We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.
Isika dia mamantatra ny faran’ny antoko Demokraty sy Repoblikana ao amin’ny tantaran’ilay bibidia avy amin’ny tany. Ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo dia mizara ho antoko Repoblikana sy Demokraty, izay mifanolona ao anatin’ny tantara ara-paminaniana an’ilay tandroka Repoblikana. Ny tandroka dia mariky ny hery, ary samy ahitana mikrôkôsma momba ny fifandraisany ara-paminaniana ao anatin’ny tantarany ara-paminaniana avy ny tandroka roa tonta. Ho an’ilay tandroka Repoblikana, izany mikrôkôsma izany dia asehon’ireo antoko politika roa lehibe izay manenika ny tantaran’i Etazonia. Etazonia dia iray amin’ireo fanjakana vitsy voatondro ao amin’ny tantara ara-paminaniana izay ahitana hery roa. Ireo firenena rehetra teo aloha ao amin’ny faminanian’ny Baiboly izay aseho amin’ny hery roa dia tandindon’i Etazonia. Ny fanjakana Medo-Persiana, Frantsa (Sodoma sy Egypta), ary Isiraely miaraka amin’ny fanjakany avaratra sy atsimo, dia samy mandray anjara amin’ny toetra ara-paminaniana an’i Etazonia.
The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.
Ny fanjakana Medo-Persiana ao amin’ny Daniela toko faha-valo dia nanana tandroka roa, ary ny tandroka farany (Persia) no niakatra avo kokoa. Efa nofaritantsika io singa io tamin’ny fanondroana fa ny antoko Demokraty no niseho teo amin’ny tantara talohan’ny antoko Repoblikana, ka noho izany ny antoko Repoblikana no ho farany amin’ireo antoko roa ireo amin’ny farany. Ny filoha Repoblikana voalohany dia niseho teo amin’ny tantara ho setrin’ny fijoroan’ny antoko Demokraty manohana ny fanandevozana, ary ny filoha Repoblikana voalohany no nanambara ny Fanambaràna Fanafahana tamin’ny 1863, izay teo afovoan’ny Ady An-trano tao Etazonia, sady taona nisian’ny fikomiana ho an’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana.
The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.
Ny filoha Repoblikana farany dia asehon’ny tandindon’ilay filoha Repoblikana voalohany; koa hiditra ao amin’ny tantara eo afovoan’ny ady an-trano misy eo amin’ny antoko Demôkraty mpomba ny fanandevozana sy ny antoko Repoblikana mpanohitra ny fanandevozana izy. Ny fanandevozana amporisihan’ny antoko Demôkraty amin’ny andro farany dia fanandevozana maneran-tany. Tahaka ilay filoha Repoblikana voalohany, ny filoha Repoblikana farany dia hovonoin’ny antoko mpomba ny fanandevozana; tahaka ny namonoana an’i Trump ara-politika tamin’ny fifidianana 2020 nangalarina. Amin’ny maha filoha fahenina hatramin’ny fotoanan’ny farany tamin’ny 1989 azy, i Trump no ho filoha manan-karena indrindra, ary hampihetsika ny globalista tsy ao Etazonia ihany fa maneran-tany manontolo. Koa tamin’ny fanambarany hirotsaka hofidiana ho filoha tamin’ny 2015 no nanombohan’ny ady an-trano ara-politika teo amin’ny antoko Demôkraty an’ny globalista mpomba ny fanandevozana sy ny antoko Repoblikana manohitra ny fanandevozana.
In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.
Ho fanatanterahana ny Apokalypsy toko faha-iraika ambin’ny folo, dia novonoina ara-politika i Trump tamin’ilay fifidianana nangalarina tamin’ny 2020, ary nanomboka nifaly teny an-dalambe ny antoko Demôkraty, mandra-paharihary fa tamin’ny 2022 dia hirotsaka hofidiana ho Filoham-pirenena indray i Trump. Ary dia tonga tamin’ireo globalista ny tahotra lehibe ho fanatanterahana ny toko faha-iraika ambin’ny folo ao amin’ny Apokalypsy, ka nihamafy ny adin’izy ireo. Ny fijoroana vavolombelon’ireo tandroka Medo-Persiana dia manondro fa ilay tandroka farany hitsangana (ny antoko Repoblikana) dia hiseho farany sady hiakatra ambony kokoa. Ny filoham-pirenena Repoblikana farany dia handresy ny antoko Demôkraty.
The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.
Ny fifidianana tamin’ny 2024 no manamarika ny fiafaran’ny antoko Demokraty, satria tsy hanana fahafahana intsony izy ireo hanolotra kandidà ho filoham-pirenena alohan’ny hanaparan’ny lalàna Alahady ny tantara ara-paminaniana momba ilay bibidia avy amin’ny tany. Amin’ny lalàna Alahady dia mitsahatra koa ny antoko Repoblikana. Ny antoko Demokraty dia mifarana amin’ny fifidianana tamin’ny 2024, ary ny antoko Repoblikana dia mifarana amin’ny lalàna Alahady. Ny lalàna Alahady, amin’ny maha-fiafaran’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, dia nasehon’ny fanombohan’ilay bibidia avy amin’ny tany tamin’ny 1798. Ny toetra ara-paminaniana lehibe indrindra an’ilay bibidia avy amin’ny tany dia ny “fitenenany.” Tamin’ny 1798, ny Etazonia dia namoaka ny Alien and Sedition Acts, izay noho izany dia tandindon’ny lalàna Alahady, rehefa miteny tahaka ny dragona i Etazonia.
From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.
Avy amin’ny 1776 ka hatramin’ny 1798, i Etazonia, na dia mbola tsy ilay fanjakana fahenina ao amin’ny faminanian’ny Baiboly aza, dia maneho marika telo eo amin’ny fitenenan’i Etazonia. Izany vanim-potoana izany no nitarika ho amin’ny fiandohan’ny fanjakan’ilay bibidia avy amin’ny tany amin’ny maha-fanjakana fahenina ao amin’ny faminanian’ny Baiboly azy, ka noho izany dia maneho vanim-potoana iray izay mitarika ho amin’ny fiafaran’ny fanjakan’ilay bibidia avy amin’ny tany amin’ny maha-fanjakana fahenina azy koa izany. Ny Fanambaràna ny Fahaleovantena tamin’ny 1776, narahin’ny Lalàm-panorenana tamin’ny 1789 sy ny Alien and Sedition Acts tamin’ny 1798, dia maneho marika telo eo amin’ny tantara izay mitarika ho amin’ny fiafaran’ilay bibidia avy amin’ny tany amin’ny maha-fanjakana fahenina azy eo amin’ny lalàn’ny Alahady. Ny fahatanterahan’ireo marika telo ireo dia aseho amin’ny fomba samihafa ao anatin’ny tantaran’ny antoko Demaokraty sy Repoblikana.
The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.
Ny Lalàna Patriot tamin’ny 2001 dia manamarika ny fiandohan’ny fanesorana ny fahaleovantenan’ny olom-pirenena ao Etazonia, ary nanehoana izany tamin’ny alalan’ilay fanambarana izay notanterahin’ireo tena tia tanindrazana tao amin’ny tantaran’i Amerika tamin’ny Fanambarana ny Fahaleovantena. Ny marika famantarana amin’ny Lalàna Patriot no voalohany amin’ireo marika famantarana telo ho an’ny antoko Repoblikana sy Demaokraty.
The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.
Ny antoko Demokraty dia mifarana amin’ny fifidianana 2024, izay mampiditra ny Executive Orders an’i Trump, izay efa voasoritra mialoha tamin’ny Alien and Sedition Acts. Ny Executive Orders izay hampiharin’i Trump avy eo dia tsy ny lalàna Alahady, kanefa sary tandindon’ny fitenenana tahaka ny dragona izy ireny, satria hampiasain’i Trump izany eo am-panatanterahany ny fanondroan’i Sister White fa hisy “active despotism” amin’ny andro farany. Ny despotisma dia teny manondro fitondrana jadona, izay tanterahina amin’ny alalan’ny Executive Orders izay asehon’ny Alien and Sedition Acts ho tandindona. Rehefa mampihatra ny Executive Orders-ny i Trump, dia hisy fihodinana miverina manoloana ny Pelosi Trials izay nanamarika ny fitondrana filoha tsy nahomby nataon’i Biden.
The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.
Ny fe-potoana izay manamarika ny fiafaran’ny antoko Demokraty sy ny Repoblikana dia mitondra ny sonian’ny Alfa sy Omega, satria ny fiandohan’ny fe-potoana tsirairay dia maneho ny fiafarana. Noho izany antony izany, ny marika voalohany ho an’ny antoko Demokraty dia ny Patriot Act tamin’ny 2001, ary ny marika faharoa dia ny Pelosi Trials izay nanomboka tamin’ny 2021. Ireo fitsarana ireo dia maneho fandavana tanteraka ny Lalàm-panorenana tamin’ny 1789. Ny Pelosi Trials dia maneho ny marika afovoany eo amin’ny tsipikan’ny antoko Demokraty, izay nanehoana tandindona tamin’ny fotoana nanamarinana ny Lalàm-panorenana tamin’ny zanatany telo ambin’ny folo, telo ambin’ny folo taona taorian’ny 1776. Ny Pelosi Trials dia maneho fikomiana manohitra ny Lalàm-panorenana ary nanehoana tandindona tamin’ny 1789. Ny marika fahatelo ho an’ny tsipika Demokraty dia eo amin’ny toerana hiafarany amin’ny maha-antoko politika azy.
They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.
Mifarana amin’ny fifidianana 2024 ireo, ary raha vantany vao tanteraka ny fanokanana amin’ny taona 2025, dia hatsangana amin’ny alalan’ny Executive Orders ny andiana Pelosi Trials faharoa, izay noharafesin’ny Alien and Sedition Acts. Koa ny waymark fahatelo ho an’ny antoko Demokraty dia ny Alien and Sedition Acts tamin’ny 1798. Ny vanim-potoana maneho ny faran’ny antoko Demokraty dia manomboka amin’ny fifidianana iray, fanokanana iray, ary ny fampidirana ady ara-pitsarana politika satanika, ary mifarana amin’ny fifidianana iray, fanokanana iray, ary ny fampidirana ady ara-pitsarana politika satanika.
For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?
Ho an’ny antoko Repoblikana, ny mari-dalana voalohany dia ny Patriot Act tamin’ny 2001, tandindonin’ny Fanambaràna ny Fahaleovantena tamin’ny 1776. Ny mari-dalana faharoa dia tsy mitovy amin’ilay mari-dalana faharoa ho an’ny antoko Demokraty. Ny mari-dalana faharoa, izay asehon’ny Lalàm-panorenana tamin’ny 1789 ho an’ny Demokraty, dia ny fitsarana Pelosi voalohany; fa ny mari-dalana faharoa ho an’ny Repoblikana, izay asehon’ny Lalàm-panorenana tamin’ny 1789, dia ny Alien and Sedition Act, izay tanteraka raha vantany vao tanteraka ny fanokanana faharoa an’i Trump amin’ny 2025. Ahoana no ahafahan’ny Alien and Sedition Acts tamin’ny 1798 misolo tena ny Lalàm-panorenana tamin’ny 1789?
At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as a dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.
Tamin’ny fanokanana faharoa an’i Trump, ny Didy Mpanatanterany, izay asehon’ny Alien and Sedition Acts of 1798 ho tandindona, dia manomboka tsy ny andiany faharoa amin’ny Pelosi Trials ihany, fa ireo didy ireo koa dia manomboka ny fananganana ny sarin’ny bibidia. Ny vanim-potoanan’ny fananganana ny sarin’ny bibidia dia manomboka sy mifarana amin’ny fitenenana tahaka ny dragona. Ny fitenenana eo am-piandohan’ilay vanim-potoana dia maneho ny fanorenana ireo fahefana mpanjaka izay aseho ho toy ny fitondrana jadona, na araka ny iantsoan’i Sister White azy, “despotism.” Ny fitenenan’ny dragona eo amin’ny faran’ny vanim-potoanan’ny fananganana ny sarin’ny bibidia dia manondro ny fahefan’ny hery ara-pivavahana izay atsangana hanjaka ambonin’ny fahefana ara-politika.
The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.
Ny Fanambaràna ny Fahaleovantena dia fanambaràna nanohitra ny jadonan’ny fahefana ara-politikan’ireo mpanjakan’i Eoropa sy ny fahefana ara-pivavahan’ny fiangonana romana. Ny vanim-potoanan’ny fananganana ny sarin’ilay bibidia dia ilay fotoana izay ampiarahana ireo hery roa samy efa simba ireo, ka ny fahefana ara-pivavahana no mifehy izany fifandraisana izany. Ao amin’ny fananganana, na ny fampiraisana ireo hery roa ireo, dia ny fahefana ara-pivavahana no miseho farany sady ambony kokoa. Koa noho izany, ny fiandohan’izany vanim-potoana izany dia maneho ny fiafaran’ilay vanim-potoana. Ny Alien and Sedition Acts of 1798 dia maneho ny fiafaran’ny antoko Demokratika, ary io no mari-pamantarana fahatelony, nefa miaraka amin’izany koa dia maneho ny mari-pamantarana faharoa ao amin’ny vanim-potoanan’ny fiafaran’ny antoko Repoblikana. Ny mari-pamantarana fahatelo ho an’ny antoko Repoblikana dia ny fampiharana ny Alahady.
For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).
Ho an’ny antoko Demokraty, ireo dingana telo lehibe asehon’ny 1776, 1789 ary 1798 dia tandindon’ny 2001 (1776), ny Fitsarana Pelosi voalohany tamin’ny 2021 (1789), ary ny Fitsarana Pelosi faharoa tamin’ny 2025 (1798).
For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).
Ho an’ny antoko Repoblikana, ireo mari-dalana telo asehon’ny 1776, 1789 ary 1798 dia tandindon’ny taona 2001 (1776), ny Fitsapana Pelosi faharoa tamin’ny 2025 (1789), ary ny lalàna Alahady (1798).
1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of Divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.
Ny taona 1776, 1789 ary 1798 dia maneho roa amby roapolo taona, ary ny roa amby roapolo dia tandindon’ny fampiraisana ny Maha-Andriamanitra amin’ny maha-olombelona. Ireo marika telo ireo dia mitondra ny fijoroana vavolombelon’ny “Fahamarinana”, satria maneho izy fa ny marika voalohany sy farany dia manondro ilay fahamarinana iray ihany. Ny 1776 dia manondro ny fanorenana ny fahaleovantena, ary ny 1798 kosa manondro ny fanesorana ny fahaleovantena. Koa izany dia maneho ny litera voalohany sy farany amin’ny abidy hebreo izay misy litera roa amby roapolo. Ny litera fahatelo ambin’ny folo dia tandindon’ny fikomiana, ary ireo litera telo ireo miaraka, dia ny voalohany sy ny fahatelo ambin’ny folo ary ny farany, no mitambatra ka mamorona ny teny hebreo hoe “Fahamarinana”.
1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.
Ny taona 1776 dia maneho ny 11 Septambra 2001, ary manamarika ny fiandohan’ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Izy io dia manamarika ny fiandohan’ny famafazana ny ranonorana farany, izay vanim-potoana anomezana ny dragona ho an’ilay bibidia ho valin’ny asa nataony, satria ny antokon’ny dragona Demokraty dia ho resin’ny antokon’ilay bibidia Repoblikana.
During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.
Nandritra izany tantara izany no tanterahana ny fanisiana tombo-kase ny tandroka protestanta marina, mandritra ilay fe-potoana izay aninjiran’ny Tompo ny tanany fanindroany hanangonana ny vahoaka izay fantatra ho ireo voaroaka amin’ny Isiraely, ary izay hasandratra ho faneva amin’ny lalàn’ny Alahady.
On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.
Tamin’ny 18 Jolay 2020 dia naely ny tandroka Protestanta marina, ary roa amby roa-polo taona taorian’ny 2001, tamin’ny Jolay 2023, dia natomboky ny feo miantso any an-efitra ny asan’ny fanangonana faharoa. Ny fanangonana voalohany dia nitranga tamin’ny 2001, rehefa nidina ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo tamin’ny fidinan’ireo trano lehibe tao amin’ny tanànan’i New York. Ny fidinan’io anjely io dia naneho ny fiandohan’ny fotoan’ny fanombohana tombo-kase, ary ny fidinan’i Mikaela arkanjely tamin’ny 18 Jolay 2020 dia naneho ny fiafaran’ny fotoan’ny fanombohana tombo-kase. Jesosy, amin’ny maha-Alfa sy Omega Azy, dia mampiseho mandrakariva ny farany amin’ny alalan’ny fiandohana, ka ireo singa ara-paminaniana amin’ny fanangonana voalohany izay nanomboka tamin’ny 11 Septambra 2001 dia maneho ireo singa ara-paminaniana izay mitranga amin’ny fanangonana faharoa.
There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the third woe.
Misy fanoharana mazava telo momba ny fanangonana faharoa, izay maneho ny tantara mifarana amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina; dia ny tantaran’i Kristy, ny tantaran’ny hafatry ny anjely voalohany sy faharoa nanomboka ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, ary koa ny tantaran’ny anjely fahatelo hatramin’ny 22 Oktobra 1844 ka hatramin’ny fikomiana tamin’ny 1863. Ireo vavolombelona telo ireo no mampiorina ny fanangonana faharoa ny iray hetsy sy efatra arivo amby efatra alina manomboka amin’ny Jolay 2023 ka hatramin’ny lalàna Alahady izay ho avy tsy ho ela. Raha atokanay avy amin’ny tantara tsirairay ny singa iray miavaka, dia hitanay ny porofo momba ny anjara asan’ny loza fahatelo.
At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister White identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third woe is identified.
Tamin’ny famaranana ny fivorian’ny toby tao Exeter tamin’ny 17 Aogositra 1844 no nitoriana ny hafatry ny Antso Mamatonalina. Izany fanambarana izany dia nisolo tena ny fanambarana ny hafatry ny Antso Mamatonalina eo amin’ny tantaran’ny iray hetsy sy efatra alina sy efatra arivo, satria samy fahatanterahan’ny fanoharana ny amin’ireo virijina folo ireo tantara roa ireo, sady mbola izany ihany. Sister White dia manondro fa ny fidiran’i Kristy tamim-pandresena tao Jerosalema dia nisolo tena ny fanambarana ny Antso Mamatonalina tamin’ny 1844. Ny fotoana tokana nandrenesan’i Kristy biby fitondra dia tamin’ny fidirany tao Jerosalema, ary ny biby nentiny dia boriky, izay tandindon’ny Islama. Nandritra ny vanim-potoanan’ny fanangonana faharoa nanomboka tamin’ny 1844 ka hatramin’ny 1863, dia tamin’ny 1848 no amantaràn’i Sister White fa nampahatezitra ireo firenena eoropeana, ary ny fampahatezerana ny firenena tao amin’izany tantara izany dia tanteraka tamin’ny alalan’ny fandrahonana ady mitohy izay nentin’ny Islama ho amin’i Eoropa. Ao amin’ireo tantara telo momba ny fanangonana faharoa tsirairay avy dia aseho ny anjara asan’ny Islama amin’ny loza fahatelo.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.
Ny fotoana famehezana ny iray hetsy sy efatra alina sy efatra arivo dia nanomboka tamin’ny 11 Septambra 2001 tamin’ny alalan’ny fanafihana tampoka nataon’ny finoana silamo amin’ny loza fahatelo, namely ny tany be voninahitra maoderina, dia i Etazonia. Roa amby roapolo taona tatỳ aoriana, tamin’ny 7 Oktobra 2023, ny finoana silamo amin’ny loza fahatelo dia nanao fanafihana tampoka tamin’ilay tany be voninahitra fahiny. Amin’ilay lalàna Alahady ho avy tsy ho ela, izay ilay horohoron-tany lehibe ao amin’ny Apokalypsy toko faha-11, dia ho tonga tampoka indray ny loza fahatelo, raha mbola manatanteraka fanindroany fanafihana tampoka amin’ilay tany be voninahitra maoderina indray izy.
The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third woe are active.
Ny fikomiana asehon’i Isiraely ara-bakiteny, ho tandindon’ireo izay nanombo ny Mesiany, ary ny fanafihana tampoka in-telo nataon’ny Silamo amin’ny loza fahatelo, dia samy mitondra ny mariky ny “Fahamarinana.” Ny hafatra izay manisy tombo-kase ny iray hetsy sy efatra arivo sy efatra alina, sady manatanteraka ny asa fanangonana fanindroany ny olon’Andriamanitra amin’ny andro farany, dia miseho mandritra ny vanim-potoana izay mbola iasan’ny Silamo amin’ilay loza fahatelo.
The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.
Ny vanim-potoana ara-paminaniana aseho ho ny “fanangonana faharoa” dia manondro mazava tsara ireo vanim-potoana ara-paminaniana manokana izay mandrafitra ny tantara manontolon’ny “fanangonana faharoa”. Ny fidinan’i Kristy taorian’ny nitsanganany tamin’ny maty no manamarika ny fiandohan’ny asany hanangona ireo izay efa niparitaka teo amin’ny hazo fijaliana.
Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.
Dia hoy Jesosy taminy hoe: Hianareo rehetra dia ho tafintohina noho ny amiko amin’ity alina ity; fa voasoratra hoe: Hotereko ny mpiandry, ary hiparitaka ny ondrin’ny andian’ondry. Matio 26:31.
After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.
Rehefa afaka ny telo andro tao am-pasana, dia nidina teo amin’ny mpianatra Kristy, ka nanomboka fotoam-pampianarana manokana naharitra efapolo andro, izay narahin’ny fe-potoana folo andro niombonana sy nivavahana ho fiomanana mialoha ny firotsahan’ny Fanahy Masina tsy misy fetra tamin’ny Pentekosta.
The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.
Ry Teofilo, ny boky voalohany dia efa nosoratako momba izay rehetra natombok’i Jesosy hatao sy hampianarina, hatramin’ny andro niakarany, rehefa avy nanome didy tamin’ny alalan’ny Fanahy Masina ho an’ny apostoly izay nofidiny Izy; ary tamin’ireo koa dia naneho ny tenany ho velona Izy taorian’ny nijaliany, tamin’ny porofo maro tsy azo lavina, ka hitan’izy ireo nandritra ny efa-polo andro Izy sady niresaka ny amin’ny zavatra momba ny fanjakan’Andriamanitra. Ary raha niangona niaraka taminy Izy, dia nandidy azy tsy hiala ao Jerosalema, fa hiandry ny teny fikasan’ny Ray, izay, hoy Izy, efa renareo tamiko. Fa Jaona dia tena nanao batisa tamin’ny rano; fa ianareo kosa hatao batisa amin’ny Fanahy Masina, rehefa afaka andro vitsivitsy. Koa rehefa tafangona izy ireo, dia nanontany Azy hoe: Tompo ô, amin’izao andro izao va no hampodinao indray ny fanjakana ho amin’ny Isiraely? Fa hoy Izy taminy: Tsy anareo ny mahalala ny andro na ny fotoana, izay napetraky ny Ray eo amin’ny fahefany ihany. Fa handray hery ianareo rehefa tonga aminareo ny Fanahy Masina; ary ho vavolombeloko ianareo any Jerosalema sy eran’i Jodia rehetra sy Samaria ary hatrany amin’ny faran’ny tany. Ary rehefa nilaza izany Izy, raha mbola nijery azy ireo, dia nakarina Izy; ary nisy rahona nandray Azy tsy ho hitan’ny masony intsony.... Ary rehefa tonga tanteraka ny Andron’ny Pentekosta, dia teo amin’ny toerana iray izy rehetra sady niray saina. Ary tampoka teo dia nisy feo avy any an-danitra, toy ny rivotra mahery mifofofofo, ka nameno ny trano manontolo izay nipetrahan’izy ireo. Asan’ny Apostoly 1:1–9, 2:1, 2.
For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.
Nandritra ny efa-polo andro, narahin’ny folo andro izay tsy maintsy “niandrasan’ny” mpianatra ny teny fikasan’ny Ray, dia nanangona ny mpianany fanindroany i Kristy. Ny fotoana fiandrasana tao Jerosalema dia tandindon’ny fotoana fiandrasana, mifanaraka amin’ireo fotoana fiandrasana ao amin’ny Matio 25 sy Habakoka 2. I Kristy no mamantarana ny vanim-potoana manontolo ho manomboka amin’ny asan’i Elia, tamin’ny fotoana nanaovan’i Jaona batisa, ary nifarana tamin’ny batisan’ny Fanahy Masina tamin’ny Pentekosta ny vanim-potoana manontolo. Ny batisa dia tandindon’ny fahafatesana sy ny fandevenana ary ny fitsanganana amin’ny maty, koa ny waymark afovoany tao amin’ny vanim-potoana manontolo dia ny hazo fijaliana, fa ny vanim-potoana manontolo dia mitondra ny mariky ny “Fahamarinana”.
The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.
Ny fotoana manontolo dia manomboka amin’ny batisan’i Kristy nataon’i Jaona, tamin’izay nidinan’ny Fanahy Masina tamin’ny endriky ny voromailala. Avy eo dia nanomboka ny asan’ny fanangonana ireo mpianatra izay ho fototry ny tempoly kristiana. Amin’ny faran’izany fotoana izany dia angonin’i Kristy fanindroany ny mpianany, ary ny vanim-potoanan’ny fanangonana fanindroany dia famerenana ny vanim-potoanan’ny fanangonana voalohany, fa asehon’i Kristy amin’ny fiandohany ny fiafaran’ny zavatra iray.
The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
Ny hazo fijaliana dia efa nasehon’ny batisa nataon’i Kristy mialoha, ary samy nanomboka asa fanangonana mpianatra ireo zava-nitranga roa ireo. Ny mariky ny làlana izay manondro ny fiandohana sy ny fiafarana dia maneho fahafatesana sy fandevenana ary fitsanganana amin’ny maty. Taorian’ny fitsanganana tamin’ny maty, ny efa-polo andro fitsapana tany an-efitra dia naneho ireo efa-polo andro fampianarana taorian’ny fidinany ho eo amin’ny mpianatra. Samy maneho fahamarinana fototra iray ireo efa-polo andro roa ireo, izay nolazain’i Jesosy hoe: “Voasoratra hoe: Tsy mofo ihany no hiveloman’ny olona, fa ny teny rehetra izay aloaky ny vavan’Andriamanitra.”
In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.
Tamin’izany vanim-potoana izany dia nosokafan’i Jesosy tamin’ny mpianatra izay rehetra nambaran’ny mpaminany momba an’i Kristy, ka izany no mampahafantatra fa izany vanim-potoana izany dia fisokafan’ny Teniny ara-paminaniana.
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.
Ary, indro, ny roa tamin’izy ireo dia nandeha tamin’izany andro izany ho any amin’ny vohitra anankiray atao hoe Emaosy, izay sahabo ho enimpolo stadio miala an’i Jerosalema. Ary niresaka izy roa ny amin’izany zavatra rehetra izany izay efa nitranga. Ary raha mbola nifampiresaka sy nifandahatra izy, dia Jesosy tenany no nanatona ka niara-nandeha taminy. Nefa ny masony dia voatana mba tsy hahafantarany Azy.... Dia hoy Izy taminy: Ry adala sy malaina am-po hino izay rehetra efa nolazain’ny mpaminany! Moa tsy tokony ho niaritra izany zavatra izany va Kristy ka hiditra amin’ny voninahiny? Ary nanomboka tamin’i Mosesy sy ny mpaminany rehetra Izy, ka nanambara taminy tao amin’ny Soratra Masina rehetra ny amin’izay zavatra mahakasika ny tenany. Ary nanakaiky ilay vohitra izay nalehany izy; ary Izy nanao hoatra ny mbola handeha lavidavitra kokoa. Fa noterena hitoetra Izy, ka hoy ireo taminy: Mitoera atỳ aminay; fa efa hariva ny andro, ary efa mandroso ny andro. Dia niditra Izy hitoetra tao aminy. Ary raha niara-nihinana taminy Izy, dia nandray mofo ka nisaotra, ary novakiny izany, dia nomeny azy. Dia nisokatra ny masony ka nahafantatra Azy izy; ary nanjavona tsy hitany intsony Izy. Lioka 24:13–16, 26–31.
Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.
Naharitra niaraka tamin’ireo mpianatra izay tsy nahafantatra Azy i Kristy mandra-panokafany ny masony, ary “nanomboka tamin’i Mosesy sy ny mpaminany rehetra Izy, ka nanazava taminy tao amin’ny Soratra Masina rehetra ny amin’ny zavatra mikasika ny tenany.” Nosokafana ny masony rehefa nomena “mofo” hohanina izy. Rehefa afaka efapolo andro dia niakatra ho any an-danitra i Kristy, ary “nanjavona tsy hitan’ny masony,” tahaka izay nataony tamin’ireo mpianatr’i Emaosy tamin’ny fiandohan’ireo efapolo andro fananarana. Ary avy eo dia nanomboka ny folo andro fiomanana ho amin’ny Pentekosta izy ireo, izay manondro ara-tandindona ny lalàna alahady ho avy tsy ho ela.
At the great earthquake, which is the Sunday law, the third woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.
Amin’ilay horohoron-tany lehibe, izay lalàn’ny Alahady, dia tonga faingana ny loza fahatelo avy amin’ny Islamo, ary ny Islamo no “rivotra mahery” “avy any atsinanana” ao amin’i Isaia, izany no fofonaina ao amin’i Ezekiela izay avy amin’ireo rivotra efatra ao amin’i Jaona, izay notazonina nandritra ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina.
Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the third woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the seventh trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when Divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.
Raha voaisy tombo-kase ny iray hetsy sy efatra alina sy efa-jato sy efatra arivo, dia vahana ny rivotra efatra, ary “tampoka teo dia nisy feo tonga avy tany an-danitra toy ny fieron’ny rivotra mahery mifofofofo, ka nahafeno ny trano manontolo izany.” Ny Islaman’ny loza fahatelo dia mamely “tampoka” sy tsy ampoizina, ary miteraka ilay “feo avy any an-danitra” izay trompetra fahafito, izay manondro ny fotoana ahatanterahan’ny zava-miafin’Andriamanitra; ary ny zava-miafin’Andriamanitra dia tanteraka ho an’ny iray hetsy sy efatra alina sy efa-jato sy efatra arivo rehefa ny maha-Andriamanitra (ny firotsahan’ny Fanahy Masina) dia ampiarahina maharitra amin’ny maha-olombelona, ary tampoka no ihavian’ny Tompo ao amin’ny tempoliny (ilay trano niangonan’ny mpianatra), ka miditra amin’ny fanekena miaraka amin’ny iray hetsy sy efatra alina sy efa-jato sy efatra arivo.
We will continue this study in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka izao fianarana izao.
“The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.
“Ny Tompo dia maniry antsika hiakatra any an-tendrombohitra,—hiditra mivantana kokoa ao amin’ny fanatrehany. Manatona fotoan-tsarotra lehibe isika izay, mihoatra noho ny tamin’ny fotoana rehetra teo aloha hatramin’ny niandohan’izao tontolo izao, no hitaky ny fanokanana tanteraka avy amin’ny tsirairay izay nanonona ny anaran’i Kristy.
“A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.
“Ny fifohazan’ny tena toe-panahy araka an’Andriamanitra eo amintsika no lehibe indrindra sy maika indrindra amin’ny zavatra rehetra ilaintsika. Tsy maintsy hanana ny fanosorana masina avy amin’Andriamanitra isika, dia ny batisan’ny Fanahiny; fa izany ihany no hery mahomby amin’ny fampielezana ny fahamarinana masina. Ny Fanahin’Andriamanitra no mamelombelona ny fahaizan’ny fanahy izay efa tsy nisy aina mba hahafahany mankasitraka ny zavatra any an-danitra, ary mitaona ny fitiavana ho amin’Andriamanitra sy ny fahamarinana.”
“It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.
“Isika dia manana ny tombontsoa hinoana an’Andriamanitra araka ny teniny. Raha efa hiala tamin’ny mpianany Jesosy ka hiakatra ho any an-danitra, dia naniraka azy hitondra ny hafatry ny filazantsara ho amin’ny firenena sy ny samy hafa fiteny ary ny vahoaka rehetra Izy. Nilaza taminy Izy mba hitoetra ao Jerosalema mandra-pandraisany hery avy any ambony. Tena nilaina izany ho amin’ny fahombiazan’izy ireo. Tsy maintsy ho tonga eo amin’ny mpanompon’Andriamanitra ny fanosorana masina. Izay rehetra fantatra tanteraka ho mpianatr’i Kristy sady niara-niasa tamin’ny apostoly amin’ny maha-mpitory filazantsara azy, dia nivory tao Jerosalema. Nanaisotra ny tsy fitovian-kevitra rehetra izy. Naharitra tamin’ny firaisan-tsaina iray tamin’ny vavaka sy ny fifonana izy, mba handraisany ny fahatanterahan’ny teny fikasan’ny Fanahy Masina; fa izy dia hitori-teny ny filazantsara amin’ny fanehoan’ny Fanahy sy amin’ny herin’Andriamanitra. Fotoana nisy loza lehibe ho an’ny mpanaraka an’i Kristy izany. Tahaka ny ondry teo afovoan’ny amboadia izy, kanefa feno fahasahiana, satria Kristy efa nitsangana tamin’ny maty ka efa naneho ny tenany taminy, ary efa nampanantena azy fitahiana manokana izay hahafahany mivoaka hitory ny filazantsarany amin’izao tontolo izao. Niandry tamim-panantenana ny fahatanterahan’ny teniny fikasana izy, ary nivavaka tamin’ny hafanam-po manokana.”
“This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.
“Ity indrindra no làlana tokony harahin’izay mandray anjara amin’ny asa fitoriana ny fiavian’ny Tompo eo amin’ny rahon’ny lanitra; fa vahoaka iray no tsy maintsy omanina mba hahajoro amin’ny andro lehiben’Andriamanitra. Na dia nomen’i Kristy ny fampanantenana aza ny mpianany fa handray ny Fanahy Masina izy ireo, dia tsy nanafoana ny filàna vavaka izany. Vao mainka aza izy ireo nivavaka tamim-pahatsorana lalina kokoa; ary naharitra nivavaka niray saina izy. Ireo izay mirotsaka ankehitriny amin’ilay asa manetriketrika fanomanana vahoaka iray ho amin’ny fiavian’ny Tompo, dia tokony haharitra amin’ny vavaka koa. Niray saina ny mpianatra voalohany. Tsy nanana vinavina izy ireo, na teoria feno fahalianana te hampandroso momba ny fomba hahatongavan’ilay fitahiana nampanantenaina. Iray finoana sy fanahy izy ireo. Nifanaiky izy ireo.”
“Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.
“Esory avokoa ny fisalasalana rehetra. Roahy ny tahotrareo, ary raiso ny fanandramana nananan’i Paoly fony izy nihiaka hoe: ‘Voahombo miaraka amin’i Kristy amin’ny hazofijaliana aho; kanefa velona ihany aho; nefa tsy izaho intsony, fa Kristy no velona ato anatiko; ary ny fiainana izay iainako ankehitriny amin’ny nofo dia iainako amin’ny finoana ny Zanak’Andriamanitra, Izay tia ahy ka nanolotra ny tenany hamonjy ahy.’ [Galatiana 2:20.] Atolory an’i Kristy ny zavatra rehetra, ary aoka ny fiainanareo hafenina miaraka amin’i Kristy ao amin’Andriamanitra. Amin’izay dia ho hery ho amin’ny tsara ianareo. Ny iray hanenjika arivo, ary ny roa handroaka alinalina.” Gospel Workers, 369–371.