We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.
Isika dia mandinika ny faneken’i Abrama, ary mbola tsy niresaka ny lafiny iray amin’ny faminanian’i Abrama izay mifandray mivantana amin’ireo andininy fanokafana ao amin’ny bokin’i Joela. Ny faminanian’i Abrama momba ny fatorana mandritra ny 400 taona, miaraka amin’ny 430 taona voalazan’i Paoly, dia mamokatra ny rafitra ara-paminaniana izay mifanaraka amin’ny 1290 taona ao amin’ny Daniela 12:11. Ny faminaniana 1290 taona ao amin’ny andininy faha‑iraika ambin’ny folo dia vanim-potoana ara-paminaniana omega amin’ny tsipika 430 taona an’i Abrama sy Paoly. Io fahamarinana io dia singa iray amin’izay voaseho rehefa esorina ny tombo-kase amin’ny andro farany, ka mampisaraka ny hendry sy ny ratsy fanahy.
Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.
Mifandray amin’ilay faminaniana ômega momba ny 430 taona ny tandindon’ny “taranaka efatra,” izay manondro fe-potoam-pitsapana ho an’ilay firenena izay nitana ny vahoakan’Andriamanitra voafidiny ho amin’ny fanandevozana. Ho an’i Mosesy dia Egypta izany; ho an’ireo efatra amby efapolo sy iray hetsy, izay mihira ny hiran’i Mosesy, dia ny tantaran’i Etazonia hatramin’ny 1798 ka hatramin’ny lalàna Alahady. Etazonia, izay aseho ho ilay “biby avy amin’ny tany” ao amin’ny Apokalypsy 13, dia manomboka tahaka ny zanak’ondry ary mifarana amin’ny fitenenana tahaka ny dragona. Josefa, tandindon’ny Zanak’ondry, dia maneho ny vanim-potoanan’ny fiadanana somary nisy tany Egypta, mandra-pisy Farao vaovao ka nanomboka ny fanandevozana. Koa izany, ilay firenena tsaraina amin’ny taranaka fahefatra, izay Egypta ho an’i Mosesy, dia Etazonia. Ny sisa dia tsaraina amin’ny lalàna Alahady, araka izay voatandindon’ny loza izay nifarana ho an’ny Hebreo tamin’ny rà teo amin’ny tolanam-baravarany, ary taorian’izany dia ho an’ny firenen’i Egypta teo amin’ny Ranomasina Mena. Josefa sy Mosesy dia maneho Farao tsara sy Farao ratsy, izay ho an’i Etazonia dia voalohany ny zanak’ondry, ary avy eo ny dragona.
Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.
Ny faminanian’i Abrama momba ny fitsarana amin’ny taranaka fahefatra dia nahitana koa fa miandalana ny fikatonan’ny fotoam-pitsapana, satria tao anatin’ny fahatanterahan’ny faminanian’i Abrama tamin’ny andron’i Mosesy dia tsy ny Egypta ihany no nikatonan’ny fotoam-pitsapana, fa mbola nisy fotoana tavela koa ho an’ny Amorita hamenoany ny kapoakany amin’ny fotoam-pitsapana—rehefa efa nameno ny azy ny Egypta. Ny Ranomasina Mena ho an’i Egypta dia ny lalàn’ny Alahady ho an’i Etazonia, ary avy eo dia “ny firenena hafa rehetra manerana izao tontolo izao” no “hanaraka ny ohatra” navelan’i Etazonia, araka ny asehon’ny Amorita taorian’ny fikatonan’ny fotoam-pitsapan’i Egypta.
The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.
Ny Amorita dia iray amin’ireo foko folo izay manondro an’izao tontolo izao hatramin’ny onin’i Egypta ka hatramin’ny onin’i Babylona, ao amin’ny fanekena natao tamin’i Abrama; koa ny Amorita dia misolo tena ireo firenena eran’izao tontolo izao, izay mamarana ny fotoam-pitsapana manokan’izy ireo amin’ny maha-firenena azy, aorian’ny lalàn’ny Alahady any Etazonia. Ny Amorita no tandindona ara-Baiboly ny fitsarana mikatona amin’izao tontolo izao, ary izany dia mitranga amin’ny taranaka fahatelo sy fahefatra. Ny Ranomasina Mena no tandindon’ny fikatonan’ny fotoam-pitsapana ho an’i Etazonia, ary ny Amorita kosa misolo tena ireo firenena izay manakatona tsikelikely ny fotoam-pitsapany mandra-pikatonan’ny fotoam-pitsapana maha-olona. Koa noho izany, ny Amorita dia tandindon’ny vanim-potoanan’ny krizin’ny lalàn’ny Alahady manomboka eo amin’ny Ranomasina Mena ka hatramin’ny fanafahana amin’ny rivotra avy any atsinanana, rehefa sokafana ho an’ny vahoakan’Andriamanitra ny lalan’ny fanafahana.
But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.
Kanefa ny faminanian’i Abrama dia tsy miresaka fotsiny ny amin’ny taranaka fahefatra araka an’i Etazonia ho Egypta, sy izao tontolo izao ho ny Amorita, fa ny tena zava-dehibe kokoa dia mametraka ny taranak’olon’Andriamanitra izay miampita ny Ranomasina Mena ho “taranaka fahefatra.” Rehefa esorintsika sy avoakantsika izay azontsika avoaka avy amin’ny fahatakarana ny “taranaka efatra” ao amin’ny dingana voalohany amin’ireo dingana telo nataon’i Abrama, dia hodinihintsika ny dingana faharoa sy fahatelo amin’ny faneken’i Abrahama. Ny dingana faharoa dia ny toko fahafito ambin’ny folo, ary ny dingana fahatelo dia mazava ho azy—ny toko faharoa amby roa-polo.
In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.
Ao amin’ny toko faharoa ambin’ny folo ao amin’ny Daniela dia voatondro ireo vanim-potoana ara-paminaniana telo, ary izy rehetra dia maneho fotoana ara-paminaniana izay nifarana tamin’ny taona 1844. Ireo vanim-potoana telo ireo dia voavaha tombo-kase amin’ny andro farany, ary ireo vanim-potoana telo ireo no maneho ny fitomboan’ny fahalalana izay tonga amin’ny vahoakan’Andriamanitra amin’ny andro farany. Kristy, amin’ny maha-ilay lehilahy mitafy rongony fotsy madinika Azy, dia mametraka ny voalohany amin’ireo vanim-potoana ara-paminaniana telo ao amin’ny andininy faha-7; ary amin’ny fanaovany izany dia mampifanaraka ny Tenany amin’ilay anjely ao amin’ny Apokalypsy 10 Izy, izay tsy mitsangana eo ambonin’ny rano, fa eo ambonin’ny tany sy ny ranomasina.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Ary ilay anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany dia nanandratra ny tanany ho amin’ny lanitra, ka nianiana tamin’Ilay velona mandrakizay doria, Izay nahary ny lanitra sy izay rehetra ao aminy, ary ny tany sy izay rehetra ao aminy, ary ny ranomasina sy izay rehetra ao aminy, fa tsy hisy andro intsony. Apokalypsy 10:5, 6.
In verse seven of chapter twelve the man in linen also swears by Him that lives forever.
Ao amin’ny andininy fahafito amin’ny toko faharoa ambin’ny folo, ilay lehilahy nitafy rongony fotsy madinika dia mbola mianiana koa amin’Ilay velona mandrakizay.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Ary reko ilay lehilahy nitafy rongony fotsy, izay teo ambonin’ny ranon’ny ony, raha nanandratra ny tanany ankavanana sy ny tanany ankavia ho any an-danitra izy ka nianiana tamin’Ilay velona mandrakizay fa ho amin’ny andro iray sy andro roa ary antsasak’andro izany; ary rehefa vitany ny hanaparitaka ny herin’ny vahoaka masina, dia ho tanteraka izany zavatra rehetra izany. Daniela 12:7.
We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.
Ampahafantarina antsika amin’ny alalan’ny tsindrimandry fa ilay tsipika faminaniana iray ihany, izay hita ao amin’ny bokin’i Daniela, dia raisina indray ao amin’ny bokin’ny Apokalypsy; ary araka ny fahatakarana Millerita, ireo famaritana roa ireo dia andalan-teny mifanindran-dalana momba an’i Kristy. Kristy amin’ny maha-Anjely mitondra ilay boky kely Azy, izay manondro ny fiafaran’ny fampiharana ny fotoana ara-paminaniana tamin’ny taona 1844 ao amin’ny bokin’ny Apokalypsy, ary Kristy amin’ny maha-Lehilahy mitafy rongony fotsy madinika Azy ao amin’ny bokin’i Daniela, izay manondro fa rehefa tonga ny lalàna Alahady any Etazonia, dia ho tanteraka avokoa ny zava-mahagaga rehetra ao amin’ny fahitana farany nomena an’i Daniela. Ao anatin’izany tantara masina izany, izay mialoha ary miafara amin’ny lalàna Alahady, ny olon’Andriamanitra dia tsy maintsy haely mandritra ny fe-potoana iray asehon’ny tandindon’ny 1260. Ny fe-potoanan’ny fihahazana izay mialoha ny lalàna Alahady dia aseho ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, izay amonoana an’i Mosesy sy Elia ka mandry maty eny an-dalambe mandritra ny telo andro sy tapany, izay tandindon’ny 1260.
In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.
Ao amin’ny andininy fahafito, ilay lehilahy niakanjo rongony dia manambara fa rehefa tapitra ny telo andro sy tapany amin’ny fanaparitahana ny herin’ny vahoaka masina, dia ho tapitra koa ireo “zava-mahagaga” manjo ny vahoakan’Andriamanitra amin’ny andro farany. Nofaranantsika tamin’ny lahatsoratra farany ny fanehoan-kevitr’i Rahavavy White momba ny Zakaria toko fahatelo. Ny fehezanteny voalohany dia nilaza hoe: “Ny fahitan’i Zakaria an’i Josoa sy ny Anjely dia mihatra amin-kery manokana amin’ny fanandraman’ny vahoakan’Andriamanitra ao amin’ny fisehoan-javatra famaranana amin’ilay andro lehibe fanavotana noho ny ota.” Ao amin’ilay toko, sy ao amin’ny fanazavana nahazo tsindrimandry nataon’i Rahavavy White momba ilay toko, ny iray hetsy sy efatra arivo sy efatra alina no “lehilahy mahagaga.” Ireo “zava-mahagaga” ao amin’ny fahitana farany nataon’i Daniela, izay tanterahin’ny lalàna Alahady, dia ireo “zava-mahagaga” mifandray amin’ny fanisiana tombo-kase ny vahoakan’Andriamanitra.
Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.
Ny toko faharoa ambin’ny folo ao amin’ny Daniela dia manome ny fahazavana izay manisy tombo-kase ny iray hetsy sy efatra alina amby efatra arivo amin’ny andro farany. Izany fahazavana izany dia asehon’ny fe-potoana ara-paminaniana telo, izay samy fantatra sy naorina ho fahamarinana avokoa tao amin’ny tantaran’ny Millerita. Ireo fe-potoana telo ireo dia aseho ao amin’ny andininy telo ary andry telo manohana ny rafitry ny fahamarinana. Ny rafitry ny fahamarinana dia tohanan’ny dingana telo misesy. Izany fizotran-dingana telo izany dia aseho ao anatin’ilay andalan-teny misy andininy sivy (4–12), amin’ny alalan’ireo andininy telo izay maneho fotoana ara-paminaniana. Ireo fe-potoana ara-paminaniana telo ireo, raha hatonina avy amin’ny fahatakarana fototra Millerita, dia miteraka vanim-potoana ara-tandindona telo izay faritana mifanaraka amin’ny fahatakarana Millerita, nefa tsy mampihatra ny singan’ny fotoana.
The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.
Ny vanim-potoana telo dia hita ao anatin’ilay andalan-tSoratra Masina mihitsy izay mamaritra ny hoe “ny fizotry ny faminaniana ho voaisy tombo-kase—ary avy eo hovahana,” ka ahitana koa ny famaritana klasika ara-Baiboly momba ny fizotran’ny fizahan-toetra telo sosona. Ireo andininy sivy izay manomboka amin’ny filazana amin’i Daniela mba hamehy ny bokiny no tena andininy anehoana ireo vanim-potoana telo, ary ao anatin’ireo andininy sivy ireo ny fizotry ny fanadiovana tanterahina rehefa voavaha ny fahamarinana dia aseho amin’ny hoe “diovina sy fotsiana ary zahana toetra.” Ireo vanim-potoana telo ao amin’ireo andininy telo ireo no fitomboan’ny fahalalana, amin’ny fotoan’ny farany, amin’ny andro farany, izay maneho ny fizotry ny fizahan-toetra farany sy ny fanamafisana tombo-kase ny vahoakan’ny faneken’Andriamanitra. Ao amin’izany tantara izany no anehoana ireo “zava-mahagaga” ara-tandindona izay manjo ny vahoakan’Andriamanitra amin’ny andro farany. Azafady, vakio indray ity fehintsoratra ity.
The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.
Ireo vanim-potoana telo, ao amin’ireo andininy telo ao anatin’ilay andalana misy andininy sivy, dia maneho ny tampon’ny bokin’i Daniela, ary io tampon-javatra aseho eo io no tampon’ilay tsipika faminaniana anatiny; izany no tantaran’ny fomba anapahana vato iray “voakapa” hiala amin’ny tendrombohitra, tsy tamin-tanana, izay tantaran’ny sisa. Io tsipika anatiny io dia aseho ao amin’ny toko fahafolo sy faharoambin’ny folo, ary ny tampon’ilay tsipika faminaniana ivelany kosa dia ao amin’ireo andininy famaranana ny toko fahiraika ambin’ny folo, sy ireo andininy vitsivitsy voalohany ao amin’i Daniela faharoambin’ny folo.
Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.
Ireo vanim-potoana telo ireo koa no tampon’ireo fahitana ao amin’ny fijoroana vavolombelon’ny renirano Ulai sy Hiddekel, ary ireo andininy telo ireo dia ahitana vanim-potoana ara-paminaniana izay maneho ny fahatanterahana faratampony amin’ny faminaniana momba ny fotoanan’ny fanekena, izay manome an’i Abrama sy Paoly ho vavolombelona. Jesosy, amin’ny maha-Lehilahy mitafy lamba rongony Azy, dia ao amin’ny andininy fahafito, mandeha eo ambonin’ny rano. Ao amin’ny andininy fahiraika ambin’ny folo, feo roa, izay feon’i Kristy ihany koa, dia i Abrama sy Paoly mijoro ho vavolombelona. Ao amin’ny andininy faharoa ambin’ny folo dia aseho ny tantaran’ny fanisiana tombo-kase ny olon’Andriamanitra, fa ny iray hetsy sy efatra amby efatra alina dia virijina, ary ny virijina no miaina ny fanoharana ny amin’ny virijina folo, ary ny fitahiana ao amin’ny andininy faharoa ambin’ny folo dia mihatra amin’izay miandry. Izay miandry ao amin’ilay fanoharana, ary izay “sambatra,” dia ireo izay mandray ny fitafiana izay mamela azy hiditra ao amin’ny fanambadiana, rehefa mihidy ny varavarana.
In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.
Ao amin’ny andininy fahafito, Jesosy dia mandeha eo ambonin’ny rano, izay miteraka tahotra; nefa Petera manapa-kevitra hino ka manomboka mandeha sy manome voninahitra an’Andriamanitra. Kanefa, matetika Petera dia tandindon’ireo sokajy roa tonta, ary ny voninahitra dia mivadika ho tahotra indray, rehefa tonga ny ora fitsaràna azy. Ny fe-potoana voalohany hita ao amin’ny andininy fahafito dia maneho ny hafatry ny anjely voalohany. Jesosy dia eo ambonin’ny rano, tandindon’ny tahotra sy ny anjely voalohany. Avy eo Jesosy dia manondro fe-potoana iray izay hanomezany voninahitra ny olony mialoha ny fitsaràna momba ny lalàn’ny Alahady. Ao anatin’ny andininy fahafito no ahitana ireo singa telo rehetra amin’ireo anjely telo, satria ny andininy fahafito no voalohany amin’ireo andininy telo izay maneho ireo anjely telo.
Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”
Ny andininy faha-iraika ambin’ny folo dia manolotra “fampitomboana indroa” amin’ny fijoroany ho vavolombelon’ny omega ho an’ireo feon’ny alpha an’i Abrama sy Paoly. Ny feon’izy ireo “nampitomboina indroa” dia mifamatotra mba hampiseho ny faminanian’ny fotoanan’ny fanekena, ary ny andininy faha-iraika ambin’ny folo no manatanteraka izany faminaniana izany amin’ny maha-omega azy, amin’ny fanondroana ilay vanim-potoana ara-paminaniana izay mifarana amin’ny fahalavoan’i Babylona tamin’ny 1798, ka amin’izany dia maneho mialoha ny fahalavoan’i Babylona rehefa mitsangana Mikaela amin’ny andro farany. Ao amin’ny andininy faha-iraika ambin’ny folo dia ahitantsika fampitomboana indroa ny mpaminany, sy vanim-potoana iray izay misolo tena fahalavoana roa an’i Babylona, ka noho izany dia misolo tena ny hafatry ny anjely faharoa izay nanambara fa: “Babylona lavo, lavo.”
Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.
Ny andininy faha-7 dia ny hafatry ny anjely voalohany, ary ny andininy faha-11 dia ny hafatry ny anjely faharoa; ary ny andininy faha-12, izay Daniela 12*12 na Daniela 144, dia momba ny fanavahana ny hendry sy ny adala, izay tanterahina ao anatin’ny fizotry ny fitsarana ka mifarana amin’ny fanehoana ny toetra amin’ny fotoam-pahoriana amin’ny fitsarana. Ny andininy faha-12 dia ny hafatry ny anjely fahatelo izay mampahafantatra ny fomba izaràn’izao tontolo izao ho sokajy roa, ary ny mifanandrify amin’ny fanehoana ivelany ataon’ny anjely fahatelo momba izany fizarazarana izany indrindra, dia ny fizarazarana anatiny ao amin’ny anjely fahatelo izay aseho ao amin’ny andininy faha-12. Ny andininy faha-7 sy faha-11 ary faha-12 dia ny hafatry ny anjely telo, ary ireo andininy ireo no fahazavana izay voavaha amin’ny andro farany. Ny famahana ireo andininy telo ireo amin’ny andro farany dia mifanaraka amin’ny Apokalypsy toko faha-10.
Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.
I Kristy amin’ilay anjely mahery, ary koa amin’ilay Liona avy amin’ny firenen’i Joda ao amin’ny toko fahafolo, dia niantso tahaka ny “liona,” ary ny fierony no niteraka kotrokorana fito izay nasiana tombo-kase, tahaka ny ao amin’ny Daniela toko fahafolo. Andalan-teny mifanindran-dàlana ireo. Noho izany antony izany, ireo fe-potoana telo ao amin’ny toko faharoa ambin’ny folo dia ireo kotrokorana fito ao amin’ny Apokalypsy toko fahafolo koa.
The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.
Ny “kotrokorana fito” dia fomba fiteny hafa fotsiny ilazana an’i Kristy ho Alfa sy Omega, satria ny tandindona fototra ao amin’ny “kotrokorana fito” dia ny hoe maneho “fandaharana mazava ny zava-nitranga” izay nitranga nanomboka tamin’ny 1798 ka hatramin’ny 1844, ka averina ao amin’ny “zava-mitranga ho avy” izay “haseho araka ny filaharany” ao amin’ny tantaran’ireo iray alina amby efa-polo arivo sy efatra. Noho izany, ny “kotrokorana fito” dia tandindon’i Alfa sy Omega; izay koa no fiandohana sy fiafarana; ny voalohany sy ny farany, ny fanorenana sy ny tempoly; ny vato fehizoro sy ny vato famaranana—ny kotrokorana fito.
The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.
Ny fahazavan’ireo fe-potoana an’ohatra telo ao amin’i Daniela roa ambin’ny folo dia tsy maintsy mifanaraka amin’ny fahazavan’ireo kotrokorana fito, fa tsipika faminaniana iray sy mitovy ihany ireo. Ao amin’ny fe-potoana voalohany dia asandratr’i Kristy ho any an-danitra ny tanany roa tonta, tahaka ny anaovany amin’ny tanana iray ao amin’ny Apokalypsy folo. Ao amin’ny Apokalypsy folo, ny tanany dia tonga famantarana ny fiafaran’ny fampiharana ny fotoana ara-paminaniana, ka manamarika ny fifindrana avy amin’ireo fe-potoanan’ny fotoana ara-paminaniana ho amin’ireo fe-potoana ara-paminaniana fotsiny ihany. Izany fifindrana amin’ilay fitsipika lehibe ara-paminaniana nampiasain’ny Millerita izany dia nasehon’ilay fifindrana lehibe avy amin’ny ara-bakiteny ho amin’ny ara-panahy tamin’ny andron’i Kristy.
The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.
Natsangana ny apostoly Paoly mba hampiorina ny fitsipika ara-paminaniana lehibe mifandray amin’ny tsipika ara-paminaniana an’ny vahoaka voafidy. Tamin’ny fiandohan’ny Isiraely ara-panahy indrindra dia napetraka ny fitsipika ara-paminaniana lehibe iray izay mamaritra indray ny fanekena mihitsy. Hatramin’izay, ny maha-zanaky ny Abrahama dia ny maha-zanaky ny Abrahama amin’ny finoana, fa tsy amin’ny rà. Io foto-kevitra ara-paminaniana io dia napetraka indrindra tamin’ny alalan’ny penin’i Paoly, izay tamin’ity lafiny ity dia tandindon’i Kristy ao amin’ny Apokalypsy toko faha-folo, manova sy mamarana ny fampiharana ara-paminaniana ny fotoana tamin’ny 1844.
The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.
Ny fanekena tamin’ny taranak’olombelona dia asehon’ny avana, ary ny Fiara nananan’i Noa dia maneho fe-potoana iray, talohan’ny safodrano sy taoriany, izay tsy mbola nisy vahoaka voafidy voatondro mazava. Ny fiantsoana an’i Abrahama dia naneho fiovana lehibe sy manan-danja teo amin’ny fifandraisana ara-paminaniana nataon’Andriamanitra tamin’ny taranak’olombelona. Ny fanekena natao tamin’i Abrahama dia naneho fiovam-pandeha lehibe teo amin’ny lalan’ny tantaran’ny fanekena, ary tamin’izany no nanambarany mialoha ny fiovana lehibe avy amin’ny ara-bakiteny ho amin’ny ara-panahy tamin’ny andron’i Paoly, ary avy amin’ny fampiharana ara-potoana ho amin’ny tsy fisian’ny fampiharana ara-potoana tamin’ny 1844.
The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”
Ny fiovana voalohany tao amin’ny faneken’Andriamanitra tamin’ny olombelona dia ny Saha, ary ny fiovana nambara mazava dia ny fameperana mikasika ny hazon’aina; ary izany koa dia niteraka fiovan-fitafiana, avy amin’ny fahazavana ara-panahy ho amin’ny hoditry ny zanak’ondry ara-bakiteny. Ny fiovana lehibe manaraka eo amin’ny tantaran’ny fanekena dia ny safo-drano, izay soloin’i Noa tena, tahaka an’i Adama tamin’ilay fiovana lehibe voalohany teo amin’ny fanekena. Avy eo ny fiovana ho amin’ny vahoaka voafidy miaraka amin’i Abrama, izay nitarika ho amin’i Mosesy, izay mampiditra ireo foto-kevitra ara-paminaniana milaza fa ny andro iray dia misolo taona iray. Izany foto-kevitra izany dia manan-kery hatramin’ny 1844, fony nisy fiovana lehibe hafa teo amin’ny fanekena. Ao amin’ireo vanim-potoana lehibe eo amin’ny tantaran’ny fanekena dia misy mandrakariva fiovana lehibe eo amin’ny foto-kevitra iray ao amin’ny Teny ara-paminanian’Andriamanitra. Izany fiovana izany mandritra ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo dia izao: Alpha Omega no Fahamarinana. Alpha sy omega no foto-kevitra milaza fa ny fiafarana dia aseho mandrakariva amin’ny alalan’ny fiandohana ao amin’ny Tenin’Andriamanitra. Mifamatotra amin’izany foto-kevitry ny alpha sy omega izany ny rafitra in-telo ananan’ny teny hebreo hoe “fahamarinana.”
The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.
Ny fiovàna ara-paminaniana lehibe mandritra ny tantaran’ny sisa dia aseho mivantana ao anatin’ny tantara lehibe tsirairay momba ny fanekena, ary toy izany koa ao amin’ireo lalan’ny fahamarinana hafa. Ilay “fanalahidy” izay apetraka amin’i Eliakima ao amin’ny Isaia 22:22 dia ilay fanalahidy ihany izay nomena an’i Petera tao Panium ao amin’ny Matio toko fahenina ambin’ny folo. Omena ny fiangonan’i Filadelfia izany fanalahidy izany, ary i William Miller no nomena ny fanalahidy izay nahafahany nifandray tamin’ilay fitsipiky ny andro ho taona izay efa voarakitr’i Mosesy nandritra ny tantaran’i Mosesy, izay naneho mialoha ny tantaran’ny Millerites. Ny fifandraisan’i Miller tamin’ny faminanian’i Mosesy dia nasehon’ny fifandraisan’i Paoly tamin’ny faminanian’i Abrama. Ary nahoana moa i Miller no tsy hifandray amin’i Mosesy, nefa ny famonjen’i Mosesy tao anaty fiara dia efa nifandray tamin’ny famonjena an’i Noa tao anaty fiara mba hampifamatotra ireo fanekena roa tonta. Ny fiovàn’ny fampiharana ara-paminaniana izay manomboka any Edena dia manondro fa ny fanambarana lehibe iray momba ny fahazavana ara-paminaniana dia fantatra ao amin’ny tantaran’ny vahoakan’ny fanekena farany—ireo efatra arivo amby efatra alina sy iray hetsy. Izao no toheriko: ny fiovàna ara-paminaniana lehibe dia aseho amin’ny alalan’ireo kotro-baratra fito, izay mifandray mivantana amin’ireo vanim-potoana telo ao amin’ny Daniela toko faharoa ambin’ny folo, ary ireo dia fantatra ihany rehefa ampiharina ny foto-kevitry ny alfa sy omega amin’ny fampiharana andalana manaraka andalana, izay miorina eo ambonin’ny rafitra telo dingana momba ny fahamarinana.
In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.
Ao amin’ireo andininy izay mialoha avy hatrany ny fanambarana fa “tsy hisy fotoana intsony,” dia nampahafantatra ireo kotrokorana fito i Kristy, izay, tahaka ireo fahamarinana ao amin’ny Daniela roa ambin’ny folo, dia nofehezina. Ny votoatin-kevitra momba ilay lehilahy mitafy rongony fotsy manandratra ny tànany roa ao amin’ny toko faha-roa ambin’ny folo dia ny fanokafana ny bokin’i Daniela, ary ny votoatin-kevitra momba an’i Kristy Ilay Liona ao amin’ny Apokalypsy folo kosa dia ny famehezana ireo kotrokorana fito. Sister White dia mampifandray ny famehezana ireo kotrokorana fito amin’ny famehezana ny bokin’i Daniela.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Taorian’ny nanononan’ireo kotrokorana fito ny feony, dia tonga tamin’i Jaona ny didy, tahaka ny tamin’i Daniela momba ilay boky kely hoe: ‘Asio tombo-kase izay zavatra nolazain’ireo kotrokorana fito.’ Ireo dia mifandray amin’ny zava-mitranga ho avy izay haseho araka ny filaharany.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “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. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.
Ny kotrokorana fito dia faritan’ny Apokalypsy toko faha-folo sy ny Fanahin’ny Faminaniana ary koa ny tantaran’ny Milerita hatramin’ny taona 1840 ka hatramin’ny 1844, izay averina indray ao amin’ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo. Ao amin’io andalan-teny io ihany dia voalaza hoe: “Ny fahazavana manokana nomena an’i Jaona, izay naseho tamin’ny alalan’ny kotrokorana fito, dia fanehoana an-tsipiriany ireo zava-mitranga izay hitranga eo ambanin’ny hafatry ny anjely voalohany sy faharoa. Tsy izay no tsara indrindra raha ho fantatry ny olona izany zavatra izany, satria tsy maintsy hosedraina ny finoany. Araka ny filaharan’Andriamanitra dia hisy fahamarinana mahagaga indrindra sy mandroso kokoa hotorina.” Tsy takatry ny Milerita fa hiatrika fahadisoam-panantenana roa izy ireo, satria ny tsy fahatakarany dia nokasaina hosedraina azy. Tsy nampoizin’ny Milerita ny hisian’ny “fahamarinana mandroso kokoa”, izany hoe, tsy nanantena “fiovàna lehibe ara-paminaniana” teo amin’ny tantaran’ny fanekena izy ireo.
Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.
Na dia “tsy tsara indrindra ho an’ny” vahoaka Millerita “ny hahalala ireo zavatra ireo,” dia sedraina amin’izany tantara izany ihany koa ny iray hetsy sy efatra arivo amby efatra alina, nefa tsy amin’ny alalan’ny tsy fahazoana amim-pahatsorana ny tantara, fa noho ny tsy fahatakarana tantara iray izay takiana aminao ho fantatra. Fitsapana iray ihany izany, saingy mivadika fotsiny. Jaona ao amin’ny Apokalypsy toko faha‑folo, voalohany indrindra dia maneho ny iray hetsy sy efatra arivo amby efatra alina, ary faharoa ihany vao ny hetsika Millerita momba ny anjely voalohany sy faharoa. Hita izany rehefa hitanao fa nampahafantarina mialoha an’i Jaona, talohan’ny nihinanany ilay boky kely, fa ho mamy izany ary avy eo ho mangidy. Tsy tsara indrindra ho an’ny Millerita ny hahalala izay dikan’izany, fa Jaona kosa dia maneho vahoaka iray izay mahalala mialoha izay nitranga rehefa nihinana ilay boky kely ny Millerita.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Dia aku lalu pergi kepada malaikat itu dan berkata kepadanya, “Berikanlah kitab kecil itu kepadaku.” Lalu ia berkata kepadaku, “Ambillah dan makanlah itu sampai habis; itu akan membuat perutmu pahit, tetapi di dalam mulutmu akan semanis madu.” Maka aku mengambil kitab kecil itu dari tangan malaikat itu dan memakannya sampai habis; dan di dalam mulutku itu manis seperti madu; tetapi segera sesudah aku memakannya, perutku menjadi pahit. Wahyu 10:9, 10.
John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.
Jaona dia nolazaina mialoha momba ilay fanandramana mangidy-sady-mamy tamin’ny taona 1840 ka hatramin’ny 1844, dia ny tantara aseho ao amin’ny toko fahafolo. Io fanandramana io, izay aseho mazava tokoa ao amin’ny andininy faha-sivy sy faha-folo, dia fantatra mazava tsara koa ao amin’ny andininy faharoa ka hatramin’ny fahefatra.
And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.
Ary nanana bokikely misokatra teny an-tanany izy; ary ny tongony ankavanana napetrany teo ambonin’ny ranomasina, ary ny tongony ankavia teo ambonin’ny tany, dia niantso tamin’ny feo mahery izy, tahaka ny fieron’ny liona; ary rehefa niantso izy, dia niteny tamin’ny feony ny kotrokorana fito. Ary rehefa niteny tamin’ny feony ny kotrokorana fito, dia saiky hanoratra aho; nefa nandre feo avy tany an-danitra aho nanao hoe: Asio tombo-kase izay zavatra nolazain’ny kotrokorana fito, ary aza soratana izany. Apokalypsy 10:2–4.
The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.
Ny “kotrokorana fito” dia maneho “famariparitana ny zava-mitranga” izay hitranga eo ambanin’ny anjely voalohany sy faharoa, ary koa “zava-mitranga ho avy izay hambara araka ny filaharany.” Ny “kotrokorana fito” dia maneho ny fahamarinana fa averina ao amin’ny tantaran’ny iray hetsy sy efatra arivo amby efatra alina ny tantaran’ny Millerita, ary ireo fahamarinana izay novahana tombo-kase tamin’ny fotoanan’ny farany tamin’ny 1798 sy ny manaraka dia maneho famahana ny tombo-kasen’ny fahamarinana amin’ny andro farany ho an’ny olon’Andriamanitra. Jesosy ao amin’ny Apokalypsy folo dia mifandrindra amin’i Jesosy ao amin’ny Daniela roa ambin’ny folo. Ao amin’ireo andalan-teny roa ireo dia aseho ny fanisiana tombo-kase sy ny famahana ny tombo-kasen’ny fahamarinana fitsapana amin’ny andro farany.
Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.
Ny sasany dia mety hiady hevitra fa Jesosy no miteny ao amin’ny andininy fahafito, fa Gabriela kosa no miteny amin’i Daniela ao amin’ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo; nefa azo takarina koa fa Jesosy no miteny ao amin’ireo ampahana-teny telo rehetra. Na amin’ny lafiny iza na amin’ny lafiny iza amin’io resaka io, dia ny feon’i Kristy no miteny amin’ny alalan’i Daniela, ary ireo fe-potoana ara-paminaniana telo ao amin’ny toko faharoa ambin’ny folo dia tenin’i Kristy; ary Izy no mametraka ireo fe-potoana telo ireo ao amin’ny firafitry ny fahamarinana. Voaisy tombo-kase avokoa ireo fe-potoana telo ireo, ka mahatonga azy ho tandindona tokana misy lafy telo.
Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.
Ny andininy fahafito dia miresaka ny amin’ny fahataperan’ny fahagagana, ka manondro ny asa farany ataon’i Kristy ao amin’ny Efitra Indrindra Masina rehefa mamafa ny fahotan’ny iray hetsy sy efatra arivo amby efatra alina Izy sady manisy tombo-kase azy ireo. Ny andininy voalohany dia manondro ny “fahagagana,” ary ny farany amin’ireo andininy telo dia manondro koa ny “fahagagana” ho ireo izay sambatra noho ny fiandrasany sy ny niainany fahadisoam-panantenana voalohany. Ny fe-potoana eo afovoany dia manondro ny fikomian’ny olombelona mandritra ny krizin’ny lalàn’ny Alahady, sady manondro koa ny fe-potoana mitarika ho amin’ny lalàn’ny Alahady ho vanim-potoanan’ny fiomanana ho an’ny iray hetsy sy efatra arivo amby efatra alina. Ireo andininy rehetra ireo dia manondro mivantana “izay hanjo” ny olon’i Daniela “amin’ny andro farany.” Ireo andininy telo rehetra dia samy miresaka ny lohahevitra momba ny fanadiovana ny iray hetsy sy efatra arivo amby efatra alina. Ny fe-potoana voalohany dia mifanaraka amin’ny fe-potoana fahatelo, ary ny fe-potoana eo afovoany kosa dia maneho ny fikomian’izao tontolo izao manontolo eo am-pirosoany ho any Hara-magedona.
If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.
Raha ireo fe-potoana telo ireo koa no tselatra fito, dia tsy maintsy manondro ny “zava-mitranga ho avy, izay haseho araka ny filaharany” ireo andininy telo ireo; ary ireo “zava-mitranga ho avy” ireo dia hifanaraka amin’ny “famaritana ny zava-nitranga teo ambanin’ny anjely voalohany sy faharoa” nanomboka tamin’ny 1840 ka hatramin’ny 1844. Misy fahamarinana maro izay neken’ity hetsika ity ka samy hafa mazava amin’ny fahatakaran’ireo mpisava lalana, kanefa ireo fahamarinana rehetra ireo dia mifanaraka amin’ny fahatakaran’ireo mpisava lalana. Nisy fiovana ara-paminaniana lehibe nanomboka tamin’ny Millerita ka hatramin’izao. Ny foto-kevitry ny andro ho taona no ohatra mahazatra indrindra, nefa misy hafa koa. Ohatra iray amin’ny fiovana ara-paminaniana lehibe dia aseho eo amin’ny fifandraisany amin’ny tselatra fito.
After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.
Taorian’ny nilazana tamin’i Jaona, ao amin’ny andininy farany amin’ny toko faha‑folo, fa tsy maintsy maminany indray izy, ka nanamafisana amin’izany fa ny tantaran’ny toko faha‑folo dia naneho sady ny hetsiky ny Millerita no ny iray hetsy sy efatra alina sy efatra arivo, dia nomena tehina izy handrefesany ny tempoly; nefa nasaina navelany ny kianja ivelany.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Dia nomena ahy ny volotara tahaka ny tsorakazo; ary nitsangana ilay anjely ka nanao hoe: Mitsangàna, ka refeso ny tempolin’Andriamanitra sy ny alitara ary izay miankohoka ao anatiny. Fa ny kianja izay eo ivelan’ny tempoly dia avelao, ka aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsahin’izy ireo roa amby efa-polo volana. Apokalypsy 11:1, 2
When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.
Rehefa nandrefy ny tempoly taorian’ny 1844, dia nambara tamin’i Jaona ny hamela ny Jentilisa, izay aseho ho ny kianja ivelany. Io fanoharana io tamin’ny 1844 dia nanondro fa vao avy nifidy ampakarina vaovao amin’ny fanekena Andriamanitra, ary tamin’izany no nanaovana fanavahana ny ampakariny sy ny kianja ivelany. Mazava ny tenin-dRahavavy White fa ny kianja ivelany dia maneho ny Jentilisa, ary ny tempoly kosa dia vahoaka nofidin’Andriamanitra; vakio fotsiny ny toko hoe, The Outer Court, ao amin’ny Desire of Ages.
John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.
Jaona dia manazava ny amin’ny Millerita, izay vao tonga olom-boafidin’Andriamanitra tamin’ny taona 1844. Natao ny fanavahana teo amin’ny Millerita, izay vao avy niaina ny hafatra mangidy-sady-mamy, sy ny sisa amin’izao tontolo milaza tena ho kristiana izao, izay aseho ho Jentilisa.
The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.
Napetraka nanomboka tamin’ny taona 1840 ka hatramin’ny fahadisoam-panantenana voalohany ny fototra, ary vita ny tempoly nandritra ny fanambarana ny Antso Mamatonalina. Avy eo dia tonga ny fahadisoam-panantenana lehibe, ary i Jaona dia asaina mitsangana sy mandrefy, nefa avelany ny Jentilisa. I Jaona dia maneho an-tsary ny fanokafana ny fitsarana, ary noho izany antony izany dia ampiharin’ny tsindrimandry amin’ireo andininy ny fandrefesan’i Jaona ho mariky ny fitsarana famotopotorana. Izay vao avy nasehontsika momba an’i Jaona amin’ny maha-mariky ny fandrefesana azy dia mifanaraka amin’ny fahazoan’ny Advantista mahazatra azy, nefa tao anatin’ity hetsika ity dia nisy fiovana lehibe teo amin’ny fahatakarana ilay marika.
In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.
Araka ny fifanarahana amin’ny fahatakarana Millerita, dia tonga tamin’ny fahitana izahay fa ao anatin’ny tantaran’ny Millerita, araka ny asehon’i Jaona ao amin’ny toko fahafolo, dia nisy koa faminaniana momba ny hetsika iray mitovy aminy izay ho tonga ireo efatra arivo amby efatra alina sy iray hetsy. Fantatray fa raha raisinao ny refin’ny tantaran’ny Millerita ka esorinao ny andron’ny Jentilisa, dia ho hitanao ilay tempoly indrindra izay norefesin’i Jaona.
We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”
Nahitantsika fa ny faminaniana ara-potoana 2520 taona iray dia nifarana tamin’ny 1798 ary ny iray hafa tamin’ny 1844, ka izany no nanambara vanim-potoana enina amby efapolo taona izay nanorenan’i Kristy ny tempolin’ny Millerita. Namaritra ny kianja ivelany ho Jentilisa i Jaona, ary misy ny “andron’ny Jentilisa” ara-paminaniana.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Ary ho lavon’ny lelan-tsabatra izy, sady hoentina ho babo any amin’ny firenena rehetra; ary Jerosalema hohitsahin’ny jentilisa mandra-pahatanteraky ny andron’ny jentilisa. Lioka 21:24.
The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.
Ny “fotoana” ho an’ny Jentilisa dia amin’ny endriny maro, ary maneho ireo vanim-potoana roa izay samy nanitsakitsahana an’i Isiraely ara-bakiteny sy ara-panahy. Ny farany amin’ireo fanitsakitsahana roa ireo—ny fanompoan-tsampy arahina ny fahefan’ny papa—dia nifarana tamin’ny 1798. Na dia eo aza izay rehetra mety holazaina, ny “fotoan’ny Jentilisa” dia nifarana tamin’ny 1798, niaraka tamin’ny fahatongavan’ilay anjely voalohany. Tokony hanomboka handrefy tamin’ny 1798 i Jaona, ary tsy misy zavatra talohan’izany. Napetraka tao amin’ny tantaran’ny 1844 izy, koa ny famelana ilay vanim-potoana nifarana tamin’ny 1798 dia famelana ny kianja ivelany; ary amin’ny fanaovana izany dia asehonao ireo enina amby efapolo taona izay nananganan’ilay Iraky ny Fanekena ny tempoly Millerita. Fahamarinana maro mifandray amin’izany no azo avy amin’ity fampiharana ity, nefa ampiasaiko fotsiny izao ho ohatra amin’ny fahazavana izay tsy mitovy amin’ny fahatakaran’ireo pioniera, kanefa fahazavana izay tsy mifanohitra amin’ireo fahamarinana tany am-boalohany, fa tsy mampihatra fotoana intsony.
That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.
Izany fahamarinana manokana izany dia efa nekena talohan’ny 9/11, nefa tena niorina lalina tokoa taorian’ny 9/11. Ny fahamarinana momba an’i Jaona mandrefy ny tempoly dia tsy azo sarahina amin’ny kotrokorana fito, satria io no andalan-teny iray ihany mihitsy. Misy fahamarinana momba ny fampiharana ny kotrokorana fito izay voaisy tombo-kase mandra-pahatongan’ny fotoana hahatanterahan’ny “zava-mahagaga” ao amin’ny Daniela toko faha-roa ambin’ny folo. Ny fampiharana ny “kotrokorana fito” izay novahana taorian’ny Jolay 2023 dia mifanaraka tanteraka, na aleo aho hilaza hoe mameno, ireo andininy telo ao amin’ny Daniela roa ambin’ny folo amin’ny fomba lalina.
Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.
Nampiasa ny teny hoe *complement* i Rahavavy White, fa tsy ny teny hoe *compliment*, mba hilazana ny fifandraisan’ny bokin’i Daniela sy ny Apokalypsy. Ny hoe *complement*, izay midika hoe “mitondra ho amin’ny fahatanterahana,” no ataon’ireo boky ara-paminaniana roa ireo amin’ny samy izy. Ny kotrokorana fito, rehefa voavaha tombo-kase ao amin’ny Daniela toko faha-roa ambin’ny folo aorian’ny Jolay 2023, dia mitondra ny hafatra ao anatiny ho amin’ny fahatanterahana. Ny manokatra ny kotrokorana fito dia ny fitsipiky ny alfa sy omega miaraka amin’ny firafitry ny fahamarinana.
The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.
Ny “fotoana” an’ny Jentilisa dia tanteraka tamin’ny 1798, ary maneho vanim-potoana roa misy 1260 taona avy, izay nandritra izany no nanitsakitsahan’ny fanompoan-tsampy aloha, ary avy eo ny fahefan’ny papa, ny fitoerana masina sy ny antokon’olona. Rehefa mandrefy ny tempoly isika, dia tsy maintsy avelantsika ny kianja ivelany, ary ny kianja ivelany dia mivelatra hatramin’ny 1798; fa aorian’ny 1844, dia tsy misy fotoana intsony. Amin’izao andro izao, ny 1260 taona dia maneho fotsiny fe-potoana iray izay manamarika ny fanavahana ny tempoly sy ny kianja ivelany. Noho izany antony izany, hatramin’ny 18 Jolay 2020 ka hatramin’ny Jolay 2023 dia tanteraka ny fanitsakitsahana. Ny mandrefy ny tempoly amin’izao andro izao, miaraka amin’ireo kotrokorana fito izay maneho famaritana mazava ireo zava-nitranga teo ambanin’ny hafatry ny anjely voalohany sy faharoa, dia asa natokana ho an’i Jaona. “Ny asantsika lehibe” dia ny “hampiray” ny hafatry ny anjely telo, ka amin’izany no amantarana asa ara-paminaniana iray izay tsy mbola natao tamin’ny tantaran’ny fanekena teo aloha, ary tena zara raha atao na dia amin’izao fotoana izao aza. Rehefa avelantsika ny kianja ivelany izay maneho ny fotoanan’ny Jentilisa, dia avelantsika ny 1260 taona nanenjehana nataon’ny fahefan’ny papa, izay nifarana tamin’ny fotoan’ny farany tamin’ny 1798.
The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”
Ny tempoly izay natsangana nandritra ny enina amby efapolo taona teo amin’ny tantaran’ny Millerita dia manondro tempoly iray izay hatsangana manomboka amin’ny Jolay 2023 ka hatramin’ny fotoana mialoha indrindra ny lalàna alahady. Io tantara io no vanim-potoanan’ireo kotrokorana fito, dia “zava-mitranga ho avy”, izay “haseho araka ny filaharany”, tsy hoe mety haseho, fa tena “haseho”.
When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.
Rehefa atambatra ny tantaran’ilay anjely voalohany sy ny an’ilay faharoa, dia hitantsika fa manomboka amin’ny fahadisoam-panantenana alpha ny tantara ary mifarana amin’ny fahadisoam-panantenana omega. Rehefa ampifanarintsika ny mari-pamantarana ara-paminaniana ao amin’ny tantaran’ilay anjely voalohany hatramin’ny 1840 ka hatramin’ny 19 Aprily 1844 amin’ny mari-pamantarana an’ilay anjely faharoa, izay tonga tamin’izany fotoana izany ka nitohy mandra-pahatongan’ny fahatelo tamin’ny 22 Oktobra 1844—dia manana vanim-potoana roa isika izay samy manomboka sy mifarana amin’ny fahatongavan’ny anjely iray. Ny tantara manomboka amin’ny voalohany ka hatramin’ny faharoa dia maneho ny tantara manomboka amin’ny faharoa ka hatramin’ny fahatelo.
A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.
Vavolombelona ara-paminaniana manamarina fa fampiharana manan-kery izao dia hita ao amin’ny alfa sy omega-n’ilay fampiharana. Andalana roa mifanitsy ampiharina miaraka, ary ny fiandohana sy ny fiafaran’ireo andalana roa ireo dia manondro ny fahatongavan’ny anjely iray. Ary rehefa atambatra miaraka, andalana miampy andalana, ho andalana iray izy ireo, ny fiandohana dia manamarika ny fahadisoam-panantenana voalohany ary ny fiafarana dia manamarika ny fahadisoam-panantenana lehibe. Porofo fanampiny koa no hita ao amin’ny foto-kevitry ny alfa sy omega izay manondro fa lehibe noho ny fiandohana ny farany. Fahadisoam-panantenana alfa iray izay mifarana amin’ilay fahadisoam-panantenana omega lehibe dia manondro ny singa kely kokoa sy lehibe kokoa ao amin’ny alfa sy omega.
When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.
Rehefa manomboka amin’ny 19 Aprily 1844 isika, (ny fahatongavan’ilay anjely faharoa izay mitarika ho amin’ny fahatongavan’ilay anjely fahatelo amin’ny 22 Oktobra 1844); ary avy eo koa manomboka ny tsipika faharoa amin’ny 11 Aogositra 1840, izay mifarana amin’ny 19 Aprily 1844, dia hitantsika fa ny fahadisoam-panantenana tamin’ny 19 Aprily 1844 no sady alpha no omega-n’ilay tsipika ara-paminaniana izay vokatry ny fampiraisana ny tsipika ara-paminanian’ny anjely voalohany sy faharoa.
At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.
Amin’ny faran’ilay fe-potoana dia tonga ny anjely fahatelo miaraka amin’ny anjely faharoa, ka izany no tandindon’ny 9/11, sy ireo feo roa an’ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo. Ireo feo roa ireo dia samy ny hafatry ny anjely faharoa sy fahatelo, ary ireo anjely roa ireo dia nifandray tamin’ny 22 Oktobra 1844, ary mihaona indray izy ireo rehefa ampiraisina andalana manaraka andalana ireo tantara roa. Rehefa ampiraisina amin’izany fomba izany izy ireo, dia maneho ny tantara manomboka amin’ilay fahadisoam-panantenana voalohany ka hatramin’ilay fahadisoam-panantenana lehibe, ary ny marika famantarana eo afovoan’izany tantara izany tamin’ny andron’ny Millerita dia ny fivoriana an-toby tao Exeter, izay nanehoana sokajin’olona mpivavaka roa, maneho ny fikomian’ireo virijina adala ao amin’ny fanoharana, ary manondro fa fikomiana no marika famantarana eo afovoany.
The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.
Ny kotrokorana fito dia maneho ny tantaran’ny hafatry ny anjely voalohany sy faharoa mitambatra, andalana mifanindry amin’ny andalana, izay avy eo mampahafantatra tantara iray manomboka amin’ny fahadisoam-panantenana voalohany ka hatramin’ny fahadisoam-panantenana lehibe ao amin’ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo. Ny fahatakarana izay asehon’izany tantara izany ara-paminaniana dia mifanaraka tanteraka amin’ilay hafatra aseho ao amin’ny Daniela roa ambin’ny folo ho voaisy tombo-kase mandra-pahatongan’ny fotoanan’ny farany.
We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.
Hanohy ity fandinihana ity isika ao amin’ny lahatsoratra manaraka, nefa avelako eto aloha ny ampahany amin’ny fahitana farany an’i Daniela izay miresaka manokana momba ny fanehoana an’i Daniela ny vahoakan’Andriamanitra amin’ny andro farany. Mariho, ao anatin’ny tontolon-kevitry ny fitsipiky ny filazana voalohany, fa ao amin’ny andininy voalohany dia anisan’ny sokajin’izay mahatakatra ny fahitana i Daniela. Ny zavatra voalohany lazaina ao amin’ny fahitana dia fanehoana an’i Daniela ho isan’ny hendry izay mahatakatra, ary ny andininy sivy farany dia miresaka manontolo ny amin’ireo hendry izay mahatakatra amin’ny andro faharoa amby roa-polo.
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.
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 voatondro; ary azony tsara izany zavatra izany sady nahazo fahalalana ny amin’ilay fahitana izy.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold
Tamin’izany andro izany dia izaho Daniela nisaona nandritra ny herinandro telo manontolo. Tsy nihinana mofo matsiro aho, ary tsy nisy hena na divay niditra tao am-bavako, sady tsy nanosotra menaka ny tenako mihitsy aho, mandra-pahatapitry ny herinandro telo manontolo. Ary tamin’ny andro fahefatra amby roapolo tamin’ny volana voalohany, raha teo amoron’ilay ony lehibe aho, dia Hidekela izany; dia nanandratra ny masoko aho ka nijery, ary indro
a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
Nisy lehilahy anankiray niakanjo rongony madinika, ary ny valahany nofehezina volamena tsara avy any Uphaz; ny tenany koa dia tahaka ny berila, ary ny tavany tahaka ny fisehon’ny helatra, ary ny masony tahaka ny fanilo mirehitra, ary ny sandriny sy ny tongony tahaka ny lokon’ny varahina voakosoka, ary ny feon’ny teniny tahaka ny feon’ny olona maro.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Ary izaho Daniela irery no nahita ny fahitana; fa ny lehilahy izay niaraka tamiko tsy nahita ny fahitana; nefa horohoro lehibe no namely azy, ka dia nandositra izy mba hiafina. Koa dia izaho irery sisa no tavela ka nahita izao fahitana lehibe izao, ary tsy nisy hery tavela tao amiko; fa ny fahatsarako niova tao anatiko ho fahalovana, ary tsy nahatana hery aho.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,
Kanefa reko ny feon’ny teniny; ary nony reko ny feon’ny teniny, dia azon-tory lalina tamin’ny tavako aho, ka niankohoka tamin’ny tany ny tavako. Ary, indro, nisy tanana nikasika ahy ka nanandratra ahy hiondrika amin’ny lohaliko sy hiankina amin’ny felatanako. Ary hoy izy tamiko,
O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.
Ry Daniela, olona tena malala indrindra, fantaro ny teny izay lazaiko aminao, ka mitsangàna mahitsy; fa aminao no anirahana ahy ankehitriny.
And when he had spoken this word unto me, I stood trembling. Then said he unto me,
Ary rehefa nilaza izany teny izany tamiko izy, dia nijoro sady nangovitra aho. Dia hoy izy tamiko,
Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
Aza matahotra, ry Daniela; fa hatramin’ny andro voalohany izay nanoloranao ny fonao hahalala sy hanetry tena eo anatrehan’Andriamanitrao, dia efa re ny teninao, ary noho ny teninao no nahatongavako. Fa ilay andrianan’ny fanjakan’i Persia nanohitra ahy iraika amby roa-polo andro; nefa, indro, Mikaela, anankiray amin’ireo andriana lehibe, tonga hanampy ahy; ary nitoetra tany amin’ny mpanjakan’i Persia aho.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
Ankehitriny dia tonga aho hampahafantatra anao izay hanjo ny firenenao any am-parany andro; fa ny fahitana dia mbola ho amin’ny andro maro.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,
Ary rehefa niteny tamiko izany teny izany izy, dia nitodika tamin’ny tany aho ka tonga moana. Ary, indro, nisy iray tahaka ny endriky ny zanak’olombelona nanendry ny molotro; dia nosokafako ny vavako ka niteny aho ary hoy aho tamin’ilay nitsangana teo anatrehako,
O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?
Ry tompoko ô, tamin’ny alalan’ny fahitana no niverenan’ny fahoriako tamiko, ary tsy nisy hery voatahiry tao anatiko. Fa hataon’ny mpanompon’ity tompoko ity ahoana no hiteny amin’ity tompoko ity?
for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,
fa raha ny amiko, dia vetivety foana no tsy nisy hery tavela tao anatiko, ary tsy nisy fofonaina intsony tao amiko. Dia niverina indray ny iray izay tahaka ny endrik’olona ka nanendry ahy, ary nampahery ahy, ka nanao hoe,
O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …
Ry olona malala indrindra, aza matahotra; fiadanana anie ho aminao; mahereza, eny, mahereza. Ary rehefa niteny tamiko izy, dia natanjaka aho ka hoy izaho: Aoka hiteny ny tompoko, fa ianao no nampahery ahy. …
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
Fa ianao, ry Daniela, dia akatòny ny teny, ary asìo tombo-kase ny boky mandra-pahatongan’ny fotoan’ny farany; maro no hivezivezy etsy sy eroa, ary hitombo ny fahalalana.
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
Dia izaho Daniela nijery, ka, indro, nisy roa lahy hafa nitsangana, ny anankiray teto an-dafin’ny moron’ny ony, ary ny anankiray teo an-dafin’ny moron’ny ony. Ary ny anankiray niteny tamin’ilay lehilahy mitafy rongony fotsy madinika, izay teo ambonin’ny ranon’ny ony hoe: Mandra-pahoviana no hahatonga ny faran’ireo zava-mahagaga ireo?
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Ary reko ilay lehilahy nitafy rongony fotsy, izay teo ambonin’ny ranon’ny ony; ary nony nanandratra ny tanany ankavanana sy ny tanany ankavia ho amin’ny lanitra izy, dia nianiana tamin’Ilay velona mandrakizay fa ho amin’ny fotoana iray sy fotoana roa ary ny antsasany izany; ary rehefa vitany ny hanaparitaka ny herin’ny vahoaka masina, dia ho tanteraka izany zavatra rehetra izany.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
Ary reko izany, nefa tsy azoko; dia hoy aho: Tompoko ô, inona no ho faran’ireo zavatra ireo?
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
Ary hoy izy nanao hoe: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pihavin’ny andro farany. Maro no hodiovina sy hohamasinina ary hozahan-toetra; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahalala; fa ny hendry no hahalala.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
Ary hatramin’ny fotoana hanafoanana ny fanatitra isan’andro sy hananganana ny fahavetavetana mahatonga fandravana, dia hisy arivo roan-jato sy sivifolo andro.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
Sambatra izay miandry ka mahatratra ny arivo amby telonjato sy dimy amby telopolo andro.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.
Fa mandehana amin’ny lalanao ianao mandra-pahatongan’ny farany; fa hiala sasatra ianao, ary hijoro amin’ny anjaranao amin’ny faran’ny andro. Daniela 10:1–18; 12:4–13.