The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, amin’ny hevitra mitovy amin’ny maha-boky iray ny Baiboly, izay ahitana ny Testamenta Taloha sy ny Testamenta Vaovao.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Ny tantaran’ny fiainan’i Jesosy sy ny fahafatesany ary ny fitsanganany tamin’ny maty, amin’ny maha-Zanak’Andriamanitra Azy, dia tsy azo aseho amin’ny fahafenoany raha tsy amin’ny porofo voatahiry ao amin’ny Testamenta Taloha. Voambara ao amin’ny Testamenta Taloha i Kristy tahaka ny fahazavany ao amin’ny Testamenta Vaovao. Ny iray dia manambara Mpamonjy ho avy, ary ny iray kosa manambara Mpamonjy izay efa tonga araka ny fomba nambaran’ny mpaminany mialoha. Mba hankasitrahana ny drafi-panavotana dia tsy maintsy takarina lalina ny Soratra Masina ao amin’ny Testamenta Taloha. Ny fahazavana be voninahitra avy amin’ny lasa ara-paminaniana no mampiseho mazava sy kanto ny fiainan’i Kristy sy ny fampianaran’ny Testamenta Vaovao. Ny fahagagana nataon’i Jesosy dia porofon’ny maha-Andriamanitra Azy; kanefa ny porofo mahery indrindra fa Izy no Mpanavotra izao tontolo izao dia hita ao amin’ny faminaniana ao amin’ny Testamenta Taloha, raha ampitahaina amin’ny tantara ao amin’ny Testamenta Vaovao. Hoy Jesosy tamin’ny Jiosy: ‘Diniho ny Soratra Masina; fa ataonareo ao aminy no heverinareo hahazoanareo fiainana mandrakizay, ary izy ireny no manambara Ahy.’ Tamin’izany andro izany dia tsy mbola nisy Soratra Masina hafa afa-tsy ny an’ny Testamenta Taloha; koa mazava ny didin’ny Mpamonjy.” Spirit of Prophecy, boky faha-3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Ny porofo mahery indrindra momba ny hoe iza sy inona i Kristy dia hita rehefa ampitahaina ny faminanian’ny Testamenta Taloha sy ny fahatanterahan’ireo faminaniana ireo ao amin’ny tantaran’ny Testamenta Vaovao. Toy izany koa ny amin’ny fifandraisan’ny bokin’i Daniela sy ny Apokalypsy.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
“Ao amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy iafaran’izy ireo. Eto no famenon’ny bokin’i Daniela. Ny iray dia faminaniana; ny iray kosa fanambarana.” Asan’ny Apostoly, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
Ny teny hoe “complement” dia midika hoe mampahatontosa ho amin’ny fahatanterahana. Ny fahatanterahan’ny faminaniana ao amin’ny Testamenta Taloha no “porofo” “mahery indrindra” ny amin’ny “maha-Andriamanitra” an’i Kristy. Ny porofo mahery indrindra ny amin’ny maha-avy amin’Andriamanitra ny faminaniana ao amin’ny bokin’i Daniela dia ny fahatanterahan’ireo faminaniana ireo araka ny aseho ao amin’ny bokin’ny Apokalypsy. Ny faminaniana ao amin’i Daniela dia tohizana ao amin’ny bokin’ny Apokalypsy, ary entina ho amin’ny fahatanterahana izy ireo amin’ny andro farany, rehefa voavaha ny Fanambaran’i Jesosy Kristy.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Ny Apokalypsy dia boky voaisy tombo-kase, nefa koa boky voavaha. Mitahiry ny fitantarana ireo zava-mahagaga izay mbola hitranga amin’ny andro faran’ny tantaran’ity tany ity izy. Mazava sy voafaritra tsara ny fampianaran’ity boky ity, fa tsy mifono zava-miafina na tsy azo fantarina. Ao anatiny no averina raisina ilay tsipika mitovy amin’ny faminaniana tahaka izay ao amin’i Daniela. Naverin’Andriamanitra ny faminaniana sasany, ka izany no anehoany fa tsy maintsy omena lanja ireny. Tsy mamerina zavatra izay tsy dia manan-danja ny Tompo.” Manuscript Releases, volume 9, 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
Tamin’ny taona fahatelo nanjakan’i Joiakima, mpanjakan’ny Joda, dia tonga tany Jerosalema Nebokadnezara, mpanjakan’i Babylona, ka nanao fahirano azy. Daniela 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
Ny andininy voalohany ao amin’ny bokin’i Daniela dia manankarena amin’ny vaovao ara-paminaniana raha dinihina araka ny tokony ho izy. Hanomboka ny fandinihantsika amin’i Joiakima isika.
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
Jehoiakima no voalohany tamin’ireo mpanjaka telo farany tao Joda. Araka izany, izy dia maneho ny hafatry ny anjely voalohany. Jehoiakina zanany, izay fantatra koa amin’ny anarana hoe Jekonia na Konia, no naneho ny hafatry ny anjely faharoa. Jehoiakina dia narahin’i Zedekia, ilay farany tamin’ireo mpanjaka telo farany tao Joda. Zedekia dia maneho ny hafatry ny anjely fahatelo. Misy vavolombelona ara-paminaniana maro izay manamafy fa Jehoiakima dia tandindon’ny hafatry ny anjely voalohany. Zava-dehibe ny hahatakarana ireo porofo ireo, satria izany no mampahafantatra fa ny andininy voalohany amin’ny toko voalohany ao amin’ny Daniela dia manondro ny hafatry ny anjely voalohany, ary io zava-misy io dia vatofantsika izay mamela ny toko voalohany ho azo takarina ho ny hafatry ny anjely voalohany ao amin’ny Apokalypsy efatra ambin’ny folo. Hanomboka ao amin’ny Tantara Faharoa isika.
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. 2 Chronicles 36:20, 21.
Ary izay tafatsoaka tamin’ny sabatra dia nentiny ho babo tany Babylona; ary tany izy ireo no mpanompony sy ny zanany mandra-panjakan’ny fanjakan’i Persia; mba hahatanteraka ny tenin’i Jehovah tamin’ny vavan’i Jeremia, mandra-pahafaly ny tany tamin’ny sabatany; fa raha mbola lao izy, dia nitandrina sabata mba hahatanteraka ny fitopolo taona. 2 Tantara 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
Ang pagkabihag sa Babilonia sa loob ng pitumpung taon ay upang matamasa ng lupain ang mga Sabbath na hindi natupad alinsunod sa Levitico dalawampu’t lima. Ang pitumpung taon ng mga Sabbath ay katumbas ng apatnaraan at siyamnapung taon, na sa loob nito’y binalewala ng sinaunang Israel ang tagubilin ng Levitico dalawampu’t lima. Apatnaraan at siyamnapung taon ng paghihimagsik ang nauna sa pitumpung taon ng pagkabihag. Sa pagtatapos ng apatnaraan at siyamnapung taon, tatlong hari ang ipapasakop kay Nabucodonosor.
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
Tamin’ny faran’ny fito-polo taona nanaovana sesitany, dia natsangan’ny Tompo i Kyrosy, izay voalohany tamin’ireo mpanjaka telo izay hamoaka didy fa afaka miverina sy manangana indray an’i Jerosalema ny Isiraely. Artaksersesy no fahatelo tamin’ireo mpanjaka telo ireo, ary izy no namoaka ny didy fahatelo tamin’ny taona 457 tal. J.K. Ny didy fahatelo no nanomboka ny roa arivo sy telon-jato taona ao amin’ny Daniela toko faha-valo, andininy faha-efatra ambin’ny folo. Tamin’ny 1798 dia nifarana ny fiafaran’ny fahatezerana voalohany, novahana ny bokin’i Daniela, ary tonga ny voalohany tamin’ireo anjely telo. Ny anjely fahatelo dia tonga tamin’ny 22 Oktobra 1844.
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
Ny mpanjaka telo farany tao amin’ny Joda dia samy niatrika an’i Nebokadnezara avokoa, ary tamin’ny fahababoana an’i Joiakima no nanombohan’ny fito-polo taona. Nitohy izany mandra-pandravan’i Babylona, ary ilay jeneraly (Kyrosy) izay nandrava an’i Babylona, sady vetivety taorian’izany dia tonga mpanjaka, no namoaka ny voalohany tamin’ireo didy telo. Ny didy fahatelo no nanomboka ny faminaniana momba ny hariva sy ny maraina, izay nifarana tamin’ny fahatongavan’ilay fahatelo tamin’ireo anjely telo. Kristy dia mampifandray mandrakariva ny farany amin’ny fiandohana.
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Ny fiandohan’ny fitopolo taona dia nitranga tamin’ny fanafihana voalohan’i Nebokadnezara an’i Jerosalema. Ny fiafaran’ny fitopolo taona kosa dia voamariky ny fandravana an’i Babylona. Ny fandravana farany sy tanteraka an’i Jerosalema dia nentina tamin’ilay fahatelo amin’ireo mpanjaka telo izay samy efa notafihin’i Nebokadnezara avokoa. Nandroso tsikelikely ny fandravana an’i Jerosalema. Ireo mpanjaka telo farany dia maneho tandindona ara-paminaniana iray, amin’ny heviny fa samy efa notafihin’i Nebokadnezara izy rehetra. Izy ireo dia tandindon’ireo didy telo izay tandindona iray ihany avokoa, tahaka ireo anjely telo tamin’ny faran’ny roa arivo sy telon-jato andro.
“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.
“Ny didy dia hita ao amin’ny toko fahafito amin’ny Ezra, andininy 12–26. Tamin’ny endriny feno indrindra no namoahan’i Artaksersesy, mpanjakan’i Persia, azy tamin’ny 457 tal. J.K. Nefa ao amin’ny Ezra 6:14 dia voalaza fa ny tranon’i Jehovah tao Jerosalema dia naorina ‘araka ny didy [“decree,” sisinteny] navoakan’i Kyrosy sy Dariosa ary Artaksersesy, mpanjakan’i Persia.’ Ireo mpanjaka telo ireo, tamin’ny namoronany ny didy sy nanamafisany azy indray ary namaranany azy ho feno, no nitondra izany ho amin’ilay fahatanterahana notakin’ny faminaniana mba hanamarika ny fiandohan’ny taona 2300. Rehefa noraisina ho datin’ilay didy ny 457 tal. J.K., fotoana nahatanteraka tanteraka ilay didy, dia hita fa tanteraka avokoa ny tsipiriany rehetra ao amin’ilay faminaniana momba ny fito-polo herinandro.” The Great Controversy, 326.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
I Sister White dia manondro fa nilaina ireo didy telo ireo ho amin’ny fahatanterahan’ny faminaniana. Faritany ny fifandraisany izy ireo, ary amin’izany no amantarany ny toetra ara-pitsipi-pitenenan’ny teny hebreo hoe “fahamarinana.” Hoy izy: ny didy voalohany no niandoha, ny didy faharoa no nanamafy indray, ary ny didy fahatelo no namita “ny antsipiriany rehetra ao amin’ny faminaniana momba ny fito-polo herinandro.” Ny teny hebreo hoe “fahamarinana” dia voaforon’ny fitambaran’ny litera voalohany, fahatelo ambin’ny folo, ary farany amin’ny abidy hebreo. Ny didy voalohany no niandoha, ny faharoa no nanamafy indray, ary ny didy farany no namita ny faminaniana. Ireo didy telo ireo dia mitondra ny sonian’ny Alfa sy Omega, ary tanteraka tamin’ny faran’ny faminaniana fito-polo taona momba ny fahababoana tany Babylona izy ireo, na dia tonga ela taorian’ny nifaranan’ireo fito-polo taona aza ny didy fahatelo. Nifanesy ara-pandrosoana ireo didy telo ireo, ary na dia didy telo aza izy ireo, dia mariky ny faminaniana iray ihany hatrany.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Tonga tamin’ny taona 1798 ny anjely voalohany, tonga tamin’ny lohataonan’ny taona 1844 ny anjely faharoa, ary tonga tamin’ny 22 Oktobra 1844 ny anjely fahatelo. Ireo anjely telo ireo dia tandindona ara-paminaniana iray ihany, maneho ny filazantsara mandrakizay ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Ny hafatra voalohany sy faharoa dia nomena tamin’ny taona 1843 sy 1844, ary ankehitriny isika dia eo ambanin’ny fanambarana ny hafatra fahatelo; nefa mbola tsy maintsy hambara ihany ireo hafatra telo ireo. Mitovy amin’ny teo aloha hatrany ny maha-zava-dehibe ny hamerenana izany amin’ireo izay mikatsaka ny fahamarinana. Amin’ny alalan’ny soratra sy ny feo no tsy maintsy hampandrenesantsika io fanambarana io, aseho ao ny filaharany sy ny fampiharana ireo faminaniana izay mitondra antsika ho amin’ny hafatry ny anjely fahatelo. Tsy misy ny fahatelo raha tsy eo ny voalohany sy ny faharoa. Ireo hafatra ireo no tsy maintsy omentsika izao tontolo izao amin’ny alalan’ny boky sy soratra avoaka, amin’ny toriteny, ka aseho ao amin’ny fizotry ny tantara ara-paminaniana ny zavatra efa nisy sy ny zavatra mbola ho avy.” Selected Messages, boky 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
Ny mpanjaka telo farany tamin’i Joda dia tandindona iray, satria izy rehetra dia samy nentina ho amin’ny ambaratongam-pahambanian-tena samihafa teo ambanin’ny mpanjakan’i Babylona. Ny mpanjaka telo farany tamin’i Joda, ny didy telo ary ny anjely telo, na dia tena telo miavaka aza, dia aseho koa ho tandindona ara-paminaniana iray.
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Ny mpanjaka telo farany dia ampahany amin’ny toe-javatra ara-paminaniana eo am-piandohan’ny faminaniana momba ny fahababoana fitopolo taona, ary noho izany dia tonga ampahany amin’ilay fiandohana izay maneho mialoha ny faran’ny fahababoana fitopolo taona izy ireo. Nanomboka tamin’ny fampanaovana miandalana ny mpanjaka telo ho eo ambany fahefana ny fahababoana, ka niafara tamin’ny fandringanana ny fanjakana sy ny renivohiny. Ny faran’ny faminaniana dia manamarika ny fandringanana ny firenena sy ny renivohitr’i Babylona, izay manamarika ny fahatongavan’ireo didy telo misesy. Ny fiandohan’ny faminaniana roa arivo sy telon-jato taona dia voamariky ny didy telo misesy, ary izany no maneho ny fiafaran’ny faminaniana roa arivo sy telon-jato taona, izay ahitana hafatra telo misesy.
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
Ireo anjely telo sy ireo hafatra telo avy aminy avy, dia efa nanehoana tandindona tamin’ny alalan’ny mpanjaka telo sy ireo didy telo nandroso nifanesy navoakany. Ireo mpanjaka telo izay nanambara ny didy telo avy aminy avy dia efa nanehoana tandindona tamin’ny alalan’ny mpanjaka telo nifandimby nandroso, izay samy nanolotra ny hafany momba ny fikomiana tamin’i Nebokadnezara. Hafatra telo momba ny fikomiana no naneho tandindona didy telo, izay avy eo kosa naneho tandindona hafatra telo. Ny iray dia manomboka ny faminaniana momba ny fitopolo taona, izay miafara kosa amin’ny fiandohan’ny faminaniana roa arivo sy telonjato taona, izay mifarana amin’ny fahatongavan’ny anjely fahatelo tamin’ny 1844. Ny fitopolo taona izay tokony hankafizan’ny tany ny Sabatany dia tsy azo sarahina amin’ny 22 Oktobra 1844.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
I Jehoiakima dia maneho ny didy voalohan’i Kyrosy ary koa ny hafatry ny anjely voalohany ao amin’ny Apokalypsy toko fahefatra ambin’ny folo. Ankoatra izany, ireo vavolombelona telo avy amin’ireo mpanjaka jodianina telo farany, ireo didy telo ary ireo hafatry ny anjely telo, dia manome fanazavana marina momba ny tandindon’i Jehoiakima, satria ny tantara ara-paminanian’ireo anjely telo dia voamariky ny tsindrimandry tamim-pitandremana fatratra. Samy manana fahatongavana ara-tantara avokoa ireo hafatra telo ireo ary manaraka izany ny fanomezam-pahefana ara-tantara.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
Tonga tamin’ny taona 1798 ilay anjely voalohany, ary nomen-kery tamin’ny 11 Aogositra 1840, niaraka tamin’ny fanamafisana ny foto-kevitry ny andro iray ho taona iray.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Tamin’ny taona 1840 dia nisy fahatanterahan’ny faminaniana iray hafa mahatalanjona izay nampihetsi-po ny fahalianan’ny olona maro. Roa taona talohan’izany, Josiah Litch, anankiray tamin’ireo mpitory filazantsara lehibe indrindra ny fiavian’i Kristy fanindroany, dia namoaka fanazavana momba ny Apokalypsy 9, izay naminany ny fianjeran’ny Fanjakana Ottomanina. Araka ny kajikajiny, io hery io dia tokony ho rava... amin’ny 11 Aogositra 1840, fotoana izay azo antenaina hahatapahan’ny fahefana Ottomanina ao Constantinople. Ary mino aho fa ho hita marina izany.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Tamin’ilay fotoana voatondro indrindra, i Torkia, tamin’ny alalan’ny ambasadaorony, dia nanaiky ny fiarovan’ireo hery mpiara-dia tany Eoropa, ka dia nametraka ny tenany teo ambanin’ny fifehezan’ireo firenena kristiana. Io zava-nitranga io dia nanatanteraka marina tokoa ilay faminaniana. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fandikana faminaniana noraisin’i Miller sy ireo namany, ary hery manosika mahagaga no nomena ny hetsika momba ny fiavian’i Kristy. Lehilahy manam-pahaizana sy manana toerana no niombona tamin’i Miller, na tamin’ny fitoriana na tamin’ny famoahana an-tsoratra ny heviny, ary hatramin’ny 1840 ka hatramin’ny 1844 dia niely haingana ny asa.” The Great Controversy, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
Ny anjely voalohany dia tonga nanambara ny fanokafana ny fitsarana tamin’ny 1798, nefa ny hafatra dia niorina teo ambonin’ny maha-marina ny famantarana nataon’i William Miller fa ny andro iray ao amin’ny faminanian’ny Baiboly dia maneho taona iray. Io fitsipika io dia nohamarinina “tamin’ny 11 Aogositra, 1840,” ary nomen-kery ny hafatra voalohany. Rehefa tsy tanteraka ny faminaniana momba ny fiverenan’i Kristy tamin’ny taona ara-Baiboly 1843, izay niitatra hatramin’ny taona 1844, dia tonga ny anjely faharoa ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo. Rehefa tsy tanteraka ny faminaniana tamin’ny lohataonan’ny 1844, dia nolavin’ny fiangonana protestanta ny fitsipik’i Miller momba ny andro iray ho taona iray, ka tonga zanakavavin’i Babylona izy ireo. Taorian’izany dia nomen-kery izany hafatra izany tamin’ny fahavaratry ny 1844, rehefa niray tamin’ny hafatry ny Antso Amin’ny Mamatonalina. Rehefa tanteraka ny hafatry ny Antso Amin’ny Mamatonalina tamin’ny 22 Oktobra, 1844, dia tonga ny anjely fahatelo niaraka tamin’ny hafany.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
Noho ny tsy fankatoavan’ny Advantisma Laodiseana tamin’ny 1863 dia voatendry hamerina ny tantaran’ny fivahinianan’i Isiraely fahiny tany an-efitra ny olon’Andriamanitra. Ny fanomezam-pahefana ny hafatra fahatelo dia hiandry hatramin’ny 11 Septambra 2001. Samy tonga eo amin’ny tantara ny hafatra telo tsirairay avy, ary aorian’izany dia omena hery.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
Jehoiakima sy Kyrosy dia maneho ny fanomezana hery ny anjely voalohany, fa tsy ny fahatongavany. Na dia Jehoiakima aza no voalohany tamin’ireo mpanjaka telo farany tao Joda, ary na dia izy aza no misolo tena ny hafatry ny anjely voalohany, ny toetra ara-paminaniana asehony, ary asehon’i Kyrosy koa, dia manaporofo fa izy roa tonta dia tandindon’ny fanomezana hery ny anjely voalohany, fa tsy tandindon’ny fahatongavan’ny anjely voalohany. Ny fahatongavan’ny hafatra voalohany, eo amin’ny tantaran’i Jehoiakima, dia i Manase, ilay voalohany tamin’ireo mpanjaka fito farany tao Joda.
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
Mpanjaka fito no nialoha lalana ny fandravana tanteraka sy farany an’i Jerosalema. Ireo mpanjaka fito ireo dia maneho tantara mivoatra miandalana, tahaka ilay tantara izay nanehoany mialoha nanomboka tamin’ny 1798 ka hatramin’ny 1844. Tonga tamin’ny 1798 ny anjely voalohany, ary tonga tamin’ny 22 Oktobra 1844 ny anjely fahatelo. Ny tantaran’ny 1798 ka hatramin’ny 1844 dia ny tantaran’ny anjely voalohany sy faharoa. Ny tantaran’ny anjely fahatelo dia nanomboka tamin’ny 1844. Rehefa ambaran’i Rahavavy White ny hevitra ara-tandindona momba ireo kotrokorana fito ao amin’ny toko faha‑folo amin’ny Apokalypsy, dia lazainy fa ireo kotrokorana fito ireo dia maneho ny tantaran’ny anjely voalohany sy faharoa, fa tsy ny anjely fahatelo.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ny fahazavana manokana nomena an’i Jaona, izay naseho tao amin’ireo kotro-baratra fito, dia famaritana mialoha ireo toe-javatra izay hiseho eo ambanin’ny hafatry ny anjely voalohany sy faharoa.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Ny tantaran’ireo kotrokorana fito ao amin’ny Apokalypsy toko faha‑folo dia manasongadina ny tantaran’ny fanomezam-pahefana ny anjely voalohany tamin’ny 11 Aogositra 1840 ka hatramin’ny fahadisoam-panantenana lehibe tamin’ny 22 Oktobra 1844; kanefa, na dia izany aza, dia ahitana ny tantara manontolon’ny anjely voalohany sy faharoa. Ny fampiharana ankapoben’ireo kotrokorana fito dia ny hoe maneho ny vanim-potoana nanomboka tamin’ny 1798 ka hatramin’ny 22 Oktobra 1844 izy ireo. Ny tantaran’ny fahatongavan’ny anjely voalohany nanomboka tamin’ny 1798 ka hatramin’ny fahadisoam-panantenana lehibe dia ny tantaran’ny anjely voalohany sy faharoa, ary aseho ara-paminaniana ho kotrokorana fito izany. Ireo kotrokorana fito koa dia nanehoana tandindona tamin’ireo mpanjakan’ny Joda fito farany. Ny telo farany tamin’ireo mpanjaka ireo dia tsy hoe mpanjaka mifandimby ihany no asehony, fa miaraka kosa izy telo dia tandindona iray ahitana voalohany sy afovoany ary farany.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
Ao amin’ny tantaran’ny anjely telo, ny hafatra voalohany dia nomen-kery tamin’ny 11 Aogositra 1840, ary samy tandindon’io zava-nitranga io na Jehoiakima na Kyrosy.
We will continue to identify these most important truths in the next article.
Hojerentsika hatrany ao amin’ny lahatsoratra manaraka ireo fahamarinana tena manan-danja indrindra ireo.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
“Ny fahitsiana hentitra dia tokony hohenoin’ny mpianatra rehetra sarobidy. Ny saina rehetra dia tokony hitodika amin’ny Tenin’Andriamanitra izay efa naseho, amin’ny fitandremam-panahy feno fanajana. Hazavana sy fahasoavana no homena ireo izay mankatò an’Andriamanitra tahaka izany. Hahita zava-mahagaga ao amin’ny lalàny izy. Fahamarinana lehibe, izay efa nandry tsy noheverina sy tsy hita hatramin’ny andron’ny Pentekosta, no hamirapiratra avy amin’ny Tenin’Andriamanitra amin’ny fahadiovany tena izy. Ho an’ireo izay tena tia an’Andriamanitra dia hasehon’ny Fanahy Masina ny fahamarinana izay efa levona tao an-tsaina, ary hasehony koa ny fahamarinana izay tena vaovao mihitsy. Ireo izay mihinana ny nofon’ny Zanak’Andriamanitra sy misotro ny ràny dia hamoaka avy ao amin’ny bokin’i Daniela sy ny Apokalypsy fahamarinana izay avy amin’ny tsindrimandrin’ny Fanahy Masina. Hampihetsika hery izay tsy azo tsindriana izy ireo. Hisokatra ny molotry ny ankizy hilaza ny zava-miafina izay nafenina tsy ho hitan’ny sain’ny olona. Ny Tompo dia nifidy ny zavatra adala amin’izao tontolo izao mba hampahamenatra ny hendry, ary ny zavatra malemy amin’izao tontolo izao mba hampahamenatra ny mahery.”
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
“Tsy tokony hoentina ao amin’ny sekolintsika ny Baiboly mba hampidirina eo anelanelan’ny tsy finoana. Ny Baiboly no tsy maintsy hatao fototra sy votoatin’ny fanabeazana. Marina fa mahalala bebe kokoa ny Tenin’Andriamanitra velona isika ankehitriny noho izay fantatsika fahiny, nefa mbola betsaka lavitra no tokony hianarana. Tokony hampiasaina ho Tenin’Andriamanitra velona izy, ary heverina ho voalohany sy farany ary tsara indrindra amin’ny zavatra rehetra. Amin’izay no hiseho ny fitomboana ara-panahy marina. Ny mpianatra dia hampivelatra toetra ara-pivavahana salama, satria mihinana ny nofon’ny Zanak’Andriamanitra sy misotro ny ràny izy. Fa raha tsy tandremana sy kolokoloina, dia mihasimba ny fahasalaman’ny fanahy. Mijanòna ao amin’ny lalan’ny mazava. Halalino ny Baiboly. Izay manompo an’Andriamanitra amin’ny fahatokiana dia hotahina. Izay tsy mamela asa mahatoky na iray aza ho tsy valiana dia hanome satroboninahitra ny asa rehetra amin’ny tsy fivadihana sy ny fahitsiana amin’ny famantarana manokana ny fitiavany sy ny fankasitrahany.” Review and Herald, 17 Aogositra 1897.