The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Ny tantara miafina ao amin’ny andininy faha‑efapolo dia ahitana ny andiana filoha enina hatramin’ny fotoanan’ny farany tamin’ny 1989 ka hatramin’ny 2020, rehefa i Biden, ilay filoha fahafito, no nangalatra ny fitondram-panjakana. Ny taona 2020 no manamarika ny fiandohan’ny tantara miafina iray, manomboka amin’izany teboka izany ka hatrany amin’i “Aleksandra Lehibe”, izay maneho ny fotoana hananganana ny fanjakana fahafito ao amin’ny faminanian’ny Baiboly amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela. Ireo mpanjaka folo ireo dia manaiky avy hatrany hanome ny fanjakany fahafito ho an’ilay fanjakana fahavalo, izay avy amin’ny fito—dia ny fahefana papa. Izany tantara miafina izany dia manomboka amin’ilay filoha fahafito ary mifarana amin’ilay fanjakana fahafito.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Rehefa mampahafantatra ny tantara fa teo anelanelan’i Xerxes, izay misolo tena ilay mpanjaka manankarena izay manetsika an’i Grisia, ka hatramin’i Aleksandra Lehibe, dia nisy mpanjaka persiana valo, dia hitantsika fa ny tantara miafina eo anelanelan’ny faran’ny andininy faharoa sy ny andininy fahatelo dia maneho ny sarin’ny bibidia amin’ny fotoam-pitsapana voamariky ny isa valo. Ny sarin’ny bibidia any Etazonia dia tafapetraka tanteraka rehefa ampiharina ny lalàn’ny Alahady, ary amin’izany fotoana izany dia tonga ny fanjakana fahafito ary avy eo ny fahavalo. Miafara amin’i Aleksandra Lehibe ireo mpanjaka persiana valo, koa ny isa valo no manamarika ny fotoam-pitsapana momba ny sarin’ny bibidia izay mifarana amin’ny lalàn’ny Alahady.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Ny andininy folo ka hatramin’ny dimy ambin’ny folo dia mampahafantatra antsika fa ny sarin’ilay bibidia amin’ny fotoam-pitsapana dia ilay mari-pamantarana fahatelo amin’ireo mari-pamantarana telo asehon’ny tantaran’ny Makabeo, ary io mari-pamantarana fahatelo io dia fe-potoana nanomboka tamin’ny 161 T.K. ka nifarana tamin’ny 158 T.K. Izany fe-potoana izany dia nanaraka ilay mari-pamantarana voalohany tamin’ny 167 T.K., izay nanondro ny fiandohan’ny Fikomian’ny Makabeo tao Modein, tanàna iray izay midika hoe “hanao fanoherana” ny anarany. Ny 164 T.K. dia nanaraka izany fanoherana tao Modein izany, ary nanondro ny fanokanana faharoa ny tempoly faharoa. Ny 164 T.K. dia manondro ny fanokanana fanindroany an’i Donald Trump ho filoha fahavalo hatramin’i Reagan tamin’ny 1989, izay avy amin’ny fito. Ny fanokanana azy tamin’ny 20 Janoary 2025 dia nasehon’ny 164 T.K., sy ny lanonana fanokanana indray, izay namokatra ilay fahagagana satanika izay ahitana filazana roa momba ilay fahavalo izay avy amin’ny fito.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Koa ireo mpanjaka persiana valo dia maneho ny tantaran’ny firaisan’ny Jiosy tamin’i Roma hatramin’ny 161 tal. J.K. ka hatramin’ny 158 tal. J.K., ary amin’ny fanaovana izany dia manome vavolombelona faharoa ho an’ny fotoam-pitsapana ny sarin’ny bibidia izay manaraka ny fanokanana an’i Trump amin’ny taona 2025. Ny andininy faharoa dia mandroso hatrany amin’ilay fifidianana nangalarina tamin’ny 2020, izay iafarany mandra-pampiharana ny vavolombelona ara-tantara momba ireo mpanjaka persiana valo, ary mahita ny fampiharana azy ireo aorian’ny fanokanana faharoa an’i Trump. Rehefa apetraka eo ambonin’ny tantara eo anelanelan’ny andininy faharoa sy fahatelo ireo mpanjaka persiana valo, dia mbola misy vanim-potoana miafina hatramin’ny fanokanana an’i Biden ka hatramin’ny fanokanana faharoa an’i Trump.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

Izany tantara miafina izany dia aseho ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, izay mamono ny vavolombelona roa amin’ny taona 2020 ny bibin’ny tsy finoana an’Andriamanitra. Avy eo, rehefa afaka telo andro sy tapany ara-panoharana, dia midina i Mikaela mba hanangana amin’ny maty ny vavolombelona roa. Trump “natsangana tamin’ny maty” dia nanomboka ny fampielezan-keviny fahatelo ho filoham-pirenena tamin’ny 15 Novambra 2022, ary “feo miantso any an’efitra” natsangana tamin’ny maty dia nanomboka niantso ny iray hetsy sy efatra alina sy efatra arivo tamin’ny faran’ny volana Jolay 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Ny andininy faha‑folo sy faha‑iraika ambin’ny folo ary faha‑roa ambin’ny folo ao amin’ny Daniela toko faha‑iraika ambin’ny folo dia manondro ny Ady Okrainiana izay nanomboka tamin’ny 2014, ary hifarana amin’ny fandresen’i Rosia, arahina ny firodanan’ny konfederasiona Rosiana ankehitriny, araka ny tandindon’ny firodanan’ny Firaisana Sôvietika tamin’ny 1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo dia manondro tsipika ara-paminaniana telo. Ny tsipika momba ny fanasitranana ny fahefan’ny papa, izay manomboka rehefa mivoaka avy ao amin’ny fiafenany ilay vehivavy janga avy any Tyro, dia asehon’ny andininy fahadimy ambin’ny folo; ary ny fahatanterahany ara-tantara dia tamin’ny 200 talohan’i Kristy, rehefa niditra tao amin’ny tantara ara-paminaniana i Roma jentilisa amin’ny maha-mpandroba ny olonao azy, izay manandratra ny tenany, nefa lavo.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

Ao anatin’ireo andininy telo ireo, ny tsipika ara-paminaniana momba ny Repoblikanisma nihemotra tamin’ny finoana dia asehon’ny tantaran’i Antiokosy III, izay maneho mialoha ny anjara asan’i Trump amin’ny maha filoha fahavalo azy, dia ilay avy amin’ny fito. Ireo andininy ireo koa dia mamantatra ny tsipika ara-paminaniana momba ny Protestantisma nihemotra tamin’ny finoana araka ny asehon’ny tantaran’ny Makabeo.

The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Ny tsipika ara-paminaniana momba ilay tandroka protestanta marina izay nanomboka tamin’ny hetsika Filadelfiana an’ny Millerita, ary mifarana amin’ny hetsika Filadelfiana an’ireo iray hetsy sy efatra alina sy efatra arivo, dia tsy maintsy apetaka eo ambonin’ny tantara miafina ao amin’ny andininy faha-efapolo koa. Ny kotro-baratra fito ao amin’ny Apokalypsy toko faha-folo dia tandindon’ny hetsika Filadelfiana an’ny Millerita sy an’ireo iray hetsy sy efatra alina sy efatra arivo. Ny fanakatonana voaisy tombo-kase ny faminaniana, sy ny fanokafana azy, dia tanterahin’i Kristy, ary rehefa manao izany Izy, dia maneho ny Tenany ho Ilay Liona avy amin’ny fokon’i Joda. Ao amin’ny toko faha-folo, ilay anjely izay lazain-dRahavavy White fa “tsy iza fa Jesosy Kristy mihitsy” dia “niantso tamin’ny feo mahery, tahaka ny fieron’ny liona; ary rehefa niantso Izy, dia niteny tamin’ny feony ny kotro-baratra fito.”

Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Kraisty, amin’ny maha-Liona avy amin’ny firenen’i Joda Azy, dia nametraka ny kotroka fito tao anatin’ny tantara ara-paminaniana manodidina ny taona 100, ary nofeheziny tombo-kase avy hatrany izany; fa “raha vao niteny ny feony ny kotroka fito,” i Jaona “dia saiky hanoratra; ary” izy “nahare feo avy any an-danitra nanao hoe,” “Asio tombo-kase izay zavatra nolazain’ny kotroka fito, ary aza soratana izany.”

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Ny tantara miafina ao amin’ny andininy faha-efapolo dia esorin’ny Liona avy amin’ny firenen’i Joda amin’izao fotoana izao ny tombo-kaseny; ary ao anatin’izany tantara izany, ny tsipiky ny tandroka protestanta marina dia asehon’ireo kotrokorana fito. Rehefa nanomboka niantso mafy tany an-efitra ilay feo tamin’ny volana Jolay 2023, dia nesorin’ny Liona avy amin’ny firenen’i Joda ny tombo-kasen’ny fanambarana iray hafa momba izay asehon’ny “Kotrokorana Fito”.

The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

Ny kotrokorana fito dia maneho ny tantara hatramin’ny 18 Jolay 2020, rehefa novonoina teny an-dalambe ny fihetsiky ny iray hetsy sy efatra arivo amby efatra alina, ka hatramin’ny lalàna Alahady izay ho avy tsy ho ela. Ny tsipiky ny kotrokorana fito dia mamaritra ireo “zava-mitranga” izay miseho ao amin’izany tantara izany. Ny fahadisoam-panantenana voalohany dia arahina ny hafatry ny Antso Amin’ny Mamatonalina, ary arahin’ny lalàna Alahady. Rehefa nofaritan-dRahavavy White ny kotrokorana fito, na ho toy ny tantaran’ny anjely voalohany sy faharoa, na ho toy ny zava-mitranga amin’ny ho avy, dia samy nofaritany tamin’ireo fanehoana roa ireo fa maneho “zava-mitranga” izy ireo.

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Ny hafatry ny Antso Amin’ny Misasakalina dia mety ho toy ny zavatra tsy “zava-nitranga”, nefa tao amin’ny tantara Millerita ny fivoriana an-toby tao Exeter tamin’ny 12 ka hatramin’ny 17 Aogositra 1844 dia “zava-nitranga”, niaraka tamin’ny antsipiriany maro mifandray amin’izany zava-nitranga izany. Kanefa ny fahatongavan’ny hafatry ny Antso Amin’ny Misasakalina tao amin’ilay fivoriana an-toby dia fahatanterahan’ny fanoharana momba ireo virijina folo ao amin’ny Matio toko faha-roapolo amby dimy koa. Ny “zava-nitranga” tamin’ny fivoriana an-toby tao Exeter dia fahatanterahan’ireo kotrokorana fito, fa ny fanoharana momba ireo virijina folo kosa tsy miresaka ireo zava-nitranga ireo, fa miresaka ny “fanandraman” ireo virijina,

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Ny fanoharan’ireo virijina folo ao amin’i Matio 25 dia manazava koa ny fanandraman’ny vahoaka Advantista.” The Great Controversy, 393.

Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Tahaka ny amaritan’ny kotrokorana fito ny tantara mifanindran-dàlana momba ny fihetsiketsehan’ny anjely voalohany sy fahatelo, dia toy izany koa no amaritan’ny fanoharana ny amin’ny virijina folo ireo tantara roa mifanindran-dàlana.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Matetika aho no entina mankany amin’ilay fanoharana momba ireo virijiny folo, izay dimy tamin’izy ireo no hendry, ary dimy no adala. Io fanoharana io dia efa tanteraka ary mbola ho tanteraka hatramin’ny antsipiriany indrindra, satria manana fampiharana manokana amin’izao andro izao izy, ary, tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka ary mbola hitohy ho fahamarinana ankehitriny mandra-pahatapitry ny fotoana.” Review and Herald, 19 Aogositra 1890.

The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Ny tandindon’ny kotrokorana fito dia maneho ny “zava-mitranga” ao amin’ireo tantara mitovy lalana, ary ny virijina folo dia maneho ny “fanandramana” niainan’ny virijina hendry sy adala ao anatin’ireo tantara roa mitovy lalana ireo. Ny fanandramana Millerite, hatramin’ny taona 1856, dia ny fanandraman’i Filadelfia, ary ny fanandraman’ny hetsiky ny iray hetsy sy efatra arivo amby efatra alina dia ny fanandraman’i Laodikia, hatramin’ny fotoana fohy taorian’ny volana Jolay 2023. Ao amin’ireo tantara roa ireo, dia haseho amin’ny fisehoan’ny hafatry ny Antso Amin’ny Misasakalina ny virijina hendry sy ny virijina adala; fa amin’izay no hiseho izay nanana ny menaky ny fiomanana.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Ny toetry ny Fiangonana asehon’ireo virijina adala dia resahina koa ho toy ny toetry ny Laodiseana.” Review and Herald, 19 Aogositra 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Ireo izay mandà tsy hihinana ny hafatra izay eo an-tanan’i Mikaela arkanjely, izay nidina tamin’ny faran’ny volana Jolay 2023, dia hitoetra ao amin’ny toetry Laodikia; ary ireo izay mandray ilay bokikely ka mihinana azy dia hifindra ho ao amin’ny toetry Filadelfia. Ny toetry Laodikia dia maneho vahoaka iray, na olona iray, izay i Kristy dia eo ivelany aminy, nefa mitady hidirana; ary ny toetry Filadelfia kosa dia aseho ho fitambaran’ny maha-Andriamanitra sy ny maha-olombelona. Ny kotro-baratra fito no mamantatra ireo “zava-mitranga” amin’ny tsipiky ny tandroka protestanta marina, izay apetraka ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo, manomboka ny 18 Jolay 2020 ka mifarana amin’ny lalàn’ny Alahady.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Ny fanoharana ny amin’ny virijina folo dia mamantatra ny “fanandramana” iainan’ireo izay voantso ho isan’ny iray hetsy sy efatra alina amby efatra arivo mandritra io fe-potoana io ihany. Ny “zava-mitranga” izay mamantatra ny tantaran’ny iray hetsy sy efatra alina amby efatra arivo manomboka ny 18 Jolay 2020 ka hatramin’ny lalàn’ny Alahady, ary ny “fanandramana” an’ireo sokajy roa mandritra izany tantara izany, dia arahina koa amin’ny famantarana ny asa izay voatendry taloha sy mbola voatendry ao anatin’ireo tantara roa mifanitsy ireo. Ny asa dia asehon’ireo anjely ao amin’ny Apokalypsy 14, ary ny asan’ny Millerita dia nasehon’ny anjely voalohany sy faharoa, ary ny asan’ny iray hetsy sy efatra alina amby efatra arivo kosa dia asehon’ny anjely fahatelo.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Nahazo tombontsoa sarobidy aho mba hahazoana fanandramana. Nanana fanandramana aho tao amin’ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Aseho ho manidina eo afovoan’ny lanitra ireo anjely, mitory amin’izao tontolo izao hafatra fampitandremana, sady misy fiantraikany mivantana amin’ny olona velona amin’ny andro farany amin’ny tantaran’ity tany ity. Tsy misy olona mandre ny feon’ireo anjely ireo, satria tandindona izy ireo hanehoana ny vahoakan’Andriamanitra izay miasa mifanaraka amin’ny tontolon’ny lanitra. Ny lehilahy sy ny vehivavy, izay nohazavain’ny Fanahin’Andriamanitra sy nohamasinina tamin’ny alalan’ny fahamarinana, no mitory ireo hafatra telo araka ny filaharany.” Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Ny asa nomena ny vahoakan’Andriamanitra amin’ny andro farany tamin’ny 11 Septambra 2001, teo am-piandohan’ny fotoana fanisiana tombo-kase, dia omena indray ny vahoakan’Andriamanitra amin’ny andro farany amin’ny faran’ny fotoana fanisiana tombo-kase, rehefa nidina i Mikaela tamin’ny Jolay 2023.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

“I Jaona dia nahita ‘anjely iray hafa nidina avy tany an-danitra, nanana hery lehibe; ary ny tany rehetra dia nazava tamin’ny voninahiny.’ Apokalypsy 18:1. Izany asa izany no feon’ny vahoakan’Andriamanitra manambara hafatra fampitandremana ho an’izao tontolo izao.” The 1888 Materials, 926.

As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Tahaka ny amin’ireo “zava-nitranga” asehon’ireo kotro-baratra fito, sy ny “fanandramana” asehon’ireo virijina folo, ny asan’ireo anjely telo dia maneho tantara roa mifanindran-dalana.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

«Andriamanitra dia nametraka ny hafatry ny Apokalypsy 14 eo amin’ny filaharan’ny faminaniana, ary ny asany dia tsy hitsahatra mandra-pahatongan’ny fiafaran’ny tantaran’ity tany ity. Ny hafatry ny anjely voalohany sy faharoa dia mbola fahamarinana ho an’izao andro izao, ary tokony hifanaraka sy hihazakazaka mifanitsy amin’ity manaraka ity. Ny anjely fahatelo dia manambara ny fampitandremany amin’ny feo mahery. “Rehefa afaka izany zavatra izany,” hoy Jaona, “dia nahita anjely hafa nidina avy tany an-danitra aho, nanana hery lehibe, ary ny tany dia nohazavain’ny voninahiny.” Ao anatin’izany fahazavana izany dia mitambatra ny hazavan’ireo hafatra telo ireo rehetra ireo.» The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.

Ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela 11 no ahafantarana ny asan’ny faminaniana ataon’ny tsipik’i protestantisma niodina (ny Makkabeo), ny repoblikanisma niodina (Antiochus III), ary ilay vehivavy janga avy any Tyro (ireo mpandroba ny vahoakanao). Ao anatin’izany tantara izany indrindra no anondroan’ny tsipiky ny tandroka protestanta marina an’ireo efatra amby efapolo arivo sy iray alina ny asany, ny “fanandramany”, ary ny “zava-mitranga” miseho eo amin’ny vahoakan’Andriamanitra amin’ny andro farany. Ny tsipiky ny tandroka protestanta marina dia aseho ho toy ny kotrokorana fito, izay hany faminaniana ao amin’ny bokin’ny Apokalypsy lazaina fa voaisy tombo-kase. Kely mialoha ny hifaranan’ny fotoam-pahasoavana dia avy amin’ny Liona avy amin’ny firenen’i Joda—Ilay nametraka tombo-kase tamin’ny faminanian’ny kotrokorana fito—ny didy hanesorana ny tombo-kase amin’ny faminanian’ity boky ity.

The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Ny famahana ny tombo-kasen’ny kotrokorana fito amin’ny faran’ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo, izay nanehoana mialoha tamin’ny famahana ny tombo-kasen’ny kotrokorana fito teo am-piandohan’ny fotoana fanisiana tombo-kase, dia tokony hampiharina (andalana manaraka andalana) amin’ilay ampahan’ny bokin’i Daniela izay mifandray amin’ny andro farany, ary io ampahany io no tantara miafin’ny andininy faha-efapolo. Rehefa tanteraka tanteraka izany famahana izany, araka ny asehon’ny fanokafana ny tombo-kase fahafito, dia handatsaka ny afon’ny Fanahiny Masina amin’ilay iray hetsy sy efatra amby efapolo arivo Andriamanitra, tahaka ny nataony tamin’ny mpianatra tamin’ny Pentekosta. Ny Pentekosta dia mifanaraka amin’ny lalàna Alahady izay ho avy tsy ho ela.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Maniry fatratra aho ny hahita mialoha ny fotoana izay haverina indray ny zava-nitranga tamin’ny andron’ny Pentekosta, amin-kery lehibe kokoa noho izay tamin’izany fotoana izany. Hoy Jaona: ‘Ary nahita anjely iray hafa nidina avy tany an-danitra aho, nanana hery lehibe; ary nazava tamin’ny voninahiny ny tany.’ Ary amin’izany, tahaka ny tamin’ny andro Pentekosta, dia handre ny fahamarinana tenenina aminy ny olona, samy amin’ny fiteniny avy.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Andriamanitra dia mahavita manome aina vaovao ho an’ny fanahy rehetra izay maniry amim-pahatsorana hanompo Azy, ary mahavita mikasika ny molotra amin’ny vainafo velona nalaina teo amin’ny alitara, ka mahatonga azy ireny hahay hiteny tsara amin’ny fiderana Azy. Feo an’arivony maro no hofenoina ny hery hamoaka ampahibemaso ny fahamarinana mahagaga ao amin’ny Tenin’Andriamanitra. Ny lela mikainkonkona dia hovahana, ary ny saro-kenatra dia hampahatanjahina hitondra fanambarana feno fahasahiana ny amin’ny fahamarinana. Enga anie ny Tompo hanampy ny olony hanadio ny tempolin’ny fanahy ho afaka amin’ny fahalotoana rehetra, ary hihazona fifandraisana akaiky toy izany Aminy ka hahatonga azy ho mpiombona amin’ny ranonorana fara mandimby rehefa harotsaka izany.” Review and Herald, 20 Jolay 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Ny fiandohan’ny fotoanan’ny fanombohan-kase dia maneho ny fiafaran’ny fotoanan’ny fanombohan-kase. Tamin’ny fiandohana dia naidina araka ny fatra ny ranonorana farany, ary amin’ny farany kosa dia aidina tsy misy fetra izany. Ilay anjely izay nidina tamin’ny 11 Septambra 2001 dia io ihany no anjely nidina tamin’ny faran’ny volana Jolay 2023. Ny tantaran’ny Pentekosta dia nanomboka tamin’ny fitsanganan’i Kristy tamin’ny maty, ary ny fiafaran’ny fahatanterahana lavorary ny Pentekosta dia eo amin’ny fitsanganan’ny iray hetsy sy efatra arivo amby efatra alina.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Ny asa nataon’i Kristy tamin’ny nifofony tamin’ny mpianany ny Fanahy Masina, sy tamin’ny nanomezany ny fiadanany azy ireo, dia tahaka ny ranon’orana mitete vitsivitsy mialoha ny orambe be dia be izay homena tamin’ny andron’ny Pentekosta.” Spirit of Prophecy, volume 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Nitsoka tamin’ny mpianany Kristy taorian’ny nitsanganany tamin’ny maty, fotoana fohy taorian’ny niakarany tany amin’ny Rainy. Rehefa nidina avy nihaona tamin’ny Rainy Izy, dia niseho tamin’ny mpianatra ka nitsoka tamin’izy ireo “tete vitsy” izay nialoha ny “oran‑be tamin’ny Pentekosta.” Ireo tete vitsy ireo dia maneho ny fiandohan’ny fotoan’ny fanisiana tombo-kase, ary ny oram‑be dia maneho ny fiafarany. Ny fiandohan’ny fotoan’ny fanisiana tombo-kase dia averina indray amin’ny farany, ary tahaka ny nitsokan’i Kristy tamin’ny mpianany tamin’ny fiandohan’ny vanim-potoanan’ny Pentekosta, no itsokafany amin’ny olony amin’ny andro farany amin’ny fiafaran’izany vanim-potoana izany.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

“Ny taolana maina dia mila tsofin’ny Fanahy Masin’Andriamanitra aina, mba hirosoany ho amin’ny asa, tahaka ny amin’ny fitsanganana amin’ny maty.” Bible Training School, 1 Desambra 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Ny fahafatesan’ireo vavolombelona roa dia ahitana koa ny zava-misy fa ireo izay nitory ny hafatra dison’i Nashville sy ny 18 Jolay 2020 dia nanao izany tamin’ny maha-Laodikeana azy. Ny fitsanganan’ireo taolana maina maty amin’ny maty dia maneho fifindrana avy amin’ny toe-pahasalaman’i Laodikea, izay toe-pahafatesana, ho amin’ny toe-pahasalaman’i Filadelfia, izay fiainana. Ny fofonaina izay miteraka ny fitsanganana amin’ny maty sy izany fifindrana izany dia hafatra ara-paminaniana.

“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

“Թե ինչպիսի՜ զորություն պիտի ունենանք Աստծուց, որպեսզի սառցե սրտեր ունեցողները, որոնք ունեն միայն օրինական կրոն, տեսնեն իրենց համար պատրաստված առավել բարի բաները՝ Քրիստոսին և Նրա արդարությունը։ Կենսատու պատգամ էր անհրաժեշտ՝ կյանք տալու համար չոր ոսկորներին”։ Manuscript Releases, հատոր 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

Ang pagitan mula sa muling pagkabuhay ni Cristo ay nahati sa dalawang yugto: ang una ay apatnapung araw, nang Siya’y saka umakyat sa langit, na sinundan ng sampung araw bago ang Pentecostes. Ang apatnapu ay sagisag ng ilang, gaya rin ng tatlo at kalahating araw o isang libo at dalawang daan at animnapung taon o mga araw.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Rehefa nidina i Mikaela tamin’ny volana Jolay 2023, dia nifarana ny telo andro sy tapany nisian’ny fahafatesana teny an-dalambe, raha nanomboka ny asan’i Kristy hampifangaro ny maha-Andriamanitra Azy amin’ny maha-olombelona teo anivon’ireo iray hetsy sy efatra alina amby efatra arivo. Izany asa izany dia nasehon’ny folo andro talohan’ny Pentekosta, izay nanesorana ny ota sy nanorenana ny firaisan-tsaina teo amin’ny rahalahy. Ny isa folo dia maneho fizahan-toetra, ary nifarana tamin’ny Pentekosta izany fizahan-toetra izany, izay maneho ny lalàn’ny Alahady.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

Ao anatin’io tantara io ihany ao amin’ny andininy faha-efapolo, izay ahitana ireo mpanjaka persiana valo sy ny tantaran’ny fifanekena teo amin’ny Jiosy sy Roma ho tandindon’ny fizotry ny fitsapana ny sarin’ilay bibidia, dia aseho ao anatin’ny folo andro mialoha ny Pentekosta kosa ny fizotry ny fitsapana ny virijiny. Ny tandroka mpivadi-pinoana avy amin’ny protestantisma sy ny repoblikanisma dia miray ao anatin’izany tantara izany mba hamorona ny sarin’ilay bibidia; fa ny tena tandroka protestanta kosa mampiray ny maha-olombelona azy amin’ny maha-Andriamanitra an’i Kristy, ka izany no anamolavolana ny endrik’i Kristy ao anatin’ny fizotry ny fisarahana eo amin’ny sokajin’ny mpivavaka roa.

The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Ny zava-nitranga ara-tantara aseho ho kotrokorana fito dia voavaha tombo-kase ao amin’ny tantara asehon’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo, ary miaraka amin’izany dia ampifanarahana amin’ny tantara miafina ao amin’ny andininy faha-efapolo izy ireo, izay mifarana amin’ilay lalàn’ny Alahady ho avy tsy ho ela, izay hifaranan’ny fotoam-pahasoavana ho an’ireo mpitandrina ny Sabata.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Ankoatra izany, ireo fanoharana ireo dia mampianatra fa tsy hisy fotoam-pitsapana intsony aorian’ny fitsarana. Rehefa vita ny asan’ny filazantsara, dia manaraka avy hatrany ny fisarahana eo amin’ny tsara sy ny ratsy, ary ny anjaran’ny sokajin’olona tsirairay dia voafaritra mandrakizay.” Christ’s Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Ny fisarahana ny hendry sy ny adala, ny Laodiseana sy ny Filadelfiana, na ny vary sy ny tsimparifary, dia tanterahin’ny anjely.

“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

“Aoka hiara-maniry mandra-pahatongan’ny fijinjana ny tsimparifary sy ny varimbazaha. Avy eo dia ny anjely no manao ny asan’ny fanavahana.” Selected Messages, boky 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Ny hafatra izay voasokatra alohan’ny hifaranan’ny fotoam-pahasoavana no manondro ny asan’ny olon’Andriamanitra, araka ny anehoan’ireo anjely izany. Ny hafatra voarakitra ao amin’ireto lahatsoratra ireto dia avoaka manerana izao tontolo izao ankehitriny amin’ny fiteny (lela) mihoatra ny enimpolo. Tanterahina ankehitriny izany, mialoha indrindra ny hifaranan’ny fotoam-pahasoavana, ary asan’ny vahoakan’Andriamanitra amin’ny andro farany ny mampita ity hafatra ity. Io hafatra io no manondro ireo toe-javatra aseho ho kotrokorana fito, ary ny asa fahatakarana sy fampitana ny hafatra dia miteraka ny fanandraman’ny virijina hendry.

We will continue this study in the next article.

Ho tohizantsika ao amin’ny lahatsoratra manaraka ity fianarana ity.

“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

“Tao amin’ireo fahitana tamin’ny alina dia nisy toe-javatra iray tena manaitra tokoa nandalo teo anoloako. Hitako ny baolina afo goavambe iray latsaka teo afovoan’ireo trano bongo tsara tarehy sasany, ka nahatonga ny faharavany teo no ho eo. Reko ny olona iray nilaza hoe: ‘Fantatray fa ho avy eto ambonin’ny tany ny fitsaran’Andriamanitra, nefa tsy fantatray fa ho avy haingana toy izao izany.’ Ny hafa kosa, tamin’ny feo feno fijaliana, nanao hoe: ‘Fantatrareo izany! Koa nahoana no tsy nolazainareo taminay? Izahay tsy nahalala.’ Avy tamin’ny lafiny rehetra no nandrenesako teny fanomezan-tsiny mitovy amin’izany notononina.”

“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

“Том их зовнил дунд би сэрэв. Би дахин унтсан бөгөөд өөрийгөө нэгэн их цуглаанд байгаа мэт санагдав. Эрх мэдэл бүхий Нэгэн тэнд байсан олонд хандан айлдаж байв; Түүний өмнө дэлхийн газрын зураг дэлгэн тавигдсан байлаа. Тэрээр, уг газрын зураг нь Бурханы усан үзмийн талбайг дүрсэлж байна, тэр нь тариалан арчилгаанд орох учиртай гэж айлдав. Тэнгэрээс ирэх гэрэл хэний дээр тусна, тэр хүн уг гэрлийг бусдад ойлгон тусгах ёстой байв. Олон газарт гэрлүүд асаагдах ёстой байсан бөгөөд тэдгээр гэрлүүдээс цааш бас бусад гэрлүүд асаагдах ёстой байв.”

“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

Naverina indray ny teny hoe: “Hianareo no fanasin’ny tany; fa raha very ny tsirony ny fanasina, inona no hampisira azy? Tsy mahasoa na inona na inona intsony izany, afa-tsy ny hariana any ivelany sy hohitsahin’ny olona. Hianareo no fahazavan’izao tontolo izao. Tsy azo afenina ny tanàna miorina eo an-tampon-kavoana. Ary tsy misy olona mandrehitra jiro ka mametraka azy ao ambanin’ny vata famarana, fa eo amin’ny fanaovan-jiro; dia manazava izay rehetra ao an-trano izany. Aoka hazava eo imason’ny olona toy izany koa ny fahazavanareo, mba ho hitany ny asa soa ataonareo ka hanomezany voninahitra ny Rainareo, Izay any an-danitra.” Matio 5:13–16.

“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

“Nahita fihezan-kazavana namirapiratra avy tamin’ny tanàna sy ny vohitra aho, ary avy tamin’ny toerana avo sy ny toerana iva amin’ny tany. Nankatoavina ny tenin’Andriamanitra, ary vokatr’izany dia nisy fahatsiarovana ho Azy tao amin’ny tanàna sy vohitra rehetra. Nambara eran’izao tontolo izao ny fahamarinany.

“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

“Dia nesorina io sarintany io, ary nisy iray hafa napetraka teo amin’ny toerany. Teo aminy dia nisy hazavana namirapiratra avy amin’ny toerana vitsivitsy monja. Ny sisa amin’izao tontolo izao dia tao anatin’ny haizina, ary tsy nisy afa-tsy taratry ny hazavana etỳ sy erỳ. Hoy ny Mpampianatra antsika: ‘Vokatry ny fanarahan’ny olona ny làlany manokana izao haizina izao. Nokolokoloiny ny fironana ho amin’ny ratsy izay nolovaina sy novolavolaina. Nataony ho asa lehibe indrindra eo amin’ny fiainany ny fametraham-panontaniana sy ny fitadiavam-pahadisoana ary ny fiampangana. Tsy marina eo anatrehan’Andriamanitra ny fony. Nafeniny tao ambanin’ny vata famarana ny fahazavany.’”

“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

“Raha ny miaramila rehetra an’i Kristy no nahavita ny adidiny, raha ny mpiambina rehetra teo ambonin’ny mandan’i Ziona no nanome feon-trômpetra mazava, dia ho efa nandre ny hafatry ny fampitandremana izao tontolo izao. Kanefa tara taona maro ny asa. Raha mbola natory ny olona, dia nanararaotra nialoha lalana antsika Satana.” Testimonies, volume 9, 28, 29.