“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Ao amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy ifaranany. Eto no famenon’ny bokin’i Daniela.” Asan’ny Apostoly, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Ny fahamarinana izay faritan’i Jaona hoe “ny Fanambaran’i Jesosy Kristy,” izay novahàn’ny Liona avy amin’ny firenen’i Joda ho an’ny olony hatramin’ny Jolay 2023, dia tonga amin’ny fahatanterahany rehefa atambatra ny bokin’i Daniela sy ny bokin’ny Apokalypsy. Ny Daniela toko faharoa dia maneho ny hafatry ny anjely faharoa eo amin’ny tontolon-kevitry ny fitsapana momba ny sarin’ny bibidia amin’ny andro farany. Izy io dia mampahafantatra fomba fizahan-toetra iray sy vanim-potoana manokana iray amin’izany fizahan-toetra izany.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Ny vanim-potoana sy dingana ao amin’ny Daniela toko faharoa, izay asehon’ny fitopolo taona nahababoana an’i Daniela, dia nanamarika mialoha ny vanim-potoam-pitsapana ny Protestanta teo amin’ny tantaran’ny Millerita. Tsy nahomby tamin’ny dingam-pitsapana ny Protestanta ka tonga zanakavavin’i Roma. Ara-paminaniana, ny zanakavavy dia tandindon’ny reniny; ary i Roma dia bibidia ara-paminaniana. Ny tsy fahombiazan’izy ireo sy ny fiovany tatỳ aoriana ho zanakavavin’i Roma dia manamarika mialoha ny fitsapana momba ny sarin’ilay bibidia eo amin’ny tantarantsika ankehitriny, satria niova ho sarin’ilay bibidia izy ireo. Koa ny dingam-pitsapana iainantsika ankehitriny dia asehon’ny fitopolo taona nahababoana an’i Daniela, ary koa ny tantaran’ny hafatry ny anjely faharoa nandritra ny hetsika Millerita.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Ao amin’ny tantaran’ny hafatry ny anjely faharoa izay nanomboka tamin’ny 11 Septambra 2001, dia misy vanim-potoana iray manokana sy fizotran’ny fitsapana izay aseho ara-paminaniana amin’ny maha-nofin’ny sarin’i Nebokadnezara momba ny bibidia azy; satria ny fanjakana iray ao amin’ny faminanian’ny Baiboly dia bibidia koa. Nebokadnezara sy ireo ambony ara-pivavahan’ny Kaldeana dia maneho ireo izay tsy mahazaka ny fitsapana, ary Daniela sy ireo telo lahy mendrika dia maneho ireo izay mahazaka ny fitsapana. Mety hiseho ho hafa anefa izany, nefa ny tsy fahombiazan’i Nebokadnezara dia voamarina ao amin’ny Daniela toko fahatelo.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Ao amin’ny fizotry ny fizahan-toetra, izay aseho ao amin’ny Daniela toko voalohany sy faharoa, dia misy mariky ny faminaniana voafaritra tsara izay mifandrindra amin’ireo fahamarinana vao haingana napetraka ao amin’ny bokin’ny Apokalypsy. Ao amin’ny toko voalohany, ny “folo andro” dia naneho ny fotoam-pitsapana izay nitarika an’i Daniela haneho endrika tsara tarehy sy matavy kokoa noho izy nihinana ny hanim-py avy any an-danitra, raha ilay sokajin’andriana hafa kosa dia naneho ny endrik’ireo izay nihinana ny sakafon’ny mpanjaka. Ny mpanjaka, araka ny faminaniana, dia fanjakana; ary araka ny faminaniana koa, ny mpanjaka na fanjakana dia bibidia. Ireo izay naneho tamin’ny tavany ny vokatry ny fihinanana ny sakafon’ny mpanjaka dia naneho ny sarin’ny bibidia.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Ao amin’ny toko faharoa ao amin’ny Daniela, dia nivavaka i Daniela mba hahazoany ny hevitry ny “zava-miafina” nafenina momba ilay nofy sy sarin’i Nebokadnezara. Tsy maintsy fantany izay tena nofy, ary koa izay heviny. Izy dia misolo tena ireo izay, amin’ny andro farany, mitady hahatakatra ireo zava-miafina mifandray amin’ny fanokafana ny Apokalypsin’i Jesosy Kristy, fa ny fanokafana ny Apokalypsin’i Jesosy Kristy no “zava-miafina” ara-paminaniana farany izay voasokatra alohan’ny hifaranan’ny fotoam-pahasoavana. Ny mpaminany rehetra, anisan’izany i Daniela, dia manondro ny andro farany. Ny ezaka nataon’i Daniela hahatakatra ilay “zava-miafina” dia ezaka nisy aina na fahafatesana, tahaka izany koa ny fitsapana momba ny sarin’ny bibidia ho an’ny olon’Andriamanitra amin’ny andro farany.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

“Ny Tompo dia naneho tamiko mazava tsara fa ny sarin’ilay bibidia dia hatsangana alohan’ny hifaranan’ny fotoam-pahasoavana; satria izany no ho fitsapana lehibe ho an’ny vahoakan’Andriamanitra, izay hanapahana ny anjarany mandrakizay.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Ny vavak’i Daniela, raha nitady hahatakatra ny “zava-miafina” izy, dia maneho mariky ny lalana manokana eo amin’ny tantaran’ny vahoakan’Andriamanitra amin’ny andro farany. Ny bokin’i Daniela dia manome vavolombelona roa izay mampiorina ny mariky ny lalana hoe “vavaka” amin’ny andro farany. Io mariky ny lalana io dia miorina ao anatin’ny fe-potoana izay asehon’ny hafatra faharoa amin’ny tsipika fanavaozana rehetra.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Ny tontolo ara-paminaniana ijoroan’ireo vavaka roa ireo dia ny fitanana an-tsesitany fito-polo taona, izay, amin’ny maha-tandindona azy, dia maneho ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo. Ao amin’ny Daniela toko faharoa, andininy voalohany, dia averina indroa ny anarana hoe “Nebokadnezara”, ary ny famerenana indroa ny teny iray ao amin’ny Soratra Masina dia tandindon’ny hafatry ny anjely faharoa.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Misy fanononana maromaro ao amin’ny asa soratr’i Rahavavy White izay manondro ny Daniela toko fahatelo ho tandindon’ny lalàn’ny Alahady. Ny Daniela toko voalohany dia mitondra ny toetra rehetra ananan’ny hafatry ny anjely voalohany, ary ampahafantarina antsika fa tsy mety hisy hafatra fahatelo (Daniela toko fahatelo), raha tsy misy hafatra voalohany sy faharoa.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Ny fitsapana ny sarin’ilay bibidia dia nofaritan’i Ellen White ho ilay fitsapana izay tsy maintsy lalovantsika alohan’ny hifaranan’ny fotoam-pahasoavana, ary alohan’ny hamehezana antsika tombo-kase. Rehefa naneno ny mozika tao amin’ny Daniela toko faha-telo, dia nikatona ara-tandindona ny fotoam-pahasoavana, satria ny toko faha-telo dia maneho ny lalàn’ny Alahady. Ny mozikan’i Nebokadnezara dia maneho ny hira izay atomboky ilay vehivavy janga avy any Tyro hihirana amin’ny mpanjakan’ny tany amin’ny fiafaran’ireo fitopolo taona ara-tandindona izay naha-hadinoina azy.

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

Ary amin’izany andro izany dia hohadinoina fitopolo taona Tyro, araka ny andron’ny mpanjaka iray; rehefa tapitra ny fitopolo taona, dia hihira tahaka ny vehivavy janga Tyro. Raiso ny lokanga, mivezivezy manodidina ny tanàna, ianao vehivavy janga izay efa hadinoina; manao feon-kira mahafinaritra, mihirà hira maro, mba hotsarovana ianao. Ary rehefa tapitra ny fitopolo taona, dia hotsidihin’i Jehovah Tyro, ka hiverina amin’ny karamany izy, ary hijangajanga amin’ny fanjakana rehetra amin’izao tontolo izao ambonin’ny tany. Isaia 23:15–17.

Sister White identifies the three angel’s messages as three tests.

Tondroin’i Rahavavy White ho fitsapana telo ny hafatry ny anjely telo.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

“Maro izay nandeha nitsena ny Mpampakatra teo ambanin’ny hafatry ny anjely voalohany sy faharoa no nandà ny fahatelo, dia ilay hafatra farany fitsapana izay homena an’izao tontolo izao, ary toerana mitovy amin’izany no horaisina rehefa atao ny antso farany.” Review and Herald, 31 Oktobra 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Araka ny fijoroana vavolombelona maromaro, Daniela toko faharoa dia ny hafatry ny anjely faharoa. Ny tantaran’ny fanamafisana ny anjely voalohany mandra-pahatongan’ny fitsarana dia ilay tantara asehon’ny fitopolo taona nahababo an’i Daniela. Ny toe-javatra nametrahana ny vavak’i Daniela ao amin’ny toko faharoa dia miseho ao anatin’ireo fitopolo taona, izay tandindon’ny “fito fotoana”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Ny vavaka ao amin’ny toko fahasivy dia manomboka amin’ny firesahana mivantana ny amin’ireo fito-polo taona. Mitovy tanteraka ny toe-javatra ara-paminaniana iorenan’ireo vavaka roa ireo. Mampiseho lafiny samy hafa amin’ilay vavaka iray ihany izy ireo, nefa samy apetraka ao anatin’ilay toe-javatra iray tsy miova dia ny “impito”, ary samy mifanaraka amin’ilay mariky ny lalana hoe “vavaka” izay hita ao amin’ny tantaran’ireo iray hetsy sy efatra amby efatra alina amin’ny andro farany.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Rehefa mivavaka ao amin’ny toko fahasivy i Daniela, dia ao anatin’ny “vanim-potoana fifindrana” ara-paminaniana avy amin’ny fanjakan’i Babylona ho amin’ny fanjakan’ny Mediana sy ny Persiana izy. Io teboka fifindrana io dia mari-dalana koa, ary mifandrindra amin’ilay teboka fifindrana mitovy ihany koa ao amin’ny hetsiky ny anjely fahatelo, rehefa maty eny an-dalambe amin’ny maha-“Laodiseana” azy ny vahoakan’Andriamanitra, ary mivoaka avy ao am-pasana amin’ny maha-“Filadelfiana” azy. Ny teboka fifindrana ho an’ny hetsiky ny anjely voalohany dia mifandrindra amin’ny teboka fifindran’i Daniela sy amin’ny hetsiky ny anjely fahatelo koa, ary ireo telo ireo dia mifandray mivantana amin’ny “impito” ao amin’ny Levitikosy enina amby roapolo. Ny fifindrana avy amin’i Filadelfia ho amin’i Laodisea tao amin’ny hetsika Millerita dia nitranga tamin’ny fahatongavan’ny “fahazavana vaovao” momba ny “impito” tamin’ny 1856, sy ny fandavana tanteraka ny “impito” tatỳ aoriana tamin’ny 1863. Daniela ao amin’ny toko fahasivy, ny hetsiky ny anjely voalohany tamin’ny andron’ny Millerita, ary ny hetsiky ny anjely fahatelo amin’izao androntsika izao, dia samy manana teboka fifindrana mifandrindra samy izy avy, ary ireo teboka fifindrana telo ireo dia samy napetraka ao anatin’ny tontolon-kevitry ny “impito”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Ao amin’ny tantaran’ny fizotry ny fizahan-toetra, i Daniela dia maneho ny iraka izay nomena ny fahazavana ka nozarainy voalohany tamin’ireo namany telo, ka amin’izany dia tandindon’ny anjara asa ara-paminaniana an’i “Elia” izy, izay ilay “feo miantso mafy any an-efitra”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

Ny “zava-miafina” ao amin’ny Daniela toko faharoa dia manondro fa ny fanjakana fahavalo ao amin’ny faminanian’ny Baiboly dia “avy amin’ny fito” fanjakana. Satria izy no fanehoana voalohany ny fanjakan’ny faminanian’ny Baiboly, dia mifandray amin’ny fanehoana farany ny fanjakan’ny faminanian’ny Baiboly hita ao amin’ny Apokalypsy toko fahafito ambin’ny folo izany. Ny fanjakana fahavalo, izay “avy amin’ny fito” fanjakana teo aloha, dia miresaka ny teboka fifindrana izay mametraka an’i Babylona maoderina ho firaisana telo sosona, dia ny dragona sy ny bibidia ary ny mpaminany sandoka. Ny nofin’ny sari-olona hitan’i Nebokadnezara dia mamaritra amin’ny farany ny fanjakana fahavalo eto an-tany ao amin’ny tantaran’ny faminaniana.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Ny fanjakana dia biby ao amin’ny faminanian’ny Baiboly, koa ny fahamarinana asehon’ny nofin’ny sarin’i Nebokadnezara no fanondroana voalohany ny amin’ilay biby farany, araka ny amantarana azy koa ao amin’ny Apokalypsy toko fahafito ambin’ny folo. Koa noho izany, ny nofin’i Nebokadnezara dia, amin’ny farany indrindra, nofin’ny sarin’ilay biby fahavalo sy farany. Izany no nofin’ny “sarin’ny biby”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Izany mihitsy no fanamafisana ny maha-zava-dehibe ny fahafantarana ilay teboka fiovana izay miseho ao anatin’ny fihetsiky ny anjely fahatelo, nefa ilay “zava-miafina” koa no fanalahidy izay mampivondrona sy mampiorina ny ampahany betsaka amin’izay efa nofaritan’ireo lahatsoratra teo aloha momba ny tantara izay nanaraka ny 18 Jolay 2020. Tao amin’ireo lahatsoratra ireo dia naseho fa ireo mari-pamantarana efatra amin’ny tsirairay amin’ireo hetsika fanavaozana masina, izay asehon’ny fitopolo taona fahababoan’i Daniela, dia mitondra mandrakariva ny lohahevitra iray ihany.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Ireo mari-pamantarana efatra ireo tamin’ny andron’i Kristy dia napetraka tao anatin’ny tontolon-kevitry ny “fahafatesana sy fitsanganana amin’ny maty”. Ny mari-pamantarana voalohany, izay naneho ny fanomezam-pahefana ny hafatra voalohany, dia ny batisan’i Kristy, tandindon’ny fahafatesana sy ny fitsanganana amin’ny maty. Ny mari-pamantarana faharoa, izay maneho ny fahadisoam-panantenana voalohany ao amin’izany tantara izany, dia ny fahafatesana sy ny fitsanganan’i Lazarosy amin’ny maty. Ny mari-pamantarana fahatelo dia ny fidirana tamim-pandresena tao Jerosalema, izay maneho ny Antso Mamatonalina. I Kristy dia nizotra ho amin’ny fahafatesany sy ny fitsanganany amin’ny maty, ary i Lazarosy, ilay solontena velona ny fahafatesana sy ny fitsanganana amin’ny maty, no nitarika ny filaharana. I Lazarosy koa dia mampiorina fa, mandritra ny fanambarana ny Antso Mamatonalina, ny olon’Andriamanitra dia “voaisy tombo-kase”.

“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.

“Ity fahagagana faratampony ity, dia ny nananganana an’i Lazarosy tamin’ny maty, no natao hanisy ny fanombohan’Andriamanitra eo amin’ny asany sy eo amin’ny fitakiany ny maha-Andriamanitra Azy.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ny mariky ny fitsarana fahefatra dia ny hazo fijaliana, izay fahafatesana sy fitsanganana amin’ny maty koa. Ny vanim-potoanan’ireo marika efatra ireo dia asehon’ireo fitopolo taona nahababoana ao amin’i Daniela.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Tamin’ny tantaran’ny Millerita, ny lohahevitra dia ny “fitsipiky ny andro ho taona iray”, ary ny 11 Aogositra 1840 no fanamafisana izany fitsipika izany. Ny fahadisoam-panantenana voalohany dia vokatry ny fampiharana tsy marina ny fitsipiky ny andro ho taona iray. Ny Antso Mamatonalina no fahatanterahan’ny fitsipiky ny andro ho taona iray mifandray amin’ny faminaniana roa arivo sy telon-jato taona sy ny faminaniana roa arivo sy diman-jato sy roapolo taona, ary avy eo dia nanomboka ny Fitsarana Famotopotorana rehefa tanteraka tamin’ny 22 Oktobra 1844 ireo faminaniana andro ho taona ireo. Ny lohahevitry ny tsangambato efatra rehetra teo amin’ny tantaran’ny Millerita dia ny “fitsipiky ny andro ho taona iray”. Ny vanim-potoanan’ireo tsangambato efatra ireo dia asehon’ny fitopolo taona fahababoan’i Daniela.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Tamin’ny andron’i Davida mpanjaka, ny lohahevitra dia ny hoe “ny fiaran’Andriamanitra”. Rehefa nomena hery i Davida, dia tapa-kevitra izy avy eo hampiakatra ny fiara ho ao an-tanànan’i Davida.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Ary Davida dia nandroso ka nihalehibe, ary Jehovah, Andriamanitry ny maro, no teo aminy. 2 Samoela 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ny fahadisoam-panantenana voalohany dia tamin’ny fotoana nanotan’i Oza noho ny nikasihany ny fiara. Ny marika fahatelo tamin’ny lalana dia tamin’ny fotoana nahatakaran’i Davida fa Jehovah efa nitahy ny tranon’i Obededoma Gite, izay nitahirizana ny fiara hatramin’ny fikomian’i Oza. Dia nandeha Davida ka naka indray ny fiara ho amin’ny fidirany amim-pandresena tao Jerosalema izy (kanjo ny vadiny kosa naneho fahatezerana tsy mendrika sy “fahadisoam-panantenana” noho ny fidiran’i Davida). Ireo marika efatra amin’ny lalana ireo dia samy asehon’ny fiara avokoa. Ny fe-potoanan’ireo marika efatra amin’ny lalana ireo dia asehon’ny fitopolo taona nahababoana ao amin’i Daniela.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Tamin’ny 11 Septambra 2001, dia navotsotra ny finoana silamo amin’ny “Loza fahatelo”, ary avy eo dia noferana indray. Ny 18 Jolay 2020 dia faminaniana tsy tanteraka momba ny anjara asan’ny finoana silamo. Ny hafatra izay mampody aina ny taolana maina maty dia avy amin’“ireo rivotra efatra”, izay tandindon’ny finoana silamo sady maneho ny hafatry ny Antso amin’ny Misasakalina. Ny faharavan’ny firenena izay manaraka ny fihemorana ara-pivavahan’ny firenena amin’ny lalàna Alahady any Etazonia dia tanterahin’ny finoana silamo amin’ny “Loza fahatelo”. Ny vanim-potoanan’ireo mari-pamantarana efatra ireo dia asehon’ny fitanana an-tsesitany nandritra ny fitopolo taona nataon’i Daniela.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Ny fihetsiky ny anjely voalohany dia maneho ny fihetsiky ny anjely fahatelo, ary ny hafatry ny Antso amin’ny Misasakalina tao amin’ny tantaran’ny Millerita dia fanitsiana ny faminaniana tsy tanteraka izay niteraka ny fahadisoam-panantenana voalohany.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

Ny diso fanantenana dia nahita avy tamin’ny Soratra Masina fa tao amin’ny fotoana fiandrasana izy ireo, ary tsy maintsy niandry tamim-paharetana ny fahatanterahan’ny fahitana. Ilay porofo ihany izay nitarika azy ireo hiandry ny Tompony tamin’ny 1843 no nitarika azy hanantena Azy tamin’ny 1844. Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Ny porofo mitovy momba ny fanafihana silamo atao amin’i Nashville no porofon’ny fanafihana an’i Nashville izay hitranga ho setrin’ny fampiharana ny fanompoam-pivavahana amin’ny Alahady. Ny soratr’ny Fanahin’ny Faminaniana dia tsy mba diso na oviana na oviana. Ny faminaniana momba ny fanafihana an’i Nashville dia aseho ao amin’ny soratr’ny Fanahin’ny Faminaniana. Ho tanteraka ny faminaniana momba an’i Nashville, nefa ny faminaniana ny amin’ny fanafihana an’i Nashville dia hiorina amin’ny fanitsiana ny faminaniana izay tsy tanteraka teo aloha, tahaka ny tamin’ny tantaran’ny Millerita. Tanteraka izany eo amin’ny mari-pamantarana fahefatra, izay mari-pamantarana maneho ny “fitsarana”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

I Jesosy dia mandrakariva maneho ny fiafarana amin’ny alalan’ny fiandohana, ary ny marika voalohany tamin’ny 11 Septambra 2001 dia fanafihan’ny silamo; koa amin’ny fitsarana ny lalàna alahady dia hisy fanafihana silamo atao amin’i Nashville. Mety ho tafiditra ao anatin’izany tokoa ny lasibatra hafa, nefa ny hafatry ny Antso amin’ny Mamatonalina dia ilay hafatra izay fanitsiana ny hafatra niteraka ny fahadisoam-panantenana voalohany. Ny fahadisoam-panantenana voalohany dia vokatry ny fahotan’ny fampiharana ny singa ara-potoana tamin’ilay faminaniana, fa tsy noho ny tenin’i Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Zava-dehibe ny mahafantatra fa ireo mari-pamantarana efatra izay manomboka amin’ny “fanomezam-pahefana” ny hafatra voalohany (izay ao amin’ny Daniela no miseho eo am-piandohan’ireo fitopolo taona ara-panoharana), dia tarihin’io lohahevitra io hatrany. Raha nekenao ho fahatanterahan’ny faminaniana ny 11 Septambra 2001, dia efa nihinana ara-panoharana ilay “boky miafina” ianao. Vitsy dia vitsy no tena nihinana izany fahamarinana izany, nefa nisy ihany, araka izay asehon’i Daniela, izay nikasa tao am-pony tsy haloto tamin’ny sakafon’i Babylona. Kanefa misy ireo milaza ho mino fa ny 11 Septambra 2001 dia fahatanterahan’ny faminaniana, nefa miady hevitra fa tsy ny Silamo izany, fa ny fianakaviana Bush, na ny globalista, na ny Zezoita, na ny CIA, na fitambaran’ireo olom-boatonona mahazatra izay matetika ampiasain’ireo mpanao teoria tsikombakomba maoderina. Amin’ny maha Alfa sy Omega Azy, i Jesosy dia maneho ny farany amin’ny alalan’ny fiandohana; koa raha diso isika momba izay naseho ara-panoharana tamin’ny 11 Septambra 2001, dia manimba ny fahafahantsika mizara marina ny Teny faminaniana momba ny “fahamarinana” isika.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

Ny “fanomezam-pahefana” ny hafatra voalohany teo amin’ny tantaran’ny Millerita dia ny finoana silamo tamin’ny Loza faharoa, ary izany fanomezam-pahefana izany dia tandindona mialoha ny fanomezam-pahefana tamin’ny 11 Septambra 2001, izay nentin’ny finoana silamo tamin’ny Loza fahatelo.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Ny finoana silamo eo amin’ny marika voalohany dia manondro ny finoana silamo eo amin’ny marika farany. Ny marika farany dia maneho ny fitsarana, ary ny Etazonia dia tsaraina amin’ny lalàn’ny Alahady. Izany no hafatra faharoa ao amin’i Ezekiela ao amin’ny toko fahafito amby telopolo, izay mampody aina ny maty; ary izany hafatra izany no hafatry ny marika fahatelo, dia ny Antso Amin’ny Mamatonalina. Izany no hafatry ny fanisiana tombo-kase, araka ny tandindonin’ilay fidirana amim-boninahitra nataon’i Kristy nitaingina “ampondra”, tandindon’ny finoana silamo. Ny hafatry ny fanisiana tombo-kase ao amin’ny Antso Amin’ny Mamatonalina dia entin’ny finoana silamo.

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

Lazao amin’ny zanakavavin’i Ziona hoe: Indro, ny Mpanjakanao avy mankaminareo, malemy fanahy sady mitaingina ampondra, dia zanak’ampondra, zanaky ny biby fitondra entana. Matio 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Ny faminaniana faharoan’i Ezekiela dia avy amin’ny “rivotra efatra”, izay tandindon’ny finoana silamo koa. Tena ilaina indrindra ny hahazoana mazava izany fahamarinana izany, satria ny hafatra izay Antso Amin’ny Misasakalina dia ilay hafatra manondro ny finoana silamo amin’ny maha-hery ny Loza fahatelo azy, izay mitondra fitsarana amin’i Etazonia amin’ny lalàna alahady, ary miteraka ny fandringanana nasionaly izay manaraka ny didy.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Ny Trompetra Fito ao amin’ny Apokalypsy dia fitsaran’Andriamanitra tamin’ny fampiharana an-tery ny fanompoam-pivavahana amin’ny Alahady nataon’i Roma jentilisa sy i Roma papaly.

  • The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

    Ny trompetra efatra voalohany dia nentina namely an’i Roma jentilisa taorian’ny nametrahan’i Constantin ny lalàna alahady voalohany tamin’ny taona 321.

  • The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

    Ny Trompetra fahadimy sy fahenina (izay koa no Loza voalohany sy faharoa nentin’ny Silamo), dia fitsaran’Andriamanitra tamin’i Roma papaly noho ny lalànan’ny Alahady papaly navoaka tao amin’ny Konsilin’i Orléans, tamin’ny taona 538.

  • The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

    Ny Trompetra fahafito (izay Loza fahatelo avy amin’ny Islamo), dia ny fitsarana ho tonga amin’i Etazonia rehefa hampihatra ny fanompoam-pivavahana amin’ny Alahady izy amin’ny hoavy tsy ho ela.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Ny finoana silamo amin’ilay Loza fahatelo dia maneho ny mari-pamantarana voalohany, dia ny 11 Septambra 2001. Ny faminaniana tsy tanteraka momba ny fanafihan’ny silamo an’i Nashville tamin’ny 18 Jolay 2020 dia maneho ny fahadisoam-panantenana voalohany, izay mari-pamantarana faharoa. Ny hafatry ny “rivotra efatra” momba ny silamo, araka ny aseho ao amin’ny faminaniana faharoan’i Ezekiela ao amin’ny toko fahafito amby telopolo, dia maneho ny Antso Amin’ny Mamatonalina, izay mari-pamantarana fahatelo, ary avy eo ny mari-pamantarana fahefatra, dia ny fahatanterahan’ilay faminaniana tsy tanteraka tamin’ny 18 Jolay 2020 amin’ny lalàna alahady. Ireo no mari-pamantarana ara-paminaniana efatra miseho ao amin’ny tantara ara-paminanian’ny iray hetsy sy efatra amby efapolo arivo, araka ny asehon’ny fitanana an-babylonan’i Daniela nandritra ny fitopolo taona.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Ny fanekena ny hafatry ny Antso amin’ny Misasakalina dia singa fototra iray amin’ilay “zava-miafina” izay nambara tamin’i Daniela tamin’ny alalan’ny tandindona, raha nivavaka izy mba hahatakatra ny nofin’ny sarivongan’i Nebokadnezara. Ny vavakany dia famantarana eny an-dalana izay miorina eo amin’ny faran’ireo telo andro sy tapany amin’ny fahafatesan’ireo vavolombelona roa ao amin’ny Apokalypsy iraika ambin’ny folo. Ny vavak’i Daniela ao amin’ny Levitikosy enina amby roapolo, araka ny voasoratra ao amin’ny toko fahasivy, dia tamin’ny taona voalohany nanjakan’i Dariosy. Izany dia mametraka ny vavakany eo amin’ny teboka fifindrana.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Ny teboka fifindrana teo amin’ny tantaran’ny Millerita dia ny taona 1856, fony ny hetsika Millerita nifindra niala tao Filadelfia ho any Laodikia araka an’i James sy Ellen White. Tamin’io taona io ihany dia tonga ny “fahazavana vaovao” momba ny “impito” tao amin’ireo lahatsoratr’i Hiram Edson ao amin’ny Review and Herald, nefa tamin’ny 1863 (“impito” tatỳ aoriana), dia nolavina tanteraka ny “impito”. Nivavaka “ilay vavaka” i Daniela, izay aseho ho “ny fanafody” ho an’ny “fanaparitahana” ny “impito” eo amin’ilay teboka fifindrana eo anelanelan’ny fanjakana voalohany sy faharoa ao amin’ny faminanian’ny Baiboly.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Ny telo sy tapany dia tandindon’ny arivo sy enin-jato sy enimpolo taona, izay kosa tandindon’ny “fito fotoana.” Tamin’ny 18 Jolay 2020, ny hetsika Laodiseana an’ny Future for America dia naneho fikomiana tamin’ny didin’Andriamanitra mba tsy hanantonana intsony hafatra ara-paminaniana amin’ny fotoana. Avy eo dia “novonoina” sy “naely” teny an-dalambe ao amin’ny Apokalypsy iraika ambin’ny folo ilay hetsika, lalana izay mamakivaky ny lohasahan’i Ezekiela feno taolana maina maty. Amin’ny faran’izany fotoanan’ny “fanaparitahana” izany, izay koa ilay “fotoam-piandrasana” ao amin’ny fanoharana ny amin’ny virijina folo, dia antsoina hivoaka avy ao am-pasany izy ireo ankehitriny amin’ny alalan’“ny feon’izay miantso” avy ao anatin’ny “efitra” amin’ireo andro “telo sy tapany.”

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Tahaka ny niaiken’ny Millerita tamin’ny farany fa tamin’izany izy ireo dia tao anatin’ny “fotoan’ny fiandrasana” ao amin’ny Matio toko faha-dimy amby roapolo sy Habakoka toko faha-roa, dia toy izany koa, ireo “vavolombelona roa maty” dia tsy maintsy mahafantatra izay misy azy, rehefa miantso mafy ny “feo any an-efitra”. Tsy maintsy mahafantatra izy ireo fa “mihahaka”. Izany fahafantarana izany dia antso ho amin’ny “vavaka”, nefa tsy vavaka fotsiny, fa antso ho amin’ilay vavaky ny Levitikosy faha-enina amby roapolon’i Daniela. Raha tsy misy izany vavaka voafaritra izany, dia tsy misy fifohazana. Ny fifohazana no manamarika ny teboka iampitana avy amin’i Laodikia ho amin’i Filadelfia, ary mamoaka ilay fisehoan-javatra ara-paminaniana momba ny fahavalo izay avy amin’ny fito, araka ny hamafisin’ny sariolona nataon’i Nebokadnezara ao amin’ny Daniela toko faha-roa.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Rehefa tontosa izany vavaka fivalozana sy fiaiken-keloka izany, dia izao no teny fikasana: hotsaroan’Andriamanitra ny fanekeny ka hangoniny ny olony izay efa niparitaka. Ny faminaniana voalohan’i Ezekiela no nanangona ny taolana, ary avy eo ny faminaniany momba ny “rivotra efatra” no nanova ireo “Filadelfiana” vao teraka ho tonga tafika mahery… tafika mahery izay, araka ny Apokalypsy toko faha-iraika ambin’ny folo, dia nony avy eo “nakarina ho any an-danitra” niaraka tamin’ny “rahon’ny anjely”. Izy ireo àry no “fanevan’ny” Tompo.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

Ny “zava-miafina” ao amin’i Daniela roa, araka izay ambaran’ny Liona avy amin’ny firenen’i Joda ankehitriny, dia manamarina ny fisehoan-javatra momba ilay “fahavalo izay avy amin’ny fito”… ary ny singa ara-paminaniana hafa rehetra ao amin’i Daniela roa dia mifandrindra amin’ny filaharana ara-paminaniana momba ireo vavolombelona roa ao amin’ny Apokalypsy iraika ambin’ny folo. Ireo vavolombelona roa ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo dia “asandratra ho faneva” amin’io “ora” io ihany izay isehoan’ny lalàna alahady, satria asandratra izy ireo amin’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Ilay “horohoron-tany lehibe” dia mandrava ny ampahafolon’ny tanàna, ary i Etazonia no mpanjaka lehibe indrindra amin’ireo “mpanjaka folo”, tahaka an’i Frantsa ihany, rehefa naringan’ilay “horohoron-tany” tamin’ny Revolisiona Frantsay i Frantsa ho fahatanterahan’ny Apokalypsy toko faha-iraika ambin’ny folo.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Ny fahatanterahana lavorary an’io horohoron-tany io dia tanterahina amin’ilay bibidia “avy amin’ny tany”, ary ny lalàn’ny Alahady ao amin’ny fanjakan’ilay bibidia avy amin’ny tany no miteraka fihovitrovitra. Ny fahatanterahana lavorary ny “horohoron-tany” ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia ilay lalàn’ny Alahady, rehefa “ahozongozona” ilay bibidia “avy amin’ny tany” ka ny fihemorana ara-pivavahana eo amin’ny firenena dia arahina faharavan’ny firenena. Amin’izany ora izany, dia “asandratra toy ny faneva” ireo vavolombelona roa. Izy ireo dia “miakatra any an-danitra ao amin’ny rahona”, tahaka an’i Kristy niakatra tany an-danitra tamin’ny fotoana farany. Ny teny farany nataony tamin’ny mpianatra, izay tandindon’ny vahoakan’Andriamanitra amin’ny andro farany, izay hasandratra any an-danitra toy ny faneva koa, dia voarakitra ao amin’ny bokin’ny Asan’ny Apostoly.

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

Dia nanao taminy hoe: Tsy anjaranareo ny mahalala ny fotoana na ny vanim-potoana izay napetraky ny Ray ao amin’ny fahefany ihany. Fa hahazo hery ianareo rehefa tonga aminareo ny Fanahy Masina; ary ho vavolombeloko ianareo any Jerosalema sy eran’i Jodia rehetra ary Samaria, hatrany amin’ny faran’ny tany. Ary rehefa nilaza izany teny izany Izy, raha mbola nijery Azy ireo, dia nakarina Izy; ary nisy rahona nandray Azy tsy ho hitan’ny masony intsony. Asan’ny Apostoly 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Izay ho “faneva” dia tsy maintsy miala amin’ny fampiharana ny “andro sy fotoana”, raha te handray ny herin’ny Fanahy Masina hanatanteraka ny asan’ny “faneva”.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

Ny “zava-miafina” izay naseho tamin’i Daniela tao amin’ny toko faharoa dia ilay zava-miafin’ny Fanambaran’i Jesosy Kristy, izay esorina ny tombo-kaseny fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana. Izany “zava-miafina” izany dia ahitana ny “tantara miafina” momba ireo “Kotrokorana Fito.” Izany tantara izany dia voarafitra eo ambonin’ilay teny hebreo izay noforonina tamin’ny fanakambanana ny litera voalohany sy fahatelo ambin’ny folo ary farany ao amin’ny abidy hebreo. Rehefa atambatra ireo litera ireo, dia mamorona ny teny hebreo hoe “fahamarinana” izy ireo. Jesosy no “fahamarinana”, izay ihany koa no Voalohany sy ny Farany. Ireo litera telo ireo dia maneho ny rafitry ny hetsika fanavaozana lehibe rehetra, satria maneho ny anjely voalohany sy faharoa ary fahatelo izy ireo. Izy ireo dia maneho ny fizotry ny fanadiovana misy dingana telo izay asehon’i Daniela ao amin’ny toko faharoa ambin’ny folo amin’ny hoe: “diovina, atao fotsy ary sedraina”. Izany fizotry ny fitsapana sy fanadiovana misy dingana telo izany dia efa nasehon’ny Future for America nandritra ny roapolo taona mahery, kanefa ankehitriny dia efa voamarika fa maneho “tantara miafina” iray ao anatin’ireo tsipika masina momba ny fanavaozana izany. Izany “tantara miafina” izany no fahatanterahana lavorary an’ireo “Kotrokorana Fito” izay voaisy tombo-kase hatramin’izao, fotoana fohy mialoha ny hifaranan’ny fotoam-pahasoavana.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Efa hatry ny ela no efa fantatra fa ny Kotrokorana Fito dia maneho “famaritana mazava ny zava-nitranga izay tanteraka teo ambanin’ny hafatry ny anjely voalohany sy faharoa,” ary koa fa izy ireo dia maneho “zava-mitranga ho avy izay hambara araka ny filaharany.” Ankehitriny kosa, tamin’ny alalan’ny fanambaran’ny “fahamarinana,” dia naseho fa ireo mari-dalana telo farany amin’ny tsipika fanavaozana iray no “tantara miafina” an’ny Kotrokorana Fito. Ireo mari-dalana ireo dia manomboka amin’ny fahadisoam-panantenana “voalohany” ary mifarana amin’ny fahadisoam-panantenana “farany.” Ny mari-dalana afovoany dia ny Antso Amin’ny Mamatonalina. Ny fahadisoam-panantenana voalohany no manamarika ny fiandohan’ny “fotoana fiandrasana”, izay mifarana amin’ny Antso Amin’ny Mamatonalina. Ny hafatry ny Antso Amin’ny Mamatonalina dia mifarana eo amin’ny “fitsarana” izay anamarika ny fahadisoam-panantenana farany.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Ny fahadisoam-panantenana voalohany ao amin’ny Daniela toko faharoa dia ny fahatsapan’i Daniela fa napetraka teo ambanin’ny “didim-pahafatesana” izy. Dia nangataka “fotoana” izy, ka izany no nanamarika ny fiandohan’ny “fotoan’ny fitaredretra”. Izany no nitarika azy hahatakatra ny “zava-miafina,” izay hafatry ny Fitarainan’ny Mamatonalina, ary avy eo dia nambara tamin’i Nebokadnezara izany mba hahafahany “mitsara” ny hafatr’i Daniela.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

Ny “fitsarana” nataon’i Nebokadnezara momba ny nofy sy ny fanazavana izay nasehon’i Daniela dia manamarika ny fahatelo amin’ireo famantarana telo izay misolo tena ny “tantara miafina” momba ny Kotrokorana Fito. Izany fitsarana izany dia resahina indray ao amin’ny toko fahatelo amin’ny bokin’i Daniela, izay maneho ilay foto-kevitra ampiasaina mafy ao amin’ny bokin’i Daniela sy ny Apokalypsy, ary izany foto-kevitra izany dia ny hoe “miverina ary manitatra”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Hodinihintsika ao amin’ny lahatsoratra manaraka ny toko fahatelo, nefa ilaina ny manamarika eto fa ny fitsarana amin’ny mari-dalana fahatelo ao amin’ny toko fahatelo dia manondro ilay fahadisoam-panantenana farany, izay nasehon’ilay fahadisoam-panantenana voalohany ho tandindona. Ny “tantara miafina” momba ireo kotrokorana fito dia manondro mari-dalana telo, manomboka ary mifarana amin’ny fahadisoam-panantenana. Ao amin’ny Daniela toko faharoa, ny fahadisoam-panantenana voalohany dia ampifandraisina amin’ny “didim-pahafatesana” nataon’i Nebokadnezara, ary ao amin’ny toko fahatelo ny fahadisoam-panantenana farany dia ampifandraisina amin’ny “didim-pahafatesana” hafa nataon’i Nebokadnezara.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

Ny “tantara miafina” momba ireo “vavolombelona roa”, izay maneho ny hetsika Future for America, dia maneho ny fahadisoam-panantenana tamin’ny 18 Jolay 2020. Avy eo no nanomboka ny “fotoana fiandrasana”, araka ny asehon’ny “telo andro sy tapany” ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo. Ny fifohazana sy ny fitsanganan’ireo izay “novonoina teny an-dalambe” tamin’ilay bibidia izay niakatra avy tao amin’ny “lavaka tsy hita noanoa” dia voafaritra manokana ao amin’ny Tenin’Andriamanitra ara-paminaniana; nefa amin’ny ambaratonga tsotra, rehefa mifoha ireo vavolombelona roa, dia takany ny “zava-miafina” aseho ao amin’ny Daniela toko faha-roa.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

Io “zava-miafina” io no hafatry ny Antso amin’ny Misasakalina, izay hambaran’izy ireo avy eo mandra-pahatongan’ny Daniela toko faha-telo, rehefa tonga ny lalàna alahady antomotra ho avy, ary miseho ny fahadisoam-panantenana farany. Ny fahadisoam-panantenana voalohany dia niainan’ireo izay aseho ho “Daniela” tamin’ny 18 Jolay 2020. Ny fahadisoam-panantenana farany kosa dia iainan’ny mpitarika ny “mpanjaka folo”, dia i Etazonia, raha ny fivadiham-pinoana nasionaly no mitondra ny faharavana nasionaly avy amin’ny Silamo.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Hofaranantsika ao amin’ny lahatsoratra manaraka ny famintinana sy ny famaranana ny toko faharoa ao amin’ny Daniela.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Satana dia efa nampiditra ny izao tontolo izao ho babo. Nampiditra sabata sampy izy, ka asehony ho manana lanja lehibe izany. Nangalariny hiala amin’ny Sabatan’ny Tompo ho amin’io sabata sampy io ny fanompoam-pivavahana atolotry ny tontolo kristiana. Miankohoka amin’ny lovantsofina sy amin’ny didy noforonin’olombelona izao tontolo izao. Tahaka ny nananganan’i Nebokadnezara ny sariny volamena teo amin’ny lemaka Dora ka nanandratany ny tenany, dia toy izany koa no anandratran’i Satana ny tenany ao amin’ity sabata sandoka ity, izay nangalariny ny fitafian’ny lanitra.” Review and Herald, 8 Martsa 1898.