Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Andininy fahafolo ao amin’ny toko fahiraika ambin’ny folo ao amin’i Daniela dia mampifamatotra ny hafatra anatiny sy ivelany amin’ny teny hoe “fiarovana mafy.” Ny fifandraisana ampifandraisiny amin’ny faminaniana dimy amby enimpolo taona ao amin’i Isaia dia mamantatra an’i Rosia ho ilay “fiarovana mafy” amin’ny faminaniana ivelany, ary koa ilay “fiarovana mafy” anatiny, dia ny tempoly izay atsangan’i Kristy mandritra io tantara io ihany. Ilay fiarovana mafy ivelany, izay ao amin’ny andininy fahiraika amby telopolo ka antsoina hoe “toerana masina misy hery,” dia misolo tena mpanjaka na fanjakana etỳ an-tany. Ilay fiarovana mafy anatiny kosa, na ilay toerana masina anatiny misy hery, dia ny tempoly izay atsangan’ny Iraky ny Fanekena ao anatin’ny enina amby efapolo taona.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Ao amin’ny Toerana Masina Indrindra amin’izany tempoly izany (ny trano mimanda), Andriamanitra no mipetraka ao amin’ny fitoerana any an-danitra.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Ao amin’ny bokin’i Daniela dia misy teny hebreo roa izay samy adika hoe “toerana masina.” Ny iray dia “miqdash,” ary ny iray hafa dia “qodesh.” Ny “miqdash” dia mety hanambara toerana masina jentilisa, na ny fitoerana masin’Andriamanitra, na dia fiarovana mafy aza. Ny “qodesh” kosa dia ampiasaina ihany ao amin’ny Baiboly hilazana ny fitoerana masin’Andriamanitra. Ny “toerana masina” (miqdash) amin’ny hery (fiarovana mafy), ao amin’ny andininy fahiraika amby telopolo amin’ny Daniela toko faha-iraika ambin’ny folo, dia adika hoe “toerana masina misy hery”; ary ny teny hebreo adika hoe toerana masina eo dia “miqdash,” izay maneho ny Tanànan’i Roma, izay tandindon’ny herin’i Roma eo amin’ny tantaran’i Roma jentilisa sy Roma papaly. Nampiasa ireo teny hebreo roa ireo tamin’ny fomba tena voahevitra tsara i Daniela. Ao amin’ireo andininy izay andry ivon’ny Advantisma, no ahitana ny teny hoe “toerana masina.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Ary nandre olo-masina iray niteny aho; dia hoy ny olo-masina iray tamin’ilay olo-masina anankiray izay niteny: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mampahaleo, ka hanolorana ny fitoerana masina sy ny tafika mba hohitsakitsahina? Ary hoy izy tamiko: Hatramin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina. Daniela 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Ny teny hebreo nadika hoe “ny fitoerana masina” ao amin’ireo andininy roa ireo dia “qodesh”, ary io dia ampiasaina irery ihany hanehoana ny fitoerana masin’Andriamanitra. Ao amin’ny andininy faha-iraika ambin’ny folo, izay manondro an’i Roma mpanompo sampy, ary indrindra ny tempolin’ny Pantheon ao amin’ny Tanànan’i Roma, dia ahitantsika ny teny hoe “fitoerana masina”; kanefa ao amin’io andininy io dia ny teny hebreo hoe “miqdash.”

Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

Eny, nihevi-tena mihitsy izy ka nifanandrify tamin’ny Andrianan’ny tafika; ary tamin’ny alalany no nanesorana ny fanatitra isan’andro, ary narodana ny fitoeran’ny fitoerany masina. Daniela 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

Ny “toerana masina mahery” ao amin’ny andininy faha‑iraika amby telopolo amin’ny Daniela toko faha‑iraika ambin’ny folo dia ilay teny hebreo hoe “miqdash”, ary miseho miaraka amin’ilay teny hebreo nadika hoe “fiarovana mafy” ao amin’ny andininy faha‑fito sy faha‑folo amin’ny toko faha‑iraika ambin’ny folo izany. Ao amin’ny andininy faha‑fito, ny mpanjakan’ny atsimo dia niditra hatrany an-tanànan’i Roma ka namabo ny mpanjakan’ny avaratra, satria niditra tao amin’ny fiarovana mafyny izy; fa ao amin’ny andininy faha‑folo, ny mpanjakan’ny avaratra kosa dia miakatra fotsiny “ho any amin’ny” “fiarovana mafy”, satria nijanona teo amin’ny sisin-tanin’ny fanjakany sy Egypta izy. Eo amin’ny sisin-tanin’i Raphia no horesahin’ny andininy manaraka. Ny “toerana masina mahery” ao amin’ny andininy faha‑iraika amby telopolo dia ny “miqdash”-n’ilay “fiarovana mafy”.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Ny adin’ny sisintany tao Rafia dia tandindon’ny adin’ny sisintany ao Okraina. Izany tantara ara-paminaniana izany dia fantarina amin’ny fahatakarana fa ny “loha” dia ny fanjakana na ny mpanjaka; izany no manda fiarovany. Kanefa ny faminaniana dia miresaka fahamarinana anaty sy fahamarinana ivelany. Ny “toerana masina fiarovana” ho an’ny tsipika ivelany dia asehon’ny fitoerana masina “miqdash”, ary ny toerana masina fiarovana ho an’ny tsipika anatiny kosa dia asehon’ny fitoerana masina “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

Ny taona 1844 hatramin’ny 1863 dia maneho tsipika iray amin’ny tantara ara-paminaniana izay mampiseho ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Ny roa arivo sy diman-jato amby roapolo taona nahatapariahana ny fanjakana avaratra dia nifarana tamin’ny 1798, ary io tsipika mitovy amin’ny roa arivo sy diman-jato amby roapolo taona io ihany koa, izay nanohitra ny fanjakana atsimo, dia nifarana tamin’ny 1844. Ireo tsipika roa ireo dia maneho ny toetra ambany ao amin’ny olombelona sy ny toetra ambony ao amin’ny olombelona. Ny toetra ambany, izay asehon’ny fanjakana avaratra, dia ny tena; ary ny toetra ambony dia ny loha. Ny loha no renivohitry ny fanjakana, ary izy no mpanjaka. Ho an’ity fanoharana ity dia nifidy an’i Joda, dia ny fanjakana atsimo, Kristy mba hametrahany ny Anarany, ary Jerosalema no tanàna renivohitra. Any Jerosalema no misy ny fitoerana masina marina an’ny hery, ary ao amin’izany fitoerana masina izany no misy efitranon’ny seza fiandrianana ho an’ny mpanjaka, izay loha.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

Ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo no fahamarinana famaranana famehezana tamin’ny 1856, izay nokasaina hanome hery ny faneva iray mba hamita ny asa. Hatramin’ny 1844 ka hatramin’ny 1863, Kristy dia nikasa hampiray ny maha-Andriamanitra Azy amin’ny maha-olombelona ho mandrakizay, nefa nikomy ny olombelona.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Tamin’izany fotoana izany dia tsy afaka nanova ny toetra ambanin’ny olona Izy, satria amin’ny fiaviany fanindroany no hanatanterahana izany. Amin’izay fotoana izay dia hovany ho amin’ny endriny ny toetra ambonin’ny olona, amin’ny fampiraisany ny lohan’ny olombelona amin’ny lohan’ny maha-Andriamanitra. Ny loha no renivohitry ny fanjakana. Ny loha no mpanjaka, ary rehefa tanterahin’i Kristy ny fanovàna amin’ny fampiraisana ny maha-Andriamanitra amin’ny maha-olombelona, dia atambany ao amin’ny fitoerana masina ao Jerosalema, dia ao amin’ny Efitra Indrindra Masina, izay itoeran’i Kristy miaraka amin’ny Rainy, ny lohan’ny maha-olombelona sy ny lohan’ny maha-Andriamanitra.

To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

Izay maharesy no homeko lalàna hiara-mipetraka amiko eo amin’ny seza fiandrianako, tahaka ny nandreseko kosa sy nipetrahako miaraka amin’ny Raiko eo amin’ny seza fiandrianany. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kristy dia mampanantena fa ireo (Laodikiana) izay mandresy tahaka ny nandreseny (ka tonga Filadelfiana) dia hapetraka hiara-hipetraka aminy any amin’ny toerana any an-danitra.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

Izay nataony tao amin’i Kristy, fony Izy nanangana Azy tamin’ny maty ka nametraka Azy teo an-tànany ankavanana any an-danitra, … ary niara-nanangana antsika koa Izy ka niara-nametraka antsika hipetraka any an-danitra ao amin’i Kristy Jesosy. Efesiana 1:20; 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Ny fampiraisana ireo tapa-kazon’i Ezekiela roa (ny maha-olombelona amin’ny maha-Andriamanitra) dia tanterahina ao amin’ny fitoeran’Andriamanitry ny hery (qodesh), amin’ilay fotoana indrindra izay ahalalana ny trano mimandan’ny hery (miqdash) ho fanalahidy ara-paminaniana mampifandray ny tsipika anatiny sy ivelany amin’ilay faminaniana izay tonga nampahafantarin’i Gabriela an’i Daniela mba hahafantarany izay hanjo ny vahoakan’Andriamanitra mandritra ny fotoan’ny famehezana ny iray hetsy sy efatra amby efapolo arivo. Naniry hanatanteraka izany asa izany Kristy tao amin’ny tantara Millerita, nefa nosakanana izany asa izany noho ny fikomiana tamin’ny taona 1863; kanefa ny tantara nanomboka tamin’ny 1844 ka hatramin’ny 1863 dia mbola mitoetra ho tsipika iray izay maneho izany asa nokasaina hotanterahina izany.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Andininy faha‑folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo no mitahiry ny fanalahidy hahazoana ny hafatra anatiny sy ivelany ao amin’ireo andininy faha‑iraika ambin’ny folo ka hatramin’ny faha‑dimy ambin’ny folo, izay tonga tao amin’ny tantarantsika ara‑paminaniana tamin’ny taona 2014. Ny andininy faha‑folo dia manondro ny taona 1989, izay fotoana farany ao amin’ny hetsika fanavaozana an’ireo iray hetsy sy efatra arivo amby efa‑polo arivo, nefa ao aminy koa no misy ny fanalahidy ahafahana mamantatra an’i 2014 ho mariky ny lalana eo amin’ny tantaran’ny fanisiana tombo‑kase.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Tamin’ny 22 Oktobra 1844, dia tonga tampoka tao amin’ny tempoly izay naoriny ny Iraky ny Fanekena. Io mariky ny lalana io dia tandindon’ny 11 Septambra 2001, rehefa tonga indray ny anjely fahatelo, ary nanomboka naneno indray ny trompetra fahafito. Avy eo dia tsy maintsy haverina koa ny tantaran’ny 1840 ka hatramin’ny 1844, satria ilay anjely izay nidina tamin’ny 11 Aogositra 1840 dia tsy iza fa Jesosy Kristy, ary ny asany dia ny hanazava ny tany amin’ny voninahiny.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

Ny vanim-potoana 1840 ka hatramin’ny 1844 dia maneho ihany koa ny vanim-potoana manomboka amin’ny 11 Septambra 2001 ka hatramin’ilay lalàn’ny Alahady ho avy tsy ho ela; tahaka izany koa, ny 1844 ka hatramin’ny 1863 dia maneho ny vanim-potoana manomboka amin’ny 11 Septambra 2001 ka hatramin’ilay lalàn’ny Alahady ho avy tsy ho ela. Ampifandraisin-dRahavavy White amin’ny tantaran’ny hazo fijaliana ny tantaran’ny 1844, ary ny hazo fijaliana dia maneho fizarazarana tantara roa, samy maharitra telo taona sy tapany, izay mifanaraka samy izy. Ny hazo fijaliana no mametraka fa ny tantara mialoha, izay manomboka amin’ny 1840 ka mifarana amin’ny 1844, sy ny tantara manaraka hatramin’ny 1863 dia tantara roa mifanindran-dàlana, ary samy maneho ny vanim-potoan’ny fanombohana tombokase izy roa tonta.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Ny andalana voalohany manomboka amin’ny 1840 ka hatramin’ny 1844 dia maneho ny fandresen’ny Advantista Filadelfiana; ny andalana hafa kosa manomboka amin’ny 1844 ka hatramin’ny 1863 dia maneho ny tsy fahombiazan’ny Advantista Laodiseana. Ireo sokajy roa ireo dia samy aseho ao amin’ny Daniela toko faha‑folo, satria Daniela, izay maneho ireo virijina hendry nandresy nandritra ny fotoan’ny fanombohan-kase ny iray hetsy sy efatra alina amby efatra arivo, dia nahita ny fahitana; fa ireo izay niaraka taminy kosa nandositra noho ny fahitana.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

Ary tamin’ny andro fahefatra amby roa-polo tamin’ny volana voalohany, raha teo amoron’ilay ony lehibe aho, dia Hiddekel; dia natopiko ny masoko ka nijery aho, ary, indro, nisy lehilahy anankiray nitafy rongony fotsy madinika, ary ny valahany nofehezina volamena tsara avy any Ofa. Ary ny tenany dia tahaka ny berila, ny tavany tahaka ny fisehon’ny helatra, ny masony tahaka ny fanilo mirehitra afo, ny sandriny sy ny tongony tahaka ny famirapiratan’ny varahina voakosoka, ary ny feon’ny teniny tahaka ny feon’ny vahoaka betsaka. Ary izaho Daniela irery no nahita izany fahitana izany; fa ireo lehilahy izay niaraka tamiko tsy nahita izany fahitana izany; nefa horohoro lehibe no nahazo azy, ka dia nandositra izy mba hiafina. Daniela 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Tao amin’ny toko fahafito ao amin’ny bokin’i Daniela, rehefa efa nahita ny fahitana ny amin’ireo bibidia mpiremby Daniela, dia tonga Gabriela hanazava izany fahitana izany.

I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

Izaho Daniela dia nalahelo tao amin’ny fanahiko teo afovoan’ny tenako, ary ny fahitana tao an-dohako dia nampitebiteby ahy. Nanatona ny anankiray tamin’izay nitsangana teo aho, ka nanontaniako azy ny marina ny amin’izany rehetra izany. Dia nilaza tamiko izy ka nampahafantariny ahy ny hevitry ny zavatra. Daniela 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Ao amin’ny toko fahavalo ao amin’ny bokin’i Daniela, rehefa nahita ny fahitana momba ireo biby ao amin’ny fitoerana masina i Daniela, dia tonga Gabriela hanazava izany fahitana izany.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Ary non tonga izany, raha izaho, dia izaho Daniela, nahita ny fahitana ka nitady ny heviny, indro, nisy nitsangana teo anatrehako tahaka ny endrik’olona. Ary nandre feon-dehilahy teo anelanelan’ny moron’i Olay aho, izay niantso ka nanao hoe: Gabriela, ampahafantaro ity lehilahy ity ny hevitry ny fahitana. Daniela 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Ao amin’ny toko fahasivin’i Daniela, rehefa azon’i Daniela ny hevitry ny isan’ny taona izay nofaritan’i Jeremia sady aseho ao amin’ny soratr’i Mosesy ho sady ozona no fianianan’Andriamanitra, dia tonga Gabriela hanazava ny fahitana.

And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

Ary raha mbola niteny aho sy nivavaka ary niaiky ny fahotako sy ny fahotan’ny oloko Israely, sady nanao ny fangatahako teo anatrehan’i Jehovah Andriamanitro noho ny tendrombohitra masina an’Andriamanitro, eny, raha mbola niteny tamin’ny fivavahana aho, dia tonga nanatona ahy haingana dia haingana ilay lehilahy Gabriela, izay efa hitako tamin’ny fahitana tany am-piandohana, ka nikasika ahy tamin’ny fotoana fanaterana ny fanatitra hariva. Ary nampahafantariny ahy izany, dia niresaka tamiko izy ka nanao hoe: Ry Daniela ô, ankehitriny aho dia efa nivoaka mba hanome anao fahalalana sy fahatakarana. Daniela 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Koa araka izany, araka ny vavolombelona telo, izay samy avy ao amin’ny bokin’i Daniela avokoa, raha milaza amin’i Daniela ao amin’ny toko fahafolo Gabriela fa tonga izy hampahafantatra an’i Daniela izay hanjo ny vahoakan’Andriamanitra amin’ny andro farany, dia manazava ilay “marah” amin’ny endrika vehivavy, dia fahitana miteraka vokatra, izay hitan’i Daniela ka nandosiran’ny antokon’olona hafa.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ary ankehitriny aho tonga hampahafantatra anao izay hanjo ny firenenao amin’ny andro farany; fa mbola ho amin’ny andro maro any aoriana ny fahitana. Daniela 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Ny fahitana izay hitan’i Daniela ka niteraka fisarahan’ny mpino dia ny fahitan’ny fisehoan’i Kristy, dia ny fahitan’ny roa arivo sy telonjato taona, nefa izany no fanehoana amin’ny endrika maha-vehivavy an’izany fahitana izany. Ny fahazoana ny hevitry ny fahitana ny amin’ny fisehoana tampok’i Kristy amin’ny maha-Iraky ny Fanekena Azy no nanova an’i Daniela (sy ireo asehon’i Daniela) ho amin’ny endrik’i Kristy. Izay “manjo ny olon’Andriamanitra any am-parany” dia asehon’ny tantaran’ny Millerita tamin’ny 1840 ka hatramin’ny 1844, ary koa ny Millerita tamin’ny 1844 ka hatramin’ny 1863. Ny antokon’olona iray mandositra ny fahitana amin’ny fikomiana, ary ny antokon’olona iray kosa manaraka an’i Kristy amin’ny finoana ho ao amin’ny Efitra Masina Indrindra, mba hipetraka miaraka Aminy any amin’ny fitoerana any an-danitra.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Kanefa raha nadikan’i Gabriela ny fahitana izay anovan’ny vahoakan’Andriamanitra amin’ny andro farany ho amin’ny endrik’i Kristy, dia apetrany eo anoloana ny tantara ivelan’ny izao tontolo izao. Ny fahitan’i Daniela an’i Kristy dia nadikan’i Gabriela ho toy ny tantara ivelany momba ny fotoana fametahana tombo-kase ny iray alina sy efatra arivo sy efatra alina. Rehefa tonga, ao amin’ny fandikan’i Gabriela, ny tantaran’ny 11 Septambra 2001, ny tantara izay asongadina ho mialoha ny lalàna alahady ao amin’ny andininy faha-enina ambin’ny folo dia tsy fantatra afa-tsy amin’ny fanalahidin’ny fahatakarana izay aseho ho toy ny “fiarovana mafy” ao amin’ny andininy faha-folo. Tamin’ny 11 Septambra 2001 no nanombohan’ny vokatry ny fahitana rehetra nivelatra tahaka ny kodiarana ao anatin’ny kodiarana.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Ary tonga tamiko ny tenin’i Jehovah nanao hoe: Ry zanak’olona, inona izany ohabolana anananareo any amin’ny tanin’ny Isiraely izany, izay manao hoe: Mihalava ny andro, ary levona ny fahatanterahan’ny fahitana rehetra? Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Hatsahatro izany ohabolana izany, ka tsy hampiasainy intsony ho ohabolana eo amin’ny Isiraely izany; fa lazao aminy hoe: Efa antomotra ny andro sy ny fahatanterahan’ny fahitana rehetra. Fa tsy hisy intsony fahitana poana na sikidy mandrobo ao amin’ny taranak’Isiraely. Fa Izaho no Jehovah; hiteny Aho, ary ny teny izay holazaiko dia ho tanteraka; tsy hahemotra intsony izany; fa amin’ny andronareo, ry taranaka mpiodina, no hilazako ny teny, ary hotanterahiko izany, hoy Jehovah Tompo. Ary tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ry zanak’olona, indro, hoy ny taranak’Isiraely: Ny fahitana izay hitany dia ho amin’ny andro maro mbola ho avy, ary ny amin’ny fotoana mbola lavitra no amaminaniany. Koa lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Tsy hisy hahemotra intsony ny teniko rehetra; fa ny teny izay nolazaiko dia hotanterahina, hoy Jehovah Tompo. Ezekiela 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Amin’ny kodiarana ara-paminaniana rehetra izay mihodina ao anatin’ny kodiarana ara-paminaniana hafa ao amin’izany tantara izany, dia misy kodiarana iray izay nampahafantarin’ny Fanahy ny mpianatra ny faminaniana amin’ny andro farany fa izy no kodiarana izay hanapahana ny anjarany mandrakizay. Tsipika manampy tsipika, io kodiarana io koa no tsy maintsy ho fahitana izay hitan’i Daniela ka nanova azy ho amin’ny endrik’i Kristy, satria io no fahitana manondro izay hanjo ny olon’Andriamanitra amin’ny andro farany.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

“Ny Tompo dia nampiseho tamiko mazava fa ny sarin’ny bibidia dia hatsangana alohan’ny hifaranan’ny fotoam-pahasoavana; fa izany no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjarany mandrakizay. Ny toerana ijoroanao dia fikorontanan-javatra feno tsy fitovian-kevitra toy izany, ka vitsy ihany no ho voafitaka.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

“Ao amin’ny Apokalypsy 13 dia aseho mazava io lohahevitra io; [Apokalypsy 13:11–17, notsongaina].”

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

“Ity no fitsapana tsy maintsy hosedrain’ny vahoakan’Andriamanitra alohan’ny hamehezana azy. Izay rehetra nanaporofo ny fahatokiany tamin’Andriamanitra tamin’ny fitandremana ny Lalàny, sady nandà tsy hanaiky sabata sandoka, dia hijoro eo ambanin’ny fanevan’i Jehovah Tompo Andriamanitra, ary handray ny tombo-kasen’Andriamanitra velona. Fa izay manaiky ny handao ny fahamarinana avy any an-danitra ka manaiky ny sabatan’ny Alahady, dia handray ny mariky ny bibidia.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Ny fitsapana izay fantatra amin’ny anarana hoe fitsapana momba ny sarin’ny bibidia dia misy lafiny roa. Izy io no fitsapana izay mitaky ny mpianatry ny faminaniana hahafantatra ny fivoaran’ny sarin’ny bibidia, dia ny firaisan’ny fiangonana sy ny fanjakana any Etazonia mialoha ny lalàn’ny Alahady. Izy io koa no fitsapana izay mamokatra na ny sarin’ny bibidia na ny sarin’i Kristy ao anatin’ireo izay asehon’i Daniela na ireo izay nandositra. Ny fisarahana dia miorina amin’ny hoe mahita izany “fahitana lehibe” izany ireo virijina ireo, tahaka izay nataon’i Daniela, sa mandositra ny fahitana izy ireo. Ny fanalahidin’ny fahitana ilay fahitana lehibe dia asehon’ny teny hoe “fiarovana mafy.”

We will continue this study in the next article.

Hanohy izao fandinihana izao isika ao amin’ny lahatsoratra manaraka.

“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

“Ilay anjely mahery izay nanome toromarika an’i Jaona dia tsy iza fa Jesosy Kristy mihitsy. Ny fametrahany ny tongony ankavanana eo ambonin’ny ranomasina, ary ny ankaviany eo ambonin’ny tany maina, dia mampiseho ny anjara asa ataony amin’ireo sehatra famaranana ny fifanandrinana lehibe amin’i Satana. Io toerana io dia manambara ny heriny sy ny fahefany fara tampony amin’ny tany manontolo. Nihamafy sy vao mainka raikitra hatrany hatrany tamin’ny taranaka mifandimby io fifanandrinana io, ary mbola hitohy ho toy izany mandra-pahatongan’ireo sehatra famaranana, rehefa hahatratra ny fara tampony ny asa fetsy sy mahery vaika ataon’ny herin’ny maizina. Satana, miray amin’ny olona ratsy fanahy, dia hamitaka izao tontolo izao sy ireo fiangonana izay tsy mandray ny fitiavana ny fahamarinana. Kanefa ilay anjely mahery dia mitaky fihainoana. Miantso amin’ny feo mafy Izy. Hasehony amin’ireo izay niray tamin’i Satana hanohitra ny fahamarinana ny hery sy ny fahefan’ny feony.”

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

“Rehefa nampilaza ny feony ireo kotrokorana fito ireo, dia tonga tamin’i Jaona ny didy, tahaka izay nomena an’i Daniela momba ilay boky kely hoe: ‘Asio tombo-kase izay zavatra nampilazain’ny kotrokorana fito.’ Ireo dia mifandray amin’ny zava-mitranga ho avy izay hambara araka ny filaharany. Daniela dia hitsangana amin’ny anjarany amin’ny faran’ny andro. Jaona mahita ilay boky kely efa nesorina ny tombo-kaseny. Amin’izay dia mahazo ny toerany sahaza azy ao amin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo izay homena an’izao tontolo izao ny faminanian’i Daniela. Ny fanesorana ny tombo-kasen’ilay boky kely no hafatra mifandraika amin’ny fotoana.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

“Ny bokin’i Daniela sy ny Apokalypsy dia iray ihany. Ny iray dia faminaniana, ny iray kosa fanambarana; ny iray dia boky voaisy tombo-kase, ny iray kosa boky voavoha. Ren’i Jaona ny zava-miafina izay nolazain’ny kotrokorana, nefa nomena didy izy mba tsy hanoratra izany.”

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Ny fahazavana manokana nomena an’i Jaona, izay nambara tao amin’ny kotrokorana fito, dia famaritana ireo toe-javatra izay hitranga eo ambanin’ny hafatry ny anjely voalohany sy faharoa.” The Seventh-day Adventist Bible Commentary, volume 7, 971.