The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.
Ny fanjakana avaratra dia naneho ny toetra ambany tao amin’ny tempolin’ny olombelona; naneho ny vatana tao amin’ny tempolin’ny fiangonana izy; ary naneho ny nofon’olombelona tao amin’ny tempolin’i Kristy. I Kristy no nanorina ny tempoly rehetra, ary Izy no nametraka ny fanorenana rehetra; ary ny vato voalohany tao amin’ny tempolin’ny Millerita dia ny fampianarana momba ny “fito heny”, izay asehon’ireo tehina roa an’i Ezekiela. Tamin’ny fikomiana tamin’ny 1863, ny Advantisma Laodikeana dia nandà ny “vato fehizorony” ara-paminaniany, izay nitranga koa tamin’ny fanorenana ny tempoly teto an-tany. Ilay vato nolavina dia voatendry mba hofidìna amin’ny famaranana ny fananganana ny tempoly, na dia efa vato mahasolafaka nandritra ny fe-potoana manontolo nanaovana ny fanorenana aza izy. Nefa, ny Teny ara-paminaniana dia manambara fa ilay vato nolavina, izay vato mahasolafaka, dia ho tonga amin’ny farany ho lohan’ny zorony.
The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.
Ny tehina momba ny “fito heny”, izay asehon’ny fanjakana atsimo, no “loha” raha oharina amin’ny fanjakana avaratra. Izy no “loha”, satria tao amin’ny fanjakana atsimo no nofidin’Andriamanitra hampifandraisany an’i Jerosalema amin’ny Tenany, ho tanànany, izay nametrahany ny fitoerany masina sy ny anarany. Mandra-pampiraisin’ireo tehina roa hatramin’ny 1798 ka hatramin’ny 1844, ny “loha” dia ny fanjakana ambany, atsimo. Raha vantany vao nasaina niala tamin’ny fanjakana avaratra i Jaona, tamin’ny 1844, satria nomena ny Jentilisa izany, dia ny fanjakana atsimo sisa no tavela ho faneva nijoro irery ho firenena iray, na farafahakeliny izany no drafitra. Nosakanana izany drafitra izany noho ny fikomiana tamin’ny 1863 sy ny “fikomiana tao Kadesy” voalohan’ny Isiraely maoderina.
On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.
Tamin’ny 11 Septambra 2001, nentin’ny Tompo niverina tany amin’ny 1863, niverina tany amin’ny 1888, niverina tany amin’ny 1919, ary niverina tany amin’ny 1957 ny fiangonany Laodiseana, ho amin’ilay “fikomiana tao Kadesy” faharoa. Kanefa tamin’izany fikomiana izany dia tanteraka ankehitriny ilay teny fikasana fa ny vato izay nolavina no tonga lohan’ny zorony. Tanteraka izany ao amin’ireo aseho ho ny iray hetsy sy efatra arivo sy efatra alina, izay anatanterahan’i Kristy mandrakizay ny firaisan’ny maha-Andriamanitra sy ny maha-olombelona eo aminy.
Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.
Paoly dia nanondro ny toetra ambany ho nofo, ary ny toetra ambony ho saina. Ny vatana (izany hoe ny toetra ambany) dia nofaritany ho fahafatesana.
For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.
Fa fantatsika fa ara-panahy ny lalàna; fa izaho kosa nofo ihany, ka voavidin-keloka ho andevon’ny ota. Fa izay ataoko dia tsy ekeko; satria izay sitrako hatao dia tsy izany no ataoko; fa izay halako no ataoko. Koa raha manao izay tsy sitrako aho, dia manaiky ny lalàna ho tsara. Ary amin’izany dia tsy izaho intsony no manao izany, fa ny ota izay mitoetra ato anatiko. Fa fantatro fa tsy misy zavatra tsara mitoetra ato anatiko, izany hoe ao amin’ny nofoko; satria ny finiavana dia ato amiko ihany, fa ny fomba hanatanterahana izay tsara tsy hitako. Fa ny tsara izay sitrako dia tsy ataoko; fa ny ratsy izay tsy sitrako no ataoko. Ary raha manao izay tsy sitrako aho, dia tsy izaho intsony no manao izany, fa ny ota izay mitoetra ato anatiko. Koa hitako izao lalàna izao: raha ta-hanao ny tsara aho, dia eo amiko ihany ny ratsy. Fa mankasitraka ny lalàn’Andriamanitra araka ny olona anaty aho; nefa mahita lalàna hafa ao amin’ny momba ny tenako aho, miady amin’ny lalàn’ny saiko ka mamabo ahy ho amin’ny lalàn’ny ota izay ao amin’ny momba ny tenako. Ry olon-mahantra izaho! Iza no hanafaka ahy amin’ity tenan’ny fahafatesana ity? Romana 7:14–24.
Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.
Fantatr’i Paoly fa tao amin’ny “nofony” no tsy nisy “zavatra tsara na dia iray aza.” Ny fironana, na nolovaina na novolena, izay tao amin’ny nofony (vatany), dia niasa ihany hitondra azy ho amin’ny ota. Ireo fironana ireo no naneho ny lalàn’ny ota, nefa Paoly kosa naniry hitandrina ny lalàn’Andriamanitra, fa tsy ny lalàn’ny ota. Ny lalàn’Andriamanitra dia nofaritan’i Paoly ho ny “lalàn’ny sainy” (ny toetrany ambony kokoa). Ny antsony dia hoe: “iza no hanafaka ahy amin’ity tenan’ny fahafatesana ity?” Mazava ho azy fa fantatr’i Paoly fa ny maha-Andriamanitra no hitondra ny fanafahana, nefa fantany koa fa ny asan’ny fanafahana dia nitaky ny fandraisany anjara.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.
Noho izany, ry malalako, tahaka ny efa nankatoavanareo mandrakariva, tsy tamin’ny fanatrehako ihany, fa ankehitriny vao mainka kokoa amin’ny tsy fanatrehako, dia katsaho amin’ny tahotra sy hovitra ny famonjena anareo. Fa Andriamanitra no miasa ao anatinareo na ny fikasana na ny fanaovana araka ny sitrapony tsara. Filipiana 2:12, 13.
The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.
Ny fanafahana amin’ny tenan’ny fahafatesana dia tanterahin’ny hery avy amin’Andriamanitra, izay nifamatotra tamin’ny hery maha-olombelona; ary izany no ohatra nomen’i Jesosy ho an’ny olombelona. Na dia niasa mavitrika aza ny lalàn’ny ota tao amin’ny toetra ambany ao amin’ny tena, dia notandreman’i Jesosy ho eo ambanin’ny lalàn’Andriamanitra ny toetra ambany tao Aminy tamin’ny fanolorany ny sitrapony ho eo ambanin’ny sitrapon’ny Rainy. Azon’i Paoly natao ny nahita fanafahana raha nanolotra ny sitrapony ho amin’ny sitrapon’ny maha-Andriamanitra izy. Tamin’ny fanaovany izany dia niasa ho amin’ny famonjeny izy; ary izany no tian’i Sister White hambara rehefa miresaka ny amin’ny asa fanesorana ny ota amin’ny fiainantsika izy.
“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.
“Ny fanahy rehetra izay mandà tsy hanolotra ny tenany ho an’Andriamanitra dia eo ambanin’ny fifehezan-kery hafa. Tsy azy ny tenany. Mety hiresaka fahafahana izy, nefa ao anatin’ny fanandevozana faran’izay mampahory indrindra. Tsy avela hahita ny hatsaran’ny fahamarinana izy, satria eo ambanin’ny fifehezan’i Satana ny sainy. Raha mbola mamitaka ny tenany izy ka mihevitra fa manaraka ny didin’ny fitsarany manokana, dia mankatò ny sitrapon’ilay andrianan’ny maizina. Tonga Kristy mba hanapaka ny gadra mahazo ny fanahy amin’ny fanandevozan’ny ota. ‘Koa raha ny Zanaka no manafaka anareo, dia ho afaka tokoa hianareo.’ ‘Fa ny lalàn’ny Fanahin’ny fiainana ao amin’i Kristy Jesosy’ no nanafaka antsika ‘ho afaka amin’ny lalàn’ny ota sy ny fahafatesana.’ Romana 8:2.”
“In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.
“Amin’ny asan’ny fanavotana dia tsy misy fanerena. Tsy misy hery ivelany ampiasaina. Eo ambanin’ny fitaoman’ny Fanahin’Andriamanitra, ny olona dia avela ho afaka hifidy izay hotompoiny. Ao amin’ny fiovana izay mitranga rehefa manolotra ny tenany ho an’i Kristy ny fanahy, dia misy ny fahafahana amin’ny heviny ambony indrindra. Ny fandroahana ny ota dia asan’ny fanahy ihany. Marina fa tsy manan-kery hanafaka ny tenantsika amin’ny fifehezan’i Satana isika; nefa rehefa maniry ho afaka amin’ny ota isika, ary ao amin’ny filantsika lehibe no iantsoantsika hery iray avy any ivelantsika sy ambonintsika, dia feno ny herin’Andriamanitra avy amin’ny Fanahy Masina ny herin’ny fanahy, ka mankatò ny baikon’ny sitrapo amin’ny fanatanterahana ny sitrapon’Andriamanitra.
“The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.
“Ny hany fepetra ahafahan’ny fahafahan’ny olombelona miseho dia ny fahatongavana ho iray amin’i Kristy. ‘Ny marina no hahafaka anareo’; ary Kristy no fahamarinana. Ny ota dia tsy mahazo mandresy afa-tsy amin’ny fampahalemen-tsaina sy amin’ny fandravana ny fahafahan’ny fanahy. Ny fanekena an’Andriamanitra dia famerenana ny tena amin’ny maha-izy azy,—amin’ny tena voninahitra sy hasin’ny olombelona. Ny lalàn’Andriamanitra, izay ampanaovina antsika hiaiky sy hifehezina, dia ‘lalàn’ny fahafahana.’ Jakoba 2:12.” Ilay Fitiavan’i Jesosy, 466.
Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”
Nitaraina i Paoly hoe: “Ry olo-mahantra izay izaho! iza no hanafaka ahy amin’ity tenan’ny fahafatesana ity?” Nambaran’i Rahavavy White fa “rehefa maniry ho afaka amin’ny ota isika, ary ao anatin’ny filantsika lehibe no miantso mafy hihazo hery iray avy any ivelantsika sy ambonintsika, dia feno ny herin’Andriamanitra avy amin’ny Fanahy Masina ny herin’ny fanahy, ka mankatò ny baikon’ny sitrapo izy ireo amin’ny fanatanterahana ny sitrapon’Andriamanitra.” Rehefa mirotsaka amin’ny fampiraisana ny maha-olombelona antsika amin’ny maha-Andriamanitra an’i Kristy isika, amin’ny alalan’ny fampiasana ny sitrapontsika, dia tanterahintsika ny “asa” fanesorana ny ota hiala amin’ny “fanahintsika” manokana.
But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”
Fa izay “tokony ho takatsika dia ny tena herin’ny sitrapo.” Ny sitrapo dia “fahefana mifehy ao amin’ny toetran’ny olombelona, dia ny herin’ny fanapahan-kevitra, na ny safidy. Miankina amin’ny fandraisan’andraikitra marina ataon’ny sitrapo ny zavatra rehetra. Ny herin’ny safidy dia nomen’Andriamanitra ny olona; azy izany ka izy no tokony hampiasa azy. Tsy hainao ovaina ny fonao, tsy hainao amin’ny tenanao ihany koa ny manolotra amin’Andriamanitra ny fitiavany; nefa azonao atao ny misafidy ny hanompo Azy. Azonao omena Azy ny sitraponao; ary Izy kosa dia hiasa ao anatinao, hahatonga anao haniry sy hanao araka izay sitraky ny fahatsarany. Amin’izany no hampanaovina ny Fanahin’i Kristy hitondra ny toetranao manontolo; hifantoka Aminy ny fitiavanao, ary hifanaraka Aminy ny fisainanao.”
Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.
Fantatr’i Paoly ireo fahamarinana ireo, ary fantany fa ny toetrany ambany dia tsy maintsy hatao eo ambany fifehezan’ny toetrany ambony kokoa, amin’ny alalan’ny fampiasany ny sitrapony. Izany no antony nahafatesan’i Paoly isan’andro.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.
Mitsipaka aho amin’ny fifalianareo izay ananako ao amin’i Kristy Jesosy Tompontsika, fa maty isan’andro aho. 1 Korintiana 15:31.
Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.
Fantatr’i Paoly fa nila nohomboana tamin’ny hazo fijaliana isan’andro ny toetrany ambany, amin’ny fampiasana ny sitrapony mba hitazonana izany toetra ambany izany ho eo ambany fifehezana. Koa nohomboany tamin’ny hazo fijaliana ny nofony.
And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.
Ary izay an’i Kristy dia efa nanombo ny nofo mbamin’ny firehetam-po sy ny filàna. Galatiana 5:24.
Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.
Fantatr’i Paoly fa ny nofo mpanota dia mbola hitoetra ao amin’ny olombelona mandra-pahatongan’ny Fiavian’i Kristy fanindroany, izay amin’izany, ny mahatoky, ao anatin’ny indray mipi-maso monja, dia handray vatana vaovao be voninahitra. Izany no antony amaritan’ny taona 1798 ny fanorenana iorenan’ireo enina amby efapolo taona nanorenana ny tempolin’ny Millerita; fa Kristy, izay Izy irery no fanorenana, dia ilay Zanak’ondry voavono hatramin’ny fanorenana. Ny fanjakana avaratra no vatana, izay tamin’ny alalan’ny ota no nandray fahefana ambony teo amin’ny maha-olombelona, ka nanandratra ny tenany ho ilay fanjakana avaratra sandoka. Tamin’ny 1844, dia nasaina “havela hivoaka” ny kianja i Jaona, izay midika amin’ny teny Grika hoe handà ny toetra ambany, izay efa naka fahefana ambony teo amin’ny toetra ambony izay nofidin’Andriamanitra hametrahany ny Anarany; ary tamin’ny 1798, ny nofo (ny toetra ambany) miaraka amin’ny “fitia sy filàna” dia tsy maintsy hohomboana amin’ny hazo fijaliana.
At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.
Tamin’ny fototra, ny nofon’i Kristy dia maty teo amin’ny hazo fijaliana, satria Izy dia voakapa hiala amin’ny velona. Ny fanjakana atsimo tamin’izany dia tokony ho firenena iray, manana mpanjaka iray, ao anatin’ny fanekena amin’Andriamanitra, ary firenena izay manana ny fitoeran’Andriamanitra eo afovoany. Didy mifanindry amin’ny didy, ireo “in-impito”, dia izao no “lohany eo amin’ny zorony”, fa hatramin’ny 11 Septambra 2001 Andriamanitra dia manangana ny “tafika avy any avaratra” ho faneva. Izany tafika izany dia tokony ho firenena iray, ary izany firenena izany no haneho ny endriny irery ihany, ary manao izany izy amin’io fotoana io indrindra izay ananganan’i Satana ny “tandrokany” izay endriky ny bibidia. Ao amin’ny Ezekiela toko fahafito amby telopolo, ny hafatry ny rivotra efatra dia mitsoka ny hafatry ny ranonorana farany eo amin’ireo izay mitsangana avy eo ho izany tafika izany. Ny hafatry ny rivotra efatra dia ny hafatry ny Trompetra Fahafito, izay toerana ahatanterahan’ny zava-miafin’Andriamanitra.
The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.
Ny asa famaranana ny fanombohana tombokase dia nanomboka tamin’ny 7 Oktobra 2023. Ny fotoan’ny fanombohana tombokase an’ireo iray hetsy sy efatra alina amby efatra arivo dia tanteraka mandritra ny fanenoan’ny Trompetra fahafito, ary io trompetra io dia maneno in-telo mandritra ny fizotry ny fanombohana tombokase. Mandrakariva izany no manamarika fanafihan’ny Islamo ny Tany be Voninahitra. Ilay “tany be voninahitra” ara-panahy amin’izao andro ankehitriny izao dia voa tamin’ny 11 Septambra 2001, ary ilay tany be voninahitra fahiny ara-bakiteny dia voa tamin’ny 7 Oktobra 2023, dia tamin’io taona io indrindra no niverenan’aina ireo vavolombelona roa izay efa novonoina. Ny famelezana fahatelo dia amin’ilay lalàna Alahady ho avy tsy ho ela any Etazonia.
From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.
Manomboka amin’ny 7 Oktobra 2023, ny tandroka Repoblikana sy ny tandroka Protestanta marina an’ilay bibidia avy amin’ny tany dia samy manatanteraka ny fiovany farany ho tandroka izay miteny tahaka ny dragona na tahaka ny Zanak’ondry, eo amin’ilay lalàna Alahady izay ho avy tsy ho ela. Ireo fisehoana roa an’ny mpanohitra anatiny sy ivelany ao amin’ilay fifanandrinana lehibe izay miseho mandritra ny zava-mitranga famaranana eo amin’ny tantaran’ny tany, dia samy hita ao amin’ny tantara asehon’ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo. Ny fivoarana farany roa an’ireo tandroka roa ireo dia tanterahina mandritra ny fanenon’ny Trompetra Fahafito. Ny Trompetra Fahafito no fahatelo amin’ireo trompetra loza telo.
The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.
Ny loza telo dia maneho fampiharana avo telo heny ny faminaniana, ary amin’izany dia manome vavolombelona mahery momba ny mariky ny lalana tamin’ny 7 Oktobra 2023. Na tamin’ny loza voalohany na tamin’ny loza faharoa, ny adin’i Islam dia notanterahina nanohitra ny tafik’i Roma, izay amin’ny andro farany dia i Etazonia, araka ny vavolombelona omen’ny fandresena an’i Firaisana Sovietika izay vokatry ny firaisana miafina teo amin’ny antikristy (Papa Jaona Paoly II), sy ny mpaminany sandoka (Ronald Reagan) tamin’ny 1989.
In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.
Ao amin’ny loza voalohany, araka ny aseho ao amin’ny Apokalypsy toko faha-sivy, dia misy faminaniana momba ny fotoana dimy volana, izay mitovy amin’ny dimampolo amby zato taona. Ao amin’ny loza faharoa kosa, dia misy faminaniana momba ny fotoana telonjato amby iraika amby sivifolo taona sy dimy ambin’ny folo andro. Ireo faminaniana momba ny fotoana roa ireo dia samy maneho ny ady nataon’ny finoana silamo tamin’i Roma nandritra ireo tantara roa izay maneho ny loza voalohany sy ny loza faharoa. Ireo faminaniana roa ireo dia samy nanana vokatra roa samy hafa mikasika izany ady izany. Tamin’ireo dimampolo amby zato taona voalohany dia natao “handratra” an’i Roma ny finoana silamo, ary tao amin’ny faminaniana momba ny telonjato amby iraika amby sivifolo taona sy dimy ambin’ny folo andro, dia natao “hamono” an’i Roma ny finoana silamo. Ireo faminaniana roa ireo dia nifamatotra mivantana. Ny fiafaran’ireo dimampolo amby zato taona izay nanaovan’ny finoana silamo ratra an’i Roma no namaritra ny fiandohan’ireo telonjato amby iraika amby sivifolo taona sy dimy ambin’ny folo andro izay hamonoan’ny finoana silamo an’i Roma. Ny loza voalohany sy ny loza faharoa dia zarain’ny fiafaran’ireo dimampolo amby zato taona sy ny fiandohan’ireo telonjato amby iraika amby sivifolo taona sy dimy ambin’ny folo andro.
The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.
Ny Etazonia dia mitsahatra tsy ho fanjakana fahenina ao amin’ny faminanian’ny Baiboly amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, ary amin’izay fotoana izay no “vonoina” ara-paminaniana izy. Ny ora an’ilay “horohoron-tany lehibe”, ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, dia ilay lalàn’ny Alahady izay ho avy tsy ho ela, ary rehefa tonga izany ora izany, dia tonga miaraka amin’izany koa ny Trompetra fahafito an’ny Silamo. Tonga izy io mba hanamarika ny fiafarana, na ny fahafatesan’ilay fanjakana fahenina, izay tafik’i Roma amin’ny andro farany. Izany fahafatesana izany dia nialohavan’ny dimampolo amby zato taona nisian’ny Silamo nandratra ny tafik’i Roma. Araka ny fampitam-baovao mahazatra, izay miezaka mampihena ny lanjan’ny asan’ny Silamo radikaly eo amin’ny tontolo maoderina, hatramin’ny 7 Oktobra 2023 ka hatramin’ny nanoratana ity lahatsoratra ity tamin’ny 12 Febroary 2024, dia efa nanao fanafihana dimy amby enim-polo amby zato tamin’ny tombontsoan’i Amerika manerana izao tontolo izao ny Silamo.
The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.
Ny dimampolo amby zato taona izay nandratran’ny finoana silamo ny tafik’i Roma, ka niafara tamin’ny famonoana ny tafik’i Roma tamin’ny loza voalohany sy faharoa, dia averina ao amin’ny tantaran’ny loza fahatelo; fa izany no fomba fiasan’ny fampiharana intelo ny faminaniana. Ny fitsofana ny Trompetra fahafito, izay fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo, izay fotoana isehoan’ny fitambaran’ny maha-Andriamanitra sy ny maha-olombelona, araka ny asehon’ny fampiraisana ireo tsorakazo roa, dia manana marika telo: ny voalohany dia ny tany be voninahitra ara-panahy ary ny farany dia ny tany be voninahitra ara-panahy. Ny marika afovoany dia ny tany be voninahitra ara-bakiteny.
In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.
Tamin’ny taona 2023, ny fitsofana faharoa avy amin’ny trompetra fampitandremana amin’ny loza fahatelo dia nanondro ny fiakaran’ny adin’i Islam, raha niditra tao anatin’ny vanim-potoana izay “handratra” ny bibidia avy amin’ny tany izy. Tamin’io taona io ihany koa, dia velona indray ireo vavolombelona roa, dia ny tandroka Repoblikana sy ny tandroka Protestanta marina, ka nanomboka ny fiovàny iombonana ho amin’ireo tandroka ara-panoharana farany. Ho an’ny tandroka Repoblikana, izany dia ny fampiraisana ny hery Protestanta nivadi-pinoana rehetra amin’ny hery Repoblikana nivadi-pinoana rehetra, mba hamoronana tandroka iray izay sarin’ilay bibidia. Ary ho an’ny tandroka Protestanta marina, izany kosa dia ny fampiraisana ny Maha-Andriamanitra amin’ny maha-olombelona, raha niala tamin’ny toetra Laodiseana ho amin’ny toetra Filadelfiana ilay tandroka, mba hanehoana ny mifanohitra amin’ny sarin’ilay bibidia. Ny taona 2023 dia nitranga roa amby roapolo taona taorian’ny 2001, ka noho izany dia maneho ny rohy ara-panoharana momba ny Maha-Andriamanitra natambatra tamin’ny maha-olombelona.
All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.
Ny tantara rehetra izany dia miseho ao amin’ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo, izay ilay andininy novahana tombo-kase ka niteraka ny fitomboan’ny fahalalana tamin’ny 1989, ary izany no asehon’ny Reniranon’i Hiddekel. Ao amin’ny tantara ara-paminaniana ao amin’io andininy io dia tanterahina koa ny asa farany ao amin’ny Efitra Masina Indrindra, izay ilay fahazavana novahana tombo-kase tamin’ny 1798, ary izany no asehon’ny Reniranon’i Ulai. Ny fiandohan’ny andininy faha-efapolo dia manondro ny fotoanan’ny farany tamin’ny 1798, ary ny fiafaran’ilay andininy dia manondro ny fotoanan’ny farany tamin’ny 1989, ary ireo renirano roa ireo dia miara-mitambatra ao amin’ny tantaran’ny andininy faha-efapolo, tahaka ny ataon’ny Tigra sy Eofrata (Ulai sy Hiddekel) fotoana fohy alohan’ny hahatongavany any amin’ny Helodrano Persiana.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.
Ny Fanahin’i Jehovah Tompo no ato amiko; satria Jehovah nanosotra ahy hitory teny soa mahafaly amin’ny mpandefitra; naniraka ahy Izy hamatotra ny torotoro fo, hanambara fanafahana ho an’ny babo, sy famohana ny tranomaizina ho an’izay voafatotra; Hitory ny taona ankasitrahan’i Jehovah sy ny andro famalian’Andriamanitsika; hampionona izay rehetra misaona; Hanome ho an’izay misaona ao Ziona, dia haingo ho solon’ny lavenona, diloilon’ny fifaliana ho solon’ny fisalasalana, fitafian’ny fiderana ho solon’ny fanahy reraka; mba hantsoina hoe hazo terebintan’ny fahamarinana izy, dia fambolen’i Jehovah, mba hankalazana Azy.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.
Ary hanorina ny rava hatramin’ny ela izy ireo; hatsangany ny faharavana fahiny, ary hamboariny ny tanàna rava, dia ny faharavana navelan’ny taranaka maro. Ary ny vahiny hijoro ka hiandry ny ondrinareo, ary ny zanaky ny firenena hafa no ho mpiasa amin’ny taninareo sy mpikarakara ny tanim-boalobokareo. Fa ianareo kosa hatao hoe Mpisoron’i Jehovah; ny olona hiantso anareo hoe Mpanompon’Andriamanitsika; hihinana ny haren’ny jentilisa ianareo, ary amin’ny voninahiny no hireharehanareo. Ho solon’ny fahamenaranareo dia hahazo roa heny ianareo; ary ho solon’ny fahafaham-baraka dia hifaly amin’ny anjarany izy ireo; koa amin’ny taniny dia handova roa heny izy ireo; fifaliana mandrakizay no ho azy.
For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Fa Izaho Jehovah dia tia ny fitsarana; halako ny fandrobana atao ho fanatitra dorana; ary hotarihiko amin’ny fahamarinana ny asan’izy ireo, ary hanao fanekena mandrakizay aminy Aho. Ary ny taranany ho fantatra any amin’ny jentilisa, ary ny zanany any amin’ny firenena; izay rehetra mahita azy dia hanaiky azy, fa izy no taranaka izay notahin’i Jehovah. Hifaly indrindra amin’i Jehovah aho, ny fanahiko ho ravoravo amin’Andriamanitro; fa notafiany fitafian’ny famonjena aho, norakofany akanjom-pahamarinana aho, tahaka ny mpampakatra mihaingo firavaka, ary tahaka ny ampakarina mihaingo ny firavany. Fa tahaka ny amoahan’ny tany ny tsimokany, ary tahaka ny ampitsimohan’ny saha izay voafafy ao aminy; dia toy izany no hampitsimohan’i Jehovah Tompo ny fahamarinana sy ny fiderana eo anatrehan’ny firenena rehetra. Isaia 61:1–11.