The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.

Ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efa-polo arivo, izay nanomboka tamin’ny 11 Septambra 2001 ary mifarana amin’ny lalàna alahady any Etazonia, no fe-potoana anatanterahana ny vokatry ny fahitana rehetra. Ny sasany amin’ireo fahitana ireo dia miitatra hatrany amin’ny fiavian’i Kristy fanindroany, nefa na dia ireo aza izay mitranga aorian’ny lalàna alahady dia miorina amin’ny fe-potoanan’ny fanisiana tombo-kase. Ao amin’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efa-polo arivo no tanteraka amin’ny fomba lavorary ny fanekena mandrakizay. Amin’izany fe-potoana izany Kristy no manoratra ny lalàny eo amin’ny fon sy ny sain’ny olony ho mandrakizay. Izany fanisiana tombo-kase izany dia asehon’ny fampiraisana ny maha-Andriamanitra sy ny maha-olombelona, izay tsy manota.

The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.

Ny rohy ara-panoharana hoe “roanjato sy roapolo” dia maneho sady ny famerenana amin’ny laoniny no ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Ny roanjato sy roapolo taona manomboka amin’ny Baiboly King James ka hatramin’ny fampahafantarana ampahibemaso voalohany nataon’i William Miller tamin’ny 1831, ary ny famoahana azy tatỳ aoriana tao amin’ny Vermont Telegraph tamin’ny 1833, dia maneho ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Izy io dia mirakitra ny sonian’ny “fahamarinana,” izay ilay teny hebreo noforonin’ilay Mpahay Teny Mahagaga tamin’ny fampifangaroana ny litera voalohany sy faha-telo ambin’ny folo ary farany amin’ny abidia hebreo mba hamoronana ny teny hoe “fahamarinana.” Ny roanjato sy roapolo taona manomboka amin’ny 1611 sy ny Baiboly King James ka hatramin’ny 1831 sy ny famoahan’i Miller ny hafany dia maneho ny sonian’ilay Mpahay Teny Mahagaga.

In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.

Eo afovoan’ireo daty roa ireo (1611 sy 1831), ny fotoan’ny farany tamin’ny 1798 dia maneho ny fanesorana ny tombo-kase amin’ny hafatra iray avy ao amin’ny bokin’i Daniela (ny Baiboly King James), izay miteraka ny fitomboan’ny fahalalana izay nitarika ho amin’ny famoahan’i Miller tamin’ny 1831. Ny fotoan’ny farany tamin’ny 1798 koa dia nanamarika ny fiandohan’ny fizotry ny fizahan-toetra izay niteraka ny fikomian’ireo virijina adala, izay ambaran’i Daniela ao amin’ny toko faha-roa ambin’ny folo ho ny ratsy fanahy. Koa ny 1798 dia maneho ny isa telo ambin’ny folo, eo afovoan’ny litera voalohany sy farany, fa ny telo ambin’ny folo dia tandindon’ny fikomiana. Ny 1798 koa dia mifandray amin’ny vanim-potoanan’ny fiomanana hatramin’ny 1776 ka hatramin’ny 1798, dia ny fotoan’ny farany.

As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.

Tahaka ny amin’ny rohy roa-jato sy roapolo taona an’i Miller, ny taona 1776 koa dia voamariky ny famoahana araka an’Andriamanitra, dia ny Fanambaràna ny Fahaleovantena, ary manomboka vanim-potoana iray izay mifarana amin’ny 1798 amin’ny famoahana ny Alien and Sedition Acts. Ny roa-jato sy roapolo taona ao amin’ny rohy ara-tandindon’i Miller momba ny maha-Andriamanitra sy ny maha-olombelona dia ampifandraisin’ny taona 1798 amin’ny roa amby roapolo taona fiomanana, hatramin’ny famoahana ny Fanambaràna ny Fahaleovantena ka hatramin’ny famoahana ny Alien and Sedition Acts tamin’ny 1798. Satria ny roa amby roapolo dia ampahafolon’ny roa-jato sy roapolo, na ampahafolon-karena amin’ny roa-jato sy roapolo; ny isa roa amby roapolo, tahaka ny isa roa-jato sy roapolo, dia maneho ny rohin’ny maha-Andriamanitra amin’ny maha-olombelona.

Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.

Ny roanjato sy roa-polo taona an’i Miller dia mitondra ny mariky ny fahamarinana, tahaka izany koa ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, ary ny vanim-potoanan’ny fiomanana hatramin’ny 1776 ka hatramin’ny 1798 dia mitondra io marika io ihany koa, satria ny taona afovoany, dia ny 1789, no manamarika ny famoahana ny Lalàm-panorenana izay nohamarinin’ireo zanatany telo ambin’ny folo.

Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.

Ny rohy nataon’i Miller izay nanomboka tamin’ny 1611 ary nifarana tamin’ny 1831, ka nahitana ny afovoany tamin’ny 1798, dia mifandray amin’ny fe-potoana roa amby roapolo taona manomboka amin’ny 1776 ka hatramin’ny 1798, izay manana ny afovoany amin’ny 1789. Ireo daty dimy rehetra ireo—1611, 1776, 1789, 1798 ary 1831—dia asehon’ny asa famoahana boky. Ny datin’ny fe-potoam-panomanana dia ahitana ny ampahafolon’ny roa amby roapolo taona, dia ny 1776 ka hatramin’ny 1798, ary io fe-potoana io dia maneho ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo, izay no fotoana anambarana ny firaisan’ny maha-Andriamanitra sy ny maha-olombelona. Ny fe-potoana roanjato sy roapolo taona an’i Miller, ary ny fe-potoam-panomanana roa amby roapolo taona manomboka amin’ny 1776 ka hatramin’ny 1798, dia samy maneho ny rohy mampifandray ny maha-Andriamanitra amin’ny maha-olombelona.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.

Ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo dia nanomboka tamin’ny 11 Septambra 2001 ary nomarihin’ny finoana silamo amin’ny loza fahatelo namely ny tany ara-panahy be voninahitra. Roa amby roapolo taona tatỳ aoriana, tamin’ny 7 Oktobra 2023, ny finoana silamo amin’ny loza fahatelo dia namely indray ny tany be voninahitra ara-bakiteny sy tandindona. Amin’ilay lalàna Alahady ho avy tsy ho ela dia ho tanteraka ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, ary ny finoana silamo amin’ny loza fahatelo dia hamely indray an’i Etazonia.

The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.

Ny fotoana fanisiana tombo-kase dia manomboka amin’ny fanafihan’ny finoana silamo ilay biby avy amin’ny tany, ary mifarana amin’ny fanafihan’ny finoana silamo ilay biby avy amin’ny tany. Eo afovoany kosa, ny finoana silamo amin’ny loza fahatelo dia namely ny firenen’Isiraely, izay ara-Baiboly dia aseho amin’i Joda. Joda no tany be voninahitra ara-bakiteny fahiny ao amin’ny Baiboly, ary i Etazonia no tany be voninahitra ara-panahy ankehitriny.

The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Ny fikapohana telo nataon’ny Islamo dia samy notanterahina hanohitra ny tany be voninahitra avokoa. Ny voalohany sy ny farany dia namely ny tany be voninahitra ara-panahy maoderina, ary ny fikapohana afovoany kosa dia notanterahina hanohitra ny tany be voninahitra ara-bakiteny fahiny. Ny mariky ny fotoana afovoany dia fanafihana natao tamin’ny firenena maoderinan’i Isiraely, ary tamin’ny fanomboana ny Mesiany dia tonga tandindon’ny fikomiana i Isiraely ara-bakiteny, araka ny asehon’ny litera fahatelo ambin’ny folo amin’ny abidia hebreo.

The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.

Ny vanim-potoanan’ny fiomanana nanomboka tamin’ny 1776 ka hatramin’ny 1798 dia mifandray koa amin’ireo roanjato sy roapolo taona momba ny fihetsiky ny anjely fahatelo; satria, manomboka amin’ny 1776 amin’ny Fanambaràna ny Fahaleovantena, ka hatramin’ny 1996 sy ny famoahana ny gazetiboky The Time of the End, dia roanjato sy roapolo taona izany. Eo afovoan’izany tantara izany no misy ny fotoanan’ny farany tamin’ny 1989, izay manamarika ny fikomian’ireo virijiny adala ratsy fanahy. Koa noho izany, ny 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 ary ny lalàna Alahady izay ho avy tsy ho ela dia samy mari-dalana mifandray amin’ny fahamarinana fa ny maha-Andriamanitra atambatra amin’ny maha-olombelona dia tsy manota. Mari-dalana folo, ka ny roa amin’ireo dia averina indroa.

Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Ny isa folo dia isa maneho fitsapana, ary rehefa ampiarahinao ny daty roa averina, dia ny 1776 sy 1798, dia mahazo fitambaran-tsoritra roa ambin’ny folo ianao, izay maneho ny iray hetsy sy efatra arivo amby efatra alina. Ireo soritra rehetra ireo dia samy miresaka ny fizotry ny fitsapana ny iray hetsy sy efatra arivo amby efatra alina, izay mitranga hatramin’ny 11 Septambra 2001 ka hatramin’ny lalàn’ny Alahady izay ho avy tsy ho ela, izay anatanterahan’i Kristy ny asan’ny anjely fahatelo amin’ny fampiraisana ny maha-Andriamanitra Azy amin’ny maha-olombelona an’ilay iray hetsy sy efatra arivo amby efatra alina, izay, mandritra ny sisa rehetra amin’ny mandrakizay, dia tsy manota. Mazava ho azy fa ireo izay, araka ny filazan’i Isaia azy, mifidy ny “hahita amin’ny masony, sy handre amin’ny sofiny, ary hahalala amin’ny fony, ka hibebaka, dia ho sitrana” ihany no afaka mahita izany zava-misy izany.

On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.

Tamin’ny 22 Oktobra 1844 dia tonga ny anjely fahatelo, rehefa tonga tampoka tao amin’ny tempoliny Kristy mba hanatanteraka ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Nisy andiana Millerita nanaraka an’i Kristy ho ao amin’ny Efitra Indrindra Masina tamin’izany, na dia nitsahatra tsy nanaraka ny mazava mandroso avy amin’ny anjely fahatelo aza izy ireo tatỳ aoriana ka namerina ny fikomian’i Kadesy voalohany, ary voatendry hirenireny any an-efitry Laodikia mandra-pahafatin’izy rehetra.

When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.

Rehefa niditra tampoka tao amin’ny Efitra Masina Indrindra Kristy, ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona dia naneho ny asa izay efa vonona hotanterahiny, ary izany asa izany dia naseho ara-panoharana tamin’ilay Mpandahateny Mahagaga miaraka amin’ny vavolombelona roa. Ireo vavolombelona ireo dia Habakoka sy Jaona. Ao amin’ny toko FAHAROA andininy FAHA-ROAPOLO, amin’izy roa tonta, dia aseho ny 22 Oktobra 1844. Ny iray dia nanasongadina ny asan’ny fanavotana (fampihavanana ho iray), izay nanomboka tamin’io daty io, ary ny iray kosa dia nanondro tempoly iray izay tsy maintsy hodiovina.

The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.

Ny tempoly izay nahatongavany tampoka dia asehon’ilay tempoly izay nohitsahin’ny hery isan’andro (paganisma) sy ny fahavetavetana mahamay lao (papaizma). Ny tempoly koa dia nisolo tena an’i Kristy, izay ilay tempoly rava, ary natsangana indray tamin’ny andro telo. Izy koa dia nisolo tena ny tempolin’ny Millerita, izay naorina nandritra ny enina amby efapolo taona, hatramin’ny 1798 ka hatramin’ny 1844. Izy koa dia nisolo tena ny tempolin’olombelona, izay voalamina amin’ny alalan’ny kromôzôma enina amby efapolo ary mamaritra sy mifehy ny firafitry ny fototarazon’ny vatan’olombelona. Tsy kisendrasendra akory ny hoe soloina tanteraka isaky ny roa arivo sy diman-jato sy roapolo andro ny sela tsirairay ao amin’ny vatan’olombelona.

In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.

Amin’ireo fanoharana masina rehetra momba ny tempoly ireo, izay maneho ny asan’i Kristy amin’ny fampiraisana ny maha-Andriamanitra sy ny maha-olombelona, dia ny maha-Andriamanitra hatrany no mialoha ny maha-olombelona. 1611 no mialoha ny 1831. 1776 no mialoha ny 1798. 1776 no mialoha ny 1996. 2001 no mialoha ny 2023. Ny Millerita dia nanaraka an’i Kristy ho any amin’ny Efitra Masina Indrindra. Tamin’ny voalohany Andriamanitra nahary ny olona.

We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.

Isika izao dia hiverina indray handinika ireo mari-pamantarana telo tamin’ny 1776 sy 1789 ary 1798, izay maneho ny vanim-potoanan’ny fiomanana izay tandindon’ny fotoanan’ny fanisiana tombo-kase. Ny vanim-potoana voalohany, izay asehon’ny 1776, dia ny Fanambaràna ny Fahaleovantena sy ny vanim-potoanan’ireo Kongresy Kaontinantaly roa; ary ny vanim-potoana faharoa, izay asehon’ny 1789, dia ny Lalàm-panorenana sy ny vanim-potoanan’ny Articles of Confederation hatramin’ny 1798.

The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.

Ny zava-miafin’ny sarin’ny bibidia, izay ilay fahamarinana fa ny loha fahavalo dia avy amin’ireo loha fito, dia aseho mazava ao amin’ireo vanim-potoana roa tonta. Aseho mazava koa izany ao amin’ny mari-pamantaran-telo amin’izany tantara izany, saingy io mari-pamantaran-telo io dia miresaka ny amin’ilay fahavalo, izay avy amin’ireo fito, araka ny fahatanterahany ao amin’ny fahefana papaly. Ireo vanim-potoana roa voalohany dia maneho ny fahatanterahan’ilay fahavalo, izay avy amin’ireo fito, ao anatin’i Etazonia.

The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.

Étazíni dia misy tandroka roa; ny iray dia mifamatotra amin’ny lehilahy, ary ny iray kosa amin’ny vehivavy. Ny lehilahy dia ny fahefana ara-politika; izy no tandroka Repoblikana. Ny vehivavy dia ny fahefana ara-pivavahana; izy no tandroka Protestanta. Koa noho izany, ny vanim-potoana asehon’ny 1776 sy ny Fanambaràna ny Fahaleovantena dia maneho ny tandroka Protestanta, fa ny maha-Andriamanitra mandrakariva no mialoha ny maha-olombelona. Ary ny vanim-potoana asehon’ny 1789 sy ny Lalàm-panorenana dia maneho ny tandroka Repoblikana.

In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.

Tamin’ny taona 2020, dia novonoin’ny herin’ilay dragona maoderina satanika tsy mino an’Andriamanitra ireo tandroka roa. Ny tena tandroka Protestanta dia novonoina tamin’ny 18 Jolay 2020, ary ny tandroka Repoblikana dia novonoina taorian’izany tamin’ny 3 Novambra 2020. Tamin’ny taona 2023, dia nijoro ny vavolombelona roa, ary nanomboka natahotra izao tontolo izao izay efa nifaly tamin’ny fatin’izy ireo.

In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.

Tamin’ny taona 2023 no nanombohan’ny asa farany amin’ny fanisiana tombo-kase ireo iray hetsy sy efatra arivo amby efatra alina ao amin’ny taranaka farany amin’ny tantaran’ny tany. Ny maha-Andriamanitra dia atambatra amin’ny maha-olombelona ankehitriny ho mandrakizay, raha ireo mahatoky amin’ny andro farany kosa mamerina ho mandrakizay ny endrik’i Kristy.

In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.

Tamin’ny taona 2023 no nanombohan’ny asa farany amin’ny fampiraisana ny Fiangonana nihemotra tamin’ny finoana sy ny Fanjakana nihemotra tamin’ny finoana ao amin’ilay firenena asehon’ny bibidia avy amin’ny tany. Ny rafitry ny fahefana asehon’ny fahefan’ny papa, izay ahitana Fiangonana nihemotra amin’ny finoana manapaka Fanjakana nihemotra amin’ny finoana, dia efa najoro tamin’izany, ka namerina namolavola ny sarin’ilay bibidia.

The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.

Ny fitsapana lehibe ho an’ireo izay efa nantsoina dia ny fitsapana amin’ny fahitana ny fiforonan’ny sarin’ilay bibidia, araka izay asehon’ny “feo, helatra, kotroka” sy ny “horohoron-tany” ho avy. Ny andron’ny fanisiana tombo-kase dia ilay fotoana izay hahatanterahan’ny fahitana rehetra amin’ny vokany lavorary (fahatanterahany). Tao amin’ny vanim-potoanan’ny fiomanana hatramin’ny 1776 ka hatramin’ny 1798, izay tandindon’ny andron’ny fanisiana tombo-kase, dia nisy kodiarana tao anatin’ny kodiarana, izay anisan’ilay fahitana hitan’i Ezekiela raha nijery tao amin’ny Toerana Masina Indrindra izy, tamin’ny andron’ny fanisiana tombo-kasen’ny iray hetsy sy efatra arivo amby efatra alina. Ireo kodiarana ireo dia faritan-dRahavavy White ho ny “fifamatorana sarotra eo amin’ny fizotry ny zava-miseho eo amin’ny olombelona.” Ny vanim-potoanan’ny fiomanana nanomboka tamin’ny 1776 ka hatramin’ny 1798 dia nahitana sasany tamin’ireo “fifamatorana sarotra eo amin’ny fizotry ny zava-miseho eo amin’ny olombelona” ireo, ka tokony ho marihina.

One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.

Ny iray dia mifandray amin’ny fahamarinana fa i Frantsa Revolisionera dia tandindon’i Etazonia. Samy mametraka ny fahefan’ny papa eo amin’ny seza fiandrianan’ny tany ireo firenena roa tonta, ary samy manaisotra azy hiala eo koa. Samy manokana ny heriny ara-tafika sy ara-toekarena izy roa tonta mba hanatanterahana izany asa izany. Samy manafoana tampoka ny fivavahana efa niorina ao aminy izy roa tonta mba ho tonga Katolika. Samy iharan’ny “horohoron-tany” izay manongana ny governemanta efa niorina ao aminy ireo firenena roa tonta. Mifamatotra amin’ny taona 1789 ny tantaran’ireo firenena roa tonta, satria tamin’ny 1789 no nanombohan’ny Revolisiona frantsay ary nanan-kery ny Lalàm-panorenan’i Etazonia.

The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.

Naharitra folo taona ny Revolisiona Frantsay. Nisondrotra teo amin’ny fitondrana i Napoléon Bonaparte nandritra ny dingana faramparan’ny Revolisiona Frantsay. Lasa mpitarika ara-tafika nalaza izy ary nandray anjara lehibe teo amin’ny fitondram-panjakana frantsay taorian’ny fanonganam-panjakana nahomby nataony tamin’ny 9 Novambra 1799, izay nitarika azy ho tonga Konsily Voalohany tao amin’ny Repoblika Frantsay.

In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.

Tamin’ny vanim-potoana faharoa amin’ilay fotoana fiomanana, nanomboka tamin’ny 1776 ka hatramin’ny 1798, ilay lehilahy izay fahavalo (tsy araka ny filaharana), nefa avy tamin’ny fito, dia i John Hancock. Izy dia iray tamin’ireo filoha valo tao amin’ny vanim-potoana faharoa izay asehon’ny taona 1789 (taonan’ny Revolisiona Frantsay). Izy irery ihany tamin’ireo filoha valo ireo no efa nitondra tamin’ny maha-filoha azy koa tao amin’ny vanim-potoana voalohany, izay asehon’ny 1776. Amin’io heviny ara-paminaniana io dia izy no fahavalo, nefa avy tamin’ny fito.

He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.

Izy no famantarana ny vanim-potoanan’olombelona, fa ny vanim-potoana voalohany dia maneho ny maha-Andriamanitra, koa izy no famantarana mampifamatotra ireo vanim-potoana roa tonta (ny maha-Andriamanitra sy ny maha-olombelona). Ny soniany no sonia malaza indrindra eo amin’ny tantaran’ny olombelona, ary naneho mihoatra noho ny fahaizany manoratra mahatalanjona izany.

John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.

Ny sonia nataon’i John Hancock teo amin’ny Fanambaràna ny Fahaleovantena no sonia malaza indrindra eo amin’ny tantara. Nanjary marika fanta-daza ny soniany lehibe sy miharihary, ka maneho ny fahaleovantenan’i Amerika sy ny fanoheran’ireo zanatany amerikanina ny fitondrana britanika. I Hancock, izay Filohan’ny Kaongresy Kontinantaly tamin’ny fotoana nanaovana sonia ny Fanambaràna tamin’ny 1776, dia voalaza fa nanao sonia ny anarany tamin’ny fomba nisongadina mba hahafahan’ny Mpanjaka George III mamaky izany na dia tsy mampiasa ny solomasony aza, ka naneho ny fahasahiany sy ny fanoloran-tenany tamin’ny raharahan’ny fahaleovantena.

Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.

I Hancock dia iray tamin’ireo filoha valo tamin’ilay vanim-potoana asehon’ny 1789, nefa izy koa dia isan’ireo fito lahy izay filoha tamin’ilay vanim-potoana asehon’ny 1776. Izy no filoha tamin’ny fotoana nanasoniavana ny Fanambaràna ny Fahaleovantena. Hancock no mampifamatotra ireo vanim-potoana roa ireo amin’ny soniany maha-olona, ary hita ao amin’ny tantara voalohany sy ao amin’ny tantara faharoa izy. Ny tantara voalohany dia maneho ny maha-Andriamanitra, ary ny tantara faharoa dia maneho ny maha-olona, ary ilay sonia mampifamatotra ireo tantara roa ireo dia ny sonian’ilay Mpandalina Fiteny Mahagaga izay nampiasa fitaovana maha-olona mba hampiray ny vanim-potoana masina asehon’ny 1776 amin’ilay vanim-potoana maha-olona asehon’ny 1789.

There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.

Misy sonia iray hafa ihany koa eo amin’ny tantaran’izao tontolo izao izay mifaninana amin’ny sonian’i Hancock eo amin’ny lafiny fahafantarana azy, ary sonia mifandray amin’ny taona 1789 sy ny Revolisiona Frantsay koa izany. Ahitana ilay karazam-pahasahiana mitovy izay nokendren’i Hancock hampitaina io sonia io, ary hita eo amin’ny tantaran’i Frantsa izany.

In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.

Raha jerena amin’ny lafiny fankatoavana maneran-tany sy ny lanja ara-tandindona, ny sonian’i Napoleon Bonaparte dia manana sata azo ampitahaina amin’ny an’i John Hancock, na dia ao anatin’ny toe-javatra ara-tantara sy ara-kolontsaina hafa aza. Napoleon, mpitarika ara-tafika sy ara-politika malaza tao Frantsa, dia namela dian-tantara lehibe teo amin’ny tantaran’i Eoropa sy izao tontolo izao, indrindra nandritra ny Ady Napoleôniana. Ny soniany, izay matetika fantatra amin’ny endriny sahisahy sy miavaka, dia tonga tandindon’ny herin’ny fiantraikany sy ireo fiovana midadasika nentiny ho an’i Eoropa, anisan’izany ny fanavaozana ara-dalàna izay fantatra amin’ny hoe Fehezan-dalàna Napoleôniana.

Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.

Tahaka ny sonian’i Hancock, izay maneho fanoherana ny fanapahan’ny Britanika sy ny fikatsahana ny fahaleovantenan’i Amerika, ny sonian’i Napoléon kosa dia maneho karazana fahasahiana sy fireharehana hafa—dia ny fanavaozana ny sisin-tany ara-politikan’i Eoropa sy ny fampiroboroboana ireo foto-kevitra revolisionera frantsay. Samy tandindon’ny anjara toeran’ireo olo-malaza ara-tantara ireo avy izy roa tonta teo amin’ny famolavolana ny anjaran’ny fireneny sy ny vokatry ny asany amin’ny tantaran’izao tontolo izao amin’ny ankapobeny.

When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.

Rehefa nahita ny kodia tao anatin’ny kodia i Ezekiela, izay naneho ny fifampiankinan-javatra sarotra eo amin’ny zava-miseho amin’ny tantaran’olombelona mandritra ny tantaran’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, dia ny iray tamin’ireo kodia ireo no efa voasari-tandindona tamin’ny alalan’ny kodia iray tamin’ny 1789, raha nifanojo tamin’i Frantsa — ilay bibidia manana ny tandroky ny Egypta sy ny tandroky ny Sodoma — ny Lalàm-panorenan’i Etazonia, ilay bibidia manana tandroka Repoblikana sy tandroka Protestanta.

From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).

Nanomboka tamin’ny 1789 ka hatramin’ny 1799, dia nohozongozonin’ny “horohoron-tany” i Frantsa, horohoron-tany izay nipoitra avy amin’ilay bibidia tsy mino an’Andriamanitra izay niakatra avy tamin’ny lavaka tsy hita noanoa. Ao amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina, ny 1789 dia maneho ny vanim-potoana manomboka amin’ny 18 Jolay 2020, rehefa nanongana sy namono ny tandroky ny Protestantisma marina ilay bibidia tsy mino an’Andriamanitra, ary avy eo tamin’ny 3 Novambra 2020 dia nanongana sy namono koa ny tandroky ny Repoblikanisma ilay bibidia tsy mino an’Andriamanitra. Ny kodiaran’ny 1789 dia maneho ny kodiaran’ny 2020, araka ny asehon’ny 18 Jolay (maha-Andriamanitra), sy ny 3 Novambra 2020 (maha-olombelona).

God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.

Ny sonian’Andriamanitra, araka ny asehon’ny taranak’olombelona, dia hita ao amin’ireo sonia roa malaza indrindra eo amin’izao tontolo izao, izay samy mifamatotra amin’ny 1789, ary samy maneho ireo fahefana mametraka sy manaisotra ny papa eo amin’ny seza fiandrianan’ny tany. Ny 1789, amin’ny maha afovoan’ireo mari-dalana telo izay maneho ny sonian’Andriamanitra momba ny fahamarinana azy, dia mitondra ny sonian’ireo zanatany “telo ambin’ny folo” sy ny “fikomiana” tamin’ny Revolisiona Frantsay.

1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.

1789 ka hatramin’ny 1799 dia maneho ny tantaran’ny Revolisiona Frantsay, ary ny isa folo dia maneho fizahan-toetra. Ny 1789 no litera voalohan’ny “fahamarinana”, ary ny 1799 dia maneho ny litera farany amin’ny vanim-potoana tany Frantsa. Ny vanim-potoana afovoany dia voamariky ny famonoana ny mpanjakan’i Frantsa tamin’ny 1793, raha nikomy nanohitra ny fitondrany maha-mpanjaka feno fireharehana ny olom-pirenena.

“The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.

“Ny filazantsaran’ny fiadanana izay nolavin’i Frantsa dia tsy maintsy hongotana tokoa, ary mahatsiravina no ho vokany. Tamin’ny 21 Janoary 1793, roanjato sy valo amby dimampolo taona hatramin’ilay andro mihitsy izay nanolorana tanteraka an’i Frantsa ho amin’ny fanenjehana ireo Mpanavao, dia nisy filaharana hafa indray, samy hafa tanteraka ny tanjony, namakivaky ny araben’i Paris.” The Great Controversy, 230.

1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.

1789 dia nanamarika ny fikomian’ilay litera fahatelo ambin’ny folo ho an’ilay bibidia manana tandroka roa an’i Etazonia, ary ny litera voalohany ho an’ilay bibidia manana tandroka roa an’i Frantsa. Ny litera afovoan’i Frantsa dia 1793, tamin’ny fotoana nanapahana ny lohan’ny mpanjakan’i Frantsa, ary Napoléon no naneho ny litera farany rehefa nandray ny fitondrana tamin’ny 1799 izy. Ny sonian’ny “fahamarinana” ao amin’ny tantaran’ny fanonganana an’i Frantsa, izay asehon’ny 1789, 1793, ary 1799, dia kodia ara-paminaniana iray izay mifamatotra amin’ny kodia ara-paminaniana an’ny 1776, 1789, ary 1798.

Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.

Samy ahitana ireo sonia roa malaza indrindra eo amin’ny tantaran’ny olombelona ny tantara roa tonta, ka mampifamatotra ny sonia avy amin’Andriamanitra hoe “fahamarinana” amin’ny sonia roa avy amin’olombelona. Ireo kodia roa ireo dia mifandray amin’ny litera fahatelo ambin’ny folo ao anatin’ny vanim-potoanan’ny fanisiana tombo-kase ireo iray hetsy sy efatra alina sy efatra arivo, dia ilay vanim-potoana manomboka amin’ny famonoana ireo vavolombelona roa tamin’ny taona 2020 ka hatramin’ny nijoroany tamin’ny taona 2023, izay voamariky ny 7 Oktobra 2023.

We will continue our study in the next article.

Hotohizintsika ao amin’ny lahatsoratra manaraka ny fandalinantsika.