The Book of Daniel - Number Three | English and Malagasy Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Amin’izao fotoana izao isika dia miresaka ny amin’ireo “fito heny” ao amin’ny Levitikosy toko faha-enina amby roapolo ao amin’ny bokin’i Daniela. Miafina amin’ireo izay nifidy hanakimpy ny masony izany, nefa eo ihany kosa izany ho an’ireo izay maniry hahita. Hanomboka ao amin’ny Daniela toko faha-valo isika, ary amin’ny andininy faha-telo ambin’ny folo.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Ary reko ny masina iray niteny; ary hoy ny masina anankiray tamin’ilay masina izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fandikan-dalàna mampaharava, ka hanolorana ny fitoerana masina mbamin’ny antokon’olona hohitsakitsahina? Daniela 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Manomboka amin’ny teny hoe “ary tamin’izany” ilay andininy, ka mampiavaka ny fahitana momba ny tantara ara-paminaniana izay vao hitan’i Daniela tao amin’ireo andininy folo teo aloha. Ny andininy voalohany sy faharoa amin’ilay toko dia manondro ny taona nahazoan’i Daniela ny fahitana ary koa fa teo amoron’ny ony Ulai no nandraisany izany. Hatramin’ny andininy faha-3 ka hatramin’ny andininy faha-12, dia “mahita” ny fahitana momba ny tantara ara-paminaniana izy. “Ary tamin’izany” dia “mandre” fifanakalozan-kevitra any an-danitra izy, izay ahitana fanontaniana sy valiny. Ao amin’ny andininy faha-15, dia manomboka mitady ny hevitr’ilay fahitana momba ny tantara ara-paminaniana izay vao “hitany” izy. Tena ilaina ny mamantatra ny fahasamihafana misy eo amin’ilay fahitana izay “hitan’i” Daniela ao amin’ny andininy faha-3 ka hatramin’ny faha-12, sy ilay fifanakalozan-kevitra any an-danitra izay “reny”—fa fahitana roa samy hafa ireo.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Fa sambatra ny masonareo, satria mahita izy; ary ny sofinareo, satria mandre izy. Matio 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Ny fanontaniana ao amin’ny andininy faha-telo ambin’ny folo dia hoe: “Mandra-pahoviana no haharetan’ny fahitana,” ary ny teny hebreo nadika hoe “fahitana” eo dia teny hafa noho ilay teny nadika hoe “fahitana” ao amin’ny andininy faha-enina ambin’ny folo.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Ary reko teo anelanelan’ny moron’i Ulai ny feon-dehilahy iray, izay niantso ka nanao hoe: Gabriela ô, ampahafantaro ity lehilahy ity ny hevitry ny fahitana. Daniela 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Amin’ny fandikana teny hebreo roa samy hafa ho amin’ny teny anglisy tokana hoe “vision”, dia nanjary “nafenina teo imason’ny rehetra” ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo. Ireo mpianatra ny Baiboly izay afa-po amin’ny fitsirihana ambonin’ny tany fotsiny dia mihevitra ireo teny hebreo roa samy hafa ireo ho teny iray ihany, nefa manao izany amin’ny loza mitatao ho azy ihany izy.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Tsy hahasoa firy ny mitsongo dia eny ivelany fotsiny. Ilaina ny fanadihadiana amim-pisainana sy ny fianarana mafy, amim-pahazotoana sy mitaky ezaka, mba hahazoana izany. Misy fahamarinana ao amin’ny Teny izay tahaka ny lalan-dra-bato misy harena sarobidy miafina ao ambanin’ny velarana. Amin’ny fitrandrahana azy, tahaka ny andavahan’ny olona ny volamena sy ny volafotsy, no ahitana ireo rakitra miafina. Aoka ho azo antoka fa ao amin’ny Soratra Masina mihitsy no misy ny porofon’ny fahamarinana. Ny andininy iray ao amin’ny Soratra Masina no fanalahidy hamohana andininy hafa. Ny heviny lalina sy miafina dia asehon’ny Fanahy Masin’Andriamanitra, ka ataony mazava amin’ny fahalalantsika ny Teny hoe: ‘Ny fidiran’ny teninao no manome fahazavana; manome fahalalana ny tsotra izany.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Ampahafantarina antsika fa “manan-kery avokoa ny zava-misy rehetra” ao amin’ny Tenin’Andriamanitra, ary raha misafidy ny tsy hiraharaha ny zava-misy isika fa misy teny hebreo roa samy hafa nadika hoe “fahitana” ao amin’ny toko fahavalo, dia isika ihany no tompon’andraikitra amin’ny fampiharana fahajambana laodikeana amin’ny tenantsika. Hoy ny ohabolana fahiny: “tsy misy jamba tahaka izay tsy mety mahita.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Misy ao anatin’ny Baiboly ny foto-kevitra rehetra ilain’ny olona ho takatra mba hahatonga azy ho voaomana na ho amin’ity fiainana ity, na ho amin’ny fiainana ho avy. Ary azon’ny rehetra takarina ireo foto-kevitra ireo. Tsy misy olona manana toe-panahy mankasitraka ny fampianarany ka mamaky andalana iray monja ao amin’ny Baiboly nefa tsy hahazo avy aminy hevitra mahasoa iray. Kanefa ny fampianarana sarobidy indrindra ao amin’ny Baiboly dia tsy azo amin’ny fianarana tsindraindray na mitsitokotoko. Ny rafitra lehibe misy ny fahamarinany dia tsy aseho amin’ny fomba hahafahan’ny mpamaky maika na tsy mitandrina mamantatra azy. Maro amin’ireo harenany no miorina lalina ambanin’ny ety ivelany, ary amin’ny fikarohana mazoto sy ezaka mitohy ihany no ahazoana azy. Ny fahamarinana izay mandrafitra izany fitambarana lehibe izany dia tsy maintsy karohina ka angonina, ‘etsy kely, ary eroa kely.’ Isaia 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“Rehefa karohina toy izany ka atambatra, dia ho hita fa mifanaraka tanteraka izy rehetra. Ny Filazantsara tsirairay dia fanampin’ireo hafa, ny faminaniana rehetra dia fanazavana ny faminaniana hafa, ary ny fahamarinana rehetra dia fivelaran’ny fahamarinana hafa sasany. Ny tandindon’ny fitondrana jiosy dia hazavain’ny Filazantsara. Ny foto-kevitra rehetra ao amin’ny tenin’Andriamanitra dia samy manana ny toerany, ary ny zava-misy rehetra dia samy manana ny heviny sy ny anjara asany. Ary ny rafitra manontolo, amin’ny fikasana sy ny fanatanterahana azy, dia manambara ny Aminy. Rafitra toy izany dia tsy azon’ny saina hafa heverina na foronina afa-tsy ny an’ny Ilay Tsy Manam-petra.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Ny teny hoe “fahitana” dia miseho impolo ao amin’ny Daniela toko faha-valo, nefa ireo fisehoana impolo ireo dia ahitana teny hebreo roa samy hafa, ary tsy mitovy ny hevitr’ireo teny ireo. Raha nitovy hevitra izy ireo, dia teny iray monja amin’ireo no ho nampiasain’i Daniela isaky ny fisehoana folo. Teny roa no nosoratan’i Daniela, satria samy manana ny heviny avy ireo teny roa ireo, ary ny iray dia manondro fahitana izay “hitan’i” Daniela, ary ny iray kosa fahitana izay “reny”. Ao amin’ny andininy faha-telo ambin’ny folo, ny teny nadika hoe “fahitana” dia châzôn, ary midika hoe “zavatra hita”, na “fahitana”, “nofy” na “fanambarana”. Antsoiko hoe “fahitan’ny tantara ara-paminaniana” izany araka ny famaritana azy sy araka ny fomba ampiasan’i Daniela azy.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Ao amin’ny andininy voalohany amin’ny Daniela toko fahavalo, dia hoy Daniela: “niseho tamiko ny fahitana,” ary ao amin’ny andininy faharoa dia ambara indroa fa izy dia “nahita tamin’ny fahitana.” Ary ao amin’ny andininy fahatelo ambin’ny folo, dia atsangana ny fanontaniana hoe: “mandra-pahoviana no haharetan’ny fahitana?” Ireo fampiasana rehetra ireo dia avy amin’ny teny hebreo hoe “châzôn.” Ary ao amin’ny andininy fahadimy ambin’ny folo, dia tonga amin’ny fotoana angamba manan-danja indrindra nampiasan’i Daniela io teny io ihany isika, satria hoy izy: “raha izaho”…“efa nahita ny fahitana ka nitady ny heviny.” Rehefa avy nahita ny fahitana châzôn i Daniela, dia naniry hahalala ny heviny. Ity dia zava-misy iray izay misy fiantraikany lehibe amin’ny fanakonana ireo “impito” ao amin’ny Levitikosy enina amby roapolo ao amin’ilay toko.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Ampiasainy koa ny teny hoe châzôn ao amin’ny andininy faha‑fito ambin’ny folo sy faha‑enina amby roapolo. Ny teny hoe “fahitana” dia miseho impolo ao amin’ny toko fahavalo ao amin’i Daniela, ary ny teny hoe châzôn no manondro fito amin’ireo fisehoany ireo. Ilay teny hebreo hafa izay adika hoe “fahitana” kosa dia ampiasain’i Daniela inefatra. Io teny hebreo hafa io dia mar’eh, ary midika hoe “fisehoana”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Ny teny hoe Châzôn dia hita impito ao amin’ny Daniela toko faha-valo, ary ny mar’eh kosa dia hita inefatra; ary miaraka izy ireo no maneho ireo folo isehoan’ny teny anglisy hoe “vision” ao amin’ny Daniela toko faha-valo. Ny fitambaran’ny fito sy ny efatra dia iraika ambin’ny folo, satria tamin’ny iray amin’ireo fotoana nampiasan’i Daniela ny teny mar’eh dia nadika araka izay famaritana azy marina izany; fa ao amin’ny andininy faha-dimy ambin’ny folo, raha Daniela “nitady ny heviny” ny fahitana châzôn momba ny tantara ara-paminaniana, dia “nisy nitsangana teo anoloany” “toy ny endrik’olona.” Ny teny hoe “endrika” dia mar’eh. Noho izany, mar’eh dia ampiasain’i Daniela inefatra ao amin’ny Daniela toko faha-valo, ary indray mandeha izany no nadika mifanaraka amin’ny famaritana fototra azy hoe “endrika,” ary amin’ireo in-telo hafa dia nadika hoe “fahitana.”

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Tsy manolotra tsikera akory aho ny amin’ireo lehilahy nandika ny Baiboly King James. Kanefa dia tokony ho marihina fa ao amin’ny andininy fahatelo ambin’ny folo no ahitana ilay teny tokana nampiana ao amin’ny Baiboly King James (sacrifice), izay ambaran’ny fanahy ara-paminaniana mazava tsara fa “tsy anisan’ny lahatsoratra.” Ambara koa fa io teny nampiana io dia “nampian’ny fahendren’olombelona.” Ao amin’io toko io ihany, teny hebreo roa samy hafa no samy nadika ho teny anglisy iray ihany. Ny antony maha-zava-dehibe indrindra ny fanekena ny fahasamihafan’ireo teny roa ireo dia lalina tokoa ny lanjany.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Ary rehefa izaho, dia izaho Daniela, nahita ilay fahitana ka nitady ny heviny, indro, nisy nitsangana teo anatrehako, tahaka ny endrik’olona. Ary nandre feon’olona teo anelanelan’ny moron’i Olaỳ aho, izay niantso ka nanao hoe: Gabriela, ampahafantaro ity lehilahy ity ny hevitry ny fahitana. Daniela 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Rehefa i Daniela “hitady ny heviny” tamin’ilay “fahitana châzôn” izay vao “hitany”, dia nampahafantarin’i Kristy an’i Gabriela mba “hampahatakatra” an’i Daniela ilay “fahitana mar’eh” izay vao “reny”. Tian’i Daniela ho azo ny hevitry ny fahitana momba ny tantara ara-paminaniana, kanefa Kristy, izay voatondro tao amin’ny andininy fahatelo ambin’ny folo ho Palmoni (ilay olo-masina anankiray niteny), dia nanome toromarika an’i Gabriela mba hampahatakatra an’i Daniela ny “fahitana mar’eh”, fa tsy ny “fahitana châzôn”. Ao amin’ny andininy fahadimy ambin’ny folo sy fahenina ambin’ny folo, ny tanjona voalaza momba an’i Gabriela dia ny hampahatakatra an’i Daniela ny “fahitana mar’eh”, dia ilay teny adika hoe “fahitana” izay midika hoe “fisehoana”, fa tsy ilay fahitana momba ny tantara ara-paminaniana izay tian’i Daniela ho azo. Raha tsy ekena sy fantarina ny andraikitra nankinina tamin’i Gabriela, dia miafina eo imason’ny rehetra ny “impito heny” ao amin’ny Levitikosy enina amby roapolo.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Ao amin’ny andininy fahenina amby roapolo, ireo teny hebreo roa izay nadika hoe “fahitana” dia samy hita ao amin’io andininy io ihany, ary io andininy io dia tonga iray amin’ireo fanalahidy lehibe indrindra hanokafana ny fahamarinan’ny fijoroana vavolombelon’i Daniela momba ny “fotoana fito.”

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Ary ny fahitana ny amin’ny hariva sy ny maraina izay nolazaina dia marina; koa asio tombo-kase ny fahitana; fa ho amin’ny andro maro izany. Daniela 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Ao amin’ny andininy faha-enina amby roapolo, ny “fahitana ny hariva sy ny maraina” dia ny fahitana mar’eh, izay midika hoe “endrika” na “fisehoana”; fa ny fahitana izay tokony “hakatona” kosa dia ny fahitana châzôn momba ny tantara ara-paminaniana. Ny fiteny hoe “hariva sy maraina” no manasaraka sy mamaritra ny maha-samy hafa ireo fahitana roa ireo. Izany dia ataony amin’ny alalan’ny fanoharana hafa iray momba ny anton-javatra maha-olona eo amin’ny famokarana ny Baiboly. Io anton-javatra maha-olona io dia nahitana ny mpaminany izay nanoratra ny tenin’ny Baiboly, nefa koa ireo izay nandika ny Baiboly. Ny Baiboly, tahaka an’i Kristy, dia maneho fitambaran’ny maha-Andriamanitra sy ny maha-olona. Izany maha-olona izany dia nidina namakivaky ny tantara, nanomboka tamin’i Adama taorian’ny nanotany ka hatramin’ireo izay nanoratra sy nandika ny Baiboly. Samy Tenin’Andriamanitra i Kristy sy ny Baiboly, ary madio ny Tenin’Andriamanitra, fa ny maha-Andriamanitra ao amin’ilay fitambarana dia nandresy mandrakariva ny fetran-javatra rehetra izay nisy tao amin’ny nofo.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Paoly, mpanompon’i Jesosy Kristy, voantso ho apostoly, voatokana ho amin’ny filazantsaran’Andriamanitra, (izay nampilazainy rahateo tamin’ny alalan’ny mpaminaniny ao amin’ny Soratra Masina), momba ny Zanany, dia Jesosy Kristy Tompontsika, Izay nateraky ny taranak’i Davida araka ny nofo. Romana 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Ny teny hoe “hariva sy maraina” dia hita imbetsaka ao amin’ny Tenin’Andriamanitra, ary adika mandrakariva hoe “hariva sy maraina” izy, tahaka ny ao amin’ny andininy faha-enina amby roa-polo, ary tahaka ny nandikana azy matetika ao amin’ny tantaran’ny famoronana ao amin’ny Genesisy, izay milaza miverimberina hoe: “ary ny hariva sy ny maraina no….” Raha ny marina, ary ny zava-misy rehetra dia samy manana ny lanjany avy (ary zava-dehibe ity zava-misy ity mba ho takarina), ny hany toerana ao amin’ny Baiboly izay tsy andikana ny teny hoe “hariva sy maraina” ho “hariva sy maraina” (tahaka ny ao amin’ny andininy faha-enina amby roa-polo), dia ao amin’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela toko faha-valo. Ao, ary ao irery ihany ao amin’ny Tenin’Andriamanitra, no andikana ny fiteny hoe “hariva sy maraina” ho “andro” fotsiny.

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Ary hoy izy tamiko hoe: Hatramin’ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina. Daniela 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Versety roa ambin’ny folo tatỳ aoriana, ao amin’io toko ao amin’ny Daniela io ihany, ny andian-teny hebreo hoe “hariva sy maraina” dia nadika araka ny fanaovana azy mandrakariva; nefa ao amin’ilay andininy izay andry afovoany sy fototry ny Advantisma, dia nadika fotsiny hoe “andro” ilay andian-teny. Inona no hery miasa mangina nitarika ny mpandika ny Baiboly King James hanao fifanoherana miharihary toy izany? Efa nadikany tao amin’ny andininy faha-enina amby roapolo ilay andian-teny, mifanaraka amin’ny fisehoany rehetra hafa manerana ny sisa amin’ny Baiboly. Fa andininy roa ambin’ny folo talohan’ny andininy faha-enina amby roapolo, dia tao amin’ny andininy faha-efatra ambin’ny folo, ny maha-olona azy ireo no nametraka fanavahana manokana teo amin’ny valin’ilay fanontaniana ao amin’ny andininy faha-telo ambin’ny folo. Ary ny fanontaniana ao amin’ny andininy faha-telo ambin’ny folo dia nahitana ilay teny tokana hoe (sorona), izay tsy tokony nampiana tao amin’ny Baiboly. Tian’Andriamanitra ny hahatonga ny andininy faha-efatra ambin’ny folo hiseho amin’ny fomba lalina sy miavaka tokoa. Tamin’ny fanaovana izany dia nofaritany koa izay nasain’i Gabriela nampahafantarina an’i Daniela.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Ao amin’ny andininy faha-enina ambin’ny folo, Jesosy dia nandidy an’i Gabriela hampahafantatra an’i Daniela ny amin’ny fahitana mar’eh, na dia teo aza ny zava-misy fa Daniela dia nitady hahatakatra ny fahitana châzôn momba ny tantara ara-paminaniana. Ny andininy faha-enina amby roa-polo dia milaza fa ny “fahitana ny hariva sy ny maraina izay nambara” dia “marina.” Ny fahitana châzôn dia fahitana ara-paminaniana izay “hita”, fa ny fahitana mar’eh kosa dia “nambara”, satria izy dia voateny. Efa voateny izany tao amin’ny andininy faha-efatra ambin’ny folo, rehefa hoy i Palmoni: “hatramin’ny hariva sy maraina roa arivo sy telon-jato; dia hodiovina ny fitoerana masina.” Ny andininy faha-enina amby roa-polo dia mampiasa ny fiteny hoe “hariva sy maraina”, sady manondro izany ho ilay fahitana izay “nambara”, mba hampisehoana ny fanavahana misy eo amin’ireo fahitana roa ao amin’ny Daniela toko faha-valo. Ny fahitana momba ny tantara ara-paminaniana izay “hitan’i” Daniela, ary izay tian’i Daniela ho azo, dia hafa noho ilay fahitana izay “nambara”, izay “ren’i” Daniela. Ary ny tena zava-dehibe kokoa, ilay fahitana izay “ren’i” Daniela no fahitana izay tokony hampahafantarin’i Gabriela an’i Daniela.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Ny maha-olombelona izay nandray anjara tamin’ny famoronana ny Baiboly Masina dia nandrakitra ny teny hoe “fahitana” impolo ao amin’ny Daniela toko fahavalo, ary tamin’ny fanaovana izany dia nafeniny ny fanavahana eo amin’ny fahitana iray izay “hita” sy fahitana iray hafa izay “re”. Tamin’ny fanaovana izany dia nosaronany ny fanamafisana izay mampahafantatra fa ny fikasan’i Kristy dia ny hahatakaran’i Daniela ny fahitana izay “re”-ny, mihoatra noho ny fahatakarany ny fahitana izay “hita”-ny. Azontsika heverina izao izay ataon’i Gabriela mba hanatanterahany ny iraka nampanaovina azy.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. 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 8:17–19.

Dia nanatona teo amin’izay nijoroako; ary raha vao tonga izy, dia raiki-tahotra aho ka niankohoka tamin’ny tavako; fa hoy izy tamiko: Fantaro, ry zanak’olona, fa amin’ny fotoanan’ny farany no hahatanterahan’ny fahitana. Ary raha mbola niteny tamiko izy, dia azon-tory lalina aho ka niankohoka tamin’ny tavako tamin’ny tany; fa nokasihiny aho ka natsangany hitsangana tsara. Dia hoy izy: Indro, hampahafantariko anao izay ho avy amin’ny faran’ny fahatezerana; fa amin’ny fotoana voatendry no hisian’ny farany. Daniela 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Manomboka izao i Gabriela ny asany amin’ny fampahafantarana an’i Daniela ny hevitry ny fahitana momba ny roa arivo sy telonjato hariva sy maraina, izay marina. Voalohany dia ampahafantariny azy fa ny fahitana ny tantara ara-paminaniana, dia ny fahitana châzôn, dia ho amin’ny “fotoan’ny farany.” Ary avy eo, raha mbola tao anatin’ny torimaso ara-paminaniana i Daniela, dia nikasika azy i Gabriela ka nampitsangana azy hitsangana mahitsy. Ampahafantariny azy hoe: “Hampahalalako anao.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Izany no nandidian’i Palmoni (Kristy) an’i Gabriela hataony, raha nilaza Izy hoe: “Ry Gabriela, ampahafantaro ity lehilahy ity ny fahitana mar’eh” momba ny hariva sy ny maraina. Hoy Gabriela fa hampahalalainy an’i Daniela “izay hitranga amin’ny faran’ny fahatezerana.” Indro izany! Ao no misy ilay “impito” ao amin’ny Levitikosy enina amby roa-polo! Voasaron’ilay teknika faminaniana mihitsy izy, dia ilay teknika izay efa nentin’i Gabriela nitaona ny mpaminany imbetsaka mba hijoro ho vavolombelona momba azy sy hampiasa azy ao amin’ny asa sorany! Izany teknika izany dia ny hoe: “didy mifanindry amin’ny didy, eto kely ary eroa kely”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Ao amin’ilay boky hoe “Thoughts on Daniel and the Revelation”, nosoratan’i Uriah Smith (izay tokony ho fantatry ny Advantista rehetra, ary na dia ny mpiara-monina aminy aza), dia manazava momba ny andininy fahafito ambin’ny folo ka hatramin’ny fahasivy ambin’ny folo ao amin’ny toko fahavalo ao amin’ny bokin’i Daniela i Smith:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“Amin’ny fanambarana ankapobeny fa amin’ny fotoana voatendry no hisian’ny farany, ary fa hampahafantariny azy izay ho amin’ny faran’ny fahatezerana, dia miroso amin’ny fanazavana ny fahitana izy. Ny fahatezerana dia tsy maintsy takarina ho mandrakotra vanim-potoana iray. Fotoana inona? Nolazain’Andriamanitra tamin’ny olony, dia Isiraely, fa haidiny aminy ny fahatezerany noho ny faharatsiany; ary toy izany no nanomezany toromarika momba ilay ‘andriana ratsy fanahy sy tsy masina ao amin’ny Isiraely:’ ‘Esory ny satro-boninahitra amin’ny loha, ary alao ny satroboninahitra.... Horavako, horavako, horavako izany: ary tsy hisy intsony izany, mandra-pihavin’izay tompony ara-drariny; ary homeko azy izany.’ Ezekiela 21:25–27, 31.

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Ity no vanim-potoanan’ny fahatezeran’Andriamanitra amin’ny vahoakany fanekena; ny vanim-potoana izay hanitsahana ny fitoerana masina sy ny tafika eo ambanin’ny tongotra. Nesorina ny satro-boninahitry ny mpisoronabe, ary nesorina ny satroboninahitra, fony Isiraely nampaneken’ny fanjakan’i Babylona. Nohongotana indray izany tamin’ny Medianina sy ny Persiana, indray tamin’ny Grika, indray tamin’ny Romanina, mifanaraka amin’ireo teny in-telo averin’ny mpaminany. Ary ny Jiosy, rehefa nandà an’i Kristy, dia vetivety dia naely patrana eran’ny tany rehetra; ary Isiraely ara-panahy no nandray ny toeran’ny taranaka ara-bakiteny; nefa eo ambanin’ny fahefan’ny tany izy ireo, ary mbola ho eo ihany mandra-pananganana indray ny seza fiandrianan’i Davida,—mandra-pahatongan’Ilay tompony ara-drariny, dia ny Mesia, Ilay Andrian’ny fiadanana, ary amin’izany dia homena Azy izany. Amin’izay dia hitsahatra ny fahatezerana. Izay hitranga amin’ny faran’ity vanim-potoana ity indrindra no hampahafantarin’ilay anjely an’i Daniela ankehitriny.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

Ny “fahatezerana” izay tondroin’i Smith dia nanomboka rehefa nentin’ny Asiriana ho babo tany Babylona i Manase tamin’ny 677 tal. J.K. Indrisy anefa fa raisin’i Smith ny fanonganana an’i Zedekia tamin’ny 586 tal. J.K. ka ataony ho fiandohan’ny vanim-potoanan’ny “fahatezerana” ao amin’ny andininy faha-sivy ambin’ny folo. Tsy resahin’i Smith mihitsy ny dikan’izay ambaran’ilay andininy hoe “ny faran’ny fahatezerana.” Ataony ho “fahatezerana” tsotra izao izany, nefa raha misy “faran’ny” fahatezerana, dia takin’ny fitsipi-pitenenana sy ny lojika koa, farafahakeliny, ny fisian’ny “fiandohan’ny” fahatezerana. Fantatr’i Smith fa nanomboka tamin’ny fanafihana voalohan’i Nebokadnezara an’i Joiakima tamin’ny 606 tal. J.K. ny fitopolo taona nahababoana, kanefa nofaritany ho ny fanafihana fahatelon’i Nebokadnezara, izay natao tamin’i Zedekia, mpanjaka jodianina farany, no fiandohan’ny vanim-potoanan’ny fahatezerana.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Na dia manana fitantarana amin’ny antsipiriany kokoa momba ny fiandohan’ny fiainany [an’i Daniela] noho izay voarakitra momba ny an’ny mpaminany hafa rehetra aza isika, dia navela ho ao anatin’ny haizina tanteraka ny amin’ny nahaterahany sy ny firazanany, afa-tsy izao ihany: fa avy tamin’ny tarana-mpanjaka izy, angamba tamin’ny ankohonan’i Davida, izay efa tonga maro dia maro tamin’izany andro izany. Miseho voalohany izy ho iray tamin’ireo babo andriana avy amin’ny Joda, tamin’ny taona voalohan’i Nebokadnezara, mpanjakan’i Babylona, teo am-piandohan’ny fahababoana fitopolo taona, T.K. 606. Mbola nilaza ny faminaniany i Jeremia sy Habakoka tamin’izany. Nanomboka tsy ela taorian’izany i Ezekiela, ary tatỳ aoriana kelikely, i Obadia; nefa izy roa ireo dia samy nahavita ny asany taona maro talohan’ny nifaranan’ny dian’asa lava sy namirapiratr’i Daniela. Mpaminany telo monja no nandimby azy, dia i Hagay sy Zakaria, izay samy nanao ny asa faminaniana vetivety sady niara-belona tamin’izany fotoana izany, T.K. 520–518, ary i Malakia, mpaminany farany amin’ny Testamenta Taloha, izay namirapiratra nandritra ny fotoana fohy manodidina ny T.K. 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Nohamarinin’i Smith araka ny tokony ho izy fa ny “fahatezerana” ao amin’ny andininy fahasivy ambin’ny folo dia fe-potoana iray. Nohamarininy araka ny tokony ho izy fa io fe-potoana io dia ny fanitsakitsahana ny fitoerana masina sy ny tafika, mifanaraka amin’i Daniela toko faha-valo andininy faha-telo ambin’ny folo, ary nohafarany araka ny tokony ho izy fa ny fiafarany dia tamin’ny 22 Oktobra 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Tsy diso tanteraka i Smith, saingy tsy nahatratra ny fahamarinana izy noho ny nanaovany izay toetra mampiavaka ny fampiharany ara-paminaniana. Navelany hitari-dalana ny fandikany ny tenin’ny faminaniana ny tantara, fa tsy navelany hitari-dalana ny fahatakaran’izy ny tantara ny tenin’ny faminaniana. Raha avelantsika hamaritra ny tantara ara-paminaniana ny Baiboly, dia hanana ny fanazavana marina isika hanatonana ny tantara.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Ny Baiboly dia mampianatra fa izay maharesy ny olona no maha-mpanompony azy.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Raha mampanantena fahafahana ho azy ireo izy, dia izy tenany kosa no mpanompon’ny fahalovana; fa izay zavatra maharesy ny olona no mahatonga azy ho andevony. 2 Petera 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

I Manase dia nentina ho babo tany Babylona tamin’ny 677 tal. J.K. Tany no naharesy an’i Joda sy nampidirana azy ho amin’ny fanandevozana. Io no teboka fanombohana aseho eo amin’ny tabilao 1843 sy 1850, izay eken’i Rahavavy White ho marina. Smith dia manomboka ny fanitsakitsahana ao amin’ny Daniela toko faha-valo, andininy faha-telo ambin’ny folo, amin’i Zedekia, mpanjaka farany tamin’i Joda. Zedekia no fiafaran’ny fitsarana nifanesy tsikelikely, fa tsy ny fiandohany. Rahavavy White dia milaza fa ny fahababoan’i Manase tany Babylona dia “antoka” ny amin’izay ho avy. Ny “antoka” dia vola aloha, ary manamarika ny fiandohan’ny fividianana iray izay mbola hisy fandoavam-bola hafa hanaraka azy.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

Tamim-pahatokiana no nanohizan’ny mpaminany ny fampitandremany sy ny fananarany; tsy natahotra izy niteny tamin’i Manase sy tamin’ny vahoakany; nefa nohamavoina ny hafatra; Joda mpihemotra tsy nety nihaino. Ho famantarana mialoha ny amin’izay hanjo ny vahoaka raha mbola manohy tsy mibebaka izy, dia navelan’i Jehovah ho azon’ny andian-tafika Asyrianina ny mpanjakany, izay “namatotra azy tamin’ny rojo vy, ka nitondra azy ho any Babylona,” renivohiny vonjimaika. Izany fahoriana izany no nampody saina ny mpanjaka; “dia nifona tamin’i Jehovah Andriamaniny izy ka nanetry tena indrindra teo anatrehan’Andriamanitry ny razany, ary nivavaka Taminy; ka nihaino azy Izy, ary nihaino ny fivavahany, ka nampodiny indray ho any Jerosalema ho amin’ny fanjakany izy. Dia fantatr’i Manase fa Jehovah no Andriamanitra.” 2 Tantara 33:11–13. Nefa izany fibebahana izany, na dia mahatalanjona aza, dia tonga tara loatra ka tsy nahavonjy ny fanjakana tamin’ny hery manimba nateraky ny taona maro nanaovana fomban-tsampy. Maro no tafintohina ka lavo, ary tsy nitsangana intsony mandrakizay. Mpaminany sy Mpanjaka, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manase no nanamarika ny “petra-bola” izay nanomboka ny “ozona” amin’ilay “impito”, dia ilay “fahatezerana” farany; fa ny “fahatezerana” voalohany dia efa nanomboka sahady, fony nalaina ho amin’ny fahababoana ny fanjakana avaratra tamin’ny 723 tal. J.K. Avy eo, tamin’ny nanonganana an’i Joiakima, raha nentina ho amin’ny fahababoana i Daniela, dia nanomboka tamin’ny 606 tal. J.K. ny fitopolo taona nahababoana izay nofaritan’i Jeremia. Ary rehefa afaka mpanjaka roa taorian’i Joiakima, dia rava i Jerosalema, ary Zedekia, ilay mpanjaka jodeana farany, dia nijery ny namonoana ny zanany lahy teo imasony; avy eo dia nopotsirina ny masony ka nentina ho babo tany Babylona izy.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Natokana tamin’i Smith tamin’i Zedekia ny fitsarana miandalana manontolo, ary ny fitsarana an’i Zedekia no nampiasainy ho andinin-teny porofo hanohanana ny fiheverany. Ny fitsarana an’i Zedekia, izay ilay “mpanapaka ratsy fanahy sy tsy masina,” dia nanambara tokoa fa hesorina ny satroboninahitry ny Joda mandra-pahatongan’i Kristy hanorina fanjakana. Hoy i Smith: “izy ireo dia eo ambanin’ny fahefan’ny tany, ary ho eo ambaniny mandra-panorina indray ny seza fiandrianan’i Davida,—mandra-pahatongan’Ilay tompony ara-drariny, dia ny Mesia, Andrian’ny fiadanana, ary amin’izany dia homena Azy izany.” Tamin’ny 22 Oktobra 1844, tamin’ny fahatanterahan’ny Daniela toko faha-fito, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo, Kristy, izay aseho ho Zanak’olona, dia tonga teo anatrehan’ny Ray mba handray fanjakana.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Hitako tamin’ny fahitana tamin’ny alina, ary, indro, nisy anankiray tahaka ny Zanak’olona tonga niaraka tamin’ny rahon’ny lanitra ka nanatona ny Fahagola indrindra; ary dia nentina teo anatrehany Izy. Ary nomena Azy ny fanapahana sy ny voninahitra ary ny fanjakana, mba hanompoan’ny firenena rehetra sy ny samy hafa foko ary ny samy hafa fiteny Azy; ny fanapahany dia fanapahana mandrakizay izay tsy ho levona, ary ny fanjakany dia izay tsy ho rava. Daniela 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Manamafy i Sister White fa tanteraka tamin’ny 22 Oktobra 1844 ny Daniela toko fahafito, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Ny fihavian’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho ao amin’ny fitoerana masina indrindra, ho fanadiovana ny fitoerana masina, izay aseho ao amin’ny Daniela 8:14; ny fihavian’ny Zanak’olona ho eo amin’ny Fahagolan’Andro, araka izay aseho ao amin’ny Daniela 7:13; ary ny fihavian’ny Tompo ho ao amin’ny tempoliny, izay nambaran’i Malakia mialoha, dia filazalazana momba ny tranga iray ihany; ary izany koa dia asehon’ny fihavian’ny mpampakatra ho amin’ny fampakaram-bady, izay nofaritan’i Kristy tao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Tsy noresahin’i Smith ny singa fototra amin’ilay hoe “faran’ny fahatezerana.” Nialany ny foto-kevitra ara-Baiboly izay nanondro fa resy i Joda tamin’ny andron’i Manase, ary ny fahababoana izay nanomboka roa mpanjaka talohan’i Zedekia dia naneho koa fa efa teo ambanin’ny fanapahan’i Babylona i Joda, talohan’ny niatrehan’i Zedekia ny anjarany. Na dia teo aza ireo fanilihana miharihary ireo, dia mbola nilaza izy hoe: “eto ny vanim-potoanan’ny fahatezeran’Andriamanitra amin’ny vahoakany fanekena; ilay vanim-potoana izay hanitsakitsahana ny fitoerana masina sy ny maro.” Noho izany, ampifandraisiny mivantana amin’ny Daniela toko faha-valo sy ny fanontanian’ny andininy faha-telo ambin’ny folo hoe “mandra-pahoviana” ny “vanim-potoanan’ny fahatezeran’Andriamanitra.” Ny valiny ao amin’ny andininy faha-efatra ambin’ny folo dia hatramin’ny 22 Oktobra 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Ny fanaparitahana ho amin’ny fanandevozana babiloniana dia tantara nandroso tsikelikely, nanomboka tamin’ny 677 tal. J.K., ary nitohy hatramin’ny 1844. Io fe-potoana io dia mitovy amin’ny roa arivo dimy amby dimampolo amby roapolo taona, izay mazava ho azy fa ilay “impito” ao amin’ny Levitikosy faha-enina amby roapolo. Ny fiafaran’izany fe-potoana izany tamin’ny 22 Oktobra 1844 dia nanome an’i Daniela vavolombelona faharoa momba ny “mar’eh vision” an’ireo roa arivo sy telon-jato hariva sy maraina.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

Nolazaina i Gabriela mba hampahafantatra an’i Daniela ny hevitry ny fahitana, ary ny nataon’i Gabriela dia ny nanome fijoroana faharoa momba ny daty famaranana, dia ny 22 Oktobra 1844. Tsy vitan’ny hoe nanome fijoroana faharoa izy mba hampiorina ny datin’ny fahatanterahan’ireo faminaniana roa momba ny fotoana, fa araka ny nasehon’i Smith tamim-pahamarinana, ny fe-potoana mifandray amin’ilay fijoroana faharoa momba ny 1844 dia efa voafaritra tao amin’ny andininy faha-telo ambin’ny folo ho toy ny fe-potoana izay hanitsakitsahana ny fitoerana masina sy ny tafika. Ny fanontaniana ao amin’ny andininy faha-telo ambin’ny folo dia hoe: “Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mahatsiravina, izay manolotra ny fitoerana masina sy ny tafika mba ho voahitsakitsaka?” Izany fe-potoana izany no “impito” ao amin’ny Levitikosy enina amby roapolo.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Ny tsy hitan’i Smith, na nosakanany tsy ho fantatra, dia izao: ny “fahatezerana” ao amin’ny andininy fahasivy ambin’ny folo dia ilay “faran’izay” amin’izany fahatezerana izany. Raha misy ny “farany”, dia misy koa ny “voalohany”; ary Daniela dia manondro ny fotoana nifaranan’ilay “fahatezerana voalohany”, ao amin’ny toko fahiraika ambin’ny folo. Ny fahefana maha-papa izay nanjaka nandritra ny Andro Maizina no tondroiny, ary ambarany fa hambinina izany fahefana maha-papa izany mandra-pahatanteraka, na hifaranan, ilay fahatezerana.

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 dia hanao araka izay sitrapony; ary hanandratra ny tenany izy ka hampihoatra ny tenany ambonin’ny andriamanitra rehetra, ary hiteny zava-mahagaga manohitra ny Andriamanitry ny andriamanitra; ary hambinina izy mandra-pahatanteraky ny fahatezerana; fa izay efa voatendry dia ho tanteraka. Daniela 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Andininy faha-enina amby telopolo dia eken’ny maro ho ilay andininy naverin’ny apostoly Paoly tamin’ny fomba ankolaka ao amin’ny taratasiny faharoa ho an’ny Tesaloniana.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Aoka tsy hisy olona hamitaka anareo na amin’inona na amin’inona; fa izany andro izany tsy ho avy, raha tsy efa tonga aloha ny fihemorana, ary aseho ilay lehilahin’ny ota, zanaky ny fahaverezana; ilay manohitra sy manandratra ny tenany ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra izy tahaka ny Andriamanitra, ka maneho ny tenany ho Andriamanitra. 2 Tesaloniana 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

Ny “lehilahin’ny ota” nolazain’i Paoly, izay koa “zanaky ny fahaverezana”, izay “manohitra sy manandra-tena ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana”, dia ilay “mpanjaka” koa izay “hanao araka izay sitrapony; ary hanandra-tena izy ka hanandratra ny tenany ambonin’ny andriamanitra rehetra.” Ireo andalan-teny roa ireo dia samy manondro ny papa ao Roma. Soratan’i Daniela fa ny papa dia hambinina, izany hoe handroso hatrany, mandra-pahatanteraky ny “fahavinirana”. Ny fahavinirana ao amin’ny andininy faha-enina amby telo-polo dia efa “voatendry”. Ny teny hoe “voatendry” dia midika hoe “mandratra”.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Ny fahefan’ny papa dia nandray ny “ratra mahafaty” tamin’ny taona 1798, ary tamin’izay fotoana izay no nahatanteraka na nifaranan’ny “fahatezerana voalohany.” Ny teny hoe “mahatanteraka” dia midika hoe mamarana na mampitsahatra. Ny fiafaran’“ilay fahatezerana” ao amin’ny toko fahavalo, andininy fahasivy ambin’ny folo, dia manondro ny fiafaran’ny vanim-potoana izay nanitsakitsahana ny fitoerana masina sy ny tafika. Nifarana tamin’ny 1844 izany, kanefa ny “fahatezerana voalohany” kosa dia nifarana tamin’ny 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

Ny “fahatezerana farany” dia nifarana tamin’ny taona 1844, dimy arivo sy roanjato amby roapolo taona taorian’ny nitondran’ny Asiriana an’i Manase mpanjaka ho any Babylona tamin’ny 677 tal. J.K. Ny “voalohany” fahatezerana dia nifarana tamin’ny taona 1798, dimy arivo sy roanjato amby roapolo taona taorian’ny nitondran’ny Asiriana ny fanjakana avaratr’i Isiraely ho amin’ny fanandevozana tamin’ny 723 tal. J.K.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Mbola misy zavatra maro kokoa holazaina momba ilay “impito” miafina ao amin’ny bokin’i Daniela, ary hodinihintsika ao amin’ny lahatsoratra manaraka izany.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Ary soraty ho amin’ny anjelin’ny fiangonan’ny Laodikeana hoe: Izao no lazain’ny Amena, ilay Vavolombelona mahatoky sy marina, fiandohan’ny zavaboarin’Andriamanitra: Fantatro ny asanao, fa tsy mangatsiaka ianao, ary tsy mafana: aleoko mba ho mangatsiaka ianao na ho mafana. Koa satria matimaty ianao, ka tsy mangatsiaka ary tsy mafana, dia haloako hiala amin’ny vavako ianao. Satria hoy ianao: Manan-karena aho, sady nanan-karena bebe kokoa tamin’ny fananana, ka tsy manan-java-mahory na inona na inona; nefa tsy fantatrao fa ianao no fadiranovana sy mahantra, ary jamba sy mitanjaka.’”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Asehony antsika eto ny Tompo fa ny hafatra tokony ho entin’ireo mpanompo izay nantsoiny hampitandrina ny vahoaka dia tsy hafatry ny fiadanana sy ny fiarovana. Tsy hafatra ara-kevitra fotsiny izany, fa azo ampiharina amin’ny lafiny rehetra. Ny vahoakan’Andriamanitra dia aseho ao amin’ny hafatra ho an’ny Laodiseana ho eo amin’ny toerana iray ahitana fiarovana araka ny nofo. Mitoetra am-pilaminana izy, satria mihevitra ny tenany ho ao amin’ny toe-panahy ambony eo amin’ny zava-bitam-panahy. ‘Satria hoy ianao: Manan-karena aho, sady efa nihamaro fananana, ka tsy manan-java-mahory; nefa tsy fantatrao fa ianao no ory sy mahonena sy mahantra sy jamba ary mitanjaka.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“Inona no fitaka lehibe kokoa mety hanjo ny sain’ny olombelona noho ny fahatokiana fa marina izy ireo nefa diso tanteraka! Ny hafatry ny Vavolombelona Marina dia mahita ny vahoakan’Andriamanitra ao anatin’ny fitaka mampalahelo, kanefa marina fo ao anatin’izany fitaka izany. Tsy fantany fa mampahonena ny toe-pahasalamany eo imason’Andriamanitra. Raha ireo antsoina no mibaby tena amin’ny fiheverana fa ao anatin’ny toe-panahy ambony ara-panahy izy, ny hafatry ny Vavolombelona Marina kosa mandrava ny fitokian-tenany amin’ny fanambaràna mahataitra ny tena toetrany, dia ny fahajambana ara-panahy sy ny fahantrana ary ny fahoriana. Ny fanambarana, izay mandratra sy mafy toy izany, dia tsy mety ho fahadisoana, satria ny Vavolombelona Marina no miteny, ary tsy maintsy marina ny fanambarany.” Testimonies, volume 3, 252.