Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.
I Daniela dia nokasihin-tanana intelo tao amin’ny toko faha‑folo, ny voalohany sy ny farany dia nataon’i Gabriela, ary ny fikasihana teo afovoany dia nataon’i Kristy. Tamin’io fikasihana teo afovoany io no nahatsapan’i Daniela tamin’ny fomba faran’izay lalina ny fahalòvany, satria ny famantarana eo afovoan’ny fahamarinana dia maneho fikomiana. Mikaela no nikasika an’i Daniela fanindroany, fa nidina Izy tamin’ny fiafaran’ny iraika amby roapolo andro.
At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”
Amin’ny faran’ny telo andro sy tapany ara-panoharana, izay nandrianan’ny vavolombelona roa ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo maty teny an-dalambe, dia misy feo iray manangana azy roa ho velona indray. Io no feon’ny arkanjely izay manangana ho velona. Ny fidinan’i Mikaela ao amin’ny Daniela toko faha-folo, tamin’ny andro faharoa amby roapolo, dia mifanaraka amin’ny fananganana ny vavolombelona roa ho velona amin’ny 2023. Raha mbola maty teny an-dalambe ny vavolombelona roa, dia naseho an’i Ezekiela ny taolany niparitaka, ary nanontaniana izy raha nihevitra fa azo hatsangana ho velona indray ireo taolana maina maty tao amin’ny lohasaha ireo; ary izao ihany no navaliny Ezekiela: “Tompo ô, Hianao no mahalala.”
Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.
Dia diperintahkan lagi kepada Ezekiel untuk bernubuat kepada tulang-tulang itu; maka ia pun melakukannya, dan ketika ia melakukannya, tulang-tulang itu tersusun dan berhimpun bersama, namun tetap belum hidup. Nubuat pertama Ezekiel ialah menghimpunkan tulang-tulang itu bersama-sama, tetapi diperlukan nubuat yang kedua untuk membangkitkan tulang-tulang itu sebagai suatu tentara. Nubuat kedua Ezekiel ialah nubuat celaka yang ketiga, sebagaimana dilambangkan oleh keempat angin yang menghidupkan tulang-tulang itu. Adam yang pertama diciptakan sempurna, tetapi kemudian ia berbuat dosa dan mewariskan maut kepada seluruh keturunannya. Kebangkitan tulang-tulang mati dalam penglihatan Ezekiel itu sejajar dengan penciptaan Adam dalam kesempurnaannya, sebab Adam mula-mula dibentuk, lalu kemudian Tuhan mengembuskan ke dalam dirinya nafas kehidupan.
This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.
Tsy midika akory izany fa mahazo vatana voahosotra voninahitra ireo vavolombelona roa rehefa averina ho velona izy, satria izany dia tsy miseho raha tsy amin’ny fiavian’i Kristy fanindroany; nefa ny fitsanganan’izy ireo amin’ny maty dia mifanandrify amin’ny fahitan’i Daniela momba ilay fahitana “marah” maha-mpanao antony, rehefa ovana hitovy amin’ilay endrika izay banjininy izy ireo avy eo. Fitsipika mifandimby, ny fizotry ny fanisiana tombo-kase dia voalamina amim-pitandremana tokoa ao amin’ny fijoroana vavolombelon’ny faminaniana.
In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”
Ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, “rehefa afaka hateloana sy tapany dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra,” tao amin’ireo vavolombelona roa, “ary izy ireo” dia “nijoro tamin’ny tongony; ary tahotra lehibe no nahazo izay nahita azy,” ary avy eo dia nisy “feo mahery avy tany an-danitra nanao taminy hoe: Miakara atỳ. Ary niakatra ho any an-danitra tao amin’ny rahona izy; ary ny fahavalony dia nahita azy.”
First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.
Voalohany, ny Fanahy niditra tao anatiny, dia nitsangana tamin’ny tongony izy; ary rehefa nitsangana izy, dia azon-tahotra ny fahavalony, izay efa nifaly teo aloha noho ny nahafatesany. Ary avy eo dia misy feo miantso azy hiakatra, ary ny fahavalony no mahita izany zava-nitranga izany. Ao amin’i Ezekiela, izy ireo dia fantarina voalohany ho toy ny olona efa niparitaka sy maty tao an-dohasaha; avy eo dia ambara ny faminaniana iray izay manangona azy hiaraka; ary avy eo ny faminaniana faharoa no mahatonga azy hitsangana ho tafika lehibe. Ao amin’i Daniela, voalohany izy mahita ny fahitana lehibe izay miteraka fisarahan’olona ho sokajy roa, ary avy eo dia kasihina intelo izy.
The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.
Tamin’ny voalohany nikasihana azy dia tsy nanana hery izy, tao anatin’ny torimaso lalina, ary nitodika tamin’ny tany ny tavany. Ny torimaso dia maneho ny fahafatesana. Nefa reny ny teny nolazaina izy.
Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.
Aza gaga amin’izany ianareo; fa avy ny andro izay handrenesan’izay rehetra any am-pasana ny feony. Jaona 5:28.
Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.
Dia niantso an’i Daniela hiondrika amin’ny tanany sy ny lohaliny i Gabriela, ary avy eo dia nandidy azy hitsangana, ka nanao izany izy, na dia nangovitra aza. Avy eo dia nandre ny tenin’i Gabriela izy, nefa dia moana sisa. I Ezekiela koa dia nahita ny fahitan’i Kristy, ary niteraka filaharan-javatra mitovy amin’izany koa izany.
And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.
Ary eo ambonin’ny habakabaka izay teo ambonin’ny lohan’ireo dia nisy ny endriky ny seza fiandrianana, tahaka ny fijerin’ny vato safira; ary teo ambonin’ny endriky ny seza fiandrianana dia nisy endrika tahaka ny fijerin’ny olona iray teo amboniny. Ary hitako tahaka ny lokon’ny ambera izany, tahaka ny fijerin’ny afo manodidina ao anatiny, hatramin’ny fijerin’ny valahany miakatra; ary hatramin’ny fijerin’ny valahany midina kosa, dia hitako hoatra ny fijerin’ny afo, sady nisy famirapiratana nanodidina. Tahaka ny fijerin’ny avana izay eo amin’ny rahona amin’ny andro avy ny orana no fijerin’ny famirapiratana manodidina. Izany no fijerin’ny endriky ny voninahitr’i Jehovah. Ary nony hitako izany, dia niankohoka tamin’ny tavako aho, ka nandre ny feon’ny iray izay niteny. Ary hoy Izy tamiko: Ry zanak’olona, mitsangàna amin’ny tongotrao, dia hiteny aminao Aho. Ary ny Fanahy niditra tao anatiko raha niteny tamiko Izy, ka nampitsangana ahy tamin’ny tongotro, dia nandre Ilay niteny tamiko aho. Ezekiela 1:26–2:2.
The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.
Ny fahitana dia nahatonga an’i Ezekiela sy Daniela samy hanetry tena ho amin’ny vovoka, ka niankohoka tamin’ny tany izy ireo. Tao anatin’izany toetry ny tenany izany dia samy mbola nandre ny tenin’i Jehovah izy roa tonta, ary samy natsangana hijoro izy ireo mba handre ny teny nolazaina taminy; ary raha nandre ireo teny ireo izy, “dia niditra tao anatiny ny Fanahy.” Ny firaisan’ny maha-Andriamanitra dia tanterahina amin’ny alalan’ny fandraisana ny Tenin’Andriamanitra izay ampitain’ny Fanahy Masina. Ny “Teny” no mampita ny maha-Andriamanitra ao amin’ny maha-olombelona. Tsy maintsy ekena io fahamarinana io mba hahazoana ny hamafin-javatra sy ny lanjan’ny tantara ara-paminaniana izay omen’i Gabriela an’i Daniela ao amin’ny toko fahiraika ambin’ny folo. Ny tantara ara-paminaniana aseho ao amin’ny toko fahiraika ambin’ny folo dia fantsona ampitondrana ny diloilo masina ho any amin’ireo virjina hendry.
With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.
Tahaka an’i Ezekiela, dia nampianarina avy hatrany izy fa tokony hitondra hafatra ho an’ny Advantisma Laodiseana, nefa i Ezekiela dia efa nampahafantarina hatrany am-piandohana fa tsy hihaino ny teniny ny Advantisma Laodiseana, satria taranaka mpiodina izy. Ny fanandraman’i Ezekiela dia fanandraman’i Isaia ao amin’ny toko fahenina, koa araka ny vavan’ny vavolombelona roa, rehefa mamoha an’i Daniela amin’ny torimaso Andriamanitra, izay tandindon’ny fahafatesana, dia omena hafatra ho an’ny taranaka mpiodina ao amin’ny Advantisma Laodiseana i Daniela, nefa tsy hihaino izy ireo.
Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.
Avy eo dia nokasihin’i Kristy fanindroany i Daniela, ary Izy Tenany no mikasika ny molony, tahaka ny nikasihany ny molotr’i Isaia tamin’ny vainafo nalaina teo amin’ny alitara. Dia afaka niteny Daniela, nefa mbola tsy nanan-kery ihany izy, ary mbola tsy nisy fofonaina taminy. Araka an’i Ezekiela, ny fofonaina dia tonga miaraka amin’ny hafatry ny “rivotra efatra”, izay faminaniana faharoan’i Ezekiela. Ny faminanian’i Ezekiela momba ny rivotra efatra dia mifanaraka amin’ny fikasihana fanintelony an’i Daniela, satria amin’izay no idiran’ny fofonaina ao amin’ny taolana ka mitsangana ho tafika lehibe izy ireny. Ao amin’ny fikasihana fanintelony an’i Daniela no anatanjahana azy.
On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.
Tamin’ny 18 Jolay 2020, dia niely patrana ny vahoakan’Andriamanitra amin’ny andro farany ary niditra tao amin’ny fotoana fiandrasana araka ny fanoharana. Ny tantaran’ny fanisiana tombo-kase dia naseho tamin’ny tantaran’ny 22 Oktobra 1844 ka hatramin’ny fikomiana tamin’ny 1863. Ny tsipika ara-tantara voasolo tena eo dia mifanindry amin’ny vanim-potoana manomboka amin’ny 11 Septambra 2001 ka hatramin’ny lalàna alahady, nefa mifanindry koa amin’ny tantara manomboka amin’ny 18 Jolay 2020 ka hatramin’ny lalàna alahady. Io trangan-javatra ara-paminaniana io dia miorina amin’ny zava-misy fa ny tandindona dia manana heviny mihoatra ny iray, ary ny heviny dia faritan’ny tontolon-kevitra ampiharana azy.
When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.
Rehefa dinihintsika ny fahatongavana sy ny asa ataon’izay anjely telo, dia tarihin’io filaharan-javatra io ihany izy rehetra. Tonga izy ireo amin’ilay fotoana izay hanesorana ny tombo-kasen’ilay faminaniana mifandray aminy. Io faminaniana io dia voalamina amin’ny dingana telo: ny fahatongavany, ny fanomezana hery azy, ary ny varavarana mihidy eo amin’ny fiafarany. Misy famantarana hafa ao anatin’io tantara io, kanefa ireo famantarana telo mitsapa momba ny fahatongavan’izay anjely telo dia manomboka amin’ilay famantarana voalohany izay hanesorana ny tombo-kasen’ny faminaniana iray. Ilay hafatra izay voavaha tombo-kase dia omena hery amin’ny alalan’ny fanamafisana iray, ary avy eo izany fanamafisana sy fanomezana hery izany no mitsapa ny lehilahy sy ny vehivavy ao amin’izany tantara izany. Ny famaranana ny tantara dia mamoaka fitsapana mazava izay mampiseho raha hendry na adala ireo izay mijoro eo amin’ny fitsapana fahatelo.
Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.
Ao anatin’ny tantaran’ny 11 Septambra 2001 ka hatramin’ny lalàna alahady dia azo fantarina ireo anjely telo. Tonga tamin’ny 11 Septambra 2001 ny anjely voalohany, tonga tamin’ny 18 Jolay 2020 ny anjely faharoa, ary tonga amin’ny lalàna alahady ho avy tsy ho ela (ny fitsapana manavaka) ny anjely fahatelo. Mifanaraka amin’ny 11 Septambra 2001 ny 22 Oktobra 1844, ary mifanaraka amin’ny 18 Jolay 2020 ny 1856, ary mifanaraka amin’ny lalàna alahady ny 1863. Izany hoe, ny 22 Oktobra 1844 ka hatramin’ny 1863 dia mifanaraka koa amin’ny 18 Jolay 2020 ka hatramin’ny lalàna alahady, satria ny 18 Jolay no fahatongavan’ilay anjely faharoa ao amin’ny tantaran’ny fanisiana tombo-kase. Ny tantara manaraka dia mbola voafaritra araka ny tokony ho izy ho toy ny marika famantarana fotsiny an’ny anjely rehetra.
On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.
Tamin’ny 18 Jolay 2020, dia nisy fahamarinana novahana tombo-kase izay natao hitsapana izany taranaka izany. Ny dingana faharoa amin’izany tantara izany dia rehefa atsangana amin’ny maty ireo vavolombelona roa. Amin’izay izy ireo dia sedraina ny amin’ny handraisany na tsia ny fahazavana izay nambara tamin’izany fotoana izany, izay mitranga ankehitriny. Ary avy eo, amin’ny lalàna Alahady (ilay fitsapana manavaka), dia haseho mazava izay hendry virijina sy izay tsy izy. Rehefa heverintsika ny tantara ho toy ny firafitry ny anjely tokana fotsiny, ary avy eo apetratsika eo ambonin’ny tantaran’ny 18 Jolay 2020 ka hatramin’ny lalàna Alahady ny vanim-potoana manomboka amin’ny 22 Oktobra 1844 ka hatramin’ny fikomiana tamin’ny 1863, dia hitantsika fa tamin’ny 1849, Sister White dia nanambara fa ny Tompo dia naninjitra indray ny tanany mba hanangona ny sisa amin’ny olony.
From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.
Nanomboka tamin’ny 22 Oktobra 1844 ka hatramin’ny 1849 dia niparitaka ny vahoakan’Andriamanitra. Tamin’ny 1850 dia namoaka ny faharoa amin’ireo tabilaon’i Habakoka roa izy ireo. Tamin’ny Janoary 1851 dia nanao dokambarotra ilay tabilao vaovao tao amin’ny Review izy ireo. Niparitaka ny vahoakan’Andriamanitra, ary tonga niaraka tamin’ny mazava ny anjely fahatelo. Dia nanomboka nanangona azy ireo indray Andriamanitra, ary nomeny avy eo sary hita maso maneho ny hafatra izay tokony hotorin’izy ireo, tahaka ny nataony tamin’ny 1842. Ny mazava izay tonga tamin’ny 22 Oktobra 1844 dia fitomboan’ny fahalalana, ary nitohy, teo ambany fitarihany, nivoatra izany, ary tamin’ny 1856 dia nampahafantarina ny vato fehizoron’izany mazava izany. Io mazava io dia ny amin’ny “fito andro,” izay no mazava voalohany neken’i William Miller, ary izay naseho ho iray amin’ireo faminaniana izay tanteraka tamin’ny 22 Oktobra 1844.
The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”
Ny fahazavan’ny “fotoana impito,” tamin’ny 1856, dia sady fiafaran’ny fitomboan’ny fahalalana nomena an’i Miller, ilay iraky ny anjely voalohany, no fahazavana famaranan’ny anjely fahatelo koa izay nomena tamin’ny 22 Oktobra 1844. Ny fandavana ny fahazavana tamin’ny 1856 dia sady fandavana ny fitomboan’ny fahalalana izay novahana tamin’ny 1798, no koa ny fitomboan’ny fahalalana izay novahana tamin’ny 22 Oktobra 1844; ary nolavin’ireo izay tamin’izay fotoana sy teo no nifindra avy tamin’ny fanandraman’i Philadelphia ho amin’ny fanandraman’i Laodikia izany. Ny fikomiana tamin’ny 1863 dia ny fahatelo, sady fitsapana litmôsy, izay naseho tamin’ny alalan’ny tabilao sandoka iray izay nanala ny fahazavan’ny “fotoana impito.”
The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.
Ny fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844 dia nentin’Andriamanitra ho amin’ny hetsika Filadelfiana an’ilay anjely voalohany, tamin’ny nihazonany ny tanany teo ambonin’ny fahadisoana iray tao amin’ny tarehimarika sasany teo amin’ny tabilao pioniera 1843. Ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020 dia nentin’olona ho amin’ny hetsika Laodiseana an’ilay anjely fahatelo, tamin’ny tsy firaharahiany fa tamin’ny 22 Oktobra 1844, Kristy dia nanandratra ny tanany ho any an-danitra ka nianiana fa tsy hisy fotoana intsony. Tamin’ny 18 Jolay 2020, dia navoha ny hafatra iray izay natao hitsapa ity taranaky ny virijina ity. Tahaka ny tamin’ny 1850, ny Tompo tamin’ny 2023 dia naninjitra ny tanany fanindroany mba hanangona indray ny taolana matin’i Ezekiela, izay efa maty teny an-dalana hatramin’ny 18 Jolay 2020. Tamin’ny 1851 dia nisy fanehoana an-tsary vaovao ny hafatra izay fahatanterahan’ny faminanian’i Habakoka toko faharoa, ka amin’izany dia manondro fa aorian’ny 2023, ny Tompo dia hanana faneva velona vaovao haingany, izay tandindonin’ny takelaka roan’i Habakoka.
Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.
Ny tabilao roa an’i Habakoka dia naneho tandindona ny tabilao roan’ny Didy Folo, ary koa ny mofo roa ahetsiketsika amin’ny fetin’ny Pentekosta. Ny iray hetsy sy efatra alina sy efatra arivo dia fantatra ho fanatitra santatra, ary izy ireo no ao amin’i Malakia izay maneho ny fanatitra hoe “tahaka ny tamin’ny andro fahiny, sy tahaka ny tamin’ny taona taloha.” Asandratra ho fanatitra ahetsiketsika izy ireo mba ho hitan’izao tontolo izao rehetra izao.
The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.
Ny fifohazan’ny iray hetsy sy efatra arivo amby efatra alina dia manomboka amin’ny fanangonana hiaraka, ary izany fanangonana izany dia tanterahin’ny Tenin’Andriamanitra; fa ny taolana maina ao amin’i Ezekiela dia angonina amin’ny fandrenesana ny Tenin’Andriamanitra, raha mbola maty ihany izy. Ezekiela dia maneho ny fitaovan’olombelona izay manambara ny hafatra manangona ny taolana, rehefa ahinjitry ny Tompo fanindroany ny tànany mba hanangonana ny sisa aminy. Isaia, Jeremia, Daniela, Jaona ary Ezekiela dia samy manondro ny singa olombelona izay mitondra ny hafatra avy amin’Andriamanitra ho amin’ireo taolana maina maty.
Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).
Raha voangona ny taolana, dia asehon’ny Tompo ny fitomboan’ny fahalalana izay voaseha mialoha indrindra ny hifaranan’ny fotoam-pitsarana, ary izany fahalalana izany dia asehon’“ilay ampahany amin’ny faminanian’i Daniela izay mikasika ny andro farany.” Ao amin’ny faminaniana faharoan’i Ezekiela, ny fahazavana izay voaseha dia ny loza fahatelo, dia ny hafatry ny rivotra avy any atsinanana izay mifofo aina ao amin’ny taolana ka mahatonga azy ireo hitsangana ho tafika lehibe. Ny fahazavana izay aseho amin’i Daniela dia ilay fahazavana asehon’ny mpanjakan’ny avaratra ao amin’ny toko fahiraika ambin’ny folo. Miara-maneho “ilay ampahany amin’ny faminanian’i Daniela izay mikasika ny andro farany” i Ezekiela sy Daniela, dia ny vaovao avy amin’ny rivotra (atsinanana) sy ny mpanjakan’ny (avaratra).
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Fa hisy filazana avy any atsinanana sy avy any avaratra no hampitahotra azy; koa hivoaka amin-katezerana lehibe izy handrava sy handringana tanteraka ny maro. Daniela 11:44.
In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.
Tamin’ny taona 1856, ny Tompo dia nikasa hamita ny asany amin’ny fanisiana tombo-kase ny olony, nefa nikomy izy ireo. Ny hafatra nokasainy hampiasaina mba hamoahana azy ireo hiala amin’ny toe-piainany Laodiseana dia ny “impito” ao amin’ny Levitikosy faha-enina amby roapolo. Rehefa nanomboka nanangona ny olony indray ny Tompo tamin’ny Jolay 2023, dia natolony azy ireo indray ny hafatry ny “impito,” ary, ankoatra ny zavatra hafa, dia nofaritany fa amin’ilay Andro fanavotana tandindona tanteraka dia tokony haneno ny trompetra Jobily, izay fotoana ihany koa tokony hanenoan’ny trompetra fahafito. Ny trompetra Jobily dia tandindon’ny “impito,” ary ny trompetra fahafito dia ilay loza fahatelo. Rehefa nidina Mikaela tao amin’ny Daniela toko faha-folo, dia i Daniela no nisolo tena ireo izay mahazo ny fanandraman’ireo izay mivavaka ny vavaky ny Levitikosy faha-enina amby roapolo, sy ireo izay mikatsaka hahatakatra ny zava-miafina ara-paminaniana ao amin’ny Daniela toko faha-roa.
Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”
Daniel dia maneho ireo izay efa voaangona tamin’ny feon’Andriamanitra, ary avy eo mitsangana amin’ny tongony, nohamafisina mba hanambara ny hafatry ny atsinanana sy ny avaratra. Manambara izany hafatra izany izy ireo mandra-pahatongan’ny lalàna Alahady izay ho avy tsy ho ela. Ny fizotry ny fananganana izany tafika izany dia lohahevitra ara-paminaniana tena amin’ny antsipiriany, ary ny teboka izay anombohan’ny maha-Andriamanitra hikambana amin’ny maha-olombelona, amin’ny fahatanterahana mifandraika amin’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo, dia nanomboka tao amin’ny tantara izay aseho ao amin’ny andininy faha-iraika ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo. Ny tantara aseho manomboka amin’ny andininy voalohany ao amin’ny Daniela iraika ambin’ny folo ka hatramin’ny andininy faha-enina ambin’ny folo dia mameno ny tantara miafina ao amin’ny andininy faha-efapolo, dia “io ampahan’ny faminanian’i Daniela mifandray amin’ny andro farany io.”
As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.
Rehefa manomboka mandinika ny andininy faha‑telo ambin’ny folo ka hatramin’ny faha‑dimy ambin’ny folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo isika, izay tanteraka voalohany tamin’ny Adin’i Panium tamin’ny 200 talohan’i Kristy, dia ilaina indrindra ny mahatakatra ny lanjan’ireo andininy ireo. Panium no ady fahatelo amin’ireo ady ankolaka telo. Ny ady voalohany dia nifarana tamin’ny fandresen’ny fahefana papaly sy ny tafiny ankolaka, dia i Etazonia, tamin’ny taona 1989. Ny ady manaraka, asehon’ny andininy faha‑iraika ambin’ny folo sy faha‑roa ambin’ny folo, izay tanteraka tamin’ny Adin’i Raphia, dia hahitan’ny mpanjakan’ny atsimo (Rosia) handresy ny mpanjakan’ny avaratra sy ny tafiny ankolaka any Okraina. Ny ady fahatelo dia ho tahaka ny voalohany, ka ny fahefana papaly (ny mpanjakan’ny avaratra), miaraka amin’ny tafiny ankolaka (i Etazonia), no handresy ny Kominisma (ny Firenena Mikambana). Kanefa ilay ady ankolaka fahatelo, izay ny Adin’i Panium, dia hanomboka koa ny Ady Lehibe Fahatelo.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Dia tahaka ny fahasarotana mitovitovy amin’ny kodia, izay teo ambanin’ny fitarihan’ny tanana eo ambanin’ny elatry ny kerobima, dia eo ambanin’ny fifehezan’Andriamanitra koa ny fifandaminan-javatra sarotra amin’ny zava-mitranga eo amin’ny olombelona. Ao afovoan’ny fifandirana sy ny tabataban’ny firenena, Ilay mipetraka eo ambonin’ny kerobima dia mbola mitari-draharaha ny raharahan’ny tany.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Ny tantaran’ireo firenena izay nifandimby nibodo ny fotoana sy ny toerana voatendry ho azy, ka nanao vavolombelona tsy nahy ny amin’ny fahamarinana izay tsy fantany akory ny heviny, dia miteny amintsika. Ho an’ny firenena rehetra sy ho an’ny olona tsirairay amin’izao andro izao dia efa nanendry toerana iray ao amin’ny drafiny lehibe Andriamanitra. Ankehitriny ny olona sy ny firenena dia refesina amin’ny firaingam-pandrefesana eo an-tanan’Ilay tsy mety diso. Samy manapa-kevitra ny anjarany avy amin’ny safidiny manokana ny rehetra, ary Andriamanitra no mifehy izany rehetra izany ho fanatanterahana ny fikasany.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Ny tantara izay efa nasian’Ilay IZAHO NO IZY marika tao amin’ny Teniny, amin’ny fampifandraisana rohy manaraka rohy ao amin’ny rojo faminaniana, hatramin’ny mandrakizay tany aloha ka hatramin’ny mandrakizay any aoriana, no milaza amintsika izay toerana misy antsika anio ao amin’ny fizotry ny taonjato, sy izay azo antenaina amin’ny andro ho avy. Izay rehetra efa nolazain’ny faminaniana mialoha fa ho tanteraka, mandra-pahatongan’ny fotoana ankehitriny, dia efa voarakitra teo amin’ny pejin’ny tantara, ary azontsika antoka fa izay rehetra mbola ho avy dia samy ho tanteraka araka ny filaharany avy.”
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:
“Ny fandravana farany ny fanjakazakana rehetra etỳ an-tany dia voalaza mazava ao amin’ny tenin’ny fahamarinana. Ao amin’ny faminaniana nambara tamin’ny fotoana nanononana ny didim-pitsaran’Andriamanitra tamin’ny mpanjaka farany teo amin’ny Isiraely dia omena izao hafatra izao:
“‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.
“‘Izao no lazain’ny Tompo Andriamanitra hoe: Esory ny satro-boninahitra masina, ary esory ny satro-boninahitra fiandrianana: … asandrato izay ambany, ary aelezo izay ambony. Haongako, haongako, haongako izany; ary tsy hisy intsony izany, mandra-pahatongan’Ilay manana ny rariny aminy; ary homeko Azy izany.’ Ezekiela 21:26, 27.”
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Ny satro-boninahitra nesorina tamin’ny Isiraely dia nifindra nifandimby ho amin’ny fanjakan’i Babylona sy Medo-Persia ary Gresy sy Roma. Hoy Andriamanitra: ‘Tsy hisy intsony izany mandra-pihavin’Ilay manana ny zo aminy; ary homeko Azy izany.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Efa antomotra izany fotoana izany. Ankehitriny, ny famantarana ny andro dia manambara fa mijoro eo am-baravaran’ny fisehoan-javatra lehibe sy manetriketrika isika. Mihetsiketsika avokoa ny zavatra rehetra eto amin’izao tontolontsika izao. Eo anoloan’ny masontsika no tanteraka ny faminanian’ny Mpamonjy momba ireo zava-mitranga izay hialoha ny fihaviany hoe: ‘Ary handre ady sy siosion’ady hianareo…. Fa hisy firenena hitsangana hamely firenena, ary fanjakana hamely fanjakana; ary hisy mosary sy areti-mandringana ary horohoron-tany amin’ny tany samy hafa.’ Matio 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
Ankehitriny dia fotoana mahaliana lalina indrindra ho an’ny velona rehetra. Ny mpanapaka sy ny mpitondra fanjakana, ny olona mitàna andraikitra amin’ny fitokisana sy fahefana, ny lehilahy sy vehivavy misaina avy amin’ny saranga rehetra, dia mampifantoka ny sainy amin’ireo zava-mitranga manodidina antsika. Maso izy ireo amin’ny fifandraisana mihenjana sy tsy milamina eo amin’ireo firenena. Hitany ny hamafin-kery izay mandray ny singa rehetra eto an-tany, ary fantany fa misy zavatra lehibe sy manapaka efa hiseho—fa eo an-tsisin’ny krizy goavana indrindra izao tontolo izao.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Ny anjely ankehitriny dia mifehy ny rivotry ny fifandirana, mba tsy hitsoka izany mandra-panaitra izao tontolo izao ny amin’ny loza mananontanona ho avy aminy; nefa misy tafio-drivotra miangona, vonona hipoaka amin’ny tany; ary rehefa handidy ny anjeliny Andriamanitra hamaha ny rivotra, dia hisy toe-javatra feno fifandirana toy izany ka tsy hain’ny penina aseho an-tsary.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.
“Ny Baiboly, ary ny Baiboly ihany, no manome fijery marina momba izany zavatra izany. Eto no anehoana ireo sehatra lehibe farany amin’ny tantaran’izao tontolo izao, dia zava-mitranga izay efa mandatsaka ny aloky ny tenany mialoha, ka ny feon’ny fanatonany no mampihorohoro ny tany sy mampilefitra ny fon’ny olona noho ny tahotra.
“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.
“ ‘“Indro, ny Tompo mandrava ny tany, mahatonga azy ho lao, mampivadika azy ambony ambany, ary manely eny rehetra eny ny mponina ao aminy…. Efa nandika ny lalàna izy, nanova ny didy, nandrava ny fanekena mandrakizay. Koa izany no nandanian’ny ozona ny tany, ary ny mponina ao aminy dia tonga lao…. Mitsahatra ny hafalian’ny ampongatapaka, mifarana ny tabataban’izay mifaly, mitsahatra ny hafalian’ny lokanga.” Isaia 24:1–18.
“‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.
“‘‘Indrisy ny amin’ny andro! fa efa akaiky ny andron’i Jehovah, ary ho avy tahaka ny fandringanana avy amin’ny Tsitoha izany…. Lò ny voa ao ambanin’ny baingany, rava sy lao ny trano fitahirizana, rodana ny sompitra; fa ritra ny vary. Endrey ny fimonomononan’ny biby! very hevitra ny andian’omby, satria tsy manam-bohitra; eny, foana sy lao ny andian’ondry.’ ‘Maina ny voaloboka, ary malazo ny aviavy; ny ampongabendanitra sy ny rofia ary ny paoma, dia ny hazo rehetra any an-tsaha aza, samy ritra avokoa; satria ritra tsy ao amin’ny zanak’olombelona ny fifaliana.’ Joela 1:15–18, 12.
“‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’
“‘Marary ao am-poko indrindra aho; … tsy mahatahiry fahanginana aho, satria efa renao, ry fanahiko, ny feon’ny trompetra, dia ny fampitandreman’ady. Fandringanana manampy fandringanana no antsoina; fa rava ny tany rehetra.’”
“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.
“‘Nijery ny tany aho, ka, indro, foana sy lao izy; ary ny lanitra koa, ka tsy nisy mazava. Nijery ny tendrombohitra aho, ka, indro, nihozongozona ireny, ary ny havoana rehetra nihorohoro. Nijery aho, ka, indro, tsy nisy olona, ary ny voro-manidina rehetra eny amin’ny lanitra dia nandositra. Nijery aho, ka, indro, ny tany lonaka dia efa tonga efitra, ary ny tanànany rehetra dia rava.’ Jeremia 4:19, 20, 23–26.
“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.
“Indrisy! fa lehibe izany andro izany, ka tsy misy tahaka azy; dia fotoan’ny fahorian’i Jakoba izany; kanefa hovonjena hiala amin’izany izy.” Jeremia 30:7. Education, 178–181.