The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, manomboka amin’ny 11 Septambra 2001 ka hatramin’ny lalàna alahady izay ho avy tsy ho ela any Etazonia, no vanim-potoana ara-paminaniana izay anatanterahana ny fahitana rehetra ao amin’ny Tenin’Andriamanitra amin’ny andro farany.

Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

Koa ilazao aminy hoe: Izao no lazain’i Jehovah Tompo: Hatsahatro tsy hisy intsony ity ohabolana ity, ka tsy hampiasainy ho ohabolana intsony ao amin’ny Isiraely izany; fa lazao aminy hoe: Efa akaiky ny andro sy ny fahatanterahan’ny fahitana rehetra. Ezekiela 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Amin’izany tsipika izany dia tonga indray ny anjely fahatelo, ary amin’ny fanaovana izany dia asehon’ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844, hatramin’ny fikomiana tamin’ny 1863, izany. Ny fikomiana tamin’ny 1863 dia nasehon’ny fikomiana voalohan’ny Isiraely fahiny tao Kadesy, ka noho izany dia asehon’ny tantara manontolo hatramin’ny fiampitana ny Ranomasina Mena ka hatramin’ny fikomiana voalohany tao Kadesy izany. Ny fikomiana voalohany tao Kadesy dia tandindon’ny fikomiana faharoa tao Kadesy, ary noho izany dia averina ao amin’ny tsipiky ny fanisiana tombo-kase ny tsipika manomboka amin’ny fahafatesan’i Arona ka hatramin’ny fikomiana faharoa tao Kadesy.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Averina indray izany eo amin’ny tantaran’ny Millerita, nanomboka tamin’ny 1840 ka hatramin’ny 1844, izay nasehon’ny batisan’i Kristy ka hatramin’ny hazo fijaliana ho tandindona, ary izay naneho koa ny tantara nanomboka tamin’ny hazo fijaliana ka hatramin’ny nitora-bato an’i Stefana. Didy anampy didy, andalana anampy andalana, ny mpaminany fahiny tsirairay avy dia niteny momba io vanim-potoana io mihoatra noho ny andro niainan’izy ireo.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Ny tsirairay tamin’ireo mpaminany fahiny dia tsy niresaka loatra ho an’ny androny, fa ho an’ny androntsika kokoa, ka ny faminaniany dia manan-kery ho antsika. ‘Ary izany rehetra izany dia nanjo azy ireo ho fanoharana; ary voasoratra ho fampitandremana antsika izany, dia isika izay tratran’ny faran’izao tontolo izao.’ 1 Korintiana 10:11. ‘Tsy ho an’ny tenany, fa ho antsika no nanompoany izany zavatra izany, izay voalaza aminareo ankehitriny amin’ny alalan’ireo izay nitory ny filazantsara taminareo tamin’ny Fanahy Masina nirahina avy any an-danitra; zavatra izay irin’ny anjely hotodihina.’ 1 Petera 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Ang Biblia ay nagtipon at nagbigkis na magkakasama ng mga kayamanan nito para sa huling salinlahing ito. Ang lahat ng dakilang pangyayari at mga banal na pakikitungo ng kasaysayan ng Matandang Tipan ay nauulit na noon pa man at patuloy na nauulit sa iglesia sa mga huling araw na ito.” Selected Messages, aklat 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

Ny “taranaka farany” dia ilay taranaka voafidin’i Petera, dia ny efatra arivo amby efatra alina sy iray hetsy, ary voafidy izy ireo hatramin’ny 11 Septambra 2001 ka hatramin’ny lalàna Alahady izay ho avy tsy ho ela, izay hanandratana azy ireo avy eo ho faneva. “Ny zava-drehetra,” fa tsy ny sasany, fa “ny zava-mitranga lehibe rehetra sy ny raharaha manetriketrika” ao amin’ny Tenin’Andriamanitra, dia “miverimberina” ao amin’ny “taranaka farany” an’ny “fiangonana” amin’ny “andro farany.” Ao amin’ny tsipiky ny fanisiana tombo-kase no ihaonan’ny boky rehetra ao amin’ny Baiboly sy iafarany.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Ao amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy iafarany. Eto no famenoana ny bokin’i Daniela. Ny iray dia faminaniana; ny iray kosa dia fanambarana. Ny boky izay voaisy tombo-kase dia tsy ny Apokalypsy, fa ilay ampahany amin’ny faminanian’i Daniela izay mifandray amin’ny andro farany. Nandidy ilay anjely hoe: ‘Fa ianao kosa, ry Daniela, afeno ny teny, ary asio tombo-kase ny boky, mandra-pahatongan’ny andro farany.’ Daniela 12:4.” Asan’ny Apostoly, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

Ny “ampahan’ny faminanian’i Daniela momba ny andro farany,” izay novahana ny tombo-kaseny, dia ireo fahitana nomena an’i Daniela teo amoron’ireo renirano roa lehibe tao Sinara, dia ny Ulai sy ny Hiddekel. Ireo fahitana ireo dia maneho ny Daniela toko faha-valo, andininy faha-telo ambin’ny folo sy faha-efatra ambin’ny folo, ary ny toko faha-iraika ambin’ny folo andininy faha-efapolo ka hatramin’ny faha-dimy amby efapolo. Ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia ilay tantara izay i Kristy, amin’ny maha-Mpisoronabe any an-danitra Azy, no manisy tombo-kase mandrakizay ireo voafidy amin’ny taranaka farany ao anatin’ny fifandraisana iray ahitana ny maha-Andriamanitra sy ny maha-olombelona. Ny andininy faha-efapolon’ny Daniela iraika ambin’ny folo dia manondro ny fifandraisan’ilay dragona sy ilay bibidia ary ilay mpaminany sandoka izay mitarika izao tontolo izao ho any Hara-magedona ankehitriny, miaraka, araka izay asehon’ny tantaran’ilay tandrok’i Repoblikanisma eo amin’ilay bibidia avy amin’ny tany izay manjaka amin’ny maha-fanjakana fahenina amin’ny faminanian’ny Baiboly azy mandritra ny tantaran’ny andininy faha-efapolo. Ny andininy faha-efapolo koa dia manondro ny fisarahan’ny hendry sy ny adala izay mamaritra ny tantaran’ilay tandrok’i Protestantisma ao anatin’izany tantara izany ihany, manomboka amin’ny 1798 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Ny “boky rehetra ao amin’ny Baiboly” dia “mihaona sy mifarana” ao amin’ny bokin’ny Apokalypsy, ary rehefa mihaona izy ireo, ny bokin’ny Apokalypsy dia “mameno” ny bokin’i Daniela, ary ny teny hoe “mameno” dia midika ho mitondra ho amin’ny fahatanterahana. Amin’ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efa-polo sy efatra, araka izay aseho ao amin’ny bokin’ny Apokalypsy, ny faminanian’i Daniela izay novahana tombo-kase tamin’ny andro farany dia entina ho amin’ny fahatanterahana, rehefa ampiraisina andalana manaraka andalana, eo ambonin’ny tsipiky ny tantara aseho ao amin’ny toko faha-valo ambin’ny folo amin’ny Apokalypsy, izay manomboka amin’ny feo ao amin’ny andininy voalohany ka hatramin’ny fahatelo, ary mifarana amin’ny feo faharoa ao amin’ny andininy fahefatra.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Ny fahatanterahan’ny fahitana ara-paminaniana izay asehon’ny Renirano Hiddekel ao amin’ny bokin’i Daniela dia maneho ny fahatanterahan’ny fahitana ivelany momba ireo fahavalon’ny olon’Andriamanitra izay manitsakitsaka ny fitoerana masina sy ny maro. Ny fahatanterahan’ny fahitana ara-paminaniana izay asehon’ny Renirano Ulai ao amin’ny bokin’i Daniela kosa dia maneho ny fahatanterahan’ny fahitana anatiny an’i Kristy miseho ao anatin’ny olony rehefa tanterahiny amin’ny taranaka voafidy farany ny teny fikasan’ny fanekena, dia ny fampiraisana ny maha-Andriamanitra amin’ny maha-olombelona.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Ny tantaran’ny fanisiana tombo-kase izay mifantoka amin’ny tandroka Repoblikana amin’ilay bibidia avy amin’ny tany dia manomboka amin’ny fotoana nitenenan’ilay bibidia avy amin’ny tany ny Patriot Act tamin’ny taona 2001, ary mifarana amin’ilay fitenenana izay nasehon’ny Alien and Sedition Acts tamin’ny taona 1798, izay aseho ao amin’ny Apokalypsy toko faha-telo ambin’ny folo ho toy ny bibidia avy amin’ny tany miteny tahaka ny dragona. Ny Alien and Sedition Acts tamin’ny taona 1798 dia maneho ny fiafaran’ny tsipika iray izay nanomboka tamin’ny fitenenana ny Declaration of Independence tamin’ny taona 1776. Teo afovoan’izany vanim-potoanan’ny tantara ara-paminaniana izany, ilay bibidia avy amin’ny tany dia niteny nampanan-kery ny Constitution tamin’ny taona 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Ny fitenenana tamin’ny 1776 dia mifanaraka amin’ny fitenenan’ny Patriot Act, ary ny Alien and Sedition Acts dia maneho ny lalàn’ny Alahady ho avy tsy ho ela any Etazonia. Eo afovoan’izany tantara izany dia tokony hisy fitenenana iray hafa izay mifanaraka amin’ny 1789. Ny feo voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, andininy voalohany ka hatramin’ny fahatelo, dia aseho mazava fa tonga tamin’ny fotoana nianjeran’ireo trano lehibe tao New York City. Ny feo faharoa ao amin’ny andininy fahaefatra dia aseho mazava koa fa ilay lalàn’ny Alahady ho avy tsy ho ela. Samy feo avy amin’Andriamanitra ireo feo roa ireo, satria samy feon’ilay anjely izay hanazava ny tany amin’ny voninahiny izy roa tonta, ilay anjely izay ambaran’i Rahavavy White ho ilay anjely voalohany ao amin’ny Apokalypsy efatra ambin’ny folo. Jesosy no ilay anjely voalohany, ary Izy mandrakariva no maneho ny faran’ny zavatra iray amin’ny alalan’ny fiandohany, koa Izy koa no ilay anjely fahatelo, dia ilay anjely izay manazava ny tany amin’ny voninahiny.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Ilay anjely voalohany dia aseho koa ao amin’ny Apokalypsy toko faha‑folo, ho nidina tamin’ny 11 Aogositra 1840, ka izany no manondro mialoha ny fidinan’ilay anjely tamin’ny 11 Septambra 2001. Milaza mivantana i Sister White fa ilay anjely izay nidina tao amin’ny toko faha‑folo dia “tsy iza fa Jesosy Kristy mihitsy.” Ny feo voalohany sy faharoa ao amin’ny Apokalypsy valo ambin’ny folo dia feon’i Kristy. Io tantara io dia asehon’ny tandindona 1776, 1789 ary 1798, rehefa niteny intelo ilay bibidia avy amin’ny tany. Ny feon’i Kristy izay miteny eo anelanelan’ireo feo roa ao amin’ny Apokalypsy valo ambin’ny folo dia rehefa miteny Izy ao amin’ny Apokalypsy toko faha‑iraika ambin’ny folo.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Ary rehefa afaka hateloana sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nijoro tamin’ny tongony izy; ary tahotra lehibe no nahazo izay nahita azy. Ary nandre feo mahery avy tany an-danitra izy ireo nanao taminy hoe: Miakara atỳ. Dia niakatra ho any an-danitra tao anatin’ny rahona izy; ary ny fahavalony nahita azy. Apokalypsy 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

Tamin’ny volana Jolay 2023, dia nanomboka nanangana ireo vavolombelona roa izay novonoina teny an-dalambe tamin’ilay dragona tsy mino an’Andriamanitra niakatra avy tao amin’ny lavaka tsy hita noanoa ny feo avy any an-danitra (dia ny feon’i Kristy). Tamin’izany fotoana izany, ireo raharaha mifandray amin’ny Lalàmpanorenan’i Etazonia dia tonga ho lohahevitra ara-paminaniana, satria amin’ny feo manaraka, izay asehon’ny taona 1798, dia ho rava tanteraka ny Lalàmpanorenana. Ny tsirairay amin’ireo marika telo, dia ny 1776, 1789, ary 1798, dia mifandrindra amin’ireo feo masina telo izay voamarika ho ny 11 Septambra 2001, ny Jolay 2023, ary ny lalàna Alahady izay ho avy tsy ho ela.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Ireo dingana telo ireo dia mifanaraka amin’ny dingana telo amin’ny loza fahatelo, izay asehon’ny 11 Septambra 2001, ny 7 Oktobra 2023, ary ny lalàna alahady izay ho avy tsy ho ela, rehefa tonga tampoka amin’ny ora misy ny “horohoron-tany lehibe” ny trompetra fahafito, izay ilay Loza fahatelo. Tamin’ny 2023 no nanombohan’ny fiovan’ny tandroka roan’ilay bibidia avy amin’ny tany, araka izay asehon’ilay nofy miafin’ny sarivongana an’i Nebokadnezara. Ny nofin’i Nebokadnezara ao amin’ny toko faharoa dia zava-miafina izay Andriamanitra irery ihany no afaka nanambara, ary Izy no nanambara izany tamin’ireo izay efa nandalo ny fitsapana voalohany asehon’ny toko voalohany ao amin’ny Daniela.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Daniel sy ireo lehilahy telo mendrika tao amin’ny toko voalohany, izay nandalo ny fizahan-toetra voalohany, dia ireo izay nifidy hihinana ny hanin’ny lanitra ka nandà ny sakafo avy any Babylona. Izy ireo no asehon’i Jaona ao amin’ny Apokalypsy toko fahafolo, izay mandray ny boky kely avy eo an-tanan’ilay anjely, izay tsy iza akory fa Jesosy Kristy, ka mihinana ny hafatra voarakitra ao anatiny. Izy ireo no voalaza ao amin’ny Jaona toko fahenina, izay nifidy hihinana ny nofony sy hisotro ny rany, dia ny mana avy any an-danitra, izay nolavin’ilay sokajin’olona hafa ka tamin’izany dia niala tamin’i Kristy sy tsy niara-nandeha taminy intsony mandrakizay, ao amin’ny toko FAHENINA, andininy FAHENINA AMBY ENINA.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Tamin’izany laharana izany no nampianaran’i Kristy tany Galilia, izay midika hoe “savily” na “toerana fivadihana”. Tao no nanolorany ny hafatry ny mana avy any an-danitra, izay tokony hohanin’ny mpianany, tahaka ny nihinanan’i Jaona ao amin’ny Apokalypsy toko faha‑folo, sy tahaka ny nihinanan’i Ezekiela ao amin’ny toko faha‑telo, ary i Jeremia tao amin’ny toko faha‑dimy ambin’ny folo. Ny tantara nasehon’i Jaona ao amin’ny Apokalypsy toko faha‑folo, rehefa nihinana ilay boky madinika izy, dia naneho ny tantaran’ny Millerita hatramin’ny 1840 ka hatramin’ny 1844, nefa mbola mivantana kokoa no nanehoany ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy iray alina noho ny tantaran’ny Millerita. Hita mazava izany ao amin’ilay toko noho ny toromarika nomena an’i Jaona tamin’izy nasaina nihinana ilay boky madinika.

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. Revelation 10:9.

Dia nankany amin’ilay anjely aho ka nanao taminy hoe: Omeo ahy ilay boky kely. Ary hoy izy tamiko: Raiso izany ka hano; dia hampangidy ny kibonao izany, nefa ho mamy tahaka ny tantely eo am-bavanao. Apokalypsy 10:9

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Ao amin’ilay andininy, dia efa nolazaina mialoha tamin’i Jaona, talohan’ny handraisany sy hihinanany ilay boky madinika, izay fanandramana hateraky ny hafatra nohaniny. Tsy nahatakatra mialoha ny fanandramana mamy-sady-mangidy ireo Millerita tamin’ny fahatanterahan-tantara ny tandindon’i Jaona momba ny laharan’ny tantara ara-paminaniany. Fa ireo iray hetsy sy efatra arivo amby efatra alina kosa dia efa nampahafantarina mialoha, ary takina aminy ny hahalala izany. Rehefa i Jaona no maneho na ny tantaran’ny hetsiky ny anjely voalohany na ny tantaran’ny anjely fahatelo, dia miteraka sokajin’ny mpivavaka roa ny hafatra, ary avy eo mifarana amin’ny fahadisoam-panantenana mangidy izany. Rehefa i Jeremia nihinana ilay boky madinika, dia nandà ny hifandray amin’ny “fiangonan’ny mpanesoeso” izy avy eo.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Tsy niara-nipetraka tamin’ny fivorian’ny mpaneso aho, na nifaly; nitokana irery aho noho ny tananao; fa nofenoinao fahatezerana aho. Jeremia 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Rehefa nihinana ilay boky kely i Ezekiela, dia nolazaina izy mba hanome ny hafatra ho an’ireo mpikomy amin’ny taranak’Isiraely, izay tsy hihaino.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

Ary hoy Izy tamiko hoe: Ry zanak’olona, hano izay hitanao; hano ity horonam-boky ity, dia mandehana miteny amin’ny taranak’Isiraely.... Fa ny taranak’Isiraely tsy hihaino anao; satria tsy mihaino Ahy izy; fa ny taranak’Isiraely rehetra dia maditra sady mafy fo. Ezekiela 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Rehefa nanolotra ny mofo avy any an-danitra i Kristy, izay nofony sy ràny, ho an’ny fiangonany tao an-tanindrazany tany Galilia, dia tsy niara-nandeha taminy intsony ilay sokajin’olona izay nihemotra; ary ny zava-misy fa izany dia nitranga ao amin’ny toko FAHEFATRA AMBIN’NY FOLO SY ENINA, andininy ENINA AMBY ENIMPolo, dia manondro fa io fihinanana io no dingana voalohany amin’ny fizahan-toetra misy dingana telo, izay manomboka amin’ny fidinan’ilay anjely. Ny fizahan-toetra faharoa dia ilay isehoan’ireo sokajy roa, na ny fifanandrifian’i Ezekiela amin’ny taranak’Israely mafy fo izany, na ny virijina hendry sy adala amin’ny fiandohana sy ny fiafaran’ny Advantisma, na i Jeremia miaraka amin’ny fiangonan’ny mpaneso, na amin’ny alalan’i Daniela sy ireo lehilahy mendrika telo, mifanohitra amin’ireo olon-kendrin’i Babylona ao amin’ny toko faharoa amin’ny Daniela.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Ao na andalana ao amin’ny Jaona toko fahaenina, ny fahatongavana ao Galilia dia ny 11 Septambra 2001. Ny hafatra momba ny fihinanana ny nofony sy fisotroana ny rany dia ilay tantara izay mitondra amin’ny farany ho amin’ilay lalàna alahady izay ho tonga tsy ho ela. “Izay haninao no maha-ianao anao”, araka ny asehon’i Daniela sy ireo zatovolahy telo mendrika ao amin’ny toko voalohany, ary ao amin’ny Jaona toko fahaenina, ireo izay nifidy hihinana ny nofon’i Kristy sy hisotro ny rany dia tonga endrik’izay nohaniny. Tonga endrik’i Kristy izy ireo, raha ilay kilasy hafa kosa, izay nitodika ka tsy niara-nandeha tamin’i Kristy intsony, dia naneho ny endriky ny bibidia. Ny kilasy iray dia endriky ny Mpamorona, ny iray kosa endriky ny zavaboary nohariana. Jaona toko fahaenina dia manampy ny hevitry ny hoe “Galilia” amin’ny 11 Septambra 2001, satria “savily” no heviny, ka izany no manamarika ny fotoam-pihodinana ho an’ny mpianatra. Hitodika amin’ny sakafo avy any an-danitra ve izy ireo sa amin’ny sakafon’i Babylona? Amin’ny fotoam-pihodinana ara-paminaniana no anehoan’i Kristy ny fahazavana ho an’ny vanim-potoana manaraka, araka ny asehon’ny fidinany tamin’ny 2001, fony nohazavain’ny voninahiny ny tany.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Misy lesona tokony hianarana avy amin’ny tantaran’ny lasa; ary asongadina izany, mba hahafantaran’ny rehetra fa miasa amin’ny tsipika iray ihany Andriamanitra ankehitriny tahaka izay efa nataony mandrakariva. Hita eo amin’ny asany sy eo amin’ireo firenena ankehitriny ny tànany, tahaka izany ihany koa izay efa nisy hatrizay, hatramin’ny nanaovana voalohany ny fitoriana ny filazantsara tamin’i Adama tao Edena.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Misy vanim-potoana izay teboka iovàn-javatra eo amin’ny tantaran’ny firenena sy ny fiangonana. Ao amin’ny fitondran’Andriamanitra, rehefa tonga ireny krizy samihafa ireny, dia omena ny fahazavana ho an’izany fotoana izany. Raha raisina izany, dia misy fandrosoana ara-panahy; raha lavina kosa izany, dia manaraka ny fitotonganan’ny toe-panahy sy ny faharavan-tsambo. Ny Tompo, ao amin’ny teniny, dia nanambara ny asa fanafihana ataon’ny filazantsara araka ny nanatanterahana azy taloha, sy ny hanatanterahana azy amin’ny ho avy, hatramin’ny ady farany famaranana, rehefa hanao ny hetsika mahagaga farany ataony ny hery satanika.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Miasa hatrany araka ireo tsipika mitovy amin’ny tantara lasa Andriamanitra, ary tsy miova mihitsy Izy. Misy “teboka fihodinana” (Galilia), izay “krizy”, ary amin’ireny “teboka fihodinana” ireny no “omena ny fahazavana ho an’izany fotoana izany.” Ny fahazavana ho an’ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efa-polo arivo dia nomena tamin’ilay krizy izay nanomboka tamin’ny 11 Septambra 2001. Raha “raisina izany” fahazavana izany, dia misy fandrosoana ara-panahy; raha lavina kosa, dia manaraka ny fitotonganana ara-panahy sy ny faharavan-tsambo. Ny fahazavana no mamoaka sokajin’olona roa amin’ny mpivavaka. Ny fahazavana manaraka ny teboka fihodinana dia maneho ny hafatra izay mamoaka sokajin’olona roa amin’ny mpivavaka.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Ny toko faharoa ao amin’i Daniela dia maneho ny fitsapana faharoa, dia ilay fitsapana manaraka ny fitsapana momba ny sakafo ao amin’ny toko voalohany. Ao amin’ny andininy voalohany amin’ny toko voalohany ao amin’i Daniela, Joda dia vao avy resin’i Nebokadnezara, izay avy eo dia tonga fanjakana voalohany amin’ny faminanian’ny Baiboly. Fotoana fihodinana teo amin’ny tantaran’ny firenena sy ny tantaran’ny fiangonana izany; krizy lehibe izany, ary tamin’izany no nanomezana ny fahazavan’ny fitsapana momba ny sakafo. Daniela sy ireo namany telo mendrika dia nahomby tamin’izany fitsapana izany, ary avy eo, ao amin’ny toko faharoa, dia nisolo tena indray ireo izay naharesy tamin’ny fitsapana faharoa izy ireo. Ny fitsapana faharoa dia fitsapana momba ny zava-miafina iray izay tsy nisy olona nahalala, na dia Nebokadnezara aza.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Ny tandindon’ny fitsapana dia ilay sarin’ny nofin’i Nebokadnezara. Fitsapana mahakasika aina sy fahafatesana izany, momba ny sary iray izay tsy nisy nahafantatra. Io sary io no nanondro ireo fanjakana ao amin’ny faminanian’ny Baiboly, ary ao amin’ny toko fahafito sy fahavalo ao amin’i Daniela, ireo fanjakana ireo ihany ao amin’i Daniela roa no aseho ho bibidia. Ny fitsapan’i Nebokadnezara dia ilay fitsapana ny “sarin’ny bibidia”, izay, amin’ny andro farany, no miseho mandritra ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Amin’ny andro farany, ny fananganana ny sarin’ny bibidia no fizahan-toetra lehibe ho an’ny vahoakan’Andriamanitra, izay asehon’i Daniela sy ireo zatovolahy telo mendrika. Izany no fizahan-toetra izay tsy maintsy lalovany alohan’ny hanisiana tombo-kase azy, koa izany no hafatra momba ny fanisiana tombo-kase sy ny fizahan-toetra izay miteraka na antokon’olona mandray ny tombo-kasen’Andriamanitra ka mampiseho taratra ny endrik’Andriamanitra, na antokon’olona mandray ny tombo-kasen’ny bibidia, ka noho izany dia mampiseho taratra ny sarin’ny bibidia. Ao amin’ny Daniela toko faharoa, ny hafatra momba ny sarin’ny bibidia dia nofehezina tamin’ny tombo-kase mandra-pahatongan’ny tantara izay nahatonga izany ho raharaha momba ny fiainana sy ny fahafatesana. Ny sarin’i Nebokadnezara dia takatry ny Millerita tsara, kanefa ao amin’ny tantaran’ny fanisiana tombo-kase dia misy fahamarinana miafina mifandray amin’ny sarin’i Nebokadnezara voaseho tsy misy tombo-kase intsony, nefa ho an’ireo ihany izay nandray ny hafatra izay tokony hohanina tamin’ny fotoana nahatongavan’ny teboka fihodinana.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Io hanina io dia ny hafatry ny ranonorana farany, izay nanomboka rehefa nidina ilay anjely ao amin’ny Apokalypsy toko faha-18; ary ny hafatry ny ranonorana farany dia ny fomba fiasa hoe andalana misesy eo ambonin’ny andalana. Raha tsy mihinana izany fahamarinana izany, dia tsy azo jerena ny hafatra miafina momba ny fananganana ny sarin’ilay bibidia.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen White dia “naseho mazava tsara fa ny sarin’ilay bibidia dia hiforona alohan’ny hifaranan’ny fotoam-pitsapana.” Ny hafatry ny fiforonan’ny sarin’ilay bibidia ao amin’ny Daniela roa dia maneho fiforonan’ny sary iray izay tsy ho hita afa-tsy ao amin’ny tantara nanaraka ilay “kihon-dalana”, rehefa homena ny fahazavana amin’izay. Izay takatra ankehitriny momba ny sarin’i Nebokadnezara dia izao: tsy ny fanondroana fotsiny ireo fanjakana efatra voalohany ao amin’ny faminanian’ny Baiboly no nataony, fa nanondro ireo fanjakana valo rehetra izy; ary izany fahatakarana izany dia miteraka fiforonan’ny sary-bibidia vaovao.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Izany fahamarinana izany dia mampahafantatra fa ilay bibidia fahavalo dia avy amin’ny fito, ary mbola mampahafantatra koa fa i Etazonia, izay voalohany mamorona sarin’ilay bibidia, ary aorian’izany manery izao tontolo izao manontolo hanao toy izany koa, dia hanana ny toetra ara-paminanian’ilay bibidia izay amoronany sary. Tafiditra ao amin’izany sary izany ny maha-fahavalo azy, dia izay avy amin’ny fito, ary ao amin’ny tantaran’ireo feo telon’i Kristy, izany no manamarika ny teboka fihodinana tamin’ny 11 Septambra 2001, ny feon’ny 2023 izay miantso ny taolana maty sy maina an’ireo vavolombelona roa hijoro, ary ny feon’ny fiantsoana hivoaka avy ao Babylona.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Ny feon’ny taona 2023 dia ilay feo izay mamantatra ny zava-miafina ao amin’ny sarin’i Nebokadnezara sy ny fotoana itenenany.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

Ny 11 Septambra 2001 dia maneho ilay fe-potoana izay manomboka eo, ka mifarana amin’ny 18 Jolay 2020. Ilay fe-potoan’ny feo faharoa ao amin’ny toko fahiraika ambin’ny folo dia maneho ilay fe-potoana manomboka amin’ny 18 Jolay 2020 ka hatramin’ny feo fahatelo amin’ilay lalàna alahady ho avy tsy ho ela. Ilay fe-potoana faharoa izay manomboka amin’ny 18 Jolay 2020 dia ahitana ny tsangambato amin’ny 3 Novambra 2020 sy ny tsangambato amin’ny 6 Janoary 2021, izay nahafatesan’ireo izay namono ireo vavolombelona roa ka nanomboka nifaly sy nifandefa fanomezana, ary ahitana koa ny Jolay 2023, rehefa nanomboka nampaneno ny fampitandremana ny amin’ny trompetra fahafito ilay feo any an-efitra.

We will continue this study in the next article.

Hanohy ity fandalinana ity isika ao amin’ny lahatsoratra manaraka.

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

Teo amoron’ny ony Kebara, dia nahita tadio toa avy any avaratra i Ezekiela, “rahona lehibe, sy afo mifampidipiditra, ary nisy famirapiratana nanodidina azy, ary avy teo afovoany dia toy ny lokon’ny ambara.” Nisy kodiarana maromaro, mifanelanelana, nampandehanin’ny zava-manana aina efatra. Ambony lavitra noho ireo rehetra ireo “dia nisy endriky ny seza fiandrianana, tahaka ny fisehon’ny vato safira; ary teo ambonin’ny endriky ny seza fiandrianana dia nisy endrika tahaka ny fisehon’ny lehilahy iray teo amboniny.” “Ary niseho teo amin’ny kerobima ny endriky ny tanan’olona teo ambanin’ny elany.” Ezekiela 1:4, 26; 10:8. Sarotra dia sarotra ny firafitry ny kodiarana ka raha vao jerena dia toa mikorontana; nefa nihetsika tamin’ny firindrana tanteraka izy. Ireo zava-boahary any an-danitra, tohanan’ny sy tarihina amin’ilay tanana eo ambanin’ny elatry ny kerobima, no nanosika ireo kodiarana ireo; ambonin’izy rehetra, teo ambonin’ny seza fiandrianana safira, no nisy Ilay Mandrakizay; ary nanodidina ny seza fiandrianana ny avana, tandindon’ny famindram-pon’Andriamanitra.

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Araka ireo fihodinana mitovy amin’ny kodiarana sy ny fifanolanana sarotra notarihin’ny tanana teo ambanin’ny elatry ny kerobima, dia toy izany koa fa eo ambanin’ny fanapahan’Andriamanitra no misy ny fivoaran-javatra sarotra eo amin’ny raharahan’olombelona. Ao anatin’ny ady sy ny tabataban’ny firenena, Ilay mipetraka ambonin’ny kerobima dia mbola mitarika hatrany ny raharahan’ny tany.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Ny tantaran’ireo firenena izay nifandimby nibodo ny fotoana sy ny toerana voatendry ho azy, ka nanambara tsy nahy ny fahamarinana izay tsy fantany akory ny heviny, dia miteny amintsika. Ho an’ny firenena rehetra sy ho an’ny isam-batan’olona rehetra ankehitriny dia efa nanendren’Andriamanitra toerana iray ao amin’ny drafiny lehibe. Ankehitriny ny olona sy ny firenena dia refesina amin’ny fitombenana eo an-tanan’Ilay tsy mba manao hadisoana. Samy mamaritra ny anjarany amin’ny safidiny avy ny rehetra, ary Andriamanitra no manapaka ambonin’izany rehetra izany mba hahatanteraka ny fikasany.”

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

Ny tantara izay nosoritan’ilay IZAHO LEHIBE ao amin’ny Teniny, mampifamatotra rohy manaraka rohy ao amin’ny rojo faminaniana, hatramin’ny mandrakizay taloha ka hatramin’ny mandrakizay ho avy, dia milaza amintsika izay misy antsika ankehitriny ao amin’ny filaharan’ny taona nifandimby, sy izay azo antenaina amin’ny andro ho avy. Izay rehetra efa nambaran’ny faminaniana fa ho tanteraka, mandra-pahatongan’izao fotoana izao, dia efa voasoritra teo amin’ny pejin’ny tantara, ary azontsika antoka fa izay rehetra mbola ho avy dia samy ho tanteraka araka ny filaharany avy.” Education, 177, 178.