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 it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that 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 as represented by Pergamos is a truth that those who receive strong delusion hate.
Ny tantara masina, na ireo “hetsika fanavaozana lehibe”, na ny “fiakaran’ sy firodanan’ny fanjakana;” ny tantara masina dia raharaha mahakasika aina na fahafatesana ao amin’ny Tenin’Andriamanitra. Voasoratr’i Paoly ao amin’ny 2 Tesaloniana toko faharoa fa ireo izay tsy tia ny fahamarinana, ary taorian’izany dia mandray fahadisoam-panantenana mahery; dia manao izany satria nifidy handà ny hafatra izay nofaritan’i Paoly ao amin’io andalana io izy ireo. Ilay andalana dia mampiseho ny fifandraisan’i Roma jentilisa amin’i Roma papaly, izay koa no fifandraisan’i Pergamos sy Tyatira ary koa no fifandraisan’ny vy sy ny tanimanga, ary koa, ny fifandraisan’ilay dragona amin’ilay bibidia. Ny fiakaran’i Roma papaly izay asehon’i Tyatira sy ny firodanan’i Roma jentilisa araka ny asehon’i Pergamos dia fahamarinana halan’ireo izay mandray fahadisoam-panantenana 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 said to lack, is to 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,” that 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 dia ilay fahitana izay nolazain’i Solomona fa izay tsy ananany dia ho levona. Ny Millerita dia nahafantatra sy nanambara ireo dimampolo amby zato taona izay aseho amin’ny hoe “dimy volana” ao amin’ny Apokalypsy toko faha-sivy, andininy faha-dimy sy faha-folo, nefa tsy nandavaka lalina tao amin’ny tantara aseho ao amin’ny toko faha-sivin’ny Apokalypsy izy ireo. Namaritra tsara ny dimy volana ao amin’ny andininy faha-folo izy ireo, kanefa hita fa nihevitra fa satria samy ahitana ny teny hoe “dimy volana” ny andininy faha-dimy sy faha-folo, dia fanamafisana fotsiny ny faminaniana momba ny fampahoriana aseho ao amin’ireo andininy roa ireo izany. Ankehitriny dia mora aseho fa rehefa maneho “dimy volana” ny andininy faha-dimy, dia dimampolo amby zato taona no tondroiny, izay nanomboka tamin’ny fahafatesan’i Mohammed tamin’ny taona 632, ary nifarana tamin’ny taona 782 tamin’ny fanalàm-baraka an’i Empress Irene an’ny Empira Bizantina, na ny Empira Romanina Tatsinanana.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting 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 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.
Tsy diso ny mpisava lalana tamin’ny fampiharany ny andininy faha‑folo ho amin’ny adin’i Nicomedia tamin’ny 27 Jolay 1299, ho fiandohan’ny dimampolo amby zato taona izay nifarana tamin’ny fanalam-baraka an’i Constantin farany izay nanjaka tao Constantinople tamin’ny 27 Jolay 1449. Andalana mifanindry amin’ny andalana, vanim-potoana dimampolo amby zato taona no manondro ny finoana silamo maneran-tany, araka ny asehon’ny loza voalohany, dia ny silamo avy any Arabia, sy ny loza faharoa, dia ny silamo avy any Torkia. Ilay silamo izay nanala baraka ny amperora sy ny amperora-vavy niaraka dia manondro ny finoana silamo maneran-tany mandresy fanjakana iray izay ahitana vehivavy, asehon’i Irene, sy lehilahy iray, asehon’i Constantin farany.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, 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 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’ny dimampolo amby zato taona izay mifarana amin’ny fanalam-baraka an’i Irene, ny finoana silamo avy any Arabia no naka ny fanaraha-maso ny faritra na ny tanin’i Bizantia, ka namela an’i Irene ho amin’ny fahafaham-baraka lehibe tokoa, hany ka voatery nandoa hetra fanomezam-boninahitra nandritra ny telo taona izy, mbamin’ny fanerena hafa koa. Raha tonga ny fanalam-baraka an’i Konstantino farany, dia nanamarika ny fiandohan’ny fe-potoana efa-taona izany, izay mifarana amin’ny fahirano sy ny fandrodanana ny renivohitr’i Roma atsinanana. Tamin’ireo tranga roa ireo dia ny finoana silamo no antony: ny silamo arabo ho an’i Irene, ary ny silamo tiorka ho an’i Konstantino farany. Amin’ny andro farany, ny finoana silamo maneran-tany, araka ny asehon’ireo vavolombelona roa dia ny silamo arabo sy ny silamo tiorka, izay aseho ao amin’ny loza voalohany sy faharoa, dia haka aloha ny faritany, ary avy eo ny renivohitra. Ny antokon-javatra ara-politika amin’ny andro farany, izay asehon’i Konstantino an’i Roma atsinanana, dia ampiarahina ara-panambadiana ara-tandindona amin’ilay antokon-javatra ara-pivavahana amin’ny andro farany, izay asehon’i Irene an’i Roma atsinanana. Ampiasaiko ny teny hoe antokon-javatra ara-politika sy ara-pivavahana mba hilazana fa ny tandindon’ny sarin’ny bibidia dia miseho aloha any Etazonia ary avy eo eo amin’izao tontolo izao. Ny sarin’ny bibidia dia ilay fanambadiana ara-tandindona an’i Konstantino sy Irene, izay samy afa-baraka amin’ny fahaverezan’ny faritaniny sy ny renivohiny eo anatrehan’ny finoana silamo.
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 who 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 fanambadian’izy ireo dia fantatra amin’ny alalan’ny fampifanarahana ireo tantara roa, ary naseho mialoha tamin’ny fanambadiana teo amin’i Constantia sy Licinius tamin’ny taona 313 izany, tamin’ny nametrahana ny Didin’i Milan, ka nifarana ny fiangonana an’ohatra Smyrna ary nanomboka ny fiangonana an’ohatra Pergamos. Ireo izay lazain’i Paoly ho mandray fampiviliana mahery dia mandà tsy hahita ny hafatra fampitandreman’i Paoly izay ahitana fialam-pinoana, alohan’ny hanehoana ilay lehilahin’ny ota. Ao amin’ny tantaran’i Pergamos no isehoan’ny fialam-pinoana, ary naseho tamin’ny taona 538 ilay lehilahin’ny 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 as iron and clay in Daniel chapter two.
Ny tantaran’i Roma atsinanana dia manome vavolombelona roa momba ny fahamarinan’ny faminaniana, izay aseho koa ao amin’ny fifandraisana ara-tandindona misy 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. Roma dia fitambaran’ny fiangonana sy ny fanjakana, araka ny asehon’ny vy sy ny tanimanga ao amin’ny Daniela toko faha-roa.
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 amim-pahatokiana fa amin’ny andro farany dia hifanandrina amin’ny hery iray aseho ho fitambaran’ny fiangonana sy ny fanjakana ny Islam 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 faha-sivy. Osman dia nandresy ny faritanin’i Nicomedia tamin’ny 27 Jolay 1299, ary avy eo dia nandresy ny faritanin’i Nicaea roa taona tatỳ aoriana, tamin’ny 1301. Ny zanany lahy no nandresy ny tanàna renivohitr’i Nicaea tamin’ny 1331, ary io zanany lahy io ihany no nandresy ny tanàna renivohitr’i Nicomedia taorian’ny fahirano naharitra efa-taona izay nifarana tamin’ny 1337. Ny mpisava lalana dia nanamarika ny 27 Jolay 1299 tamin’i Osman, nefa tsy mba nijery ny ady manaraka, dia ny adin’i Nicaea, ho dingana faharoa ara-tantara tamin’ny fanorenana ny Fanjakana Ottoman. Ny 27 Jolay 1299 dia dingana voalohany tamin’ireo dingana maro nitarika ho amin’ny lalàna alahady. Ireo dingana roa voalohan’ny Islam tiorka dia nanamarika ny fiandohan’ny faminaniana iray izay nifarana tamin’ny 1449, avy eo indray tamin’ny 1840, avy eo indray tamin’ny 9/11, ary avy eo 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 zato sy dimampolo taona ihany, fa nanamarika koa ny fiandohan’ny valo amby telopolo taona. Nanomboka izany tamin’ny nakàn’i Osman ny faritanin’i Nicomedia, ary nifarana valo amby telopolo taona tatỳ aoriana, rehefa nalain’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 hoe “mitsangana,” ary ilay dingana voalohany izay nahazoan’i Osman ny faritany dia nanamarika ny fitsanganan’ny Silamo Tiorka. Tao anatin’io dingana voalohany naharitra valo amby telopolo taona io, ny fahirano “efa-taona” no manamarika ny famaranana. Amin’ny dingana farany amin’ny zato sy dimampolo taona, dia aterina ny fanalam-baraka, ary efa-taona tatỳ aoriana, tamin’ny 1453, dia alaina ny renivohitry 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 have 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, that 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 tamin’ny Tiorka Ottomanina izany tamin’ny 1453, na ny zanak’i Osman nandray an’i Nikomedia tamin’ny 1337 sy an’i Nisea tamin’ny 1331, tamin’ireo toe-javatra telo ireo dia samy renivohitry Roma atsinanana avokoa ireo tanàna renivohitra ireo tamin’ny fotoana iray teo amin’ny tantara. Ireo tsipika telo rehetra dia samy manondro ny fandresena an’i Roma atsinanana. Ny tsipika tsirairay amin’ireo telo ireo dia manondro ny finoana silamo ho nandresy voalohany ny faritany ary avy eo ny renivohitr’i Roma atsinanana. Ny anaran’ireo renivohitra telo rehetra dia mitovy amin’ny anaran’ilay faritany. Samy manana tarehimarika ara-tantara alfa sy omega miavaka ireo tsipika telo ireo. Eo am-pamantarana fifandraisana eo amin’ny fiangonana sy ny fanjakana, miaraka amin’ny fanetren’ny finoana silamo ny amperora sy ny amperora-vavy, ny fanetrena ara-paminaniana dia mampifamatotra ny tsipik’izy ireo amin’i Roma andrefana, izay nohamavoin’i Constantin Lehibe koa rehefa nofidiny ho ambonin’ny tanànan’i Roma i Constantinople tamin’ny 330. Ny fanetrena farany nahazo an’i Roma andrefana dia tonga tamin’ny 476 niaraka tamin’ilay amperora 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.
Ny Roma Andrefana, raha ampitahaina amin’i Roma Atsinanana, dia ny fiangonana; ny Atsinanana kosa dia ny fanjakana. Fanalam-baràka tamin’ny voalohany tamin’ny taona 330, avy eo fanalam-baràka tamin’ny 476, ary avy eo tamin’ny 782, ary avy eo indray tamin’ny 1449. Tohin’ny fanalam-baràka izay nanomboka tamin’ny fizaràn’ny fanjakana iray, narahin’ny fanalam-baràka tamin’ny 476 noho ny fahaverezan’ny emperora, ary noho izany koa ny fanjakam-panjakana, ka narahin’ny finoana silamo nitondra fanalam-baràka voalohany tamin’ny faritanin’ny Atsinanana 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 Romes 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.
Ny tsipika ara-paminaniana momba ny finoana silamo, araka ny aseho ao amin’ny toko fahasivy ka hatramin’ny toko fahiraika ambin’ny folo, dia mampiray ireo tsipika ara-tantara hita ao amin’ny andininy faha‑folo ka hatramin’ny faha‑enina ambin’ny folo ao amin’i Daniela toko faha‑iraika ambin’ny folo, amin’ny alalan’ny fanomezana porofo izay mifandray amin’ireo tsipika efa dinihina ao anatin’ireto lahatsoratra ireto. Nefa ao anatin’ilay fanoharana ara-paminaniana momba ny fiakaran’ny finoana silamo dia ao ihany koa ny fiakaran’ny hetsiky ny Millerita sy ny hetsiky ny iray hetsy sy efatra arivo sy efatra alina. Vanim-potoana roa samy efatra taona, izay napetraka mafy ao anatiny sy ho ampahany amin’ny faminanian’ny fotoana ao amin’ny Apokalypsy toko faha‑sivy, no manome fijoroana ho vavolombelona ny amin’ny efa-taona manomboka amin’ny 1840 ka hatramin’ny 1844. Tamin’ny 1844 dia tsy misy intsony ny fotoana ara-paminaniana, koa ilay vanim-potoana an’ohatra efatra taona dia faritan’ny toetra mampiavaka azy ara-paminaniana, fa tsy amin’ny fotoana. Ny vanim-potoana efatra taona voalohany dia manondro ny nandresen’ny finoana silamo an’i Nikomedia, renivohitra romanina tatsinanana fahiny, tamin’ny 1337, valo amby telopolo taona taorian’ny nandresen-drainy ilay faritany. Ny efa-taona faharoa dia manondro ny fanalam-baraka ireo mpitondra ara-politika sy ara-pivavahana tao Roma tatsinanana tamin’ny 1449, izay nateraky ny finoana silamo; ary ny efa-taona fahatelo kosa dia manondro fanehoana be voninahitra ny herin’Andriamanitra, rehefa nidina tamin’ny 11 Aogositra 1840 ilay anjely izay nanazava ny tany tamin’ny voninahiny.
The Millerite history of the first and second angel 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 Millerita momba ny anjely voalohany sy faharoa dia mifanaraka amin’ny tantaran’ny anjely fahatelo mandritra ny fanombohan-kase ny iray hetsy sy efatra amby efatra alina. Izany asa famaranana amin’ny fanombohan-kase izany dia ny famafana ny ota; izany no fampiraisana ny maha-Andriamanitra amin’ny maha-olombelona, ary mitranga izany mandritra ny ady entin’ny Silamo.
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 misokatra amin’i Kristy amin’ny maha-anjely mahery Azy izay midina mitondra boky kely efa misokatra. Natanteraka izany zava-nitranga izany tamin’ny 11 Aogositra 1840, teo amin’ny famaranana ny faminanian’ny Apokalypsy toko faha-sivy izay manondro telon-jato sy iraika amby sivifolo taona ary dimy ambin’ny folo andro. Ny Apokalypsy toko faha-folo dia manondro ny tantara manomboka eo ka hatramin’ny nahatonga ny hafatra ho mangidy tao an-kibon’i Jaona tamin’ny 22 Oktobra 1844. Ireo efatra taona manomboka amin’ny 1840 ka hatramin’ny 1844 dia miainga amin’ny fahatongavan’ilay anjely voalohany ary mifarana amin’ny fahatongavan’ilay anjely fahatelo. Ireo efatra taona izay nanaraka ny fahatanterahan’ny 11 Aogositra 1840 dia natao tandindona tamin’ireo efatra taona nanomboka tamin’ny 27 Jolay 1449 ka hatramin’ny 1453 teo am-piandohan’ireo telon-jato sy iraika amby sivifolo taona ary dimy ambin’ny folo andro. Samy mifanaraka amin’ireo efatra taona nanaovana fahirano an’i Nikomedia nanomboka tamin’ny 1333 ka hatramin’ny 1337 ireo vanim-potoana roa samy efatra taona ireo. Ara-tandindona dia resin’ny silamo intelo i Roma Atsinanana. Ny voalohany dia tamin’ny fahirano an’i Nisea tamin’ny 1331, avy eo ny fahirano naharitra efatra taona an’i Nikomedia tamin’ny 1337, ary avy eo ny fahirano an’i Konstantinopla 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 formerly 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 unto east and west in 293, 330 and 395. Papal Rome divided unto 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 ara-dalàna ho atsinanana sy andrefana i Roma tamin’ny 293, ary nozarain’i Constantin ara-paminaniana ho atsinanana sy andrefana i Roma tamin’ny 330. Tamin’ny 395, rehefa maty ny emperora Theodosius I, dia nozaraina tamin’ny fomba ofisialy sy maharitra ny fanjakana, satria navelany ho lovan’ny zanany roa lahy ny atsinanana sy ny andrefana. Nizara ho atsinanana sy andrefana ny fiangonana Katolika tamin’ny 1054, tamin’ilay “fisarahana lehibe.” Nisesy tsikelikely izany fisarahana izany, tahaka ihany koa ny faharavana izay nanaraka azy. Mbola mitoetra mandraka androany izany fisarahana izany. Tao anatin’ny dimampolo taona taorian’izany daty izany, dia nanomboka ady masina tokony ho roanjato taona nanohitra ny Islam ny fiangonana tandrefana tao Roma. Nianjera i Roma Andrefana rehefa very ny emperora farany nanjakany tamin’ny 476. Nianjera i Roma Atsinanana tamin’ny 1453. Nianjera i Roma papaly tamin’ny 1798. Nozaraina ho atsinanana sy andrefana i Roma jentilisa tamin’ny 293, 330 ary 395. Nozaraina ho atsinanana sy andrefana i Roma papaly tamin’ny 1054. Sister White dia manondro ny fiakaran’ny sy ny fianjeran’ny fanjakana ho teboka fanovozan-kevitra fototra amin’ny fandalinana ny Tenin’Andriamanitra.
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 the message of the midnight cry, that 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) years 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.
Ny fanjakana izay avoaka ho eo amin’ny fahazavan’ny tantara avy ao amin’ny toko fahasivin’ny Apokalypsy dia manamafy ny hevitra fa i Roma no mametraka ny fahitana. Ny fifandraisana ara-paminaniana misy eo amin’ny Silamo sy ny iray hetsy sy efatra arivo amby efatra alina dia porofo fa ny hafatry ny antso amin’ny misasakalina, izay naseho mialoha tamin’ny nitaingenan’i Kristy zana-boriky niditra tao Jerosalema, dia asehon’ny faminanian’andro iray izay nanomboka tamin’ny andron’ny loza voalohany, nitohy tao amin’ny tapany faharoan’ny faminaniana tamin’ny loza faharoa, ary tonga tamin’ny fahatanterahany tao anatin’ilay tantara naharitra efa-taona izay nanombohan’ny hetsika Millerita nentin’ny anjely voalohany sy faharoa tamin’ny fahatanterahan’izany faminaniana izany indrindra. Nanomboka tamin’ny famantarana hoe “roa amby telo-polo sy valo taona” (1299 sy 1301) izay nanamarika ny fiakaran’ny Silamo ny faminaniana, ary nifarana tamin’ny famantarana hoe “roa amby telo-polo sy valo taona” (1838 sy 1840) izay nanamarika ny fiakaran’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 taona 1844, tamin’ny famaranana ny fe-potoana efatra taona an’ny Millerita izay efa nasehon’ny fanoharana tamin’ny fahirano nanomboka tamin’ny 1333 ka hatramin’ny 1337, sy tamin’ny 1449 ka hatramin’ny fahirano tamin’ny 1453, dia tsy tokony hampiharina intsony ny fotoana ara-paminaniana. Ny fanandratana ny fanevan’ny iray hetsy sy efatra arivo amby efatra alina dia mifandray mivantana amin’ilay faminaniana izay anandratana ny 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.
Ny efatra arivo sy efatra alina amby iray hetsy dia maneho tanteraka ny toetran’i Kristy, ary Kristy, ankoatra ireo fanehoana ara-tandindona hafa, dia “voaloboka voafantina.” Ismaela dia lazaina ho lehilahy “dia” ao amin’ny Genesisy 16:12.
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 “masiaka” dia ilay borikidia arabo. Ny solontenan’i Kristy amin’ny andro farany dia mitaingina eo ambonin’ny hafatry ny borikidia arabo, ilay boriky nitaingenan’i Kristy niditra tao Jerosalema, ilay boriky izay nony farany dia niteny rehefa nokapain’i Balama fanintelony. Ireo iraka izay nanambara ny hafatra izay nanome hery ny hafatry ny anjely voalohany tamin’ny 1840 dia tsy nahita faminaniana iray momba ny dimampolo amby zato taona, manan-danja sy mifanentana amin’izany, tao anatin’ilay tantara ara-paminaniana indrindra izay nisy ny hafatra nanome hery ny hetsika. Tsy hitany ireo fe-potoana roa samy efa-taona tao anatin’io faminanian’ny fotoana io ihany, izay naneho tandindona mialoha ny tantaran’ny 1840 ka hatramin’ny 1844. Ny Liona avy amin’ny fokon’i Joda dia manokatra mazava avy amin’ny “lalana fahiny” ankehitriny, izay tsy mbola hitan’izay rehetra taloha, ary izany dia mazava mifanaraka amin’ilay mazava izay efa nivoha hatramin’ny 31 Desambra 2023. Esoriny ny fisalasalana rehetra mikasika ny hoe Islama tokoa ve no mamely an’i Nashville. Ilay mazava dia manazava ny tandindon’i Roma, ka tonga fanambarana omega ho an’ilay fifanolanana alpha tamin’ny 2024 momba ny mpandroba ny olonao, ary izy koa no tandindona omega amin’ilay adihevitra momba io tandindona io ihany teo amin’ny tantaran’ny Millerita. Asehony fa ilay Islama ao amin’ny faminanian’ny fotoana ao amin’ny Apokalypsy sivy no hafatra ivelany mandritra ny tantara anatiny amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Efa nampianatra io zava-misy io izahay hatramin’izay, nefa ankehitriny dia azo aseho eo amin’ny tsipika iray izay manomboka ao amin’ny Apokalypsy sivy ka mifarana ao amin’ny Apokalypsy iraika ambin’ny folo izany. Ilay fe-potoana fahatelo samy efa-taona mifandray amin’ny faminanian’ny fotoanan’ny Islama, izay tanteraka tamin’ny 1840 ka hatramin’ny 1844, dia maneho ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina sy efatra arivo. Amin’ny alalan’ilay horohoron-tany lehibe ao amin’ny Apokalypsy iraika ambin’ny folo dia asandratra ho faneva ny iray hetsy sy efatra alina sy efatra arivo.
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 number thirty-eight and forty represent those two steps.
Ao amin’i Ezekiela fito amby telopolo, ny fananganana ny olon’Andriamanitra ho tafika dia dingana roa, izay efa naseho mialoha tamin’ny famoronana an’i Adama. Voalohany, i Adama dia noforonina avy tamin’ny tanimanga, avy eo i Kristy no nitsoka tao anatiny ny fofonain’aina. Ao amin’i Ezekiela, ny faminaniana voalohany no mamorona ny faty, nefa mbola maty ihany izy ireo. Avy eo dia tsofina amin’ny faty ny rivotra efatra, ka mitsangana ho tafika lehibe 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.