko fahairaika ambin’ny folo, Gabriela dia mitandrina sy tena mazava tsara amin’ny famaritany fa ny tantara aseho dia manomboka amin’i Kirosy, amin’ny fotoanan’ny farany tamin’ny 1989. Kirosy Lehibe eo dia maneho an’i Bush ilay lehibe kokoa, izay harahin’ny mpanjaka telo, ary avy eo mpanjaka fahefatra izay ho manankarena lavitra noho izy rehetra. Koa ny mpanjaka manankarena fahefatra, izay mampihetsika an’i Grecia manontolo, dia ny filoha fahenina hatramin’ny 1989.
In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.
Amin’ny zava-nitranga ao amin’ny toko fahafolo, dia aseho ho misaona i Daniela, ary ao anatin’izany fanandramany amin’ny fisaonana izany dia ovàna hitovy endrika amin’i Kristy izy, eo am-pijerena ny fahitana. Ny fe-potoana iraika amby roapolo andro nisian’ny fisaonana dia maneho vanim-potoanan’ny fahafatesana izay mifarana amin’ny fitsanganana amin’ny maty. Ao amin’ny toko fahafolo, Mikaela dia efa nidina avy any an-danitra, ary ao amin’ny Joda andininy faha-7, rehefa midina Izy, dia manangana an’i Mosesy amin’ny maty. Ao amin’ny Apokalypsy toko faha-11, Mosesy (sy Elia) dia novonoina, ary nandry maty teny an-dalambe nandritra ny telo andro sy tapany ara-panoharana. Avy eo Mosesy, (miaraka amin’i Elia) dia hatsangana amin’ny maty amin’ny alalan’ny “feo mahery”.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ary rehefa afaka hateloana sy tapany, dia niditra tao aminy ny Fanahin’aina avy tamin’Andriamanitra, ka nitsangana tamin’ny tongony izy; ary fahatahorana lehibe no nahazo izay nahita azy. Ary nandre feo mahery avy tany an-danitra izy nanao taminy hoe: Miakara atỳ. Dia niakatra ho any an-danitra tamin’ny rahona izy; ary ny fahavalony dia nibanjina azy. Apokalypsy 11:11, 12.
The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.
Ny “feo lehibe” izay manangana amin’ny maty dia feon’ny arikanjely, ary Mikaela no arikanjely.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Fa ny Tompo tenany no hidina avy any an-danitra amin’ny antso mafy, amin’ny feon’ny arkanjely, ary amin’ny trompetran’Andriamanitra; ary izay maty ao amin’i Kristy no hitsangana aloha. 1 Tesaloniana 4:16.
The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.
Ny tantara izay namonoana sy nananganana an’i Mosesy sy Elia tamin’ny maty dia ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Io tantara io dia nanomboka tamin’ny 11 Septambra 2001 tamin’ny “feo voalohany” an’ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, izay ambaran-dRahavavy White fa tonga tamin’ny fotoana nandravana ireo trano lehibe tao New York City. Ny “feo faharoa” ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia re amin’ilay lalàna alahady ho avy tsy ho ela, rehefa antsoina hivoaka avy ao Babylona ny ondry hafa an’Andriamanitra. Izany no tantara, dia ny tantaran’ny fanisiana tombo-kase, izay anehoana an’i Daniela ho ovana ho amin’ny endrik’i Kristy amin’ny fijerena ny fahitana “marah”, izay endrika ambehivavy amin’ny fahitana “mareh”. Io no fahitana “mahatonga”, izay “mahatonga” ny endrika jerena hateraka indray ao amin’ireo izay mijery azy.
That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.
Io tantaran’ny fanisiana tombo-kase izany, sy ny amin’ny fanovana an’i Daniela ao amin’ny toko faha-folo, dia ahitana ny fidinan’i Mikaela rehefa Izy manangana amin’ny maty sy manova ireo izay asehon’i Mosesy sy Elia ary Daniela. Tanterahiny amin’ny alalan’ilay “feo mahery” an’ny arkanjely ny fitsanganan’ny maty, ka izany no manome “feo” fahatelo, eo anelanelan’ny feo voalohany sy farany, izay samy iray ihany, satria izy roa tonta dia ny feon’ny Apokalypsy toko faha-valo ambin’ny folo. Ny feo eo afovoany no isehoan’ny fikomiana, satria rehefa natsangan’i Mikaela tamin’ny maty i Mosesy, dia tsy niady hevitra tamin’i Satana Izy, na dia teo aza i Satana, ilay mpamorona ny fikomiana, mba hanohitra.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.
Kanefa Mikaela arkanjely, raha niady tamin’ny devoly sy nifanditra ny amin’ny fatin’i Mosesy izy, dia tsy sahy nanao fiampangana feno fanaratsiana hamelezana azy, fa hoy izy: Hananatra anao anie ny Tompo. Joda 7.
The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.
Ny fiandohan’ny fotoan’ny fanisiana tombo-kase, izay nanomboka tamin’ny 11 Septambra 2001 ary mifarana amin’ilay lalàna Alahady ho avy tsy ho ela, dia voamariky ny sonian’ny “Fahamarinana”; fa teo afovoan’izany vanim-potoana izany, tamin’ny Jolay 2023, ny feo lehibe an’ilay arkanjely dia nanomboka ny asan’ny fananganana ny maty ao amin’i Kristy, izay misafidy ny hihaino ny feony eo afovoany. Mariho fa ny 2023 dia tonga roa amby roapolo taona aorian’ny 2001, ary ny roa amby roapolo dia ampahafolon’ny roanjato sy roapolo, izay tandindon’ny rohy mampifandray ny Maha-Andriamanitra sy ny maha-olombelona, ary tandindon’ny famerenana amin’ny laoniny koa.
In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.
Tamin’ny volana Jolay 2023, ilay anjely mahery, izay tsy iza fa Jesosy Kristy, sady Izy no Fahamarinana, ary Izy ihany koa no Mikaela, ary Izy no Alfa sy Omega, dia nidina nitondra hafatra teny an-tanany. Ilay boky kely teny an-Tanany dia ilay ampahany amin’ny bokin’i Daniela izay voaisy tombo-kase mandra-pahatongan’ny andro farany.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Ao amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly ary amarànany. Eto no famenon’ny bokin’i Daniela. Ny iray dia faminaniana; ny iray kosa fanambarana. Tsy ny Apokalypsy no boky voaisy tombo-kase, fa ilay ampahany amin’ny faminanian’i Daniela mifandraika amin’ny andro farany. Nandidy ilay anjely hoe: ‘Fa ianao kosa, ry Daniela, afeno ireo teny ireo, ary asio tombo-kase ny boky, mandra-pihavin’ny andro farany.’ Daniela 12:4.” Asan’ny Apostoly, 585.
The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.
Ny ampahany amin’ny faminanian’i Daniela izay mifandray amin’ny andro farany dia ny toko fahiraika ambin’ny folo. Ireo andininy enina farany ao amin’io toko io no resahina, nefa indrindra kokoa dia ireo tantara hita ao anatin’ilay toko izay averina ao amin’ireo andininy enina farany ireo.
“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.” Manuscript Releases, number 13, 394.
“Tsy manam-potoana ho very isika. Misy andro sarotra miandry antsika. Mihorohoro amin’ny fanahin’ny ady izao tontolo izao. Tsy ho ela dia hiseho ireo toe-javatra mampahory izay voalaza tao amin’ny faminaniana. Efa saika tonga amin’ny fahatanterahany feno ny faminaniana ao amin’ny Daniela toko faha-11. Maro amin’ny tantara izay efa nitranga ho fahatanterahan’ity faminaniana ity no mbola haverina indray.” Manuscript Releases, number 13, 394.
Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.
Ny andininy fahenina ambin’ny folo ao amin’ny Daniela toko fahiraika ambin’ny folo dia mampiseho tantara iray izay averina ao amin’ny andininy fahiraika amby efapolo; fa ao amin’io andininy io ny mpanjakan’ny avaratra dia mijoro eo amin’ny tany mahafinaritra. Ny tantaran’ny andininy fahenina ambin’ny folo dia manondro ny fotoana nampidiran’i Pompey, jeneraly romana, an’i Joda sy Jerosalema ho amin’ny fahababoana.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Fa izay tonga hamely azy dia hanao araka ny sitrapony ihany, ary tsy hisy hahatohitra eo anoloany; ary hijoro ao amin’ny tany be voninahitra izy, izay ho levona eo an-tanany. Daniela 11:16.
I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.
Mikasa hampiasa ity andininy ity aho ho toy ny vatofantsika iorenan’ny fandinihantsika ireo andininy mialoha azy, ka hapetrako aloha io fahatakarana io. Kasainay haseho fa ny tantara manaraka ny fizarazarana ny fanjakan’i Aleksandra Lehibe ao amin’ny andininy fahatelo sy fahefatra dia manomboka amin’ny 1989, ary avy eo dia manondro ny ady ao Okraina ankehitriny, ny fandresen’i Putin ny herin’ny Tandrefana, ary ny fahareseny manaraka izany, izay mitarika ho amin’ny andininy fahenina ambin’ny folo.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Na dia tsy nahatohitra an’i Antiokosa, mpanjakan’ny avaratra, aza i Ejipta, dia tsy nahatohitra ny Romana kosa i Antiokosa, izay tonga hiady aminy tamin’izany. Tsy nisy fanjakana afaka nanohitra intsony izany hery vao misondrotra izany. Voababo i Syria ka nampidirina ho anisan’ny fanjakana Romanina, rehefa nalain’i Pompée, tamin’ny 65 tal. J.K., tamin’i Antiokosa Asiaticus ny fananany, ary nataony faritany romanina i Syria.
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Tokony hijoro tao amin’ny Tany Masina koa io fahefana io, ary handripaka azy. Roma dia nifandray tamin’ny vahoakan’Andriamanitra, dia ny Jiosy, tamin’ny alalan’ny fifanekena, tamin’ny taona 161 tal. JK, izay manomboka eo no ananany toerana misongadina ao amin’ny tetiandro ara-paminaniana. Tsy nahazo fahefana hifehy an’i Jodia tamin’ny alalan’ny fandresena ara-tafika mivantana anefa izy raha tsy tamin’ny taona 63 tal. JK; ary toy izao no fomba nitrangan’izany tatỳ aoriana.”
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“Tamin’ny fiverenan’i Pompée avy tamin’ny diany niady tamin’i Mithridates, mpanjakan’i Pontus, dia nisy roa nifaninana, dia i Hyrcanus sy i Aristobulus, niady mafy hahazo ny satroboninahitry ny Jodia. Nentina teo anatrehan’i Pompée ny raharahan’izy ireo, ka vetivety dia tsapany ny tsy rariny tamin’ny fitakian’i Aristobulus; nefa niriny ny hanemotra ny fanapahan-kevitra momba izany mandra-pahavitan’ny dia efa nandrandrainy hatry ny ela ho any Arabia, sady nampanantena izy fa hiverina avy eo ka handamina ny raharahan’izy ireo araka izay ho hita fa marina sy mety. Aristobulus kosa, nahafantatra ny tena fihetseham-pon’i Pompée, dia niverina haingana tany Jodia, nampiadiana ny vahoakany, ary niomana hiaro mafy, tapa-kevitra, na inona na inona loza mety hitranga, hitana ny satroboninahitra izay hitany mialoha fa hotsaraina ho an’olon-kafa. Nanenjika akaiky an’ilay nandositra i Pompée. Raha nanakaiky an’i Jerosalema izy, Aristobulus, nanomboka nibebaka tamin’ny lalana nalehany, dia nivoaka hitsena azy ka niezaka handamina ny raharaha tamin’ny fampanantenana fankatoavana tanteraka sy vola be. Pompée, nanaiky izany tolotra izany, dia nandefa an’i Gabinius, nitarika andiana miaramila, mba handray ny vola. Nefa rehefa tonga tao Jerosalema io lietnà jeneraly io, dia hitany fa nakatona teo anatrehany ny vavahady, ary nolazaina avy eny an-tampon’ny manda izy fa tsy hifikitra amin’ilay fifanarahana ny tanàna.”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“I Pompey, mba tsy hofitahina amin’izao fomba izao nefa tsy hisy sazy, dia namatorany tamin’ny gadra i Aristobulus, izay notanany teo aminy, ary niroso niaraka tamin’ny tafiny manontolo avy hatrany nankany Jerosalema. Ny mpomba an’i Aristobulus dia nikasa hiaro ny tanàna; ny an’i Hyrcanus kosa nikasa hanokatra ny vavahady. Ireo farany, satria maro an’isa sady nandresy lahatra, dia namela an’i Pompey hiditra malalaka tao an-tanàna. Koa ireo mpanaraka an’i Aristobulus dia nihataka ho any amin’ny tendrombohitry ny tempoly, tapa-kevitra tanteraka hiaro izany toerana izany, tahaka ny naha-tapa-kevitra an’i Pompey handresy azy. Rehefa tapitra ny telo volana dia nisy banga novakina teo amin’ny manda, ampy hanaovana fanafihana, ary azon’izy ireo tamin’ny lelan-tsabatra ilay toerana. Tamin’ilay famonoana mahatsiravina izay nanaraka dia olona roa arivo sy iray alina no maty. Mahonena ny nijery izany, hoy ny mpahay tantara, fa ireo mpisorona, izay tamin’izany fotoana izany dia nanao ny fanompoam-pivavahana, dia nanohy ny asa fanaony mahazatra tamin’ny tànana tony sy finiavana tsy mihozongozona, toa tsy nahatsapa akory ilay tabataba sy korontana mahery nanodidina azy, na dia novonoina manodidina azy aza ny sakaizany, ary na dia imbetsaka aza ny rany manokana nifangaro tamin’ny ran’ny fanatiny.”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.
“Rehefa nifarana ny ady, dia noravan’i Pompée ny mandan’i Jerosalema, nafindrany avy teo ambanin’ny fahefan’i Jodia ho eo ambanin’ny an’i Syria ny tanàna maromaro, ary nampandoaviny hetra ny Jiosy. Koa tamin’izany no voalohany nanaovana an’i Jerosalema ho eo am-pelatanan’ilay fahefana izay hitana ny “tany mahafinaritra” ao anatin’ny fihazonany vy mandra-paharingany azy tanteraka.” Uriah Smith, Daniel and the Revelation, 259, 260.
We will continue this study in our next article.
Hohizinay hatohy ao amin’ny lahatsoratra manaraka ity fandinihana ity.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
“Ny zava-misy hoe tsy misy ady hevitra na fihovitrovitra eo amin’ny vahoakan’Andriamanitra dia tsy tokony hoheverina ho porofo manapaka fa mifikitra mafy amin’ny fampianarana marina izy ireo. Misy antony hatahorana sao tsy mahay manavaka mazava ny fahamarinana sy ny fahadisoana izy. Raha tsy misy fanontaniana vaovao atsangan’ny fandinihana ny Soratra Masina, raha tsy misy tsy fitovian-kevitra miseho ka hampirisika ny olona hitady ao amin’ny Baiboly ho an’ny tenany mba hahazoany antoka fa manana ny fahamarinana izy, dia hisy maro ankehitriny, tahaka ny tamin’ny andro fahiny, izay hifikitra amin’ny lovantsofina sy hivavaka amin’izay tsy fantany akory.”
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Naseho tamiko fa maro amin’izay milaza fa manana fahalalana ny amin’ny fahamarinana ankehitriny no tsy mahalala izay inoany. Tsy azony ny porofo manamarina ny finoany. Tsy manana fankasitrahana marina ny amin’ny asa ho an’izao andro izao izy. Rehefa ho avy ny fotoam-pitsapana, dia misy lehilahy ankehitriny mitory amin’ny hafa izay hahita, raha mandinika ny toerana tazoniny, fa maro ny zavatra izay tsy ahafahany manome antony mahafa-po. Mandra-pitsapana azy toy izany dia tsy fantany ny halehiben’ny tsy fahalalany. Ary maro koa ao amin’ny fiangonana no mihevitra ho azy fa azony izay inoany; nefa, mandra-pipoitran’ny ady hevitra, dia tsy fantany ny fahalemeny. Raha sarahana amin’ireo mitovy finoana aminy izy ka terena hijoro irery sy mitokana hanazava ny finoany, dia ho gaga izy hahita fa tena mifangaro sy misafotofoto ny heviny ny amin’izay nekeny ho fahamarinana. Azo antoka fa nisy teo amintsika ny fialana tamin’Andriamanitra velona sy ny fitodihana ho amin’ny olona, ka nametraka ny maha-olona teo amin’ny toeran’ny fahendrena avy amin’Andriamanitra.”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Hanaitra ny vahoakany Andriamanitra; raha tsy mahomby ny fomba hafa, dia hisy hevi-diso hiditra eo aminy, izay hanivana azy, hampisaraka ny akofa amin’ny vary. Miantso izay rehetra mino ny teniny ny Tompo mba hifoha hiala amin’ny torimaso. Tonga ny fahazavana sarobidy, mifanaraka amin’izao andro izao. Fahamarinana ara-Baiboly izany, mampiseho ny loza izay efa mananontanona antsika. Io fahazavana io dia tokony hitarika antsika ho amin’ny fandalinana mazoto ny Soratra Masina sy fandinihana tena hentitra indrindra ny foto-pinoana izay tanantsika. Tian’Andriamanitra hodinihina amin’ny fomba feno sy amim-paharetana, miaraka amin’ny vavaka sy ny fifadian-kanina, ny lafiny rehetra sy ny foto-kevitra rehetra amin’ny fahamarinana. Ny mino dia tsy tokony hitoetra amin’ny vinavina sy hevitra manjavozavo momba izay mahaforona ny fahamarinana. Ny finoany dia tsy maintsy miorina mafy eo ambonin’ny tenin’Andriamanitra, mba rehefa tonga ny fotoam-pitsapana ka entina eo anatrehan’ny filan-kevitra izy ireo mba hamaly ny amin’ny finoany, dia ho afaka hanome antony ny amin’ny fanantenana izay ao anatiny izy, amin’ny fahalemem-panahy sy ny fahatahorana.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Manainga, manainga, manainga. Ny lohahevitra asehontsika amin’izao tontolo izao dia tsy maintsy ho zava-misy velona amintsika. Zava-dehibe fa, amin’ny fiarovana ireo fampianarana heverintsika ho andininy fototry ny finoana, dia tsy tokony hamela ny tenantsika hampiasa hevitra izay tsy tena marin-toetra tanteraka na oviana na oviana isika. Mety hahasoa ireo mba hampangina izay manohitra, nefa tsy manome voninahitra ny fahamarinana izany. Tokony hanolotra hevitra mafy orina isika, izay tsy vitan’ny hampangina ny mpanohitra antsika ihany, fa hahazaka koa ny fanadihadiana akaiky indrindra sy mandinika indrindra. Amin’ireo izay nanofana ny tenany ho mpandahatra hevitra dia misy loza lehibe sao tsy hitondra ny tenin’Andriamanitra amim-pahitsiana izy. Amin’ny fihaonana amin’ny mpanohitra dia tokony ho ezaka mafy ataontsika ny maneho ireo lohahevitra amin’ny fomba hahamifoha fandresen-dahatra ao an-tsainy, fa tsy hikatsaka fotsiny ny hanome toky ny mino.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“Na inona na inona fandrosoan’ny sain’ny olombelona, dia aoka izy tsy hihevitra na dia vetivety aza fa tsy ilaina ny fikarohana lalina sy mitohy ny Soratra Masina mba hahazoana fahazavana lehibe kokoa. Amin’ny maha-vahoaka antsika dia antsoina isika tsirairay ho mpianatry ny faminaniana. Tsy maintsy miambina amin’ny fahazotoana isika mba hahafahantsika mamantatra izay taratry ny fahazavana rehetra izay hatolotr’Andriamanitra amintsika. Tokony horaisintsika ny famirapiratan’ny fahamarinana vao misandratra; ary amin’ny alalan’ny fianarana amim-bavaka dia mety hahazoana fahazavana mazava kokoa, izay azo aseho eo anatrehan’ny hafa.”
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.
“Rehefa miadana sy afa-po amin’ny fahazavana ananany amin’izao fotoana izao ny vahoakan’Andriamanitra, dia azontsika antoka fa tsy hankasitrahany izy. Ny sitrapony dia ny handrosoany mandrakariva mba handray ny fahazavana mitombo sy mbola mitombo hatrany izay mamirapiratra ho azy. Ny toe-panahin’ny fiangonana amin’izao fotoana izao dia tsy mahafaly an’Andriamanitra. Efa niditra ny fitokisan-tena ka nahatonga azy hahatsapa fa tsy ilaina intsony ny fahamarinana bebe kokoa sy ny fahazavana lehibe kokoa. Miaina amin’ny fotoana isika izay iasan’i Satana eo ankavanana sy eo ankavia, eo anoloantsika sy ao aoriantsika; kanefa isika amin’ny maha-vahoaka antsika dia matory. Sitrapon’Andriamanitra ny hisian’ny feo iray hohenoina, manaitra ny vahoakany ho amin’ny asa.” Testimonies, volume 5, 707, 708.