As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”
Raha hovaliana ny ady amin’ny alalan’ny mpisolo tena fahatelo, izay aseho ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo, dia hampahatsiahy ny tenantsika isika ny amin’izay nitarika hatreo amin’ireo andininy ireo. Ao amin’ny toko fahafolo, i Daniela dia mandray ny fahitany farany, ary amin’izany no anondroana azy ho mahatakatra ny fahitana ara-paminaniana anatiny sy ivelany. Ny teny hebreo hoe “dabar,” izay midika hoe “teny,” dia nadika hoe “zavatra.” Ao amin’ny toko fahasivy, raha tonga i Gabriela mba hampahafantatra an’i Daniela ny fahitana ny amin’ny roa arivo sy telon-jato andro, ny teny hebreo hoe “dabar” dia nadika hoe “raharaha.”
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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Eny, raha mbola niteny tamin’ny fivavahana aho, dia indro Gabriela, ilay lehilahy izay efa hitako tamin’ny fahitana tany am-piandohana, nirahina hanidina haingana, ka nanendry ahy tamin’ny fotoan’ny fanatitra hariva. Ary nampahafantariny ahy izany, dia niresaka tamiko izy ka nanao hoe: Ry Daniela ô, ankehitriny aho dia tonga hampahafantatra anao fahalalana sy fahazavan-tsaina. Tamin’ny niandohan’ny fifonanao dia nivoaka ny didy; ary tonga aho hampiseho izany aminao; fa tena malala indrindra ianao; koa fantaro ny teny, ary diniho ny fahitana. Daniela 9:21–23.
When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.
Rehefa nilaza tamin’i Daniela i Gabriela hoe: “fantaro ny zavatra, ary diniho ny fahitana,” ny teny hebreo hoe “biyn” dia nadika ho “fantaro” ary koa ho “diniho.” Midika io teny io hoe manasaraka ao an-tsaina. Nampahafantarin’i Gabriela an’i Daniela fa tokony hanao fisarahana ao an-tsaina izy eo amin’ny “dabar” izay nadika hoe “zavatra” sy ny “mareh”, izay nadika hoe “fahitana”. Mba hahatakarana ny fanazavana izay nomen’i Gabriela an’i Daniela momba ny faminaniana dimy amby roapolo sy telonjato taona, dia tsy maintsy nahafantatra ny fahasamihafana misy eo amin’ilay fahitana ara-paminaniana aseho ho “zavatra” sy ilay fahitana ara-paminaniana “mareh” i Daniela. Ny “zavatra”, izay ilay “dabar”, midika hoe teny, dia maneho ny tsipika ivelan’ny faminaniana, ary ny fahitana “mareh” kosa dia maneho ny tsipika anatiny amin’ny faminaniana.
In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.
Ao amin’ny Daniela toko faha‑folo, ny fahamarinana voalohany ambara amin’ny mpianatry ny faminaniana dia izao: Daniela dia misolo tena ny vahoakan’Andriamanitra amin’ny andro farany, izay mahafantatra na ny tsipika anatiny na ny tsipika ivelan’ny faminaniana.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay nantsoina hoe Beltesazara; ary marina izany zavatra izany, nefa lava ny fotoana voatondro; ary azony izany zavatra izany, sady nahazo fahalalana ny amin’ilay fahitana izy. Daniela 10:1.
The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.
Ny “zavatra” dia ilay teny hebreo hoe “dabar,” ary ny “fahitana” dia ilay fahitana “mareh.” Amin’ny maha-mpaminany azy, Daniela dia misolo tena ny vahoakan’Andriamanitra amin’ny andro farany, izay ny fahatanterahany lavorary dia ilay iray hetsy sy efatra amby efapolo arivo. Ny taona fahatelo nanjakan’i Kyrosy dia mametraka an’i Daniela ao amin’ny tsipika fanavaozana izay nanomboka tamin’ny andron’ny farany tamin’ny 1989. Tamin’“ireo andro ireo,” izay maneho ny tantara hatramin’ny 1989 ka hatramin’ny lalàna Alahady izay ho avy tsy ho ela any Etazonia, Daniela dia nitomany nandritra ny herinandro telo. Ao amin’ny tsipika fanavaozan’ilay iray hetsy sy efatra amby efapolo arivo, io fotoam-pitomaniana io dia manamarika ny telo andro sy tapany izay ahafatesan’ireo vavolombelona roa ao amin’ny Apokalypsy toko fahairaika ambin’ny folo eny an-dalambe. Ny arabe amin’izany tanàna lehibe atao hoe Sodoma sy Egypta izany, izay toerana nanomboana ny Tompontsika koa, dia ihany koa ny lohasahan’i Ezekiela feno taolana maina maty.
In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.
Ao amin’ny toko fahafolo, Daniela dia ovana hitovy endrika amin’i Kristy, ary kasihina intelo mialoha ny handikan’i Gabriela ny fahitana izay hitan’i Daniela. Niteraka fisarahana teo amin’ny sokajin’olona mpivavaka roa ny fahitana. Ny filazantsara mandrakizay dia mamokatra mandrakariva sokajin’olona mpivavaka roa. Daniela no nisolo tena ilay sokajin’olona mpivavaka aseho ho ireo iray hetsy sy efatra alina sy efatra arivo, mifanohitra amin’ilay sokajy izay nandositra noho ny tahotra nateraky ny fahitana.
Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.
Talohan’ny toko fahafolo dia tonga intelo tamin’i Daniela i Gabriela mba hanazava fahitana. Nohazavainy ny fahitana ao amin’ny toko fahafito sy fahavalo, izay nampiseho ireo fanjakana ao amin’ny faminanian’ny Baiboly na tamin’ny fisehoany ara-politika (toko fahafito), na tamin’ny fisehoany ara-pivavahana (toko fahavalo). Avy eo, ao amin’ny toko fahasivy, dia nanazava ny faminaniana momba ny telo arivo sy roanjato taona i Gabriela. Tonga ao amin’ny toko fahafolo i Gabriela mba hamita ny fanazavana izay nijanona tsy feno tao amin’ny toko fahasivy, ary hanome an’i Daniela ny fanazavana ny fahitana izay niteraka ireo sokajin-mpivavaka roa. Voalohany, omen’i Gabriela an’i Daniela ny topy maso ankapoben’ilay fahitana ao amin’ny andininy fahaefatra ambin’ny folo.
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 tonga aho izao 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 of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.
Ny fahitan’i Kristy, izay niteraka sokajy roa tamin’ny mpivavaka, dia maneho izay hanjo ny olon’Andriamanitra amin’ny andro farany. Ny fanazavana ny toko fahafito sy fahavalo dia fanazavana ny tantara nasehon’ny fisandratana sy ny fianjeran’ireo fanjakana ao amin’ny faminanian’ny Baiboly, araka ny nasehon’ny biby masiaka sy ny biby amin’ny fitoerana masina avy, avy. Ny fanazavana ny toko fahasivy kosa dia fandravana amin’ny antsipiriany ireo fe-potoana samihafa ara-paminaniana voarakitra ao anatin’ilay faminaniana momba ny roa arivo sy telon-jato taona. Amin’ny fomba iray, ny fahitana an’i Kristy be voninahitra ao amin’ny toko fahafolo dia maneho izay hanjo ny olon’Andriamanitra amin’ny andro farany. Talohan’ny hanombohan’i Gabriela ny famelabelarana amin’ny antsipiriany ny tantara, izay fanazavana ny fahitana an’i Kristy be voninahitra, dia ampahatsiahiviny an’i Daniela fa efa nolazainy taminy sahady izay asehon’izany fanazavana izany.
Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.
Dia hoy izy nanao hoe: Fantatrao va ny antony nahatongavako atỳ aminao? Ary ankehitriny hiverina hiady amin’ny andrianan’i Persia aho; ary rehefa hiala aho, indro, ho avy ny andrianan’i Grecia. Daniela 10:20.
Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.
Mampahatsiahy an’i Daniela i Gabriela fa efa nilazany taminy tao amin’ny andininy faha-efatra ambin’ny folo fa tonga izy mba hampahafantatra an’i Daniela izay hanjo ny olon’Andriamanitra amin’ny andro farany, ary nanantena izy fa hapetrak’i Daniela ao anatin’izany sehatra izany ny famelabelarana manaraka momba ny tantara ara-paminaniana. Hatramin’ny andro voalohany izay nanombohany nisaona dia nitady fahatakarana manokana i Daniela.
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. Daniel 10:12, 13.
Dia hoy izy tamiko hoe: Aza matahotra ianao, ry Daniela; fa hatramin’ny andro voalohany nametrahanao ny fonao hahafantatra sy hampietry ny tenanao eo anatrehan’Andriamanitrao, dia efa nohenoina ny teninao, ary noho ny teninao no nahatongavako. Fa ny andrianan’ny fanjakan’i Persia nanohitra ahy iraika amby roa-polo andro; kanjo, indro, Mikaela, anankiray amin’ireo andriana lehibe, tonga nanampy ahy; ary izaho dia nijanona teo amin’ny mpanjakan’i Persia. Daniela 10:12, 13.
After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.
Rehefa tapitra ny telo herinandron’ny fisaonan’i Daniela, dia nahita ny fahitan’i Kristy izy, izay nifanaraka ara-paminaniana tamin’ny fahitan’i Kristy izay hitan’i Jaona tany Patmo.
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.
“Tsy latsa-danja noho ny Zanak’Andriamanitra mihitsy no niseho tamin’i Daniela. Mitovy amin’ilay nomen’i Jaona io filazalazana io, raha naseho taminy Kristy tao amin’ny Nosin’i Patmo. Tonga ankehitriny ny Tompontsika miaraka amin’ny iraka avy any an-danitra hafa mba hampianatra an’i Daniela izay hitranga amin’ny andro farany. Nomena an’i Daniela izany fahalalana izany, ary nosoratana tamin’ny tsindrimandrin’Andriamanitra ho antsika, izay tratran’ny faran’izao tontolo izao.”
“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.
“Ny fahamarinana lehibe nambaran’ny Mpanavotra izao tontolo izao dia ho an’izay mitady ny fahamarinana tahaka ny fitady harena miafina. Daniela dia lehilahy efa antitra. Ny fiainany dia nandalo teo anivon’ny zavatra mahasarika tao amin’ny lapan’ny mpanompo sampy, ny sainy vesaran’ny raharahan’ny fanjakana lehibe iray; kanefa miala amin’izany rehetra izany izy mba hampahory ny fanahiny eo anatrehan’Andriamanitra sy hitady fahalalana ny amin’ny fikasan’ny Avo Indrindra. Ary ho valin’ny fitarainany, dia nampitaina ny fahazavana avy any amin’ny kianjan’ny lanitra ho an’izay hiaina amin’ny andro farany. Koa amin’ny fahazotoana lehibe toy inona no tokony hitadiavantsika an’Andriamanitra, mba hanokafany ny fahatakarantsika hahazoantsika ny fahamarinana entina amintsika avy any an-Danitra.”
“‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’
“‘Ary izaho Daniela irery no nahita ny fahitana; fa ireo lehilahy izay niaraka tamiko kosa tsy nahita ny fahitana; nefa fangovitan-tahotra lehibe no nianjera taminy, ka nandositra izy mba hiafina ny tenany…. Ary tsy nisy hery tavela tamiko; fa ny hatsaran-tarehiko tao anatiko dia niova ho fahalovana, ary tsy nahatana hery aho.’ Toy izany no ho fanandraman’ny olona rehetra izay tena nohamasinina marina. Arakaraka ny hahazava kokoa ny fahitany ny halehibeazana sy ny voninahitra ary ny fahatanterahan’i Kristy no hahitany mazava kokoa ny fahalemeny sy ny tsy fahatanterahany. Tsy hanana fironana hitaky toetra tsy manam-pahotana izy; izay toa marina sy mendrika tao amin’ny tenany dia, raha ampitahaina amin’ny fahadiovana sy ny voninahitr’i Kristy, hiseho ho tsy mendrika sy mety lo ihany. Rehefa tafasaraka amin’Andriamanitra ny olona, ary tena manjavozavo ny fahitany an’i Kristy, dia hoy izy: ‘Tsy manam-pahotana aho; nohamasinina aho.’”
“Gabriel then appeared to the prophet, and thus addressed him; ‘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.’
“Dia niseho tamin’ilay mpaminany Gabriela avy eo ka niteny taminy toy izao: ‘Ry Daniela, lehilahy tena malala indrindra, fantaro ny teny izay lazaiko aminao, ka mitsangàna mahitsy; fa ianao no anirahana ahy ankehitriny. Ary raha vao nilaza izany tamiko izy, dia nitsangana nangovitra aho. Dia hoy izy tamiko: Aza matahotra, ry Daniela; fa hatramin’ny andro voalohany izay nanoloranao ny fonao hahalala sy hanetry tena eo anatrehan’Andriamanitrao, dia efa nohenoina ny teninao, ary tonga aho noho ny teninao.’”
“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.
“Voninahitra lehibe toy inona no naseho tamin’i Daniela avy amin’ny Fiandrianan’ny Lanitra! Mampahery ny mpanompony mangovitra Izy, ary manome toky azy fa nohenoina tany an-danitra ny fivavahany, ary ho valin’izany fangatahana mafana izany dia nirahina ny anjely Gabriela mba hisy hery miasa amin’ny fon’ny mpanjakan’i Persia. Nandà ny fiantraikan’ny Fanahin’Andriamanitra nandritra ireo herinandro telo izay nifadian’i Daniela hanina sy nivavahany ilay mpanjaka; nefa ny Andrianan’ny Lanitra, dia Mikaela arkanjely, no nirahina hampitodika ny fon’ilay mpanjaka mafy hatoka mba handray fepetra mazava ho setrin’ny fivavahan’i Daniela.
“‘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…. 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.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.
“‘Ary rehefa niteny tamiko izany teny izany izy, dia nitodika tamin’ny tany ny tavako, ary tonga moana aho. Ary indro, nisy anankiray tahaka ny endriky ny zanak’olombelona nikasika ny molotro…. Dia nanao hoe: Ry olom-boafidy indrindra, aza matahotra; fiadanana ho anao; mahereza, eny, mahereza. Ary rehefa niteny tamiko izy, dia nohamafisina aho ka hoy aho: Aoka hiteny ny tompoko; fa ianao no nampahery ahy.’ Lehibe loatra ny voninahitra masina nambara tamin’i Daniela ka tsy zakany ny nijery izany. Dia nanarona ny famirapiratan’ny fanatrehany ilay iraky ny Lanitra ka niseho tamin’ilay mpaminany ho “anankiray tahaka ny endriky ny zanak’olombelona.” Tamin’ny heriny masina no nanamafisany ity lehilahy marina sy manam-pinoana ity, mba handre ny hafatra nalefa taminy avy tamin’Andriamanitra.
“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.
“I Daniela dia mpanompo nanolo-tena ho an’ny Avo Indrindra. Ny androm-piainany lava dia feno asa ambony natao ho fanompoana ny Tompony. Ny fahadiovan’ny toetrany sy ny fahatokiany tsy miova dia tsy manan-tsahala afa-tsy amin’ny fanetren-tenan’ny fony sy ny fibebahany eo anatrehan’Andriamanitra. Averintsika indray hoe: Ny fiainan’i Daniela dia fanehoana nentanim-panahy ny fanamasinana marina.” Review and Herald, 8 Febroary 1881.
Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.
Ny fanandraman’i Daniela ao amin’ny toko fahafolo dia maneho ny vahoakan’Andriamanitra amin’ny andro farany, izay tahaka an’i Daniela sy Jaona ka mahafantatra ny Fanambaran’i Jesosy Kristy. Ny fanalahidy hametrahana an’i Daniela ao anatin’ilay tantara ara-paminaniana izay misy ny fanandramany dia miorina amin’ny zava-misy fa tao anatin’ny fisaonana izy, ary i Mikaela dia nirahina tamin’ny fiafaran’ireo andro iraika amby roapolo. Ao amin’ny andininy voalohany, Daniela dia manoratra fa nanana fahatakarana ny amin’ny fahitana anatiny sy ivelany ara-paminaniana izy. Talohan’ireo andro iraika amby roapolo dia tsy mbola feno ny fahatakaran’i Daniela ny amin’ireo fahitana roa ireo, kanefa tamin’ny fanazavan’i Gabriela dia azon’i Daniela tanteraka ilay “teny” sy ilay “fahitana” ho fanambarana samy hafa.
“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’
“Raha nanakaiky ny fotoana hifaranan’ny fahababoana fitopolo taona, dia voakasiky ny faminanian’i Jeremia lalina ny sain’i Daniela. Hitany fa efa antomotra ny fotoana izay hanomezan’Andriamanitra fizahan-toetra hafa indray ny olony voafidy; koa tamin’ny fifadian-kanina sy ny fietren-tena ary ny vavaka no nitalahoany tamin’Andriamanitry ny lanitra ho an’ny Isiraely, tamin’izao teny izao: ‘Tompo ô, Andriamanitra lehibe sy mahatahotra, Izay mitandrina ny fanekena sy ny famindram-po amin’izay tia Azy sy amin’izay mitandrina ny didiny’; efa nanota izahay ka nanao heloka, ary nanao ratsy, sady nikomy, dia tamin’ny nialanay tamin’ny fitsipikao sy ny fitsaranao aza; ary tsy nihaino ny mpaminanina mpanomponao izahay, izay niteny tamin’ny anaranao tamin’ny mpanjakanay sy ny andrianay sy ny razanay ary ny vahoaka rehetra tamin’ny tany.”
“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.
“Mariho ireo teny ireo. Daniela dia tsy manambara ny fahatokiany manokana teo anatrehan’i Jehovah. Tsy mba milaza ny tenany ho madio sy masina izy, fa mampiray ny tenany amin’ireo tena mpanota teo amin’ny Isiraely. Ny fahendrena izay natolotr’Andriamanitra azy dia ambony lavitra noho ny fahendren’ny olon-kendry amin’izao tontolo izao, tahaka ny fahazavan’ny masoandro mamirapiratra eny amin’ny lanitra amin’ny mitataovovonana no mamiratra mihoatra noho ny kintana faran’izay reraka indrindra. Kanefa diniho ny vavaka naloaky ny molotr’ity lehilahy tena nankasitrahan’ny Lanitra ity. Amin’ny fanetren-tena lalina, amin’ny ranomaso ary amin’ny firovitan’ny fo, dia mifona ho an’ny tenany sy ho an’ny vahoakany izy. Abariny eo anatrehan’Andriamanitra ny fanahiny, ka miaiky ny faharatsiany manokana sy manaiky ny fahalehibeazana ary ny fiandrianan’i Jehovah.”
“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:
“Fahazotoana sy firehetam-po manao ahoana no mampiavaka ny fitalahoany! Mihamanakaiky an’Andriamanitra hatrany sy hatrany izy. Ahetsotra miakatra ny tanan’ny finoana mba hihazona ny teny fikasana tsy mety diso avy amin’ny Avo Indrindra. Miady amim-pahoriana ny fanahiny. Ary manana porofo izy fa voahaino ny fivavahany. Tsapany fa azy ny fandresena. Raha isika amin’ny maha-vahoaka antsika no hivavaka tahaka ny nivavahan’i Daniela, ka hiady tahaka ny niadiany, manetry ny fanahintsika eo anatrehan’Andriamanitra, dia hahita valim-bavaka miharihary tahaka izay nomena an’i Daniela isika. Henoy ny fomba anehoany mafy ny raharahany eo amin’ny fitsaran’ny Lanitra:”
“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’
“‘Ry Andriamanitro ô, atongilano ny sofinao ka mihainoa; vahao ny masonao ka jereo ny fandravaravana mahazo anay sy ny tanàna izay antsoina amin’ny anaranao; fa tsy noho ny fahamarinanay no anolorantsika ny fifonantsika eo anatrehanao, fa noho ny halehiben’ny famindram-ponao. Tompo ô, mihainoa; Tompo ô, mamelà; Tompo ô, henoy ka ataovy; aza ela, noho ny aminao ihany, ry Andriamanitro ô; fa ny tanànanao sy ny olonao dia antsoina amin’ny anaranao. Ary raha mbola niteny sy nivavaka ary niaiky ny fahotako sy ny fahotan’ny fireneko aho, … dia ilay lehilahy Gabriela, izay efa hitako tamin’ny fahitana tany am-piandohana, no nampilofisina haingana ka nanendry ahy tamin’ny fotoana fanatitra hariva.’”
“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.
Raha mivoaka ny vavak’i Daniela, dia tonga nidina haingana avy eny amin’ny kianjan’ny lanitra ny anjely Gabriela, mba hilaza aminy fa efa re sy voavaly ny fangatahany. Io anjely mahery io dia notendrena hanome azy fahaiza-manavaka sy fahatakarana,—hanokatra eo anatrehany ny zava-miafina momba ny andro ho avy. Koa raha nikatsaka tamim-pahatsorana hahalala sy hahatakatra ny fahamarinana Daniela, dia nampidirina ho amin’ny firaisana amin’ilay irak’i Lanitra voatendry izy.
“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.
“Nivavaka ilay lehilahin’Andriamanitra, tsy mba ho amin’ny fihetseham-po mahafaly mandalo fotsiny, fa ho amin’ny fahalalana ny sitrapon’Andriamanitra. Ary io fahalalana io dia tsy ho an’ny tenany ihany no niriny, fa ho an’ny fireneny koa. Ny vesatra lehibe indrindra tao am-pony dia ny amin’ny Isiraely, izay tsy nitandrina ny lalàn’Andriamanitra araka ny heviny henjana indrindra. Ekeny fa ny fahoriana rehetra nanjo azy dia tonga taminy noho ny fandikan-dalàny tamin’izany lalàna masina izany. Hoy izy: ‘Efa nanota izahay, efa nanao ratsy izahay…. Fa noho ny fahotanay sy noho ny heloky ny razanay dia tonga fanaratsiana eo anatrehan’izay rehetra manodidina anay i Jerosalema sy ny vahoakanao.’ Very taminy ny toetra mampiavaka azy, dia ny fahamasinana maha-vahoaka voafidin’Andriamanitra azy. ‘Koa ankehitriny, ry Andriamanitray ô, henoy ny fivavaky ny mpanomponao sy ny fifonany, ary ampamirapirato amin’ny fitoeranao masina izay efa lao ny tavanao.’ Mitodika amin’ny faniriana mafy indrindra ny fon’i Daniela ho amin’ilay fitoerana masin’Andriamanitra efa lao. Fantany fa ny fanambinany dia tsy ho tafaverina raha tsy mibebaka amin’ny fandikany ny lalàn’Andriamanitra Isiraely ka tonga manetry tena sy mahatoky ary mankatò.”
“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.
“Ho valin’ny fangatahany dia tsy ny mazava sy ny fahamarinana izay tena nilainy sy nilain’ny vahoakany ihany no noraisin’i Daniela, fa koa fahitana momba ireo zava-nitranga lehibe amin’ny ho avy, hatramin’ny fiavian’ny Mpanavotra izao tontolo izao aza. Ireo izay milaza fa efa nohamasinina, kanefa tsy manam-paniriana handinika ny Soratra Masina, na hiady amin’Andriamanitra amin’ny vavaka mba hahazo fahazoana mazava kokoa ny fahamarinan’ny Baiboly, dia tsy mahalala izay atao hoe fanamasinana marina.”
“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.
“Ny rehetra izay mino amin’ny fo ny tenin’Andriamanitra dia ho noana sy hangetaheta ny fahalalana ny sitrapony. Andriamanitra no loharanon’ny fahamarinana. Izy no manazava ny fahatakarana efa nohamainin’ny haizina, ary manome hery ny sain’ny olombelona hahafaka mandray sy mahatakatra ny fahamarinana izay nambarany.
“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.
“Daniel dia niresaka tamin’Andriamanitra. Nisokatra teo anatrehany ny lanitra. Kanefa ny voninahitra ambony nomena azy dia vokatry ny fietren-tena sy ny fikatsahana mafy tamin-kafanam-po. Tsy nihevitra izy, tahaka ny ataon’ny maro amin’izao andro ankehitriny izao, fa tsy mampaninona izay inoantsika, raha toa ka marina ihany isika, ary tia an’i Jesosy. Ny tena fitiavana an’i Jesosy dia hitarika ho amin’ny fanadihadiana akaiky indrindra sy amim-pahazotoana indrindra momba izay atao hoe fahamarinana. Nivavaka Kristy mba hohamasinina amin’ny alalan’ny fahamarinana ny mpianany. Izay kamo loatra ka tsy hanao fikarohana feno tebiteby sy amim-bavaka momba ny fahamarinana, dia havela handray fahadisoana izay hanaporofo ny fandringanana ny fanahiny.”
“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. 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 color to polished brass, and the voice of his words like the voice of a multitude.’
“Tamin’ny fotoana namangian’i Gabriela, dia tsy afaka nandray fampianarana fanampiny intsony Daniela mpaminany; nefa taona vitsivitsy tatỳ aoriana, satria naniry hahalala bebe kokoa ny amin’ireo zavatra mbola tsy nohazavaina tanteraka izy, dia natokany indray ny tenany hitady fahazavana sy fahendrena avy amin’Andriamanitra. ‘Tamin’izany andro izany izaho Daniela dia nisaona herinandro telo manontolo. Tsy nihinana mofo matsiro aho, ary tsy nisy hena na divay niditra tamin’ny vavako, sady tsy nanosotra menaka ny tenako mihitsy aho…. Dia nanopy ny masoko aho ka nijery, ary, indro, nisy lehilahy iray nitafy rongony fotsy madinika, ka ny valahany nofehezina tamin’ny volamena tsara avy any Ofaza. Ny tenany koa dia tahaka ny berila, ary ny tavany toy ny fisehon’ny helatra, ary ny masony tahaka ny fanilon’afo, ary ny sandriny sy ny tongony tahaka ny lokon’ny varahina voakosoka, ary ny feon’ny teniny tahaka ny feon’ny vahoaka maro.’”
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.
“Tsy iza akory fa ny Zanak’Andriamanitra mihitsy no niseho tamin’i Daniela. Mitovitovy amin’ilay nomen’i Jaona io filazalazana io tamin’ny fotoana nanehoana an’i Kristy taminy tao amin’ny Nosin’i Patmo. Ankehitriny ny Tompontsika dia tonga miaraka amin’ny iraka avy any an-danitra iray hafa mba hampianatra an’i Daniela ny amin’izay hitranga amin’ny andro farany. Nomena an’i Daniela izany fahalalana izany, ary voarakitra tamin’ny alalan’ny tsindrimandry ho antsika izay tratran’ny faran’izao tontolo izao.” Review and Herald, February 8, 1881.
The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.
Ny hevitra nentin’i Gabriela, “ilay iraka notendren’ny lanitra,” ho an’i Daniela dia ny famaranana ny fanazavana izay efa natombony nomena an’i Daniela tao amin’ny toko fahasivy. Ny fomba fiasa antsoina hoe “andalana manaraka andalana” dia mitaky ny hampifanarakaantsika miaraka ny fanazavana sy ireo toe-javatra mifandraika amin’ny toko fahasivy sy fahafolo, mba hizarantsika araka ny marina ny fanoharana ara-paminaniana. Ao anatin’io fanazavana io no ihaonan’ny fahitana momba ny renirano Ulai sy Hiddekel.
Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.
Takatr’i Daniela avy tamin’ny bokin’i Jeremia sy Mosesy fa efa antomotra ny fanafahana ny vahoakan’Andriamanitra. Amin’izany, i Daniela dia misolo tena ny vahoakan’Andriamanitra amin’ny andro farany, izay mahatakatra fa efa antomotra ny fanafahana farany ny vahoakan’Andriamanitra. Ireo vahoaka amin’ny andro farany ireo dia hahafantatra fa efa niparitaka ara-panahy izy, araka izay asehon’i Daniela izay efa naely ho amin’ny fanandevozana nandritra ny fitopolo taona fahababoana tany Babylona. Ary amin’izany dia ho takany fa izy, tahaka an’i Daniela, dia tsy maintsy maneho ny valin-teny amin’ny toe-pahapariahany izay mifanaraka amin’ny fanafody asehon’ny “impito”, ao amin’ny Levitikosy toko faha-enina amby roa-polo.
When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.
Rehefa aseho amin’ny andro farany ny fanandraman’ny fanetren-tena izay asehon’i Daniela, araka izay takin’ilay fanafody voalaza ao amin’ny Levitikosy 26, dia ho efa nisaona nandritra ny fe-potoana voafaritra iray ny vahoakan’Andriamanitra amin’ny andro farany. Izany fe-potoana izany dia mifarana rehefa midina i Mikaela arkanjely.
We will continue this study in the next article.
Hitohy amin’ny lahatsoratra manaraka indray isika hanohizana ity fandinihana ity.
And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.
Ary ho levona eo amin’ny jentilisa ianareo, ary ny tanin’ny fahavalonareo handany anareo. Ary izay sisa tavela aminareo dia hihamalemy tsikelikely noho ny helony any amin’ny tanin’ny fahavalonareo; ary koa noho ny heloky ny razany dia hihamalemy tsikelikely miaraka aminy izy. Raha miaiky ny helony izy, sy ny heloky ny razany, mbamin’ny fahadisoany izay nandikany tamiko, ary koa fa nandeha nanohitra Ahy izy; ary Izaho koa nandeha nanohitra azy ka nitondra azy ho any amin’ny tanin’ny fahavalony; raha izany àry ka manetry tena ny fony tsy voafora, ary ekeny amin’izay ny famaizana noho ny helony: dia hotsarovako ny fanekeko tamin’i Jakoba, ary koa ny fanekeko tamin’Isaka, ary koa ny fanekeko tamin’i Abrahama no hotsarovako; ary hotsarovako koa ny tany. Ny tany koa hafoiny, ka hankafy ny sabatany, raha mbola lao tsy misy azy; ary izy kosa hanaiky ny famaizana noho ny helony; satria, dia satria tokoa, nohamavoiny ny fitsarako, ary nankahalan’ny fanahiny ny didiko. Kanefa na dia izany rehetra izany aza, raha any amin’ny tanin’ny fahavalony izy, dia tsy haripako, na hohalako, mba handringanako azy tanteraka sy handravako ny fanekeko aminy; fa Izaho no Jehovah Andriamaniny. Fa noho izy ireo dia hotsarovako ny faneken’ny razany, izay navoakako avy tany amin’ny tany Egypta teo imason’ny jentilisa, mba ho Andriamaniny Aho: Izaho no Jehovah. Levitikosy 26:38–45.