The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.
Ireo toko enina voalohany ao amin’ny bokin’i Daniela dia maneho ny tantaran’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko faha-telo ambin’ny folo. Etazonia (ilay bibidia avy amin’ny tany) dia nanomboka ho fanjakana fahenina ao amin’ny faminanian’ny Baiboly tamin’ny taona 1798, rehefa nahazo ratra mahafaty ara-paminaniana ny fahefana papaly (ilay bibidia avy amin’ny ranomasina ao amin’ny Apokalypsy toko faha-telo ambin’ny folo), ary namarana ny fanapahany tamin’ny maha-fanjakana fahadimy ao amin’ny faminanian’ny Baiboly azy.
The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.
Ny tantaran’ilay bibidia avy amin’ny tany dia ny tantaran’ny fampitandremana ny amin’ny fanatonan’ny fitsaran’Andriamanitra. Tamin’ny fiandohan’ny tantaran’ilay bibidia avy amin’ny tany dia nanomboka ny fitsarana famotorana ataon’Andriamanitra, ary amin’ny fiafaran’ilay bibidia avy amin’ny tany dia manomboka ny fitsarana fanatanterahana ataon’Andriamanitra. Ny fampitandremana ny amin’ny fanatonan’ny fitsarana famotoran’Andriamanitra, tany am-piandohana, dia nasehon’ny hafatry ny anjely voalohany ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, izay tonga tamin’ny “fotoan’ny farany” tamin’ny 1798. Ny fampitandremana ny amin’ny fanatonan’ny fitsarana fanatanterahana ataon’Andriamanitra, amin’ny fiafarany, dia aseho ho ireo hafatry ny anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, izay tonga tamin’ny “fotoan’ny farany” tamin’ny 1989.
At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.
Amin’ny “fotoanan’ny farany” tsirairay dia misy ampahany amin’ny bokin’i Daniela voavaseka. Tamin’ny fiandohan’ny tantaran’ilay bibidia an-tany, tamin’ny 1798, dia voavaseka ny toko fahafito, fahavalo ary fahasivy ao amin’i Daniela. Ireo toko ireo dia aseho ho fahitana ny Ony Ulai. Tamin’ny tantara famaranan’ilay bibidia an-tany, tamin’ny 1989, dia voavaseka ny toko fahafolo, fahiraika ambin’ny folo ary faharoa ambin’ny folo ao amin’i Daniela. Ireo toko ireo dia aseho ho fahitana ny Ony Hiddekel. Isaky ny voavaseka ny bokin’i Daniela, dia misy fizotry ny fitsapana misy dingana telo entina amin’ny taranaka izay velona amin’izany fotoana izany.
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 ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy hohamasinina ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahatakatra; fa ny hendry no hahatakatra. Daniela 12:9, 10.
The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.
Niorina tamin’ny firafitry ny teny hebreo izay adika hoe “fahamarinana” ny fizotry ny fitsapana misy dingana telo, ary io teny io dia noforonina tamin’ny fampiraisana ny litera voalohany sy fahatelo ambin’ny folo ary farany amin’ny abidy hebreo. Io teny hebreo io dia maneho sady mitana ny hery famoron’Andriamanitra. Ny fahamarinana ara-paminaniana rehetra dia miorina eo ambonin’io teny io, tahaka izany koa ny fizotry ny fitsapana misy dingana telo ao amin’ny Daniela toko faha-roa ambin’ny folo. Tsy ny hery famoron’Andriamanitra ihany no asehon’io teny io, fa Jesosy Kristy koa, Izay Fahamarinana, ary Izay koa no Voalohany sy Farany, araka ny asehon’ny litera voalohany sy farany amin’ny abidy hebreo.
The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.
Ny tantara tany am-piandohan’ilay bibidia avy amin’ny tany, rehefa tonga tamin’ny fotoanan’ny farany tamin’ny taona 1798 ny fampitandremana momba ny fanatonan’ny fitsarana famotopotorana, dia asehon’ny anjely voalohany ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo. Ny hafatry ny anjely voalohany ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo dia mitana ireo dingana telo tsirairay avy, izay fahamarinana, ary maneho ny fizotry ny fitsapana misy dingana telo izay niatrika ny taranaka tamin’ny nahatongavan’ilay anjely voalohany tamin’ny taona 1798.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Ary hitako anjely iray koa nanidina teny afovoan’ny lanitra, nanana ny filazantsara mandrakizay hotorina amin’izay monina ambonin’ny tany sy amin’ny firenena rehetra sy ny fokom-pirenena sy ny samy hafa fiteny ary ny olona rehetra, nanao tamin’ny feo mahery hoe: Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany; ary miankohofa eo anatrehan’Izay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano. Apokalypsy 14:6, 7.
The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.
Ny tantara famaranan’ilay bibidia avy amin’ny tany, rehefa tonga tamin’ny fotoanan’ny farany tamin’ny taona 1989 ny fampitandremana momba ny fanatonan’ny fitsarana fanatanterahana, dia asehon’ny anjely telo ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo. Ny anjely telo ao amin’ny Apokalypsy 14 dia maneho ireo dingana telo, izay fahamarinana, ary ny anjely telo dia maneho ny fizahan-toetra amin’ny dingana telo izay niatrika ny taranaka velona tamin’ny fotoana nahatongavan’ny anjely fahatelo tamin’ny taona 1989.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ary hitako fa, indro, nisy anjely iray hafa nanidina teo afovoan’ny lanitra, nitondra ny filazantsara mandrakizay hotorina amin’izay monina ambonin’ny tany sy amin’ny firenena rehetra sy ny fokom-pirenena sy ny samy hafa fiteny ary ny olona rehetra, niteny tamin’ny feo mahery hoe: Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny fotoana fitsarany; ary miankohofa eo anatrehan’Izay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano. Ary nisy anjely iray hafa koa nanaraka ka nanao hoe: Lavo Babylona, lavo ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezerana avy amin’ny fijangajangany. Ary nisy anjely fahatelo nanaraka azy roa lahy, niteny tamin’ny feo mahery hoe: Raha misy miankohoka eo anatrehan’ny bibidia sy ny sariny ka mandray ny marika eo amin’ny handriny, na eo amin’ny tànany, dia izy koa no hisotro ny divain’ny fahatezeran’Andriamanitra, izay voararaka tsy misy fangarony ao amin’ny kapoakan’ny fahavinirany; ary hampijalina amin’ny afo sy solifara izy eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry; ary ny setroky ny fampijaliany dia miakatra mandrakizay doria; ary tsy manam-pitsaharana andro aman’alina izay miankohoka eo anatrehan’ny bibidia sy ny sariny, ary izay rehetra mandray ny mariky ny anarany. Indro ny faharetan’ny olo-masina; dia ireo izay mitandrina ny didin’Andriamanitra sy ny finoana an’i Jesosy. Apokalypsy 14:6–12.
The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.
Ny bokin’i Daniela dia voarafitra eo ambonin’ny hafatry ny anjely telo. Izany rafitra izany dia sady ireo dingana telo amin’ilay teny hebreo hoe “fahamarinana”, no ilay fizotry ny fizahan-toetra misy dingana telo mifanaraka amin’izany; nefa io fizotry ny fizahan-toetra io dia mivelatra eo ambonin’ny tsipika ara-tantaran’ilay bibidia niakatra avy tamin’ny tany ao amin’ny Apokalypsy toko faha-telo ambin’ny folo (Etazonia), ary koa eo amin’ny tsipika ara-tantaran’ireo tandroka roa an’ilay bibidia avy amin’ny tany (Repoblikanisma sy Protestantisma). Ny tantaran’i Etazonia, manomboka amin’ny 1798 ka mitohy mandra-pahatongan’ilay lalàn’ny Alahady izay ho avy tsy ho ela, dia io vanim-potoana ara-tantara io ihany izay isian’ny fiangonana Advantista Mitandrina ny Andro Fahafito. Koa noho izany, ny bokin’i Daniela dia ahitana ihany koa ny rafitra izay maneho ny tantaran’ny Advantisma, manomboka amin’ny 1798 ka mitohy mandra-pahatongan’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Amin’ny fanaovany izany, ny bokin’i Daniela dia manondro ireo tantara ara-paminaniana ireo ihany izay aseho ao amin’ny bokin’ny Apokalypsy, ary amin’ny fanaovany izany dia manome ny vavolombelona voalohany izay mitondra ho amin’ny fahatanterahana ny hafatry ny vavolombelona faharoa izy. Ny fahatanterahan’ireo boky roa ireo dia tanterahina amin’ilay tranga ara-paminaniana iray ihany izay efa nisy tao amin’ny fifandraisan’ny Testamenta Taloha sy ny Testamenta Vaovao.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Ny tantaran’ny fiainan’i Jesosy, ny fahafatesany ary ny fitsanganany tamin’ny maty, amin’ny maha-Zanak’Andriamanitra Azy, dia tsy azo porofoina amin’ny fahafenoany raha tsy amin’ny alalan’ny porofo voarakitra ao amin’ny Testamenta Taloha. Aseho ao amin’ny Testamenta Taloha i Kristy amin’ny fahazavana mitovy amin’izay ao amin’ny Testamenta Vaovao. Ny iray dia mijoro ho vavolombelon’ny Mpamonjy ho avy, ary ny iray kosa mijoro ho vavolombelon’ny Mpamonjy efa tonga araka ny fomba nambaran’ny mpaminany mialoha. Mba hankasitrahana araka ny tokony ho izy ny drafitry ny fanavotana, dia tsy maintsy takarina lalina ny Soratra Masina ao amin’ny Testamenta Taloha. Ny fahazavana be voninahitra avy amin’ny lasa ara-paminaniana no mampiseho mazava sy mampamirapiratra ny fiainan’i Kristy sy ny fampianaran’ny Testamenta Vaovao. Ny fahagagana nataon’i Jesosy dia porofon’ny maha-Andriamanitra Azy; kanefa ny porofo mahery indrindra fa Izy no Mpanavotra izao tontolo izao dia hita ao amin’ny faminanian’ny Testamenta Taloha ampitahaina amin’ny tantaran’ny Testamenta Vaovao. Hoy Jesosy tamin’ny Jiosy: ‘Diniho ny Soratra Masina; fa ataonareo fa ao aminy no anananareo fiainana mandrakizay, ary ireny no manambara Ahy.’ Tamin’izany andro izany dia tsy mbola nisy Soratra Masina hafa afa-tsy ny an’ny Testamenta Taloha; koa mazava ny didin’ny Mpamonjy.” Spirit of Prophecy, volume 3, 211.
The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.
Ny “tantaran’ny fiainana sy ny fahafatesana ary ny fitsanganan’i Jesosy tamin’ny maty,” dia mamintina ny asan’i Kristy ho an’ny olombelona, ary manambara ireo dingana telo; ary ireo dingana telo ireo no “fahamarinana.” Ny teny hebreo hoe “fahamarinana” dia maneho an’i Jesosy, Izay voalohany sy farany, fiandohana sy fiafarana ary Alfa sy Omega; ary ny teny mihitsy dia ahitana ny litera voalohany sy farany izay samy maneho izany zavatra izany ihany, fa tahaka ny maha-Alfa sy Omega Azy, Jesosy dia mampiseho ny fiafaran-javatra iray miaraka amin’ny fiandohan-javatra iray. Ny fiainan’i Kristy sy ny fahafatesany ary ny fitsanganany tamin’ny maty dia fahamarinana; satria, ankoatra ny zavatra hafa, dia asehon’ny dingana telo izy ireo, ary ny dingana voalohany sy farany dia samy “fiainana,” satria ny “fiainana” sy ny “fitsanganana amin’ny maty” dia samy “fiainana.” Ny litera afovoany ao amin’ny teny hebreo dia ny litera fahatelo ambin’ny folo amin’ny abidia, ary ny telo ambin’ny folo dia tandindon’ny fikomiana; ary ny fahafatesan’i Kristy dia vokatry ny fikomian’i Satana sy ireo zanak’i Adama, izay niombona taminy tamin’ny fikomiany.
The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.
Ny fahatakarana ny Fanambaran’i Jesosy Kristy ao amin’ny bokin’ny Apokalypsy dia voavaha ny tombo-kaseny mialoha indrindra ny hifaranan’ny fotoam-pitsapana ho an’ny olombelona, ary singa fototra iray amin’ny fahamarinana voavaha tombo-kase amin’izany fotoana izany ny hoe Kristy no “fahamarinana,” ny Alfa sy Omega, izay mametraka ny soniany amin’ny maha Alfa sy Omega Azy eo amin’ireo fahamarinana izay notendreny hitoetra ao amin’ny Teniny. Rehefa nanoratra ny Ranabavy White hoe: “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” dia manamafy izy, ho an’izay hahita, fa ny hafatry ny anjely telo ao amin’ny Apokalypsy toko fahefatra ambin’ny folo (izay voarafitra koa eo ambonin’ireo dingana telo ireo ihany, dia ny “life, death and resurrection”), dia “cannot be fully demonstrated without the evidence contained” ao amin’ny bokin’i Daniela.
She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”
Izy koa dia manondro fa ny bokin’i Daniela dia mijoro ho vavolombelon’ny Babylona iray “ho avy”, raha ny bokin’ny Apokalypsy kosa dia mijoro ho vavolombelon’ny Babylona iray izay “efa tonga” araka ny fomba efa nambaran’ny bokin’i Daniela mialoha. Ambonin’izany, io fampiharana io dia manondro fa “mba hankasitrahana” ny bokin’ny Apokalypsy, ny bokin’i Daniela dia “tsy maintsy ho takatra amin’ny fahafenoany”, fa “ny fahazavana voahosotra voninahitra” avy amin’ny bokin’i Daniela no “mampiseho mazava sy amin-kanto ny fiainan’i Kristy sy ny fampianarana” ao amin’ny bokin’ny Apokalypsy.
Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.
Azo azo takarina koa ny teniny ho manondro fa “ny fahagagana nataon’i Jesosy,” araka ny aseho ao amin’ny bokin’ny Apokalypsy, dia “porofon’ny maha-Andriamanitra Azy; nefa ny porofo mahery indrindra fa Izy no Mpanavotra izao tontolo izao dia hita” rehefa “ampitahaina amin’ny tantara” ao amin’ny bokin’ny Apokalypsy ny faminaniana ao amin’ny bokin’i Daniela. Ary koa, azo fantarina fa rehefa “hoy Jesosy tamin’ny Jiosy: ‘Diniho ny Soratra Masina; fa ireny no heverinareo fa ahitanareo fiainana mandrakizay, ary ireny no manambara Ahy,’” dia ho an’ireo Jiosy ara-panahy amin’izao andro izao, ny bokin’i Daniela no manambara ny Fanambaran’i Jesosy Kristy, ary izany fanambarana izay voavaha tombo-kase mialoha indrindra ny hifaranan’ny fotoam-pitsarana izany no ahitana ny fiainana mandrakizay.
The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.
Ny bokin’i Daniela dia mampiseho ireo fahamarinana ara-paminaniana izay tonga amin’ny fahatanterahana ao amin’ny bokin’ny Apokalypsy. Izy io dia voarafitra eo ambonin’ireo dingana telo izay asehon’ny teny hebreo ilazana ny hoe “fahamarinana”, ka noho izany ny boky tenany dia maneho fitsapana ho an’ilay taranaka amin’ny fotoana anesorana ny tombo-kase amin’ireo zava-misy ireo sy anambarana azy. I Jesosy tenany, amin’ny maha-Alfa sy Omega Azy, dia asongadina mivantana ao amin’ireo teny voalohany indrindra sy ao amin’ny toko voalohany amin’ny bokin’ny Apokalypsy. Ireo lahatsoratra ireo dia efa nampiseho koa fa ny Daniela toko voalohany dia manana io firafitra ara-paminaniana sy ireo toetra mampiavaka ny hafatry ny anjely voalohany ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo io ihany.
The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.
Ny hafatry ny anjely voalohany sy Daniela toko voalohany dia samy manondro ilay fizotry ny fitsapana dingana telo, izay famantarana manokana an’i Alfa sy Omega. Manomboka amin’i Babylona ara-bakiteny mandresy an’i Joda ara-bakiteny ilay toko, ary mitarika ho amin’ny ady farany eo amin’i Babylona sy Joda aseho ao amin’ireo andininy enina farany ao amin’ny Daniela toko fahiraika ambin’ny folo ilay boky. Ao amin’ireo andininy ireo, Babylona ara-panahy dia resin’i Joda ara-panahy, tahaka ny hitsanganan’i Mikaela sy hifaranan’ny fotoam-pitsapana ho an’ny olombelona. Ireo andininy ireo dia maneho ny faran’ny tantara ara-paminaniana momba ny ady teo amin’i Babylona sy Joda. Ao amin’ireo andininy ireo no anehoana ny fanasitranana ny ratra mahafaty.
The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.
Ireo andininy izay mamaritra ny fanasitranana ny ferin-doza mahafaty dia manomboka amin’ny andininy faha-efapolo ao amin’ny Daniela 11, izay manomboka amin’ireto teny ireto: “Ary amin’ny andro farany.” Ny “andro farany” ao amin’io andininy io dia maneho ny taona 1798, izay nahazoan’ny papasy ny ferin-doza mahafaty. Avy eo ireo andininy ireo dia mitantara ny fomba hanasitranana io ferin-doza mahafaty io, rehefa mandresy ny papasy, voalohany, ny fahavalony, dia ny mpanjakan’ny atsimo (ny Firaisana Sovietika), faharoa, ny mpiara-dia aminy, dia ilay tany be voninahitra (Etazonia), ary fahatelo, ny niharam-boinany, dia Egypta (ny Firenena Mikambana). Ao amin’ny andininy faha-efatra amby efapolo, ny papasy (ny mpanjakan’ny avaratra) dia tonga amin’ny farany, ka tsy misy hanampy azy. Ny tantaran’ny fanasitranana ny ferin-doza mahafaty an’ny papasy ao amin’ireo andininy ireo dia manomboka amin’ny fianjeran’ny papasy tamin’ny 1798, ary mifarana amin’ny fisandratana farany sy ny fianjeran’ny papasy. Ireo andininy eo anelanelan’ny fanokafana ny andalana sy ny famaranana azy dia manondro ny fikomiana eo afovoany.
The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.
Ny teny hebreo ilazana ny hoe “fahamarinana” dia noforonina tamin’ny fanambaran-tambatry ny litera voalohany, ny litera fahatelo ambin’ny folo, ary ny litera farany amin’ny abidy hebreo. Ny isa telo ambin’ny folo dia isa izay maneho fikomiana, ary ny tantara eo anelanelan’ny voalohany sy ny farany. Ao amin’ny andalan-teny faminaniana farany ao amin’ny bokin’i Daniela, dia aseho ilay ady iray ihany izay aseho ao amin’ireo andininy voalohany indrindra amin’ilay boky. Ireo andininy ireo no mampiditra ny toko voalohany, izay ahitantsika ny dingana telo amin’ny fizahan-toetra, izay no fahamarinana. Ary avy eo, ao amin’ilay andalan-teny farany, dia hitantsika indray ireo dingana telo ireo, satria manomboka amin’ny fianjerana voalohan’ny papa izy ary mifarana amin’ny fianjerana faran’ny papa, ary tafiditra eo afovoany ny fikomian’ny andro farany.
Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.
Ao anatin’ireo andininy enina farany ao amin’ny Daniela toko faha-11 ireo dia misy vavolombelona faharoa manamarina ny fahamarinana; satria ny fahefana ara-jeografika voalohany izay nilain’ny paparesy horesena (ny mpanjakan’ny atsimo) dia tandindon’ny herin’ilay dragona, tahaka izany koa ny farany amin’ireo fahefana ara-jeografika telo (Egypta). Ny fandresena amin’ny dingana telo, izay ilaina mba hahasitrana ny ratra mahafaty, dia manomboka amin’ny mpanjakan’ny atsimo izay tandindon’ny herin’ny dragona, dia ny tsy finoana an’Andriamanitra, ary ny farany amin’ireo fahefana telo, izay asehon’i Egypta, no tandindona ara-Baiboly lehibe indrindra momba ny tsy finoana an’Andriamanitra mifandray amin’ilay dragona. Raha ny marina, ny teny nadika hoe “atsimo” ao amin’ny andininy faha-40 amin’io andalan-teny io dia “negeb”, izay indraindray adika hoe Egypta. Ireo sakana telo ireo dia mitondra ny mariky ny fahamarinana; satria ny sakana voalohany no sakana farany. Ny fahefana eo afovoany dia ny tany be voninahitra (Etazonia). Etazonia no toerana itondrana ny fikomian’ny lalàn’ny Alahady ho amin’ny fahatanterahana, ary ny tandindon’i Etazonia tamin’ny fiandohany dia zanatany telo ambin’ny folo.
The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.
Ny sonian’i Alfa sy Omega dia manenika ny bokin’i Daniela, ary manome ny vavolombelona izay, rehefa ampiraisina amin’ny bokin’ny Apokalypsy, no mampiorina ny maha-Andriamanitra an’i Jesosy Kristy. Araka ny Daniela toko faharoa ambin’ny folo, sy ny fizotry ny fitsapana misy dingana telo izay mitranga amin’ny taranaka izay anesorana tombo-kase ny boky; ny mandà ny fanambarana momba ny firafitry ny bokin’i Daniela dia ny ho isan’ireo izay lazaina ho ratsy fanahy. Araka ny Apokalypsy toko fahefatra ambin’ny folo, ny mandà ny fanambarana momba ny firafitry ny bokin’i Daniela dia ny ho isan’ireo izay lazaina ho miankohoka amin’ny bibidia sy ny sariny.
The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.
Ny bokin’ny Apokalypsy dia manambara fa, taloha kelin’ny hifaranan’ny fotoam-pahasoavana, dia voavaha ny fanambaran’i Jesosy Kristy; ary ny fanambaran’i Jesosy Kristy dia ahitana ny fanokafana ny firafitry ny bokin’i Daniela.
“Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.
“Nohajain’ny olona tamin’ny andraikitry ny fanjakana sy tamin’ny zava-miafin’ny fanjakana manana fahefana manerana izao tontolo izao, dia nohajain’Andriamanitra Daniela ho ambasadôrany, ary nomena fanambaràna maro momba ny zava-miafina amin’ny fotoana ho avy izy. Ireo faminaniany mahatalanjona, araka ny voarakiny ao amin’ny toko faha-7 ka hatramin’ny faha-12 amin’ilay boky mitondra ny anarany, dia tsy takatry ny fahalalana feno na dia ny mpaminany tenany aza; kanefa talohan’ny nifaranan’ny asam-panompoan’ny fiainany, dia nomena azy ilay toky feno fitahiana fa ‘amin’ny faran’ny andro’—amin’ny vanim-potoana famaranana ny tantaran’ity izao tontolo izao ity—dia mbola havela indray izy hitsangana amin’ny anjarany sy ny toerany. Tsy nomena azy ny hahatakatra manontolo izay rehetra nambaran’Andriamanitra momba ny fikasan’Andriamanitra. ‘Aforitra ny teny, ka asiana tombo-kase ny boky,’ no nandidiana azy momba ireo asa soratra ara-paminaniany; ireo dia hasiana tombo-kase ‘mandra-pahatongan’ny andro farany.’ ‘Mandehana amin’ny lalanao, ry Daniela,’ hoy indray ilay anjely nandidy an’ilay iraka mahatokin’i Jehovah; ‘fa mihidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany…. Fa ianao kosa, mandehana amin’ny lalanao ambara-pahatongan’ny farany; fa hiala sasatra ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro.’ Daniela 12:4, 9, 13.”
“As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.
“Raha manakaiky ny faran’ny tantaran’ity tontolo ity isika, dia mitaky ny fifantohantsika manokana ny faminaniana voarakitr’i Daniela, satria mifandray amin’ilay fotoana iainantsika indrindra izy ireny. Tokony hampifandraisina amin’ireo koa ny fampianaran’ny boky farany ao amin’ny Soratra Masina ao amin’ny Testamenta Vaovao. Efa nitarika olona maro Satana hino fa tsy azo takarina ny ampahany ara-paminaniana ao amin’ny asa soratr’i Daniela sy i Jaona mpahita. Kanefa mazava ny teny fikasana fa hisy fitahiana manokana hanaraka ny fianarana ireo faminaniana ireo. ‘Ny hendry hahafantatra’ (andininy 10), dia nolazaina momba ireo fahitana nomena an’i Daniela izay tokony haseho miharihary amin’ny andro farany; ary momba ny fanambarana izay nomen’i Kristy an’i Jaona mpanompony ho fitarihana ny vahoakan’Andriamanitra mandritra ny taonjato rehetra, dia izao no teny fikasana: ‘Sambatra izay mamaky, sy izay mandre ny tenin’ity faminaniana ity, ka mitandrina izay voasoratra ao anatiny.’ Apokalypsy 1:3.” Mpaminany sy Mpanjaka, 547.
Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”
Niresaka tamin’ny endrika hoavy ho an’ny androny sy ny vanim-potoanany i Sister White ka nilaza hoe: “rehefa manakaiky ny famaranana ny tantaran’ity izao tontolo izao ity isika”, “ ‘ny hendry hahalala,’ ” fa “ny faminaniana voarakitr’i Daniela dia mitaky ny fiheverantsika manokana, satria mifandray amin’ilay fotoana indrindra izay iainantsika ireo.” Ny “fanambarana maro momba ireo zava-miafina amin’ny taonjato ho avy. Ireo faminaniany mahagaga, araka ny voarakiny ao amin’ny toko fahafito ka hatramin’ny faharoa ambin’ny folo amin’ny boky mitondra ny anarany,” dia “hosokafana amin’ny andro farany.”
When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.
Rehefa voavaha ny bokin’i Daniela, dia miteraka dingam-panadiovana misy ambaratonga telo izy, izay mitsapa ny taranaka velona amin’ny fotoana anoloran’ny Liona avy amin’ny firenen’i Joda ny bokin’i Daniela amin’ny olony. Ao amin’ny Apokalypsy faha‑folo, Sister White dia mampahafantatra antsika fa ilay anjely nidina dia “tsy iza fa Jesosy Kristy mihitsy.” Ao amin’ny Apokalypsy faha‑folo, ilay anjely dia nanana boky kely misokatra teny an-tanany, izay nasaina nalain’i Jaona sy nohaniny. Io boky io dia novahan’ny Liona avy amin’ny firenen’i Joda, izay tsy iza fa Jesosy Kristy mihitsy, koa ny boky nasaina nohanin’i Jaona dia ilay boky kelin’i Daniela.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Ny Liona avy amin’ny firenen’i Joda no nanokatra ny boky voaisy tombo-kase ka nanome an’i Jaona ny fanambarana ny amin’izay hitranga amin’izao andro farany izao.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Daniela dia nitsangana teo amin’ny anjarany mba hitondra ny fanambaràny, izay voaisy tombo-kase mandra-pahatongan’ny andro farany, rehefa tokony hotorina amin’izao tontolontsika izao ny hafatry ny anjely voalohany. Ireo zavatra ireo dia manan-danja tsy manam-petra amin’izao andro farany izao; kanefa raha ‘maro no hodiovina sy hotsifotsifovina ary hosedraina,’ dia ‘ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra.’ Tena marina tokoa izany! Ny ota dia fandikana ny lalàn’Andriamanitra; ary izay tsy hanaiky ny fahazavana momba ny lalàn’Andriamanitra dia tsy hahatakatra ny fitoriana ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Ny bokin’i Daniela dia voavaha ny tombo-kaseny ao amin’ny fanambarana nomena an’i Jaona, ary mitondra antsika handroso ho amin’ireo seho farany amin’ny tantaran’ity tany ity.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.
“Hitandrina ao an-tsaina va ny rahalahintsika fa velona eo anivon’ny loza mananontanona amin’ny andro farany isika? Vakio ny Apokalypsy miaraka amin’ny Daniela. Ampianaro ireo zavatra ireo.” Testimonies to Ministers, 115.
To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.
Ny fandavana ny fanambaràna ny firafitry ny bokin’i Daniela, izay vahana izao ny tombo-kaseny, dia mitovy amin’ny hoe isan’ireo voatondro ho ratsy fanahy. Ny toko enina voalohany ao amin’i Daniela no mametraka ny firafitra ara-paminaniana izay maneho ny tantara ara-paminanian’ny Advantisma, ny bibidia avy amin’ny tany, ny fito-polo taona tandindona ao amin’ny Isaia toko faha-roa amby roapolo, ny tandroka roa dia ny Protestantisma sy ny Repoblikanisma, ny tantara ara-paminaniana momba ny hafatry ny anjely voalohany sy faharoa, ary ny tantaran’ny hafatry ny anjely telo. Ny toko enina farany ao amin’i Daniela kosa no manondro ireo hafatra ara-paminaniana izay vahana ny tombo-kaseny eo am-piandohana sy eo am-pamaranana amin’ireo tantara rehetra voalaza teo aloha ireo.
Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.
Ny toko voalohany ao amin’i Daniela dia tantaran’ny fihetsiky ny anjely voalohany, eo am-piandohan’ny tantaran’ilay bibidia avy amin’ny tany. Ny toko voalohany ka hatramin’ny fahatelo dia tantaran’ny fihetsiky ny anjely fahatelo, eo amin’ny famaranana ny tantaran’ilay bibidia avy amin’ny tany. Ny toko fahefatra dia tokony hampifanarahana amin’ny toko voalohany, amin’ny maha-fiandohana azy; ary ny toko fahadimy sy fahenina kosa dia tokony hampifanarahana amin’ny toko voalohany ka hatramin’ny fahatelo, amin’ny maha-famaranana azy. Ny fitomboan’ny fahalalana izay aseho ao amin’ny toko fahafito, fahavalo ary fahasivy dia tokony hampifanarahana amin’ny toko voalohany ho tantara eo am-piandohana. Ny fitomboan’ny fahalalana izay aseho ao amin’ny toko fahafolo, fahiraika ambin’ny folo ary faharoa ambin’ny folo dia tokony hampifanarahana amin’ny toko voalohany ka hatramin’ny fahatelo ho tantara eo amin’ny famaranana.
Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.
Tsikelikely andalana an’ity fampiharana ity ny tantara am-piandohan’ny bibidia avy amin’ny tany ho toy ny toko voalohany, fahefatra, fahafito, fahavalo ary fahasivy. Ity fampiharana ity koa dia manondro ny tantara amin’ny farany momba ny bibidia avy amin’ny tany ho toy ny toko voalohany ka hatramin’ny fahatelo, ny toko fahadimy, fahenina ary fahafolo ka hatramin’ny faharoa ambin’ny folo. Koa ny bokin’i Daniela dia aseho ho sady fiandohana no fiafaran’ny bibidia avy amin’ny tany.
The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.
Ny fiandohan’ilay bibidia avy amin’ny tany dia azo fantarina araka izany ho ao amin’ny Daniela toko voalohany, satria ny toko fahefatra dia tokony hapetraka eo ambonin’ny toko voalohany (andalana manampy andalana). Ny toko fahafito sy fahavalo ary fahasivy koa dia tokony hapetraka eo ambonin’ny toko voalohany. Koa noho izany, ny fiandohan’ny tantaran’ilay bibidia avy amin’ny tany dia asehon’ny Daniela toko voalohany.
So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.
Toy izany koa ny amin’ny fiafaran’ilay biby avy amin’ny tany. Ny fiafaran’ny tantaran’ilay biby avy amin’ny tany dia asehon’ny toko voalohany ka hatramin’ny fahatelo, ary ny toko fahadimy, fahenina, fahafolo, fahiraika ambin’ny folo ary faharoa ambin’ny folo dia natao handeha eo ambonin’ireo toko telo voalohany (tsipika eo ambonin’ny tsipika), koa ny fiafaran’ny tantaran’ilay biby avy amin’ny tany dia asehon’ireo toko telo voalohany ao amin’ny Daniela.
Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.
Ny toko voalohany dia maneho ny fiandohana, ary avy eo ny toko voalohany ka hatramin’ny fahatelo dia maneho ny fiafarana; ary ny rafitry ny iray, avy eo ny telo, dia manondro fa ny rafitra ara-paminaniana ao amin’ny bokin’i Daniela dia mitovy amin’ny rafitra ara-paminanian’ny anjely telo ao amin’ny Apokalypsy 14. Tahaka ny ao amin’i Daniela, dia maneho tantara miavaka iray ny anjely voalohany, nefa sady ampahatelon’ny tantaran’ireo anjely telo ihany koa izy. Mandritra izany fotoana izany, raha io fanekena io no manondro sy manamafy ny fitambaran’ny telo sy iray, dia izany ihany koa no rafitry ny teny hebreo hoe fahamarinana, izay tsy maneho an’i Kristy sy ny herin’Andriamanitra amin’ny famoronana ihany, fa koa dingana telo misesy amin’ny fizahan-toetra sy fanadiovana, izay aseho ao amin’ny Daniela toko voalohany, ary avy eo indray ao amin’ny Daniela toko voalohany ka hatramin’ny fahatelo.
Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.
Jesosy, Izay fahamarinana, dia Izy koa no Voalohany sy Farany; ary amin’izany lafiny izany, ny tantaran’ny fihetsiky ny anjely voalohany dia averina hatramin’ny litera farany ao amin’ny tantaran’ireo anjely telo; koa azo ekena ara-paminaniana ny mametraka ny toko telo voalohany ao amin’i Daniela eo ambonin’ny Daniela toko voalohany, satria ny fiandohana dia maneho mandrakariva ny fiafarana. Koa ny bokin’i Daniela dia tonga ilay “boky kely” izay eo an-tanan’ilay anjely; fa ilay “boky kely” ao amin’i Daniela dia azo aseho tanteraka ao amin’ny Daniela toko voalohany.
We will continue our study of the book of Daniel in the next article.
Hanohy ny fandalinantsika ny bokin’i Daniela isika ao amin’ny lahatsoratra manaraka.
“Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.
“Anisan ng mga hinahanap ng mga kawal na naghahanda upang tupdin ang mga itinadhana ng utos ng hari sina Daniel at ang kaniyang mga kaibigan. Nang masabihan na ayon sa utos ay kailangan din silang mamatay, ‘nang may payo at karunungan’ ay nagtanong si Daniel kay Arioch, na pinuno ng bantay ng hari, ‘Bakit napakabigat at napakadalian ng utos na ito mula sa hari?’ Isinalaysay sa kaniya ni Arioch ang pagkalito ng hari dahil sa kaniyang pambihirang panaginip, at ang pagkabigo nitong makasumpong ng tulong mula sa mga dating lubos niyang pinagkakatiwalaan. Nang marinig ito, si Daniel, na isinasapanganib ang kaniyang buhay, ay nangahas na humarap sa hari at nakiusap na pagkalooban siya ng panahon, upang siya’y makapanalangin sa kaniyang Diyos na ipahayag sa kaniya ang panaginip at ang kahulugan nito.
“To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.
Nanaiky izany fangatahana izany ny mpanjaka. “Dia nankany an-tranony Daniela ka nampahafantatra izany tamin’i Hanania sy Misaela ary Azaria, sakaizany.” Niara-nitady fahendrena avy tamin’Ilay Loharanon’ny mazava sy ny fahalalana izy ireo. Mafy ny finoany noho ny fahatsapany fa Andriamanitra no nametraka azy teo amin’izay nisy azy, fa nanao ny Asany izy ary nanatanteraka ny fitakian’ny adidy. Tamin’ny fotoan-tsarotra sy loza dia nitodika mandrakariva taminy izy mba hitady fitarihana sy fiarovana, ary Izy efa naneho ny Tenany ho Mpamonjy vonjy eo akaiky mandrakariva. Ankehitriny, tamin’ny fo torotoro, dia nanolo-tena indray tamin’ny Mpitsaran’ny tany izy ireo, nangataka tamim-pitalahoana mba hanome azy fanafahana amin’izao androm-pahoriany manokana izao. Ary tsy foana ny fitalahoany. Ilay Andriamanitra izay nohajainy dia nanome voninahitra azy kosa ankehitriny. Ny Fanahin’i Jehovah nitoetra taminy, ary tamin’i Daniela, “tamin’ny fahitana tamin’ny alina,” no nanambarana ny nofin’ny mpanjaka sy ny heviny.
“Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.
“Ny zavatra voalohany nataon’i Daniela dia ny nisaotra an’Andriamanitra noho ny fanambarana nomena azy. ‘Isaorana anie ny anaran’Andriamanitra mandrakizay doria,’ hoy ny fihiakany; ‘fa Azy ny fahendrena sy ny hery; ary Izy no manova ny andro sy ny fotoana; Izy no manaisotra mpanjaka sy manangana mpanjaka; Izy no manome fahendrena ho an’ny hendry sy fahalalana ho an’izay mahalala saina; Izy no manambara ny zavatra lalina sy miafina; fantany izay ao amin’ny maizina, ary ny mazava mitoetra ao aminy. Misaotra Anao aho, ary midera Anao, ry Andriamanitry ny raiko, izay nanome ahy fahendrena sy hery, sady efa nampahafantatra ahy ankehitriny izay nangatahinay taminao; fa efa nampahafantarinao anay ankehitriny ny amin’ny raharahan’ny mpanjaka.’” Prophets and Kings, 493, 494.