The books of Daniel and Revelation complement each other, meaning together they are perfected.
Ny bokin’i Daniela sy ny Apokalypsy dia mifameno, izany hoe, rehefa atambatra izy ireo dia tonga amin’ny fahatanterahany.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Ao amin’ny Apokalypsy no ihaonan’ny boky rehetra ao amin’ny Baiboly sy iafarany. Eto no famenon’ny bokin’i Daniela.” Asan’ny Apostoly, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Ny fanjakana ao amin’ny faminaniana ara-Baiboly no tokony ho ivon’ny fandinihan’ny mpianatra ny faminaniana, fa eo indrindra no anehoana indrindra ny tantara ivelany momba ny andro farany.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Tsara lavitra ny mianatra, eo amin’ny fahazavan’ny tenin’Andriamanitra, ny antony mifehy ny fiakaran’ny sy ny faharavan’ny fanjakana. Aoka ny tanora handinika ireo firaketana ireo, ka hahita fa ny tena fanambinana nentin’ireo firenena dia nifamatotra tamin’ny fandraisana ireo foto-kevitra avy amin’Andriamanitra. Aoka izy handalina ny tantaran’ireo hetsika fanavaozana lehibe, ka hahita fa impiry ireny foto-kevitra ireny, na dia nohamavoina sy nankahalaina aza, ary na dia nentina tany an-tranomaizina sy teo amin’ny fitoeran-tsazy famonoana aza ireo niaro azy, dia tamin’ireo sorona ireo indrindra no nandreseny.” Education, 238.
Sacred histories—whether the “great reformatory movements” or the “rise and fall of kingdoms”—are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those who do not love the truth and who thereafter receive strong delusion do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as the relationship of the dragon with the beast. The rise of papal Rome, represented by Thyatira, and the fall of pagan Rome, represented by Pergamos, constitute a truth that those who receive strong delusion hate.
Ny tantara masina—na ireo “hetsika lehibe ho amin’ny fanavaozam-pivavahana” na ny “fisandratana sy firodanan’ny fanjakana”—dia raharaha iankinan’ny fiainana na ny fahafatesana ao amin’ny Tenin’Andriamanitra. Nosoratan’i Paoly ao amin’ny 2 Tesaloniana toko faharoa fa ireo izay tsy tia ny fahamarinana ka mandray fiheresana mahery avy eo dia mandray izany noho ny nisafidianany handà ny hafatra notondroin’i Paoly ao amin’io andalan-teny io. Asehon’io andalan-teny io ny fifandraisan’i Roma mpanompo sampy amin’i Roma papaly, izay tsy inona ihany koa fa ny fifandraisan’i Pergamosy amin’i Tyatira, ny fifandraisan’ny vy amin’ny tanimanga, ary ny fifandraisan’ilay dragona amin’ilay bibidia. Ny fisandratan’i Roma papaly, izay asehon’i Tyatira, sy ny firodanan’i Roma mpanompo sampy, izay asehon’i Pergamosy, dia fahamarinana halan’ireo izay mandray fiheresana mahery.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Tamin’ny tantaran’ny Millerita, ny hevitra nifandirana teo amin’ny Millerita sy ny Protestanta, izay tafiditra tao amin’ny tabilao pioniera 1843, dia mikasika izay hery ara-tantara naseho ho “mpandroba ny olonao” ao amin’ny andininy faha-14 amin’ny Daniela toko faha-11. Moa ve ny mpandroba dia ny fiakaran’i Roma jentilisa, araka ny nambaran’ny Millerita, sa ny fianjeran’ny Seleosida, araka ny nolazain’ny Protestanta?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Ny firenena rehetra izay efa niakatra teo amin’ny sehatry ny asa dia navela hihazona ny toerany eto ambonin’ny tany, mba hiseho raha hanatanteraka ny fikasan’ilay ‘Mpiambina sy Ilay Masina’ izy. Ny faminaniana dia nanara-maso ny fiakaran sy ny fianjeran’ireo fanjakambe lehibe eran-tany—Babylona, Media-Persia, Grisia, ary Roma. Tamin’ny tsirairay amin’ireo, tahaka ny tamin’ireo firenena kely hery kokoa, dia niverimberina ny tantara. Samy nanana ny fotoam-pitsapana azy avy izy rehetra, samy tsy nahomby, nanjavona ny voninahiny, niala ny heriny, ary ny toerany dia nofenoan’ny hafa. ...”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Avy amin’ny fiakarana sy ny fahalavoan’ny firenena, araka izay naseho mazava ao amin’ny pejin’ny Soratra Masina, dia tokony hianarany ny maha-tsinontsinona ny voninahitra ivelany sy araka izao tontolo izao fotsiny. Babylona, tamin’ny heriny rehetra sy ny famirapiratany, izay tsy mbola hitan’izao tontolontsika intsony ny tahaka azy hatramin’izay,—hery sy famirapiratana izay toa mafy orina sy maharitra tokoa teo imason’ny vahoaka tamin’izany andro izany,—dia lasana tanteraka tokoa! Tahaka ny ‘vonin’ny ahitra’ no nahalevona azy. Toy izany no hahalevonan’izay rehetra tsy manana an’Andriamanitra ho fanorenany. Izay ihany no maharitra, dia izay mifamatotra amin’ny fikasan’Andriamanitra sy maneho ny toetrany. Ny foto-keviny ihany no hany zavatra mafy orina fantatr’izao tontolontsika.” Education, 177, 184.
Biblical history is the vision that Solomon identified as essential when he declared that without vision, the people perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months,” it represents one hundred and fifty years that began at the death of Mohammed in 632 and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Ny tantara ara-Baiboly no ilay fahitana izay nofaritan’i Solomona ho tena ilaina, rehefa nanambara izy fa raha tsy misy fahitana dia ringana ny vahoaka. Ny Millerita dia nahafantatra sy nanambara ny dimampolo amby zato taona aseho amin’ny hoe “dimy volana” ao amin’ny Apokalypsy toko fahasivy, andininy fahadimy sy fahafolo, saingy tsy nandinika lalina ny tantara aseho ao amin’ny toko fahasivin’ny Apokalypsy izy ireo. Marina ny namantaran’izy ireo ny dimy volana ao amin’ny andininy fahafolo, saingy toa nihevitra izy ireo fa, satria samy ahitana ny teny hoe “dimy volana” ny andininy fahadimy sy fahafolo, dia fanamafisana fotsiny ny faminaniana momba ny fampijaliana aseho ao amin’ireo andininy roa ireo izany. Azo porofoina mora foana ankehitriny fa ny “dimy volana” aseho ao amin’ny andininy fahadimy dia maneho dimampolo amby zato taona, izay nanomboka tamin’ny nahafatesan’i Mohammed tamin’ny taona 632 ary nifarana tamin’ny taona 782, tamin’ny nanalam-baraka an’i Irene, emperatrisan’ny Fanjakana Bizantina, na ny Fanjakana Romanina Tatsinanana.
The pioneers were correct in their application of verse ten, identifying the battle of Nicomedia on July 27, 1299, as the start of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line, a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both the emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene, and a man represented by Constantine the last.
Marina ny nataon’ireo mpisava lalana tamin’ny fampiharany ny andininy fahafolo, ka namaritany ny ady tao Nicomedia tamin’ny 27 Jolay 1299 ho fiandohan’ny fe-potoana dimampolo amby zato taona, izay nifarana tamin’ny fampietrena an’ilay Constantine farany nanjaka tao Constantinople tamin’ny 27 Jolay 1449. Araka ny fitsipika anampy fitsipika, ny fe-potoana dimampolo amby zato taona dia manondro ny finoana silamo maneran-tany, araka izay samy anehoan’ny loza voalohan’ny finoana silamo tany Arabia sy ny loza faharoan’ny finoana silamo tany Torkia azy. Ny finoana silamo izay nampietry ny emperora sy ny emperora vavy, izy roa miaraka, dia manondro ny finoana silamo maneran-tany mandresy fanjakana iray voaforon’ny vehivavy iray, asehon’i Irene, sy lehilahy iray, asehon’i Constantine farany.
In the one hundred and fifty years that end with the humiliation of Irene, Islam of Arabia takes control of the area or territory of the Byzantine Empire, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days, worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address the fact that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Tao anatin’ireo dimampolo amby zato taona nifarana tamin’ny fampietrena an’i Irene, dia naka ny faritra na ny faritanin’ny Empira Bizantina ho eo ambany fifehezany ny Islama avy any Arabia, ka nampietry an’i Irene aoka izany hany ka voatery nandoa hetra nandritra ny telo taona izy, ankoatra ireo fitakiana an-keriny hafa. Rehefa nitranga ny fampietrena an’i Constantine farany, dia nanamarika ny fiandohan’ny fe-potoana efa-taona izany, izay nifarana tamin’ny fanaovana fahirano sy ny fahalavoan’ny renivohitr’i Roma Atsinanana. Tamin’ireo tranga roa ireo, dia ny Islama no nanao izany, dia ny Islama arabo raha ny tamin’i Irene ary ny Islama tiorka raha ny tamin’i Constantine farany. Amin’ny andro farany, ny Islama maneran-tany, izay asehon’ireo vavolombelona roa, izany hoe ny Islama arabo sy ny Islama tiorka voasoritsoritra ao amin’ny loza voalohany sy faharoa, dia haka ny faritany aloha, ary avy eo ny renivohitra. Ilay rafitra ara-politika amin’ny andro farany izay asehon’i Constantine an’i Roma Atsinanana dia manambady ara-tandindona an’ilay rafitra ara-pivavahana amin’ny andro farany izay asehon’i Irene an’i Roma Atsinanana. Mampiasa ny teny hoe rafitra ara-politika sy ara-pivavahana aho mba hilazana ny zava-misy fa ny tandindon’ny sarin’ny bibidia dia miseho voalohany any Etazonia ary avy eo maneran-tany. Ny sarin’ny bibidia dia ny fanambadiana ara-tandindona eo amin’i Constantine sy Irene, izay samy aetry noho ny fahalasanan’ny faritaniny sy ny renivohiny ho eo ambany fifehezan’ny Islama.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those whom Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Ny fampifanandrifiana ireo tantara roa no ahafantarana ny fanambadian’izy ireo, ary ny fanambadian’i Constantia sy Licinius tamin’ny taona 313 no tandindon’izany, rehefa nampiharina ny Didin’i Milan, ary nifarana ny fiangonana ara-tandindon’i Smyrna ka nanomboka ny fiangonana ara-tandindon’i Pergamos. Ireo tondroin’i Paoly ho iharan’ny fahadisoan-kevitra mahery vaika dia mandà tsy hahita ny hafatra fampitandreman’i Paoly, izay ahitana ny filazana fa hisy fihemorana alohan’ny hisehoan’ilay lehilahin’ota. Ao anatin’ny tantaran’i Pergamos no isehoan’izany fihemorana izany, ary tamin’ny taona 538 no niseho ilay lehilahin’ota, rehefa nanomboka ny fiangonan’i Thyatira.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Aoka tsy hisy hamitaka anareo amin’ny fomba rehetra; fa izany andro izany dia tsy ho tonga, raha tsy efa tonga aloha ny fihemorana, ary haseho ilay lehilahin’ota, dia ilay zanaky ny fahaverezana; izay manohitra sy manandratra ny tenany ho ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, ka mampiseho ny tenany ho Andriamanitra. 2 Tesaloniana 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented by iron and clay in Daniel chapter two.
Ny tantaran’i Roma Atsinanana dia manome vavolombelona roa manamarina ilay fahamarinana ara-paminaniana izay aseho koa amin’ny fifandraisana ara-tandindona eo amin’i Roma Atsinanana sy i Roma Andrefana. Ao amin’izany fifandraisana izany, i Roma Andrefana no fiangonana ary i Roma Atsinanana no fanjakana. I Roma dia fitambaran’ny fiangonana sy ny fanjakana, araka ny asehon’ny vy sy ny tanimanga ao amin’ny Daniela toko faharoa.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital, is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299, with Osman, but never looked at the next battle, the battle of Nicaea, as the historical second step to establishing the Ottoman Empire. July 27, 1299, was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Ny antony iray ahafahana mahita amin’ny fomba maharesy lahatra fa amin’ny andro farany dia hanafika fahefana iray aseho ho fitambaran’ny fiangonana sy ny fanjakana ny finoana silamo maneran-tany, ka haka ny faritaniny sy ny renivohiny, dia tohanan’ny vavolombelona roa hafa avy amin’ny tantara masina ao amin’ny Apokalypsy toko fahasivy. Nambabo ny faritanin’i Nicomedia i Osman tamin’ny 27 Jolay 1299, ary avy eo dia nambabo ny faritanin’i Nicaea izy roa taona tatỳ aoriana, tamin’ny 1301. Ny zanany lahy no nambabo ny tanàna renivohitr’i Nicaea tamin’ny 1331, ary io zanany lahy io ihany no nambabo ny tanàna renivohitr’i Nicomedia tamin’ny alalan’ny fahirano naharitra efa-taona izay nifarana tamin’ny 1337. Nampifandraisin’ireo mpisava lalana tamin’i Osman ny datin’ny 27 Jolay 1299, saingy tsy noheverin’izy ireo mihitsy ilay ady nanaraka, dia ny adin’i Nicaea, ho dingana faharoa ara-tantara teo amin’ny fanorenana ny Empira Ôtômana. Ny 27 Jolay 1299 no dingana voalohany tamin’ireo dingana maromaro hahatongavana amin’ny lalàna momba ny Alahady. Ireo dingana roa voalohany nataon’ny finoana silamo tiorka dia nanondro ny fiandohan’ny faminaniana iray izay nifarana tamin’ny 1449, avy eo nifarana indray tamin’ny 1840, avy eo nifarana indray tamin’ny 9/11, ary avy eo nifarana indray tamin’ny 31 Desambra 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four-year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered, and four years later in 1453, the capital of eastern Rome is taken.
Ny voalohany tamin’ireo dingana roa ireo dia tsy nanamarika ny fiandohan’ny dimampolo amby zato taona ihany, fa nanamarika koa ny fiandohan’ny valo amby telopolo taona. Nanomboka tamin’ny fakàn’i Osman ny faritanin’i Nicomedia izany, ary nifarana valo amby telopolo taona tatỳ aoriana, rehefa azon’ny zanak’i Osman ny renivohitr’i Nicomedia tamin’ny fiafaran’ny fahirano naharitra efa-taona, tamin’ny 1337. Ny isa valo amby telopolo dia maneho ny “fitsanganana”, ary ny dingana voalohany, dia ny fakàn’i Osman ilay faritany, no nanamarika ny fitsanganan’ny fivavahana silamo tiorka. Ao amin’io dingana voalohany naharitra valo amby telopolo taona io, dia fahirano “naharitra efa-taona” no manamarika ny fiafarany. Amin’ny dingana farany amin’ireo dimampolo amby zato taona, dia mihatra ny fanetrena, ary efa-taona aorian’izany, amin’ny 1453, dia azo ny renivohitr’i Roma Atsinanana.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines has distinct alpha and omega historical figures. While identifying a church-state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, which was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Na ny Tiorka Otomana tamin’ny 1453 no resahina, na ny zanakalahin’i Osman izay naka an’i Nicomedia tamin’ny 1337 sy an’i Nicaea tamin’ny 1331, tamin’ireo tranga telo ireo dia samy efa renivohitr’i Roma Atsinanana tamin’ny fotoana iray teo amin’ny tantara ireo tanàna renivohitra ireo. Ireo zotra telo ireo dia samy manondro ny fakana an’i Roma Atsinanana. Ny tsirairay amin’ireo zotra telo ireo dia manondro ny nakan’ny finoana silamo ny faritanin’i Roma Atsinanana aloha, ary avy eo ny renivohiny. Ny anaran’ireo renivohitra telo ireo dia mitovy amin’ny anaran’ilay faritany. Samy manana olona manokana teo amin’ny tantara ho alfa sy omega ireo zotra telo ireo. Sady manondro fifandraisana eo amin’ny fiangonana sy ny fanjakana amin’ny alalan’ny nanetren’ny finoana silamo ny emperora sy ny emperora vavy ilay fanetrena ara-paminaniana, no mampifamatotra ny zotran’izy ireo amin’i Roma Andrefana, izay naetrin’i Constantine Lehibe koa rehefa nifidy an’i Constantinople fa tsy ny tanànan’i Roma izy tamin’ny 330. Nihatra tamin’i Roma Andrefana ny fanetrena farany tamin’ny 476, niaraka tamin’ny emperora farany, ary nanomboka teo dia nitotongana haingana hatrany izy.
Western Rome in relation to eastern Rome was the church; the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
I Rôma Andrefana, raha jerena ny fifandraisany amin’i Rôma Atsinanana, dia ny fiangonana; ny atsinanana kosa dia ny fanjakana. Fampietrena teo am-piandohana tamin’ny 330, avy eo fampietrena tamin’ny 476, dia tamin’ny 782, ary mbola indray tamin’ny 1449. Tsipika iray maneho fampietrena, izay manomboka amin’ny fizarana fanjakana iray, arahin’ny fampietrena tamin’ny 476 noho ny fahaverezan’ny emperora, ka very koa araka izany ny empira, ary mbola arahin’ny fampietrena nentin’ny finoana silamo tamin’ny faritanin’ny atsinanana aloha tamin’ny 782, ary avy eo tamin’ny renivohitry ny atsinanana tamin’ny 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Ny Islama ao amin’ny faminanian’ny Baiboly dia mampiseho mazava ny firafitry ny Roma atsinanana sy andrefana samy roa, ary ny fahazavana vokarin’ny Islama ankehitriny dia mifanaraka amin’ilay fahazavana fototra momba ny Islama izay nananan’ireo mpisava lalana Millerita, nefa mihoatra lavitra izany. Ny fotoam-pitsapana izay nanomboka tamin’ny 2024 tamin’ilay hoe: “ny mpandroba amin’ny vahoakanao izay hampitoetra ny fahitana” no alfa-n’ilay vanim-potoam-pitsapana, ary ankehitriny, eo amin’ny faran’ilay vanim-potoam-pitsapana, ny fahazavana avy amin’ny lohahevitra momba ny Islama ao amin’ny Apokalypsy toko fahasivy dia manampy vavolombelona momba ny Roma andrefana sy atsinanana izay tsy mbola nodinihina velively raha tsy amin’izao andro farany ankehitriny izao.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital, in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Rome’s political and religious rulers in 1449, brought about by Islam, and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Ireo zotram-paminaniana momba ny Silamo aseho ao amin’ny toko fahasivy ka hatramin’ny faha-iraika ambin’ny folo dia mampifandray ireo zotran’ny tantara hita ao amin’ny andininy fahafolo ka hatramin’ny fahenina ambin’ny folo ao amin’ny toko faha-iraika ambin’ny folo amin’ny Daniela, amin’ny alalan’ireo fijoroana ho vavolombelona atolony izay mifandray amin’ireo zotra efa dinihina ato amin’ireto lahatsoratra ireto. Kanefa ao anatin’ilay fanehoana ara-paminaniana ny fipoiran’ny Silamo no ahitana ny fipoiran’ny fihetsehan’ireo mpanaraka an’i Miller sy ny fihetsehan’ireo efatra arivo amby efatra alina sy iray hetsy. Fe-potoana roa samy efa-taona, tafapetraka mafy ao anatin’ireo faminaniana momba ny fotoana ao amin’ny toko fahasivy amin’ny Apokalypsy sady anisan’izany, no mijoro ho vavolombelona ny amin’ireo efa-taona nanomboka tamin’ny 1840 ka hatramin’ny 1844. Tamin’ny 1844 dia tsy nisy intsony ny fotoana ara-paminaniana, ka ireo toetra mampiavaka azy ara-paminaniana, fa tsy ny fotoana, no mamaritra ilay fe-potoana efa-taona ara-tandindona. Ny fe-potoana efa-taona voalohany dia manondro ny nahazoan’ny Silamo an’i Nicomedia, renivohitr’i Roma Atsinanana teo aloha, tamin’ny 1337, valo amby telopolo taona taorian’ny nahazoan-drainy an’ilay faritany. Ny efa-taona faharoa dia manondro ny fampietrena ireo mpitondra ara-politika sy ara-pivavahana tao Roma Atsinanana tamin’ny 1449, izay nateraky ny Silamo, ary ny efa-taona fahatelo dia manondro ny fisehoan’ny herin’Andriamanitra tamim-boninahitra, rehefa nidina tamin’ny 11 Aogositra 1840 ilay anjely izay nanazava ny tany tamin’ny voninahiny.
The Millerite history of the first and second angels aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin; it is the combination of Divinity with humanity, and it takes place during a warfare that is being brought by Islam.
Ny tantaran’ny anjely voalohany sy faharoa tamin’ny andron’ny Millerita dia mifanaraka amin’ny tantaran’ny anjely fahatelo mandritra ny fanisiana tombo-kase amin’ireo efatra arivo amby efatra alina sy iray hetsy. Izany asa fanisiana tombo-kase farany izany dia ny famafana ny ota; izany no fampiraisana ny maha-Andriamanitra amin’ny maha-olombelona, ary mitranga mandritra ny ady ateraky ny Islama izany.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Ary novohany ny lavaka tsy hita noanoa; dia nisy setroka niakatra avy tao amin’ny lavaka, tahaka ny setroky ny lafaoro lehibe; ary nohamainin’ny setroky ny lavaka ny masoandro sy ny rivotra. Ary avy tamin’ny setroka dia nisy valala nivoaka nankamin’ny tany; ary nomena fahefana izy, tahaka ny ananan’ny maingoka amin’ny tany fahefana. Ary nasaina izy mba tsy hanimba ny ahitra amin’ny tany, na zava-maitso akory, na hazo akory; fa ny olona ihany izay tsy manana ny tombo-kasen’Andriamanitra eo amin’ny handriny. Apokalypsy 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Ny fahatanterahana lavorary ny faminaniana rehetra dia any amin’ny andro farany, koa ity andalan-teny ity dia manondro ny fanisiana tombo-kase ny iray hetsy sy efatra amby efa-polo arivo. Ny faminaniana momba ny Silamo ao amin’ny Apokalypsy toko fahasivy no manome ny fanalahidy ara-tantara hitondrana miaraka ny fanoharana feno indrindra momba ilay hery izay manamafy ny fahitana, ao anatin’ilay tantara izay nifarana tamin’ny 11 Aogositra 1840, rehefa noferana ny Silamo. Hatramin’izay fotoana izay dia niitatra ho ao amin’ny toko fahafolo sy ny tantaran’ny anjely voalohany sy faharoa ny fijoroana ho vavolombelona ao amin’ny Apokalypsy toko fahasivy. Ary avy eo ao amin’ny toko fahiraika ambin’ny folo dia tonga tampoka amin’ny lalàn’ny Alahady ny loza fahatelo, izay fotoana anombohan’ny antso mafy ataon’ny anjely fahatelo. Ny toko fahasivy no fanalahidin’ny Silamo amin’ny fandrindrana ny fiakarana sy ny fianjeran’ny fanjakana araka izay aseho ao amin’i Daniela sy ny Apokalypsy. Ny toko fahafolo sy fahiraika ambin’ny folo dia manondro ny fanandraman’ireo virijiny hendry iray hetsy sy efatra amby efa-polo arivo. Ny toko fahasivy dia manondro ny tandindona izay manamafy ny fahitana ivelany, ary ny toko fahafolo sy fahiraika ambin’ny folo kosa dia manondro ny fahitana anatiny mifandray amin’ny fanarahana ny Zanak’ondry ho ao amin’ny Toerana Masina Indrindra.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840, at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840, were typified by four years from July 27, 1449, unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically, eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Ny toko fahafolon’ny Apokalypsy dia manomboka amin’i Kristy, ilay anjely mahery izay midina mitondra boky kely misokatra. Tamin’ny 11 Aogositra 1840 no nahatanterahan’izany fisehoan-javatra izany, tamin’ny fiafaran’ilay faminaniana ao amin’ny Apokalypsy toko fahasivy izay manondro iraika amby sivifolo sy telonjato taona sy dimy ambin’ny folo andro. Ny Apokalypsy toko fahafolo dia mamaritra ny fizotran’ny tantara nanomboka teo ka hatramin’ny fotoana nanjary nangidy tao an-kibon’i Jaona ilay hafatra, tamin’ny 22 Oktobra 1844. Ireo efa-taona nanomboka tamin’ny 1840 ka hatramin’ny 1844 dia manomboka amin’ny fahatongavan’ny anjely voalohany ary mifarana amin’ny fahatongavan’ny anjely fahatelo. Ireo efa-taona nanaraka ny fahatanterahana tamin’ny 11 Aogositra 1840 ireo dia efa naseho ara-tandindona tamin’ireo efa-taona nanomboka tamin’ny 27 Jolay 1449 ka hatramin’ny 1453, teo am-piandohan’ilay fe-potoana iraika amby sivifolo sy telonjato taona sy dimy ambin’ny folo andro. Ireo vanim-potoana roa samy naharitra efa-taona ireo dia mifanandrify amin’ireo efa-taona nanaovana fahirano an’i Nicomedia, nanomboka tamin’ny 1333 ka hatramin’ny 1337. Ara-tandindona, intelo no resin’ny finoana silamo i Roma Atsinanana. Ny voalohany dia tamin’ny fahirano an’i Nicaea tamin’ny 1331, avy eo tamin’ny fahirano an’i Nicomedia naharitra efa-taona tamin’ny 1337, ary farany tamin’ny fahirano an’i Constantinople tamin’ny 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formally and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual, as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided into east and west in 293, 330 and 395. Papal Rome divided into east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Nozarain’i Diocletian ho atsinanana sy andrefana ara-dalàna i Roma tamin’ny taona 293, ary nozarain’i Constantine ho atsinanana sy andrefana ara-paminaniana i Roma tamin’ny taona 330. Tamin’ny taona 395, rehefa maty ny emperora Theodosius I, dia nozaraina tamin’ny fomba ofisialy sy maharitra ny empira, satria navelany ho lovan’ireo zanany roa lahy ny tapany atsinanana sy ny tapany andrefana. Nizara ho atsinanana sy andrefana ny Fiangonana Katolika tamin’ny taona 1054, tamin’ilay “fisarahana lehibe.” Niandalana ny fisarahana, tahaka ny faharavana nanaraka izany koa. Mbola mitoetra mandraka andro ankehitriny izany fisarahana izany. Tao anatin’ny dimampolo taona taorian’io daty io, dia nanomboka ny ady kroazada naharitra roanjato taona teo ho eo hanoherana ny finoana silamo ny fiangonana tandrefana tao Roma. Lavo i Roma Andrefana rehefa namoy ny emperorany farany tamin’ny taona 476. Lavo i Roma Atsinanana tamin’ny taona 1453. Lavo i Roma papaly tamin’ny taona 1798. Nizara ho atsinanana sy andrefana i Roma mpanompo sampy tamin’ny taona 293, 330 ary 395. Nizara ho atsinanana sy andrefana i Roma papaly tamin’ny taona 1054. Ambaran’i Anabavy White fa isan’ireo teboka fototra ianteherana amin’ny fandalinana ny Tenin’Andriamanitra ny fitsanganana sy ny fahalavoan’ny fanjakana.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence that the message of the midnight cry, which was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) marking the rise of Islam, and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Ireo fanjakana izay avoitran’ny toko fahasivy amin’ny Apokalypsy eo amin’ny fahazavan’ny tantara dia manamafy ny tohan-kevitra fa i Rôma no mampiorina ny fahitana. Ny fifandraisana ara-paminaniana misy eo amin’ny Silamo sy ireo efatra arivo sy efatra alina sy iray hetsy dia porofo fa ny hafatry ny antso mamatonalina, izay naseho an’ohatra tamin’ny nidiran’i Kristy tao Jerosalema nitaingina boriky, dia asehon’ny faminaniana momba ny fe-potoana izay nanomboka tamin’ny fotoan’ny loza voalohany, nitohy tao amin’ny tapany faharoa amin’ilay faminaniana nandritra ny loza faharoa, ary tonga tamin’ny fahatanterahany tao anatin’ilay vanim-potoana ara-tantara naharitra efa-taona izay nanombohan’ny fihetsehan’ny Millerita mifandraika amin’ny anjely voalohany sy faharoa tamin’ny fahatanterahan’io faminaniana io indrindra. Ilay faminaniana dia nanomboka tamin’ny tandindon’ny “taona valo amby telopolo sy roa” (1299 sy 1301), izay nanamarika ny fisandratan’ny Silamo, ary nifarana tamin’ny tandindon’ny “taona valo amby telopolo sy roa” (1838 sy 1840), izay nanamarika ny fisandratan’ny Millerita.
In 1844, at the conclusion of the Millerites’ four-year period that had been typified by the siege of 1333 unto 1337 and 1449 unto the siege of 1453, prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
Tamin’ny 1844, teo amin’ny fiafaran’ilay fe-potoana efa-taonan’ireo mpanaraka an’i Miller, izay efa naseho an’ohatra tamin’ny fahirano nanomboka tamin’ny 1333 ka hatramin’ny 1337 sy ny vanim-potoana nanomboka tamin’ny 1449 ka hatramin’ny fahirano tamin’ny 1453, dia tsy tokony hampiharina intsony ny fotoana ara-paminaniana. Ny fanandratana ny fanevan’ireo efatra arivo amby efatra alina sy iray hetsy dia mifandray mivantana amin’ilay faminaniana izay anandratana ny finoana silamo.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Joda, ianao no hoderain’ny rahalahinao; ny tananao ho eo amin’ny vozon’ny fahavalonao; ny zanakalahin-drainao hiankohoka eo anatrehanao. Zanaky ny liona Joda; avy tamin’ny remby, anaka, no niakaranao; niondrika izy, nandry tahaka ny liona sy tahaka ny liona antitra; iza no hamoha azy? Ny tehim-panjakana tsy hiala amin’i Joda, na ny mpanome lalàna tsy hiala eo anelanelan’ny tongony, mandra-pihavin’i Silo; ary ho Azy ny fankatoavan’ny firenena. Mamatotra ny zanak’ampondra lahiny amin’ny voaloboka Izy, ary ny zanaky ny borikivaviny amin’ny voaloboka tsara indrindra; nosasany tamin’ny divay ny fitafiany, ary tamin’ny ranon’ny voaloboka ny akanjony; ny masony ho mena noho ny divay, ary ny nifiny ho fotsy noho ny ronono. Genesisy 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is, among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Ireo efatra arivo amby efatra alina amby iray hetsy dia maneho amin’ny fomba tonga lafatra ny toetran’i Kristy, ary i Kristy, ankoatra ireo fanoharana hafa ilazana Azy, dia “ilay voaloboka tsara indrindra.” Voalaza ao amin’ny Genesisy 16:12 fa lehilahy “dia” i Isimaela.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Ary izy ho lehilahy dia; ny tànany hanohitra ny olona rehetra, ary ny tànan’ny olona rehetra hanohitra azy; ary honina eo anatrehan’ny rahalahiny rehetra izy.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844 illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven, the one hundred and forty-four thousand are lifted up as an ensign.
Ny teny nadika hoe “dia” dia manondro ny ampondradia arabo. Ireo solontenan’i Kristy amin’ny andro farany dia mitaingina ny hafatry ny ampondradia arabo, dia ilay ampondra nitaingenan’i Kristy tamin’ny nidirany tao Jerosalema, ilay ampondra izay niteny ihany nony farany rehefa nokapohin’i Balama fanintelony. Ireo iraka nanambara ilay hafatra izay nanome hery ny hafatry ny anjely voalohany tamin’ny 1840 dia tsy nahita faminaniana iray mahafaoka dimampolo amby zato taona, izay mifandraika amin’izany sady manan-danja, tao anatin’ilay tantara ara-paminaniana nisy indrindra ilay hafatra nanome hery ny fihetsehana. Tsy hitan’izy ireo tao amin’io faminaniana ara-potoana io ihany ireo fe-potoana roa samy efa-taona izay naneho an’ohatra ny tantara nanomboka tamin’ny 1840 ka hatramin’ny 1844. Ny Liona avy amin’ny firenen’i Joda dia mampiharihary ankehitriny, avy amin’ireo “lalana fahiny”, fahazavana izay tsy mbola hita hatramin’izay, ary izany dia fahazavana mifanaraka amin’ilay fahazavana efa nampihariharina nanomboka tamin’ny 31 Desambra 2023. Manafoana ny fisalasalana rehetra momba ny hoe ny silamo ve no mamely an’i Nashville izany. Manazava ny tandindon’i Roma ilay fahazavana, ka manjary fanambarana omega ho an’ilay adihevitra alfa tamin’ny 2024 momba ireo mpandroba ny firenenao, ary io koa no tandindona omega amin’ilay adihevitra momba io tandindona io indrindra tao amin’ny tantaran’ireo mpanaraka an’i Miller. Mampahafantatra izany fa ny silamo ao amin’ireo faminaniana ara-potoana ao amin’ny Apokalypsy toko fahasivy no hafatra ivelany mandritra ny tantara anatiny amin’ny fotoana fanisiana tombo-kase an’ireo efatra arivo amby efatra alina sy iray hetsy. Efa elaela no nampianarinay izany zava-misy izany, saingy azo aseho ankehitriny eo amin’ny tsipika iray izay manomboka ao amin’ny Apokalypsy toko fahasivy ary mifarana ao amin’ny Apokalypsy toko fahiraika ambin’ny folo izany. Ilay fe-potoana fahatelo naharitra efa-taona mifandray amin’ny faminaniana ara-potoana momba ny silamo, izay tanteraka nanomboka tamin’ny 1840 ka hatramin’ny 1844, dia maneho an’ohatra ny fotoana fanisiana tombo-kase an’ireo efatra arivo amby efatra alina sy iray hetsy. Amin’ny alalan’ilay horohorontany lehibe ao amin’ny Apokalypsy toko fahiraika ambin’ny folo no anandratana ireo efatra arivo amby efatra alina sy iray hetsy ho faneva.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay; then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The numbers thirty-eight and forty represent those two steps.
Ao amin’ny Ezekiela toko fahafito amby telopolo, ny fananganana ny vahoakan’Andriamanitra ho tafika dia mizotra amin’ny dingana roa, izay efa naseho ara-tandindona tamin’ny famoronana an’i Adama. Voalohany, novolavolaina avy tamin’ny tanimanga i Adama; avy eo dia nitsoka tao aminy ny fofonaina mahavelona i Kristy. Ao amin’ny Ezekiela, ny faminaniana voalohany no mamolavola ireo vatana maty, nefa mbola maty ihany izy ireo. Avy eo dia tsofina eo amin’ireo vatana ireo ny rivotra efatra, ka mitsangana ho tafika mahery izy ireo. Ny isa valo amby telopolo sy efapolo dia maneho ireo dingana roa ireo.
We will continue these things in the next article.
Hanohy ireo zavatra ireo isika ao amin’ny lahatsoratra manaraka.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Taorian’izany dia nisy fetin’ny Jiosy; ary Jesosy niakatra ho any Jerosalema. Ary ao Jerosalema, eo akaikin’ny vavahadin’ondry, dia misy farihy iray atao amin’ny teny Hebreo hoe Betesda, izay manana lavarangana dimy. Teo no nandrian’ny olona maro be narary, dia jamba, mandringa, malemy, niandry ny fihetsehan’ny rano. Fa nisy anjely nidina tamin’ny fotoana voatendry ho ao amin’ilay farihy ka nampihetsi-drano; ary izay niditra voalohany taorian’ny nihetsehan’ny rano dia sitrana, na inona na inona aretina nahazo azy. Ary nisy lehilahy anankiray teo, izay efa narary valo amby telopolo taona. Rehefa hitan’i Jesosy nandry izy, sady fantany fa efa ela tamin’izany toetra izany izy, dia hoy Izy taminy: Tianao va ny ho sitrana? Namaly Azy ilay narary hoe: Tompoko ô, tsy manana olona hampiditra ahy ao amin’ny farihy aho, rehefa mihetsika ny rano; fa raha mbola mankany aho, dia misy hafa midina alohako. Hoy Jesosy taminy: Mitsangàna, ento ny fandrianao, ka mandehàna. Dia sitrana niaraka tamin’izay ralehilahy, ka nitondra ny fandriany ary nandeha; ary Sabata tamin’izany andro izany. Jaona 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Koa miaingà, hoy aho, ka miampità ny lohasahan-dranon’i Zereda. Dia niampita ny lohasahan-dranon’i Zereda izahay. Ary ny andro izay nandehananay hatrany Kadesi-barnea mandra-pahatonganay niampita ny lohasahan-dranon’i Zereda dia valo amby telo-polo taona, mandra-paharingan’ny taranak’ireo lehilahy mpiady rehetra tsy ho eo afovoan’ny toby, araka izay nianianan’i Jehovah taminy. Deoteronomia 2:13, 14.