“Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . 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.
“Nambaran’ny mpitandrina sy ny vahoaka fa zava-miafina tsy takatry ny saina ny faminanian’i Daniela sy ny Apokalypsy. Kanefa Kristy dia nanondro ny mpianany ho amin’ny tenin’i Daniela mpaminany momba ny zavatra hitranga amin’ny androny, ka hoy Izy: ‘Izay mamaky, aoka izy hahafantatra.’ Matio 24:15. Ary ny filazana fa zava-miafina tsy azo fantarina ny Apokalypsy dia toherin’ny lohatenin’ilay boky mihitsy hoe: ‘Ny Fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy, mba hanehoany amin’ny mpanompony ny zavatra izay tsy maintsy ho avy vetivety.... Sambatra izay mamaky, ary izay mandre ny tenin’ity faminaniana ity ka mitandrina izay voasoratra ao anatiny; fa efa antomotra ny fotoana.’ Apokalypsy 1:1–3.”
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.
“Hoy ny mpaminany hoe: ‘Sambatra izay mamaky’ — misy ireo izay tsy mamaky; tsy ho azy ireo ny fitahiana. ‘Ary izay mihaino’ — misy koa ny sasany izay mandà tsy hihaino na inona na inona momba ny faminaniana; tsy ho an’izany sokajy izany ny fitahiana. ‘Ary mitandrina izay zavatra voasoratra ao’ — maro no mandà tsy hanaraka ny fampitandremana sy ny toromarika voarakitra ao amin’ny Apokalypsy. Tsy misy amin’ireo afaka hitaky ny fitahiana nampanantenaina. Izay rehetra maneso ny lohahevitr’ity faminaniana ity, sy manaraby ireo tandindona omena eto amim-pahamasinana, ary izay rehetra mandà tsy hanavao ny fiainany sy hiomana ho amin’ny fihavian’ny Zanak’olona, dia tsy mba hotahina.”
“In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.
“Raha jerena ny fijoroana vavolombelon’ny Tsindrimandry, ahoana no ahasahin’ny olona mampianatra fa ny Apokalypsy dia zava-miafina, mihoatra noho ny takatry ny fahalalan’olombelona? Zava-miafina nambara izy, boky voasokatra. Ny fandalinana ny Apokalypsy dia mitarika ny saina ho amin’ny faminanian’i Daniela, ary izy roa tonta dia samy manolotra fampianarana tena manan-danja, nomen’Andriamanitra ny olona, mikasika ny toe-javatra hitranga amin’ny famaranana ny tantaran’ity izao tontolo izao ity.” The Great Controversy, 340.
The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.
Ny “fandalinana ny Apokalypsy dia mitarika ny saina ho amin’ny faminanian’i Daniela.” Misy olona sasany izay tsy mahita faminaniana afa-tsy ao anatin’ny bokin’i Daniela. Kanefa i Daniela dia manolotra tsipika roa amin’ny fahamarinana, ary ny fahamarinana izay maneho ny faminaniany dia hita ao amin’ireo toko enina farany amin’ny bokiny. Ireo toko enina voalohany kosa dia manolotra faminaniana aseho an-tsary, izay, amin’ny ankapobeny, mbola tsy voamarika. Alohan’ny handinihantsika ireo toko enina voalohany amin’i Daniela, dia hazavainay ny antony mahatonga hisy faminaniana roa ihany no tena aseho ao amin’ireo toko enina farany amin’i Daniela. Sister White dia manondro ireo faminaniana roa ireo amin’ny firesahany ny amin’ireo renirano roa lehibe tao Sinara. Rehefa ekentsika ny tandindona apetrany eo anoloantsika, dia hitantsika ny fanalahidy ahafahana mahita faminaniana roa, ary roa ihany, ao amin’ireo toko enina farany amin’i Daniela.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ny fahazavana izay noraisin’i Daniela avy tamin’Andriamanitra dia nomena manokana ho an’ireto andro farany ireto. Ny fahitana izay hitany teo amoron’ny Ulai sy ny Hiddekel, ireo ony lehibe ao Sinara, dia eo an-dalam-pahatanterahana ankehitriny, ary tsy ho ela dia ho tanteraka avokoa ny zava-nitranga rehetra nambara mialoha.” Testimonies to Ministers, 112.
The vision of chapter eight was given by the Ulai river.
Ny fahitana ao amin’ny toko fahavalo dia nomena teo amoron’ny ony Ulai.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
Tamin’ny taona fahatelo nanjakan’i Belsazara mpanjaka dia nisy fahitana niseho tamiko, dia tamiko Daniela, taorian’ilay niseho tamiko tamin’ny voalohany. Ary nahita tamin’ny fahitana aho; ary raha mbola nahita aho, dia tany Sosana tao an-dapa, izay ao amin’ny faritanin’i Elama; ary nahita tamin’ny fahitana aho, sady teo amoron’ny ony Olay. Daniela 8:1, 2.
When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”
Rehefa noraisintsika ilay fehintsoratra avy ao amin’ny *Testimonies to Ministers*, izay nanononan’i Sister White ny hoe “the Ulai and Hiddekel” ka niantsoany azy ireo hoe “the great rivers of Shinar,” dia novahavahaintsika hiala tamin’ny iray amin’ireo fanazavana manan-danja indrindra momba ny fandalinana ny bokin’i Daniela sy Apokalypsy ao amin’ny asa soratr’i Sister White io fehintsoratra io. Ao amin’io andalan-teny io dia hoy izy: “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”
If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.
Raha dinihintsika akaiky ireo andininy roa voalohany vao notanisaintsika ao amin’ny Daniela toko faha-valo, dia manome vavolombelona anatiny roa momba ny zava-misy iray izay matetika tsy voamarika izy ireo. Hoy Daniela: “tamin’ny taona fahatelon’ny” Belsazara “dia niseho tamiko ny fahitana iray.” Avy eo dia ampiany hoe: “taorian’ilay niseho tamiko tamin’ny voalohany.” Azo takarina amin’ny fomba roa io andininy io, ary na amin’ny fomba ahoana na amin’ny fomba ahoana dia miteraka fehin-kevitra iray tsy miova izany.
The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.
Ny anjely Gabriela no ilay nitondra ny fahazavana ara-paminaniana ho an’i Daniela, tahaka ny nataony tamin’ny mpaminany rehetra, fa izy no nisolo an’i Satana ho mpitondra ny fahazavana any an-danitra. Midika izany fa ny fitsipika ara-paminaniana rehetra izay hita ao amin’ny Soratra Masina dia notarihin’i Gabriela. Na nahatakatra izany Daniela na tsia, ao amin’ny andininy voalohan’ny toko fahavalo, tsy vitan’ny hoe manondro fanamarihana ara-paminaniana lehibe izy, fa manome vavolombelona roa momba izany fanamarihana ara-paminaniana lehibe izany koa ao amin’ilay andininy. Izay nosoratan’i Daniela ao amin’ny andininy voalohany dia izao: efa nahazo fahitana izy talohan’ilay fahitana izay azony teo amoron’ny ony Olay. Ny fahitana teo amoron’ny ony Olay dia tonga tamin’ny taona fahatelon’i Belsazara. Ary ilay fahitana talohan’ny fahitana teo amoron’ny ony Olay kosa dia tonga tamin’ny taona voalohan’i Belsazara.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Tamin’ny taona voalohany nanjakan’i Belsazara, mpanjakan’i Babylona, dia nanonofy Daniela sady nahita fahitana tao an-tsainy teo am-pandriany; dia nosoratany ny nofy ka nambarany ny fototry ny teny. Daniela 7:1.
In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.
Ao amin’ny andininy voalohany amin’ny toko fahavalo, Daniela dia manambara fa izy koa dia nahita fahitana tamin’ny taona voalohan’i Belsazara, satria hoy izy: “taorian’ilay niseho tamiko tamin’ny voalohany.” Moa va ny fahitan’ny Ulai no niseho taorian’ny fahitana tamin’ny taona voalohan’i Belsazara, sa niseho taorian’ilay voalohany amin’ireo fahitana roa mifanindran-dalana ny fahitana? Samy marina avokoa ireo valiny roa ireo. Ny fahitan’ny ony Ulai dia ilay fahitana iray ihany amin’ny fahitana ao amin’ny toko fahafito. Gabriela dia mampihatra ny foto-kevitra ara-paminaniana hoe “mamerina sy manitatra,” ary miaraka amin’izany koa ny fitsipika fa amin’ny fanambaran’ny vavolombelona roa no anorenana zavatra iray. Samy miresaka ny fanjakana ao amin’ny faminanian’ny Baiboly ireo fahitana roa ireo.
The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.
Ang pangitain sa ikapitong kabanata ay inilalarawan ang mga kahariang iyon bilang mga mababangis na hayop, sa gayon ay binibigyang-diin at inihaharap ang mga ito sa kalagayan ng kanilang kapangyarihang sibil. Ang pangitain sa ikawalong kabanata ay inilalarawan ang mga iyon ding kaharian sa pamamagitan ng mga sagisag mula sa paglilingkod sa santuwaryo ng Diyos, bagaman ang bawat isa sa mga sagisag ng paglilingkod sa santuwaryo ay sadyang binabaluktot upang katawanin ang isang huwad na pagsamba. Ang Daniel otso ay inilalarawan ang mga kahariang iyon ding gaya ng nasa pangitain ng ikapitong kabanata, ngunit inilalagay nito ang mga kaharian sa kanilang pangrelihiyong kalagayan.
The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.
Ny fahitana tao Ulai ao amin’ny Daniela toko faha-valo dia mamerina sady manitatra ny fahitana ao amin’ny toko faha-fito. Ny toko faha-fito dia manondro ny lafiny sivily amin’ireo fanjakana ao amin’ny faminanian’ny Baiboly, ary ny toko faha-valo kosa manondro ny lafiny ara-pivavahana amin’ireo fanjakana ao amin’ny faminanian’ny Baiboly. Rehefa ekena izany, dia azo takarina avy eo fa ny toko faha-fito sy faha-valo dia fahitana iray ihany. Ny toko faha-sivy no isehoan’i Gabriela mba hanome ny fanazavana ny amin’ilay singan’ny fotoana ao amin’ny fahitana ao amin’ny toko faha-valo. Koa noho izany, ny fahitan’i Ulai dia maneho ny toko faha-fito sy faha-valo ary faha-sivy ao amin’ny bokin’i Daniela. Avy eo, ny renirano Hiddekel dia ampidirina ao amin’ny toko faha-folo.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, 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. Daniel 10:1–4.
Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay nantsoina hoe Beltesazara; ary marina izany zavatra izany, nefa ny fotoana voatendry dia lava; ary azony ny zavatra, sady nanam-pahalalana ny amin’ny fahitana izy. Tamin’izany andro izany, izaho Daniela dia nisaona herinandro telo manontolo. Tsy nihinana mofo matsiro aho, ary tsy nisy hena na divay niditra tao am-bavako, ary tsy nanosotra diloilo 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 renirano lehibe aho, dia Hidekela izany. Daniela 10:1–4.
The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.
Ny fahitana ny amin’ny ony Hiddekel dia mampiditra ny tantara ara-paminaniana momba ny mpanjakan’ny avaratra. Manomboka amin’ny fizarazarana ny fanjakan’i Aleksandra Lehibe izany, ary manondro ny fiakarana sy fidinan’ny tantara manaraka, izay amin’ny farany dia ny hany roa mpifanandrina sisa tavela avy amin’ny faharavan’ny fanjakana talohan’i Aleksandra Lehibe dia mpanjaka ara-bakiteny avy any atsimo mifanandrina amin’ny mpanjaka ara-bakiteny avy any avaratra. Amin’ny farany dia tonga amin’ny tantaran’ny papa izany, izay avy eo lasa mpanjakan’ny avaratra ara-panahy, ka amin’ny faran’ny toko faha-iraika ambin’ny folo dia tonga amin’ny farany izy, Mitsangana Mikaela ary mikatona ny fotoam-pitsapana ho an’ny olombelona. Ny topimaso tsotra dia izao: ny fahitan’ny ony Ulai dia ny fahitana anatiny momba ny fitoeran’Andriamanitra masina sy ny antokony, ary ny ony Hiddekel kosa dia ny fahitana ivelany momba ny fahavalon’Andriamanitra sy ny olony mandritra io tantara io ihany. Mampiasa ilay foto-kevitra ihany izany izay hita ao amin’ny fiangonana fito sy ny tombo-kase fito ao amin’ny Apokalypsy.
“Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.
“Maro amin’ireo mpitandrina no tsy manao ezaka hanazava ny Apokalypsy. Lazainy fa boky tsy mahasoa hianarana izy. Heveriny ho boky voaisy tombo-kase izany, satria mirakitra an-tsoratra tarehimarika sy tandindona. Nefa ny anarana mihitsy izay nomena azy hoe: ‘Fanambarana,’ dia fandavana izany fiheverana izany. Ny Apokalypsy dia boky voaisy tombo-kase, nefa boky voasokatra koa. Izy dia mirakitra ireo zava-mahagaga izay mbola hitranga amin’ny andro farany amin’ny tantaran’ity tany ity. Ny fampianaran’ity boky ity dia voafaritra tsara, fa tsy manjavozavo na tsy takatry ny saina. Ao anatiny dia raisina indray io tsipika ara-paminaniana io, tahaka izay ao amin’i Daniela. Misy faminaniana naverin’Andriamanitra, ka amin’izany no anehoany fa tsy maintsy omena lanja ireny. Tsy mamerina zavatra izay tsy dia manan-danja ny Tompo.” Manuscript Releases, volume 8, 413.
The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.
Ny tantara anatiny sy ivelany mitovy izay aseho ao amin’ny bokin’i Daniela dia raisina indray ao amin’ny bokin’ny Apokalypsy. Ankoatra ny fahazavana ara-paminaniana vokarin’ireo fahitana roa ireo, dia misy koa fanamafisana ny fomba fandalinana ara-baiboly izay neken’i William Miller, ary avy eo dia noraisin’ny Future for America. Raha heverina araka ny tokony ho izy, ny bokin’i Daniela, tahaka ny bokin’ny Apokalypsy koa, dia toeram-bolamena tsy mety lany mihitsy ho fanamafisana ny fitsipiky ny fandikana ara-paminaniana izay ambaran’ny Baiboly ao anatiny ihany.
The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Ny Ulai, izay lohahevitra anatiny, ary ny Hiddekel, izay lohahevitra ivelany, dia maneho koa ireo faminaniana roa izay tsy maintsy haseho miharihary amin’ny “fotoan’ny farany.” Ny Ulai dia naseho miharihary tamin’ny “fotoan’ny farany” tamin’ny 1798, ary ny Hiddekel dia naseho miharihary tamin’ny “fotoan’ny farany” tamin’ny 1989, rehefa, araka ny voalaza ao amin’ny Daniela toko faha-11, andininy faha-40, ireo firenena maneho ilay Firaisana Sovietika teo aloha dia nofafazan’ny fahefana papaly sy i Etazonia.
When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.
Rehefa ekena ireo zava-misy ireo, dia azo ekena koa fa fahitana iray ihany tokoa ireo fahitana roa ireo, tahaka ny tantaram-paminaniana momba ireo fiangonana fito sy ireo tombo-kase fito izay samy maneho tantaram-paminaniana iray ihany. Koa ireo fahitana roa ireo no tonga fitaovana nampiasain’ny Tompo tamin’ny hetsika lasa momba ny anjely voalohany, ary izay hampiasain’ny Tompo amin’ny hetsika ankehitriny sy ho avy momba ny anjely fahatelo, mba hampiteraka fizahan-toetra araka izay aseho ao amin’ny Daniela toko faha-roa ambin’ny folo, andininy faha-sivy sy faha-folo.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ary hoy Izy nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ireo teny ireo mandra-pahatongan’ny andro farany. Maro no hodiovina sy hatao fotsy ary hosedraina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy na iray aza amin’ny ratsy fanahy hahatakatra; fa ny hendry no hahatakatra. Daniela 12:9, 10.
As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.
Ho ohatra iray amin’ny fanokafana ny Hiddekel tamin’ny taona 1989, dia diniho izay nolazain’ny aingam-panahy.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. 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.
“Ao amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy ifaranany. Eto no famenoana ny bokin’i Daniela. Ny iray dia faminaniana; ny iray kosa fanambarana. Ilay boky izay voaisy tombo-kase dia tsy ny Apokalypsy, fa ilay ampahany amin’ny faminanian’i Daniela izay mifandraika amin’ny andro farany. Nandidy ilay anjely hoe: ‘Fa ianao kosa, ry Daniela, akatòny ny teny, ary asio tombo-kase ny boky mandra-pihavin’ny andro farany.’ Daniela 12:4.” Asan’ny Apostoly, 585.
Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.
Samy mifandray amin’ny andro farany avokoa na ny Ulai na ny Hiddekel, nefa ny Advantisma dia tsy nety nanaiky afa-tsy fa ny taona 1798 no “fotoan’ny farany” ao amin’i Daniela, fotoana izay tokony hamoahana ny tombo-kasen’ny bokiny. Kanefa ilay ampahany amin’ny faminaniana izay “mifandray amin’ny andro farany” dia marina kokoa fa ireo andininy enina farany ao amin’ny toko fahiraika ambin’ny folon’ny Daniela, satria ireo andininy ireo no mifarana amin’ny fitsanganan’i Mikaela rehefa mifarana ny fotoam-pahasoavan’ny olombelona.
The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”
Ny fahitana ny fitsarana, araka izay voafaritra ao amin’ny Daniela toko faha fito sy faha valo ary faha sivy, dia voaisy tombo-kase mandra-pahatongan’ny “fotoan’ny farany” tamin’ny 1798. Ny fahazavana (izay nateraky ny fahitana momba an’i Ulai, rehefa novahana ny tombo-kaseny) dia ny fanambarana ny fanokafana ny fitsarana famotorana, fa tsy ny famaranana ny fitsarana. Ny fahazavana izay novahana tamin’ny fahitana momba an’i Hiddekel dia manondro ny famaranana ny fitsarana famotorana, ary io koa no andalan-teny ao amin’ny Daniela izay ahitana “ny ampahan’ny faminaniana mifandraika amin’ny andro farany.”
The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.
Ny famahana ny tombo-kase tamin’ny 1798 dia nanambara ny fisokafan’ny fitsarana famotopotorana. Ny famahana ny tombo-kase tamin’ny 1989 dia nanambara ny fanakatonana akaiky ny fitsarana famotopotorana. Ny sonian’i Alfa sy Omega dia mora hita ao amin’ny bokin’i Daniela, nefa raha fantatrao ihany izay izy, ary vonona hitady azy ianao.
When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.
Rehefa mifarana ny fotoam-pitsapana ao amin’ny Daniela toko fahiraika ambin’ny folo, andininy faha-dimy amby efa-polo, dia voasoratra ao ny sonian’i Alfa sy Omega. Ny fiandohan’ny Daniela dia maneho mazava tsara ny toerana iafarany. Manomboka amin’ny ady ara-bakiteny eo amin’i Babylona ara-bakiteny sy ny Isiraely ara-bakiteny izany, ary i Babylona ara-bakiteny no mandresy.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Tamin’ny taona fahatelo nanjakan’i Joiakima, mpanjakan’ny Joda, dia tonga tany Jerosalema Nebokadnezara, mpanjakan’i Babylona, ka nanao fahirano azy. Ary natolotry ny Tompo teo an-tànany Joiakima, mpanjakan’ny Joda, mbamin’ny ampahany tamin’ny fanaka tao an-tranon’Andriamanitra; dia nentiny ho any amin’ny tanin’i Sinara, ho ao an-tranon’ny andriamaniny, ireo, ary nampidiriny tao amin’ny trano firaketana ny haren’ny andriamaniny ny fanaka. Daniela 1:1, 2.
In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.
Ao amin’ny Daniela toko faha‑iraika ambin’ny folo, andininy faha‑dimy amby efapolo, dia mifarana ny ady ara-panahy eo amin’i Babylona ara-panahy, izay aseho amin’ny hoe “ny mpanjakan’ny avaratra”, sy Israely ara-panahy, izay soloin’ny “tendrombohitra masina mahafinaritra”; ary mandresy an’i Babylona ara-panahy i Israely ara-panahy.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.
Ary haoriny eo anelanelan’ny ranomasina sy ny tendrombohitra masina be voninahitra ny lain’ny lapany; kanefa ho tonga amin’ny farany izy, ary tsy hisy hanampy azy. Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe izay miaro ny zanaky ny firenenao; ary hisy andro fahoriana izay tsy mbola nisy tahaka azy hatrizay nisian’ny firenena ka mandraka izany andro izany; ary amin’izany andro izany dia hovonjena ny olonao, dia izay rehetra hita voasoratra ao amin’ny boky. Daniela 11:45; 12:1.
The books of Daniel and Revelation are one book:
Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany:
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ny bokin’i Daniela sy ny Apokalypsy dia iray ihany. Ny iray dia faminaniana, ny iray kosa fanambarana; ny iray dia boky voaisy tombo-kase, ny iray kosa boky novohana. Ren’i Jaona ny zava-miafina izay nambaran’ny kotrokorana, nefa nodidiana izy mba tsy hanoratra izany.” The Seventh-day Adventist Bible Commentary, boky faha-7, 971.
The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.
Ny boky roa, izay boky iray ihany, no sangan’asa ambony indrindra amin’ny fampianarana ara-paminaniana nentin’ny anjely Gabriela. Soratako izao amin’ny fahafantarana tsara fa izay natolotr’i Gabriela tamin’i Daniela sy Jaona dia avy tamin’i Jesosy, izay nandray izany tamin’ny Ray. Tsy ny hanandratra an’i Gabriela no hevitro, fa ny hanandratra ny fanambarana lalina momba ireo porofo hita ao amin’ireo boky roa ireo, dia ny amin’ny fomba namolavolan’ny Alfa sy Omega fitsipika ara-paminaniana amin’ny fandikana ny Baiboly, izay natao haseho ao anatin’ireo boky roa ireo, raha vonona ny hahita isika.
Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.
Aoka hampahatsiahiviko anareo fa, amin’izao fotoana izao, ny tanjoko sy ny fikasako dia tsy ny hanolotra fandikana ny faminaniana roa momba ny ony Ulai sy Hiddekel. Ny tanjoko sy ny fikasako dia ny hifantoka amin’ireo faminaniana ao amin’ny toko enina voalohany amin’ny bokin’i Daniela. Ny ataoko fotsiny dia ny manaporofo fa ny bokin’i Daniela sy ny Apokalypsy dia, angamba, anisan’ny boky voarafitra lalina indrindra ao amin’ny Tenin’Andriamanitra. Ireo dia mampita ny hafatra ara-paminaniana, sady mampahafantatra ny toetran’Andriamanitra koa, sady mampahafantatra ireo fitsipika tena ilaina ampiharina raha misy olona te hahalala ny faminaniana, ary koa hahalala Ilay namoaka ny faminaniana.
Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.
Ohatra iray hafa maneho ny halalin’ny boky dia ny fomba anehoan’i Daniela ny “impito” ao amin’ny Levitikosy toko faha-roapolo amby enina. Ny faminaniana momba ny “impito” dia efa natao sy mbola natao ho “vato mahatafintohina” ho an’ny olon’Andriamanitra, na teo amin’ny Isiraely fahiny, na tao amin’ny hetsika Millerita momba ny anjely voalohany, ary koa ao amin’ny hetsika ankehitriny sy ho avy momba ny anjely fahatelo. Ny “vato mahatafintohina”, araka ny famaritana tsotra, dia zavatra iray izay tsy hitanao, na dia eo mazava tsara aza izany. Koa raha vao fantatrao ao amin’ny bokin’i Daniela ny “impito”, dia hitanao fa eo mazava tsara izany, nefa hitanao koa fa miafina amin’izay misafidy ny tsy hahita izany.
Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.
Ny fanafenana zavatra iray kanefa eo imason’ny rehetra ara-pitsipika dia zava-bita lalina tokoa; zavatra tsy ho voarakitra ao anatin’ny tantara miafina noforonin’olombelona izany. Sangan’asa izy io, satria eo izy, mazava ho hitan’izay rehetra maniry tsy ho tafintohina, nefa tsy azo hitan’izay misafidy ho tafintohina. Izany, raha lazaina amin’ny teny hafa, dia “miafina eo imason’ny rehetra.” Tanterahina amin’ny alalan’ny fitambaran’ny maha-olombelona sy ny maha-Andriamanitra izany.
I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.
Manao izany filazana izany aho, satria tiako hampahatsiahivina antsika amin’izao fotoana izao fa misy fampianarana katolika ao anatin’ny Advantisma, farafahakeliny hatramin’ny nivoahan’ny Questions on Doctrine tamin’ny taona 1957, ary io koa dia nanandratra ny lohany tsy marina tao anatin’ity hetsiky ny fahamarinana ankehitriny antsoina hoe Future for America ity. Ny hevitra dia izao: Kristy, tamin’ny fahatongavana ho nofo, dia tsy nandray ny nofo nolovainy tamin’i Maria. Mazava ho azy fa ireo izay manohana izany fampianarana izany dia tsy milaza izany amin’izany fomba izany, nefa na izany aza dia izany no ampianariny. Antsoiko hoe fampianarana katolika izany, satria ny foto-kevitra milaza fa ny nofon’i Kristy dia madio tahaka ny nofon’i Adama talohan’ny nanotany, no tena lojika satanika ampiasain’ny fiangonana katolika ao amin’ny fampianarany momba ilay antsoina hoe “fahaterahana tsy misy pentina.” Ary raha tsy mbola mahazatra anao izany fampianarana jentilisa momba ny “fahaterahana tsy misy pentina” izany, dia mampianatra izy fa ny nofon’i Kristy dia natao tamin’ny fomba mahagaga tahaka ny nanaovana ny toetra ambany an’i Adama talohan’ny nanotan’i Adama sy Eva na, araka ny filazany, Kristy dia nanana ny toetran’i Adama talohan’ny fahalavoana, tsy nanam-pahotana. Mampianatra koa izy fa i Maria tenany dia nomena tamin’ny fomba mahagaga ilay toetra nofo tsy lavo nananan’i Adama talohan’ny nanotany, mba hahafahany ho fitoerana lavorary ho an’ny Fanahy Masina hampiditra nofo an’ilay zaza Jesosy ao anatin’ny nofony lavorary.
Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.
Mazava ho azy fa ireo ao amin’ny Advantisma izay mihazona io fehin-kevitra io ihany momba ny nofon’i Jesosy, dia tsy manondro fahagagana akory momba an’i Maria, kanefa manolana andininy ao amin’ny Rahavavy White sy ny Baiboly izy ireo mba hampianatra io hevitra katolika io ihany. Nahoana aho no niala teny ka nitodika lavitra ny adihevitra momba ny bokin’i Daniela? Hovaliako izany.
The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.
Ny rafitra sy ny famolavolana mahagaga an’i Daniela sy ny Apokalypsy dia tanteraka tamin’ny alalan’ny fitambaran’ny maha-olombelona sy ny maha-Andriamanitra. Jesosy no Tenin’Andriamanitra, ary ny Baiboly no Tenin’Andriamanitra. Ny maha-Andriamanitra sy ny maha-olombelona an’i Jesosy dia aseho amin’ny fahafenoany ao amin’ny Baiboly. Masina ireo teny ao anatiny ary mitahiry ny hery mamorona hanova ny fo sy ny saina. Ireo teny ireo ihany no tena hery izay nahatonga ny zavatra rehetra hisy. Kanefa ireo olona nofidin’Andriamanitra ho fitaovany tamin’ny fanoratana ny Baiboly dia mpanota avokoa. Ny lafiny maha-olombelona amin’izany dia asehon’ny olombelona lavo. Ny Baiboly dia fitambaran’ny maha-olombelona sy ny maha-Andriamanitra, ary ny mpaminany dia mpanota, tahaka ny zanak’i Adama rehetra. Kristy dia tsy nanota na tamin’ny eritreritra, na tamin’ny teny, na tamin’ny asa. Nefa naka ny nofon’i Maria Izy taorian’ny efatra arivo taona nisian’ny fahalovana. Raha tena naka tokoa ny maha-nofo ambany an’i Adama talohan’ny nanotan’i Adama Izy, dia hitaky izany fa ny mpanoratra rehetra ao amin’ny Baiboly koa dia tsy nanam-pahotana.
The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.
Ny “fanafenana eo imason’ny rehetra” ny “fotoana fito” ao amin’ny bokin’i Daniela dia tanteraka, tsy tamin’ny teny izay nosoratan’i Daniela ihany, fa koa tamin’ny alalan’ireo olombelona lavo izay nandika ny Baiboly King James. Indroa no nikasihan’ny olombelona lavo ny bokin’i Daniela, ary izay tanteraka tamin’izany dia tsy ho hain’ny olombelona na iza na iza atao raha tsy eo ambanin’ny fiambenana fitarihan’Andriamanitra amin’ny fitantanany araka ny fitondrany masina.
In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.
Ao amin’ny lahatsoratra manaraka dia hanomboka hampiseho isika ny fomba nanafenan’ny Maha-Andriamanitra sy ny maha-olombelona ny “fito fotoana” ao amin’ny Levitikosy toko faha-enina amby roapolo teo imason’ny rehetra ao amin’ny bokin’i Daniela; fa Andriamanitra dia efa nahafantatra mialoha, ary na dia namolavola izany aza, mba ho ilay “vato mahasolafaka” fizahan-toetra ho an’ireo ao amin’ny hetsiky ny anjely voalohany, ary koa ho an’ireo ao amin’ny hetsiky ny anjely fahatelo.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ny fahazavana izay noraisin’i Daniela avy tamin’Andriamanitra dia nomena manokana ho an’ireto andro farany ireto. Ireo fahitana izay hitany teny amoron’ny Ulai sy ny Hiddekel, ireo ony lehibe ao Sinara, dia eo an-dalam-pahatanterahana ankehitriny, ary tsy ho ela dia ho tanteraka avokoa ny zavatra rehetra nambara mialoha.” Testimonies to Ministers, 112.