In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.
Tamin’ny lahatsoratra farany dia nasongadintsika fa i Gabriela no nanome ny famaranana ny “fahatezerana farany” mba hanamafisana ny datin’ny 1844, araka ny fijoroan’ny vavolombelona roa. Takatr’i Miller ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo, izay notanterahina tamin’ny fanjakan’ny Joda, nefa tsy tonga tamin’ny fahitana ny tanjona sy ny fifandraisan’ny fitsaran’ny “impito” tamin’ny fanjakana avaratra sy atsimon’ny Isiraely izy. Raha nahafantatra ny fanavahana ny amin’“ilay fahatezerana farany” ao amin’ny andininy fahasivy ambin’ny folo tokoa izy dia mampisalasala izany, na dia tsy isalasalana aza fa azony tamin’ny heviny ankapobeny fa ny “fahatezerana” dia ny “impito.” Ny fahazavan’ny fahatezerana voalohany sy farany dia novahana tombo-kase tamin’i Palmoni tamin’ny 1856, saingy nolavina tamin’ny 1863 izany. Kanefa marina ny hafatr’i Miller momba ny “impito,” na dia voafetra aza.
Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.
Tsy ho nahafantatra i Miller fa ny tandroka kely an’i Roma mpanompo sampy no nanandratra sy nanasandratra ny fanompoan-tsampy, ao amin’ny andininy fahairaika ambin’ny folo ao amin’ny Daniela toko faha-valo, satria ho an’i Miller ny hoe “esorina” dia midika fotsiny hoe esorina amin’ireo fisehoany intelo tsirairay ao amin’ny Daniela. Kanefa mbola marina ihany ny hafany, na dia voafetra aza.
The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.
Ny Milerita dia tena nahafantatra fa ny “toerana masina” ao amin’ny andininy faha-iraika ambin’ny folo dia ny tempoly jentilisa tao amin’ny tanànan’i Roma (ny Pantheon), nefa ny teny Hebreo kosa dia tsy izay niorenan’ny hafatr’izy ireo. Ny hafatr’i Miller dia nifantoka tamin’ny fotoana ara-paminaniana. Ny tantara izay nanokafana ny hafatr’izy ireo dia nanakana azy tsy hahita an’i Etazonia ho fanjakana fahenina ao amin’ny faminanian’ny Baiboly, ary mihoatra noho izany, dia nanakana azy tsy hahita ny fahefana papaly ho fanjakana fahadimy ao amin’ny faminanian’ny Baiboly.
Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.
Noteren’ny tantara niainany izy ireo ka nampihatra ny faminaniana araka ny fifanarany tamin’ilay fiverenan’i Kristy izay nantenainy ho tsy ho ela, ary diso fanantenana izy ireo, kanefa marina ny hafany. Rehefa manome ny fanazavana ny amin’ireo fahitana roa ao amin’ny andininy dimy ambin’ny folo ka hatramin’ny fito amby roapolo i Gabriela, dia nosakanan’ny fahatakaran’i Miller tsy hahazoany ny fanambarana midadasika kokoa momba ireo fanjakana, izay naseho tao amin’ny fiovan’ny lahy sy vavy amin’ilay tandroka kely ao amin’ny andininy sivy ka hatramin’ny roa ambin’ny folo. Ny Millerita dia i Roma ihany no hitany ho fanjakana fahenina sy farany eto an-tany ao amin’ny fanazavan’i Gabriela.
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. 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. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. 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. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.
Ary izao no niseho, raha izaho, dia izaho Daniela, nahita ny fahitana ka nitady ny heviny, indro, nisy nijoro teo anatrehako toy ny endrik’olona. Ary nandre feon-dehilahy teo anelanelan’ny moron’i Olay aho, izay niantso ka nanao hoe: Gabriela, ampahafantaro ity lehilahy ity ny amin’ny fahitana. Dia nanatona teo amin’izay nijoroako izy; ary nony tonga izy, dia raiki-tahotra aho ka niankohoka tamin’ny tavako; fa hoy izy tamiko: Fantaro, ry zanak’olona, fa amin’ny andro farany no hahatanterahan’ny fahitana. Ary raha mbola niteny tamiko izy, dia renoky ny torimaso lalina tamin’ny tavako niankandrefana tamin’ny tany aho; nefa nokasihiny aho ka nampitsangany mahitsy. Ary hoy izy: Indro, hampahafantariko anao izay hitranga amin’ny faran’ny fahatezerana; fa amin’ny andro voatendry no hisian’ny farany. Ilay ondrilahy hitanao manana tandroka roa dia ireo mpanjakan’i Media sy Persia. Ary ilay osilahy volombava dia ny mpanjakan’i Grisia; ary ilay tandroka lehibe eo anelanelan’ny masony dia ny mpanjaka voalohany. Ary raha vantany vao tapaka izany, ka nisy efatra nitsangana hisolo azy, dia fanjakana efatra no hitsangana avy amin’ilay firenena, nefa tsy amin’ny heriny. Ary amin’ny andro faran’ny fanjakany, raha efa feno ny fahotan’ireo mpandika lalàna, dia hisy mpanjaka masi-tarehy sady mahafantatra teny saro-pantarina hitsangana. Ary ny heriny dia ho lehibe, nefa tsy amin’ny heriny ihany; ary handrava amin’ny fomba mahagaga izy, sady hambinina sy hanao araka izay kasainy, ary handringana ny mahery sy ny vahoaka masina. Ary amin’ny fahakingany koa no hampandrosoany ny fitaka eo an-tanany; ary hanandratra ny tenany ao am-pony izy, ka amin’ny filaminana no handringanany ny maro; hijoro hanohitra ny Andrianan’ny andriana koa izy; nefa hovakivaky tsy amin-tanana izy. Ary marina ny fahitana ny amin’ny hariva sy ny maraina izay voalaza; koa asio tombo-kase ny fahitana, fa ho amin’ny andro maro izany. Ary izaho Daniela dia reraka ka narary andro vitsivitsy; taorian’izany dia nitsangana aho ka nanao ny raharahan’ny mpanjaka; ary talanjona aho noho ny fahitana, nefa tsy nisy nahafantatra izany. Daniela 8:15–27.
Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).
Na dia natolotra tamin’i Daniela aza ny fahitana ny amin’ny Ony Ulai (izay eo am-panatanterahana ankehitriny), ao amin’ny tantaran’i Babylona dia avela ivelan’ny fahitana ny fanjakana voalohany. Efa nampidirina ho loha volamena izy, sy ho liona ao amin’ny toko faharoa sy fahafito, nefa ny toetra ara-paminaniana momba an’i Babylona, dia ny fanesorana azy sy ny famerenana azy indray, no nohamafisina tao amin’ny toko fahavalo. I Nebokadnezara dia efa naneho mialoha ny ratra mahafaty nahazo ny fahefan’ny papa, fony izy noroahina hiala tamin’ny olona nandritra ny “fotoana fito”, ka tamin’izany dia naneho mialoha ny fitopolo taona ara-panoharana izay anadinoana ilay vehivavy janga avy any Tyro. Ao amin’ny Daniela toko fahavalo, Babylona dia hadino avy amin’ireo fanjakan’ny faminaniana ao amin’ny Baiboly, ary ny fahitana dia manomboka amin’ny Mediana sy Persiana (ilay ondrilahy), izay narahin’i Grisia (ilay osilahy).
The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.
Ny fanjakan’i Aleksandra Lehibe dia nizarazara ho fanjakana efatra, izay ambany hery noho i Aleksandra, araka izay efa naseho koa tao amin’ny toko fahafito tamin’ilay leoparda izay nanana elatra efatra sy loha efatra. Ny isa efatra dia maneho ny eran-tany, araka ny asehon’ny avaratra, atsinanana, atsimo ary andrefana. Ao amin’ny andininy faha-valo amin’ny toko fahavalo, nisy tandroka efatra malaza nipoitra niankany amin’ny rivotra efatra avy any an-danitra. Ao amin’ny toko fahafito, ny elatra efatr’i Gresy dia mifanaraka amin’ny rivotra efatra ao amin’ny toko fahavalo, ary ny loha efatr’i Gresy dia mifanaraka amin’ireo tandroka efatra malaza. Ny loha efatra sy ireo tandroka efatra malaza dia maneho ireo fanjakana efatra izay nizarazaran’ny fanjakana voalohan’i Aleksandra, ary ny elatra efatra sy ny rivotra efatra dia maneho ireo faritra efatra nizarana azy. Zava-dehibe ny mahita mazava izany fanavahana izany, satria maneho hevitra iadian-kevitra izay nananan’ny Millerita nanohitra ny fahatakarana nentim-paharazan’ny Protestanta momba ny fanjakana fahefatr’i Roma izany.
On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.
Ao amin’ireo tabilaon’i Habakoka, izay asehon’ny tabilao pioniera 1843 sy 1850, dia iray ihany ny sary famantarana izay tsy maneho fampiharana ara-paminaniana, ary mifandray amin’ny fanavahana ny loha efatra sy ireo malaza, ary ny elatra efatra sy ny rivotra. Ho ezaka hanafenana ny fahamarinana momba an’i Roma amin’ny maha-fanjakana fahefatra ao amin’ny faminanian’ny Baiboly azy, dia nampiditra adihevitra iray momba ny tena na ny diso hevitry ny loha efatra sy ireo malaza, ary ny elatra efatra sy ny rivotra i Satana. Nanao izany i Satana satria ny bokin’i Daniela dia manondro mazava fa misy tandindona iray miavaka ao amin’ny bokin’i Daniela izay nametraka ny fahitana. Ampahany amin’ny porofo izay mampiorina izany tandindona izany no hita ao amin’ny loha efatra sy ireo malaza, ary ny elatra efatra sy ny rivotra. Ny Protestanta dia nanohana fomba fijery satanika momba izany adihevitra izany, ary lehibe loatra ny lanjan’ilay adihevitra teo amin’ny tantaran’ny Millerita ka notononin’izy ireo teo amin’ny tabilao izany. Ny hery izay mampiorina ny fahitana “chazon” ao amin’ny bokin’i Daniela dia faritana ho “mpandroba ny olonao,” ary ny Protestanta dia nanondro izany hery izany ho iray amin’ireo andian-mpanjaka Syriana maro nantsoina hoe Antiochus Epiphanes, fa i Miller kosa nanondro azy ireo ho Roma.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ary amin’ireo andro ireo dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary ireo mpandrombaka amin’ny firenenao koa hanandratra ny tenany mba hampiorina ny fahitana; nefa ho lavo izy. Daniela 11:14.
Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.
Antiokosy dia iray tamin’ireo mpanjaka, tao anatin’ny filaharan’ny mpanjaka izay nipoitra avy tamin’ny iray tamin’ireo fanjakana efatra izay nivakivakin’ny fanjakan’i Aleksandra. Ilay tandroka kely ao amin’ny andininy fahasivy ao amin’ny Daniela toko faha-valo dia nanaraka ny fanjakan’i Aleksandra, ary ny andininy fahasivy dia milaza fa avy tamin’ny iray tamin’ireo no nivoahan’ilay tandroka kely.
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. Daniel 8:9.
Ary tamin’ny iray tamin’ireo no nivoaka tandroka kely iray, izay nihalehibe indrindra nankany amin’ny atsimo sy nankany amin’ny atsinanana ary nankany amin’ilay tany mahafinaritra. Daniela 8:9.
The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.
Ny adihevitra momba ny hoe i Roma no mampiorina ny fahitana, sa mpanjaka Syriana malemy sy somary tsy manan-danja no mampiorina ny fahitana, dia ahitana koa ny adihevitra momba ny hoe ny fahefan’ilay tandroka kely dia nivoaka avy tamin’ny iray amin’ireo tandroka efatra, sa avy tamin’ny iray amin’ireo rivotra efatra. Tsy dia adihevitra loatra izany, satria mazava ny tantara sy ny faminaniana fa i Roma dia tsy taranak’ny fanjakana Grika, fa fahefana vaovao. Raha i Roma no fanjakana fahefatra, dia ny “iray amin’ireny” ao amin’ny andininy faha-sivy dia tsy maintsy iray amin’ireo rivotra efatra na elatra efatra. Raha i Antiochus Epiphanes kosa, dia nivoaka avy tamin’ny tandroky Syria izany.
The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.
Nambaran’ny Millerita fa ny fahefana aseho ho “ireo mpandroba amin’ny firenenao” dia hitsangana hanohitra an’i Kristy.
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.
Ary amin’ny alalan’ny politikany koa no hampandrosoany ny fitaka eo an-tànany; ary hampiandratra ny tenany ao am-pony izy, ary amin’ny fihavanana no handringanany ny maro; hitsangana hanohitra ny Andrianan’ny andriana koa izy; nefa hovakivakina tsy amin-tànana izy. Daniela 8:25.
The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”
Ny “Andrianan’ireo andriana” dia Kristy, ary Antiochus Epiphanes dia niaina ela talohan’ny nahaterahan’i Kristy, koa nasongadin’ny Millerites teo amin’ny tabilao 1843 izany zava-misy izany. Tao amin’ilay tabilao dia nampidiriny ny taona 164, izay raha ny marina dia tsy manana filazana ara-baiboly, fa fanamarihana fotsiny izay mampahafantatra ny lanjan’ilay adihevitra momba ny fanjakana fahefatra teo amin’i Miller sy ireo teolojiana Protestanta. Eo anilan’ny taona “164” eo amin’ilay tabilao dia nosoratany hoe: “Fahafatesan’i Antiochus Epiphanes izay mazava ho azy fa tsy nitsangana hanohitra ny Andrianan’ireo andriana, satria efa maty 164 taona talohan’ny nahaterahan’ny Andrianan’ireo andriana izy.”
Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.
Ankehitriny ny Advantisma dia mampianatra fa i “ny jiolahin’ny olonao” dia i Antiochus Epiphanes, tahaka ny ataon’ny Protestanta nihemotra koa, na dia teo aza ny zava-misy fa ny tsindrimandry no nanoratra hoe “ny tabilao 1843 dia notarihin’ny tanan’ny Tompo ka tsy tokony hovana.” Fantatry ny Millerita fa i Roma no mpanjaka manana tarehy masiaka, koa tsy nohozongozonin’ilay fampianarana satanika izay manimba ny fahafahana mampiorina ny fahitana “chazon” izy ireo. Mazava ny Baiboly fa raha tsy misy fahitana, dia levona ny vahoaka.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Raha tsy misy fahitana, dia levona ny vahoaka; fa izay mitandrina ny lalàna no sambatra. Ohabolana 29:18.
The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.
Ny fahitana izay ambaran’i Solomona ao amin’ilay andininy dia ny fahitana “chazon”, izay, ao amin’ny andininy faha-telo ambin’ny folo ao amin’ny Daniela toko faha-valo, no fahitana manondro ny fanompoan-tsampy sy ny fahefan’ny papa ho toy ny manitsakitsaka ny fitoerana masina sy ny tafika. Ho an’ny Millerites, ireo hery roa mpandrava ireo dia naneho ny fanjakana fahefatra ao amin’ny faminanian’ny Baiboly, ary raha tsy nekeny ny fanjakana fahefatra, dia i Roma (ireo mpandroba ny vahoakanao), dia tsy ho nahavita nametraka ny fahitana izy ireo. Ireo “mpandroba ny vahoakanao” ao amin’ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia hitsangana hanohitra ny mpanjakan’ny atsimo, hanandratra ny tenany, hampiorina ny fahitana, ary ho lavo. Roma no nanatanteraka ireo toetra rehetra ireo.
In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.
Ao amin’ny toko fahafito, ny fanjakana fahefatra dia voalaza manokana ho “hafa karazana” noho ireo fanjakana teo alohany.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.
Taorian’izany dia nahita tao amin’ny fahitana tamin’ny alina aho; ary, indro, bibidia fahefatra, mahatahotra sy mampihorohoro ary mahery indrindra; ary nanana nify vy lehibe izy; nandrapaka sy nanorotoro izy, ary izay sisa dia nohitsahiny tamin’ny tongony; ary hafa noho ny bibidia rehetra izay talohany izy; ary nanana tandroka folo izy…. Dia te-hahafantatra ny marina momba ilay bibidia fahefatra aho, izay hafa noho ny hafa rehetra, sady mahatahotra indrindra, izay nify vy no nananany, ary ny hohony dia varahina; izay nandrapaka sy nanorotoro ary nitsakitsaka izay sisa tamin’ny tongony; Ary ny amin’ny tandroka folo izay teo amin’ny lohany, sy ny amin’ilay tandroka hafa izay nitsangana, ka teo anoloany dia nianjera ny telo; dia ilay tandroka izay nanana maso sy vava niteny zava-dehibe indrindra, ary ny fijery azy dia nahery setra kokoa noho ny namany. Daniela 7:7, 19, 20.
The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.
Ny fanjakana fahefatra ao amin’i Daniela toko faha-7 dia nofaritana indroa ho “hafa karazana” noho ireo fanjakana nialoha azy. Raha toa ka fanitarana fotsiny ilay “tandroka kely” ao amin’ny andininy faha-9, izay tandroka Syriana (Antiokosa Epifana), dia tsy ho hafa izy. Ireo biby nialoha an’i Roma ao amin’ny toko faha-7 dia ny liona sy ny bera ary ny leoparda, izay biby tena misy eo amin’ny zavaboary avokoa; fa raha tonga tamin’ilay biby fahefatra manana nify vy sy hoho varahina kosa, dia tsy nahalala biby eo amin’ny zavaboary i Daniela izay afaka naneho an’ilay biby mahatsiravina izay nandrapaka. Hafa karazana izy. Ilay “tandroka kely” ao amin’ny andininy faha-9 dia nivoaka avy tamin’ny iray tamin’ireo faritra asehon’ny rivotra efatra sy ny elatra, fa tsy avy tamin’ny iray tamin’ireo tandroka na ireo malaza.
Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.
Ny toko fahavalo ao amin’ny Daniela dia milaza fa: “Ary amin’ny andro faran’ny fanjakany, rehefa tonga amin’ny fahafenoany ny mpandika lalàna, dia hisy mpanjaka masi-tarehy sady mahafantatra teny miafina hitsangana.” Ao amin’ny “andro faran’ny fanjakany” (Gresy, izay efa nivaky ho fanjakana efatra), amin’ny fotoana “rehefa tonga amin’ny fahafenoany ny mpandika lalàna,” dia hisy mpanjaka vaovao hitsangana.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.
“Ny firenena rehetra izay niakatra teo amin’ny sehatry ny asa dia navela hisahana ny toerany etỳ ambonin’ny tany, mba hanehoana mazava na hahatanteraka ny fikasan’ilay Mpiambina sy Ilay Masina izy na tsia. Ny faminaniana no nanaraka ny fiakaran’ny fanjakambe lehibe eran-tany sy ny fivoarany—Babylona, Medo-Persia, Grisia, ary Roma. Tamin’ny tsirairay amin’ireny, tahaka ny tamin’ireo firenena kely hery kokoa, dia niverimberina ihany ny tantara. Samy nanana ny fotoam-pitsapana azy avy izy rehetra; samy tsy nahomby izy rehetra, levona ny voninahiny, ary niala ny heriny.” Prophets and Kings, 535.
At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.
Tamin’ny faran’ny (“andro aoriana”) fanjakan’i Grisia, rehefa feno ny kapoakany tamin’ny fotoam-pitsapana nomena azy (“raha tonga amin’ny fahafenoany ny mpandika lalàna”), dia hisy “mpanjaka masi-tava” hitsangana. Hahafantatra “teny saro-pantarina” izany mpanjaka izany, satria fiteny hafa tanteraka noho ny teny hebreo nampiasain’ny Jiosy na ny teny grika tamin’ilay fanjakana teo aloha no hoteneniny, fa ny teny latina no hoteneniny. Izany fanjakana izany dia efa nofaritan’i Mosesy ho ilay firenena izay hitondra ny fahirano tamin’ny taona 66 ka hatramin’ny 70 taor. J.K., izay, ankoatra ny zavatra hafa, dia nahatsiravina tokoa ny mosary ka nihinana ny zanany ihany ny Jiosy mba ho velona.
Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.
Satria tsy nanompo an’i Jehovah Andriamanitrao tamin’ny fifaliana sy tamin’ny haravoan’ny fo ianao noho ny haben’ny zava-drehetra; dia hanompo ny fahavalonao izay halefan’i Jehovah hiady aminao ianao, amin’ny hanoanana sy ny hetaheta ary ny fitanjahana ary ny tsy fahampian’ny zavatra rehetra; ary hametraka ziogan’ny vy eo amin’ny vozonao izy mandra-pandringany anao. Jehovah hampitondra firenena avy any lavitra hiady aminao, avy any amin’ny faran’ny tany, haingana tahaka ny fanidinan’ny voromahery; dia firenena izay tsy ho azonao ny fiteniny; firenena masi-tarehy, izay tsy hanaja ny anti-panahy na hamindra fo amin’ny tanora; ary handany ny vokatry ny biby fiompinao sy ny vokatry ny taninao izy mandra-pandringany anao; ary tsy hamela ho anao na vary, na divay, na diloilo, na ny zanak’omby aman’ondrinao, mandra-pandringany anao. Ary hanao fahirano anao eo amin’ny tanànanao rehetra izy mandra-pirodan’ny mandanao avo sy mafy, izay nitokianao, manerana ny taninao rehetra; ary hanao fahirano anao eo amin’ny tanànanao rehetra manerana ny taninao rehetra, izay nomen’i Jehovah Andriamanitrao anao, izy. Ary hihinana ny vokatry ny kibonao ianao, dia ny nofon’ny zanakao lahy sy ny nofon’ny zanakao vavy, izay nomen’i Jehovah Andriamanitrao anao, amin’ny fahirano sy amin’ny fahoriana mafy izay hampahorian’ny fahavalonao anao. Deoteronomia 28:47–53.
In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”
Ao amin’ny toko faharoa ao amin’i Daniela, ny fanjakana fahefatra dia naseho tamin’ny “vy”, ary i Mosesy dia nanondro “firenena” iray, izay hametraka “ziogan’ny vy” eo amin’ny Jiosy. Io “firenena” io dia “handringana” ny Jiosy, ary ho haingana tahaka ny voromahery, izay ny voromahery no famantarana an’i Roma. Ho “firenena” “izay tsy ho azonao ny lelany” izy, satria ny fiteniny dia ho “teny maizina” amin’ny Jiosy. Ho “firenena masi-maso” izy, araka ny voalaza ao amin’ny toko fahavalo ao amin’i Daniela momba ny “mpanjaka masi-maso”. Ary tamin’ny “fahirano” an’i Jerosalema dia nihinana ny “zanany lahy sy ny zanany vavy” ny Jiosy.
Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”
I Miller dia nahafantatra an’i Roma jentilisa ho ilay fahefana efa novinanin’i Mosesy, sy ho ilay fanjakana fahefatra “vy” ao amin’ny Daniela toko faharoa, ary ho ilay “firenena” izay niteny latina fa tsy hebreo na grika. Tsy nanao fanavahana teo amin’ny fanjakana fahefatra sy fahadimy ao amin’ny faminanian’ny Baiboly i Miller, satria taminy dia Roma tsotra izao izy roa tonta. Koa rehefa nitsangana i Roma jentilisa tao amin’ny andininy faha-telo amby roa-polo, dia tsy hitany ilay fanavahana aseho ao amin’ny andininy faha-efatra amby roa-polo. Ao amin’ilay fahitana, ilay tandroka kely dia nifandimby avy amin’ny lahy ho amin’ny vavy, avy amin’ny vavy ho amin’ny lahy, ary avy amin’ny lahy ho amin’ny vavy tao amin’ny andininy faha-sivy ka hatramin’ny faha-roa ambin’ny folo; ary ny andininy faha-telo amby roa-polo no manondro ny toetra ara-paminaniana an’i Roma jentilisa, fa ny fanazavan’i Gabriela ao amin’ny andininy faha-efatra amby roa-polo kosa miova ho Roma vavy. Ilay fahefana ao amin’ny andininy faha-efatra amby roa-polo dia tsy maintsy hanana “hery lehibe,” “fa tsy amin’ny heriny ihany; ary handringana amin’ny fomba mahagaga izy, sady hambinina sy hanao asa, ary handringana ny mahery sy ny vahoaka masina.”
Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.
Ny Roma pápaly dia homena ny hery ara-tafikan’i Roma mpanompo sampy, ary handrava ny olon’Andriamanitra mandritra ny arivo sy roanjato ary enimpolo taona izy, hatramin’ny taona 538 ka hatramin’ny 1798. “Hahagaga” ny fandravany, satria izy no bibidia izay “gaga ka manaraka” azy izao tontolo izao manontolo, ary izy no fahefana izay “hanao araka ny sitrapony ka hambinina” mandra-pahatanteraky ny fahatezerana voalohany izay efa “voatendry” hifarana amin’ny 1798.
Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.
Avy eo, ao amin’ny andininy fahadimy amby roapolo, Gabriela dia manaraka ilay fifandimbiasam-piovana efa napetraka tao amin’ireo andininy izay nadikany tamin’i Daniela, ka indray dia mitodika amin’i Roma jentilisa, izay, tamin’ny alalan’ny karazana “politika” hafa, no nampiray ny fanjakany, araka ny ambaran’ny mpahay tantara rehetra. Ny “fahaiza-mamitaka” nampiasain’i Roma jentilisa dia ny fitaomana ireo firenena mba hiombona amin’ny fanjakany izay nitombo hatrany, ary nampiasainy ny fampanantenana fiadanana sy fanambinana mba hanorenana ilay fanjakana, tsy tahaka ireo fanjakana teo alohany izay noforonina fotsiny tamin’ny herin’ny tafika. Ary i Roma jentilisa koa dia “hitsangana hanohitra ny Andrianan’ny andriana,” araka izay nataony fony izy nametraka an’i Kristy teo amin’ny hazo fijalian’i Kalvary.
Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).
Avy eo dia niresaka ireo fahitana roa izay nohazavainy tamin’i Daniela i Gabriela, tamin’ny nanondroany fa marina ny fahitana “mareh” momba ny fisehoana (ireo andro roa arivo sy telon-jato), ary fa ny fahitana “chazon” momba ny fanitsakitsahana ny fitoerana masina sy ny tafika nataon’i Roma mpanompo sampy sy Roma papa dia tsy maintsy “akatona (asiana tombo-kase),” “mandritra ny andro maro” (mandra-pahatongan’ny andro farany tamin’ny 1798).
Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.
Dia narary nandritra ny fotoana kelikely i Daniela, ary avy eo dia niverina niasa; nefa mbola tsy azony ihany ny fahitana “mareh”, dia ilay fahitana izay nandidiana an’i Gabriela hampahafantariny azy. Noho izany antony izany dia hiverina i Gabriela ao amin’ny toko fahasivy mba hamita ny asany amin’ny fampahafantarana an’i Daniela ny fahitana “mareh”.
In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.
Ao amin’ny toko fahasivin’ny Daniela, dia nandinika ny Teny ara-paminaniana Daniela ka tonga nahatakatra tamin’ny alalan’ny soratr’i Mosesy sy Jeremia. Efa nanambara Jeremia fa haharitra fitopolo taona ny fahababoana nisy azy.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Ary io tany manontolo io dia ho tonga fandravana sy zavatra mahatahotra; ary ireo firenena ireo hanompo ny mpanjakan’i Babylona fitopolo taona. Ary izao no hitranga, rehefa tapitra ny fitopolo taona, fa hovaliako ny mpanjakan’i Babylona sy izany firenena izany, hoy Jehovah, noho ny helony, ary koa ny tanin’ny Kaldeana; ka hataoko ho fandravana mandrakizay izany. Jeremia 25:11, 12.
According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.
Araka an’i Mosesy, ny fahababoana any amin’ny tanin’ny fahavalo dia hifanandrify amin’ny fotoana izay hankafizan’ny tany ny Sabatany.
And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.
Ary hataoko lao ny tany; ary ho talanjona amin’izany ny fahavalonareo izay monina ao aminy. Ary haeliko any amin’ny jentilisa ianareo, ka hotsoahiko ny sabatra hanaraka anareo; ary ho lao ny taninareo, ary ho rava ny tanànanareo. Ary amin’izany ny tany hankafy ny Sabatany, raha mbola lao izy, ary ianareo any amin’ny tanin’ny fahavalonareo; dia amin’izany ny tany hitsahatra ka hankafy ny Sabatany. Raha mbola lao izy, dia hitsahatra; satria tsy nitsahatra tamin’ny Sabatanareo izy, fony ianareo nonina teo amboniny. Levitikosy 26:32–35.
Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.
Fantatr’i Daniela tamin’ny tenin’Andriamanitra ara-paminaniana, tamin’ny vavan’ny vavolombelona roa, fa efa naely tany amin’ny tanin’ny fahavalo ny olony, ary tamin’izany andro izany dia hankalaza ny Sabatany ny tany. Fantany izay fantatry ny mpanoratra ny Tantara mikasika ny fitopolo taona nambaran’i Jeremia.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Ary ireo izay tafatsoaka tamin’ny sabatra dia nentiny ho babo tany Babylona; ary tany izy ireo no tonga mpanompony sy mpanompon’ny zanany mandra-panjakan’ny fanjakan’i Persia; mba hahatanteraka ny tenin’i Jehovah izay nampilazaina tamin’ny vavan’i Jeremia, mandra-pankafizin’ny tany ny sabatany; fa raha mbola lao izy, dia nitandrina sabata izy, mba hahatanteraka ny fitopolo taona. Ary tamin’ny taona voalohany nanjakan’i Kyrosy, mpanjakan’i Persia, mba hahatanteraka ny tenin’i Jehovah izay nampilazaina tamin’ny vavan’i Jeremia, dia nanaitra ny fanahin’i Kyrosy, mpanjakan’i Persia, Jehovah, ka namoaka didy eran’ny fanjakany rehetra izy sady nosoratany koa izany, nanao hoe: Izao no lazain’i Kyrosy, mpanjakan’i Persia: Ny fanjakana rehetra ambonin’ny tany dia nomen’i Jehovah, Andriamanitry ny lanitra, ahy; ary Izy no nanendry ahy hanorina trano ho Azy any Jerosalema, izay any Joda. Iza moa no isan’ny olony eo aminareo rehetra? Homba azy anie Jehovah Andriamaniny, ary aoka hiakatra izy. 2 Tantara 36:20–23.
Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.
Daniela dia nahatakatra fa ny fitopolo taona nanaovan’i Jeremia ny faminaniana momba ny fanaparitahana tany amin’ny tanin’ny fahavalo, raha mbola nankafy ny Sabatany kosa ny tany, dia niorina tamin’ilay ozona hoe “impito” ao amin’ny Levitikosy faha-enina amby roapolo; ary noho ny fankatoavana izany fahatakarana izany, dia notanterahiny ilay fanafody voadidy nomena tao ho an’ireo izay mifoha amin’ny farany ka mahatsapa ny toetry ny fanaparitahana azy.
And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.
Ary amin’izay sisa velona aminareo dia hampiditra fahalemena ao am-pony Aho any amin’ny tanin’ny fahavalony; ary ny fikopahan’ny ravina voahozongozona dia hanenjika azy; ka handositra izy tahaka ny fandositra sabatra; ary ho lavo izy, na dia tsy misy manenjika aza. Ary hifampianjera izy tahaka ny eo anoloan’ny sabatra, na dia tsy misy manenjika aza; ary tsy hanan-kery hijoro eo anatrehan’ny fahavalonareo ianareo. Ary ho levona any amin’ny jentilisa ianareo, ary ny tanin’ny fahavalonareo no handany anareo. Ary izay sisa aminareo dia hiraviravy ao amin’ny helony any amin’ny tanin’ny fahavalonareo; ary miaraka amin’ny heloky ny razany koa no hiraviraviany miaraka aminy. Raha miaiky ny helony sy ny heloky ny razany izy, mbamin’ny fahadisoany izay nandikany tamiko, ary koa noho izy nandeha nifanohitra tamiko; Ary noho Izaho kosa nandeha nifanohitra taminy ihany koa ka nitondra azy ho any amin’ny tanin’ny fahavalony; raha amin’izany ny fony tsy voafora ka manetry tena, ary manaiky ny famaizana noho ny helony izy: Dia hotsaroako ny fanekeko tamin’i Jakoba, ary ny fanekeko tamin’Isaka koa, ary ny fanekeko tamin’i Abrahama koa no hotsaroako; ary ny tany dia hotsaroako. Ary ny tany kosa hafoiny, ka hankafy ny sabatany izy, raha mbola mandry lao tsy misy azy; ary izy kosa hanaiky ny famaizana noho ny helony; satria, eny, satria nohamavoiny ny fitsarako, ary ny fanahiny no nankahala ny didiko. Kanefa na dia izany rehetra izany aza, raha any amin’ny tanin’ny fahavalony izy, dia tsy hariko, na hankahalako azy handringana azy tanteraka sy handravana ny fanekeko aminy; fa Izaho no Jehovah Andriamaniny. Fa noho ny aminy dia hotsaroako ny faneken’ny razany, izay navoako avy tany amin’ny tany Egypta teo imason’ny jentilisa, mba ho Andriamaniny Aho: Izaho no Jehovah. Ireo no didy sy fitsarana ary lalàna izay nataon’i Jehovah teo aminy sy ny Zanak’Isiraely teo an-tendrombohitra Sinay tamin’ny alalan’i Mosesy. Levitikosy 26:36–46.
Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.
Ny vavak’i Daniela ao amin’ny toko fahasivy dia miresaka ny lafin-javatra rehetra ao amin’ny filankevitra ho an’izay mahita ny tenany fa efa niparitaka tany amin’ny tanin’ny fahavalo. Io vavaka io dia tsy maintsy ampifanarahana amin’ny vavany ao amin’ny toko faharoa, satria miaraka izy roa ireo no maneho ny vavaky ireo ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, izay maty teny an-dalamben’ilay tanàna lehibe, dia Sodoma sy Egypta, ka mahita fa izy ireo koa dia efa niparitaka. Rehefa mamarana ny vavany i Daniela, dia miverina i Gabriela mba hamita ny asa fanazavana ny fahitana “mareh”, tahaka ny kasain’ny Fanahy Masina hotanterahina ho an’ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Ary raha mbola niteny sy nivavaka ary niaiky ny fahotako sy ny fahotan’ny oloko Israely aho, ka nandroso ny fifonako teo anatrehan’i Jehovah Andriamanitro noho ny tendrombohitra masin’Andriamanitro, eny, raha mbola niteny tamin’ny vavaka ihany aho, dia ilay lehilahy Gabriela, izay efa hitako tamin’ny fahitana tany am-piandohana, no nampandehanina handeha haingana ka nanendry ahy tamin’ny fotoana fanaovana ny fanatitra hariva. Ary nampahalalainy ahy izany, sady niresaka tamiko izy ka nanao hoe: Ry Daniela, tonga aho ankehitriny hampahafantatra anao ny fahendrena sy ny fahalalana. Daniela 9:20–22.
We will continue this study in the next article.
Hohizantsika ao amin’ny lahatsoratra manaraka ity fandalinana ity.
“Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.
“Fotoana fohy talohan’ny fianjeran’i Babylona, raha mbola nisaintsaina ireo faminaniana ireo Daniela ka nitady an’Andriamanitra mba hahazo fahalalana ny amin’ny fotoana, dia nisy andianà fahitana nomena azy momba ny fiakaran’ny fanjakana sy ny fianjerany. Tamin’ny fahitana voalohany, araka ny voasoratra ao amin’ny toko fahafiton’ny bokin’i Daniela, dia nomena fanazavana izy; nefa tsy mbola nazava tamin’ilay mpaminany avokoa ny zavatra rehetra. ‘Nampitebiteby ahy indrindra ny fisainako,’ hoy izy nosoratany momba ny zavatra niainany tamin’izany fotoana izany, ‘ary niova tamiko ny tarehiko; fa notanako tao am-poko izany zavatra izany.’ Daniela 7:28.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.
“Tamin’ny alalan’ny fahitana hafa indray dia nisy hazavana fanampiny narotsaka tamin’ny zava-hitanga amin’ny ho avy; ary tamin’ny famaranana io fahitana io no nandrenesan’i Daniela hoe: ‘ary nisy olo-masina iray niteny, dia hoy ny olo-masina iray tamin’ilay olo-masina iray izay niteny: Mandra-pahoviana no haharetan’ny fahitana?’ Daniela 8:13. Ny valiny nomena hoe: ‘Mandritra ny roa arivo sy telon-jato andro; dia hodiovina ny fitoerana masina’ (andininy 14), dia nahafeno fahadisoan-kevitra azy. Tamin-kafanam-po no nitadiavany ny hevitr’ilay fahitana. Tsy azony ny fifandraisana misy eo amin’ny fahababoana fitopolo taona, araka izay efa voalaza mialoha tamin’ny alalan’i Jeremia, sy ny roa arivo sy telon-jato taona izay reny tamin’ny fahitana fa nolazain’ilay iraky ny lanitra fa tsy maintsy ho tapitra alohan’ny fanadiovana ny fitoerana masin’Andriamanitra. Ny anjely Gabriela dia nanome fanazavana ampahany taminy; kanefa raha nandre ny teny hoe: ‘Ny fahitana … dia ho amin’ny andro maro,’ ilay mpaminany, dia safotra. ‘Izaho Daniela dia safotra,’ hoy ny fitantarany ny zavatra niainany, ‘ary narary andro vitsivitsy; rehefa afaka izany dia nitsangana aho ka nanao ny raharahan’ny mpanjaka; ary gaga tamin’ilay fahitana aho, nefa tsy nisy nahafantatra izany.’ Andininy 26, 27.”
“Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.
“Mbola nitondra mavesatra noho ny amin’ny Isiraely, dia nodinihin’i Daniela indray ny faminanian’i Jeremia. Tena mazava tokoa ireny—mazava loatra ka azony tamin’ireo fijoroana voasoratra ao amin’ny boky ‘ny isan’ny taona, izay nahatongavan’ny tenin’i Jehovah tamin’i Jeremia mpaminany, fa hahatanteraka fitopolo taona amin’ny fandravana an’i Jerosalema.’ Daniela 9:2.”
“With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.
“Tamim-pinoana miorina eo ambonin’ny teny azo antoka avy amin’ny faminaniana, dia nifona tamin’ny Tompo i Daniela mba hahatanteraka haingana ireo teny fikasana ireo. Nifona izy mba hotehirizina ny voninahitr’Andriamanitra. Tao amin’ny fangatahany dia nampiray tena tanteraka tamin’ireo izay tsy nahatratra ny fikasan’Andriamanitra izy, ka niaiky ny fahotany ho toy ny azy manokana.” Prophets and Kings, 553, 554.