The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.
Ny fahitana an’i Kristy ao amin’ny Daniela toko fahafolo dia ilay fahitana ihany izay hitan’i Jaona tao amin’ny Apokalypsy. Izany no fahitana “marah”, izay endrika vavy amin’ny fahitana “mareh” momba ny fisehoan’i Kristy. Ny “mareh” no fahitana momba ireo roa arivo sy telon-jato taona, ary ny heviny fototra dia “fisehoana.” Ny “fisehoan’i” Kristy tamin’i Daniela sy Jaona dia samy fahitana an’i Kristy nomem-boninahitra avokoa.
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. Daniel 10:4–6.
Ary tamin’ny andro fahefatra amby roapolon’ny volana voalohany, raha teo amoron’ilay ony lehibe aho, dia Hiddekel izany, dia natopiko ny masoko ka nijery aho; ary, indro, nisy lehilahy iray nitafy lamba rongony, ary voafehin’ny volamena tsara avy any Uphaza ny valahany; ny tenany koa dia tahaka ny berila, ary ny tarehiny tahaka ny fisehon’ny helatra, ary ny masony tahaka ny fanilon’ny afo, ary ny sandriny sy ny tongony tahaka ny famirapiratan’ny varahina voakosoka, ary ny feon’ny teniny tahaka ny feon’ny vahoaka maro. Daniela 10:4–6.
The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.
Ny teny hoe “mareh” izay midika hoe “fisehoana” dia adika hoe “ny fisehoan’ny tselatra” ao amin’ilay andalan-teny. Io teny io dia ampiasaina inefatra ao amin’ny toko fahafolo, ary indroa no adika hoe “fahitana”, ary indroa hoe “fisehoana.” Ampiasaina in-telo hafa koa izy amin’ny endriny maha-vavy. Ny teny hoe “marah” no endrika maha-vavy an’ilay fahitan’ny “fisehoana”. Faritana ho “fitaratra fijerena” izy io, ary “tambinteny mampisy vokany” izay mahatonga zavatra hitranga rehefa hita.
A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.
Ny mpamaritra matoanteny manambara antony dia avy amin’ny mpamaritra izay mampisy zavatra hitranga na miteraka vokatra. Ao amin’ny fiteny sy ny fitsipi-pitenenana, dia matetika izy io no ilazana matoanteny na firafitra izay maneho ny hevitra hoe mampanao asa olona na zavatra iray, na mampiaina azy ao anatin’ny toe-javatra iray.
For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).
Ohatra, ao amin’ny fehezanteny hoe “Nampihomehy azy izy”, ny matoanteny hoe “nampihomehy” dia endrika mampanao, satria manambara fa ny lohahevitra (izy) no nahatonga ny lazaina (azy) hanao ilay asa (mihomehy).
“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)
“Nasitrako ny fiarako aho.” (Ao amin’ity fehezanteny ity, ny enti-milaza “aho” no nahatonga olon-kafa hanao ny asa fanamboarana ny fiara.)
“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)
“Nampianariny hianatra ho amin’ny fanadinana ny mpianany.” (Eto, ny lazaina “izy” no nahatonga ny mpianany hanao ny asa fianarana ho amin’ny fanadinana.)
“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)
“Nampanety ny volony izy.” (Amin’ity tranga ity, ny lohahevitra hoe “Izy” no nampanao olona hafa ny asa fanetezana ny volony.)
“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)
“Nampanavao ilay trano ny orinasa.” (Amin’ity fehezanteny ity, ny orinasa no nahatonga olon-kafa hanao ny asa fanavaozana ilay trano.)
“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).
“Ho ataontsika manampy amin’ny raharaha ao an-trano ny ankizy.” (Eto, ny lazaina “isika” no mikasa hampanao ny ankizy handray anjara amin’ny asa fanampiana amin’ny raharaha ao an-trano.) Ao amin’ireo ohatra tsirairay ireo, ny matoanteny mpampanao (had, made, got, get) dia manambara fa ny lazaina no mampanao olon-kafa ny asa voalazan’ny matoanteny fototra (repaired, study, cut, renovated, help).
The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.
Ny fahitana “mareh” momba ny fisehoana, rehefa ambara amin’ny endrika enti-milaza vavy hoe “marah”, ary faritana ho “fitaratra”, dia manondro fa ny fahitana an’i Kristy voahosotra amin’ny voninahitra dia averina miseho ao amin’izay mibanjina izany fahitana izany. Rehefa hitan’i Daniela ny “fisehoana” an’i Kristy tahaka ny tselatra, dia nisy antokon’olona nandositra noho ny tahotra, fa ho an’i Daniela kosa dia niteraka fiovana mahagaga tao anatiny izany.
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. Daniel 10:7, 8.
Ary izaho Daniela irery no nahita ny fahitana; fa ny lehilahy izay niaraka tamiko tsy nahita ny fahitana; nefa tahotra lehibe no nahazo azy, ka nandositra izy mba hiafina. Koa dia izaho irery sisa no tavela, ka nahita izany fahitana lehibe izany; ary tsy nisy hery sisa tavela tamiko; fa ny bika aman’endriko dia niova ho fahalovana tao anatiko, ary tsy nahatana hery aho. Daniela 10:7, 8.
The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.
Ny fahamarinana dia asehon’ilay teny hebreo hoe “fahamarinana,” izay noforonin’ny litera voalohany, fahatelo ambin’ny folo, ary farany amin’ny abidy hebreo. Ny litera voalohany sy ny litera farany dia iray ihany mandrakariva ho an’i Kristy, amin’ny maha-Alfa sy Omega Azy, ka mandrakariva dia maneho ny farany miaraka amin’ny fiandohana. Ny litera eo afovoany, na ny litera fahatelo ambin’ny folo, dia maneho fikomiana. Hoy Daniela: “Izaho Daniela irery no nahita ny fahitana,” nefa ireo lehilahy izay niaraka tamin’i Daniela, izay niaina tao anatin’ny fikomiana, dia “tsy nahita ny fahitana.” Koa Daniela “irery” no “nahita ilay fahitana lehibe.” Tany am-piandohana sy tany am-pamaranana dia Daniela irery no nahita ny fahitana, ary ny fanononana faharoa dia nahatonga ireo izay nandositra haneho ny fikomiany. Daniela eto dia misolo tena ny olon’Andriamanitra amin’ny andro farany, izay ovana ho amin’ny endrik’i Kristy amin’ny alalan’ny fizotran’ny fijerena ny endriny. Tokony hibanjina ny fahitana “fitaratra” isika.
“We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.
“Tokony hanana fahalalana an’Andriamanitra amin’ny alalan’ny fanandramana velona isika. Raha manohy mikatsaka ny hahalala an’i Jehovah isika, dia ho fantatsika fa ny fiposahan’ny Azy dia voaomana tahaka ny maraina. Miantso antsika Kristy mba ho feno amin’ny fahafenoan’Andriamanitra rehetra. Amin’izay dia ho azontsika aseho marina ny fahatanterahan’ny fivavahana kristiana. ‘Izay rehetra misotro ny rano izay homeko azy,’ hoy ny fanambaran’ny Mpamonjy, ‘dia tsy hangetaheta intsony mandrakizay; fa ny rano izay homeko azy dia ho tonga ao anatiny ho loharanon-drano miboiboika ho amin’ny fiainana mandrakizay.’ Tian’i Kristy ho mpiara-miasa Aminy isika. Rehefa foana ny tenantsika, dia homeny antsika ny fahasoavany mba hampitaina amin’ny hafa. Ireo sampan’oliva roa, izay amin’ny alalan’ny fantsona volamena roa no mamoaka avy ao aminy ny menaka volamena, dia tsy maintsy hanome ireo fanaka voadio ny mazava sy ny fampiononana ary ny fanantenana sy ny fitiavana ho an’izay mila izany. Tokony hanolotra amin’Andriamanitra fanompoana mihoatra noho ny fanompoana miovaova arakaraka ny fotoana isika. Nefa izany dia tsy hainay atao afa-tsy amin’ny fianarana avy amin’i Jesosy sy amin’ny fikolokoloana ny fahalemem-panahiny ary ny fanetren-tenan’ny fony. Aoka hiafina ao amin’Andriamanitra isika. Aoka hatoky Azy isika. Aoka hitoetra ao amin’i Kristy isika. Dia isika rehetra, ‘izay mijery ny voninahitry ny Tompo tahaka ny amin’ny fitaratra amin’ny tarehy tsy voasarona, dia ovana ho amin’izany endrika izany ihany avy amin’ny voninahitra ho amin’ny voninahitra,’—avy amin’ny toetra ho amin’ny toetra. Andriamanitra tsy manantena ny tsy hain’ny tena hatao avy aminao na amiko. Amin’ny fijerena Azy dia mety hovàna ho amin’ny endriny isika.” Signs of the Times, 25 Aprily 1900.
In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.
Ao amin’ny toko fahafolon’i Daniela sy ny toko fahasivy, Gabriela no manome amin’i Daniela ny fanazavana ny amin’ny fahitana ara-paminaniana ivelany sy anatiny; ary ny fanambaràna voalohany ataon’i Daniela ao amin’ny andininy voalohany amin’ny toko fahafolo dia ny hoe nanana fahatakarana ny amin’ireo fahitana roa tonta izy, izay aseho amin’ny hoe “ny zavatra” sy “ny fahitana.” Izany fahatakarana izany dia noraisiny tamin’ny faran’ny iraika amby roapolo andro izay naha tao anatin’ny fisaonana azy. Nifarana tamin’ny fahatongavan’i Mikaela arkanjely izany iraika amby roapolo andro izany. Ny isa roanjato sy roa-polo, ary ny isa roa amby roapolo, izay ampahafolony na fahafolon-karena amin’ny roanjato sy roa-polo, dia tandindon’ny fitambaran’ny maha-Andriamanitra amin’ny maha-olombelona; ary tamin’ny andro faharoa amby roapolo no nanovana an’i Daniela ho amin’ny endrik’i Kristy.
I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 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. Daniel 10:3–5.
Tsy nihinana mofo matsiro aho, ary tsy nisy hena na divay tonga teo am-bavako, ary tsy nanosotra menaka ny tenako mihitsy aho, mandra-pahatanteraky ny herinandro telo manontolo. Ary tamin’ny andro fahefatra amby roa-polo tamin’ny volana voalohany, raha teo amoron’ilay ony lehibe aho, dia Hiddekel; dia nanopy ny masoko aho ka nijery, ary indro, nisy lehilahy anankiray nitafy rongony fotsy madinika, ary ny valahany nisikin’ny volamena tsara avy any Ofaza. Daniela 10:3–5.
Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.
Daniel dia misolo tena ny olon’Andriamanitra amin’ny andro farany, izay efa nahafantatra tamin’ny alalan’ny Tenin’Andriamanitra ara-paminaniana fa efa naely izy ireo, ary izay malahelo noho ny toe-pahaparitahany ka mitady fahazavana. Ny toe-pahaparitahany dia aseho ho lohasahan’ny taolana maina maty ao amin’ny Ezekiela toko faha‑fito amby telopolo. Maty ireo taolana, ary miparitaka izy, nefa izy ireo dia fantarina ho taranak’Isiraely. Ny taranak’Isiraely amin’ny andro farany dia ny iray hetsy sy efatra alina sy efatra arivo. Miparitaka izy ireo, tahaka izay fantatr’i Daniela avy tamin’ny bokin’i Jeremia sy i Mosesy. Ao amin’ny Ezekiela, ny fahafatesana dia manambara fa fantatr’izy ireo ny toe-piainany.
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 37:11.
Dia nanao tamiko hoe: Ry zanak’olona, ireo taolana ireo dia ny taranak’Israely rehetra; indro, hoy izy: Maina ny taolanay, ary levona ny fanantenanay; voatapaka tsy ho anjaranay izahay. Ezekiela 37:11.
The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, is identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.
Ny taranak’i Isiraely, izay tandindon’ny taolana, dia manambara fa “tapaka avy amin’ny anjarantsika izahay.” Ekeny sy fantany ny toetry ny fanaparitahana azy. Ny taranak’i Isiraely amin’ny andro farany no manatanteraka ny fanoharana ny amin’ny virijina folo hatramin’ny tsipiriany indrindra; ary ao amin’ny tantaran’ny Millerita, ny fahatanterahan’ny fanekena fa tapaka tamin’ny anjarany izy ireo dia hita rehefa tonga saina ireo virijina hendry fa tao amin’ny fotoana fiandrasana izy, ary koa fa ny fotoana fiandrasana dia vanim-potoana voafaritra manokana ao amin’ilay fanoharana. Ireo ao amin’ny Ezekiela izay manaiky ny toetry ny fanaparitahana azy dia ireo izay, taorian’ny fahadisoam-panantenana voalohany, nahafantatra fa tao amin’ny fotoana fiandrasana izy.
Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.
Samy asehon’ny fitarainan’i Daniela nandritra ny iraika amby roapolo andro, na ny taolan’i Ezekiela, na ny olon-kendry ao amin’ny fanoharana ny amin’ny virijina folo. Rehefa tapitra ny iraika amby roapolo andro, tamin’ny andro faharoa amby roapolo, dia nidina Mikaela, ary nomena fahitana an’i Kristy nomem-boninahitra i Daniela, izay nanova an’i Daniela ho amin’ny endrik’i Kristy. Tsy maintsy mandalo amin’ny fiovan-toetra tanterahin’ny fahitana amin’ny fitaratra koa ny virijina hendry sy ny taolana maty.
Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.
Daniel, ang mga tuyong buto ni Ezekiel, at ang matatalinong birhen sa kasaysayang Millerite, ay pawang umaayon sa dalawang saksi na pinapatay sa Apocalipsis kabanata labing-isa. Sina Moises at Elias ay pinatay, ngunit sila ay bubuhaying muli sa katapusan ng tatlo at kalahating makasagisag na araw. Si Moises ay muling binuhay ni Miguel gaya ng ipinakikilala sa aklat ni Judas.
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 nifanditra tamin’ny devoly ka niady hevitra ny amin’ny fatin’i Mosesy, dia tsy sahy nitondra fiampangana feno faniratsirana hanohitra azy, fa hoy izy: Hananatra anao anie ny Tompo. Joda 1:9.
In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.
Ao amin’ny toko fahafolon’i Daniela, dia mandray ny fahitana toy ny fitaratra i Daniela, rehefa nidina Mikaela taorian’ny iraika amby roa-polo andro fisaonana. Ny feon’i Mikaela no manangana ny maty.
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 ihany no hidina avy any an-danitra amin’ny antso mafy, amin’ny feon’ny arkanjely, ary amin’ny trompetran’Andriamanitra; ary izay maty ao amin’i Kristy no hitsangana aloha. 1 Tesaloniana 4:16.
Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.
Ny toko fahafolon’i Daniela dia manondro ny fifindran’ny fihetsiketsehana Laodiseana an’ilay anjely fahatelo ho amin’ny fihetsiketsehana Filadelfiana an’ilay anjely fahatelo. Mifanaraka amin’ireo vavolombelona roa ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo izany, amin’ireo taolana maina ao amin’ny Ezekiela toko fahafito amby telopolo, amin’ireo virijina hendry ao amin’ny fanoharana ny amin’ny virijina folo, ary amin’ireo Millerita izay nanatanteraka izany fanoharana izany. Gabriela no nanome ny hevitry ny fahitana lehibe tahaka ny fitaratra, sady namita ny asa fanazavana izay efa natombony tao amin’ny toko fahasivy. Tanteraka izany fanazavana izany tamin’ny nanondroan’i Gabriela ny tantara ara-paminaniana hita ao amin’ny toko faha-iraika ambin’ny folo, izay mitohy marina hatrany amin’ireo andininy telo voalohany amin’ny toko faha-roa ambin’ny folo. Ary amin’ny andininy faha-efatra amin’ny toko faha-roa ambin’ny folo dia asaina manisy tombo-kase ny bokiny Daniela.
In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.
Ao amin’ny toko fahafolon’ny Daniela, “andalana mifanindran-dalana”, i Daniela dia maneho ny vahoakan’Andriamanitra amin’ny andro farany, izay aseho koa ao amin’ny toko faharoan’ny Daniela ho mikatsaka amim-pahazotoana (eo ambanin’ny fandrahonana ho faty) ny hahatakatra ny hafatra ara-paminaniana ivelany, izay asehon’ny sarin-javatra miafin’i Nebokadnezara momba ireo biby. Mitady hahatakatra koa izy ny fahitana momba ny hafatra ara-paminaniana anatiny, izay asehon’ny roa arivo sy telon-jato andro. Rehefa afaka ny iraika amby roapolo andro an’ohatra nanaovany fisaonana tao amin’ny toko fahafolo, dia aseho ihany izy amin’ny farany ho mahazo ireo fanambarana roa tonta. Tanteraka izany fahazoany izany rehefa midina ny arkanjely, ary voakitika intelo izy.
His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.
Ny fanandramany niaraka tamin’i Mikaela, dia ny fahitana an’i Mikaela izay izy irery ihany no mahita, no manomana azy handray ny fanazavana feno momba ny fahitana ara-paminaniana anatiny sy ivelany. Izany fanandramana izany dia aseho, andalana eo ambonin’ny andalana, amin’ny fomba tena amin’ny antsipiriany, rehefa atambatra amin’ny Ezekiela toko faha-fito amby telopolo, Apokalypsy toko faha-iraika ambin’ny folo, ary Isaia toko faha-enina. Ny andininy ao amin’ny toko faha-iraika ambin’ny folo izay anambaran’i Gabriela ny fahitana roa dia ny andininy faha-folo, fa eo no iakaran’ny mpanjakan’ny avaratra hatrany amin’ny fiarovana mafy, nefa tsy mihoatra izany intsony. Ny fiarovana mafy dia ny firenena, na ny renivohitra, na ny mpanjakan’i Egypta ao amin’ilay andininy, araka ny famaritan’i Isaia azy ao amin’ny toko faha-fito.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Fa Damasy no lohan’i Syria, ary Rezina no lohan’i Damasy; koa ao anatin’ny dimy amby enim-polo taona dia hovakivakina Efraima, ka tsy ho firenena intsony izy. Ary Samaria no lohan’i Efraima, ary ny zanak’i Remalia no lohan’i Samaria. Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 7:8, 9.
In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.
Ao amin’ny andininy fahafolo ao amin’ny toko fahiraika ambin’ny folo ao amin’i Daniela, ny mpanjakan’ny avaratra dia miakatra ho eo amin’ny sisin-tanin’i Egypta, ary io andininy io dia mamaritra izany ho “fiarovana mafy” an’i Egypta (ny mpanjakan’ny atsimo). Azo aseho fa ny andininy fahafolo dia maneho ny taona 1989, rehefa nofafazan’ny fahefana papaly sy ny tafiny mpisolo tena, dia i Etazonia, ny Firaisana Sovietika. Izany no voalohany tamin’ireo ady telo amin’ny alalan’ny mpisolo tena, izay miafara amin’ny Ady Lehibe Fahatelo amin’ilay ady fahatelo amin’ny alalan’ny mpisolo tena (Panium). Ny ady faharoa amin’ny alalan’ny mpisolo tena dia asehon’ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo, ary mitranga ankehitriny ao Okraina, izay i Rosia no misolo tena ny mpanjakan’ny atsimo, tahaka ny nisoloan’ny Firaisana Sovietika tena ny mpanjakan’ny atsimo tamin’ny fahareseny tamin’ny 1989.
I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.
Nampiasa ny fiteny hoe “ady mangatsiaka” aho taloha mba hanavahana ireo ady ankolaka telo ireo amin’ny ady lehibe maneran-tany. Misy tokoa ny ady tena izy mitranga any Okraina, koa tsy tena ady mangatsiaka izany, fa ady ankolaka eo amin’ny fahefam-papaly sy ireo mpiara-dia aminy ary Rosia izany. Kanefa mbola hisy ady lehibe fahatelo maneran-tany, izay saika ny firenena rehetra no hoheverina ho lasibatra.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..
“Enga anie mba nanana fahatsapana ny amin’ilay fandringanana mananontanona ireo tanàna an’arivony, izay efa saiky natolotra ho amin’ny fanompoan-tsampy ankehitriny!...”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Ang pagsalangsang ay halos umabot na sa sukdulan nito. Ang kalituhan ay pumupuno sa sanlibutan, at isang dakilang kakilabutan ay malapit nang dumating sa sangkatauhan. Ang wakas ay totoong malapit na. Tayo na nakakakilala sa katotohanan ay dapat naghahanda para sa malapit nang dumating sa sanlibutan bilang isang lubhang nakagugulat na pangyayari.” Review and Herald, September 10, 1903.
In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.
Ao amin’ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo, i Rosia, mpanjakan’ny atsimo, dia handresy ny tafika mpisolo tena an’ny fahefana papa, izay asehon’ny fitondrana Nazi izay mitarika ny ezaka ady ao Okraina, ary izay tohanan’ilay tafika mpisolo tena teo aloha an’ny fahefana papa, dia i Etazonia. Tamin’ny Ady Lehibe Faharoa, ny tafika mpisolo tena an’ny fahefana papa, dia ny mpanjakan’ny avaratra, nanohitra an’i Rosia Komonista, dia ny fitondrana Nazi tao Alemaina, ary resy io tafika mpisolo tena io, tahaka ny mbola ho resy indray koa any Okraina atsy ho atsy.
The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.
Ny ady ankolaka fahatelo dia aseho ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo, ary tanteraka teo amin’ny tantara fahiny tamin’ny alalan’ny ady tao Panium. Ny ady ankolaka fahatelo dia hotanterahin’i Etazonia, izay tafika solon’ny fahefan’ny papa, ary ny mpanjakan’ny avaratra dia handresy amin’izany ady izany manohitra ny tsy finoana an’Andriamanitra, tahaka ny nandreseny tamin’ny ady ankolaka voalohany (ady mangatsiaka). Ao amin’ny ady ankolaka voalohany sy fahatelo, ny mpanjakan’ny avaratra—dia ny fahefan’ny papa—no mandresy ny mpanjakan’ny atsimo (Firaisana Sovietika), ary avy eo dia mandresy ny Firenena Mikambana. Ny tafika solony tamin’ireo ady roa ireo dia, ary mbola ho indray, i Etazonia.
Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of Revelation chapter eleven’s two witnesses being slain in the street.
Hofidiana ho fidina indray i Trump amin’ny maha filoha fahavalo azy, izany hoe avy amin’ireo filoha fito izay nanjaka tany Etazonia hatramin’ny nahatanterahan’ilay ady amin’ny solontena voalohany (ady mangatsiaka) tamin’ny 1989, izay fotoana farany ho an’ny hetsika fanavaozana an’ilay anjely fahatelo. I Trump dia maneho ny tandroka Repoblikana eo amin’ilay bibidia avy amin’ny tany, ary nahazo ratra mahafaty teo an-tanan’ilay bibidia amin’ny tsy finoana an’Andriamanitra “woke” izy tamin’ny 2020, ho fahatanterahan’ny namonoana ireo vavolombelona roa ao amin’ny Toko faha-11 ao amin’ny Apokalypsy teny an-dalambe.
Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.
Future for America dia maneho ilay tandroka protestanta marina mandritra io tantara mitovy io, ary tamin’ny taona 2020, Future for America dia nahazo ratra mahafaty teo an-tanan’ilay bibidia antsoina hoe “woke” tsy finoana an’Andriamanitra. Tamin’ny taona 2023, roa amby roapolo taona taorian’ny 2001, Mikaela dia nidina mba hanomboka ny fizotry ny asa asehon’i Ezekiela sy Jaona sy Daniela ary Isaia, dia ny hananganana amin’ny maty tafika mahery iray izay hasandratra ho faneva amin’ny lalàna alahady izay ho avy tsy ho ela.
In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.
Tamin’ny taona 1856, ny hetsika Millerita Filadelfiana dia nifindra ho amin’ny hetsika Millerita Laodiseana, ary teo no sady tamin’izany indrindra no nandavany ny fahalalana nitombo momba ny fito andro, ary avy eo dia namarana tanteraka ny fikomiany tamin’ny 1863. Ny Millerita dia nifindra niala tamin’ny toe-javatra asehon’ny fiangonana fahenina, dia Filadelfia, ho amin’ny fanandraman’ny fiangonana fahafito; ary io teboka fihodinana io dia mifanaraka amin’ny tantaran’ny 2023, rehefa ny hetsika Laodiseana an’ny Future for America no mifindra niala amin’ny fanandraman’ny fiangonana fahafito, miverina amin’ny fanandraman’ny fiangonana fahenina, dia Filadelfia. Amin’ity fampiharana ara-paminaniana ity, ny tandroka Protestanta marina, tahaka ny tandroka Repoblikana, dia tonga ho fahavalo, izay avy tamin’ny fito.
The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.
Ny fanalahidy ahafantarana fa ny ady ao Okraina no ady faharoa amin’ny alalan’ny mpisolo tena dia ny “toera-mafy” ao amin’ny andininy faha‑folo sy ny andininy faha‑fito. Ao amin’ny andininy faha‑fito, izay naneho ny naha voa mafy mahafaty ny papa tamin’ny taona 1798, ny mpanjakan’ny atsimo dia niditra tao amin’ny “toera-mafy” an’ny mpanjakan’ny avaratra, ary izany dia tanteraka tamin’ny nidiran’ny jeneralin’i Napoléon tao amin’ny Vatican ka nitondrany ny papa ho babo. Niditra tao amin’ny toera-mafy ny mpanjakan’ny atsimo. Ao amin’ny andininy faha‑folo, ny mpanjakan’ny avaratra, izay maneho ny papa sy ny tafika mpisolo tena azy, dia i Etazonia, dia namafa ny rafitry ny Firaisana Sôvietika, nefa namela ny “toera-mafy” mbola nijoro. Ny “toera-mafy” dia ny loha, ny renivohitra—dia Rosia izany.
But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.
Kanefa ny “loha,” na toby mimanda, dia tsy azo aorina raha tsy amin’ny vavolombelona roa na telo amin’ny alalan’ny fampiasana an’i Isaia toko fahafito, andininy fahafito sy fahavalo. Isaia fito, andininy fahavalo sy fahasivy, no teboka fototra niantefan’ny andian-dahatsoratr’i Hiram Edson momba ny “fito fotoana” izay navoaka tamin’ny 1856. Ireo andininy roa izay mametraka fa i Rosia no toby mimanda mandresy amin’ny ady Okrainiana ankehitriny, dia ireo andininy roa ihany koa izay mametraka ny fiandohana ho an’ireo “fito fotoana” roa tonta, manohitra ny fanjakana avaratra sy atsimon’ny Isiraely. Ny andininy fahafolo ao amin’ny toko fahiraika ambin’ny folo dia manondro ny fahitana ivelany, izay ampianarin-dRahavavy White fa mifototra amin’ny fiakaran’ny sy fianjeran’ny fanjakana.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Avy amin’ny fiakaran’ny firenena sy ny fianjerany, araka izay ambara mazava ao amin’ny bokin’i Daniela sy ny Apokalypsy, dia tokony hianarantsika fa zava-poana tokoa ny voninahitra ivelany sy araka izao tontolo izao fotsiny. Babylona, mbamin’ny heriny sy ny famirapiratany rehetra, izay tsy mbola hitan’izao tontolontsika intsony ny toa azy hatramin’izay,—hery sy famirapiratana izay tamin’ny olona tamin’izany andro izany dia toa mafy orina sy maharitra dia maharitra,—dia levona tanteraka tokoa! Tahaka ny ‘vonin’ny ahitra’ no nahalany ritra azy. Jakoba 1:10. Toy izany no nahafoanan’ny fanjakana Medo-Persiana, ary koa ny fanjakan’i Grisia sy i Roma. Ary toy izany no hahafoana izay rehetra tsy manana an’Andriamanitra ho fanorenany. Izay mifamatotra amin’ny fikasan’Andriamanitra ihany, sady maneho ny toetrany, no maharitra. Ny foto-keviny ihany no zavatra tokana mafy orina fantatr’izao tontolo izao.” Prophets and Kings, 548.
The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.
Ny ady telo atao amin’ny alalan’ny solontena dia “hazavaina mazava ao amin’ny bokin’i Daniela sy ny Apokalypsy,” ary ny fanalahidin’io fahamarinana io dia ny “toeram-piarovana mafy” ao amin’ny andininy faha‑folo ao amin’i Daniela iraika ambin’ny folo. Kanefa ny andininy faha‑folo dia miresaka koa ny amin’ny fahitana anatiny, satria ny fiandohan’ireo “impito” roa dia voatondro koa ao amin’ny Isaia toko faha‑fito andininy faha‑valo sy faha‑sivy. Ny ivelany sy ny anatiny dia tsy azo sarahina, ary ireo fe-potoana roa arivo sy dimy zato amby roapolo taona dia ireo hazo roa an’i Ezekiela koa, izay rehefa atambatra, dia maneho ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, izay fitambaran’ny Maha-Andriamanitra sy ny maha-olombelona.
Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.
Ny fanandraman’i Daniela momba ilay fahitana “marah” amin’ny heviny mahatonga dia maneho ilay tsipiky ny faminaniana izay idinan’i Mikaela sy ananganany amin’ny maty ny olony amin’ny andro farany. Izany fitsanganana amin’ny maty izany dia maneho ireo dingana tanterahin’i Kristy mba hampiraisany ny Maha-Andriamanitra Azy amin’ny maha-olombelona an’ny olony amin’ny andro farany. Tanterahina izany amin’ny fampiraisana ny saina Masina amin’ny saina olombelona, mba hananany saina iray; ary tanterahina ao amin’ny efitranon’ny seza fiandrianana, ao amin’ny Toerana Masina Indrindra, izay ilay “fortress” lazain-dRahavavy White ho “citadel” (fortress)-n’ny fanahy.
In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.
Ao amin’ny efitranon’ny seza fiandrianana no andraisan’ny olon’Andriamanitra amin’ny andro farany ny sain’i Kristy, ary avy eo dia ampipetraka miaraka amin’i Kristy any amin’ny fitoerana any an-danitra izy ireo. Ny fitoerana any an-danitra izay ipetrahan’i Kristy dia ny fiarovana mafy, na ny lohan’ny tempoly. Ny tempolin’ny tena dia manana toetra ambany, dia ny nofo, na ny vatana. Ary koa manana toetra ambony izy, dia ny saina. Ao amin’ny andininy faha‑10 ao amin’ny Daniela toko faha‑11, ilay fanalahidy izay manamarika ny fiarovana mafy ao amin’ny fahitana ivelany dia manamarika koa ny fiarovana mafy ao amin’ny fahitana anatiny; ary amin’ny fanaovana izany dia mamaritra ilay tantara izay iovan’ny tandroka roa, dia ny Repoblikanisma sy ny Protestantisma, ho amin’ny sarin’ny bibidia (Repoblikanisma), na ny sarin’Andriamanitra (Protestantisma marina). Ary ireo tandroka roa ireo dia samy tonga ilay fahavalo, izay avy amin’ny fito.
The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.
Ny tandroka marina an’ny Fivavahana Protestanta, araka izany, dia ny tandroka Filadelfiana izay tafik’i Ezekiela mahery, ary ny faneva natsangan’i Isaia ao amin’ny ady atao amin’ny sarin’ilay bibidia, voalohany any Etazonia ary avy eo eo amin’izao tontolo izao. Daniela toko faha-iraika ambin’ny folo, andininy faha-folo, no manondro ny teboka eo amin’ny tantara masina izay anombohan’ny fampiraisana ny hazo. Nanomboka tamin’ny 2014 ny ady tany Okraina, saingy tsy raha tsy tamin’ny 2022 no nanomboka nanafika an’i Okraina i Rosia. Tamin’ny 2023, roa amby roapolo taona taorian’ny 2001, i Mikaela dia nanomboka ny asany amin’ny fananganana amin’ny maty ireo izay niaritra ny fahadisoam-panantenany voalohany ho fahatanterahan’ny fanoharana ny amin’ireo virijina folo tamin’ny 2020. Natsangany aloha ny “feo” iray izay mitaraina any an’efitra ankehitriny. Tamin’ny Jolay 2023, dia nanomboka nitaraina izany feo izany, ary io ihany ilay feo izay natsangana tamin’ny fiandohan’ny hetsika fanavaozana an’ny anjely fahatelo tamin’ny 1989, satria i Jesosy mandrakariva maneho ny farany amin’ny alalan’ny fiandohana.
The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of Divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.
Ilay “feo” miantso any an-efitra dia nanomboka nanakoako tamin’ny fanolorana ny Apokalypsy toko voalohany, izay anehoana ny firaisan’ny maha-Andriamanitra amin’ny maha-olombelona ho ny Fanambaran’i Jesosy Kristy, dia fanambarana izay sokafana eo noho eo mialoha ny hifaranan’ny fotoam-pitsarana. Daniela dia niaina izany fanambarana izany tao amin’ny toko faha-folo, tamin’ilay fahitana “miteraka”. Ny firaisan’ny maha-Andriamanitra amin’ny maha-olombelona ao amin’ireo andininy voalohan’ny Apokalypsy dia maneho ny fahamarinana lehibe indrindra, mifototra amin’ny fitsipiky ny filazana voalohany. Ny firaisan’ny maha-Andriamanitra amin’ny maha-olombelona, izay fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, dia tanterahina amin’ny alalan’ny Tenin’Andriamanitra. Izany Teny izany dia omena avy amin’ny Ray ho an’ny Zanaka, izay manolotra izany amin’ny anjeliny, ary avy eo izy no manome ny hafatra amin’ny solontena olombelona iray. Ireo dingana roa voalohany dia asehon’ny maha-Andriamanitra. Ireo dingana roa ireo dia manana ny mampiavaka azy fa ny dingana faharoa amin’ny maha-Andriamanitra dia maneho ilay maha-Andriamanitra izay nahary ny zavatra rehetra. Ireo dingana roa manaraka kosa dia asehon’ireo zavaboarin’Andriamanitra. Ny dingana voalohany dia anjely tsy lavo, ary ny fisehoana faharoa amin’ny famoronana nataon’Andriamanitra dia ilay efa nomena ny hery hamorona indray araka ny karazany avy. Izany dingana fahefatra izany, izay maneho ny maha-olombelona, dia natao handray ny hafatra ka handefa izany ho any amin’ny fiangonana, mba hahafahan’ny fiangonana “mamaky sy mandre” ireo zavatra izay voasoratra ao anatiny.
We will continue this study in the next article.
Hanohy ity fandalinana ity isika ao amin’ny lahatsoratra manaraka.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.
Ny fanambaran’i Jesoa Kristy, izay nomen’Andriamanitra Azy, mba hanehoany amin’ny mpanompony ny zavatra izay tsy maintsy ho tonga vetivety; ary nampitainy sy nasehony tamin’ny alalan’ny anjeliny tamin’i Jaona mpanompony izany; izay nijoro ho vavolombelon’ny tenin’Andriamanitra sy ny fanambaran’i Jesoa Kristy ary ny zavatra rehetra izay hitany. Sambatra izay mamaky, ary izay mihaino ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa efa akaiky ny fotoana. Jaona ho an’ny fiangonana fito izay any Azia: fahasoavana ho aminareo sy fiadanana avy amin’Ilay misy sy izay efa nisy ary izay ho avy; ary avy amin’ny Fanahy fito izay eo anoloan’ny seza fiandrianany; ary avy amin’i Jesoa Kristy, Izay vavolombelona mahatoky sy Lahimatoa avy amin’ny maty ary Mpanjakan’ny mpanjakan’ny tany. Ho an’Ilay tia antsika ka nanasa antsika ho afaka amin’ny fahotantsika tamin’ny rany, ary nanao antsika ho mpanjaka sy mpisorona ho an’Andriamanitra sy Rainy; ho Azy anie ny voninahitra sy ny fanapahana mandrakizay doria. Amena. Indro, avy amin’ny rahona Izy; ary ny maso rehetra hahita Azy, eny, na dia izay nandefona Azy aza; ary ny fokon’ny tany rehetra hitomany noho ny aminy. Eny tokoa, Amena. Izaho no Alfa sy Omega, ny fiandohana sy ny fiafarana, hoy ny Tompo, Ilay misy sy izay efa nisy ary izay ho avy, dia ny Tsitoha. Izaho Jaona, izay sady rahalahinareo koa no mpiombona aminareo amin’ny fahoriana sy amin’ny fanjakana ary amin’ny faharetan’i Jesoa Kristy, dia tany amin’ny nosy atao hoe Patmo noho ny tenin’Andriamanitra sy ny fanambaran’i Jesoa Kristy. Tao amin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nandre feo mahery tao ivohoko, toy ny feon’ny trompetra, nanao hoe: Izaho no Alfa sy Omega, ny voalohany sy ny farany; ary izay hitanao dia soraty ao amin’ny boky, ka alefaso any amin’ny fiangonana fito izay any Azia: any Efesosy, sy Smyrna, sy Pergamosy, sy Tyatira, sy Sardisy, sy Filadelfia, ary Laodikia. Apokalypsy 1:1–11.