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 nijoro tamin’ny tongony izy; ary tahotra lehibe no nahazo izay nahita azy. Ary nandre feo lehibe avy any an-danitra izy nanao taminy hoe: Miakara atỳ. Dia niakatra ho any an-danitra tamin’ny rahona izy; ary ny fahavalony dia nijery azy. Apokalypsy 11:11, 12.
After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.
Rehefa voahitsakitsaka teny an-dalambe i Elia sy i Mosesy, dia mandray ny Mpananatra izy, ka avy eo mijoro amin’ny tongony. Ao amin’ny lohasahan’ny taolana ao amin’i Ezekiela, dia nandre feo aloha izy, ary avy eo niaina fihovitrovitra, nefa mbola tsy nisy fofonaina tao aminy.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Koa naminany araka izay nandidiana ahy aho; ary raha mbola naminany aho, dia nisy feo, ary, indro, nisy fihovitrovitra, ka nifankahita ireo taolana, samy tamin’ny taolany avy. Ary nony nijery aho, indro, niakatra taminy ny hozatra sy ny nofo, ary rakotry ny hoditra teo amboniny izy; nefa tsy mbola nisy fofonaina tao aminy. Ezekiela 37:7, 8.
When the bodies have been reconstituted, they hear the message of the four winds.
Rehefa voaorina indray ny vatana, dia mandre ny hafatry ny rivotra efatra izy ireo.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.
Ary hoy Izy tamiko: Maminania amin’ny rivotra, maminania, ry zanak’olona, ka lazao amin’ny rivotra hoe: Izao no lazain’i Jehovah Tompo: Avia avy amin’ny rivotra efatra, ry fofonaina, ka mitsofà amin’ireto voavono ireto mba ho velona izy. Dia naminany araka izay nandidiany ahy aho, ary niditra tao aminy ny fofonaina, ka dia velona izy sady nijoro tamin’ny tongony, dia tafika lehibe indrindra tokoa. Ezekiela 37:9, 10.
All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.
Ny mpaminany rehetra dia manondro ny faran’izao tontolo izao, koa ny andalan-teny avy ao amin’i Ezekiela dia miteraka fahasahiranana ho an’izay maniry hisoroka ny hafatry ny mpaminany roa ao amin’ny Apokalypsy toko faha-11. Mazava ho azy, ho an’izay maniry handà izany hafatra izany, ny lainga mora indrindra azon’izy ireo lazaina amin’ny tenany dia ny hoe tantara fotsiny ny Apokalypsy toko faha-11 izay maneho ny Revolisiona Frantsay, ka tsy misy fampiharana momba ny faran’izao tontolo izao. Kanefa raha ekenao ny foto-kevitra fa na ny Apokalypsy toko faha-11 aza dia manondro ny faran’izao tontolo izao, dia tsy maintsy ampifanarahanao ny zava-misy fa ilay tafika mahery amin’ny faran’izao tontolo izao, izay mitory ny hafatry ny anjely fahatelo amin’ny antso mafy, dia aseho ho efa maty sy natsangana tamin’ny maty mialoha ny hitsanganany ho tafik’Andriamanitra.
Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.
Dia nanao tamiko hoe: Ry zanak’olona, ireo taolana ireo dia ny taranak’Isiraely rehetra; indro, hoy izy ireo: Maina ny taolanay, ary very ny fanantenanay; voafongotra isika. Koa maminania ka lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, ry oloko, hovohako ny fasanareo, ka hampiakariko hiala ao amin’ny fasanareo ianareo, ary hoentiko ho any amin’ny tanin’Isiraely. Ary ho fantatrareo fa Izaho no Jehovah, raha vohako ny fasanareo, ry oloko, ka ampiakareko hiala ao amin’ny fasanareo ianareo; ary ny Fanahiko no hataoko ao anatinareo, dia ho velona ianareo, ary hapetrako eo amin’ny taninareo ianareo; dia ho fantatrareo fa Izaho Jehovah no niteny izany ka nanatanteraka azy, hoy Jehovah. Ezekiela 37:11–14.
Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.
Niakatra tany an-danitra tamin’ny rahona Kristy, ary miverina miaraka amin’ny rahona Izy, ary ny rahona dia maneho anjely. Mosesy sy Elia dia miakatra ho any an-danitra ao anatin’ny rahona izay maneho ny hafatry ny anjely fahatelo izay manidina eo afovoan’ny lanitra amin’ny fotoanan’ny lalàn’ny Alahady any Etazonia. Mosesy sy Elia dia miakatra ho any an-danitra amin’ny fotoanan’ny lalàn’ny Alahady mifandray amin’ny hafatra momba ny Silamo.
Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.
Isaia dia manondro ny maro amin’ireo fahamarinana mifandray amin’ity tantara ity, ary ao amin’io andalan-teny io ihany indrindra no nentin’i Jesosy namaritra ny asany. Nampiasainy ho ohatra i Elia sy Elisa, mpaminany, hanehoana fa nisy hafatra ara-paminaniana tsy neken’ny fireneny ihany, ka avy hatrany dia tezitra ireo tao amin’ny fiangonana tany Nazareta ary nitady hamono Azy.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
Ny Fanahin’i Jehovah Tompo no ato amiko; fa Jehovah efa nanosotra ahy hitory teny soa mahafaly amin’ny mpandefitra; Izy no naniraka ahy hamatotra ny ratram-pon’ny torotoro fo, hitory fahafahana ho an’ny babo, ary fanokafana ny tranomaizina ho an’izay voafatotra; hitory ny taona ankasitrahan’i Jehovah sy ny andro famalian’Andriamanitsika; hampionona izay rehetra misaona; hanendry ho an’izay misaona ao Ziona, hanome azy ireo haingo ho solon-davenona, diloilon’ny fifaliana ho solon’ny fisaonana, fitafian’ny fiderana ho solon’ny fanahy reraka; mba hantsoina hoe hazo fahamarinana izy, volen’i Jehovah, mba hankalazana Azy. Ary izy hanorina indray ny rava fahiny, hampitsangana ny fandravana taloha, ary hanamboatra ny tanàna rava, dia ny fandravana navelan’ny taranaka maro. Ary ny vahiny hijoro hiandry ny ondrinareo, ary ny zanaky ny firenena hafa no ho mpiasa amin’ny taninareo sy mpikarakara ny tanim-boalobokareo. Fa ianareo kosa dia hantsoina hoe Mpisoron’i Jehovah; ny olona hiantso anareo hoe Mpanompon’Andriamanitsika; ny haren’ny jentilisa no hohaninareo, ary ny voninahiny no hireharehanareo. Ho valin’ny fahamenaranareo dia hahazo avo roa heny ianareo; ary ho solon’ny fahafaham-baraka dia hifaly amin’ny anjarany izy; koa any amin’ny taniny dia handova avo roa heny izy; fifaliana mandrakizay no ho azy. Fa Izaho Jehovah tia rariny, halako ny fandrobana amin’ny fanatitra dorana; ary hotarihiko amin’ny fahamarinana ny asany, sady hanao fanekena mandrakizay aminy Aho. Ary ny taranany ho fantatra any amin’ny jentilisa, ary ny solofony any amin’ny firenena; izay rehetra mahita azy dia hanaiky azy, fa izy no taranaka notahin’i Jehovah. Hifaly indrindra amin’i Jehovah aho, ny fanahiko hiravoravo amin’Andriamanitro; fa Izy efa nampitafy ahy ny fitafian’ny famonjena, efa nanarona ahy tamin’ny akanjom-pahamarinana, tahaka ny mpampakatra mihaingo amin’ny firavaka, ary tahaka ny ampakarina miravaka amin’ny firavany. Fa tahaka ny tany mampaniry ny tsimokany, sy tahaka ny saha mampitsimoka izay nafafy tao aminy; dia tahaka izany no hampitsimohan’i Jehovah Tompo ny fahamarinana sy ny fiderana eo anatrehan’ny firenena rehetra.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.
Noho ny amin’i Ziona dia tsy hangina Aho, ary noho ny amin’i Jerosalema dia tsy hitsahatra Aho, mandra-pivoakan’ny fahamarinany tahaka ny famirapiratana, ary ny famonjeny tahaka ny fanilo mirehitra. Ary ny jentilisa hahita ny fahamarinanao, ary ny mpanjaka rehetra hahita ny voninahitrao; ary ianao hatao amin’ny anarana vaovao, izay hotononin’ny vavan’i Jehovah. Ho satroboninahitry ny voninahitra eo an-tànan’i Jehovah koa ianao, ary ho diadema mpanjaka eo an-tànan’Andriamanitrao. Tsy hatao hoe Nafoy intsony ianao; ary ny taninao tsy hatao hoe Lao intsony; fa ianao hatao hoe Hefziba, ary ny taninao atao hoe Beola; fa sitrak’i Jehovah ianao, ary ny taninao hovadina. Fa tahaka ny fampakaram-badin’ny zatovo virijina, no hampakarin’ny zanakao anao; ary tahaka ny fifalian’ny mpampakatra amin’ny ampakarina no hifalian’Andriamanitrao aminao. Efa nanendry mpiambina teo amin’ny mandanao Aho, ry Jerosalema, izay tsy hangina na andro na alina; ianareo izay mampahatsiaro an’i Jehovah, aza mangina. Ary aza avela hiala sasatra Izy mandra-panorenany sy mandra-panaovany an’i Jerosalema ho fiderana etỳ an-tany. Jehovah efa nianiana tamin’ny tànany ankavanana sy tamin’ny sandrin’ny heriny hoe: Tsy homeko hohanin’ny fahavalonao intsony ny varinao; ary ny zanaky ny vahiny tsy hisotro ny divainao izay nisasaranao; fa izay nanangona izany no hihinana azy ka hidera an’i Jehovah; ary izay nampivory azy no hisotro azy eo an-kianjan’ny fahamasinako. Mandalova, mandalova eo am-bavahady; amboary ny làlan’ny olona; atsangano, atsangano ny lalambe; esory ny vato; manangàna saina ho an’ny firenena. Indro, Jehovah efa nanambara hatramin’ny faran’izao tontolo izao hoe: Lazao amin’ny zanakavavin’i Ziona: Indro, tonga ny famonjenao; indro, ny valisoany ao aminy, ary ny asany eo alohany. Ary izy ireo hatao hoe: Ny vahoaka masina, ny voavotr’i Jehovah; ary ianao hatao hoe: Ilaina, tanàna tsy nafoy. Isaia 61:1–62:12.
The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.
Ny Tompo dia manao “fanekena mandrakizay” amin’ilay efatra arivo amby iray hetsy sy efatra alina izay “nafoy” taloha, nefa avy eo tonga “tanàna” izay “tsy nafoy.” Izy ireo dia “foana,” ary maty teny an-dalambe. Isaia dia manondro azy ireo ho “Mpisoron’i Jehovah,” “mpanompon’ny” Tompo, “firenena masina,” ary “mpiambina” eo ambonin’ny mandan’i Ziona.
In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.
Mifanohitra amin’ireo izay nifaly noho ny fatin’izy ireo, Andriamanitra kosa amin’izany dia mifaly noho izy ireo “tahaka ny fifalian’ny mpampakatra amin’ny ampakarina.” Efa voaomana amin’izay ny ampakarina. Tahaka ny ao amin’ilay fampanantenana ho an’i Filadelfia, dia omen’ny Tompo azy ireo ny “anarana vaovao,” ary Izy no milaza fa “Hephzibah” sy “Beulah” no anarany. Hephzibah dia midika hoe ao aminy ny fifaliako, ary Beulah dia midika hoe manambady. Ny Tompo dia manambady ireo izay asehon’i Elia sy Mosesy.
The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.
Ny asa nomena azy ireo dia ny hanomana ny lalana ho an’ny Fiavian’i Kristy Fanindroany amin’ny fitoriana ny “vaovao mahafaly” momba an’i Kristy sy ny fahamarinany “hatramin’ny faran’izao tontolo izao.” Efa nohosoran’ny Mpananatra izy ireo tamin’ny fidinan’ny Fanahy, ary amin’izany dia hasandratra “ho faneva” izy ireo, raha “feo lehibe avy any an-danitra” no milaza “amin’izy ireo hoe: Miakara atỳ.” Amin’izay dia ho tahaka ny “satroboninahitry ny voninahitra” sy ny “diadema mpanjaka” eo an-tanan’i Jehovah izy ireo. Zakaria dia manondro io satroboninahitra io ihany ho faneva, sady mametraka koa izany tranga izany amin’ny andron’ny ranonorana farany.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.
Ary hovonjeny izy amin’izany andro izany, dia tahaka ny andian’ondrin’ny olony; fa ho tahaka ny vaton’ny satro-boninahitra izy, asandratra ho famantarana eo amin’ny taniny. Fa akory ny halehiben’ny hatsaram-pony, ary akory ny halehiben’ny hakantony! Ny vary no hampifaly ny zatovo, ary ny divay vaovao ny tovovavy. Mangataha amin’i Jehovah ranonorana amin’ny fotoan’ny ranonorana farany; dia Jehovah no hanao rahona mamirapiratra ka hanome ranonorana mivatravatra ho azy, dia ahitra any an-tsaha ho an’ny olona rehetra. Zakaria 9:16–10:1.
They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.
Izy ireo no ho “andian’ondrin’ny olony,” kanefa ny Tompo dia manana andiany faharoa izay mbola ao Babylona amin’izany fotoana izany, ka hantsoiny koa. Ny asan’izy ireo dia ny hanorina indray ny toerana rava “tranainy” sy ny “faharavana” nandritra ny taranaka maro. Izy ireo no ho ireo izay miverina sy mampiorina indray ny lalana fahiny izay nolavina sy nafenina tao anatin’ny Advantisma sy ivelan’ny Advantisma. Hiverina amin’ireo fahamarinana fototra Millerita izy ireo ka hanolotra izany amin’ny fahadiovany amin’ny Advantisma Laodikiana, ary hitondra hafatra koa ho an’ireo ivelan’ny Advantisma momba ireo fahamarinana “tranainy” mifandray amin’ny lalàn’Andriamanitra, indrindra ny Sabata. Amin’ny fanaovana izany dia hampiasa ny tantaran’ny taranaka maro izy ireo mba hanazavana ny tantara vaovao. Ny asan’izy ireo dia hotanterahina mandritra ny ranonorana farany, rehefa eo amin’ny tany ny fitsaran’Andriamanitra. Rehefa ny Tompo, amin’ny tanany ankavanana, manandratra azy ireo ho faneva, izao tontolo izao manontolo izay efa nifaly teo aloha noho ny fatin’izy ireo nandry teny an-dalambe dia hahita ilay faneva, ary handre ny trompetran’ny fampitandreman’ny mpiambina.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Ianareo mponina rehetra ambonin’izao tontolo izao sy izay mitoetra etỳ an-tany, jereo rehefa manandratra faneva eny an-tendrombohitra Izy; ary rehefa mitsoka ny trompetra Izy, dia mihainoa ianareo. Isaia 18:3.
In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”
Ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Apokalypsy, rehefa hitan’izay nifaly noho ny fatiny fa nitsangana izy roa lahy, dia “lavo taminy ny tahotra lehibe, dia tamin’izay nahita azy.”
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.
Dia ho lavo tamin’ny sabatra Asyriana, nefa tsy sabatry ny lehilahy mahery; ary sabatra izay tsy an’ny lehilahy tsinontsinona no handevona azy; dia handositra ny sabatra izy, ary ny zatovony ho reraka. Ary handalo ho any amin’ny fiarovany mafy izy noho ny tahotra, ary ny lehibeny hatahotra ny faneva, hoy Jehovah, Izay manana ny afony ao Ziona, ary ny fatanany ao Jerosalema. Isaia 31:8, 9.
All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.
Mitambatra ao amin’ny bokin’ny Apokalypsy ny fijoroana vavolombelona rehetra ataon’ny mpaminany. Ny Asyriana dia maneho ny mpanjakan’ny avaratra ao amin’ny Daniela 11:40–45, izay tonga amin’ny farany ka tsy hisy hanampy azy. Rehefa mitsoka ny trompetra ireo efatra arivo amby efatra alina sy iray hetsy, izay mpiambina avy amin’Andriamanitra, dia handre izao tontolo izao manontolo ka hatahotra. Ireo izay asehon’ny mpaminany roa dia “hosorana” amin’ny alalan’ny Mpananatra “hitory teny soa mahafaly”, dia ilay “filazana avy any atsinanana sy avy any avaratra” izay “mampahory” ny mpanjakan’ny avaratra ao amin’ny Daniela toko faha‑11 andininy faha‑44, ary izany no manamarika ny fiandohan’ny fanenjehana amin’ny krizin’ny lalàn’ny Alahady. Amin’izany andro izany dia hamaly ny hafatra hivoaka avy any Babylona ny Jentilisa, ka ho avy hiray amin’ny mpisoron’i Jehovah, izay aseho koa ho “fakàn’i Jese”, ka izany no mampahafantatra ny fomba fiasa ara-Baiboly izay hampiasain’izy ireo hanehoana ny hafatra fampitandremana amin’ny Jentilisa.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Ary amin’izany andro izany dia hisy ny Solofon’i Jese, izay hitsangana ho fanevan’ny firenena; Izy no hotadiavin’ny jentilisa; ary ho be voninahitra ny fitsaharany. Ary amin’izany andro izany dia hamelatra ny tànany fanindroany indray Jehovah mba hamerenany ny sisa amin’ny olony izay mbola tavela avy any Asyria sy avy any Egypta sy avy any Patrosa sy avy any Kosy sy avy any Elama sy avy any Sinara sy avy any Hamata ary avy any amin’ny nosin-dranomasina. Ary hanandratra faneva ho an’ny firenena Izy ka hanangona ny voaroaka amin’ny Isiraely ary hampivory ny Joda niparitaka avy amin’ny vazan-tany efatra. Isaia 11:10–12.
The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.
Ny Tompo dia nanangona ny olony tamin’ny 11 Septambra 2001 tamin’ilay hafatra izay nanondro ny fanafihan’ny finoana silamo ho fahatongavan’ny loza fahatelo. Angonin’ny Tompo indray fanindroany ny olony rehefa avy maty teny an-dalambe izy ireo. Rehefa ataony izany, ireo voaangona dia antsoina hoe “ireo voaroaka amin’ny Isiraely,” sy “ireo voaparitak’i Joda.” Noroahina teny an-dalambe izy ireo tamin’ny 18 Jolay 2020, nefa angonina fanindroany mba ho faneva hanangona ny andiany hafa an’Andriamanitra izay mbola any Babylona. Ny fanangonana ireo izay mbola any Babylona dia manomboka amin’ny lalàna Alahady any Etazonia, izay ilay faharoa amin’ireo feo roa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo.
The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.
Ny fivoriana voalohany dia nitranga tamin’ny 11 Septambra 2001, raha namely an’i Etazonia ny Islama. Amin’ny maha-faneva izay havory fanindroany azy, dia aseho ho ny faka fototr’i Jese izy ireo, izay tandindona maneho ny asan’ny Alfa sy Omega, ka mampiseho ny fiafaran-javatra iray miaraka amin’ny fiandohan-javatra iray. Ny fanangonana voalohany dia nomarihin’ny fanafihan’ny Islama an’i Etazonia, ary maneho sy mampahafantatra fanafihan’ny Islama an’i Etazonia ho toy ny fanangonana fanindroany izany. Rehefa mijoro ho faneva ho an’ny Jentilisa ny faka fototr’i Jese, dia ho be voninahitra ny “fitsaharany”, fa ny faneva no hitarika ireo izay mbola any Babylona hiverina amin’ilay lalan-taloha araka ny Baiboly, dia ny Sabata amin’ny andro fahafito, ka izany no hanamarika ny fananganana ny faneva ho an’ny Jentilisa amin’ny fotoanan’ny krizin’ny lalàna alahady.
The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.
Ny “faneva” dia mandalo aloha amin’ny fizotry ny fanadiovana izay naseho an-tsary ao amin’ny Malakia toko fahatelo, ny fanadiovana roa ny tempoly nataon’i Kristy, ary mazava ho azy ny fanoharana ny amin’ny virijina folo tamin’ny faran’ny hetsika Millerita. Ny fizotry ny fanadiovana tany am-piandohana dia averina hatramin’ny antsipiriany indrindra any amin’ny farany, ary asehon’i Isaia izany mifandray amin’ny latabatra tokana izay efa voamarika ao amin’ny boky iray. Ny fikomian’ny Advantisma dia ilay latabatra sandoka novokarina tamin’ny 1863 mba handavana sy hanoloana ireo latabatra roa voamarika ao amin’ny bokin’i Habakoka toko faharoa.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.
Ankehitriny mandehana, soraty eo anoloan’izy ireo amin’ny takelaka izany, ary soraty ao amin’ny boky izany, mba ho amin’ny andro ho avy mandrakizay doria izany: Fa firenena mpikomy ity, zanaka mandainga, zanaka izay tsy mety mihaino ny lalàn’i Jehovah; izay milaza amin’ny mpahita hoe: Aza mahita; ary amin’ny mpaminany hoe: Aza maminany ny marina aminay; milazà zavatra malefaka aminay, maminania fitaka; mialà amin’ny lalana, mivily hiala amin’ny làlana, esory tsy ho eo anoloanay ny Iray Masin’ny Isiraely. Koa izao no lazain’ny Iray Masin’ny Isiraely: Satria manamavo izao teny izao ianareo ka mitoky amin’ny fampahoriana sy ny fitaka ary miankina amin’izany, dia ho aminareo izany heloka izany tahaka ny triatra efa vonona hirodana, mibontsina eo amin’ny manda avo, ka tonga tampoka indray mipi-maso ny firodanany. Ary hovakivakiny izany tahaka ny famakiana vilanin’ny mpanefy tanimanga izay potipotika; tsy hiantra Izy, ka tsy hisy ho hita amin’ny vakivakiny na dia sombiny iray akory aza hakana afo avy ao amin’ny fatana, na hanovozana rano avy ao an-davaka. Fa izao no lazain’ny Tompo Jehovah, dia ny Iray Masin’ny Isiraely: Amin’ny fibebahana sy ny fiadanana no hamonjena anareo; amin’ny fahatoniana sy ny fahatokiana no ho herinareo; nefa tsy nety ianareo. Fa hoy ianareo: Tsia; fa handositra amin’ny soavaly izahay; koa handositra tokoa ianareo; ary hoe: Hitaingina ny mailaka izahay; koa ho mailaka izay hanenjika anareo. Olona arivo no handositra noho ny anatra ataon’ny iray; noho ny anatra ataon’ny dimy no handosiranareo; mandra-pahavelanareo ho tahaka ny andry famantarana eo an-tampon’ny tendrombohitra sy tahaka ny faneva eo amin’ny havoana. Ary noho izany Jehovah dia hiandry mba hiantrany anareo, ary noho izany Izy dia hasandratra mba hamindrany fo aminareo; fa Jehovah dia Andriamanitry ny fitsarana; sambatra izay rehetra miandry Azy. Fa ny olona dia honina ao Ziona, ao Jerosalema; tsy hitomany intsony ianao; hamindra fo indrindra aminao Izy amin’ny feon’ny fitarainanao; raha vao reny izany, dia hamaly anao Izy. Isaia 30:8–19.
In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”
Tamin’ny taona 1863 no nanombohan’ny Advantisma ny dingana fandavana ny hafatra ara-paminaniana nentin’i William Miller, araka ny aseho eo amin’ireo takela-masina roa ao amin’i Habakoka. Asehon’i Jesosy amin’ny fiafarana ny fiandohana. Ao amin’ity andininy ity, ireo mpikomy tamin’ny fiandohan’ny Advantisma dia sady maneho koa ireo mpikomy amin’ny faran’ny Advantisma. Amin’ireo tranga roa ireo, ny fikomiana dia maneho fandavana ny hafatra sy ny fomba fiasa ara-paminaniana amin’ny tantara tsirairay avy, rehefa milaza amin’ny “mpahita” izy ireo hoe: “Aza mahita; ary amin’ny mpaminany: Aza maminany aminay izay marina; fa mitenena zavatra malefaka aminay, maminania fitaka.”
They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.
Manapa-kevitra koa izy ireo ny handao ny lalana rehefa manambara hoe: “Mialà amin’ny lalana ianareo, mivilia miala amin’ny làlana, esory tsy ho eo anoloanay ny Iray Masin’ny Isiraely.” Ny lalan’ny marina dia ireo “lalana fahiny” ao amin’ny Jeremia toko faha-enina andininy faha-enina ambin’ny folo sy faha-fito ambin’ny folo. Manapa-kevitra ny mpikomy fa tsy handeha amin’ireo fahamarinana fototra izy ireo, na hihaino ny fanenoan’ny trompetra izay tsofin’ireo mpiambina izay nasandratra, maneho ny hetsika Millerita sy ny hetsika Future for America.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Izao no lazain’i Jehovah hoe: Mijanòna eo an-dàlana ianareo ka mijere, ary anontanio ny amin’ny lalan-kaleha fahiny, izay misy ny lalana tsara, ka mizora ao aminy; dia hahita fitsaharana ho an’ny fanahinareo ianareo. Nefa hoy izy: Tsy hizotra ao izahay. Ary nanendry mpiambina ho aminareo koa Aho ka nanao hoe: Henoy ny feon’ny trompetra. Nefa hoy izy: Tsy hihaino izahay. Koa mihainoa, ianareo firenena, ary fantaro, ry fiangonana, izay ao aminy. Mihainoa, ry tany: indro, hitondra loza amin’ity firenena ity Aho, dia ny vokatry ny fisainany, satria tsy nihaino ny teniko izy, na ny lalàko aza, fa nandà izany. Jeremia 6:16–19.
The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.
Ny fandavan’ireo mpikomy ny handeha amin’ny lalan-drazana dia aseho koa ho faniriany “hanaisotra ny Iray Masin’ny Isiraely tsy ho eo anoloany”, ary maneho ny fandavana ny hafatry ny Antso Mamatonalina izany, izay miorina amin’ny Alpha sy Omega mampiseho ny fiafaran’ny Advantisma amin’ny fanombohany.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Nisy mazava mamirapiratra napetraka teo ivohony, teo am-piandohan’ny lalana, izay nolazain’ny anjely tamiko fa ilay hoe ‘antso tamin’ny misasakalina.’ Io mazava io dia namirapiratra nanaraka ny lalana manontolo, ary nanome fahazavana ho an’ny tongony, mba tsy ho tafintohina izy ireo.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Raha nibanjina an’i Jesosy, Izay teo anoloany indrindra, nitarika azy ho any an-tanàna, dia voaaro izy. Kanjo vetivety dia nisy sasany reraka ka nanao hoe lavitra loatra ny tanàna, ary nanantena izy fa ho efa tafiditra tao taloha. Dia nampahery azy Jesosy tamin’ny fanandratany ny sandriny ankavanana be voninahitra; ary avy tamin’ny sandriny no nivoahan’ny mazava iray izay nanofahofa teo ambonin’ilay antokon’ny Advento, ka niantso mafy izy hoe: “Haleloia!” Ny sasany kosa, tamin-kahasahisirana, dia nandà ilay mazava tao aoriany ka nilaza fa tsy Andriamanitra no nitarika azy hivoaka ho tonga hatraiza toy izao. Dia maty ilay mazava tao aoriany, ka namela ny tongony ho tao anatin’ny aizina tanteraka; ary tafintohina izy ka tsy nahita intsony ny marika sy Jesosy, dia latsaka niala tamin’ilay lalana ho any amin’ilay izao tontolo izao maizina sy ratsy fanahy etsy ambany.” Christian Experience and Teachings of Ellen G. White, 57.
The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.
Ny fizotry ny fanadiovana izay asehon’ny Antso amin’ny Mamatonalina dia mamoaka sokajy roa amin’ny mpivavaka, ary ny Isaia toko fahatelopolo dia maneho ny tsy fananan’ny virijina adala menaka ho tsy fahafahana manangona rano na afo, izay samy tandindon’ny Mpananatra, rehefa manoratra i Isaia hoe: “ny faharavany dia ho tonga tampoka, indray mipi-maso. Ary hovakiny tahaka ny famakiana ny vilan’ny mpanefy tanimanga izay torotoro; tsy hiantra izy; ka tsy hisy ho hita eo amin’ny vakivakiny na dia tavim-bilany iray aza hakana afo avy ao am-patana, na hakana rano avy ao an-davaka.” Ny fitsaràna azy dia tonga “tampoka” araka izay asehon’ilay antso amin’ny mamatonalina, amin’izay vao hitany fa efa tara loatra ny hahazoana ny menaka. Ny afo sy ny rano ao amin’ny fijoroana vavolombelon’i Isaia dia fanehoana hafa fotsiny ny menaka ao amin’ny fanoharana ny amin’ny virijina folo. Ny menaka sy ny rano ary ny afo dia maneho toetra; maneho ny hafatra ihany koa izy ireo ary koa ny fanatrehan’ny Mpananatra. Tsy misy amin’ireo tandindona ireo azo raisina intsony rehefa ny fitsaràna ny amin’ny virijina folo “tonga tampoka, indray mipi-maso.” Amin’izay dia efa tara loatra.
The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.
Ny hany fiarovana dia ao amin’ny “fiverenana”, izay ilay teny fikasana natao tamin’i Jeremia, raha izy no nisolo tena ireo izay diso fanantenana tamin’ilay fahadisoam-panantenana voalohany. Raha miverina amin’Andriamanitra ny olony, dia hiverina aminy Izy; nefa ny mpiodina mandà, ary maty ny fahazavana izay nanazava ny lalana. Ny fahazavana tany am-piandohana dia ilay Antso Antsasak’alina, ary ny lalana mankany aloha dia nohazavain’ny sandry ankavanan’i Kristy be voninahitra hatrany amin’ny mandrakizay. Kristy no teo anoloan’ireo teo amin’ilay lalana, ary ny fahazavana tao aoriana dia tsy maintsy ho io fahazavana io ihany; fa Kristy maneho ny faran’ny lalana amin’ny fiandohan’ny lalana. Ny Antso Antsasak’alina dia fahamarinana ankehitriny sady mbola fahamarinana ankehitriny.
“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 amin’ilay fanoharana ny amin’ny virijina folo, ka ny dimy tamin’ireo dia hendry, ary ny dimy kosa adala. Io fanoharana io dia efa tanteraka ary mbola ho tanteraka hatramin’ny tsipiriany indrindra, fa manana fampiharana manokana amin’izao andro izao izy, ary, tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka sady mbola hitohy ho fahamarinana ankehitriny mandra-pahatongan’ny fiafaran’ny andro.” Review and Herald, August 19, 1890.
A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.
Ny faniriana hampitsahatra ny Ilay Masina tsy ho eo anoloany dia fandavana tsy an’i Kristy ihany, fa an’i Kristy amin’ny maha-Alfa sy Omega Azy. Izany no fandavana ny hafatry ny Antso Amin’ny Mamatonalina. Ny hafatry ny Antso Amin’ny Mamatonalina, tamin’ny fiandohan’ny Advantisma, dia fanitsiana ny faminaniana tsy tanteraka.
The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.
Ireo mpikomy izay nandà ny “lalana fahiny” ka namorona “latabatra” sandoka misaraka amin’ny marina, araka ny asehon’ny fahatanterahan’ny Antso Antsasakalina tao amin’ny hetsika Millerita. Ary tamin’izany dia “arivo” no nandositra “noho ny anatra ataon’ny iray,” ka ilay hetsika dia nidina tampoka avy tamin’ny dimy alina ho dimampolo. Nandositra izy ireo noho ny “anatra” izay avy tamin’ireo virijina hendry “dimy” izay nilaza taminy fa tsy nanana diloilo hozaraina izy ireo, ary tsy maintsy mandeha mividy ny diloilony manokana. Ny fisarahan’ny adala tamin’ny hendry dia namela ireo virijina hendry “ho tahaka ny fanilo eo an-tampon’ny tendrombohitra, ary ho tahaka ny faneva eo amin’ny havoana.” Ny fikomian’ireo virijina adala tamin’ny 22 Oktobra 1844 dia naneho mialoha ny fikomiana tamin’ny 1863, satria ny 22 Oktobra 1844 no fiandohan’ireo sivy ambin’ny folo taona izay maneho ny fiafaran’ny “impito” ao amin’ny Levitikosy enina amby roapolo. Mbola misy zavatra betsaka holazaintsika momba izany lohahevitra izany, nefa ny fikomiana tamin’ny 1844 dia tandindon’ny fikomiana tamin’ny 1863 sady manamarika ny fotoana namoronana ilay latabatra sandoka.
The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.
Ny tahotra iainan’ireo virijina adala dia ilay tahotra aseho rehefa haverina ho amin’ny fiainana ireo virijina hendry ka hitsangana amin’ny tongony. Amin’izay fotoana izay dia tara loatra ny hiverenana avy amin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, ary ny zavatra manaraka hitranga dia ny fiakarana ho any an-danitra izay mitranga amin’ny lalàn’ny Alahady. Amin’izay fotoana izay no hisian’ny horohoron-tany lehibe.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Ary tamin’izany ora izany indrindra dia nisy horohoron-tany lehibe; ary ny ampahafolon’ny tanàna dia nianjera, ary tamin’izany horohoron-tany izany dia olona fito arivo no maty; ary ny sisa dia raiki-tahotra ka nanome voninahitra an’Andriamanitry ny lanitra. Lasa ny loza faharoa; ary, indro, avy faingana ny loza fahatelo. Apokalypsy 11:13, 14.
Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.
Ny Apokalypsy toko faha-11 dia manondro fa nandritra ny Revolisiona Frantsay dia nianjera ny ampahafolon’ny tanàna, ary tamin’izany tantara izany dia rava ny firenen’i Frantsa, firenena iray izay nahitana tandroka ara-paminaniana roa, aseho ho Sodoma sy Egypta. Ireo tandroka roa tao Frantsa dia tandindon’ireo tandroka roa ao Etazonia.
France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.
Frantsa dia anankiray amin’ireo fanjakana folo ao amin’ny Daniela toko faha-7 ara-paminaniana, izay maneho an’i Roma jentilisa, ka noho izany dia nianjera ny ampahafolon’ny fanjakana (tanàna). Raha ny marina, amin’ireo tandroka folo ao amin’ny Daniela toko faha-7 izay nametraka ny fahefan’ny papa teo ambonin’ny seza fiandrianan’ny tany tamin’ny 538 tamin’ny farany, dia i Frantsa no fanjakana lehibe indrindra nanorina ny fahefan’ny papa. Amin’ny maha-iray amin’ireo hery folo ao amin’ny Daniela toko faha-7 an’i Frantsa, dia tandindon’ny anjara asan’ilay bibidia manana tandroka roa niakatra avy amin’ny tany ao amin’ny Apokalypsy toko faha-13 izy. Ny Etazonia no manatanteraka izany asa izany ho an’ny fahefan’ny papa amin’ny farany, tahaka izay nataon’i Frantsa tany am-piandohana. Ny Etazonia no hery lehibe indrindra amin’ireo mpanjaka folo izay maneho ny Firenena Mikambana, ary hianjera izy amin’ilay horohoron-tany amin’ny lalàn’ny Alahady. Hodinihintsika amin’ny fomba feno kokoa ao amin’ny lahatsoratra manaraka ireo andininy ireo.
One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.
Ny iray amin’ireo lohahevitra fototra ato amin’ity lahatsoratra ity dia ny maha-hafatra azy izay mampitsangana ny vahoakan’Andriamanitra amin’ny tongony; fa ny Mpananatra izay mampitsangana azy ireo amin’ny tongony dia maneho ny diloilo, izay tsy ny Fanahy Masina ihany no asehony, fa koa ny fifandraisana ampitain’Andriamanitra amin’ny vahoakany. Ny hafatry ny Apokalypsy toko faha-iraika ambin’ny folo izay mampitsangana an’i Mosesy sy Elia amin’ny tongony dia aseho koa amin’ilay teny fikasana nomena an’i Jeremia.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiako indray, ka hijoro eo anatrehako ianao; ary raha esorinao ny sarobidy hiala amin’ny zava-poana, dia ho tahaka ny vavako ianao; aoka izy ireo no hiverina aminao; fa ianao kosa aza miverina aminy. Ary hataoko rindrina varahina mafy voaro ho an’ity firenena ity ianao; hiady aminao izy, nefa tsy haharesy anao; fa Izaho momba anao hamonjy anao sy hanafaka anao, hoy Jehovah. Ary hanafaka anao amin’ny tanan’ny ratsy fanahy Aho, ary hanavotra anao amin’ny tanan’ny mahery setra Aho. Jeremia 15:19–21.
Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”
Isaia dia nanao izany antso izany koa raha nilaza hoe: “Fa izao no lazain’i Jehovah Tompo, Ilay Masin’ny Isiraely: Amin’ny fiverenana sy ny fitsaharana no hamonjena anareo.” Ary Isaia nanampy fa io “fiverenana” io dia mifandray amin’ny fotoana fiandrasana ao amin’ilay fanoharana, fa hoy izy nanoratra: “Koa izany no hiandrasan’i Jehovah mba hanehoany fahasoavana aminareo, ary koa izany no hanandratana Azy mba hamindrany fo aminareo; fa Jehovah dia Andriamanitry ny fitsarana; sambatra izay rehetra miandry Azy.”
The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.
Ang pribilehiyo ng pagiging “bibig” ng Diyos, gaya ng ipinakilala ni Jeremias, ay ang pribilehiyo ng pagsasalita para sa Diyos sa panahong ang Estados Unidos ay “nagsasalita na gaya ng dragon.” Ang mga salitang sasabihin ng bayan ng Diyos sa panahong iyon ay ang babala laban sa tanda ng makahayop ng kapapahan. Upang makabahagi sa maluwalhating kilusang iyon, kinakailangang tayo’y manumbalik.
If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.
Raha hiverina ianao, ry Isiraely, hoy Jehovah, dia miverena amiko; ary raha hesorinao tsy ho eo imasoko ny zava-betaveta ataonao, dia tsy hifindrafindra ianao. Ary hianiana ianao hoe: Velona Jehovah, amin’ny fahamarinana sy ny rariny ary ny hitsiny; ary ny firenena hitso-drano ny tenany ao aminy, ary ao aminy no hireharehany. Fa izao no lazain’i Jehovah amin’ny lehilahin’ny Joda sy Jerosalema: Vangio ny taninareo tsy mbola voavoly, ary aza mamafy eny amin’ny tsilo. Miforà ho an’i Jehovah, ary esory ny hoditry ny fonareo, ianareo lehilahin’ny Joda sy mponina ao Jerosalema; fandrao hipoitra tahaka ny afo ny fahatezerako ka hirehitra tsy hisy hahafaty azy, noho ny haratsian’ny ataonareo. Ambarao any Joda, ary torio any Jerosalema; ka lazao hoe: Tsofy ny trompetra any amin’ny tany; miantsoa mafy, mivoria, ka lazao hoe: Miangòna, ary andeha isika ho any amin’ny tanàna mimanda. Asandrato ny faneva mankany Ziona; mialà, aza miato; fa hitondra loza avy any avaratra aho, dia fandringanana lehibe. Miakatra avy amin’ny kirihitrala misy azy ny liona, ary eny an-dalana ilay mpandrava ny firenena jentilisa; efa niainga niala tamin’ny fonenany izy mba hahatonga ny taninao ho lao; ary ny tanànanao ho rava tsy hisy mponina. Jeremia 4:1–7.
But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.
Fa tonga tamin’i Gideona ny Fanahin’i Jehovah, ka nitsoka anjomara izy; ary dia nivory hanaraka azy ny Abiezera. Ary nandefa iraka eran’i Manase rehetra izy; ka ireo koa dia nivory hanaraka azy; ary nandefa iraka tany Asera sy tany Zebolona ary tany Naftaly izy; ka dia niakatra nitsena azy ireo izy. Mpitsara 6:34, 35.