The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Ny fitsapana farany ho an’ny taranaka Millerita, izay tsy nahavita ny fizotry ny fitsapana, dia nanomboka tamin’ny taona 1856, tamin’ny fahatongavan’ny fahazavana nitombo momba ny “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo. Hatramin’ny 1856 ka hatramin’ny 1863, ny hafatra ho an’i Laodikia dia nanamarika vanim-potoana farany tao anatin’ilay fe-potoana izay nanomboka tamin’ny fahatongavan’ny anjely fahatelo tamin’ny 22 Oktobra 1844. Izany fe-potoana izany dia asehon’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Io fe-potoana io dia aseho tsy amin’ireo andininy ireo ihany, fa amin’ny tantara izay nahatanteraka ireo andininy ireo koa, ary amin’ny fijoroana vavolombelon’ny jeografia ao Panium, izay Kaisaria Filipy ihany koa. Notsidihin’i Kristy tamin’ny fomba niniana i Kaisaria Filipy talohan’ny hazo fijaliana, ary ny hazo fijaliana dia maneho ny lalàn’ny Alahady, izay asehon’ny andininy fahenina ambin’ny folo. Tamin’ny 22 Oktobra 1844, ny Liona avy amin’ny firenen’i Joda dia nanondro ny foto-pampianaran’ny Sabata tao anatin’ny fahazavana manokana. Ary tamin’ny faran’izany fizotry ny fitsapana izany dia nampiditra fitomboan’ny fahalalana momba ny “impito” Izy, ary ny “impito” ao amin’ny Levitikosy enina amby roapolo dia foto-pampianaran’ny Sabata. Ny didin’ny Sabata momba ny tany miala sasatra no mifanandrify mivantana amin’ny didin’ny Sabata momba ny olona miala sasatra. Samy nifarana tamin’ny 22 Oktobra 1844 ny faminanian’ny fotoana dimy amby roan-jato sy roa arivo taona sy ny telo amby roan-jato sy roa arivo taona.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Ny vanim-potoana farany amin’ny dingan’ny fizahan-toetra, hatramin’ny taona 1856 ka hatramin’ny 1863, dia fanambarana lehibe kokoa momba ny Sabata, izay efa napetraka tao anatin’ny hazavana manokana tany am-piandohan’ny dingan’ny fanisiana tombo-kase sy ny fizahan-toetra. Ny tantara asehon’ny fahatanterahan’ny andininy faha-telo ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’ny Daniela 11 dia maneho ilay vanim-potoan’ny fizahan-toetra izay anindrian’ny tombo-kasen’Andriamanitra mandrakizay eo amin’ireo iray hetsy sy efatra alina sy efatra arivo. Ao anatin’izany tantara izany no ampiraisina ireo tehina roa ao amin’i Ezekiela. Ny fampiraisana ireo tehina roa dia maneho ny fampiraisana ny maha-Andriamanitra amin’ny maha-olombelona, ary ny fampianarana mamirapiratra ao anatin’ny hazavana manokana ao amin’izany tantara izany dia ny fampianarana momba ny fahatongavana ho nofo.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Noho izany, raha nilaza an’i Kristy ho Zanak’Andriamanitra i Petera tany Kaisaria Filipy, dia nanaiky izy fa i Kristy, amin’ny maha-Zanak’Andriamanitra Azy, dia naneho ny toetrany roa: dia ny maha-Zanaka Masin’Andriamanitra Azy, Izay nitafy nofo maha-olona ny Tenany, ka tamin’izany no nahatongavany ho Zanak’olona.

“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

“Rehefa nandinika ny faminaniana izay nanambara an’i Kristy ny mpianatra, dia nampidirina ho amin’ny firaisana amin’ny Andriamanitra izy, ary nampianarina ny amin’Ilay izay niakatra tany an-danitra mba hamita ny asa izay efa natombony teto an-tany. Fantany fa tao Aminy no nitoeran’ny fahalalana izay tsy azon’ny olombelona na iza na iza, raha tsy ampian’ny herin’Andriamanitra, ho takarina. Nilainy ny fanampian’Ilay efa nambaran’ny mpanjaka sy ny mpaminany ary ny olo-marina mialoha. Tamin’ny fahagagana no namakiany sy namerenany namaky ireo fanehoana ara-paminaniana ny toetrany sy ny asany. Endrey ny fahamaizinan’ny fahatakaran’izy ireo ny Soratra ara-paminaniana! endrey ny fahataran’izy ireo tamin’ny fandraisana ireo fahamarinana lehibe izay nanambara an’i Kristy! Raha nijery Azy tamin’ny fanetren-tenany izy, raha nandeha tahaka ny olona teo amin’ny olona Izy, dia tsy takany ny zava-miafin’ny nahatongavany ho nofo, dia ny toetra roa sosona ao amin’ny maha-Izy Azy. Voasakan-javatra ny masony, ka tsy nahafantarany tanteraka ny maha-Andriamanitra tao amin’ny maha-olombelona. Fa rehefa nohazavain’ny Fanahy Masina izy, dia toy inona ny faniriany hahita Azy indray, sy hametraka ny tenany eo an-tongony!” Ilay Fitiavan’ny Vanim-potoana Rehetra, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

Ny 22 Oktobra 1844 ka hatramin’ny 1863 dia maneho ny fotoan’ny famehezana ny iray hetsy sy efatra arivo amby efatra alina. Izany vanim-potoana izany dia nanomboka tamin’ny nanasongadinana ny Sabata ho fahamarinana manokana teo anivon’ireo fahamarinana maro izay voavaha tombo-kase nandritra ny fotoan’ny famehezana. Io vanim-potoana io no nanombohan’ny fanenon’ny trompetra fahafito, izay manondro ny fotoana tokony hahatanterahan’ny zava-miafin’Andriamanitra.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Fa amin’ny andron’ny feon’ny anjely fahafito, rehefa hanomboka hitsoka izy, dia ho tanteraka ny zava-miafina momba an’Andriamanitra, araka izay nambarany tamin’ny mpanompony mpaminany. Apokalypsy 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Ny anjely fahafito dia ilay loza fahatelo koa, satria ny fanisiana tombo-kase dia mitranga eo amin’ny tantara amin’ny fotoana isehoan’ny adin’ny finoana silamo am-pahavitrihana. Raha mba nahatoky ny Advantisma Millerita tamin’ny vanim-potoana izay nanaraka ny 22 Oktobra 1844, dia ho navotsotra ny finoana silamo izay efa nofehezina tamin’ny 11 Aogositra 1840.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

“Raha ny Advantista, taorian’ilay fahadisoam-panantenana lehibe tamin’ny 1844, no nifikitra mafy tamin’ny finoany ka nanaraka tamim-piraisana ny fitarihan’Andriamanitra izay nisokatra teo anoloany, ka nandray ny hafatry ny anjely fahatelo ary nanambara izany tamin’izao tontolo izao tamin’ny herin’ny Fanahy Masina, dia ho nahita ny famonjen’Andriamanitra izy; ny Tompo dia ho niasa tamin-kery lehibe niaraka tamin’ny ezaka nataony, ho efa vita ny asa, ary Kristy dia ho efa tonga talohan’izao handray ny olony ho amin’ny valisoany. Nefa tamin’ilay fotoana nisian’ny fisalasalana sy ny tsy fahazoana antoka izay nanaraka ilay fahadisoam-panantenana, maro tamin’ireo mpino ny fiavian’i Kristy no nandao ny finoany.... Dia voasakana ny asa, ary navela tao anatin’ny haizina izao tontolo izao. Raha ny vahoaka Advantista manontolo no niray hina teo amin’ny didin’Andriamanitra sy ny finoan’i Jesosy, ho hafa tokoa sy ho hafa lavitra ny tantarantsika!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

Tamin’ny 22 Oktobra 1844 dia nanomboka naneno ny trompetra fahafito, ary nanomboka naneno koa ny trompetra Jobily.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

Ary manisa ho anao ny sabata fito amin’ny taona ianao, dia impito fito taona; ary ny faharetan’ireo sabata fito amin’ny taona dia ho sivy amby efapolo taona ho anao. Ary amin’izany dia hampanenoinao ny trompetran’ny Jobily amin’ny andro fahafolon’ny volana fahafito; amin’ny Andro Fanavotana no hampanenoanareo ny trompetra manerana ny taninareo rehetra. Ary hamasino ny taona fahadimampolo ianareo, ka hambaranareo manerana ny tany rehetra ny fahafahana ho an’ny mponina rehetra ao aminy; ho Jobily izany ho anareo; ary samy hiverina ho amin’ny fananany avy ny olona rehetra, ary samy hiverina ho amin’ny fianakaviany avy ny olona rehetra. Levitikosy 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Rehefa manomboka ny fotoam-pamehezana ny iray hetsy sy efatra alina sy efatra arivo, dia misy trompetra iray izay manambara fa tonga ny ady izay notanterahin’ny Islamo, ary misy trompetra iray izay mitory fahafahana ho an’ireo izay efa andevon’ny ota. Ny trompetra iray dia mampahafantatra ny tantara ivelany, ary ny iray kosa maneho ny fanandramana anatiny an’ireo olon’ny fanekena amin’ny andro farany. Esorina ny fanandevozany rehefa ampiraisina amin’ny Maha-Andriamanitra-ny mandrakizay ny maha-olombelona azy. Fitsipika mifanaraka amin’ny fitsipika, ireo trompetra roa ireo dia Trompetra iray ihany, satria ny trompetran’ny Jobily dia tsofina amin’ny Andro Fanavotana ihany, ary ny Andro Fanavotana dia manomboka rehefa tononina ny trompetra fahafito amin’ny loza fahatelo. Ny foto-pampianarana izay naneho ireo trompetra roa ireo tao amin’ny hetsika Millerita dia ny fahazavan’ny Sabata. Ny fahazavana izay maneho ireo Trompetra roa ireo amin’izao andro farany izao dia ny foto-pampianaran’ny fahatongavana ho nofo. Fitsipika mifanaraka amin’ny fitsipika, ny Sabata sy ny foto-pampianaran’ny fahatongavana ho nofo dia foto-pampianarana iray ihany.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Ny fiaiken’i Petera dia nanondro ny Mesia, ary koa ny Zanak’Andriamanitra. Ny Mesia dia Zanak’Andriamanitra. Ny Mesia no Mpahary asehon’ny Sabata.

“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

“Tsy mbola nahita an’i Kristy Paoly fony Izy nonina teto an-tany. Marina fa efa nandre ny aminy sy ny asany izy, nefa tsy nahazo nino izy fa ilay Mesia nampanantenaina, Mpahary ny tontolo rehetra, Mpizara ny fitahiana rehetra, dia hiseho eto an-tany amin’ny maha-olona tsotra Azy.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Ny Sabata no manondro ny Mpamorona, ary ilay Mpamorona dia i Kristy izay nohamarinin’i Petera. Ny Zanak’Andriamanitra, izay nohamarinin’i Petera, dia Izy izay niray tamin’ny nofo maha-olombelona ka tonga Zanak’olona. Ny Zanak’Andriamanitra dia maneho ny fahatongavana ho nofo.

“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

“Kristy dia nitondra ho an’ny lehilahy sy ny vehivavy hery handresena. Tonga teto amin’ity izao tontolo izao ity tamin’ny endrik’olombelona Izy, mba hiaina ho lehilahy eo amin’ny olona. Noraisiny teo Aminy ny vesatry ny toetra maha-olombelona, mba hozahana sy hotsapaina. Tamin’ny maha-olombelona Azy dia mpiray amin’ny toetra maha-Andriamanitra Izy. Tamin’ny fahatongavany ho nofo dia nahazo tamin’ny heviny vaovao ny anaram-boninahitra hoe Zanak’Andriamanitra Izy. Hoy ny anjely tamin’i Maria: ‘Ny herin’ny Avo Indrindra hanaloka anao; koa ilay Masina izay haterakao dia hatao hoe Zanak’Andriamanitra’ (Lioka 1:35). Raha Zanak’olombelona Izy, dia tonga Zanak’Andriamanitra tamin’ny heviny vaovao. Toy izany no nijoroany teto amin’izao tontolo izao—Zanak’Andriamanitra, nefa noho ny fahaterahana dia iray fihavanana amin’ny taranak’olombelona.” Selected Messages, boky 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Tao Kaisaria Filipy, ny fanekena indroa nataon’i Petera dia naneho ireo iray hetsy sy efatra arivo amby efatra alina izay mahatakatra fa Jesosy no Kristy, Zanak’Andriamanitra, ary ny fotopampianaran’ny Sabata izay nohazavaina tamin’ny 1844, miaraka amin’ny fotopampianaran’ny nofo nahatongavana izay ekena amin’ny andro farany. Ny fahazavan’ny fahamarinana indroa dia voaseho amin’ny fiandohana sy ny fiafaran’ny vanim-potoanan’ny fanisiana tombo-kase, araka ny ambaran’ny tantaran’ny fanisiana tombo-kase hatramin’ny 22 Oktobra 1844 ka hatramin’ny 1863, sy ny tantaran’ireo feo roa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Ao amin’ny andalana Millerita momba ny fizotry ny fanisiana tombo-kase, sy ao amin’ny andalana ara-paminaniana momba ny fanisiana tombo-kase ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, dia misy fitsapana iray eo amin’ny faran’ny vanim-potoana indrindra, izay isehoan’ny sokajy iray ho virijina adala, tahaka ny nitranga tamin’ny 1856 ka hatramin’ny 1863, ary isehoan’ny sokajy iray ho virijina hendry manomboka amin’ny Jolay 2023 ka hatramin’ny lalàna Alahady ho avy tsy ho ela. Io vanim-potoana farany fitsapana io dia mamerina ny fiandohan’ny vanim-potoana. Ilay anjely ihany izay nidina tamin’ny 11 Septambra 2001 no tonga tamin’ny maha Mikaela Azy mba hiantso ny maty ho amin’ny fiainana tamin’ny 2023, ny sasany ho amin’ny fiainana mandrakizay ary ny sasany ho amin’ny fahafatesana mandrakizay. Rehefa tonga Izy, dia nitarika ny olony hiverina amin’ny fanorenana fototra. Ny sasany mandà tsy handeha amin’ny lalana tranainy, ny sasany kosa mandeha amin’ny lalana tranainy. Ny sasany mihaino ny feon’ny trompetra, ny sasany mandà tsy hihaino.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Izao no lazain’i Jehovah hoe: Mitsangàna eo an-dalana ianareo, ka izahao, ary anontanio ny amin’ny lalana fahiny, izay misy ny lalana tsara, dia mizora ao aminy; ary hahita fitsaharana ho an’ny fanahinareo ianareo. Nefa hoy ireo: Tsy hizotra ao izahay. Ary nametraka mpiambina teo aminareo koa Aho nanao hoe: Henoy ny feon’ny trompetra. Nefa hoy ireo: Tsy hihaino izahay. Jeremia 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Ny hafatra asehon’ilay trompetra tsofin’ny mpiambina dia manana lafiny roa. Izy no trompetra fahafiton’ny Islamo sy ny trompetra Jobily famonjena. Izy no hafatry ny fampiraisana ny maha-Andriamanitra amin’ny maha-olombelona, izay tanterahin’ny zava-miafin’ny fahatongavana ho nofo, ary izany no mamokatra toetra voaomana handray ny tombo-kasen’Andriamanitra, dia ny Sabata. Ilay hafatra, ny asa, ary ny toe-javatra mifandray amin’izany vanim-potoana farany amin’ny fanisiana tombo-kase izany, izay nanomboka tamin’ny Jolay 2023, roa amby roapolo taona taorian’ny 2001, dia asehon’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, ary koa amin’ny fitsidihan’i Kristy an’i Kaisaria Filipy ao amin’ny Matio toko faha-enina ambin’ny folo.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

Tamin’ny fanoharana ny amin’ny virijina folo, dia samy resin-tory avokoa ny virijina rehetra nandritra ny fotoana niandrasana. Nilaza tamin’ny mpianany Jesosy fa matory Lazarosy.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

Ary rehefa voalaza izany zavatra izany, dia hoy Izy taminy: Matory i Lazarosy sakaizantsika; nefa handeha Aho mba hamoha azy amin’ny torimaso. Dia hoy ny mpianany: Tompo ô, raha matory izy, dia ho sitrana. Kanjo ny fahafatesany no nolazain’i Jesosy; fa nihevitra ireo fa ny fitsaharana amin’ny torimaso no nolazainy. Dia hoy Jesosy taminy mazava tsara: Maty Lazarosy. Jaona 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Tamin’ny faran’ny iraika amby roapolo andro, dia nahita ny fahitana Daniela, ary izy dia tao anatin’ny torimaso lalina.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

Ary izaho Daniela irery no nahita ny fahitana; fa ny olona izay teo amiko tsy nahita ny fahitana; nefa fahatahorana lehibe no namely azy, ka dia nandositra izy mba hiafina. Koa dia izaho irery no sisa tavela, ary nahita io fahitana lehibe io aho; nefa tsy nisy hery intsony tato anatiko; fa ny hatsaran-tarehiko niova tato anatiko ho fahalovana, ary tsy nahatana hery aho. Kanefa reko ny feon’ny teniny; ary raha nandre ny feon’ny teniny aho, dia latsaka tamin’ny torimaso lalina niankohoka tamin’ny tavako, ka ny tavako nitodika tamin’ny tany. Daniela 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Ny vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia niampatrampatra maty teo amin’ny arabe nandritra ny telo andro sy tapany, ary tao an-dohasaha ny taolana maty hitan’i Ezekiela. Tamin’ny 18 Jolay 2020 no nahatongavan’ny fotoana fiandrasana amin’ny fahafatesana ara-panahy sy ny fatoriana teo amin’ny virijina ao amin’ny hetsiky ny anjely fahatelo. Telo taona tatỳ aoriana dia nanomboka ny fizotry ny fifohazana sy ny fanomanana ny olon’Andriamanitra amin’ny andro farany mba ho fanevany sy tafiny mahery. Ilay anjely izay nidina tamin’ny 18 Jolay 2020 dia namaha tombo-kase fahamarinana iray, tahaka izay ataon’ny anjely mandrakariva rehefa midina izy ireo.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Ny fahamarinana izay novelariny dia ny fanandramana ny amin’ny fotoana fiandrasana sy ny fahadisoam-panantenana voalohany. Tamin’izany dia niparitaka ny olon’Andriamanitra amin’ny andro farany, ary rehefa tonga teo amin’ny tantara ny dingan’ny fampifoha azy ireo, dia notakina taminy ny hamantatra sy hanaiky fa efa niparitaka izy ary fa tao anatin’ny fotoana fiandrasana izy. Dia nalefa tamin’izany ny anjely maro, na hafatra maro, mba hampahery ny hafatry ny fotoana fiandrasana.

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

“Teo am-pamaranan’ny hafatry ny anjely faharoa, dia nahita hazavana lehibe avy any an-danitra namirapiratra tamin’ny vahoakan’Andriamanitra aho. Ny taratr’io hazavana io dia toa namirapiratra tahaka ny masoandro. Ary reko ny feon’ny anjely niantso hoe: ‘Indro, avy ny Mpampakatra; mivoaha hihaona aminy ianareo!’”

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

“Ity no antso tamin’ny misasakalina, izay tokony hanome hery ny hafatry ny anjely faharoa. Nisy anjely nirahina avy any an-danitra hanaitra ny olo-masina kivy sy hanomana azy ireo ho amin’ilay asa lehibe eo anoloany. Tsy ny olona manan-talenta indrindra no voalohany nandray io hafatra io. Nisy anjely nirahina ho any amin’ireo manetry tena sy feno fanoloran-tena, ka nanosika azy ireo hanandratra ny antso hoe: ‘Indro, avy ny Mpampakatra; mivoaha hifanena Aminy!’ Ireo izay nankinina tamin’izany antso izany dia nanao faingana, ary tamin’ny herin’ny Fanahy Masina no nampandrenesany ny hafatra sy nanaitrany ny rahalahiny kivy. Tsy niorina tamin’ny fahendrena sy ny fahaizan’ny olona izany asa izany, fa tamin’ny herin’Andriamanitra; ary ny olo-masiny izay nandre ny antso dia tsy nahatohitra izany. Ireo tena ara-panahy no nandray io hafatra io voalohany, ary ireo izay teo aloha no nitarika tamin’ny asa no farany nandray izany sy nanampy hampitombo ny antso hoe: ‘Indro, avy ny Mpampakatra; mivoaha hifanena Aminy!’”

“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

“Tamin’ny faritra rehetra tamin’ny tany dia nomena fahazavana momba ny hafatry ny anjely faharoa, ary ny antso dia nampitsonika ny fon’ny an’arivony. Nandeha avy tany an-tanàna iray ho any an-tanàna iray izany, ary avy tany an-tanànakely iray ho any an-tanànakely iray, mandra-pahatafavoha tanteraka ny vahoakan’Andriamanitra izay niandry. Tamin’ny fiangonana maro dia tsy navela hotorina io hafatra io, ary nisy antokon’olona maro izay nanana ny fijoroana velona niala tamin’ireo fiangonana lavo ireo. Asa lehibe no tanterahin’ny antso amin’ny misasak’alina. Nandinika ny fo io hafatra io, ka nitarika ny mpino hitady fanandramana velona ho an’ny tenany avy. Fantatr’izy ireo fa tsy afaka hiantehitra amin’ny samy izy izy ireo.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Ny fahatongavan’ny hafatry ny Antso amin’ny Misasakalina ao amin’ilay fanoharana no manondro ny fotoana isehoan’ny kilasy roa amin’ireo virijiny, na manana menaka izy ireo na tsia. Ny hendry dia manana menaka; ny adala kosa tsy manana. Tanteraka tao amin’ny asan’i Samuel Snow izany fanoharana izany teo amin’ny tantaran’ny Millerita, ary tao anatin’izany asa izany dia nivelatra ny hafatra nasehon’i Snow, araka izay asehon’ireo lahatsorany tao amin’ny bokin-gazety Millerita tamin’izany vanim-potoana izany. Ary avy eo, rehefa tonga tao amin’ny fivoriana an-toby tao Exeter izy, izay natao ny 12 hatramin’ny 17 Aogositra 1844, dia aseho koa ny fe-potoana iray izay niafara tamin’ny nialan’ireo izay tao amin’ilay fivoriana avy tao, ka nitory ilay hafatra.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

Misy “fotoana iray” izay ametrahana tanteraka ny hafatry ny Antso amin’ny Mamatonalina, ary amin’izany fotoan-dehibe izany, araka ny fanoharana, dia mihidy amin’ny virijina ny fotoam-pahasoavana. Ity “fotoana iray” ity dia ialohavan’“ny vanim-potoana iray” izay anefena sy andrafetana ny hafatra. Hatramin’ny Jolay 2023 dia efa teo am-pandrosoana ny hafatry ny Antso amin’ny Mamatonalina, ary tsy tahaka ny fahatanterahan’izany tamin’ny andron’ny Millerita, dia efa nampitaina manerana izao tontolo izao mialoha ny “fihidinan’ny fotoam-pahasoavana” ilay hafatra. Rehefa nikatona ny fotoam-pahasoavana tamin’ny faran’ny fivoriana tao Exeter, dia nandeha nankany amin’ny “faritra rehetra amin’ny tany” ilay hafatra, ary “nomena fahazavana ny amin’ny hafatry ny anjely faharoa, ary ny antso dia nampilefaka ny fon’ny olona an’arivony. Nandeha avy tany an-tanàna ho any an-tanàna izany, ary avy tany an-tanàna kely ho any an-tanàna kely, mandra-pahatafavoha tanteraka ny vahoakan’Andriamanitra izay niandry.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Amin’ny tantarantsika ankehitriny, ny hafatra izay nanomboka navoaka tamin’ny volana Jolay 2023 dia efa tonga any amin’ny firenena zato sy roapolo maneran-tany ankehitriny, ary ireo lahatsoratra izay maneho ny fivelaran’ny hafatry ny Antso Misasakalina dia azo alaina amin’ny fiteny mihoatra ny enimpolo, ary ireo lahatsoratra ireo dia azo vakina na azo henoina.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Ny Fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy mba hanehoany amin’ny mpanompony ny zavatra izay tsy maintsy ho tanteraka tsy ho ela; ary Izy naniraka ka nampahafantatra izany tamin’ny alalan’ny anjeliny ho an’i Jaona mpanompony; izay nanao fanambarana ny tenin’Andriamanitra sy ny filazana nataon’i Jesosy Kristy ary ny zavatra rehetra izay hitany. Sambatra izay mamaky, sy izay mihaino ny tenin’ity faminaniana ity, ary mitandrina izay zavatra voasoratra ao anatiny; fa efa antomotra ny andro. Apokalypsy 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Ny fahazavan’ity hafatra ity, araka izay aseho amin’ireo lahatsoratra, dia tontosa teo ho eo tao anatin’ny enim-bolana tamin’ny alalan’olona roa.

“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

“Raha tsy taitra ho tsapa ny adidiny ireo izay afaka manampy ao amin’i —, dia tsy hahafantatra ny asan’Andriamanitra izy ireo rehefa ho re ny antso mafy ataon’ny anjely fahatelo. Rehefa miposaka ny fahazavana mba hanazava ny tany, dia tsy hiakatra hanampy an’i Jehovah izy, fa te hametra ny asany mba hampifanaraka izany amin’ny heviny tery. Lazaiko aminareo fa hiasa amin’ity asa farany ity ny Tompo amin’ny fomba lavitra tokoa ny filaharan-javatra mahazatra, ary amin’ny fomba hanohitra izay rehetra drafitry ny olombelona. Hisy eo amintsika ireo izay haniry mandrakariva hifehy ny asan’Andriamanitra, ka hibaiko mihitsy aza izay fihetsiketsehana tokony hatao rehefa mandroso ny asa eo ambany fitarihan’ilay anjely izay miara-mikambana amin’ny anjely fahatelo ao amin’ny hafatra homena izao tontolo izao. Hampiasa lalana sy fitaovana Andriamanitra ka ho hita amin’izany fa Izy no mandray ny tady fitarihana eo an-tanany manokana. Ho gaga ireo mpiasa amin’ny fomba tsotra hampiasainy mba hanatanterahana sy hahatanteraka ny asany amin’ny fahamarinana.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Ny Liona avy amin’ny firenen’i Joda dia efa nitondra ny olony amin’ny andro farany ho amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo, ka manokatra ny tantara asehon’ny tantaran’ny 200 tal. J.K. ka hatramin’ny 63 tal. J.K., ary koa ny Matio toko faha‑enina ambin’ny folo, sy ny tantaran’ny fitsidihan’i Kristy tany Kaisaria Filipy. Samy mifanaraka amin’ilay ampahany amin’ny bokin’i Daniela izay voaisy tombo-kase mandra-pahatongan’ny andro farany na ny faminaniana na ny tantaran’ny fahatanterahany. Boky iray ihany ny Daniela sy ny Apokalypsy, koa amin’ny andro farany, mialoha indrindra ny hifaranan’ny fotoam-pitsarana, dia esorina ny tombo-kasen’ny Fanambaran’i Jesosy Kristy, ary ao anatin’izany Fanambarana izany ny ampahan’i Daniela izay mifandray amin’ny andro farany. Tonga izao ny fotoana hamaranana ny fivorian’ny toby tao Exeter.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Ary hoy Izy tamiko hoe: Aza asiana tombo-kase ny tenin’ny faminaniana amin’ity boky ity; fa efa akaiky ny andro. Izay tsy marina, aoka izy mbola tsy marina ihany; ary izay maloto, aoka izy mbola haloto ihany; ary izay marina, aoka izy mbola hanao ny marina ihany; ary izay masina, aoka izy mbola ho masina ihany. Apokalypsy 22:10, 11.

We will continue this study in the next article.

Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Indro, avy ny andro, hoy Jehovah Tompo, izay handefasako mosary amin’ny tany, tsy mosary amin’ny mofo, na hetaheta amin’ny rano, fa ny hihaino ny tenin’i Jehovah; ary hirenireny hatramin’ny ranomasina ka hatramin’ny ranomasina izy, ary hatramin’ny avaratra ka hatramin’ny atsinanana, hihazakazaka etsy sy eroa hitady ny tenin’i Jehovah izy, nefa tsy hahita izany. Amin’izany andro izany dia ho torana noho ny hetaheta ny virijiny tsara tarehy sy ny zatovo. Izay mianiana amin’ny fahotan’i Samaria ka manao hoe: Velona andriamanitrao, ry Dana; ary: Velona ny fomban’i Beri-sheba; dia ho lavo ireny ka tsy hitsangana intsony mandrakizay. Amosa 8:11–14.