All the prophets are speaking more of the last days than the days in which they lived.
Ny mpaminany rehetra dia miresaka bebe kokoa momba ny andro farany noho ny andro niainan’izy ireo.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12
“Tsirairay avy tamin’ireo mpaminany fahiny dia tsy dia niteny ho an’ny androny loatra fa ho an’ny androntsika, ka izany faminaniany izany dia manan-kery ho antsika. ‘Ary izany zavatra rehetra izany dia nanjo azy ho fianarana; ary voasoratra ho fampitandremana ho antsika izany, dia isika izay tratrin’ny faran’izao tontolo izao.’ 1 Korintiana 10:11. ‘Tsy ho an’ny tenany, fa ho antsika no nanompoany tamin’ny zavatra izay ankehitriny ambara aminareo amin’ny alalan’izay nitory ny filazantsara taminareo tamin’ny Fanahy Masina, Izay nirahina avy any an-danitra; dia zavatra irìn’ny anjely hotsinjovina.’ 1 Petera 1:12”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ny Baiboly dia nanangona sy namatotra niaraka ireo harenany ho an’ity taranaka farany ity. Ireo zava-nitranga lehibe rehetra sy ireo raharaham-be manetriketrika ao amin’ny tantaran’ny Testamenta Taloha dia efa niverina, ary mbola miverimberina, ao amin’ny fiangonana amin’izao andro farany izao.” Selected Messages, boky 3, 338, 339.
Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.
Daniel dia maneho ny vahoakan’Andriamanitra, izay amin’ny andro farany dia nahita, tamin’ny alalan’ny Teny faminaniana, fa efa naely patrana izy. Rehefa mifoha amin’izany zava-misy izany izy ireo, dia takina aminy ny hanatanteraka ny vavaka ao amin’ny Levitikosy enina amby roapolo, ary koa ny vavaka mba hahatakatra ny tsiambaratelo faminaniana farany izay voavaha tombo-kase mialoha indrindra ny hifaranan’ny fotoam-pahasoavana, araka ny asehon’ny vavak’i Daniela ao amin’ny toko faharoa. Raha ary rehefa miditra ao amin’ny fanandraman’i Daniela izy ireo, dia hikasika sy hampahafantatra ary hiteny aminy ny anjely Gabriela, mba hanome azy “fahaizana sy fahatakarana.” Ny hendry dia ireo izay “mahatakatra” ny “fitomboan’ny fahalalana” rehefa voavaha tombo-kase ny tsiambaratelo faminaniana iray.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Dia nampahafantatra ahy sy niresaka tamiko ka nanao hoe: Ry Daniela, tonga aho izao hanome anao fahalalana sy fahatakarana. Tamin’ny niandohan’ny fivavahanao dia nivoaka ny didy, ary tonga aho hampiseho izany aminao; fa tena malala indrindra ianao; koa fantaro ny teny, ary diniho ny fahitana. Daniela 9:22, 23.
The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.
Ny fahitana izay nasaina hodinihin’i Daniela dia ilay fahitana “mareh” momba ny fisehoana. Tsy mbola vitan’i Gabriela ny asa izay nanendrena azy tao amin’ny toko fahavalo, tamin’ny fotoana nilazana taminy hampahafantatra an’i Daniela ny fahitana “mareh”. Ao amin’ny toko fahasivy dia niverina izy mba hamita ny fanazavana. Ao amin’ny toko fahasivy, Daniela dia tsy mitoetra intsony ao anatin’ny vanim-potoanan’ny fanjakan’i Babylona, fa ao amin’ny tantaran’ny fanjakana Medo-Persiana.
When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.
Rehefa nilaza tamin’i Daniela Gabriela mba “hahafantatra ny raharaha,” sy mba “handinika ny fahitana,” dia manondro fizotran’ny fanavahana ao an-tsaina izay tiany hotanterahin’i Daniela izany. Ny teny nadika hoe “hahafantatra” sy “handinika” dia teny hebreo iray ihany. “Biyn” no teny, ary midika hoe manavaka ao an-tsaina. Ny teny hebreo nadika hoe “raharaha” kosa dia “dabar,” ary midika hoe “ny teny”. Koa izany, dia mampahafantatra an’i Daniela sy ireo izay soloany tena amin’ny andro farany i Gabriela mba hizara tsara ny Tenin’ny fahamarinana.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Halalino mba hiseho voazaha toetra eo anatrehan’Andriamanitra ianao, dia mpiasa tsy mila ho menatra, mizara mahitsy ny tenin’ny fahamarinana. 2 Timoty 2:15.
The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”
Ny teny hoe “matter” dia ampiasain’i Daniela koa ao amin’ny toko fahafolo, andininy voalohany, izay nadika intelo hoe “thing.”
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Tamin’ny taona fahatelo nanjakan’i Kyrosy, mpanjakan’i Persia, dia nisy zavatra nambara tamin’i Daniela, izay nantsoina hoe Beltesazara; ary marina izany zavatra izany, nefa lava ny fotoana voatendry; ary nahafantatra izany zavatra izany izy sady nahazo fahalalana ny amin’ny fahitana. Daniela 10:1.
In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.
Ao amin’ilay andininy, ny teny hoe “fahitana” dia ilay fahitana “mareh”, dia ny fahitan’ny fisehoana; ary Daniela dia nanana fahalalana ny amin’ilay zavatra (raharaha) ary koa ny amin’ilay fahitana (“mareh”). Ao amin’ny andininy faha-telo amby roa-polo amin’ny toko fahasivy, Gabriela dia nampianatra an’i Daniela mba hanavaka tsara ny raharaha sy ny fahitana; ary ao amin’ny andininy voalohany amin’ny toko fahafolo dia manana fahalalana ny amin’izy roa izy, dia ny raharaha (zavatra) sy ny fahitana (“mareh”). Gabriela dia mampahafantatra an’i Daniela ao amin’ny toko fahasivy mba hahafantatra ny fanavahana misy (hanavaka tsara) eo amin’ny raharaha sy ny fahitana. Ny fahitana dia ilay fahitana “mareh”, ary ny “raharaha”, na ny “zavatra”, dia ilay fahitana “chazon”.
In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.
Ao amin’ny toko fahavalo dia samy ampahafantarina ireo fahitana roa tonta, ary asongadina ny fanavahana azy ireo, satria Daniela naniry hahatakatra ny fahitana “chazon”, nefa Gabriela kosa nasaina hampahafantatra an’i Daniela ny fahitana “mareh”. Rehefa manomboka ny asany i Gabriela, dia ny hampahafantatra an’i Daniela ny “raharaha” sy ny “fahitana”, ka ampahafantariny an’i Daniela mba hahatsikaritra fa fahitana roa samy hafa ireo.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.
Ary nampahafantariny ahy izany, sady niresaka tamiko izy ka nanao hoe: Ry Daniela, tonga aho ankehitriny hampahazo anao fahendrena sy fahalalana. Tamin’ny fiandohan’ny fitalahoanao dia navoaka ny didy, ary tonga aho hampiseho izany aminao; fa tena malala indrindra ianao; koa fantaro ny teny, ary diniho ny fahitana. Herinandro fito-polo no voatendry ho an’ny firenenao sy ny tanànanao masina, mba hamitana ny fahadisoana, sy hampitsahatra ny ota, sy hanao fanavotana noho ny heloka, sy hampiditra fahamarinana mandrakizay, sy hanisy tombo-kase ny fahitana sy ny faminaniana, ary hanosotra ny Masina Indrindra. Koa aoka ho fantatrao sy ho azonao, fa hatramin’ny nivoahan’ny didy hampody sy hanorina indray an’i Jerosalema ka hatramin’ny Mesia Andriana dia hisy herinandro fito sy roa amby enimpolo; haverina haorina indray ny kianja sy ny manda, na dia amin’ny andro mahory aza. Ary rehefa afaka ny roa amby enimpolo herinandro dia hofongorana ny Mesia, nefa tsy ho Azy izany; ary ny vahoakan’ilay andriana izay ho avy no handrava ny tanàna sy ny fitoerana masina; ary ho tahaka ny safo-drano no hiafarany, ary mandra-pahatongan’ny faran’ny ady dia voatendry ny fandravana. Ary hanamafy fanekena amin’ny maro mandritra ny herinandro iray izy; ary amin’ny antsasaky ny herinandro dia hampitsahatra ny fanatitra alatsa-dra sy ny fanatitra izy, ary noho ny fielezan’ny fahavetavetana dia hataony lao izany, mandra-pahatongan’ny fahatanterahana; ary izay efa voatendry dia hararaka amin’izay atao lao. Daniela 9:22–27.
Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.
I Gabriel dia naniry an’i Daniela hahafantatra fa hisolo tena ao amin’ny fanazavana izay nomeny azy ny singa sasany avy amin’ny fahitana “chazon” sy ny fahitana “mareh”. Io fanazavana io dia hikasika ireo fahitana roa tonta, ary andraikitr’i Daniela ny mizara araka ny tokony ho izy ny fahitana izay miresaka ny fanitsakitsahana ny fitoerana masina sy ny maro be, amin’ilay fahitana izay nitarika ho amin’ny fisehoan’i Kristy tao amin’ny Efitra Masina Indrindra tamin’ny 22 Oktobra 1844.
Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.
Nanondro i Gabriela fa hatramin’ny didin’i Artaksersesy tamin’ny 457 tal. J.K., dia hisy efajato sy sivifolo taona izay “notapahina” tamin’ireo telo arivo sy roa hetsy taona amin’ny fahitana ny hariva sy ny maraina, izay natao manokana ho an’ny Jiosy. Ao amin’ireo andininy vao notononina, ny teny hoe “voatendry” dia voambara intelo, kanefa teny hebreo roa samy hafa no samy nadika hoe “voatendry” ao amin’ireo andininy ireo. Ny voalohany isehoan’ny teny hoe “voatendry” dia ao amin’ny andininy faha-roa amby roapolo, ary io teny hebreo io dia “chathak” ka midika hoe “manapaka” na “manasaraka”.
It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.
Manondro izany fa nomena fotoana fitsapana i Isiraely, izay nanomboka tamin’ny didy fahatelo navoakan’i Artaksersesy, ary hifarana amin’ny fitoraham-bato an’i Stefana tamin’ny taona 34 taor. J.K. Ny efajato sy sivifolo taona dia “notapahina,” ary naneho vanim-potoana ara-paminaniana fohy kokoa tao anatin’ilay faminaniana lava kokoa, dia ny roa arivo sy telonjato taona. Ny isa hoe “efajato sy sivifolo” dia tandindon’ny fotoam-pitsapana, araka ny nambaran’i Jesosy.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Dia tonga teo aminy Petera ka nanao hoe: Tompoko, impiry moa no hanotan’ny rahalahiko amiko, ka hamelako azy? Hatramin’ny impito va? Hoy Jesosy taminy: Tsy lazaiko aminao hoe, Hatramin’ny impito; fa, Hatramin’ny impitopolo fito. Matio 18:22
There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.
Misy fiafaran’ny famelan-keloka, ary io fiafarana io dia asehon’ny isa hoe “efajato sy sivifolo.” Ny “efajato sy sivifolo” taona dia maneho fe-potoam-pitsapana ho an’ny Jiosy hatramin’ny nafahana azy mandra-pamenoany ny kapoakan’ny fotoam-pitsapana nanjo azy tamin’ny fitora-bato an’i Stefana. Ny “efajato sy sivifolo” taona dia mifandray koa amin’ny ozon’ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo. Toerana roa monja ao amin’ny Baiboly no miresaka ny amin’ny nankafizin’ny tany ny sabatany. Ny voalohany dia hita ao amin’ny Levitikosy toko faha-enina amby roapolo.
And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. 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 26:27–35.
Ary raha tsy mihaino Ahy ianareo na dia eo aza izany rehetra izany, fa mbola mandeha manohitra Ahy ihany, dia Izaho kosa handeha hanohitra anareo amin’ny fahavinirana; ary Izaho, dia Izaho tokoa, no hanafay anareo impito noho ny fahotanareo. Ary hohaninareo ny nofon’ny zanakalahinareo, ary ny nofon’ny zanakavavinareo koa hohaninareo. Ary horavako ny fitoerana avo misy anareo, hotapahiko ny sarinareo, ary hatsipiko eo ambonin’ny fatin’ny sampinareo ny fatinareo, ka ho halan’ny fanahiko ianareo. Ary hataoko lao ny tanànanareo, ary hataoko ho rava ny fitoerana masinareo; ary tsy hankasitrahako ny hanitra mamy avy amin’ny fanatitrareo. Ary hataoko lao ny tany; ka ho talanjona noho izany ny fahavalonareo izay monina ao. Ary haparitako any amin’ny jentilisa ianareo, ary hotsoahako hanenjika anareo ny sabatra; ka ho lao ny taninareo, ary ho rava ny tanànanareo. Amin’izay dia hankafy ny Sabatany ny tany, raha mbola mandry lao izy, ary ianareo kosa any amin’ny tanin’ny fahavalonareo; eny, amin’izany fotoana izany dia hiala sasatra ny tany ka hankafy ny Sabatany. Raha mbola mandry lao izy dia hiala sasatra; satria tsy mba niala sasatra tamin’ny Sabatanareo izy, fony ianareo nonina teo aminy. Levitikosy 26:27–35.
The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.
Ny sazin’ny “fotoana fito,” izay voatonona inefatra ao amin’ny toko faha-enina amby roapolo, dia manondro fa rehefa ahahaka ny vahoakan’Andriamanitra, dia “hankafy ny Sabatany” amin’izay ny tany. Daniela sy ireo lehilahy telo mendrika dia efa niely tany amin’ny tanin’ny fahavalo ho fahatanterahan’ny ozon’i Mosesy, ary ilay fanahahana naharitra fito-polo taona dia lesona ara-tandindona hita maso momba ny fanahahana naharitra roa arivo sy diman-jato sy roa-polo taona. Lesona ara-paminaniana hita maso izany, mitovy amin’ny haintany naharitra telo taona sy tapany tamin’ny andron’i Elia nandritra ny fanenjehan’i Jezebela. Io telo taona sy tapany io dia naneho telo taona sy tapany ara-paminaniana, izay mitovy amin’ny roa ambin’ny folo zato sy enimpolo taona nanjakan’ny papa nanomboka tamin’ny taona 538 ka hatramin’ny 1798. Ny fito-polo taona dia tandindon’ny “fotoana fito,” tahaka ny naha-tandindon’ny tany efitra naharitra roa ambin’ny folo zato sy enimpolo taona ilay telo taona sy tapany. Ny fito-polo taona tamin’ny fahababoan’i Daniela izay nofaritan’i Jeremia dia naneho “efa-jato sy sivifolo” taona.
And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. 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 36:15–23.
Ary ny TOMPO, Andriamanitry ny razany, dia nampitondra teny ho azy tamin’ny alalan’ny irany, nifoha maraina koa Izy ka naniraka; satria nangoraka ny olony sy ny fonenany Izy. Nefa naneso ny irak’Andriamanitra izy ireo, nanao tsinontsinona ny teniny, ary nampijaly ny mpaminaniny, mandra-pahatongan’ny fahatezeran’i Jehovah amin’ny olony, ka tsy nisy fanasitranana intsony. Koa dia nentiny hamely azy ireo ny mpanjakan’ny Kaldeana, izay namono ny zatovony tamin’ny sabatra tao an-tranon’ny fitoeram-pivavahany, ary tsy namindrany fo na zatovolahy na zazavavy, na antitra na izay miondrika noho ny fahanterana; fa natolony teo an-tanany avokoa ireo rehetra ireo. Ary ny fanaka rehetra tao an-tranon’Andriamanitra, na ny lehibe na ny madinika, sy ny rakitry ny tranon’i Jehovah, ary ny rakitry ny mpanjaka sy ny anandrianany—dia nentiny rehetra tany Babylona. Ary nodorany ny tranon’Andriamanitra, noravany ny mandan’i Jerosalema, nodorany tamin’ny afo ny lapa rehetra tao aminy, ary nopotehiny ny fanaka tsara rehetra tao aminy. Ary izay sisa afa-nandositra tamin’ny sabatra dia nentiny ho babo tany Babylona; ka dia tonga mpanompo azy sy ny zanany izy ireo mandra-panjakan’ny fanjakan’i Persia; mba hahatanteraka ny tenin’i Jehovah izay nolazain’ny vavan’i Jeremia, mandra-pankafizin’ny tany ny Sabatany; fa raha mbola lao izy, dia nitandrina Sabata izy, mandra-pahatanteraky ny fito-polo taona. Ary tamin’ny taona voalohany nanjakan’i Kyrosy, mpanjakan’i Persia, mba hahatanteraka ny tenin’i Jehovah izay nolazain’ny vavan’i Jeremia, dia nohetsehin’i Jehovah ny fanahin’i Kyrosy, mpanjakan’i Persia, ka nanao filazana eran’ny fanjakany rehetra izy, sady nampanoratra izany koa, nanao hoe: Izao no lazain’i Kyrosy, mpanjakan’i Persia: Ny fanjakana rehetra amin’ny tany dia nomen’i Jehovah, Andriamanitry ny lanitra, ahy; ary Izy no nandidy ahy hanorina trano ho Azy any Jerosalema, izay any Joda. Iza aminareo rehetra no isan’ny olony? Homba azy anie Jehovah Andriamaniny, ary aoka hiakatra izy. 2 Tantara 36:15–23.
The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.
Ny hany fanononana roa ao amin’ny Baiboly momba ny tany mankafy ny Sabatany dia mifandray amin’ny fanaparitahana ny vahoakan’Andriamanitra sy ny fahababoana fitopolo taona, izay naneho fe-potoana hahafahan’ny tany mankafy ny Sabatany. Nitovy tamin’ny isan’ny Sabata izay tsy navelan’ny Jiosy hialan-tsasatra ny tany izany. Ny nialan’ny tany sasatra nandritra ny fitopolo taona dia naneho ny fitambaran’ny taona izay efa nanatanterahana ny fikomiana tamin’ny didy nandidy ny hamelana ny tany hiala sasatra. Ny kajy tsotra dia mampiseho fa tao anatin’ny “efa-jato sy sivifolo” taona nisian’ny fikomiana, dia nisy fitambaran’ny fitopolo taona izay tsy nialan’ny tany sasatra.
Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.
Efajato sy sivifolo taona no nofongorana hiala tamin’ireo roa arivo sy telonjato taona ho fotoana fitsapana ho an’ny Jiosy, ary io “efajato sy sivifolo” taona io dia mifandray mivantana amin’ny fanaparitahana ny “impito” ao amin’ny Levitikosy enina amby roapolo.
The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.
Ny fahitana “chazon” momba ny fanitsakitsahana sy ny fahitana “mareh” momba ny fisehoana amin’ny faran’ny telo arivo sy roanjato taona dia samy hafa, nefa mifandray mivantana. Tahaka an’i Daniela, ny vahoakan’Andriamanitra dia tokony hanavaka tsara ireo fahitana roa ireo, sady hanaiky miaraka amin’izany ny fifandraisany. Ny fitopolo taona nahababoana, izay nitarika ho amin’ireo didy telo namela ny Jiosy hiverina sy hanorina indray an’i Jerosalema, dia naneho ny “efa-jato sy sivifolo” taona nikomian’ny Jiosy tamin’ny fanekena momba ny famelana ny tany hiala sasatra.
When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.
Rehefa voatondro tao amin’ilay didy fahatelo ny fahafahan’izy ireo miverina sy manarina indray, dia nomena azy ireo “efa-jato sy sivifolo” taona ho fotoam-pitsapana, satria nosedraina tamin’ilay fe-potoana mitovy ihany izy ireo, izay nahatonga ny tsy fankatoavany ho amin’ny fandravana an’i Jerosalema sy ny fanaparitahana azy. Tamin’ny faran’ny “efa-jato sy sivifolo taona” faharoa, ny tsy fankatoavan’izy ireo dia hitondra indray ny fandravana an’i Jerosalema sy ny fanaparitahana azy any amin’ny Jentilisa.
The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.
Ny fanaparitahana tamin’ny fahababoana fitopolo taona dia nialohavan’ny fikomiana nandritra ny “efa-jato sy sivifolo” taona, ary avy eo io fahababoana fitopolo taona io dia narahin’ny “efa-jato sy sivifolo taona” hafa indray, dia fikomiana mbola nitohy.
The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.
Ang unang yugto ng “apat na raan at siyamnapu”ng taon, na nagdulot ng pitumpung taon ng pagpapahinga ng lupain, ay sumapit sa wakas sa pagkapuksa ng Jerusalem. Sa katapusan ng “apat na raan at siyamnapu”ng taon na pinutol mula sa dalawang libo at tatlong daang taon, muling winasak ang Jerusalem, sapagkat lagi nang inilalarawan ni Jesus ang wakas ng isang bagay sa pamamagitan ng pasimula ng isang bagay.
The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.
Ny fahababoana fitopolo taona nahazo an’i Isiraely ara-bakiteny tao Babylona ara-bakiteny dia tandindon’ny fanaparitahana “impito”; ary Sister White dia manondro fa ny fitopolo taona naha-babo an’i Isiraely ara-bakiteny tao Babylona ara-bakiteny dia tandindon’ny arivo sy roan-jato ary enimpolo taona naha-babo an’i Isiraely ara-panahy tao Babylona ara-panahy.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ny fiangonan’Andriamanitra teto an-tany dia tena tokoa tao amin’ny fahababoana nandritra io vanim-potoana lava nisian’ny fanenjehana tsy an-kijanona io, tahaka ny naha-babo ny zanak’Isiraely tany Babylona nandritra ny fotoana nahababoana azy.” Prophets and Kings, 714.
The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.
Ny arivo roa ambin’ny folo sy enimpolo taona hatramin’ny taona 538 ka hatramin’ny 1798 dia tandindon’ny “fito andro.” Tamin’ny faran’ny fitopolo taona dia niverina ny Jiosy mba hamerenana sy hanorenana indray an’i Jerosalema. Ny fiverenany nandritra ireo didy telo no nanamarika ny fiandohan’ny roa arivo sy telon-jato taona amin’ny fahitana “mareh” (457 tal. J.K.), izay nitarika ho amin’ny fisehoan’i Kristy tao amin’ny Efitra Masina Indrindra tamin’ny 22 Oktobra 1844. Ireo didy telo no nanamarika ny fiandohan’ilay fe-potoana ara-paminaniana, ary nilaina avokoa ireo didy telo ireo mba hanombohan’ilay fe-potoana ara-paminaniana, na dia efa nanomboka niverina sy nanorina indray aza izy ireo tamin’ilay didy voalohan’i Kyrosy.
“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Ao amin’ny toko fahafiton’i Ezra no ahitana ny didy. Andininy 12−26. Tamin’ny endriny feno indrindra no namoahan’i Artaksersesy, mpanjakan’i Persia, azy tamin’ny 457 tal. J.K. Kanefa ao amin’ny Ezra 6:14 dia voalaza fa ny tranon’i Jehovah tao Jerosalema dia naorina ‘araka ny didy [“didy,” eo amin’ny sisiny] navoakan’i Kyrosy sy Dariosa ary Artaksersesy, mpanjakan’i Persia.’ Ireo mpanjaka telo ireo, tamin’ny namoronany ny didy sy nanamafisany azy indray ary namitany azy, dia nitondra izany ho amin’ilay fahatanterahana notakin’ny faminaniana mba hanamarika ny fiandohan’ny 2300 taona. Rehefa raisina ho datin’ny didy ny 457 tal. J.K., dia ny fotoana nahatanterahan’ilay didy, dia hita fa tanteraka avokoa ny fepetra rehetra amin’ny faminaniana momba ny fitopolo herinandro.” Ilay Ady Lehibe, 326.
From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.
Nanomboka tamin’ny 1798 ka hatramin’ny 1844, dia niditra tao amin’ny tantara ara-paminaniana ireo anjely telo ao amin’ny Apokalypsy; ary tahaka ny nanamarihan’ireo didy telo ny fiandohan’ny faminaniana momba ny roa arivo sy telon-jato taona, dia nanamarihan’ireo anjely telo ireo kosa ny fiafaran’izany faminaniana izany. Nifarana tamin’ny fahatongavan’ilay anjely fahatelo ny vanim-potoana ara-paminaniana, tahaka ny nanombohany tamin’ny fahatongavan’ilay didy fahatelo; fa i Jesosy dia mampifandray mandrakariva ny faran’ny zavatra iray amin’ny fiandohan’izany zavatra izany.
The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.
Nanomboka niverina ny Jiosy teo ambanin’ilay didy voalohany, ary tao amin’ny tantaran’ilay didy faharoa dia vitany ny tempoly. Tonga tamin’ny 22 Oktobra 1844 ny anjely fahatelo, ary talohan’izany daty izany dia efa vitan’ny Millerita ny tempoly ara-panahy izay nivoahany avy tao Babilona ara-panahy mba haorina indray. Tsy maintsy nofaranana izany, satria tamin’ny 22 Oktobra 1844 dia ho tonga tampoka ao amin’ny tempoliny ny iraky ny fanekena. Izany tempoly izany dia ny vahoaka Millerita izay niditra tao amin’ny fanekena tamin’ny 22 Oktobra 1844, ary izay ambaran’i Petera fa tempoly.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Ianareo koa, tahaka ny vato velona, no aorina ho trano ara-panahy, ho fisoronana masina, mba hanatitra fanatitra ara-panahy, ankasitrahan’Andriamanitra amin’ny alalan’i Jesosy Kristy. 1 Petera 2:5.
The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.
Ny tempolin’ny Millerita dia naorina hatramin’ny 1798 ka hatramin’ny 1844, izay enina amby efapolo taona, na ara-paminaniana hoe telo andro, fa Kristy no nanambara fa telo andro no ilaina hananganana tempoly iray indray.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.
Ary efa antomotra ny Paskan’ny Jiosy, ka niakatra ho any Jerosalema Jesosy. Ary hitany tao amin’ny tempoly ireo mpivarotra omby sy ondry ary voromailala, ary ny mpanakalo vola nipetraka teo. Ary rehefa nanao karavasy tamin’ny tady madinika Izy, dia nandroaka azy rehetra hiala tao amin’ny tempoly mbamin’ny ondry sy ny omby; ary nararany ny volan’ny mpanakalo vola ka nazerany ny latabatra. Ary hoy Izy tamin’ireo mpivarotra voromailala: Esory eto ireto zavatra ireto; aza ataonareo trano fivarotana ny tranon’ny Raiko. Ary tsaroan’ny mpianany fa voasoratra hoe: Ny hafanam-po noho ny tranonao no nandany Ahy. Dia namaly ny Jiosy ka nanao taminy hoe: Famantarana inona no asehonao aminay, nohon’ny anaovanao izao zavatra izao? Jesosy namaly ka nanao taminy hoe: Ravao ity tempoly ity, ary hatsangako indray amin’ny telo andro. Dia hoy ny Jiosy: Enina amby efa-polo taona no nanaovana ity tempoly ity, ka ianao va hanangana azy indray ao anatin’ny telo andro? Fa ny tempolin’ny tenany no nolazainy. Jaona 2:13–21.
Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.
Nambaran’i Rahavavy White fa rehefa tonga tampoka tao amin’ny tempoliny ilay iraky ny fanekena, araka ny aseho ao amin’ny bokin’i Malakia, dia tanteraka izany faminaniana izany tamin’ny nanadiovan’i Kristy ny tempoly, araka izay vao nohamarinina tao amin’ilay andalan-teny avy ao amin’i Jaona.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.
“Raha nanadio ny tempoly tamin’ireo mpividy sy mpivarotra avy amin’izao tontolo izao Jesosy, dia nanambara ny iraka nampanaovina Azy Izy, dia ny hanadio ny fo ho afaka amin’ny fahalotoan’ny ota,—amin’ny filan’ny nofo etỳ an-tany, ny filàna feno fitiavan-tena, ny fahazarana ratsy, izay manimba ny fanahy. ‘Indro, Izaho maniraka ny irako, ary izy no hamboatra ny làlana eo alohako; ary tampoka no ho avy ao amin’ny tempoliny ny Tompo, Izay tadiavinareo, dia Ilay Anjelin’ny fanekena, Izay irianareo; indro, avy Izy, hoy Jehovah, Tompon’ny maro. Fa iza no mahazaka ny andro fihaviany? ary iza no hahatohitra raha miseho Izy? fa tahaka ny afon’ny mpandrendrika Izy, sy tahaka ny savonin’ny mpanasa lamba; ary hipetraka tahaka ny mpandrendrika sy mpanadio volafotsy Izy; ary hodioviny ny taranak’i Levy sy hodioviny tahaka ny volamena sy volafotsy izy, mba hanaterany fanatitra amin’ny fahamarinana ho an’i Jehovah. Malakia 3:1–3.’ Ilay Fitiavana Mandrakizay, 161.”
The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.
Ny tempoly ao amin’ny Jaona toko faharoa dia naharitra enina amby efa-polo taona vao naorina, ary Jesosy nilaza fa hatsangany ao anatin’ny telo andro ilay tempoly rava. Ny taona 1798 ka hatramin’ny 1844 dia enina amby efa-polo taona, ary izany no manondro ny fahatongavan’ireo anjely telo (andro), ao amin’ny Apokalypsy efatra ambin’ny folo, izay efa voatondro mialoha tamin’ireo didy telo izay nanomboka ny faminaniana roa arivo sy telon-jato taona. Ny enina amby efa-polo taona dia vanim-potoana izay nananganan’i Kristy ny tempoly Millerita, satria talohan’izany fotoana izany dia voahitsakitsaky Babylona ara-panahy ny fitoerana masina ara-panahy sy Isiraely ara-panahy.
When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.
Rehefa nanadio ny tempoly i Kristy tamin’ny Paska, teo am-piandohan’ny asany, dia nanatanteraka ny faminaniana momba ilay Iraky ny Fanekena izay ho tonga tampoka ao amin’ny tempoliny Izy, araka izay voalaza ao amin’i Malakia. Tamin’ny 22 Oktobra 1844 dia tonga tampoka tao amin’ny tempoliny Kristy, ary enina amby efapolo taona no nahavitany nanangana indray ny tempoliny izay rava.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ny fihavian’i Kristy amin’ny maha-Mpisoronabe antsika Azy ho ao amin’ny toerana masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, izay aseho ao amin’ny Daniela 8:14; ny fihavian’ny Zanak’olona ho eo amin’ny Fahagola amin’ny andro, araka ny anehoana izany ao amin’ny Daniela 7:13; ary ny fihavian’ny Tompo ho ao amin’ny tempoliny, izay nambaran’i Malakia mialoha, dia famaritana ny tranga iray ihany avokoa; ary izany koa no asehon’ny fihavian’ny mpampakatra ho amin’ny fampakaram-bady, izay nofaritan’i Kristy tao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.
The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.
Ny fahatezerana voalohany dia nifarana tamin’ny 1798, ary ny faran’ny fahatezerana farany dia tamin’ny 1844. Ny fiandohan’ilay fe-potoana enina amby efapolo taona, izay nananganan’i Kristy ny tempolin’ny Millerita, dia nanambara mialoha ny farany; fa na ny fiandohana na ny fiafarana dia samy voamariky ny famaranan’ny fahatezeran’Andriamanitra tamin’ny olony, satria i Jesosy dia mampifandray mandrakariva ny faran’ny zavatra iray amin’ny fiandohan’izany zavatra izany.
We will continue our study of Gabriel’s instruction to Daniel in the next article.
Ho tohizantsika ao amin’ny lahatsoratra manaraka ny fianarantsika ny amin’ny toromarika nomen’i Gabriela an’i Daniela.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Ny bokin’ny Apokalypsy dia tsy maintsy sokafana amin’ny olona. Maro no nampianarina fa boky voaisy tombo-kase izy, kanefa voaisy tombo-kase ho an’ireo ihany izay mandà ny fahamarinana sy ny mazava. Ny fahamarinana raketiny dia tsy maintsy ambara, mba hananan’ny olona fahafahana hiomana ho amin’ireo toe-javatra izay efa antomotra indrindra hiseho. Ny Hafatry ny Anjely Fahatelo dia tsy maintsy aseho ho hany fanantenana ho amin’ny famonjena izao tontolo izao izay ho very.”
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Ny loza ateraky ny andro farany dia efa mahazo antsika, ary amin’ny asantsika dia tsy maintsy ampitandremantsika ny vahoaka ny amin’ny loza misy azy. Aoka tsy havela tsy hokasihina ireo toe-javatra manetriketrika izay nambaran’ny faminaniana fa tsy ho ela dia hiseho. Isika dia irak’Andriamanitra, ary tsy manam-potoana ho very isika. Ireo izay te ho mpiara-miasa amin’i Jesosy Kristy Tompontsika dia haneho fahalianana lalina amin’ireo fahamarinana hita ato amin’ity boky ity. Amin’ny penina sy ny feo no hiezahany hampiharihary mazava ireo zava-mahagaga izay nidinan’i Kristy avy any an-danitra mba hambara.” Signs of the Times, 4 Jolay 1906.