In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Tamin’ny taona fahatelo nanjakan’i Joiakima, mpanjakan’ny Joda, dia tonga tany Jerosalema Nebokadnezara, mpanjakan’i Babylona, ka nanao fahirano azy. Ary nomen’i Jehovah teo an-tànany Joiakima, mpanjakan’ny Joda, mbamin’ny sasany tamin’ny fanaka tao an-tranon’Andriamanitra; dia nentiny ho any amin’ny tanin’i Sinara, tao an-tranon’ny andriamaniny, ireny; ary nampidiriny tao amin’ny trano firaketana ny haren’ny andriamaniny ireo fanaka ireo. Daniela 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
Ny bokin’i Daniela sy ny Apokalypsy dia boky iray ihany, ary ireo tsipika ara-paminaniana mitovy izay aseho ao amin’ny bokin’i Daniela dia raisina indray ao amin’ny bokin’ny Apokalypsy. Ny Fanambaran’i Jesosy Kristy dia maneho ny hafatra ara-paminaniana farany izay voavaha tombo-kase, mialoha indrindra ny hifaranan’ny fotoam-pahasoavana.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Ny fahamarinana izay tamin’ny lasa dia nohazavaina araka ny tokony ho izy avy ao amin’ny bokin’ny Apokalypsy, kanefa nofehezin’ny fanaon-drazana sy ny lovantsofina, dia mbola fahamarinana ihany; ary ankehitriny dia voavaha indray ireo tombo-kase ireo amin’ny alalan’ny Liona avy amin’ny firenen’i Joda, ary ireo fahamarinana ireo dia manambara izao ny fahatanterahany lavorary.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Ny fahamarinana izay fahiny dia voahazo tsara avy tao amin’ny bokin’i Daniela, nefa efa voaisy tombo-kase noho ny fomba amam-panao sy ny lovantsofina, dia mbola fahamarinana ihany; ary ankehitriny dia avohan’ny Liona avy amin’ny firenen’i Joda indray izany, ka ireo fahamarinana ireo dia mampiseho ankehitriny ny fahatanterahany lavorary.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
Daniela no voalohany amin’ireo boky roa izay maneho ny Fanambaran’i Jesosy Kristy.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
Jehoiakima dia tandindon’ny fanomezam-pahefana ny hafatra voalohany ao anatin’ny hetsika fanavaozana. Izy koa dia tandindon’ny fanekena, satria ny fanovana anarana dia manondro ara-paminaniana ny fiandohan’ny fifandraisana amin’ny fanekena. Ny fifandraisan’ny fanekena izay idiran’Andriamanitra amin’ny vahoaka iray izay taloha tsy vahoakan’ny faneken’Andriamanitra, dia manomboka amin’ny fanomezam-pahefana ny hafatra voalohany.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
Ianareo, fahiny, dia tsy firenena akory, fa ankehitriny no olon’Andriamanitra; ianareo izay tsy nahazo famindram-po, fa ankehitriny kosa efa nahazo famindram-po. 1 Petera 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
Ny tandindon’ny fanovana anarana ho fanehoana fifandraisana amin’ny fanekena dia miorina amin’ny fanovana ny anaran’i Abrama ho Abrahama, ny anaran’i Saray ho Saraha, ny anaran’i Jakoba ho Isiraely, ary i Saoly ho Paoly. Misy vavolombelona hafa koa manamarina izany tandindona izany, nefa ao amin’ny toko voalohan’i Daniela dia novana ho Beltesazara ny anaran’i Daniela, ny anaran’i Hanania ho Sadraka, ny anaran’i Misaela ho Mesaka, ary ny anaran’i Azaria ho Abednego.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Rehefa miditra ao amin’ny fifandraisan’ny fanekena amin’ny vahoaka iray ny Tompo, dia sady mandalo ny vahoakan’ny fanekena teo aloha Izy amin’izay fotoana izay ihany. Jehoiakima no maneho ny vahoakan’ny fanekena izay lalovana, ary Daniela, Hanania, Misaela ary Azaria kosa no maneho ny vahoakan’ny fanekena izay fidina amin’izany avy eo. Rehefa miditra ao amin’ny fifandraisan’ny fanekena ny olona, dia andramana izy ireo raha hitandrina ny fepetran’ny fanekena. Ny fitsapana dia asehon’ny asa fihinanana.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
Adama sy Eva dia tsy nahomby tamin’ilay fitsapana noho ny asa fihinanana; ary rehefa niditra voalohany tamin’ny fanekena tamin’ny vahoaka voafidy Andriamanitra, dia fanandramana tamin’ny mana no nanombohany ny fifandraisana tamin’izy ireo. Tamin’ny farany dia tsy nahomby tamin’izany fitsapana izany koa Isiraely fahiny; nefa tamin’ny nanaovany izany dia izy no nanome ny filazana voalohany sy ny fijoroana ho vavolombelona voalohany fa ny fitsapana ao amin’ny fanekena dia tsy fitsapana tokana, fa dingam-pitsapana. Tamin’ny fitsapana fahafolo dia voatendry ho faty tany an-efitra izy ireo nandritra ny efapolo taona manaraka. Avy eo Andriamanitra dia niditra tamin’ny fanekena tamin’i Josoa sy Kaleba, ka izany no nanomezana fijoroana ho vavolombelona fa rehefa miditra amin’ny fanekena amin’ny vahoaka voafidy ny Tompo, dia mandalo koa eo anilan’ny vahoakan’ny fanekena teo aloha Izy. Tamin’ny faran’i Isiraely fahiny, izay fiandohan’i Isiraely ara-panahy koa, ny dingam-pitsapana farany ho an’i Isiraely fahiny dia ny dingam-pitsapana voalohany ho an’i Isiraely ara-panahy, ary naseho tamin’ny maha-Mofon’ny Lanitra azy izany. Efa nanehoana tandindona azy tamin’ny mana izany tao amin’ny dingam-pitsapana voalohany amin’ny fanekena.
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
Tao anatin’izany fizahan-toetra izany, izay sady fizahan-toetra voalohany no farany, dia nofaritan’i Jesosy ny fizahan-toetran’ny Mofo avy any an-danitra, raha nilaza Izy fa izay olon’ny fanekeny dia tsy maintsy mihinana ny nofony sy misotro ny rany. Tamin’izany fanambarana izany no nahavery mpianatra Azy betsaka indrindra noho ny tamin’ny fotoana hafa rehetra tao amin’ny asa fanompoany. Izany fifandirana tao amin’ny asa fanompoany izany no tendrony ambony indrindra tamin’ny fanoharana momba ny fizotry ny fizahan-toetra amin’ny fanekena, ary i Rahavavy White dia manazava izany tranga izany amin’ny antsipiriany ao amin’ny Ilay Fitiavana Mandresy, izay mitondra ny lohateny hoe “Ny Krizy tany Galilia”. Ny anarana hoe Galilia dia midika hoe “savily”, na “fiolahana lehibe”, ary ao amin’io toko io dia asehony ny antony nivadihan’ny mpianatra niala taminy. Tsy nety nampihatra ny fijoroany vavolombelona momba ny fitakiana ny hihinanana ny nofony sy hisotro ny rany tamin’ny fomba ara-paminaniana araka ny tokony ho izy izy ireo. Nambarany fa nifikitra tamin’ireo fomba amam-panao sy lovantsofina momba ireo hevi-paminaniana izay nafafin’i Satana tao anatin’ny fahatakarana ara-Baibolin’ny Isiraely fahiny izy ireo. Ireo tsy fahazoana ireo no nanome azy ireo, araka izay noheveriny, fialan-tsiny hampiharana ny teniny ara-bakiteny fa tsy ara-panahy. Asongadiny koa fa rehefa ireo izay “nivily” niala tamin’i Jesosy (Galilia), izay resahina ao amin’ny toko fahenina amin’i Jaona (Jaona 6:66), dia tsy niara-nandeha taminy intsony mandrakizay.
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
Tahaka ny tamin’ny fizotry ny fitsapana fanekena voalohany sy farany teo amin’ny Isiraely fahiny, dia hitantsika fa rehefa miditra amin’ny fifandraisana amin’ny fanekena amin’ny vahoaka voafidy Andriamanitra, dia amin’izany fotoana izany ihany koa Izy no mandalo ny vahoakan’ny fanekena teo aloha. Hitantsika koa fa tsy fitsapana tokana no amahanany ireo vahoaka ireo, fa fizotry ny fitsapana. Ary hitantsika koa fa io fizotry ny fitsapana io dia asehon-javatra amin’ny alalan’izay tokony hohanina. Hitantsika koa fa io hanina io dia maneho ny Tenin’Andriamanitra, ary ny fitsapana dia mahakasika safidy eo amin’ny karazan-tsakafo roa hohanina. Mihinana amin’ny hazo rehetra izay nolazain’Andriamanitra fa azontsika ihinanana va isika, sa mihinana amin’ilay hazo izay nandrarana antsika tsy hihinanantsika? Hitantsika koa fa ny safidy ny amin’izay hohanina dia ahitana ao anatiny ny fitsapana ny amin’ny fomba ihinanantsika ny hanina atolotra.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
Tamin’ny fiafaran’ny Isiraely ara-panahy, tamin’ny andron’ny hetsika Millerita, dia nomena hery tamin’ny 11 Aogositra 1840 ny hafatra voalohany. Jehoiakima eto dia maneho ny Protestanta izay tamin’izany no nentina ho any Babylona mba ho tonga zanany vavy. Nosedraina izy ireo tamin’ny fotoana nidinan’ilay anjely ao amin’ny Apokalypsy toko faha‑folo, sady nanana boky kely misokatra teny an-tànany. Tahaka an’i Jehoiakima izay nikomy tamin’ny fitakian’i Nebokadnezara, ka nony avy eo dia nentina ho babo, dia nandà ny hihinana ny hanina teny an-tànan’ilay anjely ny Protestanta, noho ny fomban-drazana sy ny fomba amam-panao nentiny nivoaka avy tao amin’ny Andro Maizina.
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
Tamin’ny lohataonan’ny taona 1844, dia tonga teo amin’ny “teboka fihodinana” ny fizotry ny fizahan-toetra ho an’i Jehoiakima sy ny Protestanta; ary tahaka indrindra izay nitranga tamin’ny fizotry ny fizahan-toetra voalohany ho an’ny Isiraely ara-panahy, dia “nihodina” izy ireo ka tsy niara-nandeha tamin’i Jesosy intsony. Ao amin’izany tantara izany, Daniela, Hanania, Misaela ary Azaria no misolo tena ny Millerita, izay nifidy ny hihinana ilay boky kely izay mamy teo am-bavany, nefa tonga mangidy tao an-kibony.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
Raha ampidirintsika i Adama sy Eva, dia manana vavolombelona klasika efatra isika fa ny fizahan-toetra dia asehon’ny fihetsiky ny fihinanana. Manana vavolombelona ara-paminaniana maro isika, ary izy rehetra dia mitondra ny mariky ny voalohany sy ny farany. Ny vavolombelon’ny fizahan-toetra ny mana dia vavolombelona voalohany, ary ny fizahan-toetra ny Mofon’ny Lanitra dia samy fizahan-toetra voalohany ho an’ny Isiraely ara-panahy, sady koa vavolombelona farany ho an’ny Isiraely fahiny. Ny fizahan-toetra ny boky kely dia samy ny voalohany sy ny farany. Izany no fiafaran’ny fivahinianan’ny Isiraely ara-panahy amin’ny maha-fiangonana any an-efitra azy, ary izany no voalohany amin’ireo izay nofidina ho vahoakan’Andriamanitra voatondro anarana farany. Ny Millerita no fiandohan’ny vahoakan’Andriamanitra voatondro anarana, izay tokony ho fantatra ho ilay tandroka marina amin’ny Protestantisma. Misy vavolombelona maro momba ny fizotry ny fizahan-toetra izay manomboka rehefa omena hery ny hafatra voalohany.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
Ao anatin’ireo fizahan-toetra ireo dia tonga ny “teboka fihodinana”, izay andaozan’ny ankamaroan’ny mpianatra. Tamin’ny fijoroana vavolombelon’i Josoa sy Kaleba dia nivily ny Isiraely rehetra ka nitady hiverina ho any Egypta. Tao amin’ny fiangonana tany Galilia dia ny ankamaroan’ny mpianatra no niala. Satria i Jesosy no Alfa sy Omega, ilay “teboka fihodinana” aseho eo amin’ny faran’ny fizotry ny fizahan-toetra dia aseho ihany koa eo am-piandohan’ny fizotry ny fizahan-toetra. Fony nomena voalohany ny mana ho an’ny Isiraely fahiny, dia nisy ireo izay nivily avy hatrany tamin’ny toromarika. Tamin’ny batisan’i Kristy dia nivily Izy ka nankany an-efitra. Mampiasa ny tandindon’ny teboka fihodinana amin’ny fomba tena manazava i Ranabavy White.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
“Misy vanim-potoana izay teboka fihodinana eo amin’ny tantaran’ny firenena sy ny fiangonana. Ao amin’ny fitantanan’Andriamanitra, rehefa tonga ireo krizy samihafa ireo, dia omena ny fahazavana sahaza izany fotoana izany. Raha raisina izany, dia misy fandrosoana ara-panahy; fa raha lavina kosa, dia manaraka ny fihenan-kery ara-panahy sy ny faharavan-tsambo. Ny Tompo, ao amin’ny Teniny, dia nanambara ny asa fanafihan’ny filazantsara araka izay nanatanterahana azy tamin’ny lasa, sy mbola hotanterahina amin’ny ho avy, hatramin’ny ady farany indrindra, izay hanaovan’ny herin’i Satana ny fihetsiketsehana mahagaga farany ataony. Avy amin’izany Teny izany no ahafantarantsika fa efa miasa ankehitriny ireo hery izay hampiditra ny ady lehibe farany eo amin’ny tsara sy ny ratsy—eo amin’i Satana, andrianan’ny maizina, sy Kristy, Andrianan’ny fiainana. Kanefa ny fandresena ho avy ho an’ireo olona tia sy matahotra an’Andriamanitra dia azo antoka tahaka ny maha-miorina ny seza fiandrianany any an-danitra.” Bible Echo, 26 Aogositra 1895.
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
Rehefa nomena voalohany ny mana ho an’ny Isiraely fahiny, dia nomena ny fahazavana ho an’izany tantara izany. Tamin’ny batisan’i Kristy dia nomena ny fahazavana ho an’izany tantara izany. Tamin’ny 11 Aogositra 1840 dia nomena ny fahazavana ho an’izany tantara izany. Ny tsirairay amin’ireo teboka fihodinana ireo dia manamarika ny fiandohan’ny fizotry ny fitsapana iray izay miafara amin’ny teboka fihodinana hafa, rehefa mivily ny vahoakan’ny fanekena teo aloha ka tsy miara-mandeha amin’i Kristy intsony.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
Satria ireo fizotry ny fitsapana samihafa ireo dia maneho sady fizotry ny fitsapana ho an’ny vahoakan’ny fanekena taloha no ho an’ny vahoakan’ny fanekena vaovao, dia misy famaranana roa amin’ny fizotry ny fitsapana. Ny famaranana ny fizotry ny fitsapana, ary noho izany ny teboka fihodinana farany ho an’ny Protestanta ao amin’ny tantara Millerita, dia ny lohataonan’ny taona 1844. Ny famaranana ny fizotry ny fitsapana (tamin’ny fararano 1844), na ny teboka fihodinana ho an’ny Millerita tenany, dia tonga taorian’ny teboka fihodinana ho an’ny vahoakan’Andriamanitra teo aloha.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Ao amin’ny tantaran’i Kristy, ny fizahan-toetra dia aseho amin’ny nanadiovany ny tempoly indroa: indray mandeha tamin’ny fiandohan’ny asa fanompoany, ary avy eo indray tamin’ny famaranana ny asa fanompoany.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Rehefa nanomboka ny asa fanompoany ampahibemaso Jesosy, dia nodioviny ny Tempoly ho afaka amin’ny fandotoana manevateva masina natao taminy. Anisan’ny asa farany indrindra tamin’ny fanompoany ny fanadiovana fanindroany ny Tempoly. Toy izany koa, ao amin’ny asa farany fampitandremana izao tontolo izao, dia misy antso roa miavaka atao amin’ny fiangonana. Ny hafatry ny anjely faharoa dia hoe: ‘Rava Babilona, rava ilay tanàna lehibe, satria nampisotroiny ny firenena rehetra ny divain’ny fahatezeran’ny fijangajangany’ (Apokalypsy 14:8). Ary ao amin’ny antso mafy ataon’ny hafatry ny anjely fahatelo dia re avy any an-danitra ny feo iray manao hoe: ‘Mivoaha aminy, ry oloko, mba tsy hiray ota aminy hianareo, ary mba tsy handray ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary Andriamanitra nahatsiaro ny helony’ (Apokalypsy 18:4, 5).” Selected Messages, boky 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Ny fizotry ny fizahan-toetra ao amin’ireo fanadiovana roa nataon’i Kristy tamin’ny tempoly dia mifanaraka amin’ny Malakia toko fahatelo, araka ny hita ao amin’ny soratrin’ny Fanahin’ny Faminaniana.
“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. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Tamin’ny nanadiovan’i Jesosy ny tempoly hiala amin’ireo mpividy sy mpivarotra avy amin’izao tontolo izao, dia nambarany ny iraka nampanaovina Azy hanadio ny fo hiala amin’ny fahalotoan’ny ota,—amin’ny filàn’ny nofo eto an-tany, ny filan-dratsy feno fitiavan-tena, ny fahazarana ratsy, izay manimba ny fanahy. Malakia 3:1–3 voatonona.” Ilay Fitiavana Mandresy, 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
Ny fanadiovana ny olon’Andriamanitra dia maneho ny fizotry ny fitsapana izay ampifandraisina miverimberina amin’ny andiam-paminaniana maro. Ny fanondroana rehetra, manomboka amin’i Adama sy Eva ka hatramin’ny tantaran’ny Millerita, dia maneho ny fanadiovana ny iray hetsy sy efatra amby efatra alina.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Amin’ny andro farany amin’ny tantaran’ity tany ity, dia havaozina ny faneken’Andriamanitra amin’ny olony izay mitandrina ny didiny.” Review and Herald, 26 Febroary 1914.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
Ny dingan’ny fanadiovana ireo efatra arivo sy iray hetsy sy efatra alina no filazana voalohany ao amin’ny bokin’i Daniela, izay boky voalohany amin’ireo boky roa izay miaraka maneho ny Fanambaran’i Jesosy Kristy izay voasokatra tsy hihiboka intsony mialoha indrindra ny hifaranan’ny fotoam-pahasoavana ho an’ny olombelona. Ny dingan’ny fanadiovana ireo efatra arivo sy iray hetsy sy efatra alina dia aseho koa ho toy ny dingan’ny fanisiana tombo-kase. Rehefa nanomboka tamin’ny 11 Septambra 2001 ny hafatra voalohany momba ny dingan’ny fanadiovana sy fanisiana tombo-kase ireo efatra arivo sy iray hetsy sy efatra alina, dia teboka fihodinana ho an’ny fiangonana sy ho an’izao tontolo izao izany. Ao amin’ny Apokalypsy toko faha-18, dia tonga ilay anjely izay mampahazava izao tontolo izao amin’ny voninahiny. Kanefa ao amin’ny Apokalypsy 18, ilay anjely dia tsy aseho ho mitana zavatra hohanina eny an-tànany—nefa eo izany. Eo ilay boky kely. Mora fantatr’ireo izay misafidy hihinana ny fomba fiasa asehon’ny mpaminany Isaia amin’ny hoe: “didy mifanindran-dàlana amin’ny didy.”
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
Amin’ny fametrahana “fitsipika manaraka fitsipika” no ahatakarantsika fa rehefa nidina i Kristy tamin’ny 11 Septambra 2001, dia nitondra “boky kely” koa Izy, izay efa naseho ho “manna”, dia ny “mofon’ny lanitra” sy ilay “boky kely”. Kanefa tamin’ny 11 Septambra 2001, ilay vahoaka voafidy teo aloha, izay asehon’i Joiakima, dia nifidy ny hifikitra amin’ny fomba amam-panao sy ny lovantsofin’ny Advantisma, ary avy eo dia nanomboka ny diany ho amin’ny fahababoan’i Babylona izy, izay ho tanteraka amin’ny lalàn’ny Alahady.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Efa tonga va ny teny izay nambarako fa i New York dia hofafan’ny onjan-dranomasina goavana? Izany dia tsy mbola nolazaiko velively. Izao no nolazaiko, raha nijery ireo trano lehibe natsangana tany aho, rihana manaraka rihana: ‘Toe-javatra mahatsiravina toy inona no hitranga rehefa hitsangana Jehovah hampihorohoro mafy ny tany! Amin’izany dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana ny amin’izay ho avy amin’ny tany. Nefa tsy manana fahazavana manokana aho mikasika izay hanjo an’i New York, afa-tsy izao ihany no fantatro: indray andro any dia harodana ireo trano lehibe any noho ny fihodinana sy fivadibadihan’ny herin’Andriamanitra. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eto amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery iray monja, dia hirodana ireto rafitra goavana ireto. Hisy toe-javatra hitranga izay tsy hainay saintsainina ny hamafin’ny fahatahorana ao aminy.” Review and Herald, 5 Jolay 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
Rehefa ireo “trano lehibe” tao “New York” dia “nariana tamin’ny fihodinana sy fanonganana nataon’ny herin’Andriamanitra,” tamin’ny 11 Septambra 2001, dia nameno ny tany rehetra ny fahazavan’ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, fa tonga ny fotoana lehibe namadika ny tantara teo amin’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“Misy vanim-potoana izay teboka mampihodina eo amin’ny tantaran’ny firenena sy ny fiangonana. Ao amin’ny fitondran’Andriamanitra, rehefa tonga ireo krizy samihafa ireo, dia omena ny mazava ho an’izany fotoana izany. Raha raisina izany, dia misy fandrosoana ara-panahy; raha lavina kosa izany, dia manaraka ny fihemorana ara-panahy sy ny faharavan-tsambo.” Bible Echo, 26 Aogositra, 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
Rehefa tonga tamin’ny 11 Septambra 2001 ny fahazavan’ilay anjely ao amin’ny Apokalypsy faha-valo ambin’ny folo, ireo izay nandray izany fahazavana izany dia nandroso ara-panahy, fa ireo izay nandà izany fahazavana izany kosa dia nihemotra ara-panahy, ary nanomboka ny diany feno fikomiana nandroso ho amin’ny teboka fihodinana farany, dia ny lalàn’ny Alahady, izay anaovany fahapotehana tanteraka mandrakizay ny fanambarany ny tenany ho iraky ny anjely fahatelo. Ireo tany Galilia izay nitodika niala ka tsy niara-nandeha tamin’i Kristy intsony ao amin’ny Jaona 6:66 dia niala tamin’ilay fahazavana izay tonga voalohany tamin’ny batisany, izay toerana nanomezana hery ny hafatra voalohany tamin’izany tantaram-pitsapana izany. Ao amin’ny Daniela toko voalohany dia aseho an’ohatra ny sokajin’olona mpivavaka roa tao amin’ny tantara izay anomezana hery ny hafatra voalohany. Joiakima dia misolo tena ireo izay mampidi-doza ny finoana ka mahapotika azy, ary Daniela sy Hanania sy Misaela ary Azaria kosa dia misolo tena ireo mahatoky.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
Tamin’ny taona fahatelo nanjakan’i Joiakima, mpanjakan’ny Joda, dia tonga tany Jerosalema Nebokadnezara, mpanjakan’i Babylona, ka nanao fahirano azy. Ary natolotry ny Tompo teo an-tànany Joiakima, mpanjakan’ny Joda, mbamin’ny ampahany tamin’ny fanaky ny tranon’Andriamanitra; dia nentiny ho any amin’ny tany Sinara, ho ao an-tranon’andriamaniny izany, ary napetrany tao amin’ny trano fitahirizan-javatr’andriamaniny ireo fanaka. Ary ny mpanjaka dia niteny tamin’i Aspenaza, lehiben’ny tandapany, mba hitondra ny sasany tamin’ny Zanak’Isiraely sy tamin’ny taranaky ny mpanjaka ary tamin’ny andriana; dia zatovo izay tsy nisy tsiny, fa tsara tarehy, sady mahay amin’ny fahendrena rehetra, kinga amin’ny fahalalana, mahafantatra siansa, ary manam-pahaizana hahazo mijoro ao an-dapan’ny mpanjaka, ka azo ampianarina ny soratra sy ny fitenin’ny Kaldeana. Ary notendren’ny mpanjaka ho azy ireo ny anjara haniny isan’andro avy amin’ny sakafon’ny mpanjaka sy avy amin’ny divay izay sotroiny; ka notezaina toy izany izy nandritra ny telo taona, mba hahafahany mijoro eo anatrehan’ny mpanjaka amin’ny faran’izany. Ary isan’ireo taranak’i Joda ireo Daniela sy Hanania sy Misaela ary Azaria. Ary nomen’ny lehiben’ny tandapa anarana izy ireo: fa Daniela nomeny ny anarana hoe Beltesazara; Hanania, hoe Sadraka; Misaela, hoe Mesaka; ary Azaria, hoe Abednego. Fa Daniela kosa nanapa-kevitra tao am-pony fa tsy handoto ny tenany amin’ny anjara hanin’ny mpanjaka, na amin’ny divay izay sotroiny; koa nangataka tamin’ny lehiben’ny tandapa izy mba tsy handoto ny tenany. Daniela 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
Daniela, Hanania, Misaela ary Azaria dia zanak’i Joda. Natao ho tandapa izy ireo, ka amin’izany dia maneho ny taranaka farany amin’ny Advantisma. Nebokadnezara, tahaka ny mpanjaka fahiny maro, dia nampandidy ny hanesorana ny maha-lehilahy an’ireo zatovo Jodeana efatra, mba hanafoanana izay ahiahy mety hananan’ny mpanjaka rehefa nanompo ho andevo izy ireo sady nifandray tamin’ireo vady aman-tsindranon’ny mpanjaka.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
Amin’ny lafiny ara-tandindona, izany dia maneho ny taranaka farany amin’ny Advantisma, satria tsy hisy tsipika hafa intsony avy amin’ny Joda aorian’ireo efatra ireo. Ny efatra dia tandindon’ny maha-maneran-tany, ary noho izany dia maneho ny taranaka farany amin’ny Advantista Mitandrina ny Andro Fahafito maneran-tany izay manaiky ny 11 Septambra 2001 ho fahatanterahan’ny Tenin’Andriamanitra ara-paminaniana.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
Ireo Advantista Mitandrina ny Andro Fahafito ireo no foto-kevitry ny Teny faminanian’Andriamanitra, satria izy ireo no voantso ho ilay iray hetsy sy efatra arivo sy efatra alina. Kanefa ny lova ara-paminaniany dia nanomboka tamin’ny fikomian’ny razany, tamin’ny taona 1863. Saika tsy azo fantarina izany fikomiana voalohany izany, satria voasarona tamin’ny lovantsofina sy ny fomba amam-panaon’ny taranaka efatra nifandimby tao anatin’ny fikomiana izay nitombo hatrany. Na dia sarotra fantarina aza izany, dia tsy maintsy hita sy ekena izany, tahaka izay nataon’i Daniela tamin’ny farany ao amin’ny Daniela toko faha-sivy. Nanao izany izy tamin’ny fanekena ny fahamarinana hita ao amin’ny Teny faminanian’Andriamanitra.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
Ny fikomiana izay niavian’i Daniela sy ireo lehilahy mendrika telo mivantana, dia ny fandavan-drainy tsy hitoetra ho voasaraka amin’ireo fitaoman’ny jentilisa izay nanodidina azy ireo. Tamin’ny taona 1863, ny Advantisma Laodiseana dia niverina tamin’ny fomba fiasa ara-Baiboly an’ny Protestanta nihemotra sy ny Katôlika, mba hanohanana ny fandavany ny famantarana nataon’i Miller momba ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo. Io fikomiana io, ho an’i Daniela sy ireo lehilahy mendrika telo, dia nasehon’i mpanjaka Hezekia.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
Nangataka tamin’i Jehovah Mpanjaka Hezekia mba tsy ho faty, ary voavaly ny vavaka nataony, satria nomen’i Jehovah dimy ambin’ny folo taona hafa izy. Tamin’izany no niterahany an’i Manase, iray amin’ireo mpanjaka ratsy fanahy indrindra tamin’ny Joda, nefa koa ilay mpanjaka izay manamarika ny fiandohan’ilay fandresena sy fampanompoana miandalana misy dingana fito nanjo an’i Joda. Tamin’ny 1856, tonga handondòna teo am-baravaran’ny Advantisma Laodiseana ny Vavolombelona Marina, nefa nifidy ny ho velona izy ireo ka tsy ho faty amin’ny tena. Tamin’ny 1863, dia nanorina indray an’i “Jeriko” izy ireo ary nanomboka ilay fikomiana mihamitombo izay nony farany dia nanakana azy ireo tsy hahafantatra ny 11 Septambra 2001 ho fiandohan’ny diany misy dingana telo mankany amin’ny fanandevozana ao amin’i Babylona ara-panahy, izay mifarana amin’ny lalàna Alahady.
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Ho an’i Hezekia mpanjaka, ny taona 1863 dia tonga tamin’ny fotoana nanekena ny vavaka nataony mba ho velona izy. Nanome famantarana ny Tompo fa efa nekena ny fivavahany. Nohamafisin’Andriamanitra izany vavaka izany tamin’ny nampihetsiny ny masoandro, ary hitan’ny Babyloniana ny asan’Andriamanitra tany an-danitra, na dia tsy fantany aza izay heviny. Dia tonga tany Jerosalema ny Babyloniana mba hahalala ny amin’ilay Andriamanitra izay manana fahefana hifehy ny masoandro. Kanjo, fa tsy nankalaza an’Andriamanitry ny lanitra, i Hezekia mpanjaka, fa tsy namono ny tenany, dia nifidy ny hanome voninahitra ny tempoliny sy ny tanànany, fa tsy an’Ilay Andriamanitra izay efa nifidy hametraka ny Anarany tao amin’izany tempoly sy tanàna izany.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Io fikomiana io no nitondra ny faminaniana fa ny zanaka avy amin’ny taranany dia ho tonga andevo sy ionoka any Babylona. Ireo zanaka ireo dia Daniela, Hanania, Misaela ary Azaria, ary izy ireo dia misolo tena ny taranaka ara-panahy farany amin’ireo Advantista Mitandrina ny Andro Fahafito izay manaiky ny 11 Septambra 2001 ho teboka fiovàna eo amin’ny tantaran’ny firenen’izao tontolo izao sy ny fiangonana, rehefa omena ny fahazavana izay hitsapa sy hamehy tombokase ny iray hetsy sy efatra alina sy iray arivo sy efatra alina.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
Tamin’izany andro izany dia narary ho faty Hezekia. Ary tonga tany aminy Isaia mpaminany, zanak’i Amoza, ka nanao taminy hoe: Izao no lazain’i Jehovah: Alaharo ny ankohonanao; fa ho faty ianao ka tsy ho velona. Dia nitodika nankany amin’ny rindrina izy ka nivavaka tamin’i Jehovah nanao hoe: Masìna ianao, Jehovah ô, tsarovy ankehitriny ny nandehanako teo anatrehanao tamin’ny fahamarinana sy tamin’ny fo mahitsy, ary ny nanaovako izay tsara eo imasonao. Ary nitomany mafy Hezekia. Ary raha mbola tsy nivoaka hatrany amin’ny kianja afovoany Isaia, dia tonga taminy ny tenin’i Jehovah nanao hoe: Miverena indray, ka ilazao Hezekia, mpitarika ny oloko hoe: Izao no lazain’i Jehovah, Andriamanitr’i Davida razanao: Efa nohenoiko ny vavakao, efa hitako ny ranomasonao; indro, hositraniko ianao; amin’ny andro fahatelo dia hiakatra ho any an-tranon’i Jehovah ianao. Ary hampiako dimy ambin’ny folo taona ny andronao; ary hamonjy anao sy ity tanàna ity amin’ny tanan’ny mpanjakan’i Asyria Aho; ary hiaro ity tanàna ity Aho noho ny amiko sy noho i Davida mpanompoko. Ary hoy Isaia: Makà mofom-aviavy iray. Dia naka izany izy ka nametraka azy teo amin’ny vay, dia sitrana izy. Ary hoy Hezekia tamin’i Isaia: Inona no ho famantarana fa hahasitrana ahy Jehovah, ka hiakatra ho any an-tranon’i Jehovah aho amin’ny andro fahatelo? Ary hoy Isaia: Izao no ho famantarana ho anao avy amin’i Jehovah, fa hataon’i Jehovah ny zavatra nolazainy: handroso folo ambaratonga va ny aloka, sa hihemotra folo ambaratonga? Dia namaly Hezekia hoe: Zavatra mora amin’ny aloka ny midina folo ambaratonga; tsia, fa aoka hiverina hihemotra folo ambaratonga ny aloka. Dia nitaraina tamin’i Jehovah Isaia mpaminany; ary nampiveriny hihemotra folo ambaratonga ny aloka, dia ilay efa nidina tamin’ny ambaratongan’i Ahaza. Tamin’izany andro izany Berodak-baladana, zanak’i Baladana, mpanjakan’i Babylona, dia nandefa taratasy sy fanomezana ho an’i Hezekia; fa efa reny fa narary Hezekia. Ary nihaino azy ireo Hezekia ka nasehony azy ny trano fitahirizany zava-tsarobidy rehetra, dia ny volafotsy sy ny volamena sy ny zava-manitra ary ny diloilo sarobidy, sy ny trano fitahirizany fiadiany rehetra ary izay rehetra hita tao amin’ny rakiny; tsy nisy na inona na inona tao an-tranony, na tamin’ny fanjakany rehetra aza, izay tsy nasehon’i Hezekia azy. Dia tonga Isaia mpaminany ho any amin’i Hezekia mpanjaka ka nanao taminy hoe: Inona no nolazain’ireo lehilahy ireo? Ary avy taiza izy no tonga aty aminao? Dia hoy Hezekia: Avy tany lavitra izy, dia avy any Babylona. Ary hoy izy: Inona no hitany tao an-tranonao? Dia namaly Hezekia hoe: Efa hitany ny zavatra rehetra ao an-tranoko; tsy misy na inona na inona amin’ny rakiko izay tsy nasehoko azy. Dia hoy Isaia tamin’i Hezekia: Henoy ny tenin’i Jehovah. Indro, ho avy ny andro izay hitondrana ho any Babylona izay rehetra ao an-tranonao sy izay rehetra nangonin’ny razanao ho rakitra mandraka androany; tsy hisy havela, hoy Jehovah. Ary ny zanakao izay haterakao, izay hivoaka avy aminao, dia halainy; ary ho tandapa ao an-dapan’ny mpanjakan’i Babylona izy. Dia hoy Hezekia tamin’i Isaia: Tsara ny tenin’i Jehovah izay nolazainao. Ary hoy koa izy: Tsy tsara va raha hisy fiadanana sy fahamarinana amin’ny andro iainako? Ary ny tantara sisa ny amin’i Hezekia sy ny heriny rehetra ary ny nanaovany dobo sy lakandrano ka nitondrany rano ho ao an-tanàna, moa tsy voasoratra ao amin’ny bokin’ny tantaran’ny mpanjakan’ny Joda va izany? Ary Hezekia dia lasa nodimandry ka lasa any amin’ny razany; ary Manase zanany no nanjaka nandimby azy. 2 Mpanjaka 20:1–21.
The next verse says:
Hoy izao no lazain’ny andininy manaraka:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
Roambinifolo taona Manase fony izy vao nanomboka nanjaka, ary dimy amby dimampolo taona no nanjakany tany Jerosalema. Ary ny anaran-dreniny dia Heftsi-bà. 2 Mpanjaka 21:1.
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
Inona no ho vokatry ny zava-nitranga raha toa ka neken’i Hezekia mpanjaka ny sitrapon’ny Tompo, ka nandamina fotsiny ny tao an-tranony izy ary dia maty? Nomena dimy ambin’ny folo taona fanampiny izy, ary telo taona tatỳ aoriana dia teraka i Manase, ilay ratsy fanahy. Inona no ho nitranga tamin’ny taona 1856, raha toa ka neken’ny Advantisma ny fifindrana avy amin’i Filadelfia ho any Laodikia, ka nandamina ny tao an-tranony izy ireo ary namela tsy ho voakitika ny fahamarinana fototra napetrak’i William Miller? Heveriko fa tsy ho fantatsika velively ny valin’izany fanontaniana izany, nefa izay fantatsika kosa dia izao: “Ary Daniela ninia tao am-pony mba tsy handoto tena amin’ny hanim-pihinan’ny mpanjaka, na amin’ny divay izay nosotroiny.”
We will continue Daniel chapter one in the next article.
Hohizantsika ao amin’ny lahatsoratra manaraka ny Daniela toko voalohany.