The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.
Ny hafatry ny Daniela toko fahavalo sy fahasivy, izay asehon’ny ony Ulai, dia novohana tamin’ny taona 1798. Ny faminaniana ao amin’ny toko fahavalo dia nohazavain’i Gabriela tao amin’ny toko fahasivy, nefa tsy raha tsy efa nanao vavaka i Daniela, izay heverina ho iray amin’ireo vavaka olombelona manan-danja indrindra ao amin’ny Baiboly. Ao anatin’izany vavaka izany dia milaza i Daniela fa fantany fa haharitra fitopolo taona ny fandravana an’i Jerosalema, araka izay hitany tao amin’ny bokin’i Jeremia.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Tamin’ny taona voalohany nanjakan’i Dariosa, zanak’i Ahasoerosy, avy tamin’ny taranak’ny Mediana, izay natao mpanjaka tamin’ny fanjakan’ny Kaldeana, dia tamin’ny taona voalohany nanjakany no nahafantarako izaho Daniela tamin’ny alalan’ny boky ny isan’ny taona izay nahatongavan’ny tenin’i Jehovah tamin’i Jeremia mpaminany, fa hahatanteraka fito-polo taona Izy amin’ny fandravana an’i Jerosalema. Daniela 9:1, 2
Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.
Nolazain’i Jeremia koa fa amin’ny faran’ireo fitopolo taona ireo dia ho faty i Belsazara, raha i Kyrosy, Jeneraly an’i Dariosa, handresy an’i Babylona.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Ary io tany rehetra io dia ho tonga fandravàna sy zavatra mahatalanjona; ary ireo firenena ireo hanompo ny mpanjakan’i Babylona fito-polo taona. Ary rehefa tapitra ny fito-polo taona, dia hovaliko ny mpanjakan’i Babylona sy izany firenena izany, hoy Jehovah, noho ny helony, ary ny tanin’ny Kaldeana koa; ka hataoko ho fandravàna mandrakizay izany. Jeremia 25:11, 12.
Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.
Nambaran’i Daniela koa fa ny fitopolo taona nahafoana dia fahatanterahan’ny faminaniana voarakitr’i Mosesy.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Eny, efa nandika ny lalànao ny Isiraely rehetra, dia tamin’ny nialany hiala mba tsy hankato ny feonao; koa naidina taminay ny ozona sy ny fianianana izay voasoratra ao amin’ny lalàn’i Mosesy, mpanompon’Andriamanitra, satria efa nanota taminy izahay. Ary nohamafisiny ny teniny izay nolazainy hamelezany anay sy ny mpitsaranay izay nitsara anay, tamin’ny nitondrany loza lehibe taminay; fa tsy mbola nisy natao ambanin’ny lanitra rehetra tahaka izay natao tamin’i Jerosalema. Araka izay voasoratra ao amin’ny lalàn’i Mosesy no nahatongavan’izany loza rehetra izany taminay; nefa tsy nanao fifonana teo anatrehan’i Jehovah Andriamanitray izahay, mba hialanay amin’ny helokay sy hahafantaranay ny fahamarinanao. Daniela 9:11–13.
The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.
Ny “fianianana” izay novakin’i Isiraely ka nahatonga ny “ozona” dia ilay “impito” ao amin’ny Levitikosy faha-enina amby roapolo. Ilay teny nadika hoe “impito” ao amin’ny Levitikosy faha-enina amby roapolo dia ilay teny Hebreo ihany izay nadika hoe “fianianana” ao amin’ny Daniela faha-sivy. Ny fianianan’i Mosesy, asehon’ilay teny nadika hoe “impito,” no faminaniana ara-potoana voalohany hitan’i William Miller, ary io no voalohany tamin’ireo fahamarinana fototra napetrany izay nafoy tamin’ny taona 1863. William Miller dia naneho an’i Elia, ary izany dia hamafisin’ny Fanahin’ny Faminaniana.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.
“Olona an’arivony no voatarika handray ny fahamarinana notorìn’i William Miller, ary natsangana ireo mpanompon’Andriamanitra tamin’ny fanahy sy ny herin’i Elia mba hanambara ny hafatra.” Early Writings, 233.
In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.
Tamin’ny 1863 dia nifarana ny hetsika Millerita, satria ireo izay efa tao anatin’ilay hetsika taloha dia nanomboka ny fiangonana Advantista Mitandrina ny Andro Fahafito. Rehefa nanomboka ho fiangonana izy ireo dia nifarana ny hetsika. Nifarana izany rehefa namono an’i Mosesy izy ireo, araka ny aseho ao amin’ny “impito” ao amin’ny Levitikosy enina amby roapolo, ary tamin’izany fotoana izany ihany koa dia namono an’i Elia izy ireo, ilay iraka izay nanolotra ny “fianianana” an’i Mosesy tamin’ilay hetsika. Samy novonoina tamin’ny 1863 i Mosesy sy i Elia, ary tsy hatsangana amin’ny maty raha tsy aorian’ny 11 Septambra 2001, rehefa naverin’Andriamanitra tamin’ny lalana fahiny ny hetsika Future for America.
Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.
Ny Future for America dia nahafantatra fa ny 11 Septambra 2001 no fahatongavan’ilay loza fahatelo, ary izay manamafy fa ny fanondroana ny fanafihan’ny Islam tamin’ny 11 Septambra dia ny tantaran’ireo loza roa voalohany araka ny namantarin’ny Millerita azy, izay aseho manokana eo amin’ny tabilao navelan’ireo mpisava lalana tamin’ny 1843 sy 1850. Tamin’ny fiverenana amin’ny tantaran’ny Millerita mba hanohanana ny anjara toeran’ny Islam amin’izao andro maoderina izao, dia novohan’ny Tompo ny fahatakaran’ny Future for America ny amin’ny “impito” ao amin’ny Levitikosy 26, izay aseho an-tsary eo amin’ny tsanganana afovoany amin’ireo tabilao roa ireo. Ary amin’ireo tabilao roa ireo, ny ivon’ny tsanganana afovoany dia ny hazo fijaliana. Rehefa nitarika tamin’ny famokarana ireo tabilao roa an’i Habakoka Andriamanitra, dia nataony antoka fa ny “fianianana” nataon’i Mosesy, dia ny “impito” ao amin’ny Levitikosy 26, no ivon’ireo fanoharana ara-paminaniana rehetra hafa, ary teo amin’ireo tabilao roa ireo dia napetraka teo afovoany indrindra i Kristy.
This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.
Izany dia nifanaraka tamin’ny fe-potoana iray izay hita ao amin’ny faminaniana hafa, izay nohazavain’i Gabriela tao amin’ny toko fahasivy amin’i Daniela, ka nanambara fa Kristy hanamafy ny fanekena amin’ny maro mandritra ny herinandro iray.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Ary hanamafy ny fanekena amin’ny maro mandritra ny herinandro iray izy; ary eo afovoan’ny herinandro no hampitsaharany ny fanatitra sy ny fanatitra aterina; ary noho ny fielezan’ny fahavetavetana dia hataony lao izany, mandra-pahatongan’ny fahataperana; ary izay voatendry dia haidina amin’izay natao lao. Daniela 9:27
A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.
Ny herinandro ara-paminaniana dia andro famantarana roa arivo sy dimanjato amby roapolo, ary ny faminaniana izay nohazavain’i Gabriela dia nanondro fa eo afovoany, na eo anivon’ireo andro famantarana roa arivo sy dimanjato amby roapolo ireo, no hanomboana an’i Kristy. Kristy no ivon’ilay “roa arivo sy dimanjato amby roapolo” eo amin’ireo tabilao roa an’i Habakoka, ary koa eo amin’ilay herinandro izay nanamafisany ny fanekena tamin’ny maro.
In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.
Tamin’ny taona 1863 no nanombohan’ny Advantisma ho fiangonana, ary novonoina ny hetsika Millerita izay efa nohamafisin’ny fanahin’i Elia. Nahatakatra ny hetsika Millerita fa, eo amin’ny sehatry ny fiangonana fito ao amin’ny Apokalypsy, dia izy ireo no fiangonan’i Filadelfia. Ireo izay nisaraka taminy taorian’ny Fahadisoam-panantenana Lehibe tamin’ny 1844 dia fantatra avy eo ho Laodiseana. Tamin’ny 1856, James White dia nanomboka andian-dahatsoratra tao amin’ny Review and Herald, nanambara fa ny hetsika izay nanomboka tamin’ny maha-Filadelfia dia efa tonga Laodisea, ary noho izany dia nilain’ny mambriny ny hitady ny fanafody natolotra ny fiangonana Laodiseana. Tamin’io taona io ihany, tao amin’io famoahana io ihany, James White dia namoaka andian-dahatsoratra nosoratan’i Hiram Edson momba ny faminaniana roa arivo sy diman-jato sy roapolo taona ao amin’ny Levitikosy enina amby roapolo. Tsy vita mihitsy ireo lahatsoratra ireo.
When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.
Rehefa nitarika ny hetsiky ny Future for America hiverina amin’ny lalana fahiny ny Tompo taorian’ny 11 Septambra 2001, dia hita indray ireo lahatsoratr’i Edson, ary sambany teo amin’ny tantara no nahafantarana fa samy ozona roa ireo fe-potoana roa arivo sy diman-jato sy roapolo taona. Ny iray dia namely ny foko folo tany avaratra, ary ny iray kosa namely ny foko roa tany atsimo. I Miller dia efa nanondro ny fito andro hanamelohana ny fanjakana atsimon’i Joda, fa i Edson kosa no nanondro ny fito andro hanamelohana ny fanjakana avaratr’i Isiraely. Hitan’ny Future for America fa samy tokony hampiharina izy roa tonta. Rehefa atambatra ireo fanaparitahana roa ireo, dia mamokatra fahazavana ara-paminaniana izay tsy mbola fantatr’i Miller na i Edson mihitsy.
When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!
Rehefa naverin’ny Tompo tamin’ny lalan-drazana i Future for America taorian’ny 2001, dia niverina ho velona ny “fianianana” an’i Mosesy ka nijoro tamin’ny tongony. Ny hafatra mifandray amin’ilay “fianianana” dia nasehon’ireo iraky ny anjely fahatelo tamin’izany, tahaka ny nanehoana sy nanehoana azy an’ohatra tamin’ny alalan’ireo iraky ny anjely voalohany. Future for America no hetsika izay nanambara ny hafatra asehon’i “Mosesy” tamin’ny herin’i “Elia,” ary Elia dia nanome mazava tsara ny fijoroana vavolombelon’i Mosesy mandra-pahatongan’ny famaranana andiana famelabelarana iray mitondra ny lohateny hoe Habakkuk’s Tables, izay nifarana tany amin’ny manodidina ny taona 2012. Rehefa nifarana io andiana famelabelarana io, dia niakatra mba hiady amin’i Mosesy sy Elia ilay bibidia avy amin’ny lavaka tsy hita noanoa. Izany ady izany dia nanomboka rehefa nanapa-kevitra i Future for America hampitsahatra ny asa izay efa nataony hatramin’ny 1996, ka hanomboka sekoly iray, izay noho ny fireharehany dia nantsoiny hoe The School of the Prophets. Tsara kokoa raha nantsoina hoe sekolin’ny mpaminany sandoka izany sekoly izany!
The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.
Ny korontana sy ny fisafotofotoana naterak’izany, rehefa nanomboka namela ireo izay tsy mbola nohamafisin’ny Tompo velively ho irany ny sekoly mba hampiditra ny heviny manokana, dia nifarana tamin’ny fahafatesan’ny Future for America tamin’ny 18 Jolay 2020. Tamin’izay fotoana izay dia novonoina teny an-dalambe i Mosesy sy Elia.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Ary rehefa mahavita ny filazany izy, ilay bibidia miakatra avy amin’ny lavaka tsy hita noanoa dia hiady aminy, ka handresy azy sy hamono azy. Ary ny fatiny dia hiampatra eo amin’ny làlan’ny tanàna lehibe, izay ara-panahy no atao hoe Sodoma sy Egypta, sady izay nanomboana ny Tompontsika koa. Apokalypsy 11:7, 8.
The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.
Ny fijoroana ho vavolombelona azo itokiana dia ilay fijoroana izay nifarana tamin’ny famaranana ilay andian-dahatsoratra mitondra ny lohateny hoe Habakkuk’s Tables. Avy eo dia nanafika ilay bibidia. Tsy fantatro akory hoe iza no manaraka ireto lahatsoratra amin’izao fotoana izao, nefa heveriko fa ahitana, mitovy isa, ny fahavalon’ny Future for America sy ireo izay mbola miezaka ihany handray sy hiatrika ny fahadisoam-panantenana tamin’ny 18 Jolay. Koa noho izany dia antenaiko fa ireo izay ao anatin’ilay sokajy faritako ho fahavalo dia hanondro ny fomba isehoan’ity fampiharana ny tantara ara-paminaniana ity ho toy ny zavatra manompo tena, araka ny fijerin’izy ireo. Aoka izany ho toy izany. Fohy loatra ny fotoana ka tsy azo hihatsaravelatsihy hoe tsy voafaritra mazava ny tantaran’ny Future for America ho ilay hetsika izay efa nanehoan’ny hetsika Millerita tandindona azy, ary fohy loatra koa ny fotoana ka tsy azo hihatsaravelatsihy hoe ilay iraka olombelona Laodikia, izay tsy lavorary nefa natsangana hitarika tamin’io hetsika io, dia tsy nanehoan’i William Miller tandindona.
Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.
Miller dia Filadelfiana, ary izaho dia tonga tao amin’ny Advantisma avy amin’izao tontolo izao tamin’ny taona 1975, ka noho izany dia Advantista Laodiseana voamarina aho. Ny tantaram-piainako dia manaporofo izany zava-misy izany. Na izany aza, Ilay Andriamanitry ny lanitra, be famindram-po, dia vao haingana no nanoro ahy mba hanoratra ny hafatra izay asehony ankehitriny amiko ka handefa izany any amin’ireo fiangonana. Tonga niaraka tamin’izao teny fikasana izao ny toromariny, fa rehefa hatsangany amin’ny maty i Mosesy sy Elia, dia hatsangana amin’ny maty ho Filadelfiana izy ireo, fa tsy ho Laodiseana. Ilay hetsika izay nanomboka tao amin’ny tantara Millerita dia fotoanan’i Filadelfia, izay nony farany dia nihoatra ho any Laodisea tamin’ny 1856, rehefa nanomboka ny fizotry ny fandavany ireo fanorenana napetraky ny Millerita izy. Nanomboka izany fandavana izany tamin’ny fametrahana ankilabao ny fivoaran’ny fahazavana vaovao natolotra tamin’ny alalan’ny penin’i Hiram Edson. Fito taona tatỳ aoriana, tamin’ny 1863, dia novonoina ilay hetsik’i Elia izay efa nanolotra ny hafatr’i Mosesy. Tamin’io fotoana io ihany izay namonoana ilay hetsika, dia nampidirina fiangonana iray hanolo ny hetsika. Novonoina i Mosesy sy Elia teo am-piandohan’ny Advantisma, ary novonoina indray izy ireo teo amin’ny faran’ny Advantisma.
At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.
Tamin’ny fiafaran’i Laodikia ara-paminaniana, tamin’ny taona 1989, dia novahana ny fahitana ny reniranon’i Hiddekel, ary nisy hetsika iray nanomboka izay nateraky ny reny Laodikianina. Tsy tratra tampoka ny Tompo, ary fantany fa hamita ny asany momba ireo anjely telo Izy araka ny nanombohany izany. Hofaranany amin’ny alalan’ny hetsiky ny Filadelfiana izany, tahaka ny nanombohany azy; ary mba hanatanterahana izany, ilay hetsika izay Laodikianina tamin’ny nahaterahany dia tsy maintsy hovonoina ka hatsangana amin’ny maty ho Filadelfiana. Amin’ny fanaovana izany, ilay hetsika izay navoaka avy tao amin’ny fiangonana Laodikianina dia ho tonga ilay fahavalo izay avy amin’ny fito, ao anatin’ilay tantara mihitsy izay hahatonga ilay firaisana telo sosona ho ilay fahavalo izay avy amin’ny fito. Ary ao amin’io tantara io ihany koa, ny tandroky ny Repoblikanisma dia hiaina fitsanganan’ny fahavalo izay avy amin’ny fito sady efa novonoina tamin’ny alalan’ny “woke-ism”-n’i Egypta sy Sodoma; nefa io tsipika ara-paminaniana io dia horesahina any aoriana ao amin’ireo lahatsoratra.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Ary ny olona avy amin’ny firenena sy fokom-pirenena sy fiteny ary ny firenena samihafa dia hijery ny fatin’izy ireo mandritra ny telo andro sy tapany, ary tsy havelany halevina ao am-pasana ny fatin’izy ireo. Ary izay monina ambonin’ny tany dia hifaly noho ny aminy, ary hiravoravo, ary hifandefa fanomezana; satria ireo mpaminany roa ireo dia nampijaly izay monina ambonin’ny tany. Ary rehefa afaka ny telo andro sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nijoro tamin’ny tongony izy; ary tahotra lehibe no nahazo izay nahita azy. Apokalypsy 11:9–11.
Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.
Ny Future for America dia tsy nalevina tao am-pasana, fa navelany handry teo an-dalambe fotsiny teo amin’ilay toerana namonoana azy, raha mbola nifaly kosa ny fahavalony noho ny fahafatesany izay toa niseho. Kanefa, “rehefa afaka hateloana sy sasany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nijoro tamin’ny tongony izy.” Tsy misy andro intsony, koa ireo andro telo sy tapany dia tandindona maneho enin-jato sy arivo sy roapolo andro na taona, izay ao amin’ny Apokalypsy toko faha-roa ambin’ny folo andininy faha-enina sy faha-efatra ambin’ny folo no maneho ny efitra izay nanitsakitsahana ny fitoerana masina sy ny miaramila. Raha nalevina tao am-pasana izy ireo, dia tsy ho teo an-dalambe izay ahafahana manitsakitsaka azy. Ny fanitsakitsahana ny Future for America dia tsy fe-potoana tandindona ihany, fa io no fe-potoana tandindon’ny hafatry ny “fito heny” izay asehon’ny fianianan’i Mosesy.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Ary ho lavon’ny lelan-tsabatra izy, ary hoentina ho babo ho any amin’ny firenena rehetra; ary Jerosalema hohitsahin’ny Jentilisa mandra-pahatanteraky ny andron’ny Jentilisa. Lioka 21:24.
There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.
Misy fotoana intelo izay nanitsakitsahana an’i Jerosalema. Voalohany, tamin’i Babylona, hatramin’ny 677 talohan’i K. ka hatramin’ny 607 talohan’i K. Ny fanitsakitsahana faharoa dia nataon’i Roma mpanompo sampy, hatramin’ny taona 66 taorian’i K. ka hatramin’ny taona 70 taorian’i K. Ny fanintelony dia nataon’i Roma ara-panahy, nanomboka tamin’ny 538 ka hatramin’ny 1798. Ny fanitsakitsahana an’i Jerosalema nataon’ny Jentilisa, izay voatondro ao amin’ny Lioka toko faha-iraika amby roa-polo, dia ny enimpolo amby roanjato sy arivo taona nanjakan’ny papa. Ny Apokalypsy toko faha-iraika ambin’ny folo, izay ahitantsika ny fijoroana vavolombelon’i Mosesy sy Elia, dia manomboka amin’ny fanondroana izany fe-potoana izany.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ary nomena ahy ny volotara iray tahaka ny tsorakazo; ary nitsangana ilay anjely ka nanao hoe: Mitsangàna, ka refeso ny tempolin’Andriamanitra sy ny alitara ary izay mivavaka ao anatiny. Fa ny kianja izay eo ivelan’ny tempoly dia avelao, ary aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny roa amby efa-polo volana. Apokalypsy 11:1, 2.
The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.
Ny baikon’i Jaona handrefy ny tempoly sy ireo mpivavaka ao anatiny dia maneho ny fisokafan’ny fitsarana tamin’ny taona 1844; satria ireo andininy roa teo alohany dia manondro fa niaina ny fangidian’ny Fahadisoam-panantenana Lehibe tamin’ny 1844 i Jaona, ary rehefa avy nilazana izy fa tsy maintsy mamerina ny asa fitoriana ny hafatra, ny andininy voalohany amin’ny toko faha-iraika ambin’ny folo dia manambara fa vao nanomboka tamin’izay ny fitsarana.
“The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.
“Tonga ny fotoana izay hanozongozonana ny zavatra rehetra azo hozongozonina, mba hitoeran’izay zavatra tsy azo hozongozonina. Ny raharaha rehetra dia entina hodinihina eo anatrehan’Andriamanitra; fa Izy no mandrefy ny tempolin’Andriamanitra sy izay mivavaka ao anatiny. ‘Izao zavatra izao no lazain’Ilay mihazona ny kintana fito eo an-tanany ankavanana, Ilay mandeha eo afovoan’ny fanaovan-jiro volamena fito: Fantatro ny asanao…. Misy zavatra iray ananako hanamelohana anao, dia izao: efa nahafoy ny fitiavanao voalohany ianao; koa tsarovy izay nihavian’ny fahalavoanao, ka mibebaha, ary ataovy ny asa voalohany; fa raha tsy izany dia ho avy aminao vetivety Aho ka hanaisotra ny fanaovan-jironao amin’ny fitoerany.’ ‘Mibebaha; fa raha tsy izany dia ho avy aminao vetivety Aho ka hiady aminao amin’ny sabatry ny vavako. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana: Izay maharesy no homeko hihinana ny mana miafina, ary homeko vato fotsy izy, ary eo amin’ilay vato dia misy anarana vaovao voasoratra, izay tsy misy mahalala afa-tsy izay mandray azy.’” The 1888 Materials, 1116.
As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.
Satria i Jaona dia maneho ny fanokafana ny fitsarana famotopotorana tamin’ny 1844, dia nasaina navelany ny kianjan’ny tempoly, satria nomena ny Jentilisa izany, izay hanitsakitsaka ny tanàna masina mandritra ny arivo sy roanjato ary enim-polo taona. Lioka toko faha-iraika amby roapolo dia manambara fa ny Jentilisa no hanitsakitsaka an’i Jerosalema mandra-pahatanteraky ny “andron’ny” Jentilisa. Jaona ao amin’ny toko faha-iraika ambin’ny folo dia vao avy nanondro fa ny fotoana nanitsakitsahan’ny Jentilisa an’i Jerosalema dia ny tantara nanomboka tamin’ny 538 ka hatramin’ny 1798. Jaona dia manondro izany fe-potoana izany indroa ao amin’ny toko faha-iraika ambin’ny folo ho tany efitra, fotoana iray nandosiran’ny fiangonana mba hialana amin’ny fanenjehana nentin’ny papa.
When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.
Rehefa vonoina ka avela eo amin’ny arabe i Mosesy sy Elia mba hohitsakitsahina mandritra ny fe-potoana telo andro sy tapany, dia tokony ho azo fa ireo tantara telo teo aloha izay nanitsakitsahana an’i Jerosalema dia manondro ara-tandindona izany fe-potoana izany. Ao amin’ny Lioka toko faha-iraika amby roapolo, ny Jentilisa dia hanitsakitsaka ny tanàna masina mandra-pahatanteraky ny “andro”n’ny Jentilisa.
Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.
Noho izany, i Lioka dia manondro “fotoan’ny Jentilisa” mihoatra ny iray, kanefa fantatsika fa ny fahatanterahan’ny fotoan’ny Jentilisa dia tamin’ny 1798. Ny “fotoan’ny Jentilisa” voalohany dia nanomboka tamin’ny 723 tal. J.K., rehefa nohitsahin’i Asyria ny fanjakan’i Isiraely tany avaratra. Io fanitsakitsahana io no nanomboka ny fanosehana sy fanitsakitsahana nataon’ny hery jentilisa iray, ary nitohy hatramin’ny 538, rehefa notohizan’ny fahefana papa izany asa izany mandra-pahatongan’ny 1798. Ny fanompoan-tsampy no nampiely sy nanitsakitsaka an’i Isiraely ara-bakiteny, ary ny fivavahana papaly kosa no nampiely sy nanitsakitsaka an’i Isiraely ara-panahy. Ny “fotoanan’ny” Jentilisa dia maneho ireo roa arivo dimy amby zato sy roapolo taona ao amin’ny Levitikosy 26, izay maneho vanim-potoana roa nisian’ny fanitsakitsahana. Ny voalohany dia notanterahin’ny fanompoan-tsampy, araka ny nasehon’i Asyria, avy eo Babylona, ary avy eo Roma jentilisa. Ary avy eo, ilay hery faharoa mpandringana, izay nofaritan’i Miller tao anatin’ilay rafitra masina momba ny faminaniana izay nampiasainy, dia ny fivavahana papaly, izay hanohy ny fanitsakitsahana mandra-pahatongan’ny 1798. Ny fanitsakitsahan’ny fanompoan-tsampy sy ny fivavahana papaly dia ilay fanontaniana mihitsy atsangan’ny fifampiresahana any an-danitra, izay mamoaka ilay valiny izay fototra sy andry afovoan’ny Advantisma.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Dia aku mendengar satu orang kudus berbicara, lalu seorang kudus yang lain berkata kepada orang kudus tertentu yang berbicara itu, Berapa lamakah penglihatan tentang korban sehari-hari itu, dan tentang pelanggaran yang mendatangkan kebinasaan itu, sehingga baik tempat kudus maupun bala tentara diserahkan untuk diinjak-injak? Maka ia berkata kepadaku, Sampai dua ribu tiga ratus hari; kemudian tempat kudus itu akan ditahirkan. Daniel 8:13, 14.
The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.
Ny anjely Gabriela sy ny anjely hafa dia nitarika an’i Miller hahatakatra fa ny “fanatitra isan’andro” dia nisolo tena ny fanompoan-tsampy, ary ny “fahadisoana mampahaofoana” kosa dia nisolo tena ny fahefana papa. Samy hanitsakitsaka ny fitoerana masina sy ny tafika na ny fanompoan-tsampy na ny fahefana papa. Koa ny “fotoanan’ny Jentilisa” izay resahin’i Lioka dia ireo vanim-potoana roa fanitsakitsahana, izay samy maharitra arivo sy eninjato amby roapolo taona, ary rehefa atambatra dia ireo fito fotoana ao amin’ny Levitikosy toko faha-enina amby roapolo.
The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.
Ny hafatry ny “fianianana” nataon’i Mosesy dia novonoina tamin’ny 1863, niaraka tamin’ilay iraka Elia izay nitondra ny hafatr’i Mosesy. Samy natsangana tamin’ny maty taorian’ny 11 Septambra 2001 na ny hafatr’i Mosesy na ilay iraka Elia. Rehefa avy notorina indray tamin’ny alalan’i Elia ny hafatr’i Mosesy, dia samy novonoina indray izy roa, ary avy eo dia navela teny an-dalambe ka tsy nalevina nandritra ny arivo sy roanjato ary enim-polo andro; izany dia fifandraisana mivantana amin’ny hafatry ny “fito heny” izay antsoin’i Daniela hoe “fianianana” nataon’i Mosesy. Ny hetsika sy ilay iraka izay mamerina ny hafatra Elian’i Mosesy, araka ny tandindon’i Miller sy ny Millerites, dia hijoro amin’ny tongony amin’ny farany ka hatsangana amin’ny maty.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ary rehefa afaka hateloana sy tapany, dia niditra tao aminy ny Fanahin’aina avy amin’Andriamanitra, ka nitsangana tamin’ny tongony izy; ary raiki-tahotra indrindra izay nahita azy. Ary nandre feo mahery avy tany an-danitra izy ireo nanao taminy hoe: Miakara aty. Dia niakatra ho any an-danitra tamin’ny rahona izy; ary nijery azy ny fahavalony. Apokalypsy 11:11, 12.
We will address this truth in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka izao fahamarinana izao.