The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Ny tantaran’ny 1776, 1789 ary 1798 dia maneho ny tantaran’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Tamin’ireo daty tsirairay ireo dia niteny ilay bibidia avy amin’ny tany. Ireo mari-pamantarana telo izay asehon’ny fotoana intelo nitenenan’ilay bibidia avy amin’ny tany dia mifanindran-dalana amin’ireo feo telo navoakan’i Kristy tamin’ny 11 Septambra 2001, Jolay 2023, ary ny lalàna Alahady izay ho avy tsy ho ela.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Tao amin’ny Fanahy aho tamin’ny andron’ny Tompo, ary nandre feo mahery teo ivohoko, toy ny an’ny trompetra. Apokalypsy 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Ny tsirairay amin’ireo mari-pamantarana ara-peo telo ireo dia manondro ny “fanenoana” mihamafy hatrany amin’ny loza fahatelo, izay koa no trompetra fampitandremana fahafito, ary ny trompetra dia feo.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Miantsoa mafy, aza mitsitsy; asandrato toy ny trompetra ny feonao, ary ambarao amin’ny oloko ny fandikan-dalàny, ary amin’ny taranak’i Jakoba ny fahotany. Isaia 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Ny feo ho an’ilay tandroka Protestanta tamin’ny 11 Septambra 2001 dia ny feon’ireo mpiambina niantso ny Advantisma Laodiseana hiverina ho amin’ireo lalana fahiny ao amin’i Jeremia; nefa ny fivorian’ireo mpaneso dia nandà tsy handeha eo anatiny.

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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Izao no lazain’i Jehovah hoe: Mijanòna eo amin’ny lalana ianareo, ka jereo, ary anontanio ny amin’ny lalana fahiny, izay misy ny lalana tsara, dia mandehana eo aminy, ka hahita fitsaharana ho an’ny fanahinareo ianareo. Fa hoy ireo: Tsy handeha eo izahay. Ary nanendry mpiambina ho aminareo koa Aho nanao hoe: Henoy ny feon’ny trompetra. Fa hoy ireo: Tsy hihaino izahay. Jeremia 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Ny feon’ny Jolay 2023 dia ny fitsanganan’ny asa fanompoan’ny Future for America tamin’ny maty, izay nangina hatramin’ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020. Tahaka ny fanambaran’i Jaona ny amin’ny Mesia izay ho avy tsy ho ela, ary tahaka ny fanambaran’i Justinian ny amin’ny antikristy izay ho avy tsy ho ela, dia namantatra ny Future for America fa efa hovana mandrakizay ny hoavin’i Amerika amin’ilay lalàna alahady izay ho avy tsy ho ela, sy amin’ny fanenoan’ny trompetra fahafito eo amin’izany mari-pamantarana izany. Ny feon’ny iray miantso any an-efitra dia ny feon’ny Jolay 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Ny feo faharoa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo dia maneno amin’ilay lalàna Alahady izay ho avy tsy ho ela, rehefa miseho ny fitenenan’ilay dragona amin’ny alalan’ilay bibidia avy amin’ny tany. Amin’izany fotoana izany no kapohina fanintelony “ilay ampondra”, ary avy eo “ilay ampondra” dia hiteny. Nokapohina ilay ampondra fotoana fohy taorian’ny 11 Septambra 2001, taorian’ny 7 Oktobra 2023, ary mbola hokapohina indray amin’ilay lalàna Alahady izay ho avy tsy ho ela, izay hitenenany. Ao amin’ny fijoroana vavolombelon’i Balama dia navily hiala tamin’ny lalana izy noho ny anjely iray, ary io anjely io dia maneho ireo anjely efatra izay nomena baiko hitana ny rivotra efatrin’ny Islama, nefa amin’ny lalàna Alahady dia miteny ilay ampondran’ny Islama miaraka amin’ny fanenoan’ny trompetra fahafito, izay ilay loza fahatelo koa.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Any no ahitàna ny fahitana ny amin’ny Silamo, izay niandry hatramin’ny 18 Jolay 2020, no miteny; fa amin’izany dia tsy hiandry intsony izy. Maro ny feo ao anatin’ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, ary io vanim-potoana io no mialoha ny fitsarana mpanatanterak’Andriamanitra izay manomboka amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Ny fitsarana mpanatanterak’Andriamanitra dia asehon’ny anjely fito, mitondra lovia fito. Izany vanim-potoana izany dia manomboka amin’ny firotsahan’ny Fanahy Masina, ary maneho famerenana ny Pentekosta izany, tamin’ny fotoana izay nandrotsahana ny Fanahy Masina ka ny lela afo no nanambara ilay zava-nitranga. Ny firotsahana amin’izany fotoana izany dia tsy voafetra intsony, fa amin’izay dia arotsaka tsy misy fetra ny Fanahy Masina.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

“Ilay anjely izay miray amin’ny fanambarana ny hafatry ny anjely fahatelo dia hampahazava ny tany rehetra amin’ny voninahiny. Asa iray mivelatra maneran-tany sy hery tsy fahita no voalaza mialoha eto. Ny hetsika momba ny fiavian’i Kristy tamin’ny 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina hatrany amin’ny toeram-piasan’ny misionera rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa hita tany amin’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; kanefa ireo dia mbola ho vohoaran’ny hetsika mahery eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo.

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

“Ny asa dia hitovy amin’ny tamin’ny Andron’ny Pentekosta. Tahaka ny nanomezana ny ‘orana aloha’, dia ny firotsahan’ny Fanahy Masina tamin’ny fanokafana ny filazantsara, mba hampitsimohan’ny voa sarobidy, dia homena koa ny ‘orana fara’, amin’ny famaranana azy, ho fampamasahana ny vokatra.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

Tamin’ny 11 Septambra 2001 no nanombohan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo, ary naidina araka ny refy ny Fanahy Masina. Ny fandrefesana izany firotsahan’izany izany dia naseho tao amin’ny tantaran’ny Pentekosta, manomboka amin’ny fitsanganan’i Kristy tamin’ny maty, izay nitenenan’ny anjely ka nilazany hoe: “Ry Zanak’Andriamanitra, mivoaha, miantso Anao ny Ray,” tahaka ny niantsoan’i Jesosy an’i Lazarosy hivoaka avy tao am-pasana tamin’ny teny hoe: “Ry Lazarosy, mivoaha.” Tamin’ny 2023, Kristy dia niantso ireo taolana maina efa maty, dia ireo vavolombelona roa, hoe: “mivoaha”.

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Taorian’ny nitsanganan’i Kristy tamin’ny maty dia niakatra voalohany ho any amin’ny Rainy Izy, ary avy eo nidina tahaka ny nataony tamin’ny 11 Septambra 2001. Dia nanazava tsikelikely ny mpianany Izy, araka ny asehon’ny fihaonany tamin’i Maria, ny mpianatra izay nihaonany sy nampianariny teny an-dalana ho any Emaosy, ary taorian’izany ny nisehoany tamin’ny sisa tamin’ny mpianatra. Nandritra ny efapolo andro no nampianarany ny mpianatra talohan’ny niakarany farany, ary rehefa afaka folo andro fanampiny dia tafaray saina sy tao amin’ny toerana iray avokoa izy rehetra, ka nararaka tsy nisy fetra ny Fanahy Masina.

“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

“Rehefa nihaona tamin’ny mpianany Jesosy, dia nampahatsiahiviny azy ireo ny teny izay efa nolazainy taminy talohan’ny nahafatesany, fa tsy maintsy ho tanteraka izay rehetra voasoratra momba Azy ao amin’ny lalàn’i Mosesy sy ao amin’ny mpaminany ary ao amin’ny Salamo. ‘Dia nosokafany ny sainy hahafahany mahafantatra ny Soratra Masina, ka hoy Izy taminy: Izao no voasoratra, ary toy izao no tsy maintsy niaretan’i Kristy sy nitsanganany tamin’ny maty tamin’ny andro fahatelo; ary mba hotorina amin’ny anarany amin’ny firenena rehetra ny fibebahana sy ny famelana ny ota, manomboka eto Jerosalema. Ary ianareo no vavolombelon’izany zavatra izany.’” Ilay Fitiavan’ny Vanim-potoana Rehetra, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

Tamin’ny volana Jolay 2023, ny feon’i Jesosy no nanaitra ireo vavolombelona roa maty ka nanomboka nanokatra ny fahatakaran’ny mpianany ny zavatra rehetra voasoratra ao amin’ny lalàn’i Mosesy (ny “fito andro”), ny mpaminany (ny sarin’ireo bibidia nataon’i Nebokadnezara), ary ny Salamo (ny fanandraman’i Mosesy sy ny Zanak’ondry). Ny asany fampianarana dia nanomboka tamin’ny fitsanganany tamin’ny maty, ary nitombo hery nandritra ny efapolo andro nanaraka izany. Nanomboka tamin’ny fangatahany hihinana izany.

And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

Ary raha tsy mbola nino ihany izy ireo noho ny hafaliana, sady talanjona, dia hoy Izy taminy: Manan-kanina va hianareo eto? Ary nomeny tapa-trondro natsatsika sy tantely avy amin’ny tohotra Izy. Dia nandray izany Izy ka nihinana teo anoloany. Ary hoy Izy taminy: Ireo no teny izay nolazaiko taminareo, raha mbola teo aminareo Aho, fa tsy maintsy ho tanteraka izay rehetra voasoratra ao amin’ny lalàn’i Mosesy sy ao amin’ny mpaminany ary ao amin’ny Salamo ny amiko. Lioka 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Ny vavaka dia mariky ny làlana lehibe teo amin’ny tantara mitohy, ary ny tantara hatramin’ny nitsanganan’i Kristy tamin’ny maty ka mandra-panandratana Azy efapolo andro tatỳ aoriana, dia namela folo andro (folo dia fitsapana) ho amin’ny Pentekosta, izay handrotsahana ny Fanahy Masina tsy amin’ny fetra. Ny fitsanganany tamin’ny maty, ny fiakarany, arahin’ny fidinany indray, dia maneho ny 11 Septambra 2001. Ny Jolay 2023 dia maneho ny fiafaran’ny efapolo andro, ary ny folo andro manaraka ny Jolay 2023 dia mitondra ho amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Ao anatin’izany vanim-potoana farany misy folo andro izany, ny firaisana sy ny vavaka no mariky ny làlana. Ny firaisana dia nasehon’ny faminaniana voalohan’i Ezekiela ao amin’ny toko fahafito amby telopolo, izay nampitambatra ny taolana sy ny hozatra ary ny nofo. Ny faminaniana faharoan’i Ezekiela dia ny fofonain’ny rivotra efatra, ary ny fofonaina dia tandindon’ny vavaka. Ao anatin’ireo folo andro farany ireo no anombohan-kase ny iray hetsy sy efatra amby efatra alina, araka ny efa nanehoana azy tamin’ny alalan’i Lazarosy.

“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Izao no anton’ny fahatarany tamin’ny fandehanana ho any Betania. Ity fahagagana faratampony ity, dia ny fananganana an’i Lazarosy tamin’ny maty, no hamehezana amin’ny tombo-kasen’Andriamanitra ny asany sy ny fitakiany ny maha-Andriamanitra Azy.” Ilay Fitiavan’ny Vanim-potoana Rehetra, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Tsy ny virijina hendry ihany no voaisy tombo-kase mandritra izao fahagagana fanomezan-satroboninahitra izao, fa ny virijina adala koa dia voaisy tombo-kase eo amin’ny lafiny diso amin’ilay raharaha.

“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

“Ny fahagagana lehibe indrindra izay nanomezam-boninahitra an’i Kristy—dia ny nananganana an’i Lazarosy tamin’ny maty—no nanamafy tanteraka ny fanapahan-kevitry ny mpisorona hanaisotra an’i Jesosy sy ny asany mahagaga tsy ho eo amin’izao tontolo izao, satria ireo dia nandrava haingana ny herin’ny fitaoman’izy ireo teo amin’ny vahoaka.” Acts of the Apostles, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Ny feo maro ao amin’ny tantaran’ny fanisiana tombo-kase ny efatra amby efapolo sy iray hetsy arivo mandra-pahatongan’ny lalàna alahady izay ho avy tsy ho ela dia “didy anampy didy,” dia ireo feon’ny Tenin’Andriamanitra ara-paminaniana; ary ireo feo ireo no manakoako ao amin’ilay vanim-potoana izay ahatanterahan’“ny vokatry ny fahitana rehetra.” Izy ireo dia manakoako amin’ny fotoana anokafana ny tombo-kase fahafito.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Ary rehefa nosokafany ny tombo-kase fahafito, dia nisy fahanginana tany an-danitra tokony ho antsasak’adiny. Ary hitako ny anjely fito izay nitsangana teo anatrehan’Andriamanitra; ary nomena trompetra fito izy. Ary nisy anjely iray hafa tonga ka nitsangana teo amin’ny alitara, nitondra lovia fandoroana emboka volamena; ary nomena emboka betsaka izy mba hanolony izany miaraka amin’ny vavaky ny olo-masina rehetra eo ambonin’ny alitara volamena izay teo anoloan’ny seza fiandrianana. Ary ny setroky ny emboka, izay niaraka tamin’ny vavaky ny olo-masina, dia niakatra teo anatrehan’Andriamanitra avy teny an-tanan’ilay anjely. Ary nalain’ilay anjely ny lovia fandoroana emboka ka nofenoiny afo avy teo amin’ny alitara, dia natsipiny tamin’ny tany izany; ary nisy feo sy kotrokorana sy helatra ary horohoron-tany. Apokalypsy 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Ny fanokafana ny tombo-kase fahafito dia niteraka fahanginana, fa io vanim-potoana io dia maneho fiovan’ny fitondrana masina; ary rehefa misy fiovana eo amin’ny fitondrana masina, dia misy fahanginana any an-danitra mandrakariva, araka ny voaporofon’ny hazo fijaliana rehefa nitsahatra ny mozikany sy ny fiderany ny anjely. Ny fahanginana any an-danitra dia voaporofon’ny fepetra takin’ny andron’ny fanavotana; ary tamin’ny 22 Oktobra 1844, Habakoka ROA, andininy FAHA-ROAPOLO no nandidy ny tany rehetra hangina.

“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

“Naseho ahy ny fitiavana lehibe sy ny fanetren-tenan’Andriamanitra tamin’ny nanomezany ny Zanany ho faty, mba hahitan’ny olona famelan-keloka sy ho velona. Naseho ahy i Adama sy Eva, izay nanana tombontsoa hibanjina ny hatsarana sy ny fahatsaran-tarehin’ny Sahan’i Edena, ary navela hihinana tamin’ny hazo rehetra tao amin’ny saha afa-tsy ny iray. Fa ny menarana naka fanahy an’i Eva, ary i Eva naka fanahy ny vadiny, ka samy nihinana tamin’ilay hazo voarara izy roa tonta. Nandika ny didin’Andriamanitra izy ireo, ka tonga mpanota. Niely nanerana ny lanitra izany vaovao izany, ary nangina ny harpa rehetra. Nalahelo ny anjely, sady natahotra fandrao haninjitra ny tànany indray i Adama sy Eva ka hihinana amin’ny hazon’aina, ary ho mpanota tsy mety maty. Fa hoy Andriamanitra fa horoahiny hiala amin’ny saha ireo mpandika lalàna, ary amin’ny alalan’ny kerobima sy sabatra mirehitra no hiambenany ny lalana mankany amin’ny hazon’aina, mba tsy hahafahan’ny olona manatona azy ka hihinana amin’ny voany, izay mampaharitra ny tsy fahafatesana.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Nangina ny lanitra rehefa tonga mpanota ny olona, ary nangina ny lanitra rehefa nalatsaka ny ran’i Kristy hanavotra ny mpanota, ary nangina ny lanitra rehefa nanomboka ny asan’i Kristy amin’ny fitsarana amin’ny fanesorana ny ota hiala amin’ny olony.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

“Ny fifonana ataon’i Kristy ho an’ny olombelona ao amin’ny fitoerana masina any ambony dia tena ilaina amin’ny drafitry ny famonjena, tahaka ny naha-ilaina ny fahafatesany teo amin’ny hazo fijaliana. Tamin’ny fahafatesany no nanombohany izany asa izany, izay niakarany tany an-danitra mba hamitany azy rehefa afaka ny nitsangana tamin’ny maty Izy.” Ilay Ady Lehibe, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Ny asan’ny fitsarana dia nanomboka tamin’ny fahatongavan’ny anjely fahatelo tamin’ny taona 1844, kanefa ny olon’Andriamanitra dia nifidy ny ho faty any an-efitra, toy izay ho tonga iray mandrakizay amin’ny maha-Andriamanitra. Tonga indray ny anjely fahatelo tamin’ny 11 Septambra 2001, ary indray dia nisy fahanginana tany an-danitra. Ary tamin’izany ny Liona avy amin’ny firenen’i Joda dia nanomboka nanala ny tombo-kase fahafito, raha nijery ny fahatongavan’ny anjely fahatelo teo amin’ny tantaran’ny taranaka farany ny anjely.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Ireo anjely fito mpitsara dia teo, vonona hanomboka ny asany fandringanana; nefa tamin’izany dia nasaina izy ireo hoe: “Tano, tano, tano, tano,” mandra-panisy tombo-kase ny iray hetsy sy efatra alina amby efatra arivo. Ny vavaka roa sosona nataon’ny mahatoky dia nalefa ho any an-danitra, izay nasehon’ireo folo andro nialoha ny Pentekosta ka nanomboka taorian’ny efapolo andro (mariky ny efitra), sady nisolo tena ireo telo andro sy tapany (mariky ny efitra) ao amin’ny Apokalypsy toko fahiraika ambin’ny folo. Ary avy eo ny vavolombelona roa dia nobaikoin’ny feo avy any an-efitra fa tsy maintsy mahatanteraka ny vavaka roa nataon’i Daniela izy. Dia ny vavak’i Daniela ao amin’ny Daniela toko faharoa, izay nivavahan’i Daniela sy ireo lehilahy mendrika telo mba hahazo fahazavana hahatakatra ny nofy miafina nataon’i Nebokadnezara momba ilay sarin’ny biby; ary koa ny vavak’i Daniela ao amin’ny toko fahasivy, izay nivavahan’i Daniela irery, ka nahatanteraka ny fepetra takin’ny vavaka ao amin’ny Levitikosy enina amby roapolo.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Ny vavaka iombonana ao amin’ny Daniela toko faha-2 dia fangatahana fahazavana momba ny zava-miafina miafina izay nafenina tao anatin’ilay tsipika ivelan’ny tantara ara-paminaniana. Ny vavaka manokana sy isam-batan’olona ao amin’ny Daniela toko faha-9 kosa dia fangatahana famindrampo momba ny filàna anatiny. Rehefa nanomboka nilatsaka tamin’ny taona 2001 ny afon’ny ranonorana farany, dia nisy feo maro azo rehin’izay nahatakatra ny fomba fiasa amin’ny hoe tsipika ambonin’ny tsipika. Ny afo avy teo amin’ny alitara izay natsipy ho amin’ny tany dia ilay hafatra izay namokatra ny fisarahana farany teo amin’ny hendry sy ny adala, ary raha mbola nitohy nivelatra nandritra ireo folo andro ara-tandindona ireo izany hafatra izany, dia vao mainka nazava sy nazava kokoa ilay hafatra.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Ny hafatra dia ny krizy mihamafy an’ilay loza fahatelo, izay ao amin’ny Ezekiela toko fahafito amby telopolo, dia ireo faminaniana roa izay nahatonga voalohany ny vavolombelona roa hiara-hivory, ary avy eo nahatonga azy ireo hitsangana ho tafika mahery. Aorian’izany, ao amin’ny toko fahafito amby telopolo, dia atambatra ho tapa-kazo iray izy ireo, ary ny firaisana asehon’ny fanakambana ho tapa-kazo iray dia maneho ny fampiraisana ny maha-Andriamanitra amin’ny maha-olombelona, izay tanterahina ao anatin’ireo fihetsiketsehana farany amin’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

Tamin’ny volana Jolay 2023 no nanomboka niakatra ny vavaka, ary ireo dia ny vavaky ny Daniela toko fahasivy sy toko faharoa. Ary avy eo dia re ny feo ary koa ny kotrokorana, ary hita koa ny tselatra. Ny tselatra sy ny kotrokorana dia manaraka ny ranonorana na eo amin’ny tontolo voajanahary, na eo amin’ny faminaniana. Ny ranonorana dia nanomboka tamin’ny 11 Septambra 2001. Ny filazana voalohany momba ny tselatra sy ny kotrokorana dia manondro izany ho hafatra natao hampiteraka tahotra araka an’Andriamanitra.

And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

Ary non tonga tamin’ny andro fahatelo, nony maraina, dia nisy kotrokorana sy tselatra ary rahona matevina teo ambonin’ny tendrombohitra, mbamin’ny feon’ny trompetra mafy dia mafy; ka dia nangovitra ny olona rehetra izay teo an-toby. Eksodosy 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Ny tselatra sy ny kotroka dia narahan’ny “feo” trompetra. Ireo dia narahan’ny orana, ary maneho dian-tongotra ara-paminaniana hitarihana ny olon’Andriamanitra.

The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

Ny rahona nandatsaka rano; ny habakabaka nampaneno feo; ny zana-tsipìkanao koa dia niparitaka. Ny feon’ny kotrokoranao dia tany an-danitra; ny helatra nanazava izao tontolo izao; ny tany nangovitra sy nihorohoro. Ny lalanao dia ao amin’ny ranomasina, ary ny halehanao ao amin’ny rano lehibe, ary ny dian-tongotrao tsy fantatra. Nitarika ny olonao tahaka ny ondry aman’osy ianao tamin’ny tànan’i Mosesy sy Arona. Salamo 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Ny tselatra sy ny kotrokorana dia feon’Andriamanitra, izay miseho amin’ny fotoanan’ny ranonorana; ary amin’izany vanim-potoana izany no amoahany ny rivotrany avy ao amin’ny trano firaketany (ny finoana silamo no rivotra avy any atsinanana).

When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

Rehefa manonona ny feony Izy, dia misy rano be dia be any an-danitra; ary mampiakatra ny etona avy any amin’ny faran’ny tany Izy; mahatonga ny helatra miaraka amin’ny orana Izy, ary mamoaka ny rivotra avy amin’ny firaketany. Jeremia 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Namoaka ny feony Andriamanitra rehefa niantso tamin’ny feon’ny liona Izy; ary ho setrin’izany, dia nanao ny feony ireo kotrokorana fito, ary ireo kotrokorana fito ireo no maneho ny dian’Andriamanitra nandritra ny tantaran’ny hetsika Millerita ary koa tao amin’ny hetsiky ny anjely fahatelo, izay tonga indray tamin’ny 11 Septambra 2001, rehefa namoaka ny rivotra avy any atsinanana avy tao amin’ny rakiny Izy.

He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

Izy no mampiakatra ny etona avy any amin’ny faran’ny tany; izy no manao ny helatra ho amin’ny orana; izy no mamoaka ny rivotra avy ao amin’ny trano firaketany. Izay namely ny lahimatoa tany Egypta, na ny an’ny olona na ny an’ny biby. Salamo 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Navoakany ny rivotra avy tao amin’ny trano firaketany Izy, tamin’ny namonoana ny lahimatoa tany Egypta, ary ny Paska dia tandindon’ny hazo fijaliana, izay kosa tandindon’ny fahatongavan’ny anjely fahatelo tamin’ny 1844, izay kosa tandindon’ny fiverenan’ny anjely fahatelo tamin’ny andron’ny rivotra avy any atsinanana, tamin’ny 11 Septambra 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Rehefa esorina amin’ilay boky voaisy tombo-kase fito ny tombo-kase, dia maneho fivoarana miandalana eo amin’ny fahamarinana izany. Ny fanesorana ny tombo-kase fahafito dia maneho ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Rehefa ambara voalohany ilay boky voaisy tombo-kase fito, dia nisy tselatra sy kotrokorana ary feo, nefa tsy nisy horohoron-tany.

And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

Ary avy teo amin’ny seza fiandrianana no nivoahan’ny tselatra sy ny kotroka ary ny feo; ary nisy fanilo fito mirehitra afo teo anoloan’ny seza fiandrianana, izay fanahy fiton’Andriamanitra. Apokalypsy 4:5

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Ao amin’ny filazana voalohany ny amin’ny feo sy ny helatra ary ny kotro-baratra, ny orana dia aseho ho ny Fanahy Masina, izay ny fanilo afo fito, nefa tsy misy horohoron-tany. Amin’ny fanesorana ny Tombokase Fahafito no ahafantarana ny horohoron-tany momba ny lalàn’ny Alahady izay ho avy tsy ho ela. Ny toko fahefatra ao amin’ny Apokalypsy no manondro ny fiandohan’ny fanokafana ny fahamarinana, izay tanterahin’ny Liona avy amin’ny firenen’i Joda; ary rehefa fantarina ny fotoan’ny fanisiana tombo-kase, dia fantarina koa ny fiandohana sy ny fiafaran’ilay fe-potoana.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Ny fiandohan’izao vanim-potoana ankehitriny izao dia tamin’ny nidinan’ilay anjely hanazava ny tany tamin’ny voninahiny tamin’ny 11 Septambra 2001; ary avy eo, ao amin’ny Isaia enina, dia ampahafantarina antsika fa ny hafatra asehon’ny hoe “feo, tselatra, kotrokorana, rivotra ary ranonorana,” izay mifarana amin’ny lalàna alahady, dia tsy maintsy torina amin’ny olona iray izay mahita, nefa tsy ho afaka hahatsapa ny hevitry ny tselatra; ary na dia mandre aza izy, dia tsy ho afaka hahatakatra ny feo sy ny kotrokorana, mandra-pahatratran’ny horohoron-tany lehibe azy. Ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina dia ilay vanim-potoana izay tanteraka ny vokatry ny fahitana rehetra.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Izany tantara izany dia miteraka sy mampiseho karazany roa amin’ny mpivavaka. Ny sokajy iray dia mahafantatra ny ranonorana, ka noho izany dia mandray izany, satria hitany ny helatra, ary reny ny feo sy ny kotrokorana ary ny rivotra. Amin’ny faran’ny vanim-potoanan’ny fanisiana tombo-kase, ny horohoron-tany lehibe vokatry ny lalàn’ny Alahady izay ho avy tsy ho ela, dia mampiditra ny fitsarana fanatanterahana ataon’Andriamanitra.

And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

Dia vohaina tany an-danitra ny tempolin’Andriamanitra, ary hita tao amin’ny tempoliny ny fiaran’ny fanekeny; ary nisy helatra sy feo sy kotrokorana ary horohoron-tany sy havandra lehibe. Apokalypsy 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Tamin’ilay horohoron-tany lehibe, ny “tselatra sy feo ary kotrokorana” dia ahitana koa “havandra.” Ny “havandra” dia maneho ireo fitsarana izay manomboka harotsak’ireo anjely fito, izay efa niomana hanao izany tany am-piandohan’ny andro fanisiana tombo-kase, fony novohana ny tombo-kase fahafito, tahaka ny niandrasan’izy ireo ilay anjely handeha hamaky an’i Jerosalema sy hametraka marika eo amin’ireo izay nisento sy nitomany noho ny fahavetavetana natao teo amin’ny tany (ivelany), sy tao amin’ny fiangonana (anatiny).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

Ny “havandra,” dia manamarika ny fotoanan’ny fitsaran’Andriamanitra mahavery, izay fotoam-pamindram-po ho an’ny ondry hafa an’Andriamanitra, izay antsoina hivoaka avy ao Babylona amin’izany fotoana izany; ary rehefa ny farany amin’ilay vahoaka betsaka no tafaray amin’ny ondrin’Andriamanitra, dia mikatona tanteraka ny fotoam-pahasoavan’olombelona.

And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

Ary ny anjely fahafito nandraraka ny loviany teny amin’ny rivotra; ary nisy feo mahery nivoaka avy tao amin’ny tempolin’ny lanitra, avy teo amin’ny seza fiandrianana, nanao hoe: Vita. Ary nisy feo sy kotrokorana ary tselatra; ary nisy horohoron-tany lehibe, izay tsy mbola nisy tahaka azy hatrizay nisian’ny olona tambonin’ny tany, dia horohoron-tany mahery tokoa sady lehibe dia lehibe. Ary ny tanàna lehibe dia nizara telo; ary rava ny tanànan’ny firenena; ary Babylona lehibe dia tsaroan’Andriamanitra teo anatrehany, mba homena azy ny kapoakan’ny divain’ny fahatezerana mirehitr’ ny fahavinirany. Apokalypsy 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Ry Mpamaky malala: Henonao va ny feo sy ny kotrokorana? Hitao va ny helatra? Tsapanao va ny rivotra? Tsy ho ela dia ho renao ny feon’ireo virijina adala mitady diloilo amim-pitalahoana.

We will continue this study in the next article.

Hohizantsika ato amin’ny lahatsoratra manaraka ity fandalinana ity.

We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

Nitady fiadanana izahay, nefa tsy nisy soa tonga; sy fotoana ho amin’ny fahasitranana, ary, indro, fahoriana! Ny fivoahan’ny fofonain’ny soavaliny dia re hatrany Dana; nangovitra ny tany rehetra noho ny feon’ny fihinanihanin’ny mahery aminy; fa tonga izy, ka nandany ny tany sy izay rehetra ao aminy; ny tanàna sy izay monina ao anatiny. Fa, indro, handefa menarana sy bibilava misy poizina eo aminareo Aho, izay tsy azo osàna, ary hanaikitra anareo ireo, hoy Jehovah. Raha nitady hampionona ny tenako aho noho ny alahelo, dia reraka ato anatiko ny foko. Indro ny feon’ny fitarainan’ny zanakavavin’ny oloko noho ny amin’izay monina any amin’ny tany lavitra: Tsy ao Ziona va Jehovah? tsy ao aminy va ny Mpanjakany? Nahoana no nampahatezitra Ahy tamin’ny sarin-javatra voasokitra sy tamin’ny zava-poana hafahafa izy? Lasa ny fotoam-pijinjana, tapitra ny fahavaratra, nefa tsy voavonjy isika. Noho ny ratran’ny zanakavavin’ny oloko dia voaratra aho; mitafy fahamaizinana aho; azon’ny fahatairana aho. Tsy misy balsama va any Gileada? tsy misy mpanao fanafody va any? nahoana ary no tsy tafaverina ny fahasalaman’ny zanakavavin’ny oloko? Jeremia 8:15–22.