In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Ao amin’ny toko fahafolon’ny Daniela, Gabriela dia manatanteraka ny asa fanolorana ny fanazavana feno momba ny bokin’i Daniela ho an’ny vahoakan’Andriamanitra amin’ny andro farany. Daniela dia maneho ny vahoakan’Andriamanitra amin’ny andro farany, izay, ao amin’ny bokin’ny Apokalypsy, no iray hetsy sy efatra arivo amby efa-polo. Noho izany, ny iray hetsy sy efatra arivo amby efa-polo dia mifoha ka mahafantatra fa efa naely izy ireo, araka ny asehon’i Daniela ao amin’ny toko fahasivy. Mifoha koa izy ireo ho amin’ny fahatakarana fa ny fitsapana lehibe izay anapahana ny anjarany mandrakizay dia ny fitsapana ny sarin’ny bibidia, izay mitranga alohan’ny hanisiana tombo-kase azy ireo, ary alohan’ny hifaranan’ny fotoam-pahasoavana amin’ny alalan’ny lalàna alahady any Etazonia. Misaona noho ny fahadisoam-panantenana izay nifanandrina taminy tamin’ny 18 Jolay 2020 izy ireo, ary ao anatin’izany toe-javatra izany dia omena fijery an’i Kristy ao amin’ny Efitra Indrindra Masina izy ireo, araka ny asehon’i Isaia ao amin’ny toko fahenina.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Izany fahitana izany, araka ny asehon’i Daniela sy Isaia samy, dia mamela azy ireo hahita ny toetrany efa simba eo anatrehan’ny Tompon’ny voninahitra, ary samy aetry ho amin’ny vovoka izy roa tonta. Avy eo Isaia dia mandre ilay fanontaniana manontany hoe iza no hirahin’Andriamanitra ho any amin’ny vahoakany, ary Isaia dia manolo-tena, kanefa diovina aloha izy.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

Dia hoy aho hoe: Lozako! fa levona aho; satria lehilahy maloto molotra aho, ary mitoetra eo afovoan’ny firenena maloto molotra; fa ny masoko efa nahita ny Mpanjaka, dia Jehovah Tompon’ny maro. Ary nisy anankiray tamin’ny serafima nanidina nankaty amiko, nitondra vain’afo teny an-tànany, izay nalainy tamin’ny fitango avy teo ambonin’ny alitara; dia nokasihiny ny vavako izany ka hoy izy: Indro, ity efa nikasika ny molotrao; ka voaisotra ny helokao, ary voadio ny fahotanao. Ary reko koa ny feon’ny Tompo nanao hoe: Iza no hirahiko, ary iza no handeha ho antsika? Dia hoy aho: Inty aho; iraho aho. Isaia 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Nohadiovina tamin’ny vainafo nalaina teo ambonin’ny alitara Isaia, ary nohadionina kosa Daniela tamin’ny fijerena ilay fahitana toy ny fitaratra, izay mampiova izay mijery ho tonga amin’ny endrika izay banjininy. Nolazaina tamin’i Isaia mba hitondra ny hafatra ho any amin’ny olona izay mandre nefa tsy mihaino, ary mahita nefa tsy mahita.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Ary hoy Izy nanao hoe: Mandehana, ka lazao amin’ity firenena ity hoe: Mihainoa tokoa hianareo, nefa aza mahalala; ary mijere tokoa hianareo, nefa aza mahafantatra. Ataovy matavy ny fon’ity firenena ity, ary ataovy mavesatra ny sofiny, ary akimpio ny masony; fandrao mahita amin’ny masony izy, sy mandre amin’ny sofiny, ary mahalala amin’ny fony, ka miverina, dia ho sitrana. Isaia 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

I Isaia dia maniry hahalala hoe mandra-pahoviana izy no tsy maintsy hifandray amin’ny vahoaka izay tsy mahafantatra na mahatsapa, ka dia mametraka izao fanontaniana izao izy hoe: “mandra-pahoviana?”

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

Dia hoy aho hoe: Tompoko ô, mandra-pahoviana? Ary hoy Izy namaly: Mandra-pahatonga ny tanàna ho lao tsy misy mponina, ary ny trano tsy hisy olona, ary ny tany ho rava tanteraka; ary Jehovah hampanalavitra ny olona, ka hisy fandaozana lehibe eo afovoan’ny tany. Isaia 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Ny tany izay resahin’ny faminanian’ny Baiboly momba ny andro farany dia i Etazonia, izay “foana tanteraka”, rehefa ny faharavan’ny firenena no entin’ny fivadiham-pireneny amin’Andriamanitra amin’ny alalan’ny lalàn’ny Alahady. Ny andininy faha-efapolo amby iray ao amin’i Daniela toko faha-iraika ambin’ny folo dia efa nanehoan’ny andininy faha-enina ambin’ny folo ao amin’io toko io ihany tandindona mialoha. Ao amin’ny andininy faha-efapolo amby iray, ny “fandaozana lehibe eo afovoan’ny tany” dia aseho ho “maro” no ho resy. Ny hafatr’i Isaia, izay noresahin’i Jesosy raha niteny tamin’ireo Jiosy mpiady hevitra nandritra ny tantarany teo amin’ny olona Izy, dia mampahafantatra fa rehefa ilaozana ny vahoakan’ny fanekena taloha, dia manana sofina sy maso izy nefa tsy mahatakatra na mahita. Ny hafatr’i Isaia dia maneho ny antso farany ho an’ny Advantisma Laodikeana, izay mifarana amin’ny lalàn’ny Alahady, izay andro amoahan’ny Tompo an’i Advantisma Laodikeana hiala amin’ny vavany.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Hiditra koa ao amin’ilay tany be voninahitra izy, ary firenena maro no ho resy; nefa ireto no ho afa-mandositra ny tànany, dia Edoma sy Moaba ary ny lohan’ny taranak’i Amona. Daniela 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

I Isaia sy Daniela dia nomena andraikitra hamoaka ny antso farany ho an’i Laodikia, ary tamin’ny fikasihan-tanana fahatelo an’i Daniela ao amin’ny toko fahafolo dia nohamafisina izy ho amin’izany asa izany.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

Ary nisy anankiray tonga indray ka nikasika ahy, izay mitovy endrika amin’ny olona, ka nampahery ahy. Ary hoy izy: Ry lehilahy tena malala, aza matahotra; fiadanana ho anao anie; mahereza, eny, mahereza. Ary raha niteny tamiko izy, dia natanjaka aho ka nanao hoe: Aoka hiteny ny tompoko; fa efa nampahery ahy ianao. Daniela 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Nohamafisina i Daniela mba hanome ny hafatra izay azony tamin’ny fahatakarany rehefa nidina i Mikaela ao amin’ny toko faha‑folo. Nampahafantarina an’i Isaia fa tsy maintsy hanome ny hafatra izy mandra-pahatongan’ny lalàn’ny Alahady. Amin’ny lalàn’ny Alahady dia hisy sisa tavela haorina.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Dia hoy izaho hoe: Tompo ô, mandra-pahoviana? Ary Izy namaly hoe: Mandra-pahafoana ny tanàna ka tsy hisy mponina, ary ny trano ka tsy hisy olona, ary ny tany ho lao indrindra; ary hataon’i Jehovah lavitra ny olona, ka hisy fandaozana lehibe eo afovoan’ny tany. Kanefa mbola hisy ampahafolon’izany ao anatiny, ary hiverina izany, nefa ho levona indray; tahaka ny hazo terebinta sy tahaka ny ôka, izay mbola misy fotony ao aminy, na dia efa mihintsana aza ny raviny; dia toy izany koa ny taranaka masina no ho fotony. Isaia 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Rehefa hisy “fahafoizana lehibe eo afovoan’ny tany” (amin’ny lalàn’ny Alahady), dia haseho ny “ampahafolony,” izay ny “fotony” dia “ny taranaka masina.” Ny fototry ny teny Hebreo nadika hoe “ampahafolony” dia “ampahafolonkarenana.” Hanana “ampahafolony” ny Tompo, dia ireo izay “niverina,” amin’ny lalàn’ny Alahady.

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

Ary ny ampahafolon-karena rehetra amin’ny tany, na amin’ny voan’ny tany izany na amin’ny vokatry ny hazo, dia an’i Jehovah; masina ho an’i Jehovah izany. Ary raha misy olona te hanavotra ny ampahafolon-karena amin’izany, dia hanampy ny ampahadimy amin’izany izy. Ary ny amin’ny ampahafolon’ny omby aman’ondry, dia izay rehetra mandalo eo ambanin’ny tsorakazo, ny fahafolo dia ho masina ho an’i Jehovah. Levitikosy 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

Ny “ampahafolony” izay “miverina” dia masina ho an’i Jehovah, ary anjaran’i Jehovah izany.

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

Fa anjaran’i Jehovah dia ny olony; Jakoba no anjara lovany. Deoteronomia 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Izay niverina talohan’ny lalàn’ny Alahady dia ireo no asehon’i Jeremia, izay niaritra ny fahadisoam-panantenana voalohany, ka izay nampanantenain’ny Tompo fa raha miverina izy, dia ho vavan’ny Tompo, na mpitondra ny teniny.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Ny teninao no hita, ka nohaniko; ary ny teninao dia fifaliana sy firavoravoan’ny foko tamiko; fa ny anaranao no iantsoana ahy, Jehovah Andriamanitry ny maro. Tsy niara-nipetraka tamin’ny fiangonan’ny mpaniratsira aho, na nifaly; nipetraka nitokana aho noho ny tananao; fa nofenoinao fahatezerana aho. Nahoana no maharitra mandrakariva ny fanaintainako, ary tsy azo sitranina ny feriko, ka mandà tsy ho sitrana? Ho tahaka ny mpandainga tokoa va ianao amiko, sy tahaka ny rano izay ritra? Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiako indray, ka hijanona eo anatrehako ianao; ary raha avahanao ny sarobidy amin’ny tsinontsinona, dia ho tahaka ny vavako ianao; aoka izy hiverina aminao; fa aza ianao no hiverina aminy. Ary hataoko rindrina varahina mafy ho an’ity firenena ity ianao; ary hiady aminao izy, nefa tsy haharesy anao; fa homba anao Aho hamonjy anao sy hanafaka anao, hoy Jehovah. Ary hamonjy anao amin’ny tanan’ny ratsy fanahy Aho, ary hanavotra anao amin’ny tanan’ny mahery setra Aho. Jeremia 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Ny sisa tavela, na ny ampahafolo izay miverina, ao amin’ny fijoroana vavolombelon’i Isaia, dia tokony hohanina; fa nomena azy ireo ny hafatr’Andriamanitra, ary ny Teniny dia tokony hohanina. Izy ireo no ho vavan’Andriamanitra, ary amin’izany no hanolorany ny Tenin’Andriamanitra, izay tokony hohanin’ireo mitady famonjena. Jeremia tsy mba nipetraka tao amin’ny “fiangonan’ny mpaneso”; satria, tahaka an’i Daniela, raha vao nahita ny fahitana izy, dia nandositra ny “fiangonan’ny mpaneso.” Nihevitra Jeremia fa nandainga taminy Andriamanitra, satria ny tanan’Andriamanitra no namela ny fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844 teo amin’ny tantaran’ny Millerita, sy ny 18 Jolay 2020 amin’ny andro farany. Ny teny fikasana ho an’i Jeremia dia izao: raha “hiverina” izy; ary ao amin’ny andalan-tenin’i Isaia, ny “ampahafolo” dia “miverina.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Raha “miverina” Jeremia, dia anisan’ilay “ampahafolo” ao amin’i Isaia izy, izay masina, sady anjaran’ny Tompo, ka ao aminy no misy ny “fotony”. Ny teny hebreo nadika hoe “fotony” dia midika tsangambato; ary ny atao ho “tsangambato” dia ilay teny fikasana nomena ny Filadelfiana.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Izay mandresy no hataoko andry ao amin’ny tempolin’Andriamanitro, ary tsy hivoaka intsony izy; ary hosoratako eo aminy ny anaran’Andriamanitro, sy ny anaran’ny tanànan’Andriamanitro, dia Jerosalema vaovao, izay midina avy any an-danitra avy amin’Andriamanitro; ary hosoratako eo aminy ny anarako vaovao. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

Ny “andry,” izany hoe ny “votoatiny,” dia maneho ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona, fa Kristy no “andry” izay manohana ny tempoly.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

“Raha tao anatin’izao toe-panahin-ketraka izao aho dia nanonofy nofy iray izay nanao fahatsapana lalina tao an-tsaiko. Nanonofy aho fa nahita tempoly iray, izay nizoran’ny olona maro nankany. Ireo ihany izay nialoka tao amin’izany tempoly izany no hovonjena rehefa hifarana ny fotoana. Izay rehetra nijanona tany ivelany kosa dia ho very mandrakizay. Ny vahoaka betsaka teny ivelany, izay samy nandeha tamin’ny lalany avy, dia naneso sy nandatsa ireo izay niditra tao amin’ny tempoly, sady nilaza taminy fa tetika fetsy famitahana ity drafi-pamonjena ity, ary raha ny marina dia tsy nisy loza akory tokony hialana. Nisy aza tamin’izy ireo no nisambotra ny sasany mba tsy ho afaka hirohotra hiditra ao anatin’ny manda.”

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

“Noho ny tahotra ny ho esoina, dia nihevitra aho fa tsara kokoa ny niandry mandra-pielezan’ny vahoaka betsaka, na mandra-pahafahako miditra nefa tsy hitan’izy ireo. Kanjo nitombo ny isan’izy ireo fa tsy nihena; ary noho ny tahotra sao tara loatra aho, dia niala haingana tao an-tranoko aho ka nanosika namakivaky ny vahoaka. Tao anatin’ny fanahiako hahatratra ny tempoly dia tsy voamariko na noheveriko akory ny vahoaka betsaka nanodidina ahy. Rehefa niditra tao amin’ilay trano aho, dia hitako fa ny tempoly lehibe dia tohanan’andry iray goavana indrindra, ary teo no namatorana zanak’ondry iray, voatritra sy nandriaka rà. Izahay izay teo dia toa nahalala fa io zanak’ondry io dia noviraviraina sy notorotoroina noho ny aminay. Izay rehetra niditra tao amin’ny tempoly dia tsy maintsy nandalo teo anoloany ka niaiky ny fahotany.

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

“Teo anoloan’ny Zanak’ondry dia nisy seza avo, izay nipetrahan’ny antokon’olona iray, hita fa faly indrindra. Toa namirapiratra teo amin’ny tavany ny fahazavan’ny lanitra, ary nidera an’Andriamanitra izy sady nihira hiran’ny fisaorana feno hafaliana, izay toy ny feon-kiran’ny anjely. Ireo no ilay tonga teo anatrehan’ny Zanak’ondry, niaiky ny fahotany, nahazo famelan-keloka, ary ankehitriny dia niandry tamim-pifaliana sy fanantenana ny fisehoan-javatra mahafaly iray.”

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

“Na dia efa niditra tao amin’ilay trano aza aho, dia nisy tahotra namely ahy sy fahatsapana henatra fa tsy maintsy manetry tena eo anatrehan’ireo olona ireo aho. Nefa toa voatery handroso aho, ary moramora no nandehanako nanodidina ilay andry mba hiatrika ny zanak’ondry, raha naneno ny trompetra, nihozongozona ny tempoly, nisy horakoram-pandresena nipoitra avy tamin’ireo olomasina tafangona, famirapiratana mahatahotra no nanazava ilay trano, avy eo dia haizina lalina no nandrakotra ny zavatra rehetra. Ireo olona sambatra dia samy nanjavona niaraka tamin’ilay famirapiratana, ary izaho dia navelany irery tao anatin’ny horohoro manginan’ny alina. Nifoha tamin’ny fijalian-tsaina mafy aho ka saiky tsy naharesy lahatra ny tenako fa nofy ihany no hitako. Toa tamiko fa voatendry ny lozako, fa efa nandao ahy ny Fanahin’ny Tompo, ka tsy hiverina intsony na oviana na oviana.” Testimonies, boky faha-1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

Ny “tena izy”, izay ao anatin’ilay ampahafolony miverina, dia ilay “andry” manohana ny tempoly. Hitan’i Daniela tao amin’ny fahitana mampisy ny vokany ny amin’ny Zanak’ondry izay nahantona teo amin’ny andry, ary ilay Zanak’ondry no ilay “andry”. Raha nahita izany fahitana lehibe izany Daniela, dia novàna ho amin’ny endrik’ilay andry izy; ary ny ampahafolon’i Isaia koa dia manana ny “tena izy” (ilay andry) ao anatiny, ary izany tena izy izany dia tsy maintsy “hohanina” amin’izay rehetra hiditra ao amin’ny tempoly. Ireo izay miditra ao amin’ny tempoly ka mihinana ny tena izy dia ondry hafa an’Andriamanitra, izay mamaly ny hafatry ny faneva atsangana amin’ny lalàn’ny Alahady, raha misy fandaozana lehibe eo amin’ny tany. Ny “taranaka masina”, izay tena izy ao amin’i Isaia, dia ilay Zanak’ondry izay novonoina hatramin’ny nanorenana izao tontolo izao.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Ny ampahafolo izay miverina no hovonjena hiala eo an-tanan’ny ratsy fanahy, rehefa amin’ny lalàn’ny Alahady no hampitoerana mandrakizay ny fisarahan’i Filadelfia sy Laodikia, ary maro no ho resy amin’izany fotoana izany. Ireo izay resy dia fantarina ho ny ratsy fanahy izay tsy mahalala. Hovonjena hiala eo an-tanan’ny masiaka koa izy ireo, satria tsy handray ny mariky ny bibidia.

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

Izao no lazain’i Tompo Jehovah hoe: Izaho koa hampitsahatra ny hamaroan’i Egypta amin’ny alalan’ny tanan’i Nebokadrezara, mpanjakan’i Babylona. Izy sy ny olony miaraka aminy, dia ireo mahatahotra indrindra amin’ny firenena, no hoentina handrava ny tany; ary hanatsoaka ny sabany hamely an’i Egypta izy, ka hameno ny tany amin’ny olona voavono. Ary hataoko ritra ny ony, ary homeko eo an-tanan’ny ratsy fanahy ny tany; ary hataoko lao ny tany mbamin’izay rehetra ao aminy, amin’ny alalan’ny tanan’ny vahiny: Izaho Jehovah no efa niteny izany. Isaia 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

Ny “mahatahotra amin’ny firenena” dia ny tafika solon-tenan’ny mpanjakan’ny avaratra. Ny faneva izay atsangana amin’ny lalàn’ny Alahady dia afahana avy eo an-tanan’ny adala, na virijina ratsy fanahy, ary afahana koa avy eo an-tanan’ilay mahatahotra amin’ny firenena. Ny olana izay resahintsika eto dia izao: i Isaia, sy Daniela, sy Jeremia, sy Ezekiela, ary i Jaona dia samy ampiasaina hanehoana ny fitsanganana amin’ny maty sy ny fampaherezana ny iray hetsy sy efatra amby efapolo arivo izay miverina avy amin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020. Ao amin’ny fahitana farany nomena an’i Daniela, dia ilay fahitana nomena teo amoron’ny ony Hiddekel, dia ampahafantarina an’i Daniela ny hahatakatra ny fahitana anatiny sy ivelany ao amin’ny Tenin’Andriamanitra ara-paminaniana, ary ampaherezina izy mba haneho izany hafatra izany.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Ny hafatry ny ao anatiny sy ny ao ivelany dia atambatra amin’ilay famaritana ara-paminaniana ny loha, na “fiarovana mafy,” ao amin’ny andininy faha‑folo, izay manondro ny ady any Okraina tanterahin’i Putin amin’izao fotoana izao. Io fanalahidin’ny famantarana ny loha io dia manana fampiharana anatiny sy ivelany, ary ny fiandohan’izany ady izany no manamarika ny vanim-potoana izay maha-lasa foto-kevitry ny faminaniana ny loha roa tonta. Ny fiarovana mafy na loha, amin’ny maha-Rosia azy, dia manondro ny ady faharoa atao amin’ny alalan’ny solontena, izay mitarika ho amin’ny ady fahatelo atao amin’ny alalan’ny solontena, ka io no manamarika ny fiandohan’ny Ady Lehibe Fahatelo, araka ny tandindon’ny ady tao Panium ao amin’ny andininy faha‑dimy ambin’ny folo.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Ny andininy faha-enina ambin’ny folo dia ny lalàn’ny Alahady, ary noho izany dia manomboka amin’ny taona 2014, rehefa nanomboka ny ady tany Okraina, araka ny aseho ao amin’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo, ka hatramin’ny lalàn’ny Alahady, no tanterahana ny asa farany mifandray amin’ny fanisiana tombo-kase ny vahoakan’Andriamanitra. Ny fanazavan’i Gabriela ao amin’ny toko faha-iraika ambin’ny folo ao amin’ny bokin’i Daniela dia maneho ny hafatra izay manamasina, na manisy tombo-kase, ny vahoakan’Andriamanitra. Ny tsy fahitana izany zava-misy izany dia tsy fahitana ny zavatra rehetra. Ny faminaniana izay voavaha ny tombo-kaseny, izay ao amin’ny bokin’ny Apokalypsy no antsoina hoe Ny Fanambaran’i Jesosy Kristy, ary izay ambaran’ny bokin’ny Apokalypsy fa voavaha ny tombo-kaseny mialoha indrindra ny fifaranan’ny fotoam-pahasoavana, dia andalan-teny manokana avy ao amin’ny bokin’i Daniela.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Ary hoy izy tamiko: Aza asiana tombo-kase ny tenin’ny faminaniana ato amin’ity boky ity; fa akaiky ny andro. Izay tsy marina, aoka mbola hanao ny tsy marina ihany izy; ary izay maloto, aoka mbola ho maloto ihany izy; ary izay marina, aoka mbola hanao ny marina ihany izy; ary izay masina, aoka mbola ho masina ihany izy. Apokalypsy 22:10, 11

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Amin’ny andro farany, dia misy fotoana voafaritra izay anesorana ny tombo-kasen’ny faminaniana farany, fa hoy ny andininy: “efa akaiky ny fotoana.” Io teny fanehoana hita ao amin’ny toko faran’ny Apokalypsy io dia hita koa ao amin’ny toko voalohany.

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. Revelation 1:1–3.

Ny Fanambaran’i Jesosy 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; dia ilay nanao fanambarana ny tenin’Andriamanitra sy ny filazan’i Jesosy Kristy ary ny zavatra rehetra izay hitany. Sambatra izay mamaky, ary izay mandre ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa efa akaiky ny andro. Apokalypsy 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Roanjato sy roapolo, ary noho izany roa amby roapolo, dia tandindon’ny fitambaran’ny Maha-Andriamanitra sy ny maha-olombelona, ary ny asa farany ataon’ny anjely fahatelo, izay fanisiana tombo-kase ny efatra arivo amby efatra alina sy iray hetsy, dia tanterahina ao anatin’ny tontolo ara-paminaniana ao amin’ny fanoharana ny amin’ireo virijina folo. Ireo virijina hendry amin’ny andro farany dia niaritra ny fahadisoam-panantenany voalohany tamin’ny 18 Jolay 2020, ary niparitaka tahaka ny taolana maina teny an-dalambe ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo izy ireo, mandra-pahatongan’ny Jolay 2023, roa amby roapolo taona taorian’ny nanombohan’ny fizotry ny fanisiana tombo-kase tamin’ny 2001. “Efa akaiky tamin’izany ny andro,” ary avy eo ny Tompo dia nanangana “feo iray any an-efitra” izay nandray ny hafatra avy tamin’i Gabriela, izay nandray izany avy tamin’i Kristy, izay nandray izany avy tamin’ny Ray.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Avy eo dia nanomboka nandefa ny hafatra ho an’ireo fiangonana ilay feo, ary efa nalefa tamin’ny fomba elektronika izany ka azo vakina sy na henoina, amin’izao fotoana izao amin’ny fiteny mihoatra ny enimpolo. Ilay ampahan’ny faminaniana izay novahana tombo-kase, dia izany hafatra izany no hita ao amin’ny bokin’i Daniela.

“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Ny boky izay voaisy tombo-kase dia tsy ny Apokalypsy, fa ilay ampahany amin’ny faminanian’i Daniela izay mikasika ny andro farany. Nandidy ilay anjely hoe: ‘Fa ianao, ry Daniela, afeno ireo teny, ary asio tombo-kase ny boky mandra-pahatongan’ny andro farany.’ Daniela 12:4.” Vokatry ny Asan’ny Apostoly, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

Ny “ampahan’ny faminanian’i Daniela mifandray amin’ny andro farany,” dia ny andininy faha-efapolo. Tsy ny andininy faha-efapolo manontolo fotsiny izany, fa ilay ampahany amin’ny andininy faha-efapolo izay aseho aorian’ny fotoanan’ny farany tamin’ny 1989, ary alohan’ny lalàna alahady ao amin’ny andininy faha-iraika amby efapolo. Ny tantaran’ny andininy faha-efapolo izay tsy misy filazana ao anatin’ilay andininy mihitsy no ilay ampahan’ny faminaniana mifandray amin’ny andro farany izay voaisy tombo-kase, ary hatramin’ny Jolay 2023 dia esorina tsikelikely izany ho an’izay mifidy ny hahita sy hahare.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Ny andininy faha‑efapolo dia tsy mirakitra na inona na inona amin’ny tantara manaraka ny firodanan’ny Firaisana Sovietika tamin’ny 1989, mandra‑pahatongan’ny lalàna Alahady ao amin’ny andininy faha‑iraika amby efapolo; kanefa izy no manome ny sehatra ara‑paminaniana izay iorenan’ireo tsipika hafa amin’ny faminaniana. Ireo izay tsy vonona hahita sy handre fa ny fomba fiasa atao hoe tsipika eo ambonin’ny tsipika no fomba fiasan’ny ranonorana farany dia tsy manana fahafahana hahita ny tantara miafina ao amin’ny andininy faha‑efapolo, ary izany no tantara izay Fanambaran’i Jesosy Kristy, izay nalehan’i Gabriela hazavaina tamin’i Jaona sy Daniela.

We will continue this study in the next article.

Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

“Tao Berea dia nanomboka indray ny asany Paoly tamin’ny nidirany tao amin’ny synagogan’ny Jiosy hitory ny filazantsaran’i Kristy. Hoy izy momba azy ireo: ‘Ireo dia nalaza noho ireo tany Tesalonika, satria nandray ny teny tamin’ny fahavononan-tsaina rehetra izy ka nandinika ny Soratra Masina isan’andro, na marina tokoa izany zavatra izany. Koa maro tamin’izy ireo no nino; ary nisy koa vehivavy manan-kaja izay Grika, ary lehilahy maro koa.’”

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

“Amin’ny fanolorana ny fahamarinana, ireo izay maniry marina tokoa ny ho marina dia hifoha ho amin’ny fikarohana mazoto ny Soratra Masina. Izany dia hiteraka vokatra mitovy amin’izay niaraka tamin’ny asan’ny apostoly tany Berea. Fa ireo izay mitory ny fahamarinana amin’izao andro izao kosa dia mifanena amin’ny maro izay mifanohitra amin’ny Bereana. Tsy mahavaly na mandiso ny foto-pampianarana atolotra azy izy ireo, kanefa asehony ny fisalasalana sy ny tsy fahavononana lehibe indrindra handinika ny porofo atolotra hanohanana izany, ary heveriny fa na dia fahamarinana aza izany dia zavatra kely tsy dia misy dikany loatra ny manaiky azy na tsy manaiky azy ho toy izany. Mihevitra izy ireo fa ampy tsara ho azy ny finoany sy ny fombany taloha. Kanefa ny Tompo, izay naniraka ny ambasadaorony hitondra hafatra ho an’izao tontolo izao, dia hitana ny olona ho tompon’andraikitra amin’ny fomba itondrany ny tenin’ny mpanompony. Andriamanitra dia hitsara ny olona rehetra araka ny fahazavana izay efa naseho taminy, na mazava aminy izany na tsia. Adidiny ny mandinika, tahaka ny nataon’ny Bereana. Hoy ny Tompo amin’ny alalan’i Hosea mpaminany: ‘Ringana ny oloko noho ny tsi-fahalalana; satria nandà ny fahalalana hianao, dia holaviko kosa koa hianao.’”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

“Ny sain’ireo Bereana dia tsy voagejan’ny fitsaratsaram-poana, ary vonona izy ireo handinika sy handray ny fahamarinana notorin’ny apostoly. Raha hanaraka ny ohatr’ireo Bereana mendri-kaja ny olona amin’izao androntsika izao, amin’ny fandinihana ny Soratra Masina isan’andro sy amin’ny fampitahana ny hafatra entina aminy amin’izay voarakitra ao, dia hisy an’arivony mahatoky amin’ny lalàn’Andriamanitra izay misy iray monja ankehitriny. Kanefa maro amin’izay milaza ho tia an’Andriamanitra no tsy maniry hiova avy amin’ny fahadisoana ho amin’ny fahamarinana, ary mifikitra amin’ireo angano mahafinaritra amin’ny andro farany izy ireo. Ny fahadisoana dia mampanjamba ny saina ka mitarika hiala amin’Andriamanitra; fa ny fahamarinana kosa manazava ny saina ary manome fiainana ho an’ny fanahy.” Sketches from the Life of Paul, 87, 88.