The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Ny fanalahidy ahafantarana an’i Rosia ho hery nanomboka ny ady tao Okraina tamin’ny 2014 dia ny “fortress”, izay loha, na renivohitry ny fanjakana. Ny tempolin’olombelona dia ahitana ny loha sy ny tena. Ny loha no toetra ambony kokoa, ary ny tena no toetra ambany kokoa. Ilay “seven times” izay nifarana tamin’ny 1844 dia avy eo tokony hifamatotra amin’i Jerosalema, izay lohan’i Joda. Tao amin’ny tempoly tao Jerosalema no nisy ny seza fiandrianan’ny mpanjaka, izay lohan’i Jerosalema, izay lohan’i Joda. Ny fampiraisana ny maha-Andriamanitra amin’ny maha-olombelona, maneho ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efa-polo, dia aseho ho toy ny fandraisana ny “mind of Christ.” Ny saina no toetra ambony kokoa, ary noho izany dia izy no “head.”
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Rehefa ireo izay asehon’i Daniela mahita ny fahitana vehivavy mahatonga, izay mahatonga azy hiova ho amin’ny endrik’i Kristy, dia efa nandray ny sain’i Kristy izy, Izay Adama faharoa sady ara-panahy. Amin’izay fotoana izay dia nohomboana tamin’ny hazo fijaliana ny sainy ara-bakiteny sy araka ny nofo, izay nolovainy tamin’i Adama voalohany taorian’ny fahalavoany sy namadihany ny filaharan’ny famoronana azy. Ny saina araka ny nofo, izay miady amin’ny lalàn’Andriamanitra, izay noraisiny tsy noho ny safidiny manokana tamin’ny nahaterahany, dia soloina ny sain’i Kristy, izay raisiny amin’ny safidiny manokana, ary mankatò tanteraka ny lalàn’Andriamanitra. Ny sainy vaovao sy ny sain’i Kristy dia tonga saina iray amin’izay, ary samy mitoetra miaraka eo ambonin’ny seza fiandrianana any amin’ny fitoerana any an-danitra. Misy toerana iray ao anatin’ny tempoly izay misy ny seza fiandrianan’Andriamanitra, ary ny olombelona, izay noforonina araka ny endrik’Andriamanitra, dia manana toerana voafaritra ao anatin’ny tempoly, izay natao ho an’ny fanatrehan’Andriamanitra.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Izany toerana izany dia tsy ao amin’ny toetrany ambany, izay asehon’ny fanjakana avaratra. Ao amin’ilay toerana asehon’ny fanjakana atsimo izany, dia ilay toerana nofidin’Andriamanitra hametrahany ny Anarany, dia ny toetrany. Ao Jerosalema no misy izany toerana izany; nefa amin’ny maha-renivohitr’i Joda an’i Jerosalema, Jerosalema no loha, kanefa ny lohan’ny renivohitra dia ny mpanjaka. Ary voafidy ho renivohitra Jerosalema, ary voafidy koa ho ilay toerana izay hametrahan’Andriamanitra ny tempoliny. Ary tao amin’ny tempoliny no nametrahany ny seza fiandrianany. Ny fanjakana atsimo dia maneho ny toetra ambony kokoa ao amin’ny olombelona, nefa manana efitra manokana koa ho an’ny mpanjaka izy, dia ny efitranon’ny seza fiandrianana. Sister White dia miantso izany toerana izany hoe “citadel” an’ny fanahy. Ny “citadel”, araka ny famaritana azy, dia manda fiarovana.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Ny fo manontolo dia tsy maintsy atolotra ho an’Andriamanitra; raha tsy izany dia tsy hahavita hanana hery manamasina eo amin’ny fiainana sy ny toetra ny fahamarinan’Andriamanitra. Kanefa zava-mampalahelo ny fisian’ny maro izay milaza ny anaran’i Kristy nefa mbola tsy nanolotra ny fony taminy tamin’ny fahatsoram-po tsotra. Tsy mbola niaina ny fibebahana ateraky ny fanolorantena tanteraka amin’ny fitakian’ny finoana kristiana izy ireo, ary vokatr’izany dia tsy hita eo amin’ny fiainany ny hery manova ananan’ny fahamarinana; tsy miseho eo amin’ny fiainana sy ny toetra ny fiantraikany lalina sy mampahalefaka avy amin’ny fitiavan’i Kristy. Nefa asa lehibe tokoa no azo atao amin’ny famahanana ny ondrin’Andriamanitra raha ny mpiandry ondry mpanampy dia voahombo miaraka amin’i Kristy ka velona ho an’Andriamanitra, hiara-miasa amin’ilay Lehiben’ny mpiandry ondry! Kristy dia miantso ny olona hiasa tahaka ny niasany. Ilaina ny fijoroana vavolombelona lalindalina kokoa, mahery kokoa, ary mandresy lahatra kokoa momba ny herin’ny fahamarinana, araka izay hita ao amin’ny toe-panahy araka an’Andriamanitra eo amin’ny fiainana andavanandro, eo amin’ireo izay milaza fa mino izany. Ny fitiavan’ny Mpamonjy ao amin’ny fanahy dia hitondra fiovana mazava eo amin’ny fomba iasan’ny mpiasa ho an’ny fanahin’ireo izay ho very. Rehefa manjaka ao amin’ny manda fiarovan’ny fanahy ny fahamarinana, dia apetraka eo amin’ny seza fiandrianany ao am-po Kristy, ka amin’izay ny mpiasa maha-olona dia afaka milaza hoe: ‘Voahombo miaraka amin’i Kristy aho; nefa velona ihany; kanefa tsy izaho intsony, fa Kristy no velona ato anatiko; ary ny fiainana izay velomiko ankehitriny ao amin’ny nofo dia velomiko amin’ny finoana ny Zanak’Andriamanitra, izay tia ahy ka nanolotra ny tenany hamonjy ahy.’” Review and Herald, October 9, 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
Ny “fiarovan’ny fanahy” no toerana “anapetrahan’i Kristy eo ambonin’ny seza fiandrianana.” Ny fampipetrahana an’i Kristy eo ambonin’ny seza fiandrianana dia tanteraka rehefa voahombo amin’ny hazo fijaliana ny nofo, ary ny nofo, araka ny famaritan’i Paoly azy, dia ny toetra ambany, ary izy no fanjakana avaratra. Izany no antony nahatongavan’ny faminanian’ny fanjakana avaratra hatramin’ny 1798 ihany. Ny toetra ambany dia tsy azo atambatra amin’ny maha-Andriamanitra; tsy maintsy ovana indray mipi-maso izy amin’ny fiavian’i Kristy fanindroany. Ny fanjakana atsimo kosa, izay nahitana ny “loha,” dia i Jerosalema, ary ny “loha,” dia ny fitoerana masina, dia nahatratra hatramin’ny 1844, satria nisolo tena ny toetra ambony izay afaka nifidy ny hanombo ny nofo tamin’ny hazo fijaliana sy hiditra amin’ny finoana ao amin’ny fiarovan’ny Toerana Masina Indrindra, ka hipetraka eo ambonin’ny seza fiandrianana miaraka amin’i Kristy. Ny toerana anatanterahana izany firaisana izany sy izany fampipetrahana eo ambonin’ny seza fiandrianana izany dia ao amin’ny fiarovan’ny tempolin’olombelona. Ny andininy faha-folo amin’ny toko fahiraika ambin’ny folo dia mamaritra ny loha ho fiarovana mafy; kanefa izany fahamarinana izany dia miorina ihany amin’ny fijoroana vavolombelon’i Isaia, izay mitaky mba ho takarina amin’ny fampiharana ivelany sy anatiny ny fahamarinana mikasika ny fiarovana mafy (fiarovana anatiny).
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
Ny tenin’Andriamanitra no tokony ho sakafontsika ara-panahy. “Izaho no mofon’aina,” hoy Kristy; “izay manatona Ahy tsy mba ho noana intsony; ary izay mino Ahy tsy mba hangetaheta intsony.” Izao tontolo izao dia levona noho ny tsy fahampian’ny fahamarinana madio, tsy misy fangarony. Kristy no fahamarinana. Fahamarinana ny teniny, ary manana heviny lalindalina kokoa noho izay hita etỳ ivelany izy ireny, ary manana lanja mihoatra noho ny bika aman’endriny tsotra tsy mihambo. Ny saina velomin’ny Fanahy Masina dia hahafantatra ny lanjan’ireo teny ireo. Rehefa hosorana ilay ody maso masina ny masontsika, dia ho afaka hahita ireo vatosoa sarobidin’ny fahamarinana isika, na dia mety ho voalevina eo ambanin’ny etỳ ivelany aza izy ireny.
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Ny fahamarinana dia saro-pady, voadio, avo lenta. Rehefa mamolavola ny toetra izy, dia mitombo eo ambanin’ny heriny avy amin’Andriamanitra ny fanahy. Isan’andro dia tokony horaisina ao am-po ny fahamarinana. Toy izany no ihinantsika ny tenin’i Kristy, izay ambarany fa fanahy sy fiainana. Ny fanekena ny fahamarinana dia hahatonga izay rehetra mandray azy ho zanak’Andriamanitra, mpandova ny lanitra. Ny fahamarinana izay ankamamiana ao am-po dia tsy taratasy mangatsiaka sy maty, fa hery velona.”
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Ny fahamarinana dia masina, avy amin’Andriamanitra. Izy no mahery sy mahomby kokoa noho ny zavatra hafa rehetra amin’ny fanefena toetra hitovy amin’i Kristy. Ao aminy no misy ny hafenoan’ny fifaliana. Raha kolokoloina ao am-po izy, dia ny fitiavan’i Kristy no alaina ho ambony noho ny fitiavana olombelona rehetra. Izany no Kristianisma. Izany no fitiavan’Andriamanitra ao amin’ny fanahy. Amin’izany fomba izany dia ny fahamarinana madio, tsy misy fangarony, no mitoetra ao amin’ny manda fiarovan’ny maha-olona. Tanteraka ny teny hoe: ‘Ary homeko fo vaovao ianareo, ary fanahy vaovao no hataoko ao anatinareo.’ Misy fahamboniana eo amin’ny fiainan’izay velona sy miasa eo ambanin’ny herin’ny fahamarinana mamelombelona.” Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Io fahitana momba ny tantara ara-paminaniana ao amin’ny Daniela toko fahiraika ambin’ny folo dia manomboka rehefa ny andininy faha‑roa sy ny filoha fahenina, izay manan-karena indrindra, no mifanaraka amin’ilay loha, dia i Rosia, ao amin’ny andininy faha‑iraika ambin’ny folo ka hatramin’ny faha‑dimy ambin’ny folo. Ao amin’izany tantara izany, ny filoha fahenina dia ho tonga ilay fahavalo, izay avy amin’ny fito, ary izy no hanjaka rehefa mivondrona ny fiangonana sy ny fanjakana any Etazonia, ka manatanteraka ny fijangajangana tsy masina ataony ao amin’ny andininy faha‑enina ambin’ny folo, amin’ilay lalàn’ny Alahady ho avy tsy ho ela.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Ny saina izay hatsangana amin’izany fotoana izany dia ho diso fanantenana ary ho faty mandritra ny telo andro sy tapany, izay ao amin’i Daniela toko faha‑10 dia iray amby roapolo andro. Amin’ny fiafaran’ireo iray amby roapolo andro fisaonana nataon’i Daniela, izay fiafaran’ireo telo andro sy tapany nametrahan’ny fahafatesana teny an-dalambe ny vavolombelona roa, dia ireo izay ao amin’ny lohasahan’i Ezekiela, izay taolana maina maty—dia misy hafatra ara-paminaniana izay mamerina ny maty ho velona. Io fizotry ny zavatra io ao amin’ny Daniela toko faha‑10 dia aseho amin’ny dingana telo.
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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:4–14.
Ary tamin’ny andro fahefatra amby roa-polo tamin’ny volana voalohany, raha teo amoron’ny ony lehibe aho, dia ny Hiddekel; dia nanopy ny masoko aho ka nijery, ary, indro, nisy lehilahy iray nitafy rongony fotsy madinika, ary ny andilany nofehezin’ny volamena tsara avy any Uphaza; ny tenany koa dia tahaka ny berila, ary ny tavany tahaka ny fisehon’ny helatra, ary ny masony tahaka ny fanilon’afo, ary ny sandriny sy ny tongony tahaka ny famirapiratan’ny varahina voadio, ary ny feon’ny teniny tahaka ny feon’ny vahoaka betsaka. Ary izaho Daniela irery no nahita ny fahitana; fa ny olona izay teo amiko tsy nahita ny fahitana; nefa nangovitra mafy izy ka nandositra niery. Dia izaho irery no sisa, ka nahita izany fahitana lehibe izany, ary tsy nisy hery sisa tavela tamiko; fa ny hatsarako niova ho fahalòvana tao anatiko, ary tsy nahatana hery aho. Nefa reko ny feon’ny teniny; ary raha vao reko ny feon’ny teniny, dia sondrian-tory lalina niankohoka tamin’ny tavako aho, ny tavako nitodika tamin’ny tany. Ary, indro, nisy tanana nikasika ahy, ka nanarina ahy teo ambony lohaliko sy teo ambonin’ny felatanako. Dia hoy izy tamiko: Ry Daniela, lehilahy tena malala, fantaro ny teny izay lazaiko aminao, ka mitsangàna mahitsy; fa irahina ho atỳ aminao aho izao. Ary raha nilaza izany teny izany tamiko izy, dia nitsangana nangovitra aho. Dia hoy koa izy tamiko: Aza matahotra, ry Daniela; fa hatramin’ny andro voalohany izay nanoloranao ny fonao hahalala sy hampietry tena eo anatrehan’Andriamanitrao, dia efa re ny teninao, ary tonga aho noho ny teninao. Fa ny andrianan’ny fanjakan’i Persia nanohitra ahy iraika amby roapolo andro; kanjo, indro, Mikaela, anankiray amin’ireo andriana lehibe, tonga hanampy ahy; ary nitoetra teo amin’ny mpanjakan’i Persia aho. Ary tonga aho izao hampahafantatra anao izay hanjo ny firenenao amin’ny andro farany; fa ny fahitana dia mbola ho amin’ny andro maro. Daniela 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Eo amin’ny fiafaran’ireo andro iraika amby roa-polo nisian’ny fisaonana i Daniela, rehefa nahita ny fahitan’i Kristy izy ary nandre ny tenin’i Kristy. Ny fahitana ny Teny hitan’ny maso sy tenenina avy amin’Andriamanitra dia miteraka fisarahana ho sokajy roa, ary Daniela dia toy ny maty teo an-dalana, fa izy dia “tao anatin’ny torimaso lalina.”
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Hoy Izy tamin’izy ireo izany; ary rehefa afaka izany dia hoy Izy taminy: Matory Lazarosy sakaizantsika; fa handeha Aho hanaitra azy hiala amin’ny torimaso. Dia hoy ny mpianany: Tompo ô, raha matory izy, dia ho tsara ihany. Nefa ny nahafatesany no nolazain’i Jesosy; fa noheverin’izy ireo ho ny fialan-tsasatra amin’ny torimaso no nolazainy. Dia hoy Jesosy taminy mazava tsara: Maty Lazarosy. Jaona 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Dia i Daniela dia nokasihin’i Gabriela voalohany, izay nampahafantatra azy ny tolona ara-politika izay efa nitranga fony Daniela mbola maty (natory), ary fa izao dia hanome azy ny hevitry ny fahitana izay vao avy nanova an’i Daniela ho amin’ny endrik’i Kristy Izy. Avy eo izy dia hokasihin’ny fanindroany, dia i Kristy tenany mihitsy.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Ary rehefa nilaza tamiko izany teny izany izy, dia nitodika tamin’ny tany aho ka moana. Ary, indro, nisy iray tahaka ny endriky ny zanak’olombelona nanendry ny molotro; dia nisokatra ny vavako, ka niteny aho sady nanao tamin’ilay nitsangana teo anatrehako hoe: Tompoko ô, noho ny fahitana dia nihatra tamiko indray ny fahoriako, ka tsy nisy hery voatana tao amiko. Fa ahoana no hahafahan’ny mpanompon’ity tompoko ity hiteny amin’ity tompoko ity? fa raha ny amiko, dia niaraka tamin’izay dia tsy nisy hery tavela tao amiko, ary tsy nisy fofonaina sisa tao amiko. Daniela 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Izany dia mifanindran-dàlana amin’ny faminaniana voalohan’i Ezekiela ao amin’ny toko fahafito amby telopolo; fa amin’ireo faminaniana roa izay nasaina nambaran’i Ezekiela tamin’ireo taolana maty tany an-dohasaha, ny voalohany no namorona ny tenany, nefa tsy mbola nisy fofonaina tao aminy, ary tsy mbola nanana ny herin’ny tafika mahery izy ireo. Ny faminaniana faharoan’i Ezekiela no nahazoan’ireo tena ny fofonaina avy amin’ny rivotra efatra ka nijoroany ho tafika mahery; ary tamin’ny fikasihan’i Daniela fanindroany, “dia tsy nisy hery sisa tavela tato amiko, ary tsy nisy fofonaina sisa tao amiko.” Avy eo dia nokasihina indray Daniela fanintelony amin’ny fitambarany, ary fanindroany kosa tamin’i Gabriela.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Dia nisy tonga indray ka nikasika ahy, dia anankiray tahaka ny endrik’olona, ary nampahery ahy izy, ka nanao hoe: Ry lehilahy malala indrindra, aza matahotra; fiadanana anie ho aminao; mahereza, eny, mahereza. Ary rehefa niteny tamiko izy, dia natanjaka aho ka nanao hoe: Aoka hiteny ny tompoko; fa efa nampahery ahy ianao. Daniela 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Ny fikasihan’i Daniela fanintelony dia faminaniana faharoan’i Ezekiela, izay mampitsangana ny vatana amin’ny tongony ho tonga tafika lehibe mahery. Ny faminaniany dia alefa ho an’ny vahoaka izay manaiky fa maty izy, fa tao anatin’ny fisaonana izy, tahaka an’i Daniela.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Dia hoy Izy tamiko hoe: Maminania amin’ny rivotra, maminania, ry zanak’olona, ka lazao amin’ny rivotra hoe: Izao no lazain’i Jehovah Tompo: Avia avy amin’ny rivotra efatra, ry fofonaina, ka tsofy ireto voavono ireto mba ho velona. Dia naminany araka izay nandidiany ahy aho, ary niditra tao aminy ny fofonaina, ka velona izy, ary nitsangana tamin’ny tongony, dia tafika lehibe indrindra. Ary hoy Izy tamiko: Ry zanak’olona, ireto taolana ireto dia ny taranak’Isiraely rehetra; indro, hoy izy: Maina ny taolanay, ary levona ny fanantenanay; tapaka sy tafasaraka izahay. Ezekiela 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Nandidy an’i Ezekiela ny Tompo mba haminany, ary lazainy amin’izy ireo fa ny vavolombelon’ny taranak’Isiraely dia izao: maty izy ireo, tsy manam-panantenana ary voakapa tsy hanana anjara intsony. Misaona izy ireo, tahaka an’i Daniela, satria diso fanantenana noho ny faminaniana tsy tanteraka momba ny 18 Jolay 2020, ary amin’izany toe-javatra izany no nilazana an’i Ezekiela haminany.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Koa maminania, ka lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, ry oloko, hovohako ny fasanareo, ka hampiakariko hiala amin’ny fasanareo ianareo, ary hoentiko ho any amin’ny tanin’ny Isiraely. Ary ho fantatrareo fa Izaho no Jehovah, raha vohavohako ny fasanareo, ry oloko, ka ampakariko hiala amin’ny fasanareo ianareo. Ary hotafiko ny Fanahiko ianareo, dia ho velona; ary hapetrako eo amin’ny taninareo ianareo; dia ho fantatrareo fa Izaho Jehovah no niteny izany sady nahatanteraka azy, hoy Jehovah. Ezekiela 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Ny Tompo, izay Mikaela arkanjely, no manokatra ny fasan’izy ireo; ary ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, izay avy eo atsangana amin’ny maty ka omena ny Fanahy Masina ary mitsangana, tahaka ny nanomezana ny Fanahy Masina an’ireo izay mitsangana rehefa navoaka avy tao amin’ny fasan’izy ireo tao amin’ny faminaniana faharoan’i Ezekiela.
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. Revelation 11:11.
Ary rehefa afaka hateloana sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nijoro tamin’ny tongony izy; ary tahotra lehibe no namely izay nahita azy. Apokalypsy 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Ireo vavolombelona roa ireo dia aseho ho Mosesy sy Elia, ary Mosesy koa dia natsangan’ny feon’ny arkanjely tamin’ny maty.
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 1:9.
Kanefa Mikaela arkanjely, raha niady tamin’ny devoly izy ka nifanditra ny amin’ny fatin’i Mosesy, dia tsy sahy hiampanga azy amin’ny teny fanaratsiana, fa hoy izy: Hananatra anao anie ny Tompo. Joda 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikaela, ilay Andriana sy Arkanjely, no Ilay tonga ka nanampy an’i Gabriela tao amin’ny toko fahafolon’ny bokin’i Daniela, ary ny feony no miantso ny lehilahy sy ny vehivavy ho amin’ny fiainana.
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 ny maty ao amin’i Kristy no hitsangana aloha. 1 Tesaloniana 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Ny fikasihana telo an’i Daniela dia maneho ny fifindran’ny hetsika laodikianina an’ny anjely fahatelo ho amin’ny hetsika filadelfianina an’ny anjely fahatelo; ary ao amin’ny Daniela toko faha-10, ilay fahitana izay manatanteraka ny fifindrana avy amin’ny sarin’i Laodikia ho amin’ny sarin’i Filadelfia dia asehon’ny tantara ara-paminaniana voasolo tena ao amin’ny toko faha-11. Izany fahitana izany dia asehon’i Ezekiela ho fahitan’ny finoana silamo momba ny loza fahatelo. Tamin’ny taona 2014, Rosia no nanomboka ny ady ankolaka faharoa. Tamin’ny taona 2015, ilay filoha manankarena indrindra dia nanomboka ny ezaka nataony ho tonga filoha fahenina.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Tamin’ny taona 2020, io filoha io, izay naneho ny tandroka Repoblikana, dia novonoin’ilay bibidia tsy mino an’Andriamanitra “woke” avy amin’ny lavaka tsy hita noanoa, ary tamin’io taona io ihany dia novonoina koa ny tandroka Protestanta Laodiseana. Tamin’ny taona 2023, dia samy velona indray ireo tandroka roa ireo, samy nanomboka ny fifindrany ho amin’ilay fahavalo izay avy amin’ny fito. Ny iray nifindra ho amin’ny sarin’ilay bibidia eo amin’ny lafiny politika, raha ampiraisina ao Etazonia ny Fiangonana sy ny Fanjakana; ary ny tandroka iray hafa kosa nifindra avy amin’ny sarin’i Laodisea ho amin’ny sarin’i Kristy. Samy hasandratra izy roa amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Ny iray dia ho tonga “Aleksandra Lehibe”, ilay mpanjaka lehibe indrindra amin’ireo mpanjaka folo izay manolotra ny fanjakany fahafito ho an’ilay vehivavy janga avy any Roma, ary ny iray hafa hasandratra ho faneva.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Ny fahitana izay miteraka ireo fiovana roa ireo dia ny tantara miseho eo anelanelan’ny 11 Septambra 2001 sy ny lalàn’ny Alahady. Ny andininy faha-11 ao amin’ny Daniela toko faha-11 dia voafaritra manokana ao anatin’ilay toe-javatra hoe: raha tsy hino ianareo, dia tsy haorina.
We will continue this study in the next article.
Hohamafisinay ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Ny fitsipiky ny Baiboly no tokony ho tari-dalana amin’ny fiainana andavanandro. Ny hazo fijalian’i Kristy no tokony ho lohahevitra, mampiseho ireo lesona izay tsy maintsy ianarantsika sy ampiharintsika. Kristy dia tsy maintsy ampidirina ao amin’ny fianarana rehetra, mba hahafahan’ny mpianatra misotro lalina ny fahalalana an’Andriamanitra ka hisolo tena Azy amin’ny toetra. Ny fahatsarany no tokony ho fianarantsika, na amin’izao fotoana izao na mandritra ny mandrakizay. Ny tenin’Andriamanitra, izay nambaran’i Kristy tao amin’ny Testamenta Taloha sy Testamenta Vaovao, no mofo avy any an-danitra; nefa ny ankamaroan’izay antsoina hoe siansa dia tahaka ny sakafo noforonin’olombelona, sakafo voaharo ka simba; tsy ilay mana marina izany.”
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
Ao amin’ny tenin’Andriamanitra no ahitana fahendrena tsy azo iadian-kevitra, tsy mety ritra—fahendrena izay tsy nipoitra avy amin’ny saina voafetra, fa avy amin’ny saina tsy manam-petra. Nefa maro amin’izay nambaran’Andriamanitra tao amin’ny Teniny no maizina amin’ny olona, satria ny firavaka sarobidin’ny fahamarinana dia nalevina eo ambanin’ny fako avy amin’ny fahendren’olombelona sy ny lovantsofina. Amin’ny maro dia mbola miafina ny haren’ny Teny, satria tsy notadiavina tamin’ny faharetana mafana fo izany mandra-pahatakarana ireo fitsipika volamena. Tsy maintsy dinihina sy karohina ny Teny mba hanadiovana sy hanomanana izay mandray azy ho tonga mpikambana amin’ny ankohonan’ny mpanjaka, zanaky ny Mpanjakan’ny lanitra.
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
Ny fianarana ny Tenin’Andriamanitra no tokony hisolo ny fianarana ireo boky izay nitarika ny saina ho amin’ny mistisisma ka nanalavitra azy tamin’ny fahamarinana. Ireo foto-kevitra velona ao aminy, voatenona ao anatin’ny fiainantsika, no ho fiarovantsika amin’ny fizahan-toetra sy ny fakam-panahy; ny fampianarana avy amin’Andriamanitra ao aminy no hany lalana mankany amin’ny fahombiazana. Rehefa tonga amin’ny fanahy tsirairay ny fitsapana, dia hisy ny fihemorana amin’ny finoana. Ny sasany dia hiseho ho mpamadika, sahisahy foana, miavonavona, ary matoky tena loatra, ka hiala amin’ny fahamarinana, ka hahapotika ny finoana. Nahoana? Satria tsy niaina “araka ny teny rehetra izay aloaky ny vavan’Andriamanitra” izy. Tsy nihady lalina izy ka tsy nanorina tsara ny fanorenany.
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Rehefa entina eo amin’izy ireo ny tenin’ny Tompo amin’ny alalan’ireo iraka nofidiny, dia mimonomonona izy ary mihevitra fa natao tery loatra ny lalana. Ao amin’ny toko fahenina amin’i Jaona dia mamaky momba ny sasany isika izay noheverina ho mpianatr’i Kristy, nefa rehefa naseho taminy ny fahamarinana mazava, dia tsy sitrany izany ka tsy niara-nandeha taminy intsony izy. Toy izany koa no hialan’ireto mpianatra ety ivelany ireto amin’i Kristy.” Testimonies, boky faha-6, 132.