In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.
Tamin’ny taona 1844, ny Protestanta tao Etazonia dia niala tamin’ny hetsika Millerita ka nandray ny toerany ara-paminaniana ho zanakavavin’i Babylona, araka ny tandindon’i Jeroboama izay nanorina rafitra sandoka amin’ny fivavahana rehefa nisaraka tamin’ny fanjakan’i Joda any atsimo ny fokony folo tany avaratra. Ny zanak’omby volamena roa nataon’i Jeroboama, ny iray tao amin’ny tanànan’i Betela (midika hoe “tranon’Andriamanitra”/Fiangonana), ary ny iray tao Dana (midika hoe fitsarana/Fanjakana), dia naneho mialoha ny rafitra sandokan’ny Fiangonana sy ny Fanjakana izay tandindon’i Etazonia. Ny singa rehetra tao amin’ny rafitra sandokan’i Jeroboama momba ny fiangonana sy ny fanjakana dia nalaina tahaka tamin’ilay rafitra ihany izay naseho tao amin’ny fikomian’i Arona. Koa ny rafitra sandokan’i Jeroboama amin’ny fanompoam-pivavahana dia sary navelan’ilay rafitra sandokan’i Arona amin’ny fanompoam-pivavahana.
Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.
Ny rafitra sandokan’i Jeroboama dia naneho ilay rafitra fiankohofana izay notohanan’ny Protestantisma rehefa nisaraka tamin’ny hetsiky ny anjely voalohany izy ka tonga zanakavavy, na sary mitovy amin’ilay bibidia romanina an’ny fahefana papaly. Tamin’ny fotoana nananganana indrindra io rafitra sandokan’i Jeroboama io, dia nisy mpaminany avy tany Joda nanohitra ny alitarany sy ny rafitra fiankohofana sandoka. Tamin’ny 1844, teo am-piandohan’ny andraikitry ny Protestantisma nihemotra teo amin’ny finoana, izay nanorina rafitra fiankohofana naseho ho toy ny zanakavavin’i Roma, dia niditra tamin’ny finoana tao amin’ny Efitra Masina Indrindra ao amin’ny fitoerana masina any an-danitra ny Millerita, ka nahafantatra ny Sabata, ary noho izany dia naneho fananarana ara-paminaniana tamin’ireo zanakavavin’i Roma izay nisafidy ny hanohy hitandrina ny mariky ny fahefan’i Roma—ny fiankohofana amin’ny Alahady.
The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.
Ilay mpaminanin’i Joda izay nifanandrina tamin’i Jeroboama dia nanambara faminaniana teo no ho eo.
And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.
Ary niantso mafy nanohitra ny alitara tamin’ny tenin’i Jehovah izy ka nanao hoe: Ry alitara, alitara ô, izao no lazain’i Jehovah: Indro, hisy zazalahy hateraka amin’ny taranak’i Davida, Josia no anarany; ary eo aminao no hanaterany ny mpisoron’ny fitoerana avo izay mandoro ditin-kazo manitra eo aminao, ary taolan’olona no hodorana eo aminao. Ary tamin’izany andro izany dia nanome famantarana izy ka nanao hoe: Izao no famantarana izay nolazain’i Jehovah: Indro, hitresaka ny alitara, ary ho raraka ny lavenona izay eo aminy. 1 Mpanjaka 13:2, 3.
The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.
Tafiditra tao amin’ilay faminaniana ny famerenana indroa ny teny hoe “alitara.” Ny famerenana indroa ny teny iray na andian-teny iray ao amin’ny faminaniana dia maneho tandindon’ny hafatry ny anjely faharoa, ka izany no mamantatra ny taona 1844, fony tonga ny anjely faharoa ary lavo ny Protestantisma, ka tonga zanakavavin’i Babylona izy. Tamin’izany fotoana izany ihany koa dia nanome famantarana ny mpaminany, tahaka ny nanaovan’ny Millerita tamin’ny 1844, izay nahafantatra ny famantaran’ny Sabata. Raha nandrahona ny mpaminany i Jeroboama ao amin’ireo andininy manaraka, dia nalemy ny tanany, ka izany dia manondro ny mariky Babylona izay terena hapetraka na eo amin’ny handrina na eo amin’ny tanana, ary izay, rehefa raisina ara-panahy, dia mandringa olona iray mandrakizay.
For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.
Ho an’ny tanjon’ity fandalinana ity dia heverintsika ny faminaniana nambaran’ilay mpaminany, izay milaza fa: “hisy zaza hateraka ho an’ny taranak’i Davida, Josia no anarany; ary eo amboninao no hanaterany ny mpisoron’ny fitoerana avo izay mandoro ditin-kazo manitra eo amboninao, ary hodoran’ny taolan’olona eo amboninao.” Josia dia midika hoe “ny fanorenan’Andriamanitra”, ary maneho ny fanorenan’ny Advantisma izay naorina tao anatin’ilay tantara indrindra izay nasehon’ny fanokanan’i Jeroboama ny rafitra sandokam-pivavahany. Eo ambonin’ilay rafitra sandokam-pivavahana natsangan’i Jeroboama no hanasazan’i Josia ireo mpisorona izay nitarika tamin’ilay fanompoam-pivavahana sandoka.
The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.
Ny mpaminany dia tsy nankatò ny didin’i Jehovah mba tsy hiverina amin’ilay lalana nandehanany ho any amin’ny fanokanana an’i Jeroboama, ary mba tsy hihinana na hisotro any Betela. Rehefa nihinana ny sakafo nomen’ilay mpaminany mpandainga tao Betela izy, dia naseho ho tandindon’ny fahafatesana izay hihatra amin’ireo izay, aorian’ny 1844, hisafidy ny hiverina sy hihinana ny foto-pampianarana ary ny fomba fiasa ara-paminaniana sandoka an’ny Protestantisma nihemotra tamin’ny finoana, araka ny asehon’ny fikomiana tamin’ny 1863. Ny farafaran’ny fahafatesan’ireo izay nikomy tamin’ny 1863 dia ho ilay farafaran’ny fahafatesana ihany koa tahaka an’ilay mpaminany mpandainga tao Betela. Ny farafaran’ny fahafatesan’ny Protestantisma nihemotra tamin’ny finoana dia ny tantaran’ny 11 Aogositra 1840 ka hatramin’ny 1844, izay nandaozana azy ireo—dia ilay vahoaka voafidin’Andriamanitra taloha—ka tonga zanakavavin’i Roma izy. Ny farafaran’ny fahafatesan’ny Advantisma Laodiseana dia ho eo anelanelan’ny daty nidinan’ilay anjely mahery tamin’ny 11 Septambra 2001, tahaka izay nataony tamin’ny 1840, sy ny ora nisian’ilay horohoron-tany lehibe, izay maneho ny lalàn’ny Alahady ho avy tsy ho ela.
On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.
Tamin’ny 11 Septambra 2001 no nanomboka ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo, ary nanomboka nandeha namakivaky an’i Jerosalema ny anjely ka nametraka marika teo amin’ny handrin’izay misento sy mitaraina noho ny fahavetavetana atao eo amin’ny tany (Etazonia), sy ao amin’ny fiangonana (Advantisma Laodiseana). Tamin’ny 11 Septambra 2001, ny fahotan’ny ray, asehon’ireo fahavetavetana efatra ao amin’i Ezekiela, dia tonga fahamarinana mizaha toetra ankehitriny tao amin’ny dingan’ny fanisiana tombo-kase izay nanomboka tamin’izany.
The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.
Ny fitsapana tamin’ny 1863 dia nahakasika ny fototra niorenan’ny hetsika Millerita araka izay nasehon’ny “fotoana fito,” ao amin’ny Levitikosy 26, izay nolavina tamin’ny 1863. Io fitsapana io dia nahitana ny fahavononana na ny tsy fahavononana hiverina amin’ireo lalana fahiny ao amin’i Jeremia mba hahitana ny fitsaharana avy amin’ny ranonorana farany. Ny fitsapana tamin’ny 1888 kosa dia ny hafatra ho an’ny fiangonana Laodikia, izay nentin-dry Loholona Jones sy Waggoner, ary izany koa no hafatry ny fanamarinana amin’ny finoana.
In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.
Tamin’ny taona 1856 no tonga voalohany teo amin’ny fihetsiketsehan’ny Millerita ny hafatra ho an’i Laodikia, ary tonga izany niaraka tamin’ny fahazavana nitombo momba ny “impito”, nefa samy nolavina tamin’ny 1863 na ilay fanandramana asehon’ireo fanafody ao amin’ny hafatra ho an’i Laodikia, na ilay hafatry ny tantara ara-paminaniana. Ny fanandramana dia nasehon’ny fahitana (mareh) momba ny “fisehoana”, ary ny fahitana (chazon) momba ny “tantara ara-paminaniana”, izay samy nolavina. Ireo fahitana roa ireo dia samy efa nahita ny fahatanterahany tamin’ny 22 Oktobra 1844, ary sivy ambin’ny folo taona tatỳ aoriana dia samy nolavina indray izy roa, satria i Jesosy dia mandrakariva mampifandray ny farany amin’ny fiandohana.
On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.
Tamin’ny 11 Septambra 2001, ny fitsapan’ny fikomiana tamin’ny 1863 sy 1888 dia tonga indray ho fahamarinana mizaha toetra, satria samy nifandray tamin’ireo lalana fahiny ao amin’i Jeremia izy roa. Tamin’izany daty izany no nahatongavan’ny hafatry ny ranonorana farany, ary tonga koa ny fitsapana tamin’ny 1919; fa tamin’ny 1919 no nampahafantarana ilay filazantsara sandoka momba an’i Kristy izay foana tsy misy lanjany ara-paminaniana, ho hafatra “fiadanana sy filaminana” hosoka. Rehefa nidina tamin’ny 11 Septambra 2001 ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, dia tanteraka ny andininy 1 ka hatramin’ny 3, ary ny andininy 1 ka hatramin’ny 3 dia maneho ny hafatry ny “feo voalohany”.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ankehitriny ve dia tonga ilay filazana nataoko fa i New York dia hofafan’ny onjan-dranomasina mahery vaika? Izany dia tsy mbola nolazaiko na oviana na oviana. Efa nolazaiko kosa, raha nijery ireo trano goavana natsangana tany aho, rihana manaraka rihana, hoe: ‘Endrey ny zava-mitranga mahatahotra izay hiseho rehefa hitsangana Jehovah hampihorohoro mafy ny tany! Amin’izay dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolon’ny Apokalypsy dia fampitandremana momba izay ho tonga amin’ny tany. Nefa tsy manana fahazavana manokana aho momba izay hanjo an’i New York, afa-tsy izao ihany: fantatro fa indray andro any dia harodana ireo trano goavana any noho ny fihodinana sy ny fanonganan’ny herin’Andriamanitra. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eo amin’izao tontolo izao. Teny iray avy amin’i Jehovah, fikasihan’ny heriny lehibe iray monja, dia hirodana ireo rafitra mavesabe ireo. Hisy zava-miseho hiseho izay tsy azontsika saintsainina akory ny hamafin’ny mahatahotra azy.” Review and Herald, 5 Jolay 1906.
With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.
Tamin’ny fahatongavan’ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, dia nanomboka nifafy ny ranonorana farany, ary nanomboka koa ilay “adihevitra ara-paminaniana” aseho ao amin’ny Habakoka toko faha-roa. Ny adihevitra dia mikasika fomba fiasa roa amin’ny fahazoana ny faminanian’ny Baiboly, sy hafatry ny ranonorana farany iray sandoka ary iray marina. Mifarana ilay adihevitra rehefa tonga ilay “feo faharoa” ao amin’ny Apokalypsy toko faha-valo ambin’ny folo ka manondro ny fiandohan’ny fitsarana fampiharana ataon’Andriamanitra amin’i Babylona maoderina, ary miantso ny andiany hafa an’Andriamanitra hivoaka avy ao Babylona. Ny fahatongavan’ilay feo faharoa no manamarika ny fiafaran’ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, izay asehon’ilay fahavetavetana fahefatra, ka izany indray no maneho ny taranaka fahefatra sady farany amin’ny Advantisma Laodikeana ho miankohoka amin’ny masoandro, amin’ilay lalàna alahady izay ho avy tsy ho ela.
The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.
Ang higanan ng kamatayan ng tumalikod na Protestantismo, sa pagitan ng pagbaba ng anghel at ng saradong pinto ng 1844, ay naglarawan sa higanan ng kamatayan ng Adventismong Laodicea sa pagitan ng pagbaba ng anghel at ng saradong pinto ng nalalapit na batas ng Linggo. Ang propeta mula sa Juda ay inilibing sa mismong libingan kasama ng sinungaling na propeta ng Bethel, at nang pasimulan ni haring Josias ang kaniyang reporma, siya ay tumayo sa harap ng mismong libingang iyon. Ang repormasyon ni haring Josias, na ang kaniyang pangalan ay kumakatawan sa “mga pundasyon ng Diyos”, ay nagsimula nang simulang akayin ng Diyos ang Kaniyang bayan sa mga huling araw pabalik sa mga pundasyon noong Setyembre 11, 2001. Nagsimula ang kaniyang reporma nang simulan ang gawain ng pagpapanumbalik ng templo.
And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.
Ary tamin’ny taona fahavalo ambin’ny folo nanjakan’i Josia mpanjaka, dia naniraka an’i Safana, zanak’i Azalia, zanak’i Mesolama, mpanoratra, ho any an-tranon’i Jehovah ny mpanjaka ka nanao hoe: Miakara any amin’i Hilkia mpisoronabe, mba hanisany ny volafotsy izay nentina tao an-tranon’i Jehovah, izay nangonin’ny mpiandry varavarana avy tamin’ny olona; ary aoka hatolony eo an-tànan’ny mpanao raharaha, izay miandraikitra ny trano, izany; ary aoka homeny ny mpanao raharaha izay ao an-tranon’i Jehovah izany mba hanamboarany ny triatra amin’ny trano, dia ho an’ny mpandrafitra sy ny mpanao trano ary ny mpanao vato, ary hividianana hazo sy vato voapaika hanamboarana ny trano. Kanefa tsy mba nasiana fanisam-bola tamin’izy ireo ny amin’ny vola natolotra teo an-tànany, satria nanao tamim-pahamarinana izy. Ary hoy Hilkia mpisoronabe tamin’i Safana mpanoratra: Efa hitako tao an-tranon’i Jehovah ny bokin’ny lalàna. Dia nomen’i Hilkia an’i Safana ny boky, ka novakiny izany. Ary Safana mpanoratra nankeo amin’ny mpanjaka ka niverina nilaza tamin’ny mpanjaka hoe: Efa novorian’ny mpanomponao ny vola izay hita tao an-trano ka natolony teo an-tànan’ny mpanao raharaha, dia izay miandraikitra ny trano, izany. Ary Safana mpanoratra nilaza tamin’ny mpanjaka hoe: Nisy boky natolotr’i Hilkia mpisorona ahy. Dia novakin’i Safana teo anatrehan’ny mpanjaka izany. Ary rehefa ren’ny mpanjaka ny tenin’ny bokin’ny lalàna, dia notriatrariny ny fitafiany. Ary ny mpanjaka nandidy an’i Hilkia mpisorona sy Ahikama, zanak’i Safana, ary Akbora, zanak’i Mikaia, ary Safana mpanoratra, ary Asaia, mpanompon’ny mpanjaka, nanao hoe: Mankanesa, ka manontania amin’i Jehovah ho ahy sy ho an’ny olona ary ho an’ny Joda rehetra ny amin’ny tenin’ity boky izay hita ity; fa lehibe ny fahatezeran’i Jehovah izay mirehitra amintsika, satria ny razantsika tsy nihaino ny tenin’ity boky ity mba hanao araka izay rehetra voasoratra ny amintsika. 2 Mpanjaka 22:3–13.
The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.
Ny faminaniana fa hisy zaza hateraka ka hatao hoe Josia no anarany dia manondro ny 11 Septambra 2001, rehefa nidina ilay anjely mahery ka nitarika ny olony amin’ny andro farany hiverina amin’ny lalana fahiny. Io fidinana io dia efa naseho mialoha tamin’ny alalan’ny fidinan’io anjely io ihany tamin’ny 11 Aogositra 1840. Samy nanamarika fahatanterahan’ny faminaniana momba ny finoana silamo ireo fidinana roa ireo. Ilay olo-manan-tantara izay mifandray amin’ny famaritana mialoha sy ny famoahana ampahibemaso mialoha ny faminaniana momba ny fotoana hahatanterahan’ny faminaniana momba ny finoana silamo hita ao amin’ny Apokalypsy toko faha-sivy andininy faha-dimy ambin’ny folo dia Josia.
In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.
Ao amin’ny fidinana roa tonta ataon’ilay anjely ao amin’ny Apokalypsy toko faha‑folo na faha‑valo ambin’ny folo, dia voamarika ny anarana hoe “Josia.” Josiah Litch no nanolotra ny hafatry ny Silamo izay tanteraka tamin’ny 11 Aogositra 1840, ary tamin’ny 11 Septambra 2001 dia tanteraka tao amin’ny Advantisma Laodikeana ny faminaniana momba ny fahaterahan’ny zaza iray atao hoe Josia, izay efa nasehon’ilay mpaminany tsy nankatò tao amin’ny tantaran’i Jeroboama, raha nitarika ny olony amin’ny andro farany hiverina amin’ilay tantara fototra ilay Anjely, izay nahatanterahan’ny fifanandrinan’ilay mpaminany tsy nankatò sy Jeroboama. Ny fijoroana vavolombelona ara-Baiboly dia nanondro faminaniana momba an’i Josia ho avy, ary rehefa naverina tamin’ny 1844 ilay tantara nampiavaka an’ilay mpaminany tsy nankatò, dia napetraka indray tao anatin’ny fitantarana ara-paminaniana ny faminaniany momba ilay anarana.
On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.
Tamin’ny 11 Septambra 2001, ny Liona avy amin’ny fokon’i Joda dia nitarika ny vahoakany amin’ny andro farany hiverina amin’ireo làlana fahiny nosoritan’i Jeremia, izay naneho ireo enina amby efapolo taona nanorenan’ilay Iraky ny Fanekena tempoly iray mba hidirany tampoka tamin’ny 22 Oktobra 1844. Hitan’i Josia ny ozon’i Mosesy raha nanomboka ny asa fanamboarana ny tempoly izy. Ny asan’ny iray hetsy sy efatra arivo amby efatra alina dia asehon’i Isaia ho asa fanarenana.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Ary izy hanorina indray ny rava fahiny, hanangana ny faharavana taloha, ary hanarina ny tanàna lao, dia ny faharavana tamin’ny taranaka maro. Isaia 61:4.
The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.
Ang gawa ni Josias sa pagkukumpuni at pagpapanumbalik ng templo ay siyang gawaing kinikilala ni Isaias na isasakatuparan ng bayan ng Diyos sa mga huling araw, sapagkat ang lahat ng mga propeta ay higit na nagsasalita tungkol sa mga huling araw kaysa sa mga araw na kanilang kinabuhayan. Ang gawaing iyon ay inilarawan din sa pamamagitan ng tipo ng mga lumabas sa Babilonia noong panahon ni Ezra.
For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.
Fa mpanompo izahay; nefa Andriamanitray tsy nahafoy anay tamin’ny fanandevozana anay, fa naninjitra famindram-po taminay teo imason’ny mpanjakan’i Persia, mba hanome anay fifohazana, hanangana ny tranon’Andriamanitray, hanarina ny rava ao aminy, ary hanome anay manda ao Joda sy ao Jerosalema. Ezra 9:9.
The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.
Ny asa notanterahin’i Ezra dia vita rehefa nivoaka avy tany Babylona izy ireo, ary maneho ny asa fanarenana ny tempoly izay nataon’i Josia izany, dia ilay asa izay nofaritan’i Isaia ho an’ny vahoakan’Andriamanitra amin’ny andro farany, ary nanomboka tamin’ny 11 Septambra 2001 izany. Ao amin’ny Apokalypsy dia ambaran’i Jaona koa io asa io.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 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. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. 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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.
Ary ny feo izay reko avy tany an-danitra dia niteny tamiko indray ka nanao hoe: Mandehana, ka raiso ny boky kely izay misokatra eo an-tanan’ilay anjely mitsangana eo ambonin’ny ranomasina sy eo ambonin’ny tany. Dia nankany amin’ilay anjely aho ka niteny taminy hoe: Omeo ahy ny boky kely. Ary hoy izy tamiko: Raiso izy ka hano avokoa; dia hampangidy ny kibonao izy, nefa ho mamy tahaka ny tantely eo am-bavanao. Dia nalaiko teny an-tanan’ilay anjely ny boky kely ka nohaniko avokoa; ary mamy tahaka ny tantely teo am-bavako izy; ary raha vao nihinana azy aho, dia nangidy ny kiboko. Ary hoy izy tamiko: Tsy maintsy maminany indray ianao eo anatrehan’ny firenena maro sy ny jentilisa sy ny samy hafa fiteny ary ny mpanjaka. Ary nomena bararata tahaka ny tsorakazo aho; ary ilay anjely nitsangana ka nanao hoe: Mitsangàna, ka refeso ny tempolin’Andriamanitra sy ny alitara ary izay mivavaka eo anatiny. Fa ny kianja eo ivelan’ny tempoly dia avelao, ary aza refesina; fa efa nomena ny jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny roa amby efa-polo volana. Ary homeko hery ny vavolombeloko roa, ka haminany arivo sy roanjato sy enim-polo andro izy, mitafy lamba fisaonana. Apokalypsy 10:8–11:3.
In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”
Ao amin’ity andalan-teny ity dia i Jaona no misolo tena ny Millerita izay efa nihinana ny hafatra tao an-tanan’ilay anjely fony Izy nidina tamin’ny 11 Aogositra 1840, nefa izay koa niaritra ny fahadisoam-panantenana mangidy tamin’ny 22 Oktobra 1844. Nijoro teo amin’ilay fahadisoam-panantenana mangidy tamin’ny 1844, dia nolazaina tamin’i Jaona fa izy, amin’ny maha-tandindon’ny vahoakan’Andriamanitra amin’ny andro farany azy, dia tsy maintsy mamerina ny fanandramana asehon’ny 1840 ka hatramin’ny 1844, ka izany no manondro mialoha ny 11 Septambra 2001 sy ny lalàna Alahady izay ho avy tsy ho ela. Nolazaina taminy hoe: “Tsy maintsy maminany indray eo anatrehan’ny firenena sy ny jentilisa ary ny samy hafa fiteny ary ny mpanjaka maro hianao,” izay maneho ny tontolo rehetra hazavain’ny voninahitra rehefa midina ilay anjely ao amin’ny Apokalypsy fahavalo ambin’ny folo, rehefa averina ny tantaran’ny Apokalypsy toko faha‑folo—“didy anampy didy.”
In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.
Mifandray amin’ny famantarana ny tantara izay haverina rehefa maminany indray ny vahoakan’Andriamanitra amin’ny andro farany, dia nasaina i Jaona mba “hitsangana ka handrefy” ny tempolin’Andriamanitra. Nohamafisina manokana izany “fandrefesany” izany, fa napetraka tao amin’ny taona 1844 izy, izay nampangidy ny vavoniny noho ny fahadisoam-panantenana tamin’ny 22 Oktobra. Nasaina nandrefy ny tempoly izy, nefa hiala amin’ny kianja ivelany, izay nolazaina taminy fa maneho ny andron’ny Jentilisa, amin’izay handehanan’izy ireo hanitsakitsaka ny kianja mandritra ny arivo roa amby enimpolo taona. Tapitra tamin’ny 1798 ny arivo roa amby enimpolo taona. Tokony hanomboka ny fandrefesany tamin’ny 1798 i Jaona, ka hiala amin’ireo arivo roa amby enimpolo taona teo aloha, izay nanitsakitsahana ny tempoly ara-panahy sy Jerosalema ara-panahy. Nijoro teo amin’ny fahadisoam-panantenana tamin’ny 1844 izy, koa hatramin’ny 1798 ka hatramin’ny 1844 dia enina amby efapolo taona. Ireo enina amby efapolo taona ireo no maneho ny tempoly.
When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:
Rehefa i Jaona, araka ny tokony haminanian’ny vahoakan’Andriamanitra amin’ny andro farany indray, tahaka ny nataony tamin’ny 1840 ka hatramin’ny 1844, dia hanomboka izy ireo rehefa nidina ilay anjely tamin’ny fahatanterahan’ny faminaniana iray momba ny Silamo. Ny asan’izy ireo amin’ny faminaniana indray dia hitaky asa fandrefesana ny tempoly, ary izany asa izany no hisolo tena ny fandinihana ny “lalana fahiny”, dia ilay tantara asehon’ny “tempoly”, izay nanomboka tamin’ny fotoan’ny farany tamin’ny 1798 ka nifarana tamin’ilay fahadisoam-panantenana lehibe tamin’ny 1844. Rehefa nanomboka ny asany tamin’ny fandinihana ireo lalana fahinin’i Jeremia izy ireo, izay “tempoly enina amby efa-polo taona” an’i Jaona, dia hita tao amin’ny korontam-bato niparitaka nanerana ny tempoly ny ozon’i Mosesy, ary tanteraka ny faminaniana momba an’i Josia izay ho avy. Ny asan’i Josia dia asehon’i Isaia indray koa:
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Ary izay ho avy aminao dia hanorina indray ny rava fahiny; hanangana ny fanorenan’ny taranaka maro ianao; ary hatao hoe: Mpanarina ny triatra, Mpanavao ny lalana honenana. Isaia 58:12.
God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.
Ny olon’Andriamanitra amin’ny andro farany dia nantsoina hamerina amin’ny laoniny ny “lalana honenana”, dia ireo “lalana fahiny” ao amin’i Jeremia. Izy ireo dia tsy maintsy nanorina indray ny toerana efa rava fahiny, tahaka izay notanterahin’ireo mpiasa ao amin’ny tantaran’i Josia sy Ezra. Tsy maintsy nampiasa ny fomba fiasa hoe “tsipika mifanindry amin’ny tsipika” izy ireo, satria tsy hoe “hanandratra” fotsiny ny tantara fototra iorenan’ny Advantisma, izay asehon’ilay tempoly enina amby efapolo taona, fa amin’ny fanaovana izany dia “hanandratra ny fanorenan’ny taranaka maro” koa izy ireo. Tsy maintsy nahafantatra izy ireo fa ny hetsika fanavaozana rehetra dia maneho asa fanorenana, ary ny hoe “tsipika mifanindry amin’ny tsipika” dia manondro ireo fanorenana amin’ny andro farany nanomboka tamin’ny 1798 ka hatramin’ny 1844. Tsy maintsy nanamboatra “ny triatra” izy ireo, ary ny triatra dia maneho ny vaky voalohany eo amin’ny fanaka iray na amin’ny manda iray izay manokatra lalana ho amin’ny loza mbola lehibe kokoa. Ny “triatra” izay tsy maintsy namboarina dia ny fikomiana tamin’ny 1863.
When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.
Rehefa tonga tamin’ny 11 Septambra 2001 i Josia, dia niverina tamin’ireo làlana fahiny tao amin’i Jeremia ny vahoakan’Andriamanitra amin’ny andro farany ka nanomboka nandrefy ny tantaran’ny Millerita. Hitan’izy ireo ny “vakivaky.” Fantany ny fahamarinan’ireo vatosoa ao amin’ny nofin’i Miller raha nanorina “ireo toerana lao fahiny” izy ireo. Hitan’izy ireo ny “impito,” tahaka ny nataon’i Josia, ary naveriny tamin’ny laoniny ny fahamarinan’ny Levitikosy faha-enina amby roapolo, ka izany no nananganany indray “ireo fandravana taloha.” Rehefa naveriny tamin’ny laoniny ny fandravana “voalohany” sy “farany” ao amin’ny Levitikosy faha-enina amby roapolo, dia fantany avy eo fa ny iray nifarana tamin’ny 1798 ary ny iray hafa tamin’ny 1844. Koa ny asany tamin’ny nananganana indray ireo fandravana taloha dia ilay tena “bararata fandrefesana” nomena an’i Jaona, izay nahafahany nandrefy ny tempoly.
The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.
Ny Liona avy amin’ny firenen’i Joda no nitarika ny olony hiverina amin’ny lalana fahiny, mba hahitany ny hafatry ny ranonorana farany; ary ny hafatry ny ranonorana farany dia ny hafatry ny Islaman’ny loza fahatelo. Rehefa hitany tamin’ny farany ireo takelaka masina roa an’i Habakoka, araka ny asehon’ny tabilao pioniera 1843 sy 1850, dia hitany fa ny fanorenana dia nahitana ny “loza telo” ao amin’ny Apokalypsy toko faha-valo, ary ny loza faharoa dia efa nifarana tao amin’ny tantara fanorenana izay nananganana ny tempolin’ny Millerita. Dia fantany avy eo fa ny fahatakarana ny fitsipiky ny fampiharana intelo ny faminaniana dia efa napetraky ny Liona avy amin’ny firenen’i Joda rahateo taloha, mba hahafahan’izy ireo, rehefa niverina tamin’ny lalana fahiny an’i Jeremia, mamantatra “ny fiadanana sy ny famelombelomana”, izay hafatry ny ranonorana farany amin’ny loza fahatelo, sady voafaritra sy miorina miaraka amin’ireo vavolombelona roa amin’ny loza voalohany sy faharoa.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Ny fahavalo dia mikatsaka ny hampivily ny sain’ireo rahalahintsika sy anabavintsika hiala amin’ny asa fanomanana vahoaka iray mba hahajoro amin’izao andro farany izao. Ny hafetsen-dratsiny dia natao hitarika ny saina hiala amin’ireo loza sy adidy amin’izao fotoana izao. Ataony ho tsinontsinona ny fahazavana izay nentin’i Kristy avy any an-danitra homena an’i Jaona ho an’ny olony. Ampianariny fa ireo toe-javatra izay eo anoloantsika indrindra dia tsy manan-danja ampy ka tokony homena fiheverana manokana. Foanany ny herin’ny fahamarinana avy any an-danitra, ary robainy amin’ny fanandramana azony fahiny ny vahoakan’Andriamanitra, ka soloany siansa sandoka izany.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“Izao no lazain’i Jehovah hoe: Mijanòna eo amin’ny làlana hianareo, ka jereo, ary anontanio ny amin’ny làlana fahiny, dia izay misy ny làlana tsara, ka mandehana eo aminy.” Jeremia 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Aoka tsy hisy hiezaka handrava ny fototry ny finoantsika—dia ireo fototra izay napetraka tany am-piandohan’ny asantsika tamin’ny fandalinana amim-bavaka ny Tenin’Andriamanitra sy tamin’ny alalan’ny fanambarana. Teo ambonin’ireo fototra ireo no nanorenanay nandritra ny dimampolo taona farany. Mety hihevitra ny olona fa nahita lalana vaovao izy ka afaka mametraka fototra mafimafy kokoa noho izay efa napetraka. Nefa fitaka lehibe izany. Fa tsy misy olona mahay mametraka fototra hafa afa-tsy izay efa napetraka.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Tamin’ny lasa dia maro no efa nanandrana ny fanorenana finoana vaovao sy ny fametrahana foto-kevitra vaovao. Nefa hafiriana no nijoroan’izany fanorenany izany? Tsy ela dia rava izany, satria tsy naorina teo ambonin’ny Vatolampy.”
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Tsy voatery niatrika ny filazan’olona va ny mpianatra voalohany? Tsy voatery nihaino fampianaran-diso va izy ireo, ary avy eo, rehefa nahavita ny zavatra rehetra, dia nijoro tsy nihozongozona ka nanao hoe: ‘Fa tsy misy olona mahay mametraka fanorenana hafa afa-tsy izay efa voapetraka’? 1 Korintiana 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Koa dia tsy maintsy hazonintsika mafy hatramin’ny farany ny fiandohan’ny fahatokisantsika. Teny mahery no nirahin’Andriamanitra sy Kristy ho amin’ity vahoaka ity, mitondra azy ireo hiala amin’izao tontolo izao, tsikelikely, ho amin’ny mazava mamirapiratra amin’ny fahamarinana ankehitriny. Tamin’ny molotra nokasihin’ny afo masina no nanambaran’ny mpanompon’Andriamanitra ny hafatra. Ny fanambarana avy amin’Andriamanitra no nametraka ny tombo-kaseny tamin’ny maha-marina sy maha-azo itokiana ny fahamarinana nambara.” Testimonies, boky faha-8, 296, 297.