The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Ny lohahevitra ao amin’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo dia ny fiakaran’ny sy ny fianjeran’ny mpanjakan’ny atsimo, tahaka ihany koa ny fiakarana sy fianjerana farany an’i Etazonia, izay aseho ao amin’ny filoha farany ao amin’ny andininy faharoa, sady izy no solontena farany etỳ an-tany amin’ny herin’ilay dragona; ary koa ny fiakarana sy fianjerana farany an’ny Firenena Mikambana, izay aseho ao amin’ny andininy faha-telo sy faha-efatra. Ny andininy faha-dimy ka hatramin’ny faha-sivy dia maneho ny tantaran’ny fahefan’ny papa nanomboka tamin’ny 538 ka hatramin’ny 1798. Ny 538 no manamarika ny fanomezam-pahefana ny fahefan’ny papa, ny 1798 no manamarika ny ratra mahafaty nahazo ny papasin’i Roma, ary noho izany ny andininy faha-dimy ka hatramin’ny faha-sivy dia maneho ny fiakarana sy fianjerana farany an’ilay bibidia. Ny andininy faha-folo dia manamarika ny taona 1989 ho fianjeran’ny mpanjakan’ny atsimo araka ny aseho tao amin’ilay Firaisana Sovietika teo aloha.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Ny firenena rehetra izay efa niakatra teo amin’ny sehatry ny asa dia navela hibodo ny toerany etỳ an-tany, mba hiseho raha hahatanteraka ny fikasan’ilay ‘Mpiambina sy Ilay Masina’ izy. Ny faminaniana dia nanaraka ny fiakarana sy ny fianjeran’ireo fanjakambe lehibe teto amin’izao tontolo izao—Babylona, Medo-Persia, Gresy, ary Roma. Tamin’ny tsirairay tamin’ireo, tahaka izay nitranga tamin’ireo firenena kely hery kokoa, dia niverina ny tantara. Samy nanana ny fotoam-pitsapany izy rehetra, samy tsy nahomby, levona ny voninahiny, niala ny heriny, ary ny toerany dia nobodoin’ny hafa....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Avy amin’ny fiakaran’ny sy ny fianjeran’ny firenena, araka izay aseho mazava ao amin’ny pejin’ny Soratra Masina, dia tokony hianaran’izy ireo ny maha-zava-poana ny voninahitra ivelany sy araka izao tontolo izao fotsiny. Babylona, miaraka amin’ny heriny rehetra sy ny hakantony,—izay tsy mbola hitan’izao tontolo izao intsony ny mitovy aminy hatramin’izay,—dia hery sy hakanto izay toa mafy orina sy maharitra tokoa teo imason’ny olona tamin’izany andro izany,—nanjavona tanteraka toy inona re izany! Tahaka ny “vonin’ny ahitra” no nahalany ritra azy. Toy izany no hahalevonan’izay rehetra tsy manana an’Andriamanitra ho fotony. Izay mifamatotra amin’ny fikasany sy maneho ny toetrany ihany no mahazaka maharitra. Ny foto-keviny ihany no zavatra tokana mafy orina fantatr’izao tontolo izao.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo dia manondro ny fiakarana farany sy ny fianjerana farany amin’ny mpanjakan’ny atsimo, izay asehon’i Rosia. Ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo dia manondro ny fiakarana farany sy ny fianjerana farany amin’i Etazonia. Ny fitantarana ara-paminaniana manontolo ao amin’ny toko faha-iraika ambin’ny folo dia miorina eo ambonin’ny firafitry ny fiakarana sy ny fianjeran’ny fanjakana. Ny mpianatra ny faminaniana dia tsy maintsy mandinika izany zava-misy izany, raha mba hisy vintana aminy hampisaraka marina ny hafatra ara-paminaniana ao amin’ny toko faha-iraika ambin’ny folo.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Ny fomba fijery fototra ao amin’ny Daniela toko faha‑iraika ambin’ny folo dia ny hoe ahitana fanoharana miverimberina momba ny fiakaran’ny fanjakana sy ny fianjerany izany. Rehefa nilaza i Rahavavy White hoe: “Toy izany no nahafongan’ny fanjakan’ny Medo‑Persia, ary ny fanjakan’i Gresy sy Roma,” dia manondro an’i “Gresy” ho ilay dragona izy, “Roma” ho ilay bibidia, ary “Medo‑Persia” ho ilay mpaminany sandoka. Manondro ny fiakarana farany sy ny fianjerana faran’ilay fanjakana farany eto an‑tany izy, izay ahitana ilay dragona, ilay bibidia ary ilay mpaminany sandoka, izay manomboka ny fiakarany amin’ny lalàn’ny Alahady ary mitarika izao tontolo izao ho any Hara‑Magedona ho fanatanterahana ny Apokalypsy 16:12–21. Tarihiny ny vahoakan’Andriamanitra ho amin’“ny fiakarana sy ny fianjeran’ny firenena araka izay naseho mazava eo amin’ny pejin’ny Soratra Masina” izany, ho fomba fijery ampiasaina mba “hianarana fa tsy misy vidiny ny voninahitra ivelany sy araka izao tontolo izao fotsiny.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
Ny antony ilaintsika “hianatra fa zava-poana ny voninahitra ivelany sy araka izao tontolo izao fotsiny,” dia mba hahatakarantsika bebe kokoa fa ringana ny zavatra rehetra “izay tsy manana an’Andriamanitra ho fototra.” Koa noho izany, raharaha mahakasika ny aina sy ny fahafatesana ny fananana na ny tsy fananana an’Andriamanitra ho fototra. Avy amin’izany teboka izany eo amin’ny fivelaran’ny hevitra dia faritan’i Rahavavy White avy eo izay dikan’ny hoe manana an’Andriamanitra ho fototra, rehefa milaza izy hoe: “Izay ihany no maharitra, dia izay mifamatotra amin’ny fikasany sy maneho ny toetrany.” Vao avy nanazava izy fa ringana ny zavatra rehetra izay tsy eo amin’ny fototr’Andriamanitra, ary fa famaritana roa sosona ny amin’izay aorina eo ambonin’ny fototra no hoe zavatra iray “mifamatotra amin’ny fikasany,” ary izay “maneho ny toetrany.” Ny toetrany no fotony.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Avy eo, ao amin’ny fehezanteny famaranana ilay andalana, dia ambarany fa “Ny foto-keviny no hany zavatra mafy orina fantatr’izao tontolontsika izao.” Ny toetran’Andriamanitra dia ny foto-keviny, ary ny foto-keviny no maneho ny toetrany. Resaka mahakasika aina na fahafatesana ny amin’ny fomba ifandraisan’ny olombelona amin’Andriamanitra amin’ny maha-fototry ny zavatra rehetra Azy. Tohizako fa ny rafitra fototra ao amin’ny Daniela toko fahiraika ambin’ny folo dia miorina eo ambonin’ny fitantarana ny fiakaran’ny fanjakana sy ny fianjerany. Misy andalan-teny iray izay ampahafantarin’ny tsindrimandry antsika ny karazam-pianarana marina.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
“Misy fandalinana ny tantara izay tsy tokony hotsaraina ho ratsy. Ny tantara masina dia anisan’ny fianarana tao amin’ny sekolin’ny mpaminany. Tao amin’ny firaketana ny fifandraisany tamin’ny firenena no nanarahana ny dian’i Jehovah. Toy izany koa ankehitriny, dia tokony hodinihintsika ny fifandraisan’Andriamanitra amin’ireo firenena eto an-tany. Tokony ho hitantsika ao amin’ny tantara ny fahatanterahan’ny faminaniana, handinika ny asan’ny Fitondran’Andriamanitra ao amin’ireo hetsika lehibe fanavaozana, ary hahatakatra ny fandrosoan’ny toe-javatra eo amin’ny fampilaharana ireo firenena ho amin’ny fifandonana farany amin’ilay ady lehibe.” The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
Ny fandalinana ny tantara voamasina dia fantatra amin’ny maha-fandalinana ny fifandraisan’Andriamanitra amin’ireo firenena ambonin’ny tany, ary koa ny fitarihan’Andriamanitra amin’ny fitantanam-pahasoavany ny hetsika fanavaozana izay Azy; koa ny tantara voamasina dia ahitana andalana roa amin’ny fandalinana: ny ivelany sy ny anatiny. Ny tanjon’ny fampiasana ny tantara ho fanamafisana ny Tenin’Andriamanitra ara-paminaniana dia ny hampiasana izany tantara ara-paminaniana izany mba “hahazoana ny fandrosoan’ny toe-javatra eo amin’ny fanangonana sy fandaminana ny firenena ho amin’ny fifandonana farany amin’ilay ady lehibe.” Ny andalan-teny teo aloha avy amin’i Sister White dia nalaina avy tamin’ny fanazavana tena mazava momba ny tsy maintsy hanorenana modely ara-paminanian’ny tantara masina, izay mifototra amin’ilay rafitra fototra aseho ao amin’ny “fisandratana sy fianjeran’ny” fanjakana.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Ho fiomanana ho amin’ny asa kristiana, maro no mihevitra fa ilaina ny mahazo fahalalana be sy lalina momba ny asa soratra ara-tantara sy ara-teolojia. Heveriny fa hanampy azy izany fahalalana izany amin’ny fampianarana ny filazantsara. Kanefa ny fandalinany amim-pahasarotana ny hevitry ny olona dia mitarika kokoa ho amin’ny fampahalemenana ny asany amin’ny fanompoana, fa tsy ho amin’ny fanamafisana izany. Raha mahita tranomboky feno boky mavesa-danja mirakitra fahalalana ara-tantara sy ara-teolojia aho, dia mieritreritra hoe: Nahoana no mandany vola amin’izay tsy mofo? Ny toko fahenina ao amin’ny Jaona dia milaza amintsika zavatra mihoatra noho izay hita ao amin’ireny asa soratra ireny. Hoy Kristy: ‘Izaho no Mofon’aina; izay manatona Ahy tsy mba ho noana intsony; ary izay mino Ahy tsy mba hangetaheta intsony mihitsy.’ ‘Izaho no mofo velona izay nidina avy tany an-danitra; raha misy olona mihinana ity mofo ity, dia ho velona mandrakizay izy.’ ‘Izay mino Ahy no manana fiainana mandrakizay.’ ‘Ny teny izay lazaiko aminareo dia fanahy sy fiainana.’ Jaona 6:35, 51, 47, 63.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Misy fandalinana ny tantara izay tsy tokony hotsaraina ho ratsy. Ny tantara masina dia anisan’ny fianarana tao amin’ny sekolin’ny mpaminany. Tao amin’ny firaketana ny fifandraisany tamin’ny firenena no nanarahana ny dian’i Jehovah. Koa amin’izao andro izao dia tokony handinika ny fifandraisan’Andriamanitra amin’ny firenena eto an-tany isika. Tokony hahita ao amin’ny tantara ny fahatanterahan’ny faminaniana isika, handinika ny fiasan’ny Fitondran’Andriamanitra ao amin’ireo hetsika lehibe fanavaozana, ary hahatakatra ny fandrosoan’ny zava-mitranga eo amin’ny famoriam-bahoaka ny firenena ho amin’ny ady farany amin’ilay fifanandrinana lehibe.”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
Ny fandalinana toy izany dia hanome fomba fijery malalaka sy feno momba ny fiainana. Hanampy antsika hahatakatra amin’ny ampahany ny fifandraisany sy ny fifampiankinany izany, fa amin’ny fomba mahagaga tokoa no ifamatotsika ao anatin’ilay firahalahiana lehibe misy eo amin’ny fiarahamonina sy ny firenena, ary hatraiza no maha-fahavoazana ho an’ny rehetra ny fampahoriana sy ny fanambaniana mihatra amin’ny mpikambana iray.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
“Kanefa ny tantara, araka izay ianarana azy amin’ny ankapobeny, dia mifantoka amin’ny zava-bitan’ny olombelona, ny fandreseny eo amin’ny ady, ny fahombiazany amin’ny fahazoana fahefana sy fahalehibeazana. Tsy hita maso intsony ny asan’Andriamanitra eo amin’ny raharahan’ny olombelona. Vitsy no mandinika ny fisehoan’ny fahatanterahan’ny fikasan’Andriamanitra ao amin’ny fisandratana sy ny fahalavoan’ny firenena.”
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Ary, amin’ny ambaratonga lehibe, ny teôlôjia, araka izay ianarana sy ampianarina azy, dia tsy inona fa firaketana ny vinavinan-kevitry ny olombelona, ka manompo fotsiny ihany ‘hanamaizina ny fisainana amin’ny teny tsy misy fahalalana.’ Matetika loatra ny antony manosika amin’ny fanangonana ireto boky maro ireto dia tsy dia faniriana hahazo sakafo ho an’ny saina sy ny fanahy loatra, fa fanirian-daza hifankahalala amin’ny filozofa sy ny teôlôjiana, dia faniriana hampiseho ny Kristianisma amin’ny olona amin’ny voambolana sy fanambarana voahevitra ho an’ny manam-pahaizana.”
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
Tsy ny boky rehetra voasoratra no mahavita manatanteraka ny tanjon’ny fiainana masina. “Mianara amiko,” hoy Ilay Mpampianatra Lehibe, “entò eo aminareo ny ziogako,” “ianaro ny fahalemem-panahiko sy ny fanetren-tenako.” Ny fireharehanao ara-tsaina dia tsy hanampy anao amin’ny fifandraisana amin’ireo fanahy izay ringana noho ny tsy fisian’ny mofon’aina. Ao amin’ny fianaranao ireo boky ireo dia avelanao hisolo ny lesona azo ampiharina izay tokony hianaranao avy amin’i Kristy izy. Amin’ny vokatry ny fianarana toy izany dia tsy omena sakafo ny olona. Tena kely dia kely amin’izany fikarohana izay mandreraka indrindra ny saina no manome izay hanampy ny olona iray ho mpiasa mahomby amin’ny famonjena fanahy.
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
Ny Mpamonjy dia tonga “hitory ny filazantsara amin’ny malahelo.” Lioka 4:18. Tamin’ny fampianarany dia ny voambolana tsotra indrindra sy ny tandindona mazava indrindra no nampiasainy. Ary voalaza fa “nihaino Azy tamin-kafaliana ny vahoaka tsotra.” Marka 12:37. Ireo izay mikatsaka hanao ny asany amin’izao andro izao dia mila fahatakarana lalindalina kokoa ny amin’ireo lesona nomeny.
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Ny tenin’ilay Andriamanitra velona no ambony indrindra amin’ny fanabeazana rehetra. Izay manompo ny vahoaka dia mila mihinana ny mofon’aina. Izany no hanome azy hery ara-panahy; ary amin’izany dia ho vonona izy hanompo ny saranga rehetra amin’ny olona.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
Manazava bebe kokoa Rahavavy White fa ny fanekena ny fisehoan’ny herin’Andriamanitra amin’ny fananganana mpanjaka sy fanesorana mpanjaka araka ny safidin’ilay mpanjaka no tena filozofia marina amin’ny fandinihana ny tantara.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“Ao amin’ny tantaran’ny firenena dia azon’ny mpianatra ny Tenin’Andriamanitra jerena ny fahatanterahana ara-bakiteny ny faminaniana avy amin’Andriamanitra. Babylona, voatorotoro sy torotoro tanteraka nony farany, dia levona satria tamin’ny fotoanan’ny fanambinana ny mpanapaka tao aminy dia nihevitra ny tenany ho mahaleo tena tsy miankina amin’Andriamanitra, ary nanondro ny voninahitry ny fanjakany ho vokatry ny zava-bitan’olombelona. Ny fanjakan’ny Mediana sy Persiana dia namely ny fahatezeran’ny Lanitra satria tao no nanitsakitsahana ny lalàn’Andriamanitra. Ny fahatahorana an’i Jehovah dia tsy nahita toerana tao am-pon’ny ankamaroan’ny olona. Nanjaka ny faharatsiana sy ny fitenenan-dratsy manevateva ary ny fahalotoana. Ny fanjakana izay nanaraka dia vao mainka ratsy sy simba kokoa; ary ireo dia nilentika hatrany ambany kokoa teo amin’ny ambaratongan’ny hasarobidin’ny fitondran-tena ara-môraly.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“Ny fahefana ampiasain’ny mpanapaka rehetra eto ambonin’ny tany dia avy any An-danitra; ary ny fahombiazany dia miankina amin’ny fampiasany izany fahefana nomena azy izany. Ho an’ny tsirairay dia izao no tenin’ilay Mpiambina masina: ‘Nampisikiko anao, na dia tsy nahalala Ahy aza ianao.’ Isaia 45:5. Ary ho an’ny tsirairay, ny teny izay nolazaina tamin’i Nebokadnezara fahiny no lesom-piainana: ‘Esory amin’ny fahamarinana ny fahotanao, ary amin’ny famindram-po amin’ny malahelo ny helokao; angamba dia hohalavaina ny fiadananao.’ Daniela 4:27.”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
“Mba hahazoana ireo zavatra ireo,—mba hahazoana fa ‘ny fahamarinana manandratra firenena;’ fa ‘ny seza fiandrianana aorina amin’ny fahamarinana,’ ary ‘tohanana amin’ny famindram-po;’ mba hahafantarana ny fisehoan’ny asan’ireo foto-kevitra ireo ao amin’ny fanehoana ny herin’Ilay ‘manaisotra mpanjaka sy manangana mpanjaka,’—izany no mahazo ny filozofian’ny tantara. Ohabolana 14:34; 16:12; 20:28; Daniela 2:21.
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Ao amin’ny tenin’Andriamanitra ihany no anehoana mazava izao. Eto no aseho fa ny herin’ny firenena, tahaka ny an’ny tsirairay avy, dia tsy hita amin’ireo tombontsoa na fitaovana izay toa mahatonga azy tsy ho resy; tsy hita amin’ny halehibeny izay ireharehany izany. Refesina araka ny fahatokiana izay anatanterahany ny fikasan’Andriamanitra izany.” Prophets and Kings, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
Ny lohahevitra ao amin’ny andininy faha-iraika ambin’ny folo sy faha-roa ambin’ny folo dia ny fiakarana sy ny fianjeran’ny mpanjakan’ny atsimo; kanefa ny tena zava-dehibe kokoa, ireo andininy ireo dia manamarika ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, ary ny faharoa amin’ireo fitsapana telo izay nanomboka tamin’ny fotoan’ny farany tamin’ny 1989, araka ny aseho ao amin’ny andininy faha-folo.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Io fanisiana io dia asehon’i Daniela tao an-davaky ny liona, ny telo lahy mendrika tao amin’ny lafaoro mirehitra, Daniela sy ireo telo lahy mendrika mivavaka mba hahatakatra ny nofin’i Nebokadnezara momba ilay sarin’ny bibidia ao amin’ny toko faharoa, Daniela mivavaka ilay vavaka ao amin’ny Levitikosy enina amby roa-polo ao amin’ny toko fahasivy, ireo hendry izay mahatakatra ny fitomboan’ny fahalalana, Josoa izay nesorina taminy ny fahotany ao amin’i Zakaria toko fahatelo, Zerobabela ao amin’ny toko fahefatra, Josefa tonga mpanapaka faharoa tany Egypta, ny mpianatra tao amin’ny efitra ambony nandritra ny folo andro mialoha ny Pentekosta, ny Millerita tao amin’ny fivoriambe tany Exeter, Lazarosy nitarika ny filaharana tamin’ny Fidirana amim-boninahitra, ary ireo iray hetsy sy efatra arivo amby efatra alina ao amin’ny Apokalypsy toko fahafito.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Ny andininy faha-11 dia tonga tamin’ny taona 2014, teo am-piandohan’ny ady tao Okraina; ary tamin’ny Jolay 2023 no nanomboka ny fitsapana hita maso, izay anadiovana ny vahoakan’Andriamanitra ho “fotsy”. Ny andalana fahadimy ao amin’ny toko faha-11 dia ny andininy faha-13 ka hatramin’ny faha-15.
Fifth Line Overview
Topimaso ny Andalana Fahadimy
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
Fa ny mpanjakan’ny avaratra dia hiverina ka hanangona olona maro mihoatra noho ny taloha, ary ho avy tokoa izy rehefa afaka taona maro, miaraka amin’ny tafika lehibe sy harena be. Ary amin’izany andro izany dia maro no hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny zanaky ny mpandroba avy amin’ny olonao dia hanandratra ny tenany mba hampiorina ny fahitana; nefa ho lavo izy. Dia ho avy ny mpanjakan’ny avaratra ka hanao tovon-tany, ary haka ny tanàna mimanda indrindra; ary ny sandrin’ny atsimo tsy hahatohitra, na ny olony voafidy aza, ary tsy hisy hery hahatohitra. Daniela 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Ireo andininy ireo dia tanteraka tamin’ny taona 200 talohan’i Kristy, ary manondro ny Ady tao Panium, izay ahitana ireo mpanjaka nifanandrina sy ny firaisan-kina nataon’izy ireo; ary ireo andininy ireo koa no teboka eo amin’ny tantara izay nisehoan’i Roma jentilisa voalohany tao amin’ny tantaran’i Daniela toko fahiraika ambin’ny folo. Ao anatin’ireo andininy ireo no ahitana ny fisandratana farany sy ny fahalavoan’ny fanjakana fahenina amin’ny faminanian’ny Baiboly, nefa koa ny tantara ara-baibolin’ny fitsidihan’i Kristy an’i Kaisaria Filipy, izay ametrahan’i Petera ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Io tantara io dia tandindon’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina amin’ny fahatongavan’ilay fahatelo amin’ireo fizahan-toetra telo ao amin’ny toko faharoa ambin’ny folo, izay ahitana ny hoe “diovina, atao fotsy ary zahana toetra.”
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Ireo andininy telo ireo dia mitondra mankany amin’ny andininy faha-enina ambin’ny folo izay anehoana ny lalàn’ny Alahady any Etazonia. Rehefa nifarana ny fivorian’ny toby tao Exeter tamin’ny 17 Aogositra 1844, dia nentin’ireo virijina hendry nanerana ny morontsiraka atsinanan’i Etazonia tao anatin’ny enina amby enimpolo andro ny hafatry ny Antso amin’ny Mamatonalina. Misy fe-potoana iray izay amairan’ny virijina rehetra, ary ny sokajy iray dia tsy manana diloilo, mbamin’izay rehetra amantarana izany. Rehefa novana ho Petera ny anaran’i Simona Barjona dia voamarika ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Hatramin’izay fotoana izay no nanombohan’i Jesosy nampianatra ny mpianatra ny amin’ireo fisehoan-javatra mifandray amin’ny hazo fijaliana.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
Ny hazo fijaliana dia tandindon’ny fifaranan’ny fotoam-pahasoavana, ary William Miller, izay efa nohalalinina mialoha tao amin’i Jaona Mpanao batisa, izay indray nohalalinina mialoha tao amin’i Elia, dia natsangana mba hanolotra ny “zava-mitranga mifandray amin’ny fifaranan’ny fotoam-pahasoavana”, tahaka izay nataon’i Jaona Mpanao batisa sy Elia samy roa. Izao no nilazan’i Jaona izany.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Fa nony nahita Fariseo sy Sadoseo maro avy ho eo amin’ny batisany izy, dia hoy izy taminy: Ry taranaky ny menarana, iza no nananatra anareo handositra ny fahatezerana ho avy? Matio 3:7.
Elijah said it this way.
Hoy Elia izany.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Ary Ahaba nanao ala fanompoan-tsampy; ary Ahaba nanao bebe kokoa hampahatezitra an’i Jehovah, Andriamanitry ny Isiraely, noho ny mpanjakan’ny Isiraely rehetra izay talohany. Tamin’ny androny no nanorenan’i Hiela Betelita an’i Jeriko; tamin’i Abirama lahimatoany no nametrahany ny fanorenany, ary tamin’i Segoba zandriny indrindra no nananganany ny vavahadiny, araka ny tenin’i Jehovah, izay nolazainy tamin’ny alalan’i Josoa, zanak’i Nona. Ary Elia Tisbita, izay isan’ny mponina tany Gileada, dia nilaza tamin’i Ahaba hoe: Raha velona koa Jehovah, Andriamanitry ny Isiraely, Izay itsanganako eo anatrehany, dia tsy hisy ando na ranonorana amin’izao taona izao, afa-tsy araka ny teniko. 1 Mpanjaka 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
Momba ny asan’i William Miller amin’ny maha-mpanavao maoderina azy, dia nilaza i Rahavavy White hoe:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Nilaina ny nampahatsiahivana ny olona ny loza mananontanona azy; ary nilaina koa ny nanaitra azy hiomana ho amin’ny zava-mitranga manetriketrika mifandray amin’ny famaranana ny androm-pahasoavana.” The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Ny andininy enina farany ao amin’ny Daniela toko fahiraika ambin’ny folo dia maneho ireo “zava-mitranga mifandray amin’ny fifaranan’ny fotoam-pahasoavana.” Ireo zava-mitranga ireo dia nofafàna tamin’ny tombo-kaseny tamin’ny fotoanan’ny farany tamin’ny taona 1989, ary naseho mazava tsara.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Talohan’ny nanomboana Azy tamin’ny hazo fijaliana dia nohazavain’ny Mpamonjy tamin’ny mpianany fa hovonoina Izy ary hitsangana indray avy ao am-pasana, ary teo ny anjely mba hampitombina ao an-tsaina sy ao am-po ny teniny. Kanefa ny mpianatra dia niandrandra fanafahana ara-nofo tamin’ny ziogan’ny Romanina, ka tsy zakany ny hevitra hoe Ilay nifantohan’ny fanantenany rehetra dia hijaly fahafatesana mahamenatra. Ny teny izay nilainy hotsarovina dia voaroaka tao an-tsainy; ary rehefa tonga ny andro fitsapana, dia tratra tsy niomana izy. Ny fahafatesan’i Jesosy dia nandrava tanteraka ny fanantenany, toy ny tsy hoe efa nampitandrina azy mialoha Izy. Toy izany koa, ao amin’ny faminaniana, ny ho avy dia aseho mialoha amintsika mazava tahaka ny naseho tamin’ny mpianatra tamin’ny tenin’i Kristy. Ny zava-mitranga mifandray amin’ny fifaranan’ny fotoam-pahasoavana sy ny asa fiomanana ho amin’ny andro fahoriana dia aseho mazava tsara. Nefa maro no tsy mahazo ireo fahamarinana lehibe ireo mihoatra noho izay ho azon’izy ireo raha tsy mba nambara velively izany. Satana miambina mba hanaisotra ny fahatsapana rehetra izay hahatonga azy ho hendry ho amin’ny famonjena, ary ny andro fahoriana dia hahita azy tsy vonona.” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Tao Kaisaria Filipy, izay Panium, ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo, no nanombohan’i Kristy nampianatra ny mpianany momba ny hazo fijaliana, ka noho izany dia tandindon’ny tantaran’ny fivoriambe tao Exeter hatramin’ny 22 Oktobra 1844 izany. Tamin’ny fiandohan’ny hetsika fanavaozana nataon’ireo iray hetsy sy efatra alina sy efatra arivo dia novahana ny tombo-kasen’ny “zava-mitranga mifandray amin’ny fifaranan’ny fotoam-pitsapana,” ary amin’ny faran’ny hetsik’ireo iray hetsy sy efatra alina sy efatra arivo dia voavaha ny tombo-kasen’ny “zava-mitranga mifandray amin’ny fifaranan’ny fotoam-pitsapana” ao anatin’ny tantara miafina ao amin’ny andininy faha-efapolo.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Ankehitriny, ao amin’ny fanahy sy ny herin’i Elia sy i Jaona Mpanao-batisa, dia misy irak’Andriamanitra voatendry miantso ny sain’izao tontolo izao, izay voatendry ho amin’ny fitsarana, ho amin’ireo toe-javatra manetriketrika izay tsy ho ela dia hiseho mifandraika amin’ny ora famaranana ny fotoam-pahasoavana sy ny fisehoan’i Kristy Jesosy amin’ny maha-Mpanjakan’ny mpanjaka sy Tompon’ny tompo Azy.” Prophets and Kings, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
Ny “zava-mitranga mifandray amin’ny fifaranan’ny fotoam-pahasoavana” dia ireo zava-mitranga izay aseho mibaribary ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo. Ao amin’ny Zakaria toko faha-telo no anehoana an-tsary ireo sehatra farany amin’ny fitsarana famotopotorana. Ny Fanahy manome tsindrimandry dia mampifamatotra ny fijoroana vavolombelon’i Zakaria amin’ireo izay voaisy tombo-kase ao amin’ny Ezekiela toko faha-sivy.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
“Ny olon’Andriamanitra dia misento sy mitomany noho ny fahavetavetana atao eo amin’ny tany. Amin’ny ranomaso no ananarany ny ratsy fanahy ny amin’ny loza manjo azy amin’ny fanitsakitsahana ny lalàn’Andriamanitra; ary amin’ny alahelo tsy azo tenenina no anetreny tena eo anatrehan’ny Tompo noho ny fandikan-dalàny manokana. Ny ratsy fanahy maneso ny alahelony, manakiana ny antsony amim-pahamatorana, ary manarabiraby izay antsoiny ho fahalemena. Kanefa ny fahorian-tsaina sy ny fanetren-tenan’ny olon’Andriamanitra dia porofo tsy azo lavina fa averiny indray ny hery sy ny hasin’ny toetra very noho ny ota. Satria manatona akaiky kokoa an’i Kristy izy, ary ny masony mifantoka amin’ny fahadiovany tanteraka, dia hitany mazava tokoa ny faharatsian’ny ota mihoatra noho izay azo ambara. Ny fibebahany sy ny fanetren-tenany dia ankasitrahan’Andriamanitra lavitra noho ny toe-tsaina miavonavona sy matoky tena ananan’ireo izay tsy mahita antony hitomaniana, izay manamavo ny fanetren-tenan’i Kristy, ary milaza tena ho tanteraka nefa mandika ny lalàna masin’Andriamanitra. Ny fahalemem-panahy sy ny fanetren-tena am-po no fepetra hahazoana hery sy fandresena. Miandry ireo izay miankohoka eo am-pototry ny hazo fijaliana ny satroboninahitry ny voninahitra. Sambatra ireo mitomany ireo, fa izy no hampiononina.”
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
“Ny mahatoky, dia ireo olona mivavaka, dia toy ny hoe voahidy ao amin’Andriamanitra. Izy ireo tsy mahalala akory ny hamafin’ny fiarovana manodidina azy. Notarihin’i Satana, ny mpanapaka amin’izao tontolo izao dia mikatsaka ny handringana azy; kanefa raha mba hisokatra ny masony, tahaka ny nisokafan’ny mason’ilay mpanompon’i Elisa tao Dothana, dia ho hitany ny anjelin’Andriamanitra mitoby manodidina azy, ary amin’ny famirapiratany sy ny voninahiny no anakanany ny tafiky ny maizina tsy handroso.”
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Rehefa mampahory ny fanahiny eo anatrehan’Andriamanitra ny vahoakany, ka mifona mba hahazo fahadiovan’ny fo, dia avoaka ny didy hoe: ‘Esory aminy ny fitafiana maloto’; ary tononina ny teny fampaherezana hoe: ‘Indro, efa nesoriko taminao ny helokao, ary hotafiako fitafiana miova ianao.’ Ny akanjo tsy misy pentina, dia ny fahamarinan’i Kristy, no apetraka eo amin’ireo zanak’Andriamanitra izay efa nozahan-toetra, nalaina fanahy, kanefa nahatoky. Ny sisa tavela izay nohamavoina dia hotafiana fitafiana be voninahitra, ka tsy ho voaloton’ny fahalotoan’izao tontolo izao intsony mandrakizay. Ny anarany dia voatazona ao amin’ny bokin’ny fiainan’ny Zanak’ondry, voasoratra miaraka amin’ireo mahatoky tamin’ny taona rehetra. Nohalaviny ny hafetsen’ny mpamitaka; tsy navilin’ny fieron’ny dragona hiala amin’ny tsy fivadihany izy. Ankehitriny dia voaaro mandrakizay amin’ny tetiky ny mpaka fanahy izy. Ny fahotany dia afindra amin’ilay niandohan’ny ota. Ary ny sisa tavela dia tsy hoe voavela heloka sy ekena ihany, fa omem-boninahitra koa. ‘Satroka tsara tarehy’ no apetraka eo an-dohany. Ho tahaka ny mpanjaka sy mpisorona ho an’Andriamanitra izy. Raha i Satana kosa nanosika ny fiampangany sy nitady handringana ity antokona olona ity, dia nisy anjely masina tsy hitan’ny maso nandalo nankeny sy nankaty, ka nametraka teo aminy ny tombo-kasen’Andriamanitra velona. Ireo no mitsangana eo an-Tendrombohitra Ziona miaraka amin’ny Zanak’ondry, ary ny anaran’ny Ray dia voasoratra eo amin’ny handriny. Mihira ny fihiram-baovao eo anoloan’ny seza fiandrianana izy, dia ilay hira izay tsy misy olona mahay ianarana afa-tsy ny iray hetsy sy efatra arivo sy efatra alina, izay navotana hiala amin’ny tany. ‘Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho santatry ny vokatra ho an’Andriamanitra sy ny Zanak’ondry. Ary tsy nisy fitaka hita teo am-bavany; fa tsy manan-tsiny eo anoloan’ny seza fiandrianan’Andriamanitra izy.’”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“Ankehitriny dia tonga amin’ny fahatanterahana tanteraka ireo tenin’ilay Anjely ireo: ‘Henoy ankehitriny, ry Josoa mpisoronabe, ianao sy ireo namanao izay mipetraka eo anatrehanao; fa olona mahagaga izy ireo; fa, indro, hamoaka ny Mpanompoko, dia ny Rantsana, Aho.’ Kristy dia aseho ho Mpanavotra sy Mpanafaka ny vahoakany. Ankehitriny tokoa ilay sisa dia ‘olona mahagaga,’ satria ny ranomaso sy ny fanetren-tenan’ny fivahinianany dia soloan’ny fifaliana sy ny voninahitra eo anatrehan’Andriamanitra sy ny Zanak’ondry. ‘Amin’izany andro izany ny rantsan’i Jehovah dia ho tsara tarehy sy be voninahitra, ary ny vokatry ny tany dia ho tsara indrindra sy maha-te-ho tia ho an’izay afa-nandositra tamin’ny Isiraely. Ary izao no hiseho, fa izay sisa tavela ao Ziona sy izay mitoetra ao Jerosalema dia hatao hoe masina, dia izay rehetra voasoratra ho isan’ny velona ao Jerosalema.’” Testimonies, boky faha-5, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Ny efatra arivo amby efatra alina sy iray hetsy ao amin’ny bokin’ny Apokalypsy dia ilay antokon’i Ezekiela izay “voaisy tombo-kase” raha “misento sy mitaraina” noho ny fahavetavetana izay ao amin’ny tany. Voaisy tombo-kase izy ireo rehefa omena ny fitafian’ny fahamarinan’i Kristy sy ny satroka tsara tarehy izay maneho ireo “mpanjaka sy mpisorona” nolazain’i Petera, izay tsy olon’Andriamanitra taloha, fa ankehitriny efa tonga olon’Andriamanitra.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 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. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Fa ianareo kosa dia taranaka voafidy, fisoronana mpanjaka, firenena masina, olona nalain’Andriamanitra ho Azy; mba hanehoanareo ny fiderana an’Ilay niantso anareo hiala tamin’ny maizina ho amin’ny fahazavany mahagaga; dia ianareo izay tsy firenena taloha, nefa ankehitriny dia firenen’Andriamanitra; izay tsy nahazo famindram-po taloha, fa ankehitriny kosa efa nahazo famindram-po. Ry malala indrindra, miangavy anareo aho tahaka ny vahiny sy ny mpivahiny etỳ an-tany, mba hifady ny filan’ny nofo, izay miady amin’ny fanahy; ka aoka ny fitondran-tenanareo ho mendrika eo amin’ny jentilisa, mba, raha miteny ratsy anareo ho mpanao ratsy izy, dia noho ny asa soa ataonareo izay hitany no hankalazany an’Andriamanitra amin’ny andro famangiany. 1 Petera 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Koa ankehitriny, raha tena mankatò ny feoko tokoa hianareo ka mitandrina ny fanekeko, dia ho rakitra soa ho Ahy mihoatra noho ny firenena rehetra hianareo; fa Ahy ny tany rehetra. Ary hianareo ho fanjakan’ny mpisorona sy firenena masina ho Ahy. Ireo no teny izay holazainao amin’ny Zanak’Isiraely. Eksodosy 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Amin’ny andro farany amin’ny tantaran’ity tany ity dia havaozina ny faneken’Andriamanitra amin’ny vahoakany izay mitandrina ny didiny. ‘Amin’izany andro izany no hanaovako fanekena ho azy ireo amin’ny bibidia any an-tsaha sy amin’ny voro-manidina any an-danitra ary amin’ny zava-mandady amin’ny tany; ary hotapahiko tsy hisy amin’ny tany intsony ny tsipìka sy ny sabatra ary ny ady, ka hampandriako fahizay izy. Ary hampakatra anao ho vadiko mandrakizay Aho; eny, hampakatra anao ho vadiko amin’ny fahamarinana sy amin’ny fitsarana sy amin’ny famindram-po ary amin’ny fiantrana Aho. Eny, hampakatra anao ho vadiko amin’ny fahatokiana Aho; ary hahalala an’i Jehovah ianao.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Ary izao no hiseho amin’izany andro izany: Hihaino Aho, hoy Jehovah; hihaino ny lanitra Aho, ary ny lanitra hihaino ny tany; ary ny tany hihaino ny vary sy ny divay ary ny diloilo; ary ireo kosa hihaino an’i Jezirela. Dia hafafiko ho Ahy eo amin’ny tany izy; ary hamindra fo amin’ilay tsy namindrana fo Aho; ary hilaza amin’ireo izay tsy oloko hoe: Oloko ianareo; ary izy ireo hanao hoe: Andriamanitro Hianao.’ Hosea 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Amin’izany andro izany,... ny sisa amin’ny Isiraely sy izay afa-nandositra tamin’ny taranak’i Jakoba,... dia hiantehitra amin’i Jehovah, Ilay Iray Masin’ny Isiraely, amin’ny fahamarinana.’ Isaia 10:20. Avy amin’ny ‘firenena rehetra sy ny fokom-pirazanana sy ny samy hafa fiteny ary ny olona’ dia hisy ireo izay handray amim-pifaliana ny hafatra hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany.’ Hiala amin’ny sampy rehetra izay mamatotra azy amin’ity tany ity izy, ary ‘hiankohoka eo anatrehan’izay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano.’ Hanafaka ny tenany amin’ny fatorana rehetra izy, ary hijoro eo anatrehan’izao tontolo izao ho tsangambaton’ny famindram-pon’Andriamanitra. Mankatò ny fitakiana masina rehetra izy, ka ho fantatry ny anjely sy ny olona ho isan’ireo izay ‘mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy.’ Apokalypsy 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Indro, avy ny andro, hoy Jehovah, izay hahatraran’ny mpiasa tany ny mpijinja, ary ny mpanitsakitsaka voaloboka hahatratra izay mamafy voa; ary ny tendrombohitra hitete divay mamy, ary ny havoana rehetra hiempo. Dia hampodiko ny fahababoan’ny oloko Isiraely, ka hanorina ny tanàna rava izy ary honina ao; hamboly tanim-boaloboka izy ka hisotro ny divainy; hanao saha koa izy ka hihinana ny voany. Ary hamboleko eo amin’ny taniny izy, ka tsy hongotana intsony hiala amin’ny taniny izay nomeko azy, hoy Jehovah Andriamanitrao. Amosa 9:13–15.’” Review and Herald, 26 Febroary 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Mazava fa hatramin’ilay fotoana hanisiana tombo-kase ny taranaka farany voafidy amin’ireo iray hetsy sy efatra amby efapolo arivo dia mbola misy ihany ny Jentilisa izay azon’ny fomba fiainan’ireo iray hetsy sy efatra amby efapolo arivo (fitondran-tena) atao fitaomana amin’ny andro famangian’ny Jentilisa.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
“Ny hery maha-olona sy ny fahefan’olombelona dia tsy nanorina ny fiangonan’Andriamanitra, ary tsy hahavita handrava azy koa. Tsy teo ambonin’ny vatolampin’ny tanjaky ny olombelona, fa teo amin’i Kristy Jesosy, Ilay Vatolampin’ny Mandrakizay, no nanorenana ny fiangonana, ‘ary ny vavahadin’ny helo tsy haharesy azy.’ Matio 16:18. Ny fanatrehan’Andriamanitra no manome fahamarinan-toerana ny asany. ‘Aza matoky ny lehibe, na ny zanak’olombelona,’ no teny tonga amintsika. Salamo 146:3. ‘Ao amin’ny fahanginana sy ny fahatokiana no hisian’ny herinareo.’ Isaia 30:15. Ny asa be voninahitr’Andriamanitra, izay naorina teo ambonin’ny foto-kevitra mandrakizain’ny marina, dia tsy ho tonga zava-poana na oviana na oviana. Handroso hatrany amin’ny hery lehibe kokoa izy, ‘tsy amin-kery na amin-ko hery, fa amin’ny Fanahiko, hoy Jehovah, Tompon’ny maro.’ Zakaria 4:6.”
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
Ny teny fikasana hoe: “Ny tanan’i Zorobabela no nametraka ny fanorenana ity trano ity; ary ny tanany koa no hahavita azy,” dia tanteraka ara-bakiteny. Andininy faha-9. “Ary ny loholon’ny Jiosy dia nanao ny trano, sady nandroso noho ny faminanian’i Hagay mpaminany sy Zakaria zanak’i Ido. Ary nanao izy ka nahavita izany, araka ny didin’Andriamanitry ny Isiraely sy araka ny didin’i Kyrosy sy Dariosa ary Artaksersesy, mpanjakan’i Persia. Ary ity trano ity dia vita tamin’ny andro fahatelo tamin’ny volana Adara [volana faharoa ambin’ny folo], izay tamin’ny taona fahenina nanjakan’i Dariosa mpanjaka.” Ezra 6:14, 15. Prophets and Kings, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo dia maneho ireo fisehoan-javatra ara-paminaniana izay mitarika ho amin’ny fifaranan’ny fotoam-pahasoavana ho an’ireo mpitandrina ny Sabata eo amin’ny lalàn’ny Alahady. Izy ireo koa dia maneho ny fahatelo amin’ireo dingana telo ao amin’ny andininy fahafolo ao amin’ny Daniela roa ambin’ny folo. Ny andininy fahafolo no “fanadiovana”, ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo no maneho ny hoe “natao fotsy”, ary ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo no maneho ny fitsapana farany izay anaovana fizahan-toetra ireo virijina mitandrina ny Sabata.
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Ny hafatra ao anatiny ao amin’ny bokin’i Daniela dia asehon’ny fahitana teo amoron’ny reniranon’i Olay ao amin’ny toko fahafito ka hatramin’ny fahasivy, ary ny hafatra eo ivelany kosa dia asehon’ny fahitana teo amoron’ny reniranon’i Hidekela ao amin’ny toko fahafolo ka hatramin’ny faharoa ambin’ny folo. Ny toko faha-roa ambin’ny folo no tampon’ireo fahitana anatiny sy ivelany ireo, ary ao no anehoana ny fomba ananganan’i Kristy sy anadiovany ny iray hetsy sy efatra amby efatra alina. Ny andininy faha-folo ka hatramin’ny faha-enina ambin’ny folo dia maneho ny tantara miafina ao amin’ny andininy faha-efapolo hatramin’ny taona 1989 ka hatramin’ny lalàn’ny Alahady ao amin’ny andininy faha-iraika amby efapolo sy faha-enina ambin’ny folo. Ireo andininy izay mifanaraka ao anatin’io tantara miafina io dia maneho ny fahatanterahana tanteraka ny andininy faha-folo ao amin’ny toko faha-roa ambin’ny folo.
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. 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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
Maro no hodiovina, hovonoina fotsy, ary hosedraina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Ary hatramin’ny andro hanesorana ny fanatitra isan’andro sy hananganana ny fahavetavetana mahafoana, dia hisy arivo amby roanjato sy sivifolo andro. Sambatra izay miandry ka tonga amin’ny arivo amby telon-jato sy dimy amby telo-polo andro. Daniela 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
Ireo “hendry” izay mahatakatra ny andininy faha-folo ka hatramin’ny faha-enina ambin’ny folo ary izay voaisy tombo-kase na ara-“tsaina” na ara-“fanahy” dia ireo izay mahatakatra ny hafatra faminaniana ivelany aseho ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo, ary efa niorina tsara ara-“tsaina” tao amin’izany fahatakarana izany izy talohan’ny lalàna alahady. Ny “hendry” dia ireo izay novain’ny hafatra anatiny asehon’ny Apokalypsy toko faha-iraika ambin’ny folo sy andininy faha-iraika ambin’ny folo, ary efa niorina tsara tao amin’izany fanandramana izany izy talohan’ny lalàna alahady.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
Ny “hendry” dia ireo izay nandray ny “fitahiana” mifandray amin’ny “fiandrasana,” ka izany no manamarika ny iray hetsy sy efatra amby efapolo sy efatra arivo ho ireo izay manatanteraka ny fahatanterahana tonga lafatra sy farany ny amin’ny virijina folo. Tonga tamin’ny Jolay 2023 ny Apokalypsy toko faha-11 andininy faha-11, ka izany no manamarika ny “fotoan’ny farany,” izay ametrahan’i Daniela sy ny Apokalypsy marika amin’ny vavolombelona roa fa ny fitomboan’ny fahalalana izay novahana tamin’ny Jolay 2023 no mamaritra ny fizotry ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo sy efatra arivo. Iraika ambin’ny folo miampy iraika ambin’ny folo dia roa amby roapolo, izay tandindon’ny firaisan’ny maha-Andriamanitra sy ny maha-olombelona, ary ireo izay mandalo ny fizotry ny fanadiovana dingana telo izay mamokatra ny iray hetsy sy efatra amby efapolo sy efatra arivo dia asongadina ao amin’ny Daniela toko faha-12 andininy faha-12, ka manome sonian’i Palmoni iray hafa, fa roa ambin’ny folo heny roa ambin’ny folo dia iray hetsy sy efatra amby efapolo sy efatra arivo.
We will continue this study in the next article.
Hitohy ao amin’ny lahatsoratra manaraka isika hanohy izao fandinihana izao.