John the Baptist was a connecting link prophet.
I Jaona Mpanao Batisa dia mpaminany rohy mampifandray.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Mpaminany Jaona no rohy nampitohy ireo fotoam-pitantanana roa. Amin’ny maha-solontenan’Andriamanitra azy dia nijoro izy mba hampiseho ny fifandraisan’ny lalàna sy ny mpaminany amin’ny fotoam-pitantanana kristiana. Izy no mazava kely kokoa, izay tsy maintsy harahin’ny mazava lehibe kokoa. Nohazavain’ny Fanahy Masina ny sain’i Jaona mba hahafahany hampiely fahazavana amin’ny vahoakany; nefa tsy nisy fahazavana hafa na oviana na oviana namirapiratra, na mbola hisy hamirapiratra, mazava tahaka izany amin’ny olona lavo, afa-tsy ilay mipoitra avy amin’ny fampianarana sy ny ohatr’i Jesosy. Kristy sy ny iraka nampanaovina Azy dia zara raha takatra mazava, araka izay nasehon’ireo fanatitra alokaloka ho tandindona. Na dia Jaona aza dia tsy mbola nahatakatra tamin’ny fahafenoany ny amin’ny fiainana ho avy sy tsy mety maty amin’ny alalan’ny Mpamonjy.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
I Jesosy koa dia mpaminany rohy mampifandray.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
“Kristy no nitarika ny lalana avy etỳ an-tany ho any an-danitra. Izy no mamorona ny rohy mampifandray ireo tontolo roa ireo. Entiny ho an’ny olona ny fitiavana sy ny fietren-tenan’Andriamanitra, ary asandrany kosa ny olona amin’ny alalan’ny fahamendrehany mba hihaona amin’ny fampihavanana avy amin’Andriamanitra. Kristy no làlana sy fahamarinana ary fiainana. Asa sarotra ny manohy manaraka, tsikelikely, amim-pahoriana sy miadana, mandroso sy miakatra, eo amin’ny lalan’ny fahadiovana sy ny fahamasinana. Nefa Kristy dia efa nanome famatsiana ampy tsara mba hampitana hery vaovao sy tanjaka avy amin’Andriamanitra isaky ny dingana mandroso eo amin’ny fiainana araka an’Andriamanitra. Izany no fahalalana sy fanandramana izay irin’ny tànana rehetra ao amin’ny birao, ary tsy maintsy ananany, fa raha tsy izany dia mitondra tsiny isan’andro amin’ny asan’i Kristy izy ireo.” Testimonies, volume 3, 193.
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Ny asa ara-paminanian’i Jaona Mpanao Batisa dia nahitana ny fampifandraisana ny fotoam-pitantanan’ny zava-teto an-tany amin’ny fitoerana masina any an-danitra. Ny teny voalohany nolazain’i Jaona raha vao nahita an’i Jesosy izy dia izao:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
Ny ampitso dia hitan’i Jaona Jesosy avy manatona azy, ka hoy izy: Indro ny Zanak’ondrin’Andriamanitra, Izay manaisotra ny fahotan’izao tontolo izao. Jaona 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Kanefa na dia i Jaona aza no voatendry hamantatra ny fiovàna avy amin’ny Isiraely fahiny ho amin’ny Isiraely ara-panahy, dia voafetra ihany ny fahatakarany izany fiovàna izany.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
“Hoy Kristy, ho fanamarinana an’i Jaona hoe: ‘Fa inona no nalehanareo tany an-efitra hojerena? Mpaminany va? Eny, lazaiko aminareo, ary mihoatra noho ny mpaminany aza.’ Tsy mpaminany fotsiny i Jaona hilaza mialoha ny zavatra ho avy, fa zanaky ny teny fikasan’Andriamanitra izy, feno ny Fanahy Masina hatramin’ny nahaterahany, ary notendren’Andriamanitra hanatanteraka asa manokana amin’ny maha-mpanavao azy, dia ny hanomana vahoaka handray an’i Kristy. Jaona mpaminany no rohy nampifandray ny fotoam-pitantanana roa.”
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
Ny fivavahan’ny Jiosy, noho ny nialany tamin’Andriamanitra, dia nifototra indrindra tamin’ny fombafomba. Jaona no fahazavana kely kokoa, izay tsy maintsy harahin’ny fahazavana lehibe kokoa. Izy no natao hanozongozona ny fitokisan’ny olona tamin’ny lovan-tsofiny, sy hampahatsiaro azy ireo ny fahotany, ary hitarika azy hibebaka; mba ho voaomana izy ireo hankasitraka ny asan’i Kristy. Andriamanitra dia nampita tamin’i Jaona tamin’ny alalan’ny tsindrimandry, ka nanazava ilay mpaminany mba hahafahany manaisotra ny finoanoam-poana sy ny haizina tao an-tsain’ireo Jiosy marina fo, izay efa niangona taminy nandritra ny taranaka maro noho ny fampianarana sandoka.
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
“Ny mpianatra kely indrindra izay nanaraka an’i Jesosy, izay nanatri-maso ny fahagagana nataony, sy nihaino ny lesona masina fampianarany, ary nandre ireo teny fampiononana izay nivoaka avy tamin’ny molony, dia nomena tombon-tsoa mihoatra noho i Jaona Mpanao Batisa, satria nanana fahazavana mazava kokoa izy. Tsy nisy fahazavana hafa namirapiratra, na mbola hamirapiratra, teo amin’ny sain’ny olona mpanota sy lavo, afa-tsy izay nampitaina, sy mbola ampitaina, amin’ny alalan’Ilay Izay fahazavan’izao tontolo izao. Kristy sy ny iraka nampanaovina Azy dia tsy nazava afa-tsy zara raha takarina tamin’ny alalan’ireo fanatitra aloka. Na dia i Jaona aza dia nihevitra fa ny fanjakan’i Kristy dia ho ao Jerosalema, ary hanorina fanjakana ara-nofo Izy, izay ho olona masina ny vahoakany.” Review and Herald, 8 Aprily 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
Ny apostoly Paoly koa dia mpaminany rohy mampifandray, izay natao hamantarana ny fampiharana ara-paminaniana ny fifindrana ara-bakiteny ho amin’ny ara-panahy. Fantany fa i Jerosalema ara-bakiteny dia tsy i Jerosalema ara-paminaniana intsony, satria tamin’izany dia efa nifindra ho amin’i Jerosalema any an-danitra izy.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Fa ity Hagara ity no tendrombohitra Sinay any Arabia, ary mifandraika amin’i Jerosalema izay misy ankehitriny, ka andevozina miaraka amin’ny zanany izy. Fa Jerosalema izay any ambony kosa dia afaka, ary izy no renintsika rehetra. Galatiana 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
Ao amin’ny toko faharoa ao amin’ny 2 Tesaloniana, izay efa nodinihintsika, dia nanondro i Paoly fa i Roma mpanompo sampy ara-bakiteny no hery nanakana an’i Roma ara-panahy papaly tsy hiakatra eo amin’ny seza fiandrianana mandra-pahatongan’ny taona 538. Ao amin’io toko io dia ambarany fa ilay “lehilahin’ny ota” izay mipetraka ao amin’ny tempolin’Andriamanitra dia ilay “mpanjaka” ihany koa izay nofaritan’i Daniela ao amin’ny toko fahiraika ambin’ny folo, andininy faha-enina amby telopolo. Ny porofo fa ny “mpanjakan’ny avaratra” ao amin’ireo andininy enina farany ao amin’ny Daniela 11 dia ny fahefana papaly no lasa fanalahidy hanorenana ny rafitry ny fahamarinana nampiasain’ny Future for America avy tamin’ny fitomboan’ny fahalalana tamin’ny 1989.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Ao amin’io toko io ihany, i Paoly dia nanondro ny asan’i Roma jentilisa izay nanakana ny fiakaran’ny fahefan’ny papa, mandra-pahatongan’ny fotoana hanesorana an’i Roma jentilisa; ary tamin’izany no nanondroany fa “ny isan’andro” ao amin’ny bokin’i Daniela dia i Roma jentilisa. Io fahamarinana io no tonga fanalahidy indrindra nanorenana ny rafitry ny fahamarinana izay nahatonga ny fitomboan’ny fahalalana tamin’ny taona 1798.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
Tao amin’ny tantaran’i William Miller dia nambara ny hafatra tamin’ny fotoana izay tokony hisehoan’ny fifindrana avy amin’ny hetsika Filadelfiana ho amin’ny hetsika Laodiseana. Ao amin’ny tantaran’ny Future for America kosa, dia miseho ankehitriny ny fifindrana avy amin’ny hetsika Laodiseana ho amin’ny hetsika Filadelfiana.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Ny fahamarinana izay nambaran’i Paoly tao amin’ny 2 Tesaloniana, izay nanondro ny fifindrana avy amin’i Roma mpanompo sampy ara-bakiteny ho amin’i Roma pápaly ara-panahy, no lasa rafitra niorenan’ny fahatakaran’i Miller ny faminaniana. Samy natsangana i Jaona Mpanao Batisa sy i Paoly mba hanazava ny fifindrana avy amin’ny ara-bakiteny ho amin’ny ara-panahy. Natao tandindon’i Jaona Mpanao Batisa i William Miller, ary tao amin’ny asany dia tena ilaina ny nahafantarany ny fifandraisana sy ny fifindrana misy eo amin’i Roma mpanompo sampy sy i Roma pápaly, dia ilay fifindrana izay nananganana an’i Jaona mba hanondro azy.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Misy fanononana dimy ny amin’“ny isan’andro” ao amin’ny bokin’i Daniela, ary izy ireo dia mialoha mandrakariva famantarana iray momba ny fahefan’ny papa. Ao anatin’ny tontolon-kevitry ny fifindrana ara-paminaniana izay dinihintsika, ireo fanononana dimy rehetra ireo dia ahitana ny fifindrana avy amin’i Roma ara-bakiteny ho amin’i Roma ara-panahy. “Ny isan’andro” ao amin’ny bokin’i Daniela dia iray amin’ireo fahamarinana aseho eo amin’ireo takelaka roan’i Habakoka, ary noho izany dia fahamarinana fototra izay tsy maintsy narovana; fahamarinana iray izay ho voasarona amin’ny farany amin’ny firavaka sy vola sandoka ary hosoka. Tsy kisendrasendra akory fa ny fahamarinana rehetra aseho eo amin’ireo tabilao masina roa ireo dia samy manana fanamafisana mivantana avy amin’ny tsindrimandry ao anatin’ny soratr’i Ellen White. Ny handà ny iray amin’ireo fahamarinana fototra (anisan’izany “ny isan’andro”), dia midika miaraka amin’izay koa ny handà ny fahefan’ny Fanahin’ny Faminaniana.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Dia hitako avy eo, mikasika ny ‘Isan’andro,’ fa ny teny hoe ‘fanatitra’ dia nampidirin’ny fahendren’olombelona, ary tsy anisan’ny lahatsoratra; ary nomen’ny Tompo ny fahatakarana marina momba izany ireo izay nanambara ny antson’ny ora fitsarana. Fony mbola nisy firaisana, talohan’ny 1844, saiky niray hevitra tamin’ny fahatakarana marina momba ny ‘Isan’andro’ ny ankamaroan’ny olona; fa hatramin’ny 1844, tao anatin’ny fisafotofotoana, dia nisy hevitra hafa nekena, ka nanaraka izany ny haizina sy ny fisafotofotoana.” Review and Herald, 1 Novambra 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
Ireo “izay nanambara ny antso momba ny ora fitsarana,” dia nahatakatra fa ny “isan’andro” dia tandindon’ny fanompoan-tsampy, ary/na Roma mpanompo sampy. Tafiditra tao amin’ny fahatakarany koa ny zava-misy fa ny teny hoe “fanatitra” dia tsy tokony ho tao amin’ilay andalan-teny ao amin’ny Daniela, izay nampidirin’ireo mpandika teny (araka ny fahendren’olombelona) tao amin’ny Baiboly King James. Tafiditra tao amin’ny fahatakarana nentin’ny mpisava lalana koa fa ny “isan’andro” dia naseho mandrakariva niaraka tamin’ny iray amin’ireo tandindona roa an’ny fahefana papaly, ary ny fanompoan-tsampy (“ny isan’andro”) dia nialoha mandrakariva ny tandindona papaly. Nofaritan’izy ireo mandrakariva araka ny filaharana nidirany tao amin’ny tantara ara-paminaniana izany. Ny bokin’i Daniela sy ny Apokalypsy dia tsy mba miala velively amin’ny filaharana ara-tantara izay iavian’ny fanompoan-tsampy mialoha ny papalisme, ary rehefa ampidirin’ny bokin’ny Apokalypsy ny fahefana fahatelo mpandringana, dia ilay mpaminany sandoka, dia tazonina mandrakariva izany filaharana izany.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
Raha tsy nisy ny fampianaran’i Paoly fa ireo zavatra ara-bakiteny ao amin’ny faminaniana dia nifindra ho amin’ny ara-panahy tamin’ny vanim-potoanan’ny hazo fijaliana, dia miteraka olana lehibe izany eo anoloan’ny faminanian’i Kristy momba ny fandravana an’i Jerosalema, izay hita ao amin’ny Filazantsara rehetra afa-tsy ny an’i Jaona. Ireo tandindona roa momba ny fahefana papaly mifandray amin’ny “fanatitra isan’andro” ao amin’ny bokin’i Daniela dia ny fahavetavetana mahatonga fandravana sy ny fandikan-dalàna mahatonga fandravana. Ireo tandindona roa ireo dia maneho ny mariky ny bibidia (ny fahavetavetana) sy ny sarin’ny bibidia (ny fandikan-dalàna).
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Ny fandikan-dalàna izay mamela ny papisy hamono ireo heveriny ho heretika dia ny fitambaran’ny fiangonana sy ny fanjakana, ka ny fiangonana no mifehy izany fifandraisana izany. Koa noho izany, i Daniela dia maneho ny fitambaran’ny fiangonana sy ny fanjakana, izay endriky ny bibidia papaly, ho toy ny fandikan-dalàna mampanjavona. Ny Baiboly dia manondro ny fanompoan-tsampy ho fahavetavetana, ary ny fanompoan-tsampy rehetra ananan’ny fahefana papaly dia aseho amin’ny alalan’ny sabata-sampiny, izay antsoin’i Jaona hoe mariky ny bibidia, ary antsoin’i Daniela hoe fahavetavetana mahajanga.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Ary avy tamin’ny iray tamin’ireo no nivoaka tandroka kely anankiray, izay nitombo fatratra nianatsimo sy niantsinanana ary nankany amin’ny tany mahafinaritra. Ary nitombo izy ka tonga hatramin’ny antokon’ny lanitra; ary ny sasany tamin’izany antoko izany mbamin’ny kintana dia nazerany tamin’ny tany ka nohitsahiny. Eny, nanandratra tena izy ka tonga hatramin’ny Lehiben’ny antoko; ary Izy no nanesorana ny fanatitra isan’andro, sady narodana ny fitoeran’ny fitoerany masina. Ary nisy antoko nomena azy hanohitra ny fanatitra isan’andro noho ny fahadisoana; dia natsipiny tamin’ny tany ny fahamarinana; ary nanao izay sitrapony izy ka nahomby. Daniela 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
Hodinihintsika amin’ny an-tsipiriany bebe kokoa ao amin’ny lahatsoratra hafa ireo andininy ireo, kanefa ao amin’ny andininy fahairaika ambin’ny folo, ny hery izay nanandra-tena hanohitra an’i Kristy dia i Roma jentilisa, raha nitady hamono Azy tamin’ny nahaterahany izy ireo ary nony farany dia nanao izany teo amin’ny hazo fijaliana. Milaza ilay andininy fa “noho ny aminy” (Roma jentilisa) dia “nesorina ny isan’andro.” Ny teny hebreo nadika hoe “nesorina” dia “rum”, ary ny heviny dia hoe “manandratra sy manome voninahitra ambony”. Hanandratra sy hanome voninahitra ambony ny fivavahana amin’ny fanompoan-tsampy i Roma jentilisa, ary izany indrindra no nataony teo amin’ny tantara. Izany no antony iantsoana azy hoe “Roma jentilisa”.
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
Ny andininy manaraka dia manambara fa Roma papaly dia nomena “tafika” (hery ara-miaramila), izay nanohitra, na natao handresy, “ny isan’andro” (fanompoan-tsampy). Izany koa dia zava-misy ara-tantara, satria hery ara-miaramila no nampiasain’ny fahefana papaly (na dia tsy mba nanana ny tafiny manokana velively aza izy), mba handresena ny sakana napetraka teo anoloan’ny fiakarany teo amin’ny fahefana. Avy tamin’i Roma mpanompo sampy izany fahefana izany. Ny hery ara-miaramila izay nampiasainy dia nomena azy tamin’ny alalan’ny “fandikan-dalàna,” satria ny fandikan-dalàna izay namela azy hifehy ny tafik’ireo mpanjaka izay nametraka azy teo ambonin’ny seza fiandrianana tamin’ny taona 538, dia ny fandikan-dalàna tamin’ny fampiraisana ny fiangonana sy ny fanjakana. Voaresaka aloha i Roma mpanompo sampy ao amin’ny andininy fahiraika ambin’ny folo, ka ampahafantarina ny mpianatra fa i Roma mpanompo sampy dia hitsangana hanohitra an’i Kristy, ary hanandratra ny fivavahan’ny fanompoan-tsampy.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Ny andininy manaraka dia mamaritra ny fandikan-dalàn’ny fitambaran’ny fiangonana sy ny fanjakana izay namela ny fahefan’ny papa handresy sy hanaisotra ny sakana izay nampiharin’i Roma jentilisa nanohitra azy. Ny tantara dia manamafy ny fampiharana ireo andininy roa ireo. “Ny isan’andro” dia maneho na Roma jentilisa, ilay hery izay nijoro nanohitra an’i Kristy, na ny fivavahana jentilisa izay nasandratry Roma jentilisa. Ny tandindon’ny “isan’andro” dia arahin’ny fahefan’ny papa avy eo, satria izany no manondro ny fandikan-dalàn’ny fiangonana sy ny fanjakana, izay no manome hery ny fahefan’ny papa miaraka amin’ny tafika hanao ny asa malotony. Ny fampiasan’i Daniela fanintelony ny hoe “ny isan’andro” dia ilay fanontaniana izay miteraka ny valiny, dia ilay andry fototra afovoan’ny Advantisma.
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 avy eo dia nandre olo-masina iray niteny aho; ary nisy olo-masina iray hafa nilaza tamin’ilay olo-masina anankiray izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fandikan-dalàna mampahafongana, ka hanolorana ny fitoerana masina sy ny maro hohitsahin’ny tongotra? Daniela 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
Amin’ity andininy ity dia apetraka ny fanontaniana hoe mandra-pahoviana ny fahitana, ka valiny maneho faharetana no angatahana, fa tsy fotoana iray voafaritra. Tsy ny hoe amin’ny daty inona no hahatanterahan’ny fahitana no fanontaniana, fa ny faharetan’ny fahitana. Tsy manontany hoe: “Rahoviana?” ity andininy ity, fa manontany hoe: “Mandra-pahoviana?” Ny fahitana dia momba ireo hery mpandringana mahatonga faharavana, dia ny fanompoan-tsampy izay aseho ho “ny isan’andro,” sy ny fahefana papaly izay asehon’ny fandikan-dalàn’ny papa, izay tanteraka rehefa mijangajanga amin’ny mpanjakan’ny tany izy. Ireo hery roa mpandringana mahatonga faharavana ireo, dia ny fanompoan-tsampy narahin’ny fahefana papaly, no nokasaina hanitsakitsaka ny fitoerana masina sy ny tafika nandritra ny fe-potoana “in-fito.”
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
Zava-dehibe ny hahafantarana fa ny fanitsakitsahana ny fitoerana masina ara-bakiteny, izay nanomboka tamin’ny andron’i Babylona ka nitohy hatramin’ny nandravan’i Roma jentilisa an’i Jerosalema tamin’ny taona 70 taor. J.K., dia nataon’ny hery jentilisa hatrany am-piandohan’io tantara io ka hatramin’ny fiafarany. Noho izany, ny jentilisma ara-bakiteny, amin’ny endriny maro, no nanitsakitsaka ny fitoerana masina ara-bakiteny sy ny tafika ara-bakiteny (vahoakan’Andriamanitra). Fa i Roma ara-panahy kosa no nanitsakitsaka an’i Jerosalema ara-panahy sy ny Isiraely ara-panahy.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Fa ny kianja izay eo ivelan’ny tempoly dia avelao, ka aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny am-bava tongotra mandritra ny roa amby efa-polo volana. Ary homeko fahefana ny vavolombeloko roa, ka haminany mandritra ny arivo sy roanjato ary enim-polo andro izy, mitafy lamba fisaonana. Apokalypsy 11:2, 3.
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
I Jaona Mpanao-batisa dia mpaminanin’ny rohy mampifandray, izay nanondro ny fiovan’ny fotoam-pitantanana avy amin’ny fitoerana masina etỳ an-tany ho amin’ilay any an-danitra, nefa tsy nahalala ny fahafenoan’ny asany. I Paoly dia mpaminanin’ny rohy mampifandray, izay nanondro ny fiovan’ny fotoam-pitantanana avy amin’ny Isiraely ara-bakiteny (ny tafika) ho amin’ny Isiraely ara-panahy. Ilay Jerosalema nohitsakitsahina nandritra ny roa amby efapolo volana dia Jerosalema ara-panahy.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
“Ny fe-potoana voalaza eto—roa amby efapolo volana,” sy ny hoe ‘arivo sy roanjato ary enimpolo andro’—dia iray ihany, samy maneho ny fotoana izay tsy maintsy nijalian’ny fiangonan’i Kristy tamin’ny fampahorian’i Roma. Ny 1260 taona nanjakazakan’ny fahefana papaly dia nanomboka tamin’ny A.D. 538, ka noho izany dia nifarana tamin’ny 1798. Tamin’izany fotoana izany dia niditra tao Roma ny tafika frantsay ka nanao ny papa ho babo, ary maty tany an-tsesitany izy. Na dia voafidy tsy ela taorian’izany aza ny papa vaovao iray, dia tsy mbola afaka nampiasa intsony hatramin’izay ny heriny izay efa nananany taloha ny fitondram-piangonana papaly.” The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Paoly dia nanondro fa tamin’ilay fiovana nitranga teo amin’ny tantaran’ny hazo fijaliana, i Jerosalema ara-panahy, izay “any ambony,” no tonga ilay tanàna nofidin’Andriamanitra hametrahany ny anarany; ary i Jerosalema ara-bakiteny kosa dia nitsahatra tsy ho ilay Jerosalema amin’ny faminanian’ny Baiboly intsony.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Fa Hagara dia tendrombohitra Sinay any Arabia, ary mifanandrify amin’i Jerosalema izay misy ankehitriny, ka andevozina miaraka amin’ny zanany. Fa Jerosalema izay any ambony kosa dia afaka, ary izy no renintsika rehetra. Galatiana 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Ity fahamarinana ity dia tena ilaina ny hahazoana azy araka ny tokony ho izy, ary ny fampiharana diso an’i Jerosalema ara-bakiteny ho tandindon’ny faminanian’ny Baiboly dia ampahany amin’ny fitaka noforonin’ny Zezoita mba handravana ny fahamarinana fa ny papa ao Roma no antikristy. Io fampianaran-diso io dia mamokatra finoana ao anatin’ny Protestanta nihemotra izay mamela azy ireo hibanjina amin’ny fomba diso ny firenena jiosy maoderina, dia Israely, ho tandindon’ny faminaniana. Jerosalema ara-bakiteny dia nitsahatra tsy ho Jerosaleman’Andriamanitra tamin’ny andron’ny hazo fijaliana.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
“Ny tanànan’i Jerosalema dia tsy toerana masina intsony. Ny ozon’Andriamanitra dia eo aminy noho ny fandavana sy ny nanomboana an’i Kristy tamin’ny hazo fijaliana. Misy pentina maizin’ny heloka mipetraka eo aminy, ary tsy ho toerana masina intsony izy mandra-pahadiovany amin’ny afo manadio avy any an-danitra. Amin’ny fotoana hanadiovana ity tany voaozon’ny ota ity ho afaka amin’ny pentina rehetra vokatry ny ota, dia hijoro indray eo ambonin’ny Tendrombohitra Oliva Kristy. Raha vao mipetraka eo amboniny ny tongony, dia hisaraka roa izany ka ho tonga lemaka lehibe, voaomana ho an’ny tanànan’Andriamanitra.” Review and Herald, 30 Jolay 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Ny maha-zava-dehibe ny fanavahana ny Jerosalema ara-bakiteny sy ny Jerosalema ara-panahy dia horesahina rehefa mandinika ny faminanian’i Kristy momba ny faran’izao tontolo izao isika. Ny fanindroany fahefatra amaritan’i Daniela ny hoe “ny isan’andro” dia ao amin’ny toko faha-iraika ambin’ny folo.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Ary hisy tafika hijoro eo anilany, ka handoto ny fitoerana masina, dia ilay fiarovana; ary hanaisotra ny fanatitra isan’andro izy, ary hametraka ny fahavetavetana izay mahatonga faharavana. Daniela 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Ity andininy ity dia manondro ny asan’i Roma jentilisa tamin’ny fametrahana ny fahefam-papa teo ambonin’ny seza fiandrianan’ny tany tamin’ny taona 538. Ny “sandry” dia maneho ny hery ara-tafika an’i Roma jentilisa izay nijoro hiaro ny fahefam-papa nanomboka tamin’i Clovis, mpanjakan’ny Franks, tamin’ny taona 496. Mpanjaka eoropeana samihafa no niasa ho amin’ny fametrahana ny fahefam-papa taorian’i Clovis, kanefa ity andininy ity dia manondro zavatra efatra izay nataon’ireo mpanjaka eoropeana (sandry) ho an’ny fahefam-papa, raha vao nandika lalàna izy ireo tamin’ny nanaovany fanekena teo amin’ny fiangonana sy ny fanjakana niaraka tamin’ilay mpijangajanga avy any Tyro.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Raha nitsangana ho an’ny fahefana papaly izy ireo, dia “nandoto” na nandrava ny tanànan’i Roma, izay tandindon’ny herin’i Roma jentilisa sy Roma papaly. Ny fandotoana resahin’io andininy io dia notanterahina imbetsaka nandritra ny taona maro, raha notafihan-tafika tsy an-kiato ny tanànan’i Roma. Ireo mpanjaka eoropeana ireo (ny sandry) koa dia “hanaisotra ny fanatitra isan’andro.” Ny teny hebreo nadika hoe “hanaisotra” ao amin’io andininy io dia tsy “rum”, tahaka ny tao amin’ny toko fahavalo. Ao amin’io andininy io, ny teny nadika hoe “hanaisotra” dia “sur”, ary midika hoe manala. Ny sandrin’ireo mpanjaka eoropeana dia hanaisotra ny fanoherana jentilisa ny fiakaran’ny fahefana papaly tamin’ny taona 508. Avy eo, tamin’ny taona 538, ireo sandry ireo dia hametraka ny fahefana papaly eo ambonin’ny seza fiandrianan’ny tany. Ary tamin’ny Konsily tao Orléans, tamin’io taona io indrindra, ny fahefana papaly dia nampihatra lalàna momba ny Alahady.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Ny Alahady amin’ny maha-andro fiankohofana azy no antsoin’i Rahavavy White hoe Sabata “sampy”, ary ny fanompoan-tsampy no famaritana ara-Baiboly tonga lafatra ny teny hoe “fahavetavetana”. Tamin’ny taona 538, ny sandrin’i Roma mpanompo sampy no nametraka ilay fahavetavetana mahatonga fandravana.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
“Ireo rehetra izay hanandratra sy hiankohoka amin’ny Sabata sampy, dia andro izay tsy notahin’Andriamanitra, dia manampy ny devoly sy ny anjeliny amin’ny herin’ny fahaiza-manao rehetra nomen’Andriamanitra azy, izay novainy ho amin’ny fampiasana diso. Voatosiky ny fanahy hafa, izay manajamba ny fahiratan-tsainy, dia tsy mahita izy fa ny fanandratana ny Alahady dia rafitra natsangan’ny Fiangonana Katolika manontolo.” Selected Messages, boky 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Ny faminaniana sy ny tantara dia samy manamafy ny fampiharana izay vao avy nofaritantsika ho an’ny andininy fahiraika amby telopolo. Rehefa milaza isika fa ny faminaniana no manamafy izany fampiharana izany, dia ny tiana holazaina amin’izany dia misy faminaniana hafa koa izay miresaka ireo zava-misy ireo ihany, nefa tsy ampidirina eto amin’ny adihevitra amin’izao fotoana izao. Ny fanindiminy sady farany ampiasan’i Daniela ny hoe “ny isan’andro,” dia hita ao amin’ny toko faharoa ambin’ny folo.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Ary hatramin’ny andro hanesorana ny fanatitra isan’andro sy hananganana ny fahavetavetana mahatonga fandravana dia hisy arivo amby roan-jato sy sivifolo andro. Sambatra izay miandry ka tonga amin’ny arivo amby telon-jato sy dimy amby telo-polo andro. Daniela 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Ny faminaniana sy ny tantara dia samy manamafy fa tamin’ny taona 508, dia nifarana tamin’ny ankapobeny ny fanoherana ny fisandratan’ny fahefan’ny papa, rehefa nesorina ny farany tamin’ireo sakana ara-jeografika telo (ny Goths), araka ny ambaran’ny Daniela toko faha-7.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Nibanjina ny tandroka aho, ka, indro, nisy tandroka kely anankiray niakatra teo afovoan’ireo; ary teo alohany dia nisy telo tamin’ireo tandroka voalohany naongotra hatramin’ny fakany; ary, indro, tamin’io tandroka io dia nisy maso tahaka ny mason’olona sy vava niteny zava-dehibe. Daniela 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Ny tandroka telo nesorina dia aseho an-tsary eo amin’ireo tabilao masina roa; ary rehefa voaroaka hiala tao an-tanànan’i Roma ny fahatelo tamin’ireo sakana ara-jeografika telo ireo, tamin’ny taona 508, dia nesorina ny fanoherana nanohitra ny fisandratry ny fahefan’ny papa. Ny fananganana resahina ao amin’ny andininy faha-iraika ambin’ny folo dia maneho ny telopolo taona teo anelanelan’ny 508 sy 538. Izy io dia manondro telopolo taona izay nahatanteraka ny fanomanana ny fanorenana ilay lehilahin’ny ota tao amin’ny tempolin’Andriamanitra.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
Ny teny nadika hoe “esorina” dia “sur” koa, izay midika hoe manaisotra, ary tamin’ny taona 508 dia nesorina (nalaina) ny fanoherana ny fiakaran’ny fahefan’ny papisma. Hatramin’io daty io, ny arivo sy roanjato sy sivifolo taona dia mitondra anao ho amin’ny 1798, sy ny ratra mahafaty nahazo ny papisma. Ny telo ambin’ny folo zato sy dimy amby telopolo andro dia mitondra anao ho amin’ny fahadisoam-panantenana voalohany, sy ny fiandohan’ny fotoana fiandrasana teo amin’ny faran’ny taona 1843 mihitsy. Mampanantena fitahiana ho an’izay “tonga” amin’ny 1843 ilay andininy. Ny teny hoe “tonga” dia midika hoe mikasika. Ny andro voalohan’ny 1844 no manamarika ny fahadisoam-panantenana voalohany, nefa ny andro farany amin’ny 1843 dia mikasika ny fotoana voalohan’ny 1844. Ny andro farany amin’ny taona iray dia mikasika ny andro voalohan’ny taona manaraka. Ny fitahiana mifandray amin’izany daty izany dia tohanan’ny tantara sy ny faminaniana.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Hohizontsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny hevitry ny “ny isan’andro” amin’ny maha-fahamarinana fototra azy.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ny hafatra rehetra nomena tamin’ny 1840–1844 dia tsy maintsy atao manan-kery ankehitriny, satria maro ny olona no very fanovozan-kevitra sy lalana. Tsy maintsy tonga any amin’ny fiangonana rehetra ireo hafatra ireo.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Hoy Kristy nanao hoe: “Sambatra ny masonareo, fa mahita; ary ny sofinareo, fa mandre. Fa lazaiko aminareo marina tokoa: mpaminany maro sy olona marina no naniry hahita izay hitanareo, nefa tsy nahita izany; ary handre izay renareo, nefa tsy nandre izany” [Matio 13:16, 17]. Sambatra ny maso izay nahita ireo zavatra izay hita tamin’ny taona 1843 sy 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Voatolotra ny hafatra. Ary tsy tokony hisy hataka andro amin’ny famerimberenana ny hafatra, satria tanteraka ireo famantarana ny andro; tsy maintsy vita ny asa famaranana. Hisy asa lehibe hotanterahina ao anatin’ny fotoana fohy. Tsy ho ela dia hisy hafatra homena araka ny fanendren’Andriamanitra, izay hitombo ka ho tonga antso mafy. Ary amin’izany Daniela dia hitsangana amin’ny anjarany, hanome ny fijoroany ho vavolombelona.” Manuscript Releases, boky 21, 437.