Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.
Ny nofy faharoan’i Nebokadnezara no manamarika ny “fotoan’ny farany,” izay iantsoana karazany roa amin’ny mpivavaka mba ho avy ka handinika ny “fitomboan’ny fahalalana” izay novahana tamin’ny tombo-kase tamin’ny 1798. Avy eo dia fantatra koa ho Beltesazara Daniela, ka izany no amantarana azy ho vahoakan’ny faneken’Andriamanitra, satria ny fanovana anarana dia manamarika ara-paminaniana fifandraisana amin’ny fanekena. Niaiky Nebokadnezara fa nanana ny fanatrehan’ny Fanahy Masina Daniela, ary noho ny traikefany taloha niaraka tamin’i Daniela, dia nihevitra izy fa “tsy misy zava-miafina” hahasosotra an’i Daniela, nefa ny zava-miafin’io nofy io dia nahasosotra an’i Daniela.
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.
Ry Beltesazara, lehiben’ny mpanao majika, satria fantatro fa ny fanahin’ireo andriamanitra masina dia ao anatinao, ary tsy misy zava-miafina mahavery hevitra anao, dia ambarao amiko ny fahitan’ny nofiko izay efa hitako sy ny heviny. Ary izao no fahitan’ny lohako teo am-pandriako: nijery aho, ka, indro, nisy hazo teo afovoan’ny tany, ary lehibe ny hahavony. Nitombo ilay hazo ka nanjary mafy, ary ny hahavony tonga hatrany an-danitra, ary ny fahitana azy hatramin’ny faran’ny tany rehetra; tsara tarehy ny raviny, ary be ny voany, ary tao aminy no nisy hanina ho an’ny rehetra; ny bibidia teny an-tsaha nanana alokaloka teo ambaniny, ary ny voro-manidina teny amin’ny lanitra nonina teo amin’ny sampany, ary ny nofo rehetra nofahanany. Nahita aho tamin’ny fahitan’ny lohako teo am-pandriako, ka, indro, nisy mpiambina sy masina iray nidina avy tany an-danitra; niantso tamin’ny feo mahery izy ka niteny toy izao: Kapao ilay hazo, ary tapaho ny sampany, ahintsano ny raviny, ary aparitaho ny voany; aoka hiala hiala eo ambaniny ny bibidia, ary ny voro-manidina hiala amin’ny sampany; nefa avelao eo amin’ny tany ny foto-kazo mbamin’ny fakany, ary asio fehin-by sy varahina izy eo amin’ny ahitra mbola mando eny an-tsaha; ary aoka ho lenan’ny andon’ny lanitra izy, ary aoka ny anjarany ho miaraka amin’ny bibidia eo amin’ny ahitry ny tany; aoka hovaina hiala amin’ny an’ny olona ny fony, ary aoka homena azy ny fon’ny biby; ary aoka handalo aminy ny fotoana fito. Izao zavatra izao dia amin’ny didin’ny mpiambina, ary ny fitakiana dia amin’ny tenin’ny masina, mba hahafantaran’ny velona fa ny Avo Indrindra no manjaka amin’ny fanjakan’ny olona, ka manome izany izay tiany, ary manandratra ny ambany indrindra amin’ny olona ho eo amboniny. Izany no nofy izay hitako, izaho Nebokadnezara mpanjaka. Koa ankehitriny ianao, ry Beltesazara, ambarao ny heviny, satria ny olon-kendry rehetra ao amin’ny fanjakako tsy mahay mampahafantatra ahy ny heviny; fa ianao mahay, satria ny fanahin’ireo andriamanitra masina dia ao anatinao. Dia talanjona nandritra ny ora iray Daniela, izay nantsoina hoe Beltesazara, ary nampahory azy ny eritreriny. Dia niteny ny mpanjaka ka nanao hoe: Ry Beltesazara, aoka tsy hanahirana anao ny nofy na ny heviny. Beltesazara namaly ka nanao hoe: Tompoko, enga anie ka ho an’izay mankahala anao izany nofy izany, ary ho an’ny fahavalonao ny heviny. Daniela 4:9–19.
Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.
Nanelingelina” Daniela noho ny nofy sy ny hevi-teny, satria azony an-tsaina ny fomba mety hahatafintohina an’i Nebokadnezara noho ny hevi-teny izy; kanefa rehefa mampahery azy hiteny i Nebokadnezara, dia omenin’i Daniela fampitandremana momba ny fitsarana ho avy i Nebokadnezara. Io fampitandremana momba ny fitsarana ho avy io dia tandindon’ny fampitandreman’ilay anjely voalohany izay tonga tamin’ny fotoan’ny farany, tamin’ny taona 1798.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Dia Daniela, izay nantsoina hoe Belsazara, dia talanjona vetivety ka very hevitra ny eritreriny. Dia niteny ny mpanjaka ka nanao hoe: Ry Belsazara, aoka tsy hampahory anao ny nofy na ny heviny. Ary Belsazara namaly ka nanao hoe: Tompoko ô, ho amin’izay mankahala anao anie izany nofy izany, ary ny heviny ho amin’ny fahavalonao. Daniela 4:19.
Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.
Daniel dia “gaga adiny iray.” Ny “ora” dia iray amin’ireo in-dimy isehoan’ny teny hoe “ora” ao amin’ny bokin’i Daniela, ary tsy hita any an-kafa ao amin’ny Testamenta Taloha izany. Eto izy dia maneho ny fe-potoana izay i Daniela, misolo tena ireo “hendry” izay mahatakatra ny fitomboan’ny fahalalana, no miomana hanome ny fampitandreman’ny anjely voalohany, izay manambara ny fisokafan’ny fitsarana famotopotorana tamin’ny 22 Oktobra 1844. Ny fanazavan’i Daniela ny nofy dia ahitana, tsy ny fanambarana fitsarana ho avy ihany, fa koa antso ho an’i Nebokadnezara mba hitsahatra amin’ny ota, izay maneho ny filazantsara mandrakizain’ny anjely voalohany. Ara-paminaniana, ny “ora” dia apetraka eo amin’ny fotoanan’ny farany, tamin’ny 1798, raha tonga teo amin’ny tantara ny anjely voalohany. Tonga teo amin’ny tantara ny anjely voalohany tamin’ny 1798, tamin’ny famaranana ny “fotoana fito” amin’ny famalian’Andriamanitra nampiharina tamin’ny fanjakana avaratra, izay nanomboka tamin’ny 723 tal. J.K.
For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.
Fa ireo no andro famalian’aina, mba hahatanteraka izay rehetra voasoratra. Fa lozan’izy ireo izay bevohoka sy izay mampinono amin’izany andro izany! fa hisy fahoriana lehibe amin’ny tany, ary fahatezerana amin’ity firenena ity. Ary ho lavon’ny lelan-tsabatra izy, sady hoentina ho babo any amin’ny firenena rehetra; ary Jerosalema hohitsahin’ny Jentilisa mandra-pahatanteraky ny andron’ny Jentilisa. Lioka 21:22–24.
Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.
Nebokadnezara dia tokony hiaina amin’ny fon’ny biby mandritra ny vanim-potoanan’ny famalian’Andriamanitra, izay nentina tamin’ny fanjakana avaratr’i Isiraely; fa Nebokadnezara no mpanjakan’ny avaratra. I Lioka dia manondro io vanim-potoana io ihany ho “fotoana” (“fotoanan’ny Jentilisa”), amin’ny endrika maro, rehefa amaritany ny teboka fiafaran’ny fanitsakitsahana an’i Jerosalema.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Ary hianjera amin’ny lelan-tsabatra izy, ary hoentina ho babo any amin’ny firenena rehetra; ary Jerosalema hohitsakitsahin’ny jentilisa mandra-pahatanteraky ny andron’ny jentilisa. Lioka 21:24.
In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.
Ao amin’ny bokin’ny Apokalypsy, ny andron’ny Jentilisa manitsakitsaka ny fitoerana masina sy ny antokon’olona dia voatondro fotsiny ho arivo sy roanjato ary enim-polo taona, satria nanasongadina fotsiny ny vanim-potoanan’ny fanenjehana nataon’ny fahefana papaly izany.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Fa angatahan’ny tempoly izay eo ivelany dia avelao, ary aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny roa amby efa-polo volana. Ary homeko hery ny vavolombeloko roa, ka haminany arivo amby roanjato sy enim-polo andro izy, mitafy lamba fisaonana. Apokalypsy 11:2, 3
The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.
Ny hafatra fampitandremana nomen’i Daniela an’i Nebokadnezara dia maneho ny fampitandremana momba ny fitsarana ho avy. Ny fahatongavan’izany hafatra fampitandremana izany dia apetraka ara-tandindona amin’ny taona 1798, izay fotoana nahatongavan’ilay anjely voalohany hampitandrina ny amin’ny fitsarana famotopotorana efa manakaiky. Ny fitsarana nambara mialoha momba an’i Nebokadnezara dia tanteraka tamin’ny fampiasana fanindroany ny teny hoe “ora” ao amin’ny toko fahefatra.
All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.
Izany rehetra izany dia nanjo an’i Nebokadnezara mpanjaka. Ary rehefa tapitra ny roa ambin’ny folo volana, dia nitsangantsangana teo an-dapan’ny fanjakan’i Babylona izy. Ary niteny ny mpanjaka ka nanao hoe: Tsy ity va no Babylona lehibe izay naoriko ho trano fonenan’ny fanjakana tamin’ny herin’ny fahefako sy ho voninahitry ny fiandrianako? Raha mbola teo am-bavan’ny mpanjaka ihany ny teny, dia nisy feo latsaka avy tany an-danitra nanao hoe: Ry Nebokadnezara mpanjaka ô, aminao no ilazana izao: Efa niala taminao ny fanjakana. Ary horoahina hiala amin’ny olona ianao, ary ny fonenanao ho any amin’ny bibidia any an-tsaha; ahitra no hampihinanina anao tahaka ny omby, ary fito andro no handalo aminao, mandra-pahafantaranao fa ny Avo Indrindra no manjaka amin’ny fanjakan’ny olona ka manome izany izay tiany homena. Tamin’izay ora izay indrindra no nahatanteraka izany tamin’i Nebokadnezara; ary noroahina hiala tamin’ny olona izy ka nihinana ahitra tahaka ny omby, ary lena tamin’ny andon’ny lanitra ny tenany, mandra-pahalehiben’ny volony tahaka ny volon’ny voromahery sy ny hohony tahaka ny holatry ny vorona. Daniela 4:28–33.
The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.
Ang paghukom nga gitagna miabot gayud sa maong “takna” nga gibayaw ni Nabucodonosor ang iyang kasingkasing ngadto sa pagkamapahitas-on. Ang masusi nga paghukom nga gitagna miabot sa dihang nagsugod ang “takna” sa masusi nga paghukom sa Dios.
The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.
Ny “ora” n’ny fitsaran’Andriamanitra tamin’ny 22 Oktobra 1844 dia namokatra antokon’olona mpivavaka roa, izay aseho ho “hendry” sy “ratsy fanahy” ao amin’ny toko faharoa ambin’ny folo ao amin’i Daniela, ary izay aseho koa ho “hendry” na “adala” ao amin’ny fanoharana ny amin’ny virijiny folo, ary izay aseho koa ho ireo nohamarinina tamin’ny finoana ao amin’ny toko faharoa ao amin’i Habakoka, izay nampitahaina tamin’ireo izay naneho ilay toetra nitovy tamin’izay nananan’i Nebokadnezara tamin’ilay “ora” nahatongavan’ny fitsarany.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Indro, ny fanahiny izay miavonavona dia tsy mahitsy ao anatiny; fa ny marina ho velona amin’ny finoany. Habakoka 2:4.
The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.
Ny kilasy roa teo amin’ny tsirairay amin’ireo andalana telo dia naseho rehefa tonga ny “ora” fitsarany tamin’ny 22 Oktobra 1844, izay no asehon’ny “ora” fitsaran’i Nebokadnezara. Ny taona 1798 no famaranana ny fahatezerana “voalohany” amin’ny “impito”, raha nitsahatra tsy naharesy ny papa, satria nomena ratra mahafaty izy.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Ary ny mpanjaka hanao araka izay sitrapony; ary hanandra-tena izy ka hanandratra ny tenany ambonin’ny andriamanitra rehetra, ary hiteny zava-mahagaga hanohitra an’Andriamanitry ny andriamanitra, ary hambinina mandra-pahatanteraky ny fahatezerana; fa izay efa voatendry dia tsy maintsy ho tanteraka. Daniela 11:36.
1844, was the end of the “last” indignation:
Ny taona 1844 no fiafaran’ilay fahatezerana “farany”:
And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.
Ary hoy izy nanao hoe: Indro, hampahafantariko anao izay hitranga amin’ny faran’ny fahatezerana; fa amin’ny fotoana voatendry no hisian’ny farany. Daniela 8:19.
The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”
Ny fampiasana voalohany ny teny hoe “ora,” ao amin’ny Daniela toko fahaefatra, dia maneho ny taona 1798; izay faran’ilay “voalohany” amin’ny fahatezeran’Andriamanitra “impito” tamin’ny fanjakana avaratr’i Isiraely; ny fahatongavan’ny hafatry ny anjely voalohany tamin’ny andro farany; ary ny faran’ireo “impito” tamin’i Nebokadnezara teo amin’ny “faran’ny andro.”
The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.
Ny fampiasana faharoa ny teny hoe “ora,” ao amin’ny Daniela toko fahefatra, dia maneho ny taona 1844; izay fiafaran’ny fahatezerana “farany” tao anatin’ny “impito,” namely ny fanjakan’i Joda tany atsimo. Izany koa no fahatongavan’ny fitsarana famotopotorana, sy ny fitsarana manokana an’i Nebokadnezara.
Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.
Ny toko voalohany dia manondro ny tantaran’ilay fizotry ny fitsapana amin’ny dingana telo, ary manamarika ny fanomezam-pahefana ny hafatry ny anjely voalohany tamin’ny 11 Aogositra 1840. Ny toko fahefatra dia maneho ny fahatongavan’ny hafatry ny anjely voalohany tamin’ny fotoanan’ny farany tamin’ny 1798, ary tokony hapetraka eo ambonin’ny toko voalohany. Ny toko fahefatra dia manasongadina ny hafatry ny anjely voalohany sy ny fampitandremany ny amin’ny fitsarana manatona, ary manamarika ny 22 Oktobra 1844 sy ny fahatongavan’ny hafatry ny anjely fahatelo.
Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.
Izy ireo miaraka no maneho ny fiandohan’ny Advantisma ihany fa tsy izany ihany, fa koa ny fiandohan’i Etazonia. Ny toko voalohany ka hatramin’ny fahatelo dia miresaka ihany koa ny tantara eo amin’ny faran’ny Advantisma sy ny faran’i Etazonia. Ny toko fahadimy sy ny fijoroana vavolombelon’i Belsazara dia mifanaraka koa amin’ireo toko telo voalohany ireo.
Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.
Ny toko voalohany, mifanaraka amin’ny toko fahefatra, dia maneho ny fihetsiky ny anjely voalohany sy ny tantara tamin’ny namahana ny bokin’i Daniela tamin’ny andron’ny farany tamin’ny taona 1798. Ny hafatra izay novahana tamin’izany fotoana izany dia asehon’ny fahitana ny Reniranon’i Olay, izay maneho ny fitomboan’ny fahalalana voarakitra ao anatin’ny toko fahafito, fahavalo ary fahasivy ao amin’i Daniela.
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 izao no niseho, raha nahita aho, fa tany Sosana tao an-dapa aho, izay ao amin’ny faritanin’i Elama; ary nahita tamin’ny fahitana aho, sady teo amoron’ny onin’i Olay. Daniela 8:1, 2.
Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.
Toko voalohany ka hatramin’ny fahatelo, mifanaraka amin’ny toko fahadimy, dia maneho ny fihetsiky ny anjely fahatelo sy ny tantara tamin’ny fotoana nanesorana ny tombo-kasen’ny bokin’i Daniela tamin’ny taona 1989. Ny hafatra izay novahana tamin’izany fotoana izany dia aseho an’ohatra amin’ny fahitana momba ny Reniranon’i Hiddekel, izay maneho ny fitomboan’ny fahalalana voarakitra ao anatin’ny toko faha‑folo, faha‑iraika ambin’ny folo ary faha‑roa ambin’ny folo.
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 10:4.
Ary tamin’ny andro fahefatra amby roa-polo tamin’ny volana voalohany, raha teo amoron’ilay renirano lehibe Hiddekel aho. Daniela 10:4.
We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny amin’ny tsipik’i Nebokadnezara sy Belsazara.
“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. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Ilaina ny fandalinana akaiky lavitra kokoa ny Tenin’Andriamanitra. Indrindra indrindra, i Daniela sy ny Apokalypsy no tokony homena fiheverana mihoatra noho ny hatrizay teo amin’ny tantaran’ny asantsika. Mety ho kely kokoa izay holazaintsika amin’ny lafin-javatra sasany momba ny fahefana romana sy ny papa isika, kanefa tokony hampitodika ny saina amin’izay nosoratan’ny mpaminany sy ny apostoly teo ambanin’ny tsindrimandrin’ny Fanahin’Andriamanitra. Ny Fanahy Masina no nandamina izany rehetra izany, na tamin’ny fanomezana ny faminaniana, na tamin’ireo toe-javatra aseho ao anatiny, mba hampianarana fa ny olombelona dia tsy maintsy tsy hasongadina, fa hafenina ao amin’i Kristy, ary ny Tompo Andriamanitry ny lanitra sy ny lalàny no tokony hasandratra.
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Vakio ny bokin’i Daniela. Antsoy hiseho, tsipiriany araka ny tsipiriany, ny tantaran’ireo fanjakana aseho ao. Indro ny mpitondra fanjakana, ny filankevitra, ny tafika mahery, ary jereo ny fomba niasan’Andriamanitra mba hanetren-tena ny fireharehan’ny olona sy hampandriany ny voninahitr’olombelona ho amin’ny vovoka. Andriamanitra irery no aseho ho Lehibe. Ao amin’ny fahitan’ny mpaminany dia hita Izy mandrava mpanapaka mahery iray ka manangana iray hafa. Aseho Izy ho Mpanjakan’izao rehetra izao, efa hanorina ny fanjakany mandrakizay—Ilay Fahagola amin’ny andro, Andriamanitra velona, Loharanon’ny fahendrena rehetra, Mpanapaka ny ankehitriny, Mpampahafantatra ny ho avy. Vakio ka fantaro fa mahantra toy inona, marefo toy inona, fohy andro toy inona, mora diso toy inona, meloka toy inona ny olona rehefa manandratra ny fanahiny ho amin’ny zava-poana.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Ny Fanahy Masina amin’ny alalan’i Isaia dia manondro antsika ho amin’Andriamanitra, dia Andriamanitra velona, ho toy ny tena foto-kevitry ny fiheverana—dia Andriamanitra araka izay naseho tao amin’i Kristy. ‘Fa Zaza no teraka ho antsika, Zanaka no nomena ho antsika; ary ny fanapahana dia ho eo an-tsorony; ary ny anarany hatao hoe Mahagaga, Mpanolo-tsaina, Andriamanitra Mahery, Ray mandrakizay, Andrian’ny Fiadanana’ [Isaia 9:6].”
“The light that Daniel received direct 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 have come to pass.
“Ny mazava izay noraisin’i Daniela mivantana avy tamin’Andriamanitra dia nomena indrindra ho an’ireto andro farany ireto. Ny fahitana izay hitany teo amoron’i Ulai sy Hiddekel, ireo ony lehibe ao Sinara, dia efa eo am-pahatanterahana ankehitriny, ary tsy ho ela dia ho tanteraka avokoa ny zava-niseho rehetra izay nambara mialoha.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.
“Diniho ny toe-javatra nisy ny firenena jiosy tamin’ny fotoana nanomezana ny faminanian’i Daniela. Tany amin’ny fahababoana ny Isiraelita, efa rava ny tempoliny, ary natsahatra ny fanompoam-pivavahana tao amin’ny tempoly. Ny fivavahany dia nifantoka tamin’ny fombafomban’ny rafitra fanatitra. Nataony zava-dehibe indrindra ny endrika ivelany, kanefa very taminy ny fanahin’ny fanompoam-pivavahana marina. Simban’ny lovantsofina sy ny fanaon’ny jentilisa ny fanompoam-pivavahany, ary teo amin’ny fanatanterahana ny fomban’ny fanatitra dia tsy nijery mihoatra ny aloka izy mba hahita ny tena izy. Tsy nahafantatra an’i Kristy izy, dia Ilay fanatitra marina ho an’ny fahotan’ny olona. Niasa ny Tompo mba hitondra ny vahoaka ho amin’ny fahababoana sy hampitsahatra ny fanompoana tao amin’ny tempoly, mba tsy hahatonga ny fombafomba ivelany ho fitambarana manontolon’ny fivavahany. Tsy maintsy nodiovina hiala amin’ny jentilisma ny foto-keviny sy ny fanaony. Nitsahatra ny fanompoam-pivavahana ara-pombafomba mba hovelomina indray ny fanompoan’ny fo. Nesorina ny voninahitra ivelany mba haseho ny ara-panahy.” Manuscript Releases, boky faha-16, 333, 334.